not by the Law of the Romanâ— which did forbid all Romans and Greekes to become professed Iewes Verse 28. But Paul who it is likely wâ—â— iâ— some Chamber with many other prisoners and the doâ—res being opened hee might perceave by the Moone shine or otherwise what the prison Keepes did without but hee 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 himselfe before God in their persons seeking to have part in that salvation whith hee might have heard say that the Apoâ—â—les did teach V. 35. The Magistraâ—eâ— it is uncertaine whence this instinct might come unto them but peradvâ—â—ture the earth-quake and opening of the prison doores was noised abroad in the Citie whereupon they might have some remorse perceâ—ving 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 â—orture inflicted upon him by the Magistrates of Provinces Let them come Paul doth not desiâ—ehere any satisfaction for himselfe nor any worldly honour but a publike acknowledgment of his innocencâ—e for the glory of God and advancement of the Gospell V. 39. Besought them or did appeare and miâ—igate them with good words To depart for to avoyd popular tumults V. 40. Comforted or exhorted them CHAP. XVII Vâ—â— 4. DEvout Greekes Prâ—selytes who had embraced the â—ewish Religion all but 〈◊〉 V. 5. Of Iason in whose house Paul and Silas lodged V. 9. Securitie to come and answer whensoever they should be called V. 11. More noble free and loyall Iewes in following the word of their God and endeavouring to obtaine the reward of their faith and the effect of their expectation being not degenerate thorow incredulitie nor gone astray from right judgment thorow the filthy passion of envie Ver. 12. Greekes gentile Proselytes V. 14. As it were and in the meane time going by land to Athens to avoyd the ambushes and provide for their owne safeties V. 19. Aâ—eopaguâ— 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 â—eed the curiositie of those people V. 21. For all the this is intermixed to shew 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 milde insiâ—uation to avoyd offence and obtaine audience though indeed all your Aâ—henian customs and rites were but only superstitions and Idolaâ—â—ies V. 23. An Altar many Authors make mention of this inscription whereof the cause and originall is very uncertaine Peradventure it was to make even the strange Gods propicious to them Paul makes use of it onely to shew 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 unknowne Noveltie V. 24. Dwelleth not he is an infinite spirit and â—â—lleth heaven and earth is not circumscribéd shut up in any certaine place as Idols are and is the Author of all good of which he makes men paâ—takers and receaves nothing of them for himselfe Nor requires any thing for all their dutie but that man should acknowledge and worship him in spirit and in truth V. 26. Of one blâ—ud 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 hee hath appointed severall times for mens births and appointed them severall 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 universall one Creator of all V. 27. That they the end of man even since thorow sinne hee lost his first light of the knowledge of God ought to be to employ that little naturall light which hee hath remaining to observe and take notice of the markes and trackes of Gods Nature in his workes to serve him according to it and not runne a stray after Idolatry See Rom. 1. 19 20 23. Ver. 28. In Him thorow him and thorow his vertue which hee continually infuseth into his creatures for to maintaine them in their being Col. 1. 17. Heb. 1. 3. As certaine Namely as Aâ—atus a Greeke Poet. See 1 Cor. 15. 32. Tit. 1. 12. to shew that by naturall discourse many heathens had knowne Gods Image in their owne soules Whereby they mightraise themselves to that point to know that hee was an eâ—erlasting and infinite spirit 〈◊〉 and therefore can not bee represented by corporall 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 Iesus Christ whom Paul nameth by his humanity peradventure regarding the Gentiles incapacity to apprehend the mystery of the Trinitie and incarnation and not to confirme them in the opinion of the multiplicitie of Gods Ver. 34. Areopâ—gite a Senator or judge of the Areopagus CHAP. XVIII VER 2. IEw who was already converted to the Christian â—aith whereof notwithstanding wee finde no mention made elsewhere In Pontus a province of Asia Claudius the Roman Emperor Ver. 3. Tent makers which in those dayes were made of leather V. 5. Was pressed had an extraordinary and vehement motion of Gods spirit those holy men having many severall times and degrees of divâ—ne inspirations and raptures V. 6. Your bloud let the cause of your perdition be imputed to you alone See Ezek. 18. 13. Ver. 7. Thence Namely out of the Synagogue And entred to preach the Gospell and keepe the assemblies of beleevers without removing his habitation from Aquila his house according to Christs Commandement Matth. 10. 11. Worshipped was a Proselyte and a devoâ—â— 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 governe our selves and to judge those that are of our Nation V. 15. And names he seemes to have a relation to that the Romans beleeved that the Iewes worshipped a meere name Because that having no corporall figures of the Deitie they held the great essentiall Name of God in great reverence which therefore they also kept secret and did forbeare to utter As if Gâ—llio should say you 〈◊〉 worship one name and the Christians another a conceipt and words of an ignorant and prophane man V. 17. The Greekes Namely the Gentiles and it is likely that to favour those of their owne Nation who had haâ—houâ—ed and protected Paul against the Iewes they undertooke to bee revenged upon them with deeds assuring themselves
goe to the Southerne tower which was opposite to it by the way found this place of a hundred cubites in length and twenty in breadth which was before the Temple Ezek. 41. 14. V. 19. Under being come to the Southerne portico they found the tower with staires every way like to the opposite Northerne tower the comming in of which below was towards the East These chambers namely this Southerne body of building where there were chambers like to the former chambers As one goeth by these words he seemes to signifie that there were in other places also other towers and staires to goe up into these chambers From the namely along the portico which incompassed this court V. 10. In the thicknesse of the wall the Italian in the breadth of the precinct of the court namely in that space of fifty cubites of breadth v. 2. where the porticoes were that encompassed the inward court Toward the East along the Southerne side drawing towards the East by a direct line over against the Temple and the chambers joyning to it there was such an other building of chambers as on the foresaid Northerne 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 ought to be understood of the Northerne ones Before the wall the Italian the closure of the parapett the Hebrew word is of a very doubtfull and obscure signification it may signifie straight and it seemes this closure was made like to some leaning place where one stood upright V. 13. That approach that come neare to the sanctuary where God dwelt in the signes of his grace and vertue 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 goe 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 inclosed within the outward compasse 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 seemes to shew 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 compasse the Israelites only might come which were purified according to the Law and without that to the other inclosure and compasse 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 Gods people from the other which was common to strangers and heathens CHAP. XLIII Ver. 1. THe gaâ—e namely the chiefe 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 soone as ever I had heard the voice presently the man which did utter it appeared close by me which was the Sonne of God as it plainly appeareth by the words following V. 7. The place this is the figure of the spirituall Temple of my Church with which I will remaine perpetually being served by her in spirit and truth Whoredome their idolatry The carkasses Idols are so called by way of detestation Lev. 26. 30. Jer. 16. 18. Of their Kings for the publicke 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 performe their service in my Temple in places and Chappels neare 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 Jewes which shall be converted under the Gospell shall serve God in all purity V. 10. That they may be That they may be truly converted to be my spirituall Temple V. 12. Most holy Dedicated in a most especiall manner to God and to his service to make it different from those places which were employed to mens uses for otherwise this place had also its distinction between the sacred and prophane place Ezek. 42. 20. V. 13. Of the Altar Of burnt offerings which was in the Priests court of which the Prophet in vision did see the forme and dimensions The bottome by this word is meant a little channell halfe 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 certaine pipes under ground by which water did runne out into the said channell by certaine spouts A cubite In height The border It was a kind of little border made about the said channell A spanne In height according to others in breadth or both This shall be namely This space which is encompassed with this chanell V. 14. The lower settle It was a cornice or hemme 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 cubits high and the uppermost settle foure V. 15. The Altar the Italian The Harâ—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 shew that was the onely place for sacrifices to be lawfully offered in and not upon hills and other places of Idolatrie Foure namely in height From the Altar the Italian From the Ariel it seemes to be the same as Hareel before See concerning this name upon Isa. 29 1. Hornes 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
of God appeared present in grace and power as true God King and Soveraigne Oracle of his people Who on their parts performing very ill the conditions of this Covenant did through their frequent murmurings rebellions and idolatries severely punished yet still pardoned by God cause this truth to burst forth that it was a Covenant of meere grace grounded upon Gods meere good will and mercy in Christ Iesus their head and Mediator by whose only propitiation and intercession represented and sealed by the Leviticall Priesthood they were alwayes preserved by God notwithstanding their disloyalties and transgressions Now this history as it is expoundâ—d in divers places of the new Testament containeth an excellent representation and figure of the spirituall deliverance of the Church from the Divels tyrannie and from the slavery of the world to passe through the Sea of the grace of Christs bloud applyed in holy Baptisme into the long and troublesome course of her vocation in this life still making towards the heavenly Canaan and erusalem In which course she hath for her guide the light and comfort of Gods Spirit and for her sustenance the Manna of his grace and word and for the consolation and comfort of her conscience a Communion to the good deeds of her high Priest and for a rule of living her soveraigne Kings Laws and commandements against which sinning but too often she is chastised with a fatherly seveâ—ity but still held up and restored by vertue of the eternall satisfaction and everlasting intercession of her Saviour and Redeemer who never doth forsake her with his presence and continually directeth her towards the end of her everlasting vocation in Heaven ANNOTATIONS CHAP. I. VERS 4. DAn These are set down in the last place not according to the order of their birth because they were the sonnes of the hand-maidens V. 7 Multiplied The Hebrew increased like fishes see Gen. 1. 20. and 48. 16. V. 11 To afflâ—ct them To tire and weaken them through labours and toiles to make them lesse able to get children and hinder them from plotting any innovations Treasure Cities For munition of warre armour and victuall as 2. Chron. 17. 12. and 32. 28. V. 14 In morter And about lime V. 15 Midwifes It is very likely that there were more of them but these were the chief or these were in that place where the Kinâ— had his abode V. 19 The Hebrew women This might be true for the greatest part of the Isra 〈…〉 ish women who for feare made no use of midwives And therefore they say this rather to escape by not speaking the whole truth which was not necessary but dangerous to do then for to lie and also this art of hindering a man from doing evill by some â—â—ction is not any where condemned in Scâ—ipâ—ure See Jos. 2. 5. 1 Sam 21. 2. 2 Sam. 17. 20. 2 Kings 6. 19. Jer. 38. 25 26 27. As the Egyptian women So tender and delicate Lively Others translate it they themselves are midwives V. 21 Made them He blessed and prospered their families and affaires see 1 Sam. 2. 35. 〈◊〉 Sam. 7. 11. 27. 29. 1 Kings 2. 24. and 11. 38. CHAP. II. VERS 1. AMan Amram the sonne of Cohath the sonne of Levi Exod. 6. 18. 20. A daughter Jochebed the daughter of Levi Num. 26. 59. If the word daughter be here taken in its proper signification Amram married his aunt which afterwards was forbidden Lev. 18. 12. Others hold that by the word daughter is meant grandchild and that Exod. 6. and 20. the word aunt signifieth cosen V. 2 Conceived After Aaron and Miriam who were elder than Moses see Exo. 7. 7 A goodly Of an extraordinary and divine beautie Act. 7. 20. V. 3 She could nâ—t Without being discovered and incurring the penalty of the Kings proclamation This necessitie being through meere humane feare could not excuse from sin in an act meerely contrary to Gods Law V. 4 His sister Namely Miriam Num. 26. 59. V. 10 Moses Taken out and saved from the water this is an Hebrew name and is equivalent with another Aegyptian name if these two languages had not yet some kinde of affinity betwixt them V. 11 Was growen Namely to the age of fourty yeares Acts 7. 23. Went out By divine inspiration to joyne in communitie of life and affliction with his brethren Hebr. 11. 24. V. 12 He slew the Italian hath it He smote he killed according to his calling of deliverer of the peâ—ple which he even at that time knew by divine revelation and had accepted in his conscience Act. 7. 25 yet the time of his using and executing that calling was not yet come V. 16 Priest Or governour or both see upon Gen. 41. 45. He is called Jethrâ— Exod. 3. 18. 10. 2. Exod. 4. 18. and Hobab Num. 10. 29. Judg. 4. 11. and knew and served the true God V. 17 Drove them away for to water their flocks fiâ—st V. 18. Revel This was Jethâ—o his father Num. 10. 29 grandfather to these maidens V. 22. Gershom banished driven from his own home V. 23. Processe of time The Italian hath it In the meane time which was long namely forty yeares as it may be proved by comparing Exod. 7. 7. with Acts 7 30. Dyed Which heartned Moses to returne into Egypt Exod. 4. 19. Came up unto See concerning this manner of speaking Genesis 18. 20. Exod. 22. 23. 27 Deut. 24. 15. V. 25. Had respect He entred into an actuall judgment of this cause CHAP. III. VERS 1. THE back side Seeking for fresh pâ—stures further into the Desert Of God This mountain got this name as well by reason of this vision as chiefely because God did chuse it and consecrate it to bee as it were his tribunall of glory out of which he pronounced his Law Exo 〈…〉 11. Horeb It should seeme this was the gen 〈◊〉 name of all that row of mountaines and that Sinai was the particular name of that mountaine from which the Law was given V. 2. The Angel Which was the sonne of God himselfe which appeareth by that he is called the everlasting Lord. verse 4. 6 7. 14 Deut. 33. 16. Mark 12. 26. And Angel by reason of Mediator See Gen. 16. 7. In a â—laâ—e The flame signifieth the presence of God in power and spirit the bush represents the Church as well for her meane and weak condition in the world As also because in her sinfull nature she cannot subsist before the devouring fire of Gods Majesty no more than thornes can endure the materiall fire Isa. 9. 18. and 27. 4. 5. and 33. 14. But God tempereth his prâ—sence in such sort that it doth not make it feele the hurtfull effâ—cts of the fire but the comfortable enlightning of it warming and purifying it See Isa. 4. 4. 10. 17. And it is also signified that the afflictions of the world cannot disannull the Church Psalme 129. 2. Isa. 43. 2. V. 5. Draw not nigh No nearer than thou art to shew the reverence
Towards thy holy habitation That is to say the land of Canaan where thou hast determined to set thy holy temple and the habitation of the signes of thy presence in grace and power V. 14. Shall â—eare The Italian Have heard it He speaketh of times to come in words signifying times past according to the manner of Prophets V. 16. As still The Hebrew hath it quiet and mute See Gen. 35. 5. Psa. 76. 6. V. 17. The mountaine that is to say the hilly countrey of Canaan which thou hast chosen for the place of thy service and for the habitation of thy people Deut. 32. 8. 9. especially mount Moriah destinated for the building of the Temple Psa. 75. V. 20. The Prophetesse See Num. 12. 2. A timbrell according to the manner of publick rejoycings Judg. 11. 34. 1 Sam. 18 6. Psa. 68. 26. Dancâ—s That is to say mounting motions of the body in token of rejoycing exultation and rapture of the mind without any lasciviousnes or lightnes See 2 Sam. 6. 14. 21. others translate it Flutes V. 21. Answered In manner of an antheme as 1 Chron. 16. 41. 2 Cron. 5. 18. Esdras 3. 11. Jer. 33. 11. V. 23. Marah That is to say bitternesse or a bitter thing V. 25. Atree Either that this naturall property was in the wood increased peradventure and strengthen'd by miracle or that all the vertue proceeded immediatly from God and that the wood was but only a token appointed by Gods will as 2 Kings 2. 20. and 4. 41. to which it pleased him to joyne his power to exercise the peoples and Moses faith and obedience Made he began to give them straiter lawes of obedience having by the meeting with these waters had a triall of their perversenesse and by the miraculous changing of them given them sufficient cause to depend wholly upon his providence Exod. 16. 4. Deut. 8. 16. V. 26 Diseases And other plagues Healeth Or preserveth 2 Cron. 30. 20. CHAP. XVI VERS 3. BY the hand by these miraculous plagues wherewith the Lord smote the Egyptians V. 4. From Heaven a food created by God in the aire wherefore it is called the corne of Heaven and Angels Psa. 78. 24 25. and 105. 40. V. 5. Prepare Because that Manna might be prepared diverse waies V. 23. Num. 11. 8. which was forbidden on the Sabbath day Ex. 35. 3. Bring in for the Sabbath dayes meales V. 6. That the Lord and not we of our own proper motion V. 7. The glory A miraculous effect of his soveraign power namely Manna V. 9. Before towards the pillar of cloud which was a token of Gods presence V. 10. The glory Some extraordinary and divine brightnesse Lev. 9. 6. 23. Num. 14. 10. V. 12. At even The Italian hath it Betweene the two evens see upon Exo. 12. 6. V. 13. The dew The Italian hath A floure of dew this was a superficies of a liquid and aereall substance which through the coolenes of the morning was congealed into little coâ—nes which were Manna V. 14. Gone up The Italian Vanished that liquid body beeing turned into cornes V. 15. Manna It should seeme that at that time Manna was the name of the airy honey or honied dew which to this day is to be found in diverse places like to that of the wildernes which was always so called by the Easterlings But Moses presently sheweth the difference namely that this was produced and sent by miracle for the time of their pilgrimage in the desert whereas the other is naturall and falleth only in certain places and at certain seasons V. 16. â—o his eating That is to say his own and his families An Omer A kind of measure containing the tenth part of an Epha v. 36. V. 20. Left of it either through distrust or curiosity V. 22. Same this sheweth that the people made this provision of their own accord to the end that they might observe the Sabbath and that Moses had not as yet declared unto them Gods command concerning that in the v. 5. wherefore the rulers feared the people had transgressed the commandment which was to gather no more but an Oâ—â—er a day V. 23. Bake For Manna was to be dressed these two ways Num. 11. 8. V. 25. Unto the Lord Dedicated to his service laying aside al other businesses V. 29. Let not man go out To gather Manna or to do any servile work because he was to be at the holy assemblies Lev. 23. 3 4. and it was lawfull to go a Sabbath dayes journey Act. 12. to walk upon lawfull occasions V. 33. Said unto After the Tabernacle was set up a Pot which was of gold Heb. 9. 4. Before the before the Aâ—ke which afterwards was the expressest and holiest signe of Gods presence V. 35. The testimony That is the Arke called of the testimony because that within it were the Tables of the Law Exo. 25. 25. Deut. 10. 5. wherein the Lord hath testified that is to say declared his will concerning mans duty and the Tables thereof are the sacred monument of his covenant Deut. 31. 26. CHAP. XVII VERS 1. Commandment Declared unto them by the standing still or moving of the pillar Exod. 13. 21. Now between Sin and Rephidim there were two resting places in Dophea and Alus Num. 33. 12 13. V. 2. Dâ— ye tempt Make a rash triall of his power and truth through incredulitie and of his patience through malice and boldnesse The Lord the son of God who was personally present in the middest of the people and did conduct them See Exo. 13. 21. 23. 21. and so the Apostle expound it 1 Cor. 10. 9. V. 5. Elders See Exo 3. 16. Now they were to bee eye witnesses of the miracle which was denied the people either by reason of their incredulity or to cause them to beare more reverence to the wonderful works of God see Exo. 24. 1. 9. V. 6. I will stand I will cause the pillar to stand there in token that in that very place I will shew forth the power of my presence V. 7. Massa and Meriba Temptation and strife see another Meriba Num. 20. 13. V. 9. I will Thou Joshua shalt do what belongeth to a Captain and I will look to my office of Prophet to mediate with God for his assistance and to use the rod the instrument of his miracles to dispense that grace and supernaturall power unto thee which I shall have obtained by my prayers V. 10. Hâ—r which sheweth that he was the head of the tribe of Judah which had the precedency of the other see Exo. â—4 14. 1 Chron 2. 19. So Hur was under Moses the chief politick magistrate as Aaron was chief of the Ecclesiasticall order and by these three was represented the whole body of the people when they joyned in prayer for the publick welfare V. 11 Held up with the rod in it For a token as well of the perseverance and fervour in prayer as of Gods action which followed in saving the people As
relation to the confusion of languages at the tower of Babel Gen. 11. 7. see Iudg. 9. 23. Hos. 10. 2. In the City it is very like that hee describes the estate of the City of Ierusalem from the beginning to the ending of Absoloms conspiracy to which time this Psalme hath a relation 2 Sam 15. every thing being then in confusion and out of order without any justice or policie as it doth happen oft-times 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 my selfe My guide mine ordinary councell whose advice I followed as a sure guide in all mine affaires and actions he seemes to point at and have a reference to Achitophels sure advices 2 Sam. 15. 12. 16. 23. V. 15. Ceaze upon as a creditor going to recover his debt forcibly Let them goe 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 Gods 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 mee meaning the Angels Guardians of the faithfull 2 Kings 6. 16. V. 19. Have no changes by repentance and conversion V. 22. Thy burthen thy cares trave's and businesses which trouble thee V. 23. The pit namely present and everlasting death PSAL. LVI THE title Ionath these three Hebrew words doe signifie the dumb dove which is in distant and remote places Others imagine it was the beginning of a Song to whose aire this Psalme was to be sung Others believe that David calleth himselfe so being like a poore dove driven out of its own countrey which durst not speak and was faine to counterfeit for feare of the Philistins 1 Sam. 21. 13. Michtham see Psal. 16. in the title V. 1. Swallow me up the Italian men with open throats follow mee they hunt after mee and doe what they can to destroy mee a terme 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 terme 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 Gods help I shall have occasion to magnifie the truth of his holy promises in which I have beleeved What flesh can die that is to say mortall man for man is often so called from that his fraile and fading part in contempt of his pride and for to abate it and beat it down V. 5. They wrest they give me perpetuall cause of griefe and complaint V. 7. Shall they escape by iniquity the Italian it were in vaine 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. â—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 doe not suffer mee to spend so many teares in vaine keep them in minde that thou mayest bee moved through the abundance of them to restore me V. 12. Thy vowes are upon me that is to say I have vowed my selfe unto thee and laying hold on thy deliverance with a lively faith I doe finde my selfe obliged to performe my promise see Prov. 7. 14. PSAL. LVII THE title Altaschith these words signifie doe not destroy And the meaning thereof in these titles of Psalmes is unknown Some beleeve that it was the beginning of some ordinary Song to whose tune these Psalmes 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 appeare V. 4. Are set on fire the Italian incâ—ndiaries slaunderers court flatterers which doe incense Saul ag inst me see 1 Sam. 24 10. V. 5. Be thou exâ—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 soule began to declâ—ne V. 7. Is fixed or re-confirmed and re assured therefore I will sing V. 8. My glory that is to say my tongue of my soule as Gen 49. 6. Psal. 16. 9. PSAL. LVIII VER 1. DOe yee indeed according to some the Hebrew word signifieth congregation in this sence O congregation doe y u speak uprightly and yee sonnes of men doe yee judge c. sunnes 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 meanes and wayes to execute it Or you make shew of using some kind of justice in oppressing me Psal 94 21. Isa. 10. 1. Or you levell and make plaine all things that lie in your way and remove all hinderances V. 3. Estranged from God and from his obedience and love as if they were not Gods people see Isa. 48. 8. Ephes 2. 12. From the even from their first beeing by reason of their corrupt nature Ephes. 2. 3. V. 4. The dease Adder the Italian Aspe they say the Aspe when he seeth the Charmer layeth one of his eares close upon the ground and covereth the other with his taile because he will not here the Charmes so David would say that his enemies were hardened in evill and could not admit of any word of sweet correction to dead their malice not any way approving of any magick spels 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 arrowes 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 hurtfull as thornes the Lord destroy you betimes before your malice encrease and gather strength like a young thorne which in time groweth to bee a great and strong bush V. 10. Wash a phrase taken from victorious Warriers 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 goe and come a description of the care and diligence Sauls Officers used
12 The house Which being full of extortions bringeth the wicked to ruine so far it is from being any stay unto them V. 14 In secret Whereby he sheweth that he means corrupting presents given to Judges to coole their zeale in doing of justice against maâ—â—factors Bosome See Prov. 17. 23. V. 16 Of the lead The Italian Of giants that is to say of the damned See Job 26. 5. Pro. 2. 18. 9. 18 V. 17 Oyle That is to say esseminate pleasures and delights amongst which in ancient times were your odoriferous oyles especially being used at banquers and feasts V. 18 A ransome A figurative terme as much as to say God shall be pleased and appeased with the righteous and shall turne his wrath towards the wicked who as one should say shall come into their places Prov. 11. 8. Isa. 43. 3. V. 20. Oyle The Italian Precious oyles which kinds of oyles and spices were in those dayes laid up amongst your rarest and most precious things See 2 Kings 20. 13. V. 21. Righteousnesse namely a just reward of his good life V. 22. A wise man Understanding and wisdome do often overcome strength as may be seene 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 obtaine it and therefore serveth for nothing but to vex the foolish man V. 26. He coveteth the Italian The man given to covetousnesse coveteth c. even as the covetous man is insatiable in gathering to himselfe even so is the good man never weary of giving V. 27. With a wicked the Italian With wickednesse As if they had stolne it or forcibly taken it away giving the Lord part of their theft Isay 61. 8. Or offering it to God for to gaine his favour in some evill designe V. 28. That heareth He that had rather heare then speake rashly or falsely shall alwayes in time and place have occasion enough to speake and shall be hearkned unto being of entire life and reputation Or he that heares and faithfully reports or witnesses what he hath seene and heard V. 29. Wicked man As the wicked grow worse and worse untill they come to the point of unbridled boldnesse 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 equall and at the last they are equally judged by the Lord Job 31. 15. Ephes. 6 9. Whereby the consequence is cleere that we ought to be charitable and upright because that before God there will be no difference V. 3. The evill Namely the danger and inconvenience Passeon Doe runne on headlong without any stay or circumspection V. 5 Thornes All manner of unhappinesse danger and trouble encumbreth their wicked life Doth keep namely from sinne he that keeps himselfe pure and cleane 1 John 5. 18. Shall be farre shall be exempt from these evil or shall keepe himselfe farre from such people V. 8. The rod That is to say the tyrannicall power and authority wherewith he unjustly oppresseth others Psal. 125. 3. V. 9. He that hath He that seeing other mens 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 honestie that he is able to gaine the favour of the greatest ones V. 12. Knowledge The Italian A man endowed with knowledge Namely with true and spirituall wisdome joyned with faith love and obedience V. 13. A Lion He saigneth unto himselfe imaginary dangers because hee would have some pretence that he might not goe 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 wilde beasts V. 18. Within thee The Italian Iâ— thy belly In thy soule like wholesome and well digested meate 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 doest alwayes adorne thy speech with them like unto a string of rich and precious pearles V. 21. The certaintie Namely these divine eternall and undoubted truths Thou mightest That thou mayest in any vocation wherein thou shalt bee employed by God or men speake worke and converse in all manner of uprightnesse V. 22. Because he is taking occasion from his povertie which is without power or defence Or take heed thou doe him no wrong for thou shouldest thereby not wrong justice onely but mercy also which is so much recommended and encharged to us by God Or for feare of the Lord who is the deâ—ender of the poore In the gate In judgment whose seate was neere to the Citie gates the meaning is do him no wrong neither in publick nor in private See Job 5. 4. 31. 21. V. 25. Get a snare be not unawares drawne to imitate him or doe not runne into some mortall danger as one often doth in such mens companies V. 26. That strike For to enter rashly into suretyship V. 29. Diligent that hath a quick and ready wit to resolve upon businesse and is watchfull in taking hold of opportunities diligent and active in his actions Shall stand shall be advanced and imployed in great mens services and shall not be imployed in the imployments 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 thy selfe by the meanes of the Princes displeasure V. 3. Of his dainties His rich garnished courtly Tables Deceitfull Because that it is a bait to bring one into much slavery and divers miseries and courtly ruines and it is no firme thing nor alwayes loyall witnesse of good will V. 4 Labour not Unreasonably with anxiety and biting care Wisedome Namely carnall wisedome by which thou art driven to gaine great wealth as a meanes of worldly happinesse 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 flye towards riches V. 6 That hath an evill That is
right and the Consciences duty on the one side and thy wise and innocent civill 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 wisdome to intimate unto us that these two vertues ought to be joyned together V. 19. Strengtheneth Against all assaults and dangers Mightie men The Italian Governour that is to say politicke Magistrates or Commanders of warre V. 21. Also Seeing that all men are subject to errors there is great reason they should also be apt to forgive one anothers faults especially those which are most common and into which a man may fall suddainely 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 meanes of that wisdome which God hath conferred upon mee a 〈◊〉 still with such imperfâ—ction as is inseparably joyned to humane nature V. 25. The wickednesse 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 meane time many things that proceed from ignorance and weakenesse V. 26. The woman The strumpâ—t that knowes all the wayes how to entice ensâ—are and catch men V. 27. This have I Namely those things which I have spoken of and which are but a parcell of that perfection which I sought after to the height of which I could never attaine v. 23. V. 28. Have I found I have found but few men capable of these first instructions of wisdome but almost not any woman V. 29 This onely The onely point that I have well apprehended is that God had at the beginning endowed man with divine wisdome for to direct him to the end of his happinesse but hee hath lost this gift through sinne and rebellion and in stead of that he hath gotten false carnall wisdome which is the cause of all his evills and strayings Iavention The Italian Discourses Namely vaine and false imaginations thoughts and councells See Psalme 119 113. Rom. 1. 21. CHAP. VIII VERS 1. VVHo is Though mans wisdom be so imperfect yet it is of great esteeme Who knoweth Besides he that is wise To shine It causeth a tranquillitie of spirit in him which appeares by his cleere and jocond aspect contrary to the fierce and sad lookes of those men who are possessed with turbulent passions V. 2. The oath Namely the oath of alleagiance which the subjects sweare to their Prince not onely for feare of men but chiefly for feare of wronging thy Conscience towards God Rom. 13. 5. V. 3. Bee not hastie Bee not rash nor hastie 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 houshold servants or flying from his obedience if thou be one of his subjects In an evill thing That is to say having committed any misdeed having beene faultie in any businesse Others do not persist in any evill action that is to say if thou beest in disgrace with thy Prince seeke to appease him as soone as thou canst Prov. 25. 15. that thou mayest not feele the thunder of his absolute power V. 5. The commandement Namely of God Shall feele Shall keep himselfe from committing any fault as may provoke the Princes just wrath and indignation against him The meaning is that pietie towards God shall by him bee rewarded with such wisdome as may be applyed to any occasion V. 8. No man It is true that by wisdome many evills may be avoided but the punishment of impiety cannot bee avoided no more than the course of the wind can be stayed death shunned or fighting avoyded by a Souldier that is enrolled in some day of battell This he saith to confirme that which he had said before ver 5. that innocency was the spring of mens safeties V. 9. Have I seene I have considered of all these good meanes 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 ruine upon their subjects and under which none attaine to any promotion but onely wicked men V. 10. Buried That is to say which lay hidden for feare of the Lawes or were kept under and obscure being not admitted to any dignity or Office From the place Namely from Gods Temple as it happened to David in Sauls â—ime 1 Sam. 26. 19. Vamâ—â—e That is to say one of the disorders of the world by which may be perceived how much names and outward shewes may vary from the truth even in the highest and most excellent things such as publicke governments are V. 14. Which is done By men especially by evill Princes who doe often time reward vice and persecute vertue Others take this to be spoken of Gods providence which prospereth the wicked and afflicteth good men which is a vanitie not in respect of the providence it selfe which is alwayes most just and most wise but in respect of those worldly goods and evills which it disperseth so contrary to that which seemes convenient whence it appeares that they are not reall goods nor evills V. 15. Then I Seeing so many unavoidable evils I resolved to set my minde at rest and take honest pleasures referring all to Gods providence Vnder the Sunne in respect of this corporall 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 sleepe Never rests from this deepe meditation V. 17. All the worke All the ground of his government and providence his counsells ends reasons and meanes CHAP. IX VERS 2. FOr all this Hee gives a reason of what hee had said concerning Gods unsearchable providence because that he himselfe though endowed with so much wisedome could not conceive his intentions towards the good and the wicked in the chances of this life No man knoweth Namely by his owne baâ—e understanding by the naturall light and by the bare consideration of the chances of this world without the guide of Gods Word and spirit All that is It seemes that goods and evills doe meet confusedly and by chance before the one and the other in the course of this world V. 2. That sweareth Falsly or in vaine That feareth Because of the respect hee beareth to Gods holy name he forbeareth to heare unlesse it be in cases of necessitie V. 3. While they live By reason of this indifferencie of events worldly men doe daily in their wickednesse whereby they die in the state of damnation V. 4. For to him that is joyned The Italian For he that is châ—sen I speak so of men in generall for the number of Gods elect which are redeemed from sin
intentions and not in respect of thy justice in punishing of me V. 60. Vengeance namely their hostilitie and violence V. 65. Sorrow the Italian encumbrance namely sorrow perplexity and confusion CHAP. IV. Vers. 1. BEcome dim how hath it hapned that Gods people who were like unto fine gold and precious stones whereof the spirituall Temple is built have lost their lustre and dignity being scattered about like the stones of the ruine of a building V. 3. Sea-monsters the Italian great sea-fishes it is a kinde of a whale This is spoken onely to exaggerate the extremity of the famine which was such during the time of the siege at Ierusalem that father and mothers did forget their affection towards their children being distressed through their own wants V. 5. Embrace an Hebrew phrase to shew their gesture who lying in their beds do wrap themselves up in the clothes and coverlids see Iob 24. 8. As much as to say The children of curiousest breeding and of the best families have lien upon dunghils 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. weâ—e bound to a more strict kinde of purenâ—sse 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 generall corruption which had reached even to these principall members in whom most holinesse was required and whose evil example bred more scandall and contagion and through whose default the Church came to be without any help see Ier. 23. 15. Mat 5. 13. V. 14. As blinde men the Italian Blinde men have wandred an amplification of the great slaughters which were made in Ierusalem either in the time of the Caldeans siege or under Manasseh and other wicked Kings 2 Kings 21. 16. whereby poor â—linde 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 shewed them yet they could not chuse but defile themselves by touching of some dead carcase whereof every thing was full They said the very prophane people hearing and seeing the wickednesse of the Iews 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 Iews then of the Caldeans V. 17. Our eyes we have in vain wearied our selves expecting relief out of Egypt 2 Kings 24. 7. Ier. 37 7 8 V. 20. The breath namely Zedekiah the last King 〈◊〉 〈…〉 vids race in whose life time we hoped to be restored re-established and gathered together from our dispersions and captivities In their nets or pits A terme taken from hunters Ezek. 12. 13. V. 21. Reioyce an ironicall reproof for the Idumeans the Iews deadly enemies who did insult upon them in their ruine Psal. 137. 7. Thy self naked the Italian uncover thy self that is to say Thou shalt be void of shame and understanding even like a drunken body see Gene 9. 21. The meaning is Gods judgements shall bring thee into such misery that thou shalt be exposed to publike scorn even as thou hast derided the Iews V. 22. Punishment that is to say God hath punished thee untill the appointed and prefixed time henceforward he will take pity upon thee and turn his wrath upon thine enemies CHAP. V. Vers. 3. FAtherlesse 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 Caldeans V. 7. We have born God hath reserved those judgements which were due for our forefathers 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 souldiers which lay every way especially towards the wildernesse which was the way by which we looked to have relief out of Egypt and to have provision come to us vers 6. V. 13. To grinde the Italian to carry the grists like poor asses or other beasts that carry loads Some have it to grinde which was a service that slaves were imployed in Iudg. 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 Councell and for publike 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 chuse us to be thy people do not alter thy good will towards us but imploy 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 beleevers did the like in his peoples captivity in Babylon raising up excellent Prophets to them who gathered together and kept united the reliques of that great shipwrack 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 captivitie 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 onely that Ezekiel proceeds more by admirable descriptions of visions and Jeremiah by a continued kinde of speech The subject of this Prophesie almost in every place is To shew 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 generall corruptions of his people nourished by their false teachers and prophets and kindled by the evil government of their governours as well Ecclesiasticall as Politike having at last determined to forsake his Temple and his abode amongst his people shewing the Prophet this departure in visions at severall times to the more open shame and reproach of the Iews impenitency for which the Lord would at the length utterly forsake them and give them up into the Caldeans hands to exterminate and disperse them burn and throw down the Temple race their Citie kill their Kings and Princes and finally extinguish and annihilate in Jerusalem all signes
And thereupon he sets downe how that the just and beleevers are oftentimes grievously afflicted in this world chorow Gods providence who reserveth their reward for them in the life everlasting and that contrariwise 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 perversenesse 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 Aegypt by the hands of Moses by prodigies and workes 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 lewes And he enterlaceth his discourses with grave admonitions to the Kings and Princes of the world for to feare Gods judgements and be obedient to his justice and wisdome which also seemes to be directed to the Roman Emperour and Covernours who did seeme to nourish and soment the hatred and thorow their connivance did kindle the Egyptians rage against the Iewes And by a solemne prayer he desires of God the gift of wisdome for all beleevers Doctrines and discourses which are indeed very rare and profitable and laid open with a singular eloquence But yet are such as doe not goe beyond the measure of humane un derstanding enlightned by Gods law and do not reach to the high pitch of the light and vertue of the Spirit and of his word immediately inspired And therefore this booke 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 plainely appeare if it were Philo who after the Messias his comming remained in the Jewish incredulity and blindnesse without Faith in Christ without which the Spirit of grace and much lesse that of speciall revelation was never conferred upon any one And because that he hath falsly taken upon him Solomons name contrary to the holy Ghosts simple truth in his true instruments and that he doth every where shamefully flatter his owne nation extenuating and almost annihilating their most grievous sinnes set downe in Scripture In the second place in regard of the matter it selfe wherein without any ground of truth many things are added and mixed for to please with the plaine narration of holy Scripture by descriptions and beautifyings altogether Poeticall In the third place in regard of the style which savours too much of affectation and of the vanity of secular wisdome art and eloquence to be attributed to the Spirit of God whose Majesty and holinesse doth in all the holy Scripture beare characters much differing from these And finally by reason of the Greek tongue in which this book was undoubtedly written and endited 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 Sonne 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 Ecclesiasticall which was common to all the Apocryphall bookes which were accepted of to be read publickly 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 vertues 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 sweetnesse and very piercing drawing as neer as humane spirit can doe to the Spirit of God and to Solomons divine sentences But yet the author having been no Prophet nor inspired by God by that supernaturall vertue and light of the infallible Spirit and â—uving in so great a mulâ—â—â—de and variety 〈◊〉 many things contrary to the authenticall truth of holy books too low and unworthy of the Majesty of Gods Spirit this his book was not receaved by the ancient Jewish Châ—â—ch and in the best ages of the Christian Church was alwayes taken sor Apocrypha The Booke of Baruch AS it hath already beene observed in some other Apocryphall bookes that it is likely they were written after Christs comming by some Christian Jewes under the name of holy ancient writers to cause some doctrines and comforts to penetrate into the mindes of their obstinate and suspicious nation the like may be said of this For by Chap. 3. 38. it plainly appeares that it was written by some good Jew which was a Christian upon the subject of the Jewes desolation by the Romans In which booke 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 ruine 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 termes excellent and effectuall yet seeing there was no certainty of the authors vocation to write a book of divine authority and that he hides himselfe under a feigned name contrary to the custome 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 joyned to the authenticall book of Esthâ—r are indeed ancient seeing Iâ—sephus a Jewish Historian hath inserted some of them in his writings though it can not certainly be knowne that it was he that did first frame them of his owne minde according to the liberty he hath taken to vary in this kinde in other parts of the sacred History Yet by the conferring of them with the Canonical History it plainly appeares that by very good reason they have beene taken out of the Catalogue of holy Scripture Which is also the more confirmed because that the author by a poâ—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 conceipts confessions and prayers in the middest of the most extreame calamities and deadly dangers
draw his humane nature to sinne either of impatience and diffidencie in his voluntary obedience or of pride and presumption without vocation oâ— necessitie 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 free-will doth attribute such power unto And likewise by his only power and will without any meanes 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 himselfe the holy a title very frequently given to the Citie of Ierusalem by reason of Gods being present in his Temple and because it was a Citie consâ—crated to his service see Nâ—h 11. 18. Isaiah 48. 2. Matth. 27. 53. a Pinnacle the Italian the edge of the roâ—se the roofe of the Temple being flatt according to the fashion of those times and places there was round about it a certaine edge or hemme or corner jetting out as well for Ornament as to convey away the raine Water and there it should seeme the Devill did set the Lord. V. 8. Sheweth him by some vision or illusion as it appeares by Luke 4. 5. V. 10 Get thee or according to some texts goe behinde 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 publikely in those borders amongst poore and abject people to condemne Iudaea and Ierusalem whether hee went but only at festivall times V. 13. The Sea Coast namely by the lake of Geneâ—areth or of Tibeâ—ias V. 14. That it that Country which had formerly beene desolated by the Assyrians Isa. 8. 7. and grew afterwards degenerate in matters of Religion and was mixed with heathen customes and Nations was through Gods Soveraigne mercy chosen by Christ for the place of his ordinary abode according to the same Prophets prophesie 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 beene John the Baptist his Disciples to whom Iesus had revealed himselfe 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 sinne and out of the abysse of death and perdition V. 23. Synagogues a Greeke Name which signified the particular assemblie of the Iewes for the exercises of Pietie and the places where they were kept severall from the Temple of Jerusalem where the generall assemblie was kept preaching bringing them the hâ—ppie tydings of the comming and manifestation of the Messias his spirituall Kingdome 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 tenne Cities and was upon the confines of Palestine drawing towards Syria Make 7. 31. CHAP. V. VER 3. THe poore an Hebrew phrase Prov. 16. 19 and 29 23. Isaiah 57. 15. to signifie the humble and meeke hearted before God who have confidence in themselves when they feele their miseries or Gods visitations opposiâ—e to proâ—d presumptuous and cruell men Kingdome they only are well prepared and qualified to receave the Gospell and to be members of the Church which is Christs Kingdome in grace and in spirit and that way to enter into the Kingdome of glory in Heaven see Matth. 18. 3. and 19 14. V. 4. That mourne by a lively displeasure for their sinnes and by a voluâ—tary mortification Or by an humble patience in visitations and tryalls which God sendeth Psalme 34. 18. V. 5. For they They shall be re-established into the right which Adam had namelie of being lawfull possessors of all Gods creatures as they are Gods children the use of which shall be granted them by their heavenly Father and shall afterwards bee raised up into the everlasting Kingdome above all other creatures Whereas violent men though they have and possesse much yet they are but usurpers who shall be dispossessed of all by death See Rom. 4. 13. V. 6. Which doe hunger which fervently desire of God to obtaine the gift of the true Evangelicall righteousnesse which is in Christ and in the operation of his spirit which is the food necessary for eternall life Rom. 3. 22 26. V. 8. The pure The holy righteous and sincere not spotted with the love of sinne of some predominant vice of malice and of hypocrisie Shall see shall be admitted to the fruition of Gods glory which will appeare at full in the Kingdome of heaven opposite to the small and obscure participation which beleevers have in his grace in this world by faith 1 Cor. 13. 12. 2 Cor. 5. 7. 1 Iohn 3. 2. V. 10. For righteousnesse sake For the love and defence of right and chiefely for Gods cause his truth glory and pure service The Kingdome for a reward of their labours and a Crowne of their fights according to Gods free promise V. 13. Yee 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 righteousnesse and holinesse if that thorow your owne corruption you lose this power over others whence shall the amendment of your selves 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 worlds darkenesse So by your life you should bee like Candle-stickes to set that light up on high and shew it to all men A Citie the eminencie of your office shall cause all the good and evill that is in you to be manifest to all men either for example and edification in good things or for scandall and subversion in badd V. 16. Glorifie By converting and submitting themselves to Gods 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 authoritie to cause them to be thought false or unprofitable to propound a doctrine contrary to them To fulfill observing the Law in all points my selfe and bringing to passe all that was foretold by the Prophets and pulling in force the right and promise of the Law to give life to them that fulfill it which is effected in me alone for all my Church And finally causing by my spirit of regeneration which I have gotten and doe communicate to all beleevers the Law to be by them voluntarily receayed in its spirituall sence though not in an absolute perfection
corporall favours did rather hinder then further Christ in hâ—s chiefe end which was the eternall salvation of men To the Priest to be searched according to the Law and being judged cleane to have permission to come againe into the company of men and of the Church For a Testimony that thou mayest witnesse that I am true God and that during the time of my humiliation I doe keep and cause Moses Law to bee kept which were the two chiefe heads whereupon the Iewes used to contest with Christ. V. 5. A Centurion A Roman and a Heathen but instructed and inwardly enlightned V. 9. A man And thou God I am a subject and thou a supreame Lord how much more than shall thy command be fulfilled V. 10. He marvailed He used some externall gesture of wondering to cause the Centurions faith to be so much the more commended and esteemed not that he was ignorant of the causes of it nor that it was a faith beyond Christs Capacitie which are the two ordinary causes of true admiration V. 11. Many Namely of the Gentiles such as the Centurion was Siâ— downe shall enjoy the fruits of eternall life with the holy Patriarches being by faith and in spirit become their children heires of the promises made to them and their posteritie V. 12. The Children Namely the Iewes who by the prerogative of Gods Covenant seemed to be the true heires of this Kingdome Darkenesse in the extreame misery confusion horror and torment of those who are eternally banished out of the Kingdome of heaven Gnashing the noise the rage and the blasphemies which are alwayes coupled to the everlasting torments of the damned Romaâ—â— 16. 9. 11 21. V. 14. His Wives mother For Peter had a wife 1 Cor. 9. 5. V. 16. With his word using no othre maneâ— but only his meere command V. 17. It might be fulfilled That he might verifie that which Isaiah speaketh in that place Namely that he is the only Saviour of soules and bodies according to the charge which he hath taken upon him and by the merit of his voluntary sufferances by which having appeased Gods wrath he hath cut oâ— the cause of all our evills and hath obtained his favour for us which is the fountaine of all good and happinesse V. 18. The other side Namely of the lake of Genesareth V. 20. The Foxes This is spoken either for a tryall of the truth of the Scribes protestation or for a preparative for him to keepe it being in time instructed in the condition which is in separably annexed to the Gospell namely the crosse without any constant proprietie of goods and without any peace or rest in the world Nests or places to go and shelter themselves in The Son Christ calls himselfe so oftentimes in the Gospell to signifie the truth of his humane nature and the excellencie of his person above all other men As who should say That man which hath in all ages bin foretold expected desired and seene by the Prophets in their visions as particularly Dan. 7. 13. for a prelude of his manifestation in the flesh V. 21. Bury that is to say assist him in his extreame old age untill the end of his life V. 22. Let the dead being called to the ministery of my word leave off these duties belonging to a mortall life to those that live and have their callings and places therein that thou mayest readily and without disturbance follow the duties of the spirituall life which are now at this present incompatible with the duties of a temporall life V. 26. Rebuked A kinde of speech very frequent in Scripture to signifie Gods power to appeale the commotion of any of the creatures especially if they rise against his elect whom they ought to serve V. 28. Gergasenes it is thought to be the ancient nation of the Gergashites Gen. 10 16 which afterwards were called Gerashites where the Citie of Gadara was whereupon Saint Marke and St. Luke call this Country of the Gadarenes V. 29. To torment us driving us out of that little light and libertie which is left us to wander up and down the world working our wills and shut us up in the darknesse and paines of hell as it shall be after the last judgment Before the time namely of the last judgment which they might know was not yet come V. 32. Into the Sea Namely into the lake of Genezâ—reth V. 34. They besought him not for any hatred they bare to him but for feare of that divine power which they only considered in him Luke 8. 37. An ordinary motion of a mans conscience not yet confident in Gods grace when he feeles his Majestie nigh him See Deut. 5. 25. 1 King 17. 18. Luk. 5. 8. CHAP. IX VER 1. INto his owne namely Capernaum where he made his ordinary abode Mar. 2. 1. V. 2. Thy sins which are the cause of thy disease sinne being the cause of all those evills that befall man V. 3. Blasphemeth attributing unto himselfe the power of pardoning sins which belongeth to God alone V. 5. Whether is according to your carnall judgment it is a higher and more difficult thing to heale this diseased man by my word then to forgive him his sinnes now I will doe that which you judge to be the most difficult and is sensible to shew that I can doe that which you esteeme to bee lesse and is spirituall and hidden both depending upon the same divine and supreame power V. 8. Unto men such as they thought Christ to be being not yet instructed concerning his eternall God-head V. 9. Matthew and Levi also Luke 5. 27. V. 10. In the house Namely of Matthew as St. Luke saith V. 13. And learne you hypocrites do set all your pietie and righteousnesse in ceremonies and an externall discipline and hold them to be prophane and unworthy of your conversation which doe not follow you whereas by this saying of the Prophet you might have learned that the most acceptable service to God is that mercy which I use towards poore sinners procuring their salvation and amendment by my familiarity with them seeing that grace by the Gospell which I am Mediator for and distributer of is but onely for all Repentant sinners V. 15. Of the Bride Chamber namely the bride-groomes most intimate friends and companions Iohn 3 26. The meaning is I will not disturbe the joy my Disciples conceave by reason of my presence after my departure out of the world they will have afflictions and sorrowes and time enough to feele them V. 16. No man besides this cause I have also a regâ—rd not to oppresse the weakenesse of those which are mine with too rigorous a discipline in these beginnings New cloth the Italian rough cloth as â—t commeth out of the weavers hand neither dressed nor fulled and therefore very unfit for any use especially to mend or patch clothes V. 18. Ruler they were certaine superior Ecclesiasticall persons which did preside in the Iewes particular Assemblies and there did
right according to Law ended controversies and punished exorbitancies V 23. The minstreâ—s they were certaine hired people which did play mournefull tunes at funeralls according to â—he custome of the Iewes 2 Chron. 35. 25. and of other Nations Verse 24. Is not dead In respect of mee and of my Dâ—vine power this death is but as sleepe I will revive her with my meere word as if she were but a sleep See Acts 20. 10. Verse 28. To doe 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 dumbe either naturally dumbe and besides that possessed with an evill spirit or dumbe onely by the working of the evill spirit which possessed him Verse 34. Through the Prince Namely by Magicke art and by a covenant made with the chiefe of Devills called elsewhere Beelzebub by whose authoritie and power hee driveth out inferiour Devills Verse 36. Moved with compassion Not so much for their corporall labour in following of him as because hee knew them desirous to heare Gods 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 receave the Gospell and to be gathered into the Church as it were into the Lords barne V. 38. Send forth the Italian thâ—ust forth a terme which representeth Gods powerfull operation in stirring up and moving men to the painefull worke of the holy ministery See Jer. 20. 7. and also the necessitie which is imposed upon them of preaching the Gospell 1 Cor. 9. 16. and also the promptitude which is required therein CHAP. X. VER 2. APostles A Greeke word which sig 〈…〉 fied sent or deputed to doe some businesse Ambassadours So were the twelve called because they were to have no certaine abode and that their ministery was to be about the world as in a strange Country out of the Church to carry the Ambassage of Gods reconciliation and to gather his Elect together the first not onely in the order of the list as eldest and first called with Andrew Matth. 4. 18. but also as it should seeme in conduct and presidencie by the Lords owne 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 lesse in domination is called by a sur-name given him by Christ Himselfe V. 3. Lebbeus Who is the same as is called Iudas the sonne of Iames the sonne of Alpheus Luke 6. 16. whos 's the Epistle is intituled of Saint Iude. It is thought that Lebbeus the Hebrew word and Thaddeus the Syriacke 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 Citie of Cana according to others it is the name of a Religion or Sect Namely of Zelotes or Zelautes as it is set downe Luke 6. 15. Wherewith the Hebrew Word may very well agree Iscariot it is not certainely knowne from whence this surname is taken Some interpret it a mercenarie Apostata Or the man that doth revolt or shall revolt â—or profit or for reward It may be he was so named by way of anticipation for his avarice which did appeare afterward Others a man of Cheriot a City of Juda Ios. 15. 25. V. 5. Goe not This and those things which follow are but onely concerning this mission or time they were senâ— Samaritans it was a mixture of Pagan Nations who after the captivitie of the tenne Tribes were brought in and seeled in their Country where they set up a false worship in the mountaine of Garzim See a King 17. 24 29. Iohn 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 thorow their ignorance and by meanes of the false doctrines and evill conduct of their teachers Isaiah 53. 6. Ier. 5â— 6. V. 9. Your purses The Italian Girdles wherein anciently they carryed their money as in purses V. 10. Neither shooes In Saint Marke the Lord suffereth them to take shooes and a staffe in their hands Whereby it appeares that the meaning was plainely that they should speedily and freely take their journey without any pâ—eparation 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 Gods inward grace and vertue to receave the preaching of the Gospell with doâ—ilitie humility and a servent desire See 1 Cor. 3. 5. There with such a man yee goe the 〈…〉 namely out of that Citie or Castle V. 13. Returne Those desires and well wishings of yours being unprofitable to the house let them be as a witnesse before God of your zeale and good will V. 14. Shake off in token that you will have no communion with that Nation and also that Gods curse and vengeance shall bee powred downe upon them See Neh. 5. 13. V. 16. Aâ— Serpents See Gen. 3 1. the meaning is mix your simplicity and cleernesse of conscience towards me with warinesse towards men dâ— no man wrong and see that there be none done to you Provoke ye no man and keepe your selves from the worlds indignation by milde wayes retiring your selves and going away Finally beware of offering or suffering any violence which is incompatible with the true profession and preaching of the Gospell and if that both these vertues will not free you then remit your selves absolutely to God Harmelesse or sincere and innocent V. 17. But beware trust not nor associate not your selves with any that are against the Gospell suspect them alwayes for the hatred against the Gospell iâ— above all naturall or civill respects Beware therefore of them so farre as conscience and your vocation will suffer you Councels the Italian Consistories they were the Iewes Courts of judgement to whom it was permitted by the Romans to proceed against those who offended and did contrary to their law so farre as scourging but not to any capitall 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 Iewes 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 performe your charge and doe not think it to be a lost labour to runne so up and down from place to place for in a short time I shall make the truth of my comming appeare Till the Sonne till it doth cleerely appeare especially to the elect that the promised Messiasis come in the flesh such sâ—all the power of
Whereas indeed it is but only a leaving it to him See Rev. 13. 2 7. V. 13. For a season untill such time as he openly set upon him and assaulted him at the time of his passion See Luk. 22. 53. Iohn 14. 30. V. 14. In the power carryed in this voyage by a divine power and peradventure by a swiâ—t motion As by the same power he had beene maintained in the desert without any food V. 16. And stood up it was the fashion amongst the Iewes that if any one did come to their Ecclesiasticall meeting who was knowne to have the gift of understanding the holy Scripture which was read every Sabbath day Acts 13. 27. and 15. 21. they would inâ—reate him to make them partakers of it for their common edification See Acts 13. 15. 1 Cor. 14. â—9 30 V. 17. He had opened for bookes in those dayes were made of parchment or some such like stuffe 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 yeare or time of grace and reconcliation in which God hath shewed himselfe propicious and hath layd open his good will to mankinde Ver. 21. Is this this is a summary of the Lords Sermon shewing that those things which had beene spoken by the Prophet were now accomplished by the Gospell which hee had begun to preach unto them V. 22. The gracious divinely pleasing and gracious words attracting soules by a secret perswasion as proceeding from the grace of the Holy Ghost of which hee was full Iohn 1. 14. and words which brought them tydings of Gods grace where of hee was the Mediatour Psal. 45. 2. Cant. 4. 3. Isa 50. 4. Ioh. 7. 46. See Ephes. 4. 29 Col. 3. 16. and 4 5. V. 23. Physician an ordinary proverb meaning respect those that are neere thee more than strangers thou hâ—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 spake because hee wrought never a miracle in Nazareth Marke 6. ver 4. V. 25. I tell you these examples are to shew that God oftentimes in the communicating of his graces preferres strangers and such as are far from him before those that are neerer unto him if they prove unworthy V. 30. Passing having miraculously dazled their eyes or restrained their power V. 36. What a word that is to say doctrine accompanied with so many miracles Or this kinde of operative word which is so effectuall that it presently produceth its effects V. 38. They besought namely his Disciples or those of Peters houshold V. 39. He stood that is to say he came and stood nigh her and bowed himselfe over her V. 41. Suffered See upon Mar. 1. 25. To speake or to say what they knew c. CHAP. V. VER 8. DEpart Peter finding in Christ a divine and extraordinary vertue did presently feel within himselfe the naturall terrors of the soule of a sinfull man when he drawes neere 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 shew his power in delivering them there thorow 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 bee done by little and little and by a deliberate using ones selfe to it By which meanes those things which seemed very harsh doe 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 Lev. 23. 14 15. to count seaven weekes or Sabbaths from the day after the Passeover at which time corne especially the first kind of graine did begin to ripen in those places to Pentecost V. 15. Zeloâ—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 externall communion of Gods people as prophane whose names were blotted out of their register This ought to â—ee understood of the Iewish persecutions and those persecutions which were wrought by them who carryed the name of being the Church and the heads thereof See Iohn 16. 2. V. 24. That are rich that is to say worldly that doe set all your delight love confidence and glory in your riches which is the false wealth opposite to poverty in spirit Luk. 12. 21. â—o ye have you shall have no other but temporall happinesse which you have so much affected and desired See Matth 6. 2. V. 26. When all men when you shall have the generall applause and favour of the world which you cannot obtaine without framing your selves to their wicked workes and to the wronging of Gods service Iohn 15. 19. V. 27. Which heare which have the gift of my Spirit to receive my doctrine into your hearts by the internall eare of the faith V. 30. Aske them not namely by unlawfull violent and scandalous wayes Suffer the wrong that is done to thee rather than to transgresse against the lawes of christian charity and equity V. 32. What thanke 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 carnall and civill respects and thorow a meer naturall motion 35. Hoping for with an intent to lose whatsoever ye lend if your neighbours want do require it and that you cannot get it againe without violating the lawes of charity and giving scandall and offence Or without any respect to your selves to expect a recompence or an equall curtesie for requitall Ye shal be you shall shew your selves to bee such in effect See upon Matthew 5 45. 1 Iohn 2. 29. and 3. 9 10. V. 38. Into your bosome See upon Psal. 79. 12. V. 40. Shall be the Italian Ought to be that is to say must or ought to content himselfe to be so V. 43. For a good or the Tree is not good which bringeth forth evill fruit And this is the reason of the precedent exhortation As if he should say to beare the fruit of judging thy brother uprightly cleanse thy selfe from thine owne vices CHAP. VII VER 3. HE sent Saint Matthew saith that he came himselfe But that which was done in his name was attributed to himselfe V. 5. A Synagogue a place for our meetings for exercises of piety This Centurion was of the third kinde of proselites noted upon Matthew 23. 15. V. 21. And plagues see Mar. 3. 10. V. 29. Justified namely these men acknowledged and defended Gods honour in the truth of his doctrine of grace preached by Iohn and confirmed by Christ against the accusations and reproofes of the Pharisees and Doctors after they
ed appointed and consecrated King of thy Church and likewise fulfilled with the gifts of thy spirit V. 28. For to doe though they had no knowledge of Gods will nor no right intention to conforme themselves unto it Thy hand namely thy Soveraign and efficacious providence by which thou governest and directest all things and all chances that happen V. 3â— They Were by an actuall new and evident mâ—tion V. 33. Great power Efficacie of demonstration and perswasion Oâ— with great courage and freedom Of the Resurrection under which is comprehended aâ—â— the doctrine of the Gospell As Acts 1. 22. Great gracâ— namely the blessing of God and good will of the people CHAP. V. VER 3. PEter to whom the fraude was divinely revealed To lie or to deceave the Spirit because that the consecration might bee by a motion of the spirit and he had not truely obeyed it Or it was dissimulate as proceeding from pure Charity a worke of the Holy Ghost being nothing but hypocrisie and the declaration thereof was made before the Apostles Ministers of the Holy Ghost and enlightned by him to take notice of the fraude 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 sacriledge Ver. 6. The young men which were in the companie V. 9. To tempt to make a prophane tryall whither he knew your fraud or no and knowing of it whither he would punish it Are at the doore 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 seemes ought to bee understood of other Doctors who were also very frequently in the Church V. 15. The shadow not that there was any vertue inherent to the Apostles bodies nor much lesse to their shadow or garments but to shew 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 drawne 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 beleeve 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 accompanie our Doctrine V. 36. Theudas a famous impostor who lived it should seeme in the dayes 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 hee raised his tumult in Galilee by reason of the second taxation made by Cyrenius after the first made by Augustus himselfâ— Luke 2. 2. V. 38. For if this not that wee ought to judge of a doctrine or Religion by the lastingnesse of it or any other favourably events which God sometimes grants to the worst of them according to his secret judgements But he seemes only to disswade them from the violent and unlawfull ones and remit all things to Gods providence who by many other examples having shewed his judgements upon the false Prophets that were amongst his people it was to bee hoped that in this case also he might doe the like if so be it were disallowed by him V. 40. Beaten them which was a kinde of punishment which the Romans suffered the Iewes 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 customes language and doctrine of the Grecians in many things differing from those Ierusalem Acts 9. 29. and 11. 20. Their widdowes Namely the Grecians widdowes held by the true Iewes unequall to theirs in honour by reason of the foresaid mixture and by reason of the dignity of the principall Citie of the Nation Neglected either because the were assisted equally with the rest and with equall honour in the distribution of the poores goods Acts 2. 45. and 4. 35. or that they were not admitted into any honourable office of the said distribution according to the custome of employing therein honourable widdowes 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 beleevers had the charge of the poore Acts 4. 35. But the Church being increased they could not doe that and preach to Whereupon by divine inspiration they made Deacons upon whom they disburthened themselves of this ministration who also had power to provide for these contentions and disorders Tables Namely at those common meales Acts 2. 42 46. under which is comprehended all the foresaid ministration V. 5. A proselyte Namely a Pagan converted to Iudaisme Mat 23. 15. V. 6. They layd a most ancient Ceremonie in consecration in signe 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 it selfe abroad amongst the people were obedient did voluntarily submit themselves to beleeve the Gospell Verse 8. And power of divine power and effiâ—â—cie in all his words and deeds Or of the power of the Holy Ghost to worke miracles U. 9. Of the Synagogues there being in Ierusalem diverse places of Ecclesiasticall meetings for the reading and expounding of Gods 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 c. of the people Of the Libertines it is likely they were Iewes borne of â—â—aves made free by the Romans and that they had some assembly a part being detested by the Iewes as well by reason of their staine of their servile condition as because the tooke part with the Romans and their domination which was abhorred by the Iewes V. 14. Shall destroy Steven might well have denounced this desolation of Ierusalem and the disannulling of Ceremonies by Daniellâ— prophesies 9. 26 27. Or by Christs Matthew 24. 2. but yet these witnesses were false because they witnessed thorow hatred and malice and besides they concealed part of what was spoken As that Ierusalem should be destroyed but in case they were not converted That the ceremonies should be disannulled but to give place to a more excellent kinde of service in spirit
some have been converted to the Christian faith THE EPISTLE OF St. PAUL THE Apostle to the COLOSSIANS ARGUMENT COlosse was a City in Phrygia neere to the River Lico in the lesser Asiaâ—in â—in which by Epaphras ministery there had been gathered together and set up a Church which was soon after tempted and troubled by certain seducers who taught them to restraine Mosaicall ceremonie as necessary to salvation and to observe many humane traditions and doctrines under colour of greater devotion and holinesse 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 Gospell faithfully preached unto them by Epaphras he prayeth them to encrease 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 righteousnesse life salvation and happinesse in him onely 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 maske of devotion are but vaine superstition and impiety But that as they have by baptisme been made partakers of Christs death and resurrection to the remission of sinnes and gaining of the ever lasting and spirituall 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 vertue 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 continuall prayers and holy wisdome he salutes them in his owne and other brethrens â—â—mes CHAP. 1. Vers. 2. AT Colosse a City of Pâ—â—ygiâ— neere to the River Lico in A 〈…〉 mi 〈…〉 which was over-throwne by an earth-quake 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 temporall good but eternall salvation apprehended by a lively hope V. 6. In all the every way through the length and breadth thereof Oâ— in all places where the Gospell is preached vers 23. Bringeth forth fruit namely in effects of Faith and conversion and groweth in amplenesse of knowledge and manifestation In truth namely as it is preached in all truth in the Gospell 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 appeares 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 spirituall 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 celestiall glory assigned to all his elect and believers See John 1. 12. V. 13. From the power from the hand of Satan Prince of darknesse That is to say head of the State of ignorance sin horror death and confusion which raigneth in the world V. 15. Who is in whose Person Workes and Word God who of his owne nature is invincible reveales himselfe unto salvation as 2 Cor. 4. 4. First 〈…〉 e engendered by the father of his owne proper essence and equall with him before any thing was created and brought forth of nothing that is to say from everlasting Or he that is as Gods 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 eternall generation the father hath created all things operateing by him and in him as by an equall joyned and cooperating câ—â—se So that he by an inward property of his person maintaines them all in their being John 1. 4. Heb. 1. 3. In Heaven it seemes 〈◊〉 meanes the Angels and all spirituall creatures Thrones this name and those which follow signifie the Angelicall creatures together with their degreeâ— and dignities as well amongst themselves as over the lower world 〈…〉 d the guiding of it Sec Rom. 〈◊〉 â—8 〈◊〉 〈◊〉 by thro 〈…〉 â—e specially meanes the Cherubins upon which it is saitâ— that God 〈◊〉 as upon a Throne by a figure taken from the Cherubins which were upon the Arke upon which Gods gloâ—y appeared 1 Sam. 4. 4. 1 Chro. 28. â—8 Psa. 80. 1. Ezek. 10. 1. For him being not moved to create them by any cause out of himselfe but onely by his owne frâ—â— will Ephes. 〈◊〉 5. Or as he hath been the soveraigne 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 eternall John 1. 1. By him the Itâ—lian on him encompassing and as one may say containing them by his infinite power that they may not be dissolved and destroyed and bearing â—â—em up that they may not sinke 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 Sonne of God hath in the order of nature he likewise hath in that of grace and of 〈◊〉 〈…〉 ion being the 〈…〉 st that is risen againe by his owne 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 vers 15. The meaning is He that by his resâ—rrecâ—ion 〈◊〉 been declared â—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 â—eleâ—vers should also appeare Rom. 8. 19 20 22 1 Job 3. 2. In all things as well in thâ— creation and naturall state of the world as in the
Obad. 17. V. 9. Like as Governing their dispersion by my providence in such sort that none of mine Elect shall perish in eternall perdition nor the remainder of my Believers be extinguished nor overthrowne V. 11. Will I raise up After I have thus punished my Church I will restore the Kingdome of David by the Messias changing it into a spirituall and everlasting Kingdome V. 12. That they That the true Israel according to the spirit joyned with Christ their Head may participate of the universall Kingdome which he hath gotten over his enemies such as the Idumeans were to the Israelites Others doe bring it in thus That they may professe 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 Plow-man Figurative promises of Gods spirituall graces and blessings to his Church See Lev. 26. 5. Shall drop Into precious liquors of honey milke oyle and must The Prophesie of OBADIAH ARGUMENT OBadiah denounceth to the Idumeans capitall and implaeable enemies of Gods people their finall and inevitable destruction by reason of the evils which they had done to the Church of God to which he contrariwise promiseth eternall Salvation and perfect restauration in Christ and likewise the totall 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 ruine and captivity of the Jewes And Obadiah prophesied before either of them V. 3. In the clefts he hath a relation to the strong and mountainous scituation of Idumea V. 7. Have brought thee the Italian Have accompanied thee have joyned their forces to thine to goe and withstand the enemies invasions but just at the instant that thou hadst need of them they have forsaken thee And prevailed he seemes to meane the Egyptians who by powerfull perswasions 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 terme taken from hunters who with baits draw the boasts into their traps The meaning is the victuall which thou hast had out of Egypt hath been as it were a bait to thee to insnare thee in the league against the Chaldeans which hath beene the cause of thy ruine which with all thy famous wisdome thou couldest not perceave V. 9. Teman the name of a City and Countrey in Idumea V. 10. Thy brother namely the Israelites and Jewes which were descended from Jacob brother of Esau the father of the Idumeans V. 11. That thou stoodest not only like an idle spectator yeelding no assistance nor pittying the Jewes 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 plainely the whole multitude carried away captive into Babylon Upon Ierusalem to part both the spoile and persons V. 12. That he becamâ— 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 drunke of the cup of my judgements so your enemies shall drinke 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 eternall inheritance which the Devill and Sinne 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 flaxe Shall kindle as fire doth kindle when it takes hold of some combustible matter V. 19. Possesse the Jewes shall be put into full possession of their Countrey 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 plaine 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 Countrey of Caldea V. 21. And Saviours 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 Christs Ministers who were to preach the Gospell for the salvation of the Elect and condemnation of the wicked See 1 Tim. 4. 16. The Kingdome Christ true God shall by his Father be established everlasting King of his Church and of all the World The Booke of the Prophet IONAH ARGUMENT THough the Subject of this Booke be Historicall 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 principall action of this History which is a prediction of things that shall happen and a preaching of repentance By whicâ— God setting forth a beame 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 Niâ—iveh and there fulfilled what was commanded him denouncing to them their approaching ruins But this threatening having produced the effect of a publicke 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 Gods mercy as he had shewed 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 meanes 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 vertue and where he appeared to his Prophets Or it is a phrase taken from slaves who by stealth run away from their Masters service to shew that he did run away because he would not fulfill Gods Commandement Joppa A Sea Port of Palestine so called Acts 9. 36. V 7. Let us cast knowing that this tempest was neither naturall nor ordinary They conjecture by Gods secret inspiration that there is some body in the Ship that is guilty of some grievous sinne Wherefore they desire to discover the truth by lots according to the Heathens custome but God overseeth
them Prov. 16. 33. V. 9. I feare 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 Gods inward revelation more then discourse of reason V. 14 Innocent blood For our parts for he never offended us and if he hath offended thee wee are not to take notice non judge of it in that as wee now doe follow that which thou declarest unto us by thy Workes and by thy Word which hee himselfe hath pronounced Hast done Wee doe acknowledge in all this expresse signes of thy power justice and supreame providence to which because we will not displease thee wee submit our senses to performe this execution CHAP. II. Verse 2. ANd said This prayer which containes the Prophets concei 〈…〉 and motions whilest he was in the Fish was set downe in writing by him after his deliverance with the addition of thanks-giving V. 4. Yet I will Words of faith grounded upon an expresse revelation V. 5. Unto the soule Bringing me into danger of present death See Psal. 69. 1. V. 6. Barres A terme 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 â—ll sides For ever Unlesse 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 fulfill my duties of piety with perseverance and loyalty CHAP. III. Vers. 3. EXceeding great Heb. A great City of God for the Hebrewes doe extoll the greatnesse of things by adding the name of God to their ordinary names Three dayes In circuit V. 4. A dayes 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 enjoyned by the Kings command who would also be partaker thereof V. 7. Taste any thing For a certaine limited time which likely was a whole day V. 8. And beast According to the custome of those dayes 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 tooke those ornaments off and covered them with haire-cloth and ragged clothing That is in Whereof he is guilty as if his hands were soyled therewith V. 9. Will turne Towards us in grace mercy V. 10. Repented that is to say He revoked his sentence which was but conditionall in 〈…〉 mind and decree 〈…〉 gave Jonah notice thereof See Gen. 6. 〈◊〉 CHAP. IV. Vers. 1. IT displeased Not so much for feare of being thought a false Prophet as for the zeale of Gods glory which he thought was wronged by his change and for affection he bore to Gods people who had then no greater enemy to feare then the Empire of Assyria as by effect it appeared not long after V. 4. Dâ—st thou well O thou hast great cause to be angry an ironicall reproofe 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 Goard 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 griefe namely From the heat which increased the greif of his mind or to give him by the meanâ— of this plant some wholsome document and remedy for his passion V. 7. It smote namely Did gnaw the root of it V. 8. A vehement Hebr. A deafe wind that is to say A still hot wind which re-doubled the heat of the sunne others a wind that made one deafe it was so tempestuous V. 9. I doe well Words of a passionate spirit blinded with anger rather then by any expresse rebellion V. 10. Chast had pity that is to say Thou wouldst have spared and dearely preserved V. 11. That cannot Little children that are not yet come to age of understanding The Booke 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 termes and stile of Prophecies Wherein he discovers and sharply reprooves the Idolatry and other sinnes of Iudah and Israel and denounceth unto them therefore Gods extreme judgements and their approaching dispersion by the Assyrians and Caldeans Then turning himselfe to the residue of true Believers he promiseth them on the one side temporall 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 joyning thereunto excellent Prophecies concerning his Kingdome the calling of the Gentiles and eternall glory and happinesse 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 chiefe Cities of the two Kingdomes namely of the ten Tribâ—s and of Judah and their Princes and Heads V. 2. Yee people A figurative manner of calling all creatures as it were to a solemne 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 witnesse that is to say He will convince you of your sinnes O yee of Judah and Israel From hu ho'y Comming forth as one should say out of Heaven or out of the Temple of Jerusalem where he is present in his signes of grace and power V. 3. And tread Hee shall shew himselfe exalted above all worldly greatnesse or hee 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 Kingdomes Is it not in these two chiefe 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 shee thought to have gotten by her unlawfull treaties and leagues with prophane Nations and as it were for a reward given her for consenting to Idolatry See Hos. 2. 5 12. and 9. 1. Shall returne A proverbiall kind of speech as much as to say Those goods shall goe away as they came that which hath beene gotten in the brothell shall be lost in the brothell Or the Assyrians who shall make a prey
and truth Ver. 15. As it had beene full grace Majesty and divine splendor CHAP. VII VER 2. BRethren he calleth them so by reason of the degree which they held in the Iewish 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 meere grace seeing hee was an Idolater as the rest of the Caldeans were Ios. 24. 2. â—â—d therefore that neither he nor the Iewes who were descended from him according to the flesh had no advantage of merit before God And that aâ— hee had chosen them So hee might reprove them if they went against his covenant Verse 5. Gave him more this seemes to be spoken to shew the addition of grace which Abrahamâ— posterity had received above him to bind them so much the stricter to God and to aggravate their ingratitude Verse 8. Patriarches See upon Acts 2. 29. Ver. 9. Moved with envie This circumstance seemes to be related to shew the conformitie of the peoples malice that of their ancient fathers in the â—aâ—â—ed and persecution of Gods servants sent for the correcting of vices and the salvation of the Church as Ioseph was V. 14. Threescore and fifteene See upon Gen. 4â— 27. the reason of the diversities of the number herâ— and in that place Ver. 16. Were carried over the Scripture makes no mention but only of Iosephs bones being carried into Sichem Exodus 13. 19. Ios. 24. 32. it may bee it was knowne by tradition that the bones 〈◊〉 the bodies of the rest of Iacobs children were also carried thither and indeed after Christs time there monuments were yet to be seene Abraham Gen. 33 19. it is said that Iacob bought that field were â—oseph was buried and it is likely that this varietie proceeded from the Coppiers it may bee by reason of the like act of Abraham Gen. 23. â—6 Ver. 22. Was mightie that is to say he did and spake great things and was accompanied with a 〈…〉 ine Maiestie height and power See Luke 24. 19. Verse 23. It came into by revelation which GOD had made unto him of his vocation though hee had not as yet declared him the time nor the meanes of exercising it Verse 25. Hee supposed it is likely that God had promised him that hee should bee receaved 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 refusall 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 ahd rejected and with contempt refused to know By the 〈…〉 ds Namely by the power and authoritie and conduct of the Sonne of God See Exodus 33. 14. and 34 10. Isa. 63. 11 12. Hab. 3. 13. 1 Cor. 1â— 9. Hab. 12. 25. Who in all ages hath beene 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 receave Gods Law With the was a messenger and mediatout betweene the Sonne 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 spirituall and everlasting life to man Dead in sinne Romans 8 3. 2 Corin. 3. 7 9. Galath 3. 21. But to waken the Consciences lively to binde the hearts and to represse sinne c. Verse 39. Turned backe againe they went astray imitating the Idolatries of Aegypt in worshipping the Calfe See upon Exodus 32. ver 4. Other againe referre this to the great desire and designe they had to returne into Aegypt Numbers 14. 3 4. V. 42. Turned withdrew his grace love and spirit from them and gave them over to the Devill to bee led by him to Idolatrie without any stay See Psalme 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 Sâ—aâ—re For BAALI represented the Planets and Moloch according to the common opinion was Saturne called here Rephan The reason whereof is not certainely knowne nor the Originall of the name Vnlesse it were the Arabian Name of that Planet used in those dayes for Rephan in the Arabian tongue signifieth most high and elevated which belongeth to Saturne 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 witnesse within which the principall thing that represented Gods Majestie was the Arke wherein were the Tables of the whole Law called the witnesse Exodus 16. verse 34. Now it seemes the meaning is that if the moveable Tabernacle made by a modell receaved from God and with so much preparation might by Gods appointment bee changed into a firme and farre more excellent Temple it was no way beyond reason that God should change that materiall Temple into a spirituall one which is the Church in which is the truth of all those ancient Fabrickes and therefore that hee Steven could not be accused for impietie for foretelling the destruction of the Temple and the abolishing of the ceremoniall worship of it Act. 6. 14. Verse 45. Of David who was the first that designed the Fabricke of the Temple 2 Sam. 1. ver 1 2. V. 46. A Tabernacle The Italian A habitation Namely a settled place for the ordinary signes of his presence in grace and power and for his service and worship Verse 48. Dwelleth not To bee as it were fast bound unto it or shut up in it according to the false opinion of the IEWES Sec Ier. 7. ver 4. Ver. 51. Uncircumcised Namely as prophane and wicked as the Pagans themselves inwardly though they outwardly bore in their bodies circumcision a marke of regeneration and the Seale of Gods covenant The Holy Ghost by which Gods truth is not onely propounded but the truth of it is likewise so effectually demonstrated inwardly that you cannot contradict it but onely 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 Greeke by the out cries and proclamations of Angels Namely they being as it were the Sonne of God the supreame Law-givers publike Criers Galath 3. 19. Heb. 2. 2. Or in the middest of Angel standing round about them in squadrons Deut. 33. 2. either sence is to shew that if they had conâ—emned the Law given with so much Majesty and terror it was no marvaile if the rejected the Gospell propounded unto them in so