the spies ought to have been placed before this command of Joshua and these three dayes are the same with those Chap. 3. 264. Josh 2.14 The spies promised to Rahab life and safety Deut. 20.13 Thou shalt destroy every Male thereof with the edge of the sword The enemies of the true God and of the people of Israel were to be destroyed Rahab with her Father and brothers was well minded towards the spies and joyning her self to the people of God forsook the mad Idolatry of the Heathens 265 Josh 4.5 Take you up every man a stone upon his shoulder according to the number of the Tribes of the Children of Israel that it may be a signe among you Exod. 14.22 Passing through the red sea they did not do so At the Commandment of God in memory of the drying up of the water of Jordan and their passing over this was done that it might be a monument of Gods benefits Moses did not the same in his passage over the red sea because he had no command of God for it 266. Josh 5.7 Circumcision was intermitted in the wildernesse for forty years Gen. 17.14 The man child whose flesh of his foreskin is not circumcised that soul shall be cut off from my people Circumcision was intermitted during the time of the exile and perigrination of the children of Israel because of their continuall journeying which did hinder it for it did cause great pain and languishing to the body 267. Josh 6.4 On the seventh day the Souldiers and the seven Priests shall compasse the City seven times Exod. 20.8 Remember to keep holy the seventh day Deut. 5.15 Ezek. 20.12 That was a speciall and singular Law of God There are many things of this kind saith Justinus in the sacred Bible which God imputes not to men as sinne because of the necessity that fell out as circumcision the eight day the seven times compassing about Jericho the offering of sacrifices on the Sabboth c. 268. Josh 7.15 He that shall be taken with the cursed thing shall be burnt with fire Verse 16. Achan with his children was stoned by the Israelites The fault of Achans sacrifice and violation of the Majesty of God by him and his children was mitigated for he was first stoned and then burned he and all that appertained to him 269. Josh 7.24 For Achans sin were his children killed also Deut. 24.16 The children shall not die for their fathers 2 Kings 14.6 Ezek. 18.20 Achan did not onely commit sacriledge but also high treason and therefore both he and his family were to dye for it for if for rebellion against earthly Majesty committed by Parents the Children are justly punished in civill Judicature much more shall God justly revenge the Rebellion of Parents upon the Children unto the third and fourth generation Exod. 20.5 unless their children repent for it 270. Josh 10.26 The King of Hâ—bron was hanged Verse 37. He was slain with the sword The first King being taken was strangled the second who succeeded him fell by the sword * 271. Josh 10.38 Joshua took Debir Judges 1.11 Othniel Calebs younger brother took it after Joshuas death There were two Debirs one a City in the Confines of Judah butting on the Tribe of Simeon before called Kiriath-Sepher Jud. 1.12 Another of this name in the Tribe beyond Jordan Josh 13.26 But Secondly The things related in Judges the first to the 17. Verse were done in Joshuas time but here expressed more fully and particularly and though the taking of the City be attributed to Othniel as a sub-commander yet it s given to Joshua as the General 272. Josh 11.19 There was not a City which yielded not it self up to the children of Israel Yet in the time of the Judges and the Kings many Cities were not in their possession Joshua took all the Cities he came at by force and those that were to be taken and they were to be delivered to Israel for a possession 273. Josh 15.8 Jerusalem was in the Tribe of Judah Chap. 18.28 Benjamin is numbred In the borders of Judah and Benjamin at first they were two small Cities at last they were joyned into one and fortified with a wall round about * 274 Josh 15.17 with Numb 32.12 Object Therefore Caleb was not the brother of Othniel but Kenor Answ Othniel is not absolutely called the brother of Caleb but with this addition the younger brother to wit Nephew by the brother the Law forbidding the Uncle to marry the Neece 275. Josh 15.63 The Children of Judah could not drive out the Jebusites unto this day 2 Sam. 24.18 The Jebusites were in their own possessions in the time of David who bought the threshing floor of Araunah the Jebusite Because the Israelites spared the Jebusites and the Benjamites took them into their protection so that the remainders of them were tolerated unto Davids time that succeeded ill to the people of Israel who by their society were drawn to Idolatry Exod. 1.21 * 276. Josh 19.6 Beth-leboath 1 Cro. 4.31 Beth-bires Most of the Cities of Simeon are written with an Alias as they are named Joshua 19. and as they are named 1 Chron. 2. none need to wonder at their different denominations Here I interpose nothing of the severall Writings of the same place First According to exact Criticks of the same places Secondly According to the vulgar Tongue in pronouncing them The Book of the Chronicles was written after the return from the Captivity and about eighteen gerations after the days of Joshua and therefore some difference of letters after so large a time is no strange thing For seeing here we have no continuing City it cannot be expected that any City should have any continued name and yet great places longest retain their names unaltered Whereas small Cities like these in Simeon are often alterable as passed into a possession of several owners Yea seeing it was the custome of the Jewes to call their Lands after their own names this happily might change Beth-leboath into Beth-bires when it came into the possession of a new Landlord * 277. Josh ult 32. A field which Jacob bought of Hamor the Father of Sichem Acts 7.16 The field which Abraham bought of Hamor The Person of Abraham is one thing the Posterity of Abraham bearing his name as Israel did called by the name Israel as their Fathers was is another The word Abraham used by Stephen is to be taken Patronymically calling the house and family by the Fathers name as Matth. 1.1 David is called by the son of Abraham whereas Ishi was his Father but in regard he was the great and eminent Father of their Faith and Family they were called sonnes of Abraham See Acts 7. JUDGES THIS Book is so called from the Judges of the people of the Jewes It contains the condition of the Children of Israel after the death of Joshua under sixteen Judges The Idolatry of Micha The wickednesse of the Gibiathites The slaughter of the Benjamites It was
for Sepulchres a common thing in Scripture 3. He useth an Elepsis a cutting off a Conjunction And. So that the senâ—e seems to be And Jacob and our Fathers died and were removed to Shichem and were laid in Sepulchres in that which Abraham bought for money and in that was bought from the Sons of Emmor the father of Shichem 1109. Acts 7.38 Moses received in mount Sinai the lively Oracles 2 Cor. 3.7 Paul calls the Law the ministration of death The words of the Law were words of life because the Law hath life in it self and leads us to Christ it is not the Ministration of death in it self but in respect of mens infirmities and our corrupt nature Acts 7.38 with 2 Cor. 3.7 That which Moses received was lively Oracles for they were lively delivered to him and not only written as some part was they were lively because the Moral and Ceremonial Laws together brings a man to life for the Moral Law lets us see our infirmities and necessity of a Saviour to take us from our sins and the Ceremonial shewed Christ the Messiah which would take us from our sins Paul calls the Law the ministration of death not that of it self and qua Lex brings death but that it pronounceth and worketh a sense of death to and in the disobedient and rebellious * 1110. Acts 7.43 Ye took up the Tabernacle of Molech c. Amos. 5.26 The Tabernacle of Molech In Amos it is Succuth Malkekim which is rendred by some Succuth the King or the Tabernacle of the King or the observance of your King Moloch was the Idol of the children of Ammon 1 Kin. 11.17 And singularly prohibited to Israel Lev. 18.20 20.2 This Image was without Jerusalem and set within seven Chappels which seven Chappels help us to understand what is meant by Molechs Tabernacle he is called Succuth or the Covert God because he was retired within so many Cancelli before one could come at him You took up Succuth or the Covert God your King which is the Tabernacle of Molech that Idol you prize as highly as the chiefest King Molech Molech Milcham or Malcham are the same Baal And the Star of your God Rempham Amos saith Chijim your Images the star of your God Chijim is either taken as the proper name of an Idol as Hercules which by the Aegyptians was called Chon Or Saturn which by the Arabians was called Chevan Or else Chijim is an appellative word and so it signifies the whole host of heaven which one Idoll cannot do Malchom Besides Chijim Tsalmecon the latter word in the Plural number and as it seemeth by the very posture of it the latter of two Substantive and not in apposition for if Chijim were but one Idol it is somewhat improper to say Chijim your Images as speaking of more Chijim may be construed for the ordering or disposing of their Images Stephen saith they had their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or representations of the whole heaven and host of it in one Series or in one body beset with variety of stars and figures representing this or that Planet and this or that Constellation Amos saiâ—h You took up Succuth your King and the frame or disposal of your Images in one compact piece the stars of your God which you have made to your selves Remphan upon this word are several conjectures The seventy have rendred Chijim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mistaking one piece of a Letter reading ד for ב but to omit these it seems 1. That Stephen doth something follow the seventy in this word as well as he doth in the rest of the Text for the New Testament to follow them differently from the Hebrew Text is no wonder 2. That Stephen doth adde a letter to the word or doth a little change it from those very syllables that the Septuâ—gint use that he might give the sense of the Prophet the more clearly and plainly As the Prophet in the word Chijim expressed the Fabrick of the Host of heaven which the Idolatrous people had wrought and represented in one piece so should Stephen speak to the very same sense and therefore forsaketh the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which he found in the seventy and taketh up or formeth it into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies the high face or high representation or that whole peece that represented the whole heaven which he calleth their God because in that they adored all the Stars and Hosts of heaven at once and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is but one number put for another one Star for many And I will carry you beyond Babylon in Amos it is beyond Damascus and so in the seventy which Stephen seems purposely to have changed beyond Babylon because that as he had treated in the beginning of the Chapter of Abrahams coming out of those parts into that Land he would now shew e contra how they for their Idolatry should be carried out of that Land into those parts again 1111. Acts 7.51 You do alwaies resist the Holy Ghost as your fathers did Rom. 9.19 Who hath resisted his will To resist the Holy Ghost is not to hear him in the Word of God so the Jews rejected grace proffered unto them and despised it revealed in the Word and so were the cause of their own damnation The Apostle speaks of Gods absolute will according to that he doth all things to which we must be subject * 1112. Acts 7.56 Jesus standing at the right hand of God Mar. 16.19 And Jesus sat at the right hand of God Sitting and standing are not words properly used no more than the word at the right hand of God These Metaphorical Phrases must not be strained to signifie several things He saw him standing that is he saw Christ as an Advocate standing to plead his cause with God the Father And Jesus sat that is He was now sitting to judge and order the actions and sins of men 1113. Acts 7.59 Lord Jesus receive my spirit Luk. 16.22 Lazarus was carried by the Angels into Abrahams bosome All the godly and faithful children of Abraham must commend their spirits into the hands of the Son of God who enlivens us there is that bosome and the soul of Abraham rests there 1114. Acts 8.1 And they were all scattered abroad throughout the Region of Judah and Samaria except the Apostles Mar. 16.15 Go into all the world and preach the Gospel The beginning of the Apostles preaching was at Jerusalem where they suffered persecutions building a Church unto Christ before they went to other Nations * Acts 8.1 with Mar. 16.15 The former place shews de facto how they were dispersed The latter shews how de jure they ought to disperse themselves to preach the Gospel The former place shews how Providence offered an opportunity and the latter that they ought to make use of all opportunities in any place to preach the Gospel Though the latter place did tye them to the performing of the duty yet it did
The right of living is one thing the possession another Abraham had the right to the land and he had the possession but it was in his seed and posterity 69. Gen. 13.16 I will make thy seed as the dust of the earth 2 Sam. 24.9 And Joab gave up the summe of the number of the people unto the King The posterity of Abraham which were and are before the numbring David made cannot be numbred nor had David the compleat number of the people from Joab who gave the King a lesse number of the people than they were * 70. Gen. 14.13 And these were confederate with Abraham 2 Chron. 19. Shouldest thou help the ungodly and love them that help the Lord. The Law of God forbids leagues with Infidels and wicked men but not all leagues those are condemned only which are against true Religion Marriages or joyning in armes except in the case of publick necessity as Asa with Benadab Josaphat with Achab c. but such leagues as are concerning the defending of their Countrey preserving neighbourhood of not making inroads of prâ—serving the publick peace or mutuall commerce where Religion is not hurt are not forbidden but are adjudged lawfull and necessary such a league was this of Abraham with the neighbouring Cananites * 71. Gen. 15.6 Whereby shall I know this Matth. 12.39 An evill and adulterous generation seeks after a sign It is one thing to ask a sing for the confirmation of temporall promises where the thing was obscure and altogether hid another thing to ask a sign to demonstrate a thing which might otherwise be known Abraham seeking a sign was a speciall motion of Gods Spirit which Christ condemns not for it hath been permitted to some by a peculiar favour as to Gideon and Hezekiah which they did not so much out of incredulity as out of a desire to be forfeited against humane infirmity or he asked this Question not so much doubting of the thing promised as desiring to know somewhat more particularly of the manner of performance Abraham might well seek a sign in a thing which he had no promise on before nor no footstep of the manner of the comming of it discovered there being many difficulties to encounter withall before it could be effected The Jews they might have sought the Scriptures and found so clear evidences that Jesus was the Christ that they need not seek any signes concerning him 72. Gen. 15.6 Abraham believed God and he counted it unto him for righteousnesse James 2.21 Abraham was justified by works Abraham before God was justified by faith and was declared to be just by his works before men offering up his son Isaac upon the Altar 73. Gen. 15.13 Thy seed shall be a stranger in a Land that is not theirs and shall serve them 400 years Exod. 12.40 Now the sojourning of the children of Israel who dwelt in Aegypt was 430 years In the Scripture the years are not alwayes precisely numbred the lesser number is omitted and here under the greater round number the lesse is comprehended * Gen. 15.13 with Exod. 12.40 In a great summe so small a number comes under no particular account as the 72 Interpreters are called the 70 and this account is not to begin lower than the giving of the promise to Abraham to the deliverance of the Israelites out of Aegypt and the giving of the Law were 430 years Exod. 12.40 Gal. 3.13 of which neither 405 nor 400 nor 430 was spent under the Egyptian persecution for though the account end with their parting thence it did not begin with their coming thither but so much of the time was run before Jacob's coming thither and so much after that peaceably passed on untill the death of Joseph so as some account the time of their rigid servitude to an 140 some to a 121 at the most the summe of 430 equally divided the one half spent before their going into Aegypt the other half in their abiding there 215 before their going into Aegypt reckoned thus from the promise given to Abraham to the birth of Isaac 25 from the birth of Isaac to the birth of Jacob 60 years from thence to their coming into Aegypt 130 in all 215 the other 215 thus 94 before the death of Levi 121 betwixt his death and their deliverance out of Aegypt Chrys hom 36. in Gen. 74. Gen. 15.15 Thou shalt go to thy Fathers in peace Joshua 24.2 Terah and his fathers served other Gods To go to his Fathers that is to die it is an Hebrew phrase Also by the name of Fathers here may be understood Adam Abel Noah c. to whom he went by faith * 75. Gen. 15.16 But in the fourth generation they shall come hither again 1 Chro. There are reckoned six in the Tribe of Judah from Abraham Isaac Jacob Judah Phares Hezron Chaleb so in the Tribe of Levi from Abraham to Moses are reckoned six from Abraham Isaac Jacob Levi Cahath Amram Moses Answ In the fourth generation that is in the 400 year 100 year to a generation or somewhat about this which for evennesse and rotundity is not reckoned Or Secondly By the fourth generation is meant the fourth geniture or birth of the Father and the Son so the fourth generation is to be reckoned from the descent of the sonnes of Jacob into Aegypt to their entrance into Canaan as in the Tribe of Judah from Judah to Phares from Phares to Hesron from Hesron to Caleb so in Levi Levi Cahath Amram Moses Thirdly It is one thing to begin the reckoning of four generations from the day that God made this promise to Abraham at which time Abraham had none at all and another thing to begin their account from the time that their servitude in a strange Nation which God foretold should determine before ever God promised the returning of any fourth generations he told Abraham they must first fojourne in a strange Land then in the fourth generation of them whom God brings out thence they shall return to this Land which account Moses set down Exod. 6.16 reckoning from Levi whose first generation was Coath the second was Amram the third Aaron the fourth Eliazar who divided the Land at the time God had foretold Abraham 76. Gen. 16.9 The Angel of the Lord said unto Hagar Return to thy Mistress Chap. 21.12 God commands Abraham to send Hagar away First Hagar flying of her own accord was commanded to return to her Mistresse Gal. 4.22 Chap. 31. then being thrust out by force she staid in the desert the Apostle expounds that figure and applies it to the Old and New Testament 77. Gen. 17.12 God appointed circumcision 1 Cor. 7.19 Circumcision is nothing Circumcision by divine institution in the Old Testament was a sacrament to the coming of Christ but in the New Testament it is nothing nor is profitable to our salvation we must therefore distinguish the times of the Old and New Testament 78. Gen. 18.25 Thou shalt not kill the righteous with the
sinne because sin would displease him 474. Psal 32.3 When I kept silence my bones waxed old Vers 3. Through my roaring all the day long Silence respects the suppression of sins Crying the complaints and lamentations for grief of mind 475. Psal 32.10 Many sorrowes shall be to the wicked 73.5 The righteous are punished more than the wicked Punishments internall and sempiternall are for the wicked but externall and temporary are understood by the last place 476. Psal 34.5 They lookt unto him and were lightned 1 Tim. 6.16 He dwels in a light that no man can approach unto God is said to dwell in light not properly but metaphorically for by this his glory and manifest presence is understood 477. Psal 34.10 There is no lack to them that fear God 2. Tim. 3.12 All that will live godly in Christ Jesus shall suffer persecution The Godly suffer no want in spirituall good but in corporall and temporall good yet their persecutions are good for them and are rewarded with eternall life 478 Psal 34.22 None that trust in the Lord shall be desolate Rom. 3.23 All have sinned and come short of the glory of God In the first place is understood delinquency to death and eternall destruction but they that believe in Christ their faults shall not be imputed to them unto death 479. Psal 35.6 Let their way be made slippery and dark and let the Angell of the Lord persecute them Mat. 5.44 Love your enemies In the first place are meant the incorrigible and obdurate enemies of Christ and his Gospell In the latter place those of whose conversion we have hope 480. Psal 36.8 Thou shalt preserve both man and beast O Lord. 1 Cor. 9.9 Doth God take care for Oxen Under the generall care of God are comprehended all creatures but under his speciall care Men for whose sake God hath made the beasts Ambrose saith God cares nor for beasts for themselves but for our sake for which he created all things and therefore his principall care is for us * 481. Psal 36.25 I never saw c. But many good men have perished by hunger Lazarus and Martyrs Res When God laid on the temporall punishment he supplied it with spirituall comforts and food Secondly David speaks of himself I have not seen if it happened it happened the seldomer 482. Psal 37.21 The wicked borrowes and payeth not again Luke 6.35 Lend looking for nothing again If the Debter be fallen into extreme want that he cannot pay we must not kill him or forsake him in his utmost necessity 483. Psal 37.25 I have been young and now am old yet saw I never the righteous forsaken nor his seed begging their bread Luke 16.20 Lazarus a beggar desired to be satisfied with the crumbs which fell from the rich mans Table Beggery is a punishment to the wicked but to the godly a fatherly punishment and it is found in the unlawfull begging of Monks sturdy obstinate and idle people which refuse to work but the lawfull begging is for the Members of Christ which are brought to extream poverty by banishment war fire water sickness c. * 484. Psal 37.25 with Luke 16.20 The former Text saith I never saw the righteous forsaken his seed begging It wants Nor in the Originall And it may as well be rendred The righteous forsaken and his seed i. e. both the righteous and his seed One may be forsaken as Lazarus but not both the righteous and the seed of that righteous person forsaken 485. Psal 40.7 Sacrifice and offering thou wouldest not 1 Pet. 2.5 Ye as living stones are built up a spirituall house an holy Priesthood to offer up spirituall sacrifices unto God by Jesus Christ God would none of the sacrifices of the Jews which were offered without faith The Apostle speaks of the spirituall sacrifices of Christians as the oblation of our body a contrite heart giving of thanks works of charity which are acceptable sacrifices to God * 486. Psal 40.7 Sacrifice and offering thou didst not desire Lev. 16. The Lord commanded c. God would not have sacrifice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as they came from prophane persons without faith and charity Yet God desires sacrifice in respect of their end and institution as they prefigured Christ to come not as the Jews gloried in them and abused them to resist Christ nor as they were to remain in the Jewes opinion after Christ or as they might be conjoyned with Christ nor yet as they might imagine that he was to be served with the outward act and not having the inward power joyned with that outward act 487. Psal 40.9 Lo I come in the volume of the book it is written of me that I might do thy will O God Matth. 26.39 Father if it be possible let this cup passe from me yet not as I will but as thou wilt Christ that he might fulfill the will of his Father in redeeming mankind offered himself freely and though in the act he was sorrowfull as men are and would if it had been possible have escaped death without the detriment of mans salvation yet he submitted himselfe to his Fathers will * 488. Psal 43.1 Judg me O Lord. Psal 143.2 Enter not into Judgement with thy servant O Lord. Juding of a mans persons is one thing of a mans cause is another David desires God to manifest himself whether the cause which he was disputing with his enemies were just and whether his heart was upright in that matter in relation to them But when David comes to consider the difference betwixt God and him occasioned by his sinnes then he finds himself so faulty that he praies God to pardon him and not judg him for his sins were many 489. Psal 44.23 Awake why sleepest thou O Lord rise 121.4 The keeper of Israel sleepeth not So the godly being grievously afflicted speake after the manner of men not as if God slept or took no care of them but they crave of God that he would shew himself by his works of justice and mercy and would help them * Psal 44.23 with 121.4 In the former place he spake out of a sense of divine displeasure In the latter he spake out of a sense of Gods providence Affection makes Gods children think that to be which is not think that God sleeps when he doth not every moment in mesery being apprehended as the absence of a years mercy * Psal 44.23 with Psal 121.4 Sleeping is attributed to God by a Metaphor from men when they are on sleep they help not nor regard the danger of other And when God regarded not or helped not David as he apprehended he seemed to be as on sleep to him and his affaires though he did not apprehend God to be on sleep in himself or to others for if he had he could not have imagined so small a cry as his on earth could have raised him in Heaven 491. Psal 45.2 Thou art fairer than the children of men Isaiah 53.2 There was no comlinesse
sate at the right hand of God Chap. 14.22 This is my body Christ ascending and sitting at the right hand of God doth not take away the presence of his body in the holy Supper but confessing it Phil. 2.9 that he is exalted above all things into glory 935. Mar. 16.19 Christ sits at the right hand of God Eph. 1.20 Col. 3.1 Heb. 1.3 c. 8.1 1 Pet. 3.22 Act. 7.56 Steven saw Jesus standing at the right hand of God To sit is the part of the Judge to stand the part of him that fights and helps us saith Gregory Homil. de Ascens Domini Steven therefore being at the conflict with death saw him standing whom he had for to help him but Mark describes Christ sitting after his Resurrection for after the glory of his Ascension he shall come as Judge in the end of the World The Gospel of St. LUKE IT comprehends the Conception of John Baptist and Jesus Christ with their Nativity Life Vocation Sermons in special the Miracles of Christ his Passion Death Resurrection Apparition and Ascension into Heaven 936. LUK. 1.13 Zacharias prayer is heard ver 18. He believed not Although he had a conflict through the weakness of his faith of the special gift of so wonderful a Son yet he had a general faith concerning a Messias the Deliverer of the people from their disgrace and therefore his doubting did not exclude his prayers from being heard 937. Luk. 1.32 The Lord God shall give unto him the Throne of his Father David Joh. 18.36 My Kingdom is not of this world To sit in the Throne of David here is not to govern a temporal Kingdom as David did here on earth but a spiritual wherein Christ reigns by faith in the hearts of his followers and he rules over sin death and the devil 938. Luk. 1.33 And he shall reign over the House of Jacob for ever 1 Cor. 15.24 He shall deliver up the Kingdom to God the Father ver 28. He shall be subject unto him Christs Kingdom is eternal and without end not as Davids earthly Kingdom was for a few daies but it must be continued for ever in the Person of Christ and the faithful after a spiritual manner he shall deliver the Kingdom to the Father not that he shall no longer rule with the Father but because â—fter this world is ended he will fully joyn us to his Father and will govern his Church otherwise than it is now governed * Luk. 1.33 with 1 Cor. 15.24 28. There is a twofold Kingdom of Christ 1. Essential as God 2. Oeconomical as Mediator God and Man betwixt God and Man The first Kingdom is not here spoken of in either place And as for the second which he received from his Father he shall surrender it up again to his Father after he hath subdued sin and death and put all his enemies under his feet Christ governs his Kingdom his Church and people here by means and instruments as the Word Sacraments Ministers c. By Angels Men Ecclestastical or Politick opposing means for the suppressing his childrens adversaries Now he shall deliver this Mediatory rule when he hath fully reconciled all men to God and perfected his work to God the Father who will rule his Children in a new and hidden way without men or means nor mediatly but immediately by himself Christ shall still reign He shall reign over Israel for ever because he shall rule till Eternity come and after him there shall be no King for when Eternity comes he shall rule though in a new way 939. Luk. 1.36 Elizabeth Maries Cousin ver 5. She was of the daughters of Aaron Luk. 2.5 Mary was of the Tribe of Judah of the house of David In the Scripture they are called Cousins though they are not at all of the same family so vulgarly Anna is affirmed to be the mother of Mary and the sister of Elizabeth 940. Luk. 1.44 The babe leaped in my womb for joy that is Iohn Baptist in the womb of his Mother when Mary came to her Joh. 1.31 I knew him not saith Iohn Christ was known to John before by internal and spiritual knowledge but John knew him externally and corporally in his baptism 941. Luk. 1.67 Zacharias prophesied being full of the Holy Ghost Joh. 7.39 The Holy Ghost was not yet because Christ was not yet glorified The first place is meant of the gift and Spirit of Prophesie the latter place is concerning the visible and wonderful effusion of gifts of the Holy Ghost upon the Apostles after Christs glorification 942. Luk. 2.11 There is born to you a Saviour in the City of David which is Christ the Lord. 1 Pet. 3.21 Baptism doth save us Subalternates do not disagree Christ makes his people safe from their sins principally as the efficient meritorious cause Baptism serves but instrumentally and not alwaies for it is not the want of Baptism but the contempt which condeâ—ns us 943. Luk. 2.33 His Father and mother marvelled at those things Mat. 1.8 Jesus according to his humanity had no Father Heb. 7.3 According to his Divinity had no Mother The Father of Jesus Christ Joseph was only so for his care but not really and naturally so for he was appointed by God to be a keeper of the Virgin Mary espoused to him and her Son and Christ being a little child gave him honour and reverence due to a Father The Virgin Mary was his natural Mother according to the flesh for he received his humane nature of her substance 944. Luk. 2.34 Simeon blessed him Heb. 7.7 The lesser is blessed of the better Simeon prayed well for Mary congratulating her concerning her happy and blessed Off-spring and by a Prophetick Spirit foreshewing the hard success she and her Son should have but he did not prefer himself before them 945. Luk. 3.7 The Baptist cals the Pharisees a generation of Vipers Mat. 5.22 He that saith to his brother Thou Fool shall be in danger of hell fire John Baptist calls them not so reproachfully out of an ill affection but from his Office because such were full of poyson and malice working the Viperous works of the devil the old Serpent So the Ministers of the Church must publickly complain of the sins of the people 946. Luk. 5.10 Fear not from henceforth thou shalt catch men Joh. 1.42 Andrew brought Simon his brother to Christ Simon is brought by Andrew to follow Christ and to profess the Gospel by a general call but Christ calls him by a special call to the Sacred Function about the matter of Fishing 947. Luk. 6.1 And it came to pass on the second Sabbath after the first that he went through the Corn fields Mat. 12.1 At that time Jesus went on the Sabbath day through the corn The Jews calâ—ed the eight day of the great solemnity the second Sabbath after the firâ—â— for some of their Feasts lasted for eight daies and the first day with the eighth day were the most solemn and the intermediate