God would not suffer bastards to be admitted to publick offices for the disgrace of their births and the honour of Matrimony lest the Common-wealth should grow contemptible by such but that exclusion is not to be taken for a punishment but an affliction which God in the next life will reward with more glory if they be pious and penitent 241. Deut. 23.6 Thou shalt make no peace with the Ammonites and Moabites Rom. 12.18 If it be possible as much as lyeth in you live peaceably with all men Those Nations did not onely lay snares for the Israelites temporall life but also for their eternall life we so farre as we are able and where piety is not indangered must hold and embrace peace with all men 242. Deut. 23.15 Thou shalt not deliver to his master the servant which is escaped from his master unto thee Philemon verse 13. Paul sent Onesimus who was fled from his Master to his Master again The fugitive servant was not to be sent back to his angry master who was ready to kill him There was a difference amongst the servants of the Jews for he that was to serve seaven years if he ran away after he had served six years he was not to be sent back to his Master but the Gentiles were bond-servants all their lives 243. Deut. 24.1 If a man have taken a wife and married her and she find no favour in his eyes because he hath found some uncleannesse in her let him write her a Bill of divorcement and give it in her hand 1 Cor. 7.15 and send her out of his house Matth. 5.32 Chap. 19.7 Whosoever shall put away his wife saving for the cause of fornication causeth her to commit adultery and whosoever shall marry her that is divorced committeth adultery The Law of divorcement of wives was nothing but a concession of Moses for the hardnesse of the hearts of the Jews and the danger of the lives of the women Christ abrogated that custome by the divine Law and a precept from the beginning and corrected the false glosses upon the Divine Law Mal. 2.6 * Deut. 24.1 with Mat. 19.8 The latter place saith Moses suffered it the former doth not say Moses commanded it If we read it as some say it may be read thus And He hath written her a Bill of divorcement and given it c. and sent c. and she hath departed and gone and been another mans wife so that he bids them not to put her away but forbids to take her again after she had been married to another or if men will say Moses commanded it it was by a politicall Law not by a morall Law or the Law of nature 244. Deut. 24.2 She that was sent away from her husband might marry another husband Rom. 7.3 Whilst her husband liveth she shall be called an adulteress if she be married to another man Divorce by a bill of divorcement doth not dissolve matrimony therefore they that are unlawfully parted must not attempt second marriages because they that are once married are made one body Gen. 5.1 1 Cor. 15.35 245. Deut. 24.16 The children shall not be put to death for the parents Rom. 5.12 By one man sin entred into the world The innocent children are not punished for the sinnes of their fathers but in Adam we all sinned and we are dayly polluted with many actuall transgressions 246. Deut. 25.3 Forty stripes he may have given him and not exceed 2 Cor. 11.24 I received of the Jews five times forty stripes save one The Jews to seem more merciful subducted one stripe 247. Deut. 25.4 Jos Ant. l. 4. c. 8. Thou shalt not musle the Ox which treadeth out the corn 1 Cor. 9.9 Doth God take care for Oxen The former place doth not properly appertain to Oxen but it is a figurative speech In the latter the Apostle speaks tropologically of the Ministers of the Church as if he would say if God take care for Oxen then much more doth he care for men and the Ministers of his Church * Deut. 25.4 with 1 Cor. 9.9 It is certain God takes care for Oxen by his generall providence for by this he provides for all creatures The second place is therefore not simply and so to be understood as if God had no provision for bruit beasts but to be understood comparatively he rather takes care for men and those men which labour in his word and so he argues à minori ad majus he that provideth for Oxen will much more provide for Ministers but God provides for Oxen therefore for Ministers * 248. Deut. 25.5 If brethren dwell together and one of them die and have no child c. Lev. 18.16 Thou shalt not uncover the nakednesse of thy brothers wife There are severall ways of interpreting this former Scripture By Brother may be understood the next kinsman for so the word may signifie and so 't is not a naturall Brother but some other in the kindred who might marry or yet it may be meant of a naturall Brother for where there were many Erothers who all died childlesse successively the surviving Brethren were to marry the Widdow if there were no son but a daughter there was a diffâ—rent course to be taken 249. Deut. 27.15 Cursed be the man that maketh a molten Image Rom 12.14 Blesse and curse not The former place must be understood to proceed from duty and zeal to the glory of God not our of desire to revenge So Moses and Paul did curse 1 Cor. 4.12 Let us follow the example of Christ who being reviled reviled not again when he suffered he threatened not lest he should seem desirous of revenge * 250. Deut. 29.2 You have seen all that the Lord hath done before your eyes Verse 4. Yet the Lord hath not given you eyes to see unto this day To see as the Israelites did that which the Lord did with their bodily eyes is one thing and to see the intent and purpose why the Lord did such things with the eys of their understanding is another They saw with their outward eyes but their hearts did not see and consider what the Lord had done * 251. Deut. 29.29 Secret things belong to God c. Psalm 25.14 The secret of the Lord is with them that fear him Things are secret either as they have relation to the subsequent issue which is hidden from all or else as they have relation to this or that person There are many things which the Lord keeps in his own bosome as not necessary for his children to know and there are other things which his wisedom thinks fit onely to reveale to persons fitly qualified for so great secrets and they are his own children The former place speaks of the secrets of Gods providence which are not fit to be discovered till they appear in their effects And the latter place speaks of such things as the Lord hides from the world in generall and thinks fit to discover onely to
his children 252. Deut. 30.11 The commandment which I command thee this day is not hidden from thee neither is it farre off John 5.39 Search the Scriptures Moses understands not only legall precepts but Evangelicall also which God writes in our mouth and our heart Christ commands us to seach the Scriptures to increase our knowledg by because we know hereby in part c. 1 Cor. 13.9 * Deut. 30.11 with Jo. 5.39 It is one thing for to manifest and clear suâ naturâ in it self and another thing to be clear quoad nos First The Word of God is clear in it self it was spoken in a clear and known language even their own and the Laws were not to be locked from them but read and explained to them by their Priests and though some things in the Law of lesser consequence were more obscure yet the things of greater concernment as to salvation are clearer so that he which runs may read Secondly Yet in regard of our dulnesse many things are hidden and dark to us in the Law therefore we may we must search the Scriptures 253. Deut. 30.15 I have set before you this day life and good death and evill John 8.24 Ye shall die in your sins Moses foreshews favour to those that keep the Law and wrath to the transgressours Christ threatens the Jewes the servants of sin with death and eternall destruction 254. Deut. 30.19 I have set before you good and evill Rom. 6.16 Wicked men are the servants of sinne In the first place it is spoken of Gods people In the latter of the wicked who are called the servants of sinne that run after it with greedinesse it reigns in them and their will leans to evill 255. Deut. 31.2 Moses was an hundred and twenty years old Psalm 90.10 The dayes of our years are seaventy or eighty Moses obtained long life by a singular priviledge from God The term of our life is seaventy or eighty years or at the most an hundred years as Ecclus speaks Chap. 18.9 * Deut. 31.2 with Psalm 90.10 The former place speaks of what hapned to Moses Historically the latter tels what happens to men many times and this Doctrinally Not that men even in our age passe not seaventy or eighty many exceed that but that this is generally the longest term which old men live to 256. Deut. 32.21 I will provoke them by those that are not a people Rom. 10.19 Matth. 10.5 Enter not into the way of the Gentiles rather go to the lost sheep of Israel In the former place is understood the calling of the Gentiles In the latter a temporary command of Christ by which he would that the Gospell should first be preached to the Jewes and then according to Moses Prophesie to all Nations and people 257. Deut. 32.39 I am alone and there is no other God 2 Cor. 4.4 The Devill is called the God of this world Jehovah is the true God the Devill is called the God of this world because he inclines the minds of wicked men to mischief and they obey him rather than God 258. Deut. 32.35 Revenge is mine I will repay saith the Lord. Rom. 13.4 The Magistrate is the revenger of Gods wrath on them that do evill That is Gods revenge which is done by the Magistrate therefore the Scripture forbids not publick revenge by Gods Ministers the Magistrates but onely private revenge * 259. Deut. 33.12 Object This seems not to be fullfilled for the Temple and Jerusalem were in the Tribe of Judah Josh 15.18 Answ The South superiour part of Jerusalem where Mount Sion was belongs to the Tribe of Judah The inferior and Northern part with the intermediall Mount Moriah in which the Temple was built belonged to the Tribe of Benjamin so Lyra in Gen. 28. And when God is said to dwell in Sion it s a Synecdochicall figure as Sion is put for the whole City of Jerusalem 260. Deut. 34.10 There arose not a Prophet since in Israel like to Moses Matth. 11.11 Amongst them that are borne of women there hath not risen a greater than John the Baptist In the Old Testament Moses was the greatest Prophet in the New Testament John Baptist who pointed out our Saviour with his finger JOSHUAH THis Book was written by Joshua the Sonne of Nun who brought the people of Israel over Jordan into the Land of Canaan conquering the Cities and killing their enemies and divided the Land amongst the Tribes of Israel he lived eighteen yeares after Moses This Book containeth an History of the seaventeen or as others eighteen years of the rule of Joshua which though they be not expresly named by this Summe in clear words yet are they to be collected to be so many from the grosse Summe of four hundred and eighty years from the delivery out of Aegypt to the laying of the foundation of Solomons Temple mentioned 1 Kings 6.1 For the Scripture hath parcelled out that Summe into these particulars forty years of the people in the Wildernesse two hundred ninety nine yeares of the Judges forty yeares of Eli forty of Samuel and Saul forty of David and four of Solomon to the Temples founding in all four hundred sixty three and therefore the seaventeen yeares that must make up the Summe four hundred and eighty must needs be concluded to have been the time of the rule of Joshua 261. JOsh 1.5 None shall be able to stand against thee all the days of thy life Chap. 7.4 Three thousand men fled before the the men of Ai. The promise was conditionall that if they would be obedient unto God but because the Covenant was violated and the condition not performed on the peoples part therefore the violaters of the divine Covenant were punished The condition is not expressed but as in other Scriptures it is understood Besides by the words A man not able to stand before thee is meant a man that shall not be overcome in the conclusion and so the men of Ai though they did at first stand before Joshua yet not in the conclusion being conquered 262. Josh 1.11 Prepare your victuals Exod. 16.20 Manna remained till the next day Joshua understood not Manna alone but other provisions which he would have them buy of the children of Esau 263. Josh 1.11 Deut. 2.6 After three dayes you shall passe over Jordan Chap. 3.4 That was done many days after Joshua speaks according to his humane intention hoping that the spies would return to him within three daies but because they were forced to lie hid in the Mountains untill such time as those that sought after them were returned therefore that passage of Israel over Jordan was delayed * Josh 1.11 After three dayes c. with the following Chap. Object Mentioning three men which went to search the Land which lay three dayes hid in the Mountains and after their return the Jews stayed three dayes on the other side Jordan as Chap. 3. Answ These are related per hysteron proteron Anticipative the sending
regenerate by the holy Spirit do not give way to sin but carefully resist it being guided by the holy Ghost 360. 1 Kings 8.27 The Heaven and the Heaven of Heavens cannot contain God Col. 2.9 In Christ dwelleth all fullnesse of the God-head bodily The divine nature cannot be apprehended by us the divinity of Christ is personally united to the flesh and dwels in it as in its proper Temple * 361. 1 Kings 9.11 with Lev. 25. The Land shall not be sold for ever c. Answ Solomon parted not with the dominiost but the use of these Cities to the King of Tyre that he might have the benefit of those Cities so long till he had reparation for his expences 1 Kings 9.23 Princes over-Solomons work five hundred and fifty 2 Chron. 8.10 All the Princes over Solomons work were two hundred and fifty In the former place mention is made of all who took charge of the work in the latter of those that took charge by course * 1 Kings 9.23 with 2 Chron. 8.10 There were five hundred which served by turns two hundred and fifty at a time these two hundred and fifty mentioned in the latter place fifty more are to be added which were over those five hundred Rulers in their course and gave account of the five hundred so that there were in all five hundred and fifty Now these fifty Commissioners were Israelites the other inferior ones which were more in number were strangers and but onely Solicitors or Overseers 1 Kings 5.16 362. 1 Kings 9.28 Hiram sent to Solomon four hundred and twenty talents of Gold 2 Chron. 8.18 They brought from Ophir four hundred and fifty talents of Gold The marriners and Solomons servants spent thirty Talents by the way and they brought to Solomon to Jerusalem foure hundred and twenty 363. 1 Kings 11.35 God said to Jeroboam I will give unto thee ten Tribes Verse 36. To Solomons son one Tribe Chap. 12.21 Rehoboam gathered together all the house of Judah and the Tribe of Benjamin Rehoboam had but one whole Tribe and Jeroboam ten Tribes the Tribe of Benjamin was divided between them both Some others also of other Tribes that were godly men specially the Priests and Levites came to Jerusalem and staid in Judea 2 Sam. 7.16 Psal 142.12 364. 1 Kings 12.24 This thing is from me saith the Lord that is the revolting of the Israelites 2 Chron. 13.5 The Lord God gave the Kingdome of David over Israel to him and his sons by a Covenant of salt The promise made to David doth not much concerne his temporall Kingdom as the eternall and incorruptible Kingdome of Christ and the promise also was under a condition if his children should keep Gods Laws and walk in his wayes 1 Kings 2.4 * 365. 1 King 15.5 Save only in the matter of Vriah Now he sinned frequently he was resolved and had destined Nabals family to death 2. He promiseuously slew the Ammonites 3. He numbred the people c. Answ God speaks here aftâ—r the manner of men as he not sinning in these things which had any hoâ—est or virtuous pretâ—xt The anger conceived against Nabal and the Ammonites was covered with the pretext of a just revenge The numbring the people with the pretence of a religious Tribute for the Temple God therefore was content not to divulge them that they may be known ipsius judicio privato but adultery and murther enormous crimes as all men acknowledge Therefore these were accounted by the people grievous crimes of him in the matter of Vriah 366. 1 Kings 15.14 As a took not away the high places 2 Chron. 14.5 Also he took out of all the Cities of Judah the high places and the Images Those high places where God was worshipped Asa took not away but he destroyed the Idols of the Gentiles and the Images of the Sunne * 367. 1 Kings 15.16 And there was War between Asa and Baasha all their dayes 2 Chron. 15. ult There was none between them untill the five and thirtieth year of the reign of Asa It s one thing to reckon the Reign of Princes as it respects the people over whom they Reign Another thing to set down the years of their personall Reign respecting themselves The five and thirty years spoken of in the Chronicles in which the War brake forth between Asa and Baasha was so acconuted in regard of the people who had now been so many years under these divided times since the revolting of the Tribes to this day which was not five and thirty yeares of his personall Reign being but the fifteenth of that Reign * 1 Kings 15.25 with 1 Kings 15.28 Nadab the sonne of Jeroboam c. Even in the third yeare of Asa King of Judah did Baasha slay Nadab and reigned in his sted Nadab who began to Reign in the second year of Asa might Reign two years although Bâ—asha succeeded him in the third year of Asa because the last years of the Kings of Israel and Judah are not fully expired but some of them as in this place do scarcely contain moneths in them the rest of the years being put compleatly 368. 1 Kings 16.8 In the twenty six year of Asa King of Judah began Ela the son of Basa to reigne over Israel in Tersa two years Verse 10. And Zimri went and smote Ela in the twenty seaventh year of Asa King of Judah In the twenty six yeare of Asah King of Iudah Ela Reigned over Israel in the twenty seaventh year of Asa Zimri rebelled against Elah and killing him took the Kingdom from him * 369. 1 King 16.8 with Vers 10. Ela is said to Reign two years not that he reigned two compleate years for Zimries conspiracy was when he had not Reigned one or but one year But Ela began to Reign in the six and twentieth of Asa and so in the twenty seaventh was slain by Zimri and so he is said to Reign two yeares not of his own Reign but two yeares of Asa's or part of them which are reckoned for the whole 370. 1 Kings 17.4 God commands the Ravens to feed Elias Lev. 11.15 Every kind of Raven was abominable to God A Raven indeed is an unclean creature not by creation but by divine ordination and the forbidding men to eat his flesh but to touch the Raven alive or to eat the meat he brought was not unclean to Elias nor an abomination before God * 1 Kings 17.4 with Lev. 11.15 Some things were unclean ab intrinseco as by leprosie others ab extrinseco as by eating or touching of these there was a spirituall and corporall uncleannesse the spirituall when any beast though clean was abused to spirituall fornication as to be offered to Idols c. Corporall uncleanness was effective of bad nourishment or subjective as the swine c. such as fed uncleanly or lived in unclean places or both Some creatures though clean for use yet not for sacrifice as the Buck. Some unclean secundum speciem as those in Lev.
of his Government Sedechias was put by force not by right into his place by Nebuchadonozer 660. Jer. 37.14 Jeremy said I fall not away to the Chaldeans Chap. 21.9 He that goeth out and fals to the Chaldeans shall live Jeremy taken in the gate defendeth his innocency that he fell not to the Chaldeans nor was a betrayer of his Countrey but he said that he would go into the Land of Benjamin 661. Jer. 52.31 In the thirty seventh year of the captivity of Jehojakim King of Judah in the twelfth moneth in the twenty fifth day of the moneth Evilmerodach lifted up the head of Jehojakim King of Judah 2 Kings 25.27 In the thirty seventh year of the captivity of Jehojakim he was lifted up in the twelfth moneth the seven and twentieth day On the twenty fifth day Evilmerodach took counsell to deliver Joakim out of prison on the twenty seventh day it was concluded and effected all things being disposed well for his enlargement THE THRENES or LAMENTATIONS OF JEREMIAH THe Prophet bewails the destruction of Jerusalem and the Kingdome of Judah and the captivity of the people He comforteth himself and the people in the promise of God and commends the cause to God by his prayers * 662. LAm 3.31 The Lord will not cast of for ever Lam. ult ult Thou hast utterly rejected us The first place tells that God may afflict his for a time yet he will not cast off for ever The latter place are the words of those sadly afflicted which makes them think themselves so miserable as that they were utterly rejected Or else it may be read by way of Interrogation Hast thou utterly rejected us not that it doth say that God would reject them but that they were so long in affliction as they thought God had forgotten them * 663. Lam. 3.33 He afflicts none willingly 1 Pet 4.19 They that suffer according to the will of God It is true they which suffer suffer according to Gods will and yet he afflicts none with delight or so as taking pleasure in it or doing it upon recreation but he is forced thereto by their wickednesse 664. Lam. 3.37 Who is he that saith and it cometh to passe when the Lord commandeth not Verse 38. Out of the month of the most High proceedeth not both evill and good Deut. 32.4 The works of the Lord are perfect The evill of punishment not of sin is meant in the first place which is not ill in it self but in respect of men For all punishment in respect of God that inflicts it hath the nature of good 665. Lam. 5.7 Our fathers have sinned and are not and we have born their iniquities Ezek. 18.20 The Sonnes shall not bear the Fathers iniquities The children succeeding the Parents in their sinnes succeed them also in their punishments Godly and penitent children shall not bear the iniquities of their parents for ever though they be afflicted with temporall punishments 666. Lam. 5.21 Turn thou us unto thee O Lord and we shall be turned Psal 119. ult Hosea 14.2 Turn O Israel to the Lord thy God Conversion and repentance is the work of God Act. 11.8 he gives it to the Gentiles and none but those that are enlightned in their hearts can truely turn unto God EZEKIEL HIS PROPHESIE THE Priest the sonne of Buzi who was brought into Babylon under Jekonias and confirmed the Prophesie of Jeremiah and comforted the captives about the year 3350 by the River Chebar he had the visions from God He prophesied twenty years 667. EZek. 8.12 The Lord seeth us not Heb. 4.13 All things are naked and open before the eyes of God The Prophet makes mention of what foolish men say who thought both by their words and deeds that God saw them not whose perverse judgment doth not hinder the truth which maintains that all things be they never so secret yea the thoughts of our hearts are open before God 668. Ezek. 18.4 The soul that sins that shall dye Rom. 5.6 Christ died for us The first sentence is legall and teacheth what must be done by the Law divine or humane legally The last is Evangelicall shewing that God for Christs sake freely gives us his grace and salvation 669. Ezek. 12.13 I will bring Zedekiah into Babylon to the Land of the Chaldees yet shall he not see it though he shall dye there Jer. 34.3 Thine eyes shall behold the eyes of the King of Babylon and he shall speak with thee mouth to mouth Zedekias being taken saw the King of Babylon afterwards they put out his eyes that he could not see the Land of the Chaldees nor Babylon in his captivity * 670. Ezek. 16.3 Thy birth and thy nativity is from the Land of Canaan Rom. 11.1 The seed of Abraham It s true the Israelites were of Abrahams race yet so degenerate that they in manners seemed rather to be Ammonites and Hittites two execrable Nations they were Canaanites in imitation Israelites in generation 671. Ezek. 18.19 Walke in my precepts keep my judgments 1 Tim. 19. The Law was not made for the righteous but for the wicked and disobedient The Prophet understands the Law that teacheth and enlightens us The Apostle the Law that condemns us Rom. 8.33 For there is no condemnation to those that are justified in Christ Jesus 672. Ezek. 18.21 But if the wicked will turn from all his sinnes that he hath committed he shall not dye Heb. 6.4 It is impossible for those that were once illuminated if they shall fall away to renew them again by repentance It is hard and impossible in respect of those who barre themselves out from Gods mercy and shut their hearts that they may not be enlightned by the Sun of righteousnesse but it is not so in respect of God who would have all men to repent and be saved yet he justly punisheth with finall impenitency all obstinate and malicious Apostates and such as sin against the holy Ghost 673. Ezek. 18.23 and 33.11 God will not the death He hath no pleasure in the death of the wicked Rom. 9.18 He hath mercy on whom he will and whom he will he hardeneth God will not the death of a sinner by his antecedent will but by his consequent will or his justice because he justly punisheth him who rejects the grace of God offered unto him He hardens therefore permissively not affectively 674. Ezek. 18.23 I will not the death of him that dieth Chap. 3. 18. Thou shalt die the death God as our Father will not by the Gospel but as he is our judg and revenger he will by the Law that a sinner shall die 675. Ezek. 18.23 32. I have no pleasure in the death of him that dyeth 1 John 5.16 A sin unto death God will not the death of him that repents for his mercy is over all his works A sinne unto death is a sinne against the holy Ghost and so it is called because it is justly punished with finall impenitency 676. Ezek. 18.26 When
though for a time Gods people may want the possession of the earth yet in regard of their posterity or of having that which is equivalent to it for themselves they do not want it 771. Mat. 5.10 Blessed are they that suffer persecution for righteousness sake Ver. 12. Because great is their reward in heaven 1 Pet. 2.10 c. 4.14 Rom. 8.18 The afflictions of this world are not worthy of the glory hereafter which shall be revealed in us The reward here hath no relation to any merit of ours but to the free love of God who promiseth for Christs sake a reward of his grace to them that ask him and crowns his gifts in us Nor do the afflictions and sufferings of this life merit the free rewards of eternal life * 772. Mat. 5.12 with Rom. 8.18 The Former place tels us that those who are persecuted for the Gospels cause may rejoyce because they have a great reward in heaven not that this persecution did merit Heaven but because God would freely give it to such a person as was so qualified it is a reward not a desert it is of grace not of merit The latter place shews that all we can do cannot deserve heaven Mat. 5.44 Love your enemies 1 Joh. 5.16 There is a sin unto death I do not say you shall pray for it The former place gives a general rule the latter tels us of a particular exception Love your enemies so as to pray for them unless they be such enemies as sin a sin unto death Love your private enemies I do not say the enemies of the Church pray for them till you be clearly convinced that they have sinned the sin unto death 773. Mat. 5.12 Great is your reward in heaven Eph. 2.8 By grace you are saved through faith it is the gift of God Our salvation properly is not a reward but the gift of God Rom. 5.6 c. 3.28 Phil. 2.13 1 Tim. 4.8 in respect of acquiring it and application conservation and perfection 774. Mat. 5.14 You are the light of the world Joh. 8.12 I saith Christ am the light of this world All Doctors of the Church and all Christians enlightned by Christ are light not of themselves but from Christ of whom they receive their splendor and divine light or Christ is of himself the true original light who enlightens every man that comes into the world * Mat. 5.14 with Ioh. 8.12 There be several kinds of Lights Original and derived the first as the Sun the other as the Stars Original is that which is the cause of all light and so in the latter Text Christ is the Cause of all light and knowledge which is saving and in this sence Iohn Baptist Ioh. 1.8 is not the light nor any Disciple But there is a derived light which shineth forth but yet is received from another and so Iohn was a burning and shining light or lamp Ioh. 5.35 and so were the Disciples 2 Cor. 4.6 for they received their light from Christ and they testified of this light and they walked as in the light 775. Mat. 5.16 Let your light so shine before men that they may see your good works c. 6.1 Beware that you give not your alms before men All that are enlightned with the light of the Gospel must study to do good works Rom. 13.12 That by the works themselves the faith and godliness in our hearts may be known to men But in the latter place all works of ambition and boasting are forbidden by Christ for hypocrites they do so desiring to be praised and seen of men * Mat. 5.16 with 6.1 The former place speaks that Ministers must preach so as men may have occasion to glorifie God both by their life and Doctrine The latter place bids both Minister and people to avoid doing any thing for vain glory for that hinders the glory of God It is lawful to do good works before men to stir them up to do the like and to praise God but it is not lawful to do any work to have praise with men it is one thing to do a good work to evidence to men our faith when it is doubted and accounted by men to be hypocritical another thing to do a good work before men to make our hearts which are hypocritical to appear to be true * 776. Mat. 5.17 with Rom. 10.4 Christ is the end of the Law to every one that believeth The former place shews Christ as God and man came not to destroy that mandatory part of the Law viz. the moral part the mandatory part is Ceremonial Judicial and Moral He hath not destroyed this last though he hath fulfilled so much as concerned him the first second yea the third He came not to destroy that part of Gods Word concerning Righteousness and Justice which Moses penned by Gods Commandment or the Prophets i. e. That part of Gods Word which is contained in the writings of all the Prophets in the old Testament after Moses He came not either by his Doctrine or Practice to free men from the obedience thereof or to put an end to them so as they should be useless But he came to fulfil them First By his Doctrine 1. Restoring the proper meaning and true use 2. And by revealing the right way Secondly By his Person he fulfilleth the Law 1. By becoming accursed to the Law 2. And by perfect obedience unto the Law Thirdly He fulfilled the Law in the Elect by creating faith in Christ and by giving them the Spirit of God The second place tels us Christ is the end of the Law He ended the Ceremonial Law and legal Rites the Law Prophets being until John Mat. 11. He was the end of the Law but not directly for in general the Law was made to make man righteous but seeing that could not be done the Law brings us to Christ in whom we are righteous 3. Christ is the end and scope aimed at in the Old Testament all the Prophets gave testimony of him Christ he is the end because he perfectly fulfilled it the Ceremonial Law being the substance of it the Moral Law by his active and passive obedience Christ is the end of the Law as the Law is taken more largely for the whole Doctrine contained in Moses Joh. 5.46 Or secondly as the Law is taken more strictly for the Precepts of the Moral Law in three respects 1. Of his personal obedience which the Law required 2. In regard of satisfaction for the punishment due by the Law 3. In justifying us by Christ to whom the Law as a Schoolmaster brings us 777. Mat. 5.17 I came not to destroy the Law but to fulfil it Gal. 3.13 Christ came to redeem us from the curse of the law There is a difference between the Law and the Curse of it as Christ hath fulfilled the Law so must we walk in his Commandments and by applying Christs satisfaction to our selves we are said spiritually to fulfill the Law from the curse and
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
passively for experience which rejoyceth by patience in the latter place it is taken actively for trial and the effect of it that is tribulation for affliction trieth faith as fire doth gold 1196. Rom. 5.6 7. Christ died for us 1 Joh. 3.16 Because he that is Christ laid down his life for us and we ought to lay down our lives for the brethren Col. 1.24 Christ dying for us a sacrifice and revenger paid our ransom for us John comparing the death of Christ for us and our death for the brethren doth it secundum quid for we dye not to redeem our brethren but to edifie them 1197. Rom. 5.8 God commendeth his love towards us in that when we were yet sinners Christ died for us Rom. 8.32 The Father spared not his own Son but delivered him up for us all The Father and the Son did alwaies love us and have done all things for us Christ delivered himself for our sins into the power of the devil and because we were not to be redeemed by power but by righteousness Christ the Righteous died for us and so by righteousness he overcame the devil therefore because the devil had slain Christ it was necessary that he should release those that were captives Aug. de Trin. l. 13. c. 2. and the devil by the price paid was not made rich but ensnared 1198. Rom. 5.10 When we were enemies we were reconciled to God by the death of his Son Joh. 15.13 No man hath greater love than this that a man lay down his life for his friends By nature we are Gods enemies by reason of sin but by grace we are reconciled to God by Christ who died for us and we are so made the dearest friends unto God 1199. Rom. 5.12 18. As by one man sin entred into the world and death by sin so death passed over all men Ver. 19 As by one mans disobedience many were made sinners so by one mans obedience many shall be made righteous The guilt of Adam is here compared with the grace of Christ because both have that descends on their followers Adam derives his guilt on all men by nature Christ derives his righteousness by grace on all that believe on him * Rom. 5.12 18. with 19. This term of Universality All must be restrained according to the nature of the subject as Adam transfused his Sin unto all which were his off-spring so Christ also justifieth all his that is all his which believe in him Besides the preheminence of the benefit consists not in the equality of the number that Christ should save as many as are lost in Adam for then there should be only an equality not a superiority Herein the Prerogative of grace is seen 1. In the excellency of the effect Life being more excellent than Death Righteousness than Sin 2. In the powerfulness of the Work it shews a greater power to save than to destroy 3. In the preheminence of the amplitude of grace we are justified not only from one but all kind of sins 1200. Rom. 5.20 The Law entred that sin might abound Chap. 7.12 The Law is holy and the Commandment holy just and good The Law increaseth sin not of it self and its own nature but by accident because it discovers sin and the poyson of it that we may know it for by the corruption of nature we are stirred up to strive against the Commandment yet the Law remains still in it self just and good 1201. Rom. 6.3 So many of us as were baptized into Jesus Christ were baptized into his death Acts 8.13 Simon Magus and other hypocrites were baptized yet they put not on Christ To be baptized into Christ is to put on Christ the Robes of his Righteousness and Holiness which Believers who are baptized do Hieron in Rom. 6. Simon Magus and hypocrites that are not faithful receive not the Spirit but water only in Baptism for there is a common Baptism to all that are baptized but not the vertue of Baptism that is grace Aug. in Psal 77. 1202. Rom. 6.12 Let not sin reign in your mortall body Chap. 3.12 There is none that doth good no not one The first place is to exhort us to mortifie sin in us in the Regenerate sin reigns not they are wholly dead to sin in Christ and partly in themselves they that are not Regenerate know indeed what they ought to do and know that of themselves they are unable to perform it 1203. Rom. 6.14 Ye are not under the Law but under grace Gal. 3.22 The Scripture hath concluded all under sin The first place is concerning the Regenerate who are not under the malediction dominion and rigid exaction of the Law The latter place is concerning all that are subject to sin for whom the Law is a Schoolmaster to Christ by the knowledge of our sins 1204. Rom. 6.18 You are become the servants of righteousness Ver. 20. You were free from righteousness In the former place is spoken of those who were converted and freed from the yoke of sin in the latter of those that are not yet converted who are free from righteousness and are not under the government of righteousness for carnal wisdom cannot be subject to the Law of God 1205. Rom. 6.23 The wages of sin is death Wisdom 2.24 By the envy of the devil death entred into the world The wages of sin is death because the Justice of God would have it so to punish mankind that was fallen by death the Author whereof was not God but it came into the world by the envy of the devil 1206. Rom. 7.6 Now we are delivered from the Law Mat. 5.17 I came not to destroy the Law We are delivered from the curse of the Law the rigour and provocation of it to sin also from the Law or death in which we were held but that takes not away the right use of the Law in respect of us 1207. Rom. 7.7 I had not known lust unless the Law had said Thou shalt not covet 1 Tim. 3.1 If a man desireth the Office of a Bishop he desireth a good work Concupiscence taken morally is either absolutely indifferent as to eat and drink or relatively to the Law and so good or bad as it is done contrary or according to the Law being ordinate or disordinate The latter place the Law condemns 1208. Rom. 7.8 Sin in me wrought in me all manner of concupiscence Jam. 1.15 When lust hath conceived it bringeth forth sin Paul means actual concupiscence of corrupt nature James original concupiscence 1209. Rom. 7.9 I was alive without the Law once saith Paul Phil. 3.6 Touching the righteousness which is in the Law blameless Before his conversion Paul lived a Pharisee without any true knowledge of the divine Law ascribing to himself external righteousness which was hypocrisie 1210. Rom. 7.12 The Law is holy just and good 2 Cor. 3.7 It is the ministration of death The Law in it self in respect of the Author is good holy and just
because it declareth the good and holy will of God in respect of us it is called the ministration of Death because it reproves sin and threatens us with death 1211. Rom. 7.14 I am carnal sold under sin Chap. 6.22 We are made free from the Law of sin wherein we were held The Apostle according to the unregenerated part was carnal that is indulgent to his carnal lusts but being Regenerate he did lament for those carnal affections and resisted them 1212. Rom. 7.18 In me dwelleth no good thing Chap. 8.9 The Spirit of God dwelleth in us The first place is of the old man in me that is my flesh and that part which is not regenerate The second is concerning man that is regenerate for Christ liveth in us the Holy Ghost liveth in us and indeed the whole Trinity Joh. 14.23 1213. Rom. 7.18 To will is present with me Phil. 2.13 God worketh in you to will To be willing is that good which is wrought in us by the Holy Ghost but after the fall of man to be willing and be able to will what is good was lost in us 1214. Rom. 7.22 I delight in the Law of God after the inward man Ver. 23. I see another Law in my members warring against the Law of my mind Paul delighted according to his spirit and inward man the regenerate part in the Law of God but rebelled against it in his outward man the flesh and the part unregenerate for the whole man is as it is commonly said partly flesh and partly spirit 1215. Rom. 7.23 I see another Law in my members warring against the Law of my mind Chap. 8.2 The Law of the Spirit of life in Christ Jesus hath made me free from the Law of sin and of death The faithful are either captivated by the Law of sin that they cannot do that good they would but what sin will have done that dwelleth in them or they are freed from sin here inchoatively because it doth not condemn them nor yet reign in them Psal 32.1 Rom. 8.1 c. 6.12 but in the next world it shall be accomplished and they shall be perfectly made free from it 1216. Rom. 8.2 The Law of the spirit of life in Christ Jesus hath made me free from the Law of sin and death Joh. 5.28 The hour is coming in the which all that are in the graves shall hear his voice and come forth Resurrection from death to life is common to the good and bad but in a divers manner and for a divers end the good shall come forth gloriously to life the wicked ignominiously unto death 1217. Rom. 8.24 We are saved by hope Eph. 2.8 By grace are you saved through faith Mar. 16.16 Subalternates disagree not the grace of God is the efficient cause faith and hope the instrumental causes of our salvation * 1218. Rom. 8.26 The spirit it self maketh intercession for the Saints according to the will of God 1 Tim. 2.5 One Mediator between God and Man the Man Christ Jesus The Spirit provoketh us to prayers and tells us as it were within what we should say and how we should groan The Son doth properly make intercession for us who is our Advocate Yet by a figure the Holy Ghost is said to make intercession for us also because he rowseth and stirreth us up to prayer and prompteth as it were our Lesson unto us and how we ought to pray in all our necessities 1219. Rom. 8.30 God whom he did predestimate them he also called Mat. 20.16 c. 22.14 Many are called but few chosen The first place is concerning those who being called are obedient to the Holy Ghost and make their vocation firm unto the end of their lives The latter is of those who resist the vocation of God in respect of the former there are as many predestinated as are called but of the latter more called than are predestinated 1220. Rom. 8.31 If God be for us who can be against us 1 Pet. 5.8 Your adversary the devil When God is for us though the devil be against us he prevails not 1221. Rom. 8.38 Nothing nor creature can separate us from the love of God Chap. 9.3 I could wish that my self were accursed from Christ for my brethren The wish of Paul was conditional if it were lawful and might be done the Apostle thereby sheweth the vehemency of his affection toward his kindred and submits himself to the Divine will Chrysostom on this place saith that Paul by a premeditated prayer desired to be separated from Christ by a temporal and eternal abjection for the salvation of his brethren and so would by his own destruction redeem them to eternal salvation neither did he therefore love his brethren more than Christ for he did not desire to be separated from the love of Christ but from the fruit of his love and friendship he desireth to perish not as an enemy of Christ but a preserver of his brethren as Christ was made a curse for us not as Gods enemy but as our Redeemer * Rom. 8.38 with 9.3 In the latter place Paul had respect unto the glory of God alone or unto the salvation of his brethren alone Sed charitatem hominum in studio gloriae Dei conjungimus but we joyn the love of Men with the glory of God c. He wisheth the salvation of his brethren with respect unto the glory of God as Moses in the like Case in making request for his people therein desired the promotion of Gods glory This doth not shew that Paul could be separated from Gods love but that his zeal for Gods people was so great that if it were possible he would be separate Qui subponit nihil ponit Or secondly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 only imports Excommunication whereby one is held as accursed and execrable and deprived of all communion with the Church not as if the Apostle wished to be hardned in heart against the Lord Christ and severed from his love for that can never simply be wished of any pious man but that he out of the overflowing of his love wished that he himself might bear the punishment which they might expect from the righteous judgment of God for their hardness so they might be freed from this hardness and accursedness * 1222. Rom. 9.13 Jacob have I loved but Esau have I hated There are three things to be considered in the accepting of persons 1. When some external condition is respected beside the merit of the cause 2. And this is done contrary to the Law of Equity 3. And not without injury done unto another But none of these are seen in Gods electing Jacob and rejecting Esau 1. He respecteth not any condition or quality in them which are elected but he maketh of this or that man of his own good pleasure 2. He is not tied to any Law and so transgresseth no Law 3. He doth no wrong unto any in exempting some from destruction which in the rigour of his justice is due unto all
but the wife The woman is under the power of the man in oeconomicall government whilst she obeyeth and is subject as the body is to the head but in conjugall union the man hath not power of his own body 26. Gen. 3.19 In the sweat of thy face shalt thou eat bread Matth. 6.11 Give us this day our daily bread Prov. 10.22 In the first place punishment and a laborious life is denounced against man idlenesse is condemned Deut. 8.3 Mat. 4.4 and Gods blessing is promised because a man is born to labour as a bird to flying nor is it repugnant to honest labour to desire those things which are necessary for the sustentation of our life for it is not labour but the blessing of God which maketh rich God can feed us without bread as he fed Moses Elias Christ but bread cannot feed us without God 27. Gen. 3.19 For dust thou art and unto dust thou shalt return Ecclus. 10.12 A man when he dyeth shall inherit creeping things beasts and worms c. Job A man though he be consumed by Serpents wormes beasts toads yet at last he is brought into the dust of the earth * 28. Gen. 3.22 The man is become like one of us Deut. 6. Hear ô Israel the Lord thy God is one Lord. Psalm 86.10 I am God alone When it s said like one of us in the plurall it intends not a multiplicity of Gods but a distinction of persons in the God-head and when it is said that man is not like this or that person but like us In the generall it implies that the Persons in the Trinity are of the same nature and authority and in saying like us it implies further that man was like God for Qualifications not Essence Man was like God in resembling his power and holinesse not in equalizing either These words Thy God is one Lord was in opposition to the multiplicity of vain Gods which had the repute among Heathens to be Gods but really were not so 29. Gen. 4.1 Eve bare Cain and said Psal 128. I have gotten a man from the Lord. 1 John 3.12 Not as Cain who was of that wicked one Eve in child-bearing acknowledged Gods blessing and by way of thankfullnesse she offered the first fruits of her labours to God John speaks not of the person of Cain which was created by God but of his wickednesse that came from the Devill * 30. Gen. 4.3 4. Abel sacrificed Gen. 4.26 Then begun men to call on the name of the Lord. Doubt Seth lived after Abel and yet Abel sacrificed How did men then begin to call on God when they did it before Answ Questionlesse Adam Abel and Cain did offer sacrifice to God but that was more obscurely and not so solemnely as in Seth's time when it was done publickly and in the Church of God by Seth in whose prosperity the Church remained and probably the corrupt means of Cain might have enervated the sacrificing to God and brought prophanenesse upon the face of the earth which Seth by his publick worship of God did restore so as now men begun openly to pray and sacrifice to God which they had not done formerly Or 2. Men then more purely than formerly began to worship God having separated themselves from the rest of men not concerned in the Covenant lest living in a continuall mixture with the cursed Cainites their promiscuous meetings might poyson the Saints with such vices as this offspring of Cain had learned therefore now they come out from among them and began to call on the name c. 31. Gen. 4.4 And Abel brought of the firstlings of his flock Chap. 4.26 Seth began to call upon the name of the Lord. Adam with his sons before Seth offered sacrifice and called on the name of the Lord in his family but publick invocation began in Seth in whose posterity the Church remained the Canaanites being rejected * 32. Gen. 4.7 If thou do well sin lieth at thy door 1 John 2.1 If any man sin he hath an advocate with the father Jesus c. There are two wayes of interpreting the former way 1. Some as holding such a promise some a threatning the word used for sinne may bear the signification of a sacrifice for sin and so they would make the words to import that if thou sinne then there lies at the door of the Tabernacle or Temple a sacrifice Christ which was promised Eve But this would seem the same much with the former part in having his sacrifice accepted which could not be but by Christ 2. Sinne lyeth at the door that is a threatning to have his secret sinne revealed so that it should not lurk and lye hid in the bosome closet or chamber but be made so manifest as if it were laid at the door though for a time it may sleep as a Mastiff Dog at the door yet it will not rest long Not the Judgement for that sinne will lye long but it will lye in wait for him at the doore when he steppeth either in or out to set upon him If you take it the former way then they signifie the same thing if the latter way then it signifies no more then that sinne will be discovered and haunt us if we repent not but if we repent and call upon Christ then we have an advocate with the father Jesus Christ who will stop the mouth of this dog and remove this sinne 33. Gen. 4.7 Vnto thee shall be his desire and thou shalt rule over him Psalm 37.23 Prov. 16.9 Jer. 10.23 The way of man is not in himself In the first place it is said what a man ought to do Rom. 6.12 Let not sinne raigne in your mortall body In the latter place it is declared that a man of himself can do nothing in divine and saying matters 34. Gen. 4.15 Whosoever slayeth Cain vengeance shall be taken on him seaven fold Chap. 9.6 Whosoever sheddeth mans bloud by man shall his bloud be shed God is the wisest and freest law-giver therefore he would not have Cain killed by reason of propagation of mankind after the flood he gave the Law that the Magistrate should punish the murderer with death * Gen. 4.15 with Gen. 9.6 When it is said He that sheds mans bloud c. it s meant either ordinarily or extraordinarily either ordinarily by the hand of the Magistrate to whom is committed the Sword of Justice for that purpose or extraordinarily God in his Justice useth the hand of one murtherer to do execution upon another when humane justice passeth it over with impunity or he some way shortens the life of the bloody man so that he liveth not half his dayes Gods punishing Cain before the flood in such a sad manner shews not that this was against the precept given afterwards or that God upon an extraordinary occasion might not inflict a Judgement upon an offender another way whereby other ends which the Lord proposed might be brought to passe
suffered him to go though he were displeased at it yet on this condition that he should speak nothing than what God commanded him * 198. Numb 22.22 And the Lord was angry Verse 32. with 20. Answ God gave Balaam leave to go upon this condition that he should do nothing but what the Lord commanded But Balaam being overcome with the desire of money resolved with himself if he could by any means to curse the Hebrews which was altogether against Gods mind * 199. Numb 23.12 Must I not speak that which the Lord hath put into my mouth Josh 13.22 Balaam the son of Peor the Southsayer A wicked man may speak the truth the Lord makes use of such instruments for his own glory Balaam was probably a southsayer yet he might have particular wayes of knowing the mind of God in this case or his reason might dictate that to him However it was that he knew the mind of God he did deliver it 200 Numb 23.10 Balaam prophesied to his own disgrace 1 Cor. 12.7 To every man the manifestation of the Spirit is given to profit withall The gift of Prophesie was not hurtfull to Balaam in respect of God that gave it him had he used it well John 11.51 but Balaam abused it False Prophets also speak truth as Caiphas did though it be against their will 201. Numb 25.3 Israel joyned himself to Baal-peor and God was angry with Israel 1 Cor. 10.8 Neither let us commit fornication as some of them committed Lyra. Since Idolatry is spirituall fornication Paul makes mention of it for the daughters of Moah would not admit the Israelites before they had eaten things offered to Idols 202. Numb 25.9 There died of the plague 24000. 1 Cor. 10.8 They fell in one day 23000. Moses collects the number of those which fell by sword and strangling but the Apostle counts onely those that fell by the sword * Numb 25.9 with 1 Cor. 10.8 There was a double execution of Gods anger upon this people the one by the hand of man Verse 4. The heads of the people were to be hanged up The number of which probably was a 1000 and 23000 died by the immediate hand of God in one day and though it be said that 24000 died of the plague by the best interpreters of the Original may be read stroake there died of that stroak of divine justice for all was either of Gods bidding or his doing 24000 the lesser number taken away by mans hand cast into the greater number and so making up the whole of 24000 there is rather a subordination than a contradiction for the lesser number is contained in the greater * Numb 25.12 with 1 Sam. 2. In the one place there is a promise made of the Priesthood being kept in Phinehas line In another Heli hath it who was as Josephus saith lib. 5. Antiq. cap. ult lib. 8. cap. 1. of Ithamars family Answ This promise was conditionate if the posterity of Phinehas continued in faith and the true worship of God So that though that it was taken away from them afterward when they repented in the dayes of David and Solomon the Priesthood was restored again and reserved in that family till the dayes of Herod or well nigh and although there was an interception towards the end of the synagogue-worship yet they held Jus ad rem not in re 203. Numb 27.12 Go up into mount Abarim and see the land Deut. 34.1 Moses went up to mount Nebo to the top of Pisgah c. Abarim was the mountain but Nebo and Pisgah were the tops of that mountain so they differ but as a part from the whole 204. Numb 27.21 The Priest shall ask counsell for him after the judgement of Vrim 1 Sam. 30.8 And Abiathar brought to David the Ephod and he enquired at the Lord. The Ephod was properly belonging to the high Priest common to all sacrificing Priests which David made use of extraordinarily and was inspired by God with a propheticall spirit 205. Numb 31.18 But all maids that have not known a man keep alive for your selves 1 Sam. 15.3 Slay both man woman and infant The sinne of the Midianites was not so horrible as that of the Amalekites and we though we know not the cause of Gods commands yet must we say Righteous art thou O Lord and just are thy judgements 206. Numb 32.16 17. Reuben and Gad and the half tribe of Manasse went armed to battle before the children of Israel Joshua 22.8 Divide the spoile of the enemies with your brethren that is to those that staid at home The strong and fighting men went with the Israelites but those that were weak and unfit for warre staid at home who took the charge to look to the Cities and manuring of the fields 207. Numb 32.21 with Josh 4.13 Every Warriour not every man that could fight for likely they were more than 40000 but every Warriour appointed by me or Joshua for there were some that staid behind to keep the Cities on the other side Jordan 208. Numb 33.54 Divide the land amongst you Deut. 18.12 Lots are forbidden Lots were ordained of God which are used according to Gods Commandement Josh 14.2 Act. 1.26 and the Land of Canaan was divided by the lawfull use of them Matthias was chosen to be an Apostle so every man must be contented with his own lot they are unlawfull and prohibited which are used in sports and playes 209. Numb 34.17 Eleazar the Priest and Joshua shall divide the Land unto you Luke 12.13 Christ would not divide the Inheritance An office which is Ecclesiasticall is distinguished from a secular office in the dividing of the land Eleazar the Priest for his authority was joyned to Joshua the Prince that all things might proceed in right order and the Tribe of Levi might be well provided for a place to dwell in from every Tribe DEUTERONOMIE THat is the second Law Moses repeats here the ceremoniall and judiciall Laws spoken before in Exodus and Leviticus Chap. 34. to the end from Verse 5. Joshua fulfilled them after the death of Moses The time of this Booke is but two moneths namely the two last moneths of the 40 year divided into the time of Moses his repeating the Law and dying and Israels mourning 30 dayes for him 210. DEut. 1.16 Judge righteously Matth. 7.1 Judg not at all Judgements appointed by God in the Church or Common-wealth are lawfull but Christ forbids disorderly and rash judgements that man should suddenly or falsly pass sentence on his neighbours words or deeds 211. Deut. 2.5 I will not give you in the land of Esau so much as a foots breadth Psalm 60.8 Over Edom will I cast out my shooe 2 Chron. 10. The Israelites going into the Land of Canaan through the Land of the Edomites were not to offend them because the time to bring them into subjection was not yet full but they were made tributaries under David nor was the land of Idumaea
our sinnes and detest evill justly and as we should so God is daily angry with us for our sinnes But damnable anger and unlawfull is joyned with the sin of those who for every light offence do maintain their anger reckoning more of what is committed against them than against God 461. Psal 9.8 God shall judge the world in righteousnesse 1 Cor. 6.2 Know ye not that the Saints shall judg the world The manner of judging of the world is either by authority so the whole Trinity will judge or of subordinate authourity so Christ as Mediator and man will judge or of assertion so the Apostles will judge the world or of approbation so all the Saints and Angels shall allow of the sentence pronounced by the supreme judge Chrysostome the Saints shall judge the world by exemplary judgement because by example of their faith the infidelity of the world shall be condemned 462. Psal 14.1 The fool said in his heart There is no God Psal 19.1 The Heavens declare the glory of God and the firmament sheweth his handy work Wicked men if not in words yet in their deed and actions they deny God and as much as in them is they wish there were no God and no Hell 463. Psal 18.42 They cryed unto the Lord and he heard them not Jer. 29.12 Ye shall call upon me and I will hearken unto you God doth not hear the prayers of hypocrites but he hears the prayers of penitents 464. Psal 19.4 Their line went out into the ends of the earth Rom. 10.18 Their sound went out into the whole world Paul interprets the Psalme concerning the Doctrine of the Gospell and saith that it is the Canon of the holy Ghost and rule of faith and manners of Christians appointed by God by the sound and voice of the prophets of Christ and his Apostles in which the will of God is revealed and therefore it is called the Canonicall Scripture * Psal 19.4 with Rom. 10.18 To fetch an allusion from a place is one thing to allude to a place only is another He that alludes to a place only is not bound to recite the words further than that allusion requires The Apostle was shewing that the Gospell spread much in the world even as David said the light of the Sunne did * 465. Psal 19.7 The Law of the Lord is perfect converting the soul Rom. 6.23 The Law is the ministration of death The former place speaks of the Morall Law and also of the Gospell-Doctrine of Christ as it was held forth in the Scripture before Davids time The latter place of the Morall Law alone which though it be a perfect rule of righteousnesse yet in regard of us so unable to performe it and transgressors of it we can have nothing but death by the Law for cursed is he that doth not continue in all that the Law requires The Law is a killing Letter and a ministry of death not of it self but to us so sinfull and wretched 466. Psal 19.8 The Statutes of the Lord are right rejoycing the heart 2 Cor. 3.7 The Law is the ministration of death engraven in stones In this Psalme by the Law is understood all the will of God revealed from above The Apostle speaks only of the Morall Law not as it is in it self for so it is the perfect Law of righteousnesse and brings life but in respect of us who are transgressors of the Law and obtained nothing but death by it 467. Psal 19.11 And in keeping of thy Commandements there is great reward Luke 17.10 When you have done all ye were commanded ye shall say We are profitable servant we have done nothing but what we are obliged to do David commendeth the Law of God and that there is great reward in the keeping of it In which the goodnesse of God is commended who may of right require obedience from us yet he freely gives a reward unto us which he oweth not Christ sheweth that we and all that we have are due unto God therefore we can aske nothing for a reward and it is presumption to think that we can deserve any thing at Gods hands * Psal 19.11 with Luke 17.10 There is great reward of mercy not of merit neither of congruity nor condignity for when we have done all we ought we cannot profiâ— he Lord. It s one thing what God gâ—â—es to us as sonnes another thing what we expect as wages for our work 468. Psal 22.1 My God my God wherefore hast thou forsaken me Joh. 14.10 Chap. 16.32 I am not alone for the Father is with me In the first place is signified the sense of Gods wrath and the effect thereof in Christ who taking upon him our person is made sinne for us though he complained that he was forsaken as man yet he was not forsaken as the Sonne of God nor was the divine nature separated from the humane nature but supported it In the latter place when Christ saith I am not alone he hath respect to the flight of the Apostles and fortifieth himself against it by the presence of his Father 469. Psal 22.3 My God I cryed by day and thou heardest not John 11.42 I knew because thou hearest me alwayes Christ was not heard in his passion because he was to dye In the latter place he speaks of his prayer for believers he gives thanks to his Father that he was alwayes heard 470. Psal 24.1 The earth is the Lords and the fullness thereof Luk. 4.6 I will give to thee saith Satan unto Christ all this power and glory Satan being the spirit and father of lying Joh. 8.4 Matth. 28. Psal 22 8. doth falsly appropriate to himself the power of the world Christ being appointed by his father King of Kings to whom was given all power in Heaven and Earth he rules in Heaven and Earth from sea to sea from the Rivers unto the ends of the earth 471. Psal 24.2 The Lord hath founded the earth upon the seas Exod. 20.4 The waters are under the earth The earth hath its stability from the first Creation the foundation thereof is the power of God which is the center of the whole and it doth as it were move upon the waters above and beneath it hath the waters on the sides so that the Sea is higher than the earth it is therefore the wonderfull work of God that he preserveth mankind from drowning in the midst of the waters 472. Psal 26.2 Prove me O Lord. 1 Cor. 11.28 Let a man prove himself God because he proves our thoughts words and deeds therefore we must prove our selves that we may make our selves approved to God * 473. Psal 2.9 Turn not thy face far from me Psal 51.9 Turn thy face from my sins It is one thing to turn away his face from Davids sinne another thing to turn away his face from Davids person David prayed that God would not withdraw his favour from him but that he in favour would hide away his face from his
of God or of man Of God so the words run to this sense by his mercy in promising and his truth in performing iniquity is done away Prov. 14.22 And thus Gods mercy in sending Christ and his truth in performing it Christ shedding his blood iniquity is done away Secondly Mercy and truth as they are graces in man do sinne away Sinne is done away two wayes 1. Meritoriously in the Court of Heaven Or 2. Declaratively in the Court of conscience The former way Christs bloud only puts away sinne The latter way mercy and truth purge away sinne i. e. where the soul finds mercy and truth as graces of the Spirit implanted within it there it may conclude that the sinnes thereof are forgiven these being a good Index to shew that the father loves it 565. Prov. 17.15 He that justifieth the wicked and he that condemneth the just even they both are abominable to the Lord. Rom. 4.5 God justifieth the ungodly He that justifieth the wicked against the Law of God or Man without satisfaction made by himself or one for him is abominable unto God But God justifieth the wicked not that it is so now but was so freely by faith for the merits of Christ and his full satisfaction * 566. Prov. 18.21 Death and life are in the power of the tongue Job 14.6 Till he shall accomplish as an hireling his day Vers 5. His dayes are determined Death and life are in the power of God originall and primarily in the power of the tongue instrumentally and secondarily Evil and treasonable words may cut off our lives and hasten our deaths Our dayes are said to be determined that is in relation to Gods decree and fore-knowledge that we shall live so long and no longer But our dayes may be cut off as we consider them having relation to the crasis constitution and habit of the body which might have naturally been enlarged if we by our words had not cut them off God might determine to give us a body so well compact as would live long and yet determine to leave us to our selves to speak this or that which speeches should occasion our cutting off much the sooner 567. Prov. 20.9 Who can say I have made my heart clean I am pure from my sin Psal 24.3 He that hath pure hands and a clean heart shall stand in the holy place We are all unclean in the sight of God and corrupt by nature yet our hearts are purified by his grace through faith in the bloud of Christ 568. Prov. 21.20 There is desirable treasure in the dwelling of the wise Matth. 6.19 Treasure not up for your selves treasures upon earth Pious wisdome in honest gain is not reproved by Christ but covetousnesse and confidence in worldly wealth is forbidden since we lose thereby the heavenly treasure 569. Prov. 22.28 Remove not the ancient Land-mark which thy Fathers have set Ezek. 20.18 Walk not in the statutes of your fathers neither observe their judgments Solomon speaks of the bounds of Land and Inheritance Ezekiel concerning the statutes of their Fathers about the worship of God and the profanation thereof Let us not imitate those who oppose themselves against Gods Law but let us walk in his laws and keep his statutes 570. Prov. 24.17 Rejoyce not at the fall of thine enemy Psal 137.8 Happy shall he be that rewardeth thee as thou hast rewarded us The Godly do not rejoyce for the destruction of their enemies and for revenge of wrongs but for Gods glory and the edification and good of the Church So Moses after the drowning of Pharaoh in the Red Sea by his great zeal for Gods glory sang a song of praise * Prov. 24.17 with Psal 137.9 The former place tells us that we ought neither as men or as Gods children rejoyce in destruction of our enemies as our enemies but we may rejoyce in the destruction of the enemies of Gods Children and that by the destruction of these men Gods children may have more liberty to serve him more freedome from presures and security in their lives The latter place shews that wicked men may be destroyed if there be a lawfull call thereto if so be they aime not at malice or revenge on the persons but to deliver Gods people from danger by the destruction of the wicked 571. Prov. 26.4 Answer not a fool according to his folly lest thou be like him Vers 5. Answer a fool according to his folly The art of dealing with fools is necessary that we speak not foolish things with a fool foolishly for if a fool that is an ungodly person blinded prophane speaks with scorns and evill speeches and derisions we must not answer him likewise but when Gods glory is questioned if there be danger we must reprove his folly and his arrogancy lest he proceed to please himself and corrupt others * Prov. 26.4 Answer not a foole with Vers 5. Answ Answer not a foole with words for they are in vain but with blows and correction restraining his saucinesse The spurre for the Horse the saddle for the Ass and the rod for the fooles back Secondly Answer not a foole c. lest thou answer foolishly as he doth and so be made like him The second Text according to his folly that is as his folly deserves the LXX hath it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Answer not a foole foolishly but wisely not foolishly as he speaks or as soothing humouring or consenting to him therein imitating his foolish passions and undecent carriage and raling Answer him gravely opportunely observing time place person and manner of answering or if necessity require sting him and stop his mouth * 572. Prov. 27.2 Let another man praise thee and not thine own mouth 1 Cor. 15.10 I have laboured more abundantly than they all When Solomon would not have us to praise our selves he doth not exclude our just defence of our selves but our vain boasting David may speak of his innocency and Paul of his labour in opposition to those which would make the world believe he was inferiour in labours c. to other Apostles When men speake of themselves to manifest the truth it is one thing when they doe it to their own glory and not Gods is another Paul did it for Gods glory * 573. Prov. 27.23 Be thou diligent to know thy flocks c. Matth. 6.19 Lay up for your selves treasuers c. These are congruous being diligent in our calling and laying up treasures in Heaven there is a diligence about the work it self or flocks themselves that they may thrive or prosper this may lawfully be done there is a diligence about the end of the work or issue or event of it And besides this diligence that the work may succeed well and come to an happy issue there is a carking and distrustfull care used about the issue and events of things we setting our hearts wholly on them This is not to be used we may use diligence but we must not use our affections
hear and grant though not just in the same mode and time another thing to hear and presently give a supply in the same manner and method 1051. Joh. 11.50 Caiphas a wicked man prophesied by the instinct of the Spirit Rom. 8.14 As many as are led by the Spirit of God they are the sons of God The gifts of Gods Spirit are of Sanctification and Salvation and those are proper to the elect children of God or gifts of administration which are common to good and bad men amongst which is the gift of Prophesie * Joh. 11.50 That one man should dye c. Rom. 8.14 The gifts of God are one thing the graces of God are another Caiphas though a wicked man might have this gift given or by a thorough consideration of the Scriptures might know that one man was to dye and yet this hinders not but that only the Sons of God should have the graces of the Spirit * 1052. Joh. 12.25 He that hateth his life in this world shall keep it unto eternal life 1 Joh. He that loveth wickedness hateth his own soul Hatred is not here taken properly for so man never yet hated his own flesh but hating is taken for less loving i. e. He that less loveth his life than trouble for the Gospel while he lives here shall keep his soul to eternal life though he may suffer the loss of his external life Hatred in the second place is taken for the effects of hatred He that loveth wickedness effecteth that to his soul which a man that hateth him would do that is he punisheth his own soul 1053. Joh. 12.27 Father save me from this hour Phil. 2.8 He became obedient unto death Christ feeling the sins of the world lying upon him feared death as he was man and desired rather to live than dye if that might have been granted without detriment to Gods glory and our salvation but because it was not possible that that Cup should pass from him he submitted himself to his Fathers will and said Therefore came I unto this hour 1054. Joh. 12.30 Now shall the Prime of this world be cast out Eph. 6.12 We have yet war with the Prince of this world That casting out was out of the hearts of the faithful whom though the devil do tempt and oppose many waies yet he cannot vanquish them but is cast out Also Christ respects the casting out of the devil whilst both Jews and Gentiles amongst whom the devil reigned were called to the grace of Christ by his coming * Joh. 12.30 with Eph. 6.12 Satan is cast out while the darkness of Ceremonies neglecting the Substance and the Idolatry that was amongst Jews and Gentiles was cast out and Christ by the preaching of the Gospel was exalted 2. Satan is cast out of the hearts of Gods people when he hath not his Regal and full sway in the heart but by the power of Gods grace he is mastered though satan as a tyrant even in them may strive and make onsets against the grace of God so that he being cast out as to his reigning yet not as to his tempting and striving warring against the hearts of Gods children which the latter place speaks of * 1055. Joh. 12.50 And I know that his Commandment is life 2 Cor. 3.7 The Law is the ministration of death The Commandment of God is that which either may be accounted Legal or Evangelical The former place intends Evangelical Commands i. e. such commands as were given by Christ or concerning Christ The latter is meant of Legal Commands without reference to Christ or else without the ministration of the Spirit * 1056. Joh. 13.1 Loving his own in the world he loved them to the end Hos 1.9 For you are not my people and I will not be your God Hos 9.17 My God will cast them away c. Gods People are his own first in a general or National way so are they which make an external profession of the Lord and are in outward covenant with him as the Jews these may have the external signs and impresses of Gods love and these turning away from the Lord the Lord will turn from them Secondly Gods own Elect or chosen forth of others which he once setting his love upon he loves to the end The former place is meant of his Elect. 1057. Joh. 13.27 After the sop satan entred into him Ver. 2. And supper being ended the devil having now put into the heart of Judas Iscariot The first place is of total possession when after so many admonitions from Christ and so many humane favours received Judas yet continued in his purpose of betraying Christ he is delivered to satan to be ruled so that he could think on nothing that was sound and good * 1058. Joh 13.27 Do quickly God commands no sin These are not the words of exhortation or command but spoken Ironically as if he should say Well take thy course and do what thou wilt make haste man * 1059. Joh. 13.29 Judas had the bag Mat. 10.9 Provide neither gold nor silver nor brass in your purse The latter place speaks of Christs Command upon a peculiar and particular occasion not upon the account of all times and that temporary command expired with that expedition But Christ having a purse-bearer constantly as Judas was shews that it is lawful to have and use money for our necessaries 1060. Joh. 13.34 A new Commandment I give unto you that you love one the other Mat. 22.27 This was the greatest Commandment in the Old Testament to love God and our Neighbour It is called a new Commandment not by reason of the substance but because Christ renewed it and the singular affection of love which Christ requires in his followers As he loved them and gave himself for them so he would that they should love one the other with singular affection * Joh. 13.34 with Mat. 22.37 It was an old command as to the substance of the command but a new command as to the circumstances Christ commanding it in a new manner it is not now Love your Neighbour as your self but As I have loved you The Gospel or Testament whereof this is a part is new the Spirit works it in out new hearts 1061. Ioh. 14.3 I go to prepare a place Mat. 25.34 Inherit the Kingdom prepared from the beginning of the world The place was predestinated from the beginning of the world but now by Christ it was particularly designed and fitted by the Ascension of Christ actually for the Godly 1062. Ioh. 14.4 Whither I go ye know and the way ye know Ver. 5. We know not They did know inchoatively and imperfectly but because they know not that they did know the cause was their rudeness and forgetfulness of Christs words * Joh. 14.4 wi h 5. The Disciples knew that Christ was to go to heaven but they were not so thoroughly instructed what heaven was or that he would go then thither Possibly they might imagine him to speak of
Law and by our Law he ought to die They had a Law in jure not in facto A Law but it wanted the life Execution They might judge among themselves whether such a one were worthy death as they wrongfully judged Christ here but yet the Romans had given them a Law that they should not put their Laws in execution which concerned life And so by the Roman Law it was unlawful for them to put any man to death * 1083. Joh. 18.36 with Psa 71.28 Christs Kingdom is not of this worlds fashion nor of the fashion of the world nor of the Subjects of this world but it consists of Gods Children and it is set up in their heart There is the Kingdom of Christs power which he sheweth in the Protecting of the godly from the wicked in the destruction of his enemies and in the advancement of his name from one end of the earth to the other 1084. Joh. 19.9 Jesus answered not Pilate 1 Tim. 6.13 Christ Jesus before Pontius Pilate witnessed a good confession To Pilates question first Christ did not answer because he stood before him to suffer and not to plead or excuse at length he gave testimony to the Truth in words and deeds for his Passion and Death were a sufficient testimony and sealing of his Doctrine * 1085. Joh. 19.29 And they filled a spunge with vinegar and put it upon Hysop with Mar. 15. They put it on a reed And so Mat. 27. There was a vessel of Vinegar which upon such occasions usually stood there either as some say to shorten life or to ease the pain but the souldiers did wickedly mingle gall with some of it and offered it him to drink before he was lifted up upon the Cross which he refused and then after when he was upon the Cross they offered him Vinegar and he took it so Matthew and John agree As for the Hyssope some suppose it put about the Spunge so as the Spunge gave him Vinegar to his mouth and the Hyssope besprinkled his face with the Vinegar wherein it was dipped 1086. Joh. 20.1 Christ rose on the first day of the week Mat. 12.40 The Son of Man shall be three daies and three nights in the heart of the earth untill the third day This is a Synecdochical computation of time for the least part of the day of the preparation is taken for a whole day and the beginning of the day after the Passeover or the Sabbath is taken also for a whol day Christ was three daies in the grave but it was incompleatly three daies so also he was two nights in the grave the night before being added to them 1087. Joh. 20.1 Mary Magdalen came early when it was yet dark unto the Sepulchre Mar. 16.2 Very early they came to the Sepulchre at the rising of the Sun When it was yet dark very early in the morning she went out of her house and the City waiting for the rest of the women with which afterwards she came to the Sepulchre at the Sun-rising 1088. Joh. 20.17 Touch me not Ver. 26. Reach hither thy finger Christ after the Resurrection would not be touched of Mary Magdalen who only sought him after a carnal way and thought of enjoying him no otherwise than she did formerly by his earthly presence amongst them But he commanded Thomas to touch him that his faith being confirmed he might be a more certain witnesse of Christs Resurrection Touch me not so as loving mothers touch their Sons that they have wanted that is touch me not to stay me For I am not yet ascended I am in haste and have not dispatched all I must I have now the business of being your Advocate to do and I must speedily about it But yet Thomas thou art an unbelieving man in this point and hast less faith than this woman touch thou me for confirming of thy Faith not to stay my Journey The ACTS of the APOSTLES LUKE the Evangelist describes either in general all the Acts of the Apostles or in special Peters Preachings Acts Visions Miracles Imprisonments the Conversion of Paul his Travels Disputations Miracles Bonds Imprisonments and the History of the Primitive Church after Christs Ascension from 26 years unto the 60 year from Christs Nativity 1089. ACTS 1.1 Of all things that Jesus began both to do and teach Luke wrote Joh. 21.25 There are also many other things which Jesus did the which if they should be written every one I suppose that even the world it self could not contain the books that should be written Luke in the first Book wrote of all things necessary for our salvation though not of all things but summarily concerning the conception of Jesus Christ his Nativity Life Passion Death Resurrection and Ascension into heaven August In John Tract 49. Christ did many things that are not written as John the Evangelist witnesseth but those things were chosen to be written which might suffice for the salvation of Beleevers * Act. 1.1 with Joh. 21.25 Of all things that is somthing of every thing which Jesus did the most material and chief things or all things which the Spirit of God suggested to be writtten or all things which were sufficient for the preaching of the Gospel and his heâ—rers The latter place tels us that there are many other things beside the principal matters which were not written though it denies not but the principal are written 1090. Act. 1.7 It is not for you to know the times or the seasons 1 Thes 5.1 Of the times and seasons brethren you have no need I write to you Times and seasons as they are in a general consideration is one thing and as they are taken for particular years or daies or seasons are another The Apostles must not be too curious to know the year or day when Christ will come or restore the Kingdom to Israel but yet the Apostle would not have them ignorant of this that there is a time when Christ will come again though he may conceale the particulars of it 1091. Acts 1.9 Whilst the Disciples beheld Christ was taken up and a cloud received him Joh. 3.13 No man hath ascended up into heaven but he that came down from heaven The body of Christ was taken up visibly on high where Christ was personally before according to his Divine Nature Acts 1.9 with Joh. 3.13 The former place speaks of Christs personal ascent into heaven as Man where he is to be reserved till his se-second coming It speaks not of his ascent as God for there he was as God yet the Person in which the Divine Nature was ascended visibly The latter place speaks of Christs being in heaven as God 1092. Acts 1.15 The number of names together were about an hundred and twenty 1 Cor. 15.6 After that he was seen of above five hundred brethren at once The number of an hundred and twenty must be restrained to the faithful there at Jerusalem the rest were out of this gathering in other places Luke