children which Job had lost should rise again and so joyned together they are doubled The PSALTER From Singing HEb Sepher Tehilin the Book of Praises 2 Sam. 23.2 It is called the Book of Psalms the small Bible The Psalms are in number an hundred and fifty The most are Davids who was an excellent Psalmist and is called the sweet finger of Israel All of them were written by the dictate of the holy Ghost The most before and some in the time and after the Babylonish captivity unto the times of the Maechabees Some are Didacticall some Propheticall some Eucharisticall containing Instructions Doctrines Exhortations Consolations 449. PSalm 1.2 In the Law of the Lord is his delight Rom. 6.14 Ye are not under the Law Godly men have a singular delight in the Law and in the holy Commandements of God Yet they are not under the yoak and curse of the Law which neither we nor our fathers were able to bear but by the grace of our Lord Jesus Christ Act. 15.10 we hope to be saved as well as they * 450. Psal 1.3 4. He is like a Tree planted c. the ungodly are not so Eccles 8.14 There be just men to whom it happeneth according to the work of the wicked and there are wicked to whom it happeneth according to the work of the righteous this is vanity The former place tels us what a godly mans portion and a wicked mans portion is in certainty and assurance The latter place speaks either of what happeneth from evill Princes who do oppresse the just and encourage the wicked which can but last only for the present Or else this happeneth by the providence of God that the wicked should live in pleasure and the godly in trouble as flesh and bloud judgeth yet it may easily be seen the rod of the wicked shall not rest on the lot of the righteous The righteous flourish either themselves as a Palm tree that hath been depressed or in their posterity after their departure which fals not out with the wicked 451. Psal 1.5 The ungodly shall not stand in the judgment 2 Cor. 5.10 We shall all appear before the judgment seat of Christ The first place is to be understood of temporall judgments which wicked men cannot endure when they are examined according to Gods judgments because they are convinced of their sinnes The latter speaks of the last judgment when all good men shall rise to life eternall and wicked men to eternall death * Psalm 1.5 with 2 Cor. 5.10 The wicked shall not be able to stand at the last Judgement though they shall appear i. e. not stand to justifie themselves in their evill actions nor shall they be absolved by the Judges sentence nor be raised from death to glory in the resurrection But they shall be beaten down with terror being void and fallen from all manner of hope * 452. Psal 2.7 Thou art my sonne this day have I begotten thee Prov. 8.22 The Lord possessed me in the beginning of his way before his works of old Christ as God was with God in the beginning of his way Christ as man was begotten in time This day relates to his nativity and exhibition in the flesh not to his Divinity And at his resurrection that begetting of Christ according to his humane nature was manifest and clear which probably made St Peter use it to that purpose in the Acts. 453. Psal 2.9 Thou shalt break them with an iron rod like a potters vessell Isa 42.3 He shall not break a bruised reed The Sonne of God will break the wicked with an iron rod and the blast of his mouth but he receives the weak in faith into favour and he perfects his strength in their weaknesse 454. Psal 2.10 Serve God in fear 1 Peter 2.10 Servants be subject to your Masters with all fear c. The fear of God is the beginning of wisdome and before all it is necessary to have that yet we must obey earthly Masters next under God * 455. Psal 5.4 Neither shall evill dwell with thee Esay 45.7 I make peace and create evill Evill dwels not with God as its a sinne but creates evill as its a punishment Evill is taken in the latter place not for that which is a breach of the Law God is not the author of sinne but for that which is contrary to our nature good and happinesse thus sicknesse and trouble c. are evill I create afflictions saith God Evill as its opposed to peace Evill is either that which is opposed to the increated good God himself and so its sinne or as it s opposed to created good and so its affliction God is the author of evill i. e. affliction not of sin because its contrary to himself 456. Psal 5.5 Thou hatest all workers of iniquity Rom. 9.18 Whom he will he hardneth God since he is just and mighty will and can punish all iniquity though he suffer the deceit and violence of the wicked for a time Aug. cont Faust Exod. 4.21 and 7.3 and 10.27 and 11.10 Hardning is imputed to God not as if he were the author of it as it is evill but as it is a punishment and God useth evill to good ends and governs the wicked for good * 457. Psal 5.5 with Rom. 5.8 But God commendeth his love towards us in that whiles we were yet sinners c. God hates all workers of iniquity as workers of iniquity God loves those which have wrought iniquity not as workers of iniquity but as they are considered in Christ those for whom Christ died and the creatures oâ—â—he Lord and as those which are returning to God from iniquity 458. Psal 5.6 Thou hatest all the workers of iniquity Luke 16.8 Christ praised the unjust steward because he dealt wisely God hates all iniquity and deceitfull persons are an abomination unto him God praised the unjust Steward not for his wickednesse deceit or wealth but he admired his subtilty and craft so we use in criminall things to commend the cunning of men though we detest their wickednesse 459. Psal 7.8 Judge me O Lord according to my righteousnesse and my innocency Psal 143.2 Enter not into judgement with thy servant for in thy sight shall no man living be justified A righteousness of the cause or action a righteousness of the person In the first place he speaks of the justice and the judgment of the good cause of David which he upheld against the enemies of God who oppressed him with their false calumnies and violence and therefore he appeals to God the judge of his just cause that he would defend his innocency In the latter he speaks of the justice of man and so no man is just in the sight of God if God should try him according to the rigor of his justice 460. Psal 7.12 God threatens and God is angry every day Ephes 4.31 Let all bitternesse and wrath and anger be taken from you Anger is commendable when we are angry for
the hypothesis of the Sadduces that God was the God of the dead for they supposed the dead should never rise again Paul from another hypothesis affirms the same which depends on Christs resurrection on this wise God is the God of the dead because the dead bodies shall rise again 876. Mat. 23.9 Call no man your Father upon the earth 1 Cor. 4.15 If you had ten thousand instructors in Christ yet have you not many Fathers for in Christ Jesus have I begotten you Christ will have us place our filial confidence in God only not in men though they love us with fatherly affection and teach us the true Religion and so are called Fathers not by nature but by participation that they are so So Paul calls himself the Father of the Corinthians and of Timothy by reason of the Gospel not primarily but secondarily because he was an Instrument which God used to call and regenerate them by the Gospel that he preached to them 877. Mat. 23.10 Be not called Masters 1 Cor. 4.15 You have many Masters â—oh 1. Christ is our only spiritual Rabbi Master and Doctor others that have these titles are but servants to this great Master because they must teach no other but the Doctrine of Christ For of his fulness we have all received he is the way the truth and the life and it is enough to us that he said it 878. Mat. 23.17 Ye fools and blind Cha. 5.22 Whosoever shall say Thou fool shall be in danger of hell fire Christ by his Office and his Charity was angry with the Pharisees and to make them repent he called them fools and blind but he forbids that out of a carnal reproachful desire and greediness of revenge or pride or mad anger any man should detract from his neighbour 879. Mat. 23.37 O Jerusalem Jerusalem thou that killest the Prophets and stonest them Cha. 27. Jerusalem is called the holy City Jerusalem the City of Martyrs is there called the City of many Saints It is called the holy City for the most holy God by whom it was made choice of or for the Messias who taught them the sanctity of faith and life and offered himself for us for a price of redemption or for the Saints that were in it * 880. Mat. 24.25 Prepared from the beginning Joh. 14.2 I go to prepare a place for you Preparation by Predestination is one thing Preparation by Possession is another Heaven was prepared by Council and Predestination for Gods Children But by possession actually by Christ who took our humane nature and carried it into heaven to take possession in the name of the Elect. 881. Mâ—t. 25.3 And he shall separate the sheep from the goats Joh. 10.16 There shall be one sheep-fold and one shepheard There is a difference betwixt a sheep-fold and a fold for Goats There is a difference betwixt true sheep and sheep only in appearance sheep in appearance may have the same visible Church as the true sheep but in the future state of the Church the true sheep shal be separated from the hypocrites There is but one sheepfold of both Jew and Gentile nor of both but one shepheard 882. Mat. 25.32 He shall separate the Sheep from the Goats Joh. 10.16 And there shall be one sheepfold The first place is concerning the future state of the Church after the day of Judgment that shall be otherwise then it is now for then shall there be a separation made Hypocrites now pass for Sheep then they shall be manifested to be Goats Eph. 2.14 Cap. 5.23 1 Cor. 3.11 The latter place is of the faithful who shall be gathered into one sheepfold that is the Church both Jews and Gentiles under one shepheard 883. Mat. 25.34 Inherit the Kingdom prepared for you from the foundation of the world Eph. 1.4 He chose us in him before the foundation of the world that we should be holy Christ by the beginning and foundation of the world understands eternity the Apostle looks to the first Creation for before the foundations of this world were laid God chose us in Christ to salvation 884. Mat. 25.34 There is a Kingdom prepared for us before the foundation of the world Joh. 14.3 I go saith Christ to prepare a place for you There is a place by Gods decree provided for us from eternity according to predestination but not particular designation which is done after Christs ascension but the Devil Death and Hell and Malediction did not suffer us to come thither untill Christ had destroyed those impediments and by his death vanquished the Devil Death and Hell blotted out our sins by rising again had restored life to us by his Ascension had opened heaven to us and going thither before us confirmed it that we should follow him thither * 885. Mat. 25.46 These shall go into eternal punishment Jer. 3.12 For I am merciful saith the Lord and will not keep mine anger for ever The former place speaks of Gods expression of his wrath in the world which is to come This latter place speaks of the expression of his wrath in this life The former is pronounced against particular persons that were desperately reprobate the latter of such as though they were desperately wicked yet would or might return having still time to the Lord. 886. Mat. 26.2 Ye know that after two daies is the Feast of the Passeover Ver. 6. Jesus was in Bethany six daies before the Passeover The Evangelist began to speak of what was done two daies before the Passeover but repeating the matter higher he relates some things were done in Bethany six daies before the Passeover because the History of Judas the Traytor required that Therefore here is an Hysterosis * 887. Mat. 26.2 17. Mar. 14.12 Joh. 13.1 The Hebrews begin their day at Evening Lev. 23.32 The day from the ingress of Christ into Jerusalem to the Resurrection may be reckoned three waies After the Jews After the Gentiles After the Evangelists The first of the Sabbaths Sunday The day of entering into Jerusalem The second of the Sabbaths Monday Of cursing the Tree The third of the Sabbaths Tuesday Of the Supper The fourth of the Sabbaths Wednesday Of selling The fifth of the Sabbaths Thursday Of the day before the preparat 6. The preparation of the great Sabbaths Friday Of Preparation Supper c. 7. The Sabbath Saturday Of rest in the Sepulchre The eighth of the Sabbaths Sunday Of rising So that after two daies â—ems the third day after his solemn entrance into Jerusalem But while I study brevity I dare not enter into the sea of that variety which is here offered 888. Mat. 26.7 A woman poured Oyntment on our Saviours head Joh. 12.3 Mary took a pound of Oyntment of Spikenard very costly and anoynted the feet of Jesus Some hold that these are different Histories yet it might be that when a greater quantity of oyntment was poured forth that his feet were anointed also at the same time * Mat.
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
with it This the Text directed us to look after when it called his mother the daughter of Omri which was indeed the daughter of Ahab Now these forty two years are easily reckoned by any that will count back in the Chronicle to the second of Omri 382. 2 Kings 9.26 I have seen the bloud of Naboth and the bloud of his sons saith the Lord. 1 King 21.14 Then they sent to Iesabel saying Naboth is dead Naboth and his sons were killed lest they should by lawfull inheritance possesse the Vineyard what therefore the holy Ghost conceals in one place he explains in another * 2 Kings 9.27 with 2 Chron. 22.8 9. The current of the story at large was thus Iehu slayeth Ioram in the field of Iezreel as Ahaziah and Ioram were together Ahaziah seeing this flieth and gets into Samaria and hides himself there Iehu marcheth to Iezreel and maketh Iezabel Dogs-meat from whence he sendeth to Samaria for the heads of Ahabs children and posterity which are brought him by night and shewed by him to the people in the morning Then he marcheth to Samaria and by the way slayeth Ahaziahs kinsmen two and forty men findeth â—ehonadab coming in to Samaria he maketh search for Ahazia they find him hid they bring him to Iehu he commands them to carry him up to Gion by Ibleam and there to slay him It may be his father Ioram had slain his brother there as Ahab had done Naboth in Iezreel they do so smite him there in his Chariot and his Chariot driveth away to Mâ—giddo before he dies The story in the Book of Kings is taken up short and laid with the story of the death of Iehoram that the end of both the Kings may be taken up together but Chronicles shew the order 383. 2 Kings 12.21 Iosachar and Iosabad his servants smote Iâ—as and they buried him with his Fathers in the City of Dauid 2 Chron. 24.26 Zabad and Iosabad conspired against him and killed him in his bed and buried him but not in the sepulchre of the Kings Iosachar otherwise is called Zobad Ioas was unworthy of Kingly buriall because he was perfidious to God and ungratefull to men 384. 2 Kings 13.1 In the three and twentieth year of Ioas the sonne of Ahaziah King of Iudah reigned Iehoahaz the sonne of Iehu over Israel in Samaria seventeen years Vers 10. In the thirty seventh year of Ioas King of Iudah began Iehoash the son of Iehoash to reign over Israel sixteen years in Samaria Ioachas King of Israel reigned seventeen years to the thirtieth year of Ioas King of Iudah the son of Ioachas Ioas was joyned with his father in the Governement in the thirty seventh year of Ioas King of Iudah and so he reigned two years with his father * 385. 2 Kings 13.1 with Verse 10. If this be taken in the first place of the begining of the year and the account made from the two and twentieth year and the seventeen years be accounted current so as he reigned but sixteen years compleat and the thirty seventh year mentioned Verse 10. be taken compleat then the account of this Verse will very well stand with the account of the other * 386. 2 Kings 13.21 with 1 Cor. 15.20 Rising to a temporall life and dye again is one thing rising to an everlasting life never to dye another thing The first sort were all they that ever by divine Miracle rose from death before Christs coming The latter only in Christ and cannot befall the creature untill the last resurrection * 2 Kings 14.21 And all the people of Judah took Azariah which was sixteen years old and made him King instead of his father Amaziah 2 Chron. 26.1 Then all the people of Judah took Vzziah who was sixteen yeares old and made him King Here is the same person designed under two Names Azariah and Vzziah 387. 2 Kings 15.30 Hoshea the sonne of Elah after the death of Pekah reigned in the twentieth year of Jotham the sonne of Vzziah King of Judah about thirty three Jotham reigned sixteen years Hosheah reigned in the twentieth yeare of Jotham not of his reign but from the beginning of his reign who died in the sixteenth year and Ahaz his son succeeded him * 2 Kings 15.30 with 33. Jotham lived twenty years after he came to be King but four years before he died he resigned up the Kingdome to his son Ahaz so he reigned twenty and yet but sixteen or else the twentieth year from the time that Jotham began to reigne for he reigned but sixteen yeares Vers 33. * 2 Kings 15.30 And Hoshea reigned in the twentieth year of Jotham 2 Kings 16.2 Twenty years old was Ahaz when he began to reign and he reigned sixteen yeares With 2 Kings 17.1 In the twelfth year of Ahaz King of Judah began Hoshea the son of Elah to reigne in Samaria over Israel nine years 2 Kings 18.1 In the third year of Hoshea son of Elah King of Israel Hezekiah began to reign Here seems a double difficulty in the twentieth year of Jotham i. e. the fourth of Ahaz How can this agree with that which is said Ahaz onely reigned twelve years 2. When it is said Hoshea onely reigned nine years and began his reign in the fourth of Ahaz How could it come to pass that Ezekias began his reigne in the third of Hoshea i. e. the seventh or eighth of Ahaz How can the third of Hezekiahs be the seventh of Hoshea By collation of places and the diagrams of the Kings of Judah and Israel it appears there was seventeen yeares exclusive from the twentieth yeare from the beginning of Iothams Kingdome or from the fourth of Ahaz to the sixt of Hezekias in which year Samaria the Metropolis of the Kingdome of Israel after three yeare siege Hoshea the last King of Israel with the ten Tribes were led into Assyria by Salmanassar Captive so as by this account Hoshea reigned seventeen years or if the last of Ahaz and the first of Hezekiah were the same year as it sometimes happens in such accounts the sixt of Hezekiahs must be the seventeenth of Hoshea How then did Hoshea reigne only nine Ahaz about the beginniÌ„g of his reign being oppressed by the Syrians and Israelites called into his help Tiglath-Pelezer and conquered them in the fourth of Ahaz and first of Hoshea So as Hoshea was for eight years Tributary to Tiglath-Pelezer and those eight years he is said not to reign But rising up in the twelfth year of Ahaz he reigned nine years till the transportation of the ten Tribes which was in the ninth year from the Rebellion or rising and this was the sixt of Ezekias so as Ezekiah reigned in the third of Hoshea not from the beginning of his reigne but from shaking off the Assyrian bonds in the eighth of his reign It was the third of the Rebellion and the eleventh of his reign Hoshea began the fourth of Ahaz from thence to Hezekiah twelve which was the eleventh of Hoshea
a Tongue extant at this day partly consisting of Greek and partly of old Aegyptian is used for Saturn as Kircherus saith We know the Septuagint was writ in the Land of Aegypt at the instance of Ptolomeus Philadelphus where the Translators using Rephan the noted name for Saturne instead of Chiun altered the word and reteined the sense a liberty lawfully assumed by the most faithfull Interpreters And probably Saint Stephen spake to the Jewes in their own language But Saint Luke writing in Greek alledgeth his words according to the Septuagint Translation And whereas Saint Stephen addeth to worship them 't is but an amplification of the meaning which changeth not the sense at all onely shew the end of their making such a God Lastly One place nameth beyond Damascus The other beyond Babylon Saint Stephen onely more clearly Interprets what the Prophet meant for 2 Kings 16.9 Damascus was not far from thence 712. Amos 8.14 They shall fall and never rise up again 1 Cor. 11.22 We shall all rise The first place speaks of a resurrection from sinne to grace or from death to life which is denyed to impenitent sinners But the latter speaks of the generall resurrection of our bodies at the last day OBADIAH HIS PROPHESIE HE Prophesieth against the Idumeans He comforteth the Jews and promiseth grace and help to the people of God He prophesied in the year 3337. 713. OBad Vers 15. As thou hast done it shall be done unto thee Rev. 18.6 Double unto her double In both places is manifested the just revenge of God he is commanded to mix double for Babylon according to her works thereby to shew that the Kingdome of Antichrist shall be most miserably destroyed and trod down 714. Obad. Vers 21. And Saviours shall come upon Mount Sion Matth. 1.21 Jesus shall save his people from their sins The Prophet means ministeriall Saviours that is Jer. 3.18 1 Tim. 4.16 Jam. 5.20 Isa 53.11 Joh. 1.29 Eph. 1.7 the Apostles and other Ministers of the Church who do serve for the salvation of those that believe in Christ by the ministry of the word and not by the merit of their works and these turning sinners from their evill wayes do save their souls from death Christ Jesus is the onely Saviour who takes away the sins of the world in whom we have redemption by his blood and remission of our sinnes according to the riches of his grace nor is there salvation in any other Act. 4.12 JONAH HIS PROPHESIE THe sonne of Amittai of the Tribe of Zebulon He was sent to Nineveh the Metropolis of Assyria to Preach First when he refused he was cast into the Sea swallowed by a Fish and the third day he was cast on the Shoar then being sent again to Nineveh he was angry because God spared them upon their repentance therefore he was reprehended by God He prophesied in the year 3110. 715. JON. 1.3 Jonas rose up to flee unto Tharses from the presence of the Lord. Vers 9. I fear the Lord the God of Heaven who hath made the Sea and the dry Land Jonas would not flee from God so much as to escape his office by flying Vers 9. In the midst of the tempest he gives the Mariners an account of his Religion and of his flight confessing that for his disobedience that great tempest was sent 716. Jon. 1.10 Jonas fleeth to Tharsis from the presence of the Lord. Psal 139.7 Whither shall I go from thy Spirit or whither shall I flee from thy presence Jonas was not ignorant that no man could so flee from the face of the Lord but he thought that if he forsook the holy Land then all divine apparitions to him would cease and that God would then call some other man to the office he had laid upon him 717. Jon. 2.6 The earth with her barres was about me for ever Vers 10. The Fish cast Jonas on the dry Land Jonas thought in the belly of the Whale that he should remain there but God brought him forth and shewed thereby that he had power over life and death 718. Jon. 3.4 Yet forty dayes and Nineveh shall be overthrown Vers 10. God spared them The divine commination was conditionall if they repented not but because they did embrace the Word of God and detesting their wickednesse Jer. 10.7 8 9 10. they did turn to the Lord with all their hearts God spared them Of such God means speaking thus If I speak against a Kingdome or a Nation that I will root it out and that Nation repents of their evill wayes I will repent that I thought to do so to them 719. Jon. 3.4 Jonas foretold the overthrow of Nineveh and it was not performed Deut. 28.22 If a Prophet speak in the name of the Lord and that thing cometh not to passe the Lord hath not spoken it but the Prophet hath spoken it presumptuously That Sermon of Jonas was not so much a prophesie as a commination Moses speaks not of comminations and Prophesies which have a condition included but of such Prophesies as are absolute as Samuel foresaid to Saul that two men should meet him 720. Jon. 3.9 Who knows whether God will return and repent Mal. 3.6 I the Lord change not Numb 23.19 Jon. 1.7 Repentance and passions of men are attributed to God not properly but figuratively and by way of comparison and by Anthropopathy whilst God shews himself as a man repenting otherwise with God there is no change Jam. 1.17 721. Jon. 4.11 In Nineveh were more then sixscore thousand persons which partly by want of age and partly by simplicity did not know their right hand from their left Gen. 8.21 The imagination of mans heart is prone to evill from his youth Between the right and the left hand they did not know the difference who were yet so young as to be free from actuall sinnes and others in years that were simple and sincere MICAH HIS PROPHESIE THe Morasihite against the Kings the Judges the Priests and false Prophets in Judah and Israel He threatens perdition to impenitent sinners and promiseth salvation to the Saints which remained He prophesied in the year 3197. 723. MIcah 5.2 And thou Bethlehem Ephrata though thou be little amongst the thousands of Judah out of thee shall he come forth unto me that is to be Ruler in Israel Matth. 2.6 And thou Bethlehem in the Land of Judah art not the least amongst the Princes of Judah for out of thee shall come a Governour that shall rule my people Israel The Prophet calls it Bethlehem Ephrata and Matthew Bethlehem Judah for a difference from an other City so called in the Tribe of Zabulon It was indeed a little Town before Christs coming before Christ was born but afterwards it became a most noble City because the Messias was born there Matthew cites the place of the Prophet faithfully which the Pharisees had corrupted and sets down the words which the Pharisees speak unto Herod Micah 5.2 And thou Bethlehem
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
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
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
make no marriages with them Moah who was the sonne of Lot of his posterity they were not forbid to marry wives but of the Hittites Gergeshites Amorites Cananites Perisites Hivites Jebusites c. Ruth followed the true Religion and the Nation of the Jewes and not the Moabites The two Books of SAMUEL Heb. Schemuel IN the first Book is described the life and death of Samuel with the Governement of Saul In the second the translation of the Kingdome to David and his administration of it Samuel writ the first Book to the twenty fift Chapter The rest with the second Book were writ by Nathan and Gad both Prophets In these two Bookes is contained the History of an Hundred and Twenty yeares * 295. 1 SAM 1.1 with 1 Cro. 6.33 The one saith Elcanah was of the Tribe of Levi the other saith he was an Ephramite Answ He was truely of the Tribe of Levi but born of the City Ramata a Levites City so that by dwelling he was an Ephramite yet Levitish Parents So some think those Cretes and Arabians in Acts were Jewes by birth the other by dwelling * 296. 1 Sam. 1.12 with Numb 3.45 Object How was Samuel dedicated by his Mother to the Lord since all Levites were so by institution Answ The Levites were so from thirty to fifty by the Lords Institution Numb 4.2 But Hanna devoted her sonne to be a Nazarite in perpetuall obedience * 297. 1 Sam. 3.7 And Samuel yet knew not the Lord with 1 Sam. 2. Samuel grew and pleased the Lord and men Object How could he please the Lord and not know the Lord Answ This Text speaks of a peculiar knowledg and science which the Lord indewed Prophets withall sensibly and by revelation 298. 1 Sam. 3.13 Eli knew his sonnes did wickedly and he restained them not Chap. 2.24 He said to his sons Wherefore do you all these things that I hear of you from all the people do not so my sons it is no good report The correction of Eli in reproving his sonnes was too gentle nor is it accounted for a restraint Chrysostome saith if Eli had been unreproveable himself in his life In Mat. hom 17. he should more sharply have corrected his sonnes treading under foot the Law of God therefore was he justly punished 299. 1 Sam. 7.2 From the day that the Arke of God abode in Kiriath-jearim the time was long for it was twenty yeares and all the house of Israel lamented after the Lord. 1 Chron. 13.6 David in the fifth yeare brought it from thence The Ark was in Kiriath-jearim unto the dayes of Saul who first brought it into the Army and then sent it back to its place David being made King first translated it to Obed-edoms house and after that unto the Mountain of Sion * 300. 1 Sam. 8.6 with Deut. 17. Object How should it be so displeasing to the Lord to have the Israelietes ask a King of God and yet he sets a King over them or suffer them to have one Ans The people offended not in asking a King that would be guided by Gods Laws but their offence was in asking a King to be governed by strange and barbarous Laws such as the Nations had and upon this account it was that the Kings Laws are held to be unjust * 1 Sam. 8.18 with 1 Sam. 9.16 The Lord refuseth to answer the people when they cry against the oppression of their Kings which they so desired He refused not to hear their prayers in other afflictions * 1 Sam. 11.1 with 1 Sam. 12.12 Naas is said to fight against Jabesh Galead after Sauls election one moneth and yet it s said it was before this Answ Naas undertook this expedition against Israel before Sauls election and Israel hereupon made tearms of agreement but having this new and fresh occasion the Tyrant renews his Wars 301. 1 Sam. 9 16. Thou shalt annoint him to be Captain over my people Israel for I have looked upon my people because their cry is come unto me Hos 13.11 I gave thee a King in mine anger and took him away in my wrath God gave a lawful Magistrate of his mercy for the good of the godly to defend them against the Philistines yet because by diffidence of God they sought for a King after the example of the Nations as if they could not be safe without a King therefore God gave them a King in his anger * 302. 1 Sam. 10.6 And the Spirit of the Lord will come upon thee and thou shalt prophesie with them and be turned into another man Rom. 8.14 For as many as are led by the Spirit of God they are the Sonnes of God The true and sanctifying graces and gifts of the holy Spirit is one thing the common illuminations of the Spirit are another The Spirit of the Lord came upon Saul with gifts fitted for a King to make him exercise that office better than another man but not the sanctifying graces as faith repentance c. for these come onely on the Elect which are the Sonnes of God * 303. 1 Sam. 13.1 And Saul reigned two years over Israel That is he reigned according to Law and Equity or de jure rightly God by reason of the Princes wickednesse leaves out or omits his name or the number of his years * 1 Sam. 13.1 with Acts 13.20 Answ These forty years seem to take in the Regiment of Samuel and Saul Paul joyns them both together Saul begun to reign in the thirty eighth year of Samuel and so onely two is for Saul Or as others Saul reigned more than two years but he reigned onely two years unblameably in which he represented his child-like candor and upon this account Saul begun his reign in the twenty three of Samuel 1 Sam. 13.14 David was a man after Gods own heart Acts 3. 2 Sam. 11.4 An adulterer Verse 5. A Murderer David amended all by repentance and the heart of God is that he desireth not the death of a sinner but rather that he should be converted and live Just Mart quaest 78. David indeed erred in many things yet was he constant in the Covenant with God * 304. 1 Sam. 14.3 with 1 Sam. 22. Abimelech the Sonne of Achitob Answ The Priests had two names as many others in the Scripture 305. 1 Sam. 15.24 Saul said to Samuel I have sinned now therefore I pray thee pardon my sin Esay 43.25 I am he saith the Lord that blot out thy transgressions for my Name sake God by his own authority but men ministerially from God remit sinnes and declare to those that are penitent the pardon of their sins for Christs sake 306. 1 Sam. 15.35 After Agag was slain Samuel saw Saul no more Chap. 19.24 Saul prophesied with the rest before Samuel Samuel saw him no more when he had withdrawn himself from Saul till he had joyned himself to the company of Prophets or he never saw him more in his Kingly ornament or to converse familiarly with
11. others unclean secundum accidens as being torn of wild beasts or found dead The Raven was unclean as the Gentiles used them in sacrifice as some think however it fed on Carrion But yet not so unclean as to be touched or to eat that it brought However this was an extraordinary case of necessity which will grant a dispensation in Ceremoniall uncleanness 371. 1 Kings 17.22 Elias raised the sonne of the Widow of Sarepta 2 Kings 4.18 Elizaeus raiseth the Shunamites childe John 5.28 God quickneth the dead God raiseth the dead by his own power the Prophets did it not by their own power but by power from him and so confirmed the heavenly doctrine 372. 1 Kings 19.11 The Lord was not in the wind or the tempest Ephes 4.6 God is all in all Act. 12.21 God did not reveal his presence to Elias in the wind or tempest though he be otherwise in all his creatures * 1 Kings 19.11 with Eph. 4.6 Gods essence and presence is one thing the manifestation of that presence is another God was and is in all things but doth not visibly manifest himself in all things The former place speaks not simply but by way of manifestation The latter place speaks of God simply considered and as his power is in all things * 373. 1 Kings 22.42 And he reigned twenty five yeares in Jerusalem 1 Kings 22.41 And he began to reign the fourth year of Ahab King of Israel 2 Kings 8.16 And in the fifth year of Joram the sonne of Ahab the King of Judah c. began to reign Joram the sonne of Jehosaphat began to reign when as yet Jehosaphat was King of Judah 1 Chron. 21.3 Jehosaphat gave him the Kingdome and yet not so but that he was still King his sonne reigning with him four years as some or seaven as others which will solve the doubt By the 2d Kings 3.1 it appeareth that in the eighteenth year of Jehosaphat Joram King of Israel began to reign and by 2 Kings 1.17 that the eighteenth year of Jehosaphat was Jorams second year and by 2 Kings 8.16 Joram the sonne of Jehosaphat did not begin to reign but in the fift year of the other Joram King of Israel Whence we must conclude that in these twenty five years of the reign of Jehosaphat is comprehended all the time from his succession to the Kingdom even to his death whereof he reigned sixteen years alone and then he joyned his sonne Joram with him for seven yeares space and at last put the whole Government into his hand disburthening himself of it two years before his death * 374. 1 Kings 22.15 This prophesie seems to be false for the King was slain in the battle Answ The Prophet spake ironically which the King might easily perceive by his gesture or manner of speaking and hereupon it was the King adjures him to lay aside all fiction and tell him the truth which the Prophet did 375. 1 Kings 22.49 Ahasias the sonne of Ahab said unto Jâ—hâ—saphat Let my servants go with thy servants in the Ships but Jehosaphat would not 2 Chron. 20.35 Iehosaphat joyned himself with Ahasias King of Israel to make Ships to goe to Tarsis Iehosaphat first refused the friendship of Ahazias but at length he granted 376. 2 Kings 1.10 Elias consumed two fifties with fire Luke 9.54 Christ forbade his Disciples to do so Elias was the executer of the wrath of God on the enemies of God The Disciples would rashly have done the like their vocation was not to return evill for evill but to overcome evill with good and to love their enemies * 377. 2 Kings 1.17 And Ahaziah died c. with 2 Kings 1.17 Iehoram the son of Ahab reigned in the eight c. Iehosaphat determined in the seventeenth year of his reign to help King Ahab against the Syrians appointed his sonne Ioram to be Viceroy in the eighteenth year of his own reign and in the second of his sons Ioram the son of Ahab reigned Afterwards in the fift yeare of this Ioram the son of Ahab Iehosaphat being strucken in age confirmeth his Kingdome to his son Ioram Who is said to have reigned eight yeares some whilst his father was alive and four alone by himself after the death of his father 378. 2 Kings 4.29 Go and if thou meet any man salute him not Rom. 16.10 Salute one the other with an holy kiss Salute the Churches Superstitious salutations must be rejected profitable and honest salutations by which we wish good and profit to our neighbour must be observed The command of Elisha to his servant obliged him that without delay or lingring he should performe his errand for what he was commanded was a singular charge * 379. 2 Kings 8.10 Go tell him he shall be healed and presently after the Lord hath shewed me he shall dye the death The Prophet either spake ironically or else he spake according to the mind of the party inquiring for the Question was Whether the disease was mortall to whom the Prophet answered as before the King grew well of that infirmity and died not then but by an externall cause was suffocated as Verse 15. and so they are two answers to severall causes or cases 380. 2 Kings 8.25 Ahasiah reigned in the twelfth year of Ioram the sonne of Ahab Chap. 9.29 In the eleventh year of Ioram the son of Ahab Ahasiah raigned over Iudah In the end of the eleventh year and beginning of the twelfth of Ioram Ahasiah began to reign 381. 2 Kings 8.26 Ahasiah was twenty two years old when he began to reign 2 Chron. 22.2 Ahasiah was forty two years old when he began to reign Ahasiah his age in the former place and the time of the reign of all the house of Omni is put in the latter place 2 Kings 8.26 with 2 Kings 9.29 2 Chron. 22.2 Here seemeth to be two plain differences the one about the age of Ahaziah and the other about the time when he began to reign Answ Ioram the sonne of Ahab reigned one whole year in the life time of his father and eleven years afterward and so one Text calleth his last year his twelfth i. e. of his whole reign and another Text calleth it the eleventh i. e. his sole reign after his fathers death As for the other difference which seemeth the more difficult Ahaziah was but two and twenty c. and Chronicles saith forty two years and so this latter maketh him two years elder than his father for his father began to reign when he was thirty two years old and reigned eight years and so died being forty 2 Kings 8.17 Now for the reconciling of this scruple the Originall helpeth us which in our Translation is not visible The Originall meaneth thus Ahaziah was the son of the two and forty years namely of the house of Omir of whose s ed he was by the Mothers side and he walked in the wayes of that house and came to run at the same time
the time of Iacob 435. JOb 1.1 He lived in the Land of Vz his name was Iob he was a perfect and an upright man and one that feared God and eschewed evill Psal 147.20 He hath not done so with any Nation Under the old Testament the publick worship of the true God was amongst the Israelites whither other Nations were admitted to come which God called by divers wayes to come unto him and he had amongst them some that served him sincerely as Iethro Moses father in Law the Gibeonites and Iob here so Rahab and Ruth * Iob 1.1 with Psalm 147.20 In all probability Iob was a sonne of Nahor Abrahams brother descended from him by his sonne Vz Gen. 22.21 and though he were not immediately descended from Isaac yet in regard he was of the same lineage and held the same Religion the latter place seems not to thwart Besides the latter place did not exclude the coming in of particular persons to the knowledge of the Lord for there were many Proselytes among the Iews 436. Job 1.6 Satan came amongst the sonnes of God 2 Peter 2.4 God spared not the Angels that sinned but cast them down to hell and delivered them unto chains of darknesse The coming of Satan amongst the sonnes of God was onely as an executioner of the commands and judgments of God * 437. Job 1.7 The Lord said Satan whence comest thou he answered from going to and from the earth Jude 6. Reserved in chains of darknesse unto the great day Although the world be the prison which God doth allow the Devill to walk up and down in till the day of Judgment yet he is reserved under chains in this world in a dark estate and condition He may walk up and down in this prison and yet be a prisoner * 438. Job 1.19 And behold there came a great wind out of the wildernesse John 3.8 Thou canst not tell whence it cometh When the Text tells you of the wind coming out of the wildernesse it intends not that the wildernesse was the originall place but that was the coast from which it blew at that time The latter place may purport that thou knowest not from what matter it cometh or the precise place of its generation though they might tell the place from whence this or that particular wind did blow in relation to the people of this or that place 439. Job 5.1 Call if there be any that will answer thee and to which of the Saints wilt thou turn Isa 63.16 Abraham knew us not Israel was ignorant of us Eliphaz teacheth Iob that there is flying to Saints in misery and that no man is unjustly punished by God but there is alwayes a just cause for it therefore saith he shew any of the Saints who being in such a calamity as thou art that was so without a cause as thou supposest thy self to be Isal 51.7 Rom. 7.20 440. Job 14.4 Who can bring a clean thing out of unclean Rom. 11.16 For if the first fruits he holy the lump is also holy All of us by originall sinne are conceived and born in sinne and sin dwels in us yet by Gods grace we are reckoned for holy which account passeth over all within the Covenant as we are 441. Job 14.5 His dayes are determined the number of his moneths are with thee thou hast appointed his bounds that he cannot passe Pov. 18.21 Life and death are in the power of the tongue Death and life of man are in the power of God who hath put bounds to his dayes Life and death is said after a sort to be in the power of the tongue because a wicked man may by slanders and detraction and contention hurt a man even to death 442. Job 14.6 14. Shall a man if he die live again 1 Cor. 15.22 In Christ shall all be made alive Job denyeth not the resurrection Dan. 12.2 but he saith rather that men shall rise not with bodies subject to death but such as shall live for ever but the wicked to eternall death * 443. Job 14.14 All the dayes of my appointed time c. Eccles 7.17 Be not over wicked why shouldst thou dye before thy time The time which we may live by nature or according to the composition of our bodies is one thing the time which God in his secret judgement sets down for us is another God appoints one man to live so long as his naturall composition can last and to this end he shall use these and these wayes and God appoints that this or that man if he take these or the other extravagant courses shall by a fall from his horse or by the hand of the Magistrate or the like come to a sudden and not naturall death 444. Job 19.25 In the last day I shall rise out of the earth Vers 26. And I shall be cloathed again with my skin and in my flesh shall I see God 1 Cor. 15.44 1 Cor. 15.44 It shall rise a spirituall body We shall rise with this nature and body that we now carry about us Matth. 22. and shall enjoy eternall felicity it is called a spirituall body by the Apostle not in respect of the substance but the qualities virtues and proprieties we shall have no need of meat drink or wedlock we shall be like the Angels Or a spirituall body a body free from carnall desires being wholely subject to and ruled by the Spirit 445. Job 19.17 Whom I shall see for my self and my eyes shall behold and not another Rev. 1.7 Every eye shall see him Job speaks confidently that in his flesh he should see God to his salvation 2 Cor. 13. 1 Ioh. 3.2 face to face as he is after this ordinary seeing by faith so shall the godly see God a gracious father the wicked shall see him as a just and a revenging judge * 446. Job 21.27 Behold I know your thoughts Jer. 17.9 10. Who can know it I the Lord know it One man is said to know anothers thoughts three wayes First By revelation from God Secondly By words of the mouth Thirdly By externall symptomes or actions And one man is said to know anothers thoughts these two latter waies probably not infallibly Job knew by the drift of their discourse what they in ended to make him confesse and this probably It s God onely which can infallibly tell what a man thinks without word or symptome 447. Iob 31.30 Neither have I suffered my mouth to sinne 1 John 1.10 If we say we have no sin we make God a lyar Job was not without sinne before God but his conscience did not accuse him of manifest sinne and wickednesse towards men 448. Job 42.10 The Lord gave Job twice as much as he had before Vers 13. He had seven sons and three daughters His faith of the resurrection is here commended because his children were not doubled 〈◊〉 onely were as many as before Ep. 120. cap. 10. 〈◊〉 Augustine for these did signifie that those
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
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
you but you are washt When Solomon speaks of none returning he speaks comparatively none in regard of the multitudes that never return There are so few return that they may be accounted none in comparison of the multitudes that perish by whoredome And though some of the Corinthians returned yet they were but some few and unus vir nullus vir 552. Prov. 4.3 Solomon was the only son of his Mother 2 Sam. 11.27 Bathsheba bare sons to David Siman Sobab Nathan Solomon was so beloved of his Mother for the singular gifts of nature as though he had been her only son 553. Prov. 6.6 Go to the Airs thou sluggard and consider her wayes Psal 55.22 Cast thy way upon the Lord and he shall bring it to passe Solomon by the example of the Pismire would bring idle slothfull people to honest labour The Psalmist warns all to trust in God and his providence yet not so that we should omit any thing of our duty for so God doth govern all things that he will have us to use lawfull means and effect all our works by them So when Christ faith Be not carefull for the morrow Luke 12.15 Theoph. he doth not forbid us to work or to give our selves over to care and to neglect Gods providence for we are commanded to till the ground and to take care to live 554. Prov. 6.39 It is no great fault for a man to steal to fill his hungry soul Exod. 20.15 Thou shalt not steal Solomon compareth Theft with Adultery and he determines that the punishment and the offence is lesse in Theft than Adultery 555. Prov. 6.31 A Thief if he be found shall restore seven fold he shall give all the substance of his house Exod. 22.1 If any man steal an oxe or a sheep or have killed or sold it he shall restore five oxen for one and four sheep for a sheep If a man stole money or cloaths he must restore seven fold for the seventh number being perfect he must redeem his life by it Thefts which could be hid were more heavily punished than such as could not so well be hid as Cattle * 556. Prov. 8.5 O ye simple understand wisdome Prov. 24.7 Wisdom too high for a foole Simplicity which is naturall is one thing simplicity which is heightned is another Oh ye poor souls which are naturally simple though you cannot by your selves understand wisdom which is spirituall yet come hither and by using of the meanes you may attain to a right understanding of wisdom or divine knowledge There are men which are naturally ignorant and bemone their ignorance being willing to be instructed in the things of God such simple ones are called Others are fooles in spirituall things and yet think themselves wise these cannot attain to wisedom * 557. Prov. 8.17 I love them that love me 1 Jo. 4.19 He loved us first God first loves the creatures and infuseth his graces into their hearts whereby they love him and then he loves them for loving him so that the last Text shews that Gods loving us is the cause of our loving him The second Text tells us he rewards our loving him not as merita nostra but as dona sua 558. Prov. 8.23 I Wisedom was creaâ—â—d from the beginning 2 Peter 1.19 21. Holy men spake as they were moved by the holy Ghost in time First is meant the essentiall wisdome of God that is Christ the Lord but the Apostle means wisdome revealed by the Prophets 559. Prov. 8.35 He that findeth wisdome findeth life Eccles 2.16 There shall be no remembrance more of the wise than of the fool forever In the former place we must understand divine wisdome which conferres eternall life In the latter humane wisdome which profits nothing after death * 560. Prov. 13.15 The way of transgressors is hard Mat. 7.13 Broad is the way The way of transgressors is hard or harsh displeasing to good men Nor doth the breadth hinder the hardnesse of the way For a way which is broad may be hard Broad in regard of the liberty they take to themselves hard in regard of the judgement of others yea their way is hard in themselves * 561. Prov. 15.27 He that hate-eth gifts shall live Prov. 17.8 A gift is a pretious stone in the eyes of him that hath it whithersoever it turneth it prospereth He that hateth gifts shall live comfortably in respect of his own house of his own conscience and of his own renown he shall live in the desires and memories of good men and he shall live in the sight of God and with him When Solomon tells us of a gift being a precious stone he intends in the eyes of those which giveth it they thinking that they by their gifts shall prosper and be glorious Not that he doth by these words approve either of giving or taking gifts but shews what the givers commonly esteem them 562. Prov. 15.27 He that hates gifts shall live Chap. 17.8 A gift is as a precious stone in the eyes of him that hath it Chap. 18.16 A mans gift maketh room for him and bringeth him before great men A gift to corrupt covetous Judges is accepted and causeth that he that corrupts the Judges may attain his end that he desires for he that bribes oft-times obtains what his mind wished for * Prov. 15.27 with 17.8 and 18.16 The first place relates to Magistrates and those who may have gifts offered them to hinder justice Such as refuse gifts as bribes may live in the favour of God The second place speaks of gifts as they are commonly esteemed of men by reason of the corruption of their minds even as pretious pearles drawing mens eyes The third place speaks what effects gifts have with many if not with the most men it tells us not what they ought to have 563. Prov. 16.4 God made all things for himself Vers 4. The wicked also for the day of wrath Since God hath ordained the wicked for the day of wrath he hath ordained him for his own glory for when he punisheth wicked men with temporall or eternall punishments he justifieth himself in his own glory God created wicked men also but he created not their wickednesse * Prov. 16.4 with 4. For the day of wrath The end of a thing is either ultimate or lesse principall God made all things ultimately for his own glory but there are proximate or lesse principall ends and thus God made the wicked for the day of wrath yet he so made them for the day of wrath that in the ultimate end they might be to his glory 564. Prov. 16.6 By mercy and truth iniquity is purged Heb. 9.22 And without shedding blood there is no remission Mercy and Truth are understood of God himself 1 Joh. 1.7 who is the primary cause of the remission of sinnes nor doth this contradict the meritorious effusion of Christs bloud for us whereby we are cleansed * Prov. 16.6 with Heb. 9.22 Mercy and truth are either understood
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
lower than God Heb. Coheleth ECCLESIASTES THE PREACHER SOlomon in this Booke convinceth the vanity of the world and the foolishnesse of men Shews that there is nothing better than to fear God and to keep his Commandements And he maintains that there shall be a future judgement He wrote this Book after his falling from God in token of true repentance 574. ECcl. 1.4 The earth abides for ever Isa 40.8 Luke 21.33 Heaven and earth shall passe away Rom. 8.22 2 Pet. 3. In the opinion of men the earth abides for ever but in respect of God and the future change and purgation from corruption and vanity it shall passe away 575. Eccl. 1.9 That which was shall be and there is no new thing under the Sun Gen. 1.1 The world was once created Heb. 9.25 Christ once offered himself Ecclesiastes speaks not of all things none excepted but of the vanity of naturall and artificiall things which is collected from the naturall corruption and change of things * Eccl. 1.9 with Heb. 9.25 The former place speaks in relation to happinesse so there is nothing new to create our happinesse The second place speaks of Christ being offered which if we regard the substance was not new for he was designed from the beginning of the world to be offered and his offering is yet as fresh and powerfull as it was at first Something as to circumstance of time and place c. may be new but not as to substance and force A thing may be new in the individuality thereof but not in the species and kind 576. Eccl. 1.10 There is no new thing under the Sun Revel 21.5 Behold I make all things new Ecclesiastes purpose is not concerning a creation of new kinds of creatures but concerning their change and vicissitude in the world and concerning the malice of men and the Devill that men by the instinct of the Devill from the beginning after man had sinned being defiled with much wickednesse proceed to covet after evill unlesse God renews their hearts and they become a new creature in Christ * Eccl. 1.10 with Rev. 21.5 No new naturall species or kind of creature so the first place But yet new qualifications accidents and circumstances of creatures so the latter place Christ will make all new not onely raise men from their old dust in a new manner but endue them in soul with new graces and in bodies with new tempers and so purge every thing from its drossie quality and mortality as it shall appear to be new * 577. Eccl. 1.15 That which is crooked can never be made straight Isa 40.4 And the crooked shall be made straight That men by all their diligence nor Princes by their power can make things otherwise than they are that which naturally is crooked will have an inclination and bending thither and yet this hinders not that God can and will according to his promise make our hearts which naturally are crooked to become straight 578. Eccl. 2.2 I said of laughter It is mad and of mirth What doth it Prov. 17.22 A merry heart doth good like a medicine In the first place is meant naturall laughter and rejoycing in prosperity and the goods of Nature and Fortune as the Gentiles do and this Ecclesiastes condemns as folly But in the Proverbs is commended that joy onely which proceeds from the holy Ghost * Eccl. 2.2 with Prov. 17.22 Laughter is either naturall the effect of rationality 2. Spirituall the effect of spirituall ratiocination the former place speaks of laughter as naturall which yet cannot be said to be madnesse for it is the naturall product of our reason but as it exceeds either in the bounds or ariseth from unworthy considerations The second place speaks of the effect of a merry heart which may be without outward laughter the one being solid the other flashy and frothy or it speaks of an heart merry with the incomes of the spirit Or 3. Of an heart which is modestly merry and laugheth but not of an immoderate nonsensicall mirth and laughter 579. Eccl. 2.15 What doth it profit me that I laboured to attain more wisdome Prov. 8.35 He that findeth me findeth life Politick wisdome is indeed a singular gift of God but if any man abuseth it and dependeth on his wisdome it profits not but is all vanity Divine wisdome which teacheth us to wait all events from God and to pray to him for his direction in all confers eternall life * 580. Eccl. 2.16 17. For there is no remembrance of the wise more than of the foole Prov. 8.35 For who so findeth me findeth life The former place tells us that wise men are forgotten as well as fools many times in the thoughts and remembrance of men in this world The latter place tells us of getting wisdome which will make a man live with God after and in this life The former place speaking of worldly wisdome The latter place of Christ the essentiall or divine wisdome * 581. Eccl. 2.22 For what hath man of all his labour Psal 128.2 Of the labour of thy hands The former place speaks of a man at the day of his death The latter of a man in his life the former saith all the fruits of our labours cannot advantage us at the day of our death the latter saith yet they may advantage us in our life time if we be godly 582. Eccl. 2.23 The dayes of man are full of labour and sorrow Psal 128.2 Of the labour of thy hands thou shalt eat and happy shalt thou be Ecclesiastes condemns not labour which God hath laid on men for that is good and necessary having great promises but because riches are purchased by much travell and no man knows whether he shall be a wise man or a foole that he must leave them to * 583. Eccles 3.14 I know that whatsoever God doth it shall be for ever 2 Cor. 4.18 For the things that are seen are temporall The former place speaks of thing being for ever not as so in themselves or appointed to be so by God But so in relation to men men not being able to alter or change the work of God The latter place speaks of things as they are in relation to God and as they are in themselves temporall 584. Eccl. 3.19 There is one event to man and beast as the one dieth so dieth the other Chap. 12.7 The spirit of man returns to God that gave it him In the former place is shewed the opinion of carnall men concerning man and beasts who compares them by the likenesse of their deeds and events In the latter place is taught what is the exellency of mans soul above the beasts and the difference after death But a naturall man cannot perceive these things * Eccl. 3.19 with Eccl. 12.7 The former place speaks of man and beast in relation to outward accidents as hunger cold thirst death they are alike in these and the other place speaks of the soul alone in that it differs
Lord will do The first That wicked men will not take notice of the Lords glorious works though the works being considered in themselves are glorious The second place shews what a glorious work that of redemption should be that even all that would see and take notice of it not shutting their eyes and being obstinate as the wicked do might see it * 607. Isai 26.14 They are dead they shall not live Vers 19. Thy dead men shall live The condition of wicked men perishing is one thing the Saints rising is another There is a difference betwixt men that are dead to God and men that are Gods dead men or that die for God or are his The former Texts speaks of oppressors which are but dead though they live they are many times cut off in the midst of their dayes they shall not live but those that are dead or slain upon Gods account shall live again live for ever 608. Isai 26.20 The wicked will not behold the Majesty of the Lord. Chap. 40.5 And the glory of the Lord shall be revealed and all flesh shall see it together for the mouth of the Lord hath spoken it The Prophet speaks concerning the Kingdome of Christ and the state thereof and he teacheth in the former place that the wicked shall be so blinded that they cannot perceive the mighty worke of God wherein he hath shewed his greatnesse his glory his power and his mercy which blindnesse of theirs doth not take away the glory of God and of Christs Kingdome which all men may see in the saving work of mans Redemption 609. Isai 28.16 Behold I lay in Sion a stone a sure foundation faith the Lord. 1 Cor. 3 10. I have laid the foundation saith Paul God laid the foundation of our salvation in respect of his decree the sending of his Sonne and the perfection of mans salvation Paul laid the foundation in respect of manifestation and of his office and of the Christian Religion at Corinth * 610. Isai 30.26 The light of the Moon shall be as the light of the Sun and the light of the Sun seven-fold Matth. 24.29 The Sun shall be darkned and the Moon shall not give her light Spirituall shining is one thing naturall is another The light and knowledge of God should so farre exceed that which it had been that as much as the Moon light was inferiour to that of the Sun so much the knowledge of that time should be inferiour to that which was to be in after ages Nor yet doth this hinder but that at the generall desolution of the world the naturall lights of the Sun and Moon should be obscured * 611. Isai 30.20 Thy Teachers shall not be removed into a Corner any more Phil. 5.1 Paul a prisoner c. The former place speaks comparatively thy Teachers shall not as formerly be removed into corners but there shall be more plenty Nor doth this hinder but God may upon speciall occasions remove this and that Teacher and suffer them to be imprisoned as Paul though he never leaveth his Church in generall without Teachers Some distinguish betwixt teaching in Corners and Teachers to be driven to Corners by persecution * 612. Isai 31.7 Idols of Silver and of Gold which your own hands have made 1 Cor. 8.4 We know that an Idol is nothing Idols are something materiall or in relation to the substance that they are framed of they are nothing in relation to their effects and energies an Idol is of no force or value * 613. Isai 33.52 The Lord is our Law-giver Gal. 3.19 The Law was Ordained by Angels The former place speaks of God as the Author the latter place denies not God to be the Author but speaks of Angels as instruments or meanes by which the Lord gave the Law * 614. Isai 35.8 He was taken from prison and from judgement and who shall declare his generation Act. 8.33 In his humiliation his judgment was taken away It is one thing to quote the word another thing the sense Luke quoted the sense and substance of what the Prophet had said and not the words He was taken away from the judgement of his adversaries and delivered from prison What else was that but the exalting of his own judgement above them that past upon him The word that is rendred is as well to lift up a thing as to take away 615. Isa 38.1 2 Kings 20.1 2 Chron. 32.24 Set thy house in order for thou shalt dye and not live Vers 5. I will adde unto thy dayes fifteen years saith the Lord. Augustine saith that Ezechias was in order to dye according to some causes of future events In Gen. tit lib. 6. cap. 17. yet God added fifteen years to his life doing onely that which he foreknew he would do before the beginning of the world Gods justice brought the command for Ezechias death but his mercy prolonged his life and so Ezechias Piety and Repentance is proved 616. Isai 41.7 Chap. 46.6 They lavish gold out of the bag and weigh silver in the ballance and hire a Goldsmith and he wageth it a God 1 Cor. 8.4 An Idoll is nothing Silver and Gold and such materials as the Idols are made of were created by God but relatively unto God they are said to be nothing because they have nothing of God in them for God will not be worshipped by Idols 617. Isai 42.8 Chap. 48.11 I will not give my glory to another Matth. 11.29 Chap. 28.19 All power is given to me in Heaven and in Earth God will not give his praise and glory to an Image Christ to whom all power and glory is given is not only man but the true and eternall God also with the Father and the holy Ghost having co-equall glory with them but by reason of his office of Mediator all things are given him of the Father 618. Isai 42.8 I will not give my glory to another Rom. 8.14 The glory of God shall be revealed in us The first place is concerning those things wherein God will be glorified by us in this life that is by worship adoration invocation The letter concerning the participation and place of glory in the life to come which he will communicate to us 619. Isai 42.10 Sing unto the Lord a new Song that is the Gospell Gen. 3.15 It was Sung in Paradise concerning the blessed seed of woman That Evangelicall Song is called new not for time but because it comprehends new and wonderfull things a new light is kindled by it it makes a new Creature and shews us the new way to heaven 620. Isai 45.6 7. I am the Lord and there is none else I forme the light and create darknesse I make peace and create evill I the Lord do all these things Gen. 1.31 And all that God made was good God makes evill not of sinne but of punishment and calamity by which he justly afflicts sinners Also the Prophet here opposeth the evill of the misery of war to the good
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
and great joy Mar. 16.8 They fled from the Sepulchre for they trembled and were amazed A joyful fear That fear and amazement was joyned with joy as it fals out in sudden accidents 906. Mat. 28.9 The women came and held him by the feet Joh. 20.17 He saith to Mary Magdalen Touch me not for I am not yet ascended to my Father Christ suffered the women to touch him to confirm the certainty of his Resurrection that they might be more sure witnesses to his Disciples and others he forbad Mary Magdalen to touch him because she rejoyced too much with carnal affection and therefore he would have her rather touch him by faith that is believe in him to be the Son of God the Lord of glory salvation life and death * Mat. 28.9 with Joh. 20.17 Christ suffered the women to touch him and to worship him But when Mary Magdalen would even out of her natural affection or spiritual desire so touch Christ as to hinder him in his progress and business he forbids her to touch him lest she might stay him from doing that work he had to do before he went to his Father 907. Mat. 28.18 All power is given to me both in heaven and in earth Mar. 13.32 But of that day knoweth no man no not the Son but the Father only All power is given unto Christ the Mediator because he is made Lord in the glory of God the Father In the day of his humiliation he knew not as man the day of Judgment or not for himself that he knew not but for us saith Augustine because it behoved not us to know 908. Mat. 28.18 All power is given to me in heaven and in earth Rom. 9.5 Christ who is over all God blessed for ever Power is given to Christ as man for nothing can be given to him is God for as God he had all things before in his power but the humaniâ—y of Christ hath not that power of it self but from the Divine Nature with which the humane nature is personally united * Mat. 28.18 with Rom. 9.5 Power is either a Physical power of Efficacy or a Moral power of Au hority The Physical power of Efficacy which is as some the omnipotency of his Godhead or as others a spiritual power of his Manhood but these are not meant here In all probability the power that is here given unto Christ is for its general nature the same which in the following words he communicates unto his Apostles but that is a power of Office and Authority a power to teach and baptize Now this power of Authority is either Essential or Official Essential or natural which belongs to him as God and is potestas innata or data therefore not here meant 2. The Official power is dispensative or donative delegated unto him as Mediator and head of his Church and therefore termed a Mediatory power and this is the power spoken of in this place the divine authority of Christ is Mediatory not as it is common unto every Person in the Trinity but as it is appropriated unto him the second Person This Person â—s God receiving by voluntary dispensation this honour from the Father that he should in an immediate and appropriate manner execute Government over all the Creatures in heaven and earth and though the Father and the Spirit have a right and soveraignty over the Creatures yet they do not immediately execute this in such sort as the Son doth 909. Mat. 28.19 Teach all Nations Mar. 16.15 Psal 19. Preach the Gospel to every Creature Mat. 7.6 Give not that which is holy to the Dogs Rom. 10.5 nor Pearls to Swine In the first place by the Nations and the Creatures are understood the Jews and Gentiles for the sweet voyce of the Gospel was to sound to all through the whole earth and the seed of the Word to be sown that Infidels might be left unexcusable In the latter Holy and Pearls signifie the same It must not be given to Dogs and Swine that is to persecutors scoffers Prov. 9.7 despisers profane For he that reproveth a scorner getteth himself shame and he that rebuketh a wicked man getteth himself a blot * 910. Mat. 28.20 I am with you to the end Mat. 26.11 The poor you have alwaies with you but me you have not alwaies Christs presence is twofold Substantial or Corporal 2. spiritual or gracious Christs corporal presence we have not alwaies with us but his children have alwaies his spiritual presence in their hearts The Gospel of St. MARK IT containeth briefly the sayings and deeds of Christ in Galilee Judea and Jerusalem Niceph. l. 2. c. 48. Euseb l. 2. c. 15. which Matthew wrote more at large some will have it dictated and approved by Peter whose Scholar Mark was Irenaus saith it was written after the death of Peter and Paul 911. MAR. 1.1 The beginning of the Gospel of Jesus Christ Ver. 3. The voyce of one crying in the Wilderness Mat. 1.1 Luk. 1.2 In the beginning of the Gospel of Jesus Christ his Conception and Nativity are described Mark understands the beginning of the Gospel to be the time of the promulgation Matthew begins the Evangelical History about thirty years before the Preaching of Iohn Baptist but Mark begins from his Preaching because the Law and the Prophets prophesied untill Iohn Mat. 11.15 * Mar. 1.1.3 with Mat. 1.1 Luk. 1.2 The Gospel of Jesus Christ And yet it speaks both of the Nativity and Birth of Jesus Christ and likewise of Iohn Baptist with much of the like nature It is called the beginning of the Gospel of Jesus though it begin with Iohn Baptist and his Doctrine for the beginning of the Gospel imports no more than the beginning of that Age of the World which the Prophets so unanimously pointed out for the time of good things to come and which they expressed by these or the like terms The last daies The acceptable year of the Lord The Kingdom of God c. The Gospel of Christ is said to begin though it be Iohns Preaching and Baptizing because it did bring in the Doctrine of the Gospel more clearly and fully than was brought forth before and had reference to the Doctrine of Christ Whereas there is mentioned Johns birth and death c. or Christs birth and death The former is in relation to Christ and the latter Christs birth c. is related as part of the good news which ought to be preached 912. Mat. 1.2 As it is written in the Prophets Luk. 3.4 In the Book of the words of Isaiah the Prophet Isa 43. Mal. 3.1 Isa 43.4 Mark understands Malachi and Isaiah the Prophets Luke means Isaiah only * Mar. 1.2 As it is written in the Prophets Luk. 3.4 As in the books of the Prophet Isaiah The first place speaks of both the Prophets Isaiah and Malachy from whence the Sentence urged here is taken But Luke urgeth only the name of the more eminent Prophet Isaiah The one
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
and to put them in mind of the consecration of the Temple which had been prophaned by Antiochus and was of the Hebrews called chamucho and by the Greeks Euraenia which signifieth renewing because the Temple had been new dedicated That Feast was kept in the Month Caslew which the November Moon corresponds with 1039. Joh. 10.28 My sheep shall never perish neither shall any man pluck them out of my hand Chap. 13.18 Judas was chosen to be of Christs sheep and yet perished Election in the first place is meant to eternal life In the latter to an Office Judas was Christs sheep only by outward vocation and profession 1040. Joh. 10.29 My Father is greater Ver. 30. I and my Father are one Christ is equal to God the Father according to his Divine Nature less than the Father according to his Humane Nature and his Office of Mediatorship between God and Man * 1041. Joh. 10.30 I and my Father are one Joh. 14.28 My father is greater than I. They are one as to the Divinity of Christ Christ and God are one God so as to the Humanity of Christ and his Office of being an Advocate and Mediator a Servant and Messenger so the Father is greater than I. 1042. Joh. 10.32 Many good works have I shewed you from my Father chap. 14.10 The Father that dwelleth in me he doth the works In the former place Christ speaks not exclusively because the works of the Trinity outwardly are common to the three Persons There is no work of the Son which the Father doth not work in him In the latter ascribing operation to the Father he asserts that it is done by the authority and counsel of his Father so speaking of the manner and order of working he takes not away the unity of Essence Majesty and Power * 1043. Joh. 10.36 Whom the Father hath sanctified c. with Joh. 1.1 And the Word was God The Socinians would gather that Christ is the only begotten Son of God either by reason of the conception by the Holy Ghost or for the sanctification and sending into the world as the formal cause of his Deity and Filiation 'T is true by reason of his conception by the Holy Spirit the Son of God who in the beginning with God the Father was God and after made man but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without any mutation of the Deity or confusion of the same by his taking flesh Neither is his Mission the foundation of the Deity of the Son or of his Filiation but is founded in that and shews it a posteriori He could not be sanctified and sent into the world who was not coeternal with the Father which sent him * 1044. Joh. 10.36 Whom the Father hath sanctified and sent into the world Joh. 17.19 I sanctifie my self God the Father sanctified the Humane Nature of Christ even from his first conception and from all contagion of sin made him full of the gifts of the Holy Ghost and consecrated him to the Divine Office of being Saviour of the world Yet Christ as God sanctified himself for the Father worketh and he wrought the same work in the Humane Nature 1045. Joh. 11.4 Lazarus sickness was not unto death Vers 14. Lazarus is dead The sickness of Lazarus by reason of the event was not unto death because Christ raised him again and saith that his death was but a sleep for we are not so early awaked from sleep as Christ called Lazarus out of his grave and he shall raise us all at the last day * Joh. 11.4 with 14. Lazarus sickness was not really in the event unto death though in appearance he was dead at the present In respect of Christ it was not unto death in respect of his friends he was dead Not unto death as death is a perpetual seperation of the soul from the body Christ purposing to reunite them shortly Lazarus was dead as to the present seperation of soul body * 1046. Joh. 11.15 I was not there mat 18.20 Where two or three be gathered together in my name I am in the midst of them Christ was not there by his Humane Presence which can be only in one place at once though his Divine Nature is in all places Christ may be present in a place and with a person in his humane shape and body as he was many times with the Jews and yet not present by his gracious influences and help Christ was present neither bodily nor by his help there In the latter place which is not meant of ordinary matters but of the Assembly and Meetings of Gods People about his Worship Christ is present there not by his bodily presence but by his gracious influence◠and spiritual presence 1047. Joh. 11.25 He that believeth in me though he were dead yet shall he live Ver. 26. He that believeth in me shall never dye Death is temporal and eternal temporal in this world is corporal and spiritual Christ speaks of both in the former place Spiritual death is either of them who being dead have not Christs quickning Spirit and of this he speaks not here but of them that being quickned by Christs Spirit are dead to sin and the flesh in the latter is meant chiefly eternal death 1048. Joh. 11.26 Whosoever believeth in me shall never die Heb. 9.27 It is appointed for all men once to dye The faithful do not dye a spiritual and eternal death but natural death is common to all men 1049. Joh. 11.34 Where have you laid him Chap. 21.17 Thou knowest all things Christ enquired of Lazarus his grave not as if he were ignorant thereof but that he might stir up a desire in his sisters and those that were present to consider and to see the Miracle of the Resurrection So God said to Adam Gen. 3.9 Adam where art thou * Joh. 11.34 with Joh. 21.17 He that knew Lazarus to be dead knew where they had laid him he either speaks this as Man and so he acted when he wept or else he speaks it not as ignorant of it but as one who would draw them to go with him by asking that question he gave them an opportunity to follow him to see what he did and how he raised Lazarus * 1050. Joh. 11.42 And I knew that thou hearest me alwaies Psal 22.2 O my God I cry in the day time but thou hearest not There are several waies of hearing The King heareth his Subjects by way of Regality The Master his Scholar by way of docibility The Father heareth his child by way of natural affection God heareth Christ as a Father his Son alwaies that he asked any thing of God The second place speaks of David in the Letter and Christ in the Mystery he was heard alwaies of God though God did not alwaies seemingly attend to him but sometime forbear to give a present remedy according to his Petition as in his Passion Not that really and indeed he did ever shut his ears against his Prayers It is one thing to
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
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
love to us but Judas delivered Christ out of covetousness The Father for us and for our salvation Judas for thirty pieces of silver to his own destruction 1183. Rom. 3.28 We conclude that a man is justified by faith without the deeds of the Law Jam. 2.24 You see that by works a man is justified and nat by faith only Paul doth not separate as to existency works from faith which works by love but the object of Justification before God Gal. 5.6 James rejects faith which wants good works that is a dead faith of the devil v. 17 19. and attributes to works the declaration of Iustification v. 21. yet he confirms a lively faith v. 22. by the example of Abraham Augustine saith that when the Apostle saith a man is justified by faâ—â— he doth it not that works should be despised because they follow the man justified they do not go before Justification * Rom. 3.28 with Jam. 2.24 St. Paul tells us a man is justified by faith in opposition to that justification which the Jews expected by the deeds of the Law St. James tells us a man is justified by works in opposition to a pretence of faith or such a faith as men say they have while they pretend to believe in Christ and yet do nothing that Christ commands St. Paul tells us it is a faith alone that justifies but not such a faith as is alone for that faith which justifies though it justifie as alone yet it alwaies is accompanied with good works St. James saith a man is justified by works or a faith which is working St. Paul speaks of faith as it justifies in foro divino before God St. James of works as they justifie in foro conscientiae vel humano as they justifie us to our selves or to others Faith justifies our Persons Works justifie our Faith 1184. Rom. 3.31 Do we then make void the Law through faith God forbid yea we establish the Law Heb. 7.18 There is a disanulling of the Commandment going before through the weakness thereof The first place is of the Moral Law which faith confirmeth because Christ came to fulfil it and not to destroy it and the end of the Law is to bring us to Christ The latter place is concerning the Ceremonial Law which is abrogated because the shadow was to give place to the substance * 1185. Rom. 4.3 Abraham believed God and it was counted unto him for righteousness Psal 106.31 And Phinehas executed judgment and it was counted unto him for righteousness Abraham was not justified merito fidei by the merit and worthiness of his faith Abraham was justified by faith not materialiter materially as it was an act but relate objective as it hath relation unto the Object the Justice of Christ and Organice instrumentally as it applyeth the righteousness of Christ Abraham believed the Promise of God to be his shield and to give him an heir of his own body and to multiply his numerous Posterity of whom Christ was the chief and by whom all Nations were to be blessed As for Phinehas God accounted his Act as a righteous Act though men might count it an an Act of rash Zeal So that the Act did not Justifie the Person but the Person doing that Act sincerely was justified as to that Action * 1186. Rom. 4.5 God justifieth the ungodly 1 Kin. 8.31 Condemning the wicked to bring his way upon his head and justifying the righteous God justifieth the ungodly not as he is ungodly but as he is penitent and turning from his ungodliness He is said to justifie the ungodly as those who were so in themselves and are cloathed in Christ and so are esteemed godly * 1187. Rom. 4.5 But to him that worketh not but believeth Lu. 10.28 This do and thou shalt live The former place saith He who is not able to fulfil the condition of works not grounding himself thereon taking the way to be saved by believing to him is the reward reckoned The latter place shews us a man who sought Eternal life by the works of the Law which he could not fulfil whom Christ referred to the Law to shew him his sin knowing that would be a means to bring him to Christ or leave him inexcusable and so they intend the same thing 1188. Rom. 4.7 Blessed are they whose iniquities are forgiven and whose sins are covered Mat. 5.2 Blessed are the poor in spirit the clean in heart the merciful In the first place is spoken of the cause of blessedness namely remission of sins and imputation of righteosness In the latter place of vertues which are the way to blessedness 1189. Rom. 4.15 Chap. 5.20 Where there is no Law there is no transgression Chap. 2.12 As many as sin in the Law shall be judged by the Law In the former place the Law is taken generally without which there can be no transgression In the latter place he speaks of the natural Law for even the Gentiles shall perish for violating of it * 1190. Rom. 4.17 Even God who quickneth the dead 2 Kings 4.35 Elias raised the dead c. God only and of his own power raised the dead the Prophets and Apostles raised the dead by power of God and not by their own power They as Instruments God as the Cause 1191. Rom. 4.18 Abraham against hope Ver. 18. Believed in hope He believed contrary to humane hope by his hope in God having confidence contrary to the reason of the flesh the force of nature for all these would have weakned hope would make him doubt and despair also yet he overcame all those difficulties by firm hope he hoped in things desperate distrusting himself but trusting in God * 1192. Rom. 4.20 He staggered not at the Promise Gen. 17.17 Abraham fell upon his face and laughed This laughing is of admiration at Gods favour nor at distrust of his power though he had hitherto found an indisposition in his body to beget a Child and having been so long without he could not but entertain the Promise by way of wonder and rejoycing and in this rejoycing his faith might reach as far as the joy of the Messiah Luk. 2.10 Joh. 8.56 1193. Rom. 4.25 God raised Jesus Christ our Lord from the dead Joh. 10.18 I have power to lay down my life and I have power to take it up The Resurrection is ascribed to God the Father because the works of the Trinity ad extra are indivisible to the Son because he hath the same power with the Father who willingly underwent death and therefore the Resurrection is to be ascribed to his free will 1194. Rom. 5.2 By faith we stand and rejoyce 1 Cor. 10.12 Let him that thinketh he standeth take heed least he fall We stand founded on Gods grace whilst we are kept by the power of God by faith unto salvation by sin we fall when we think we stand 1195. Rom. 5.4 Patience worketh experience Jam. 1.3 Experience worketh patience Probation in the first place is taken
end of the Oeconomy of Christs Mediation and God shall be all in all 1353. 1 Cor. 15.27 He hath put all things under his feet Ver. 28. The Son also shall be subject to the Father That subjection shall be effected in his members and Church which is his Body and by resignation of his Kingdom that now he administers at present by his Ministers in the midst of his enemies but not without battel also he shall declare his subjection to the Father answerable to that nature according to which all power is given to him in heaven and in earth * 1354. 1 Cor. 15.44 It is raised a spiritual body Job 19.21 I shall see him in my flesh A spiritual body not in respect of substance or beeing but by reason of those qualities which the glorified body shall partake of Or a spiritual body a body free from carnal desires being wholly subject to and ruled by the Spirit Job speaks of rising with the same body for substance but doth neither imply nor deny but the body may have more glorious qualities 1355. 1 Cor. 15.50 Flesh and blood cannot inherit the Kingdom of God Ver 53. This corruptible must put on incorruption Flesh and bloud here signifies the corrupt nature of man in the state of sin this as it is such cannot inherit the Kingdom of God but our nature purged from corruption shall put on incorruption 1356. 1 Cor. 16.15 The houshold of Stephanus addicted themselves to the ministry of the Saints Heb. 5.4 No man taketh this honour to himself but he that was called of God In the first place is meant the ministry of transparting the collections to the brethren and they did it by the sending of the Apostles by them in a most dangerous time 1357. 1 Cor. 16.22 If any man love not the Lord Jesus Christ let him be Anathema Mat. 5.44 Love your enemies The Apostle doth not pronounce this Anathema out of his own private affection but being led by the Holy Ghost it is not lawful rashly to use private imprecations unless the glory of God require it in an especial manner and there be no hope left of their salvation Love our own enemies but not love Gods enemies he pronounceth a curse not against his but Christs enemies if they love not Christ 1358. 2 Cor. 1.1 Timothy with Paul wrote that Epistle 1 Tim. 1.3 He was left at Ephesus when Paul went into Macedonia Paul sayling from Corinth into Asia Acts 18.19 left Timothy at Ephesus together with Aquila and Priscilla but that they were with the Apostle at Corinth at that time the Inscription it self testifieth 1359. 2 Cor. 1.8 In Asia we were pressed out of measure above strength 1 Cor. 10.13 God will not suffer you to be tempted above that you are able The first place is concerning temptation exceeding bare humane strength the second concerning faith and strength given to us by God which is our victory * 1360. 2 Cor. 2.5 But if any have caused grief he hath not grieved me but in part with Ver. 4. For out of much affliction and anguish of heart I wrote unto you If the incestuous person or any other have been the cause of your and my grief together I make no reckoning of the grief which I have received thereby in respect of that which my censures have brought upon you whereof he hath been the cause And yet my aim hath not been to afflict you as bearing you any ill will but rather to give you a certain proof of my charity by gaining your salvation through repentance 1361. 2 Cor. 5.2 In this we groan earnestly desiring to be cloathed upon with our house which is from heaven Ver. 4. We groan being burdened not that we would be uncloathed The first place is concerning the groaning by grace the second by nature for the Holy Ghost stirs up a desire of life eternal in the mind of the godly and it is natural to fear death because it destroys nature 1362. 2 Cor. 5.16 We know no man after the flesh Rom. 1.3 Christ of the seed of David according to the flesh Phil. 2.8 To know according to the flesh is to praise that which corrupt flesh delights in and to despise what it despiseth so we knew not Christ carnally but out of Gods Word we know him to be of the seed of David 1363. 2 Cor. 5.19 God was in Christ reconciling the world unto himself Ver. 20. We pray you in Christs stead be ye reconciled to God Reconciliation is ascribed to God as the principal cause to Christ as the meritorious cause or to the Ministry of the Word as to the Instrumental cause or to our selves apprehending it by faith and applying it for our salvation 1364. 2 Cor. 8.20 Avoiding this that no man should blame us in this abundance which is administred by us 1 Cor. 4.3 With me it is a very small thing that I should be judged of you The first place is of just dispraise wherein our hearts convince us the latter is concerning the unjust judgments of the world which proceed from mens depraved affections 1365. 2 Cor. 11.4 If he that cometh preacheth another Jesus whom we have not preached or receive another Gospel which ye have not accepted ye might well bear with him Gal. 1.8 Though we or an Angel from heaven preach any other Gospel unto you then that we have preached let him be accursed In the first place is meant by another Christ and another Gospel a better Doctrine than the Apostle taught but in the latter by another Gospel is meant false doctrine which overthroweth Gods grace and Christs merits 1366. 2 Cor. 11.17 That which I speak I speak it not after the Lord but foolishly 1 Pet. 4.11 If any man speak let him speak as the Oracles of God Paul being forced to it by the calumnies of false Apostles said somethings concerning his own labours and dangers which did not directly appertain to his Ministry Peter speaks of those things which directly appertain to the Ministry of the Word wherein the rule of our words must be the Oracles of God revealed in the Scriptures The Epistle of St. PAUL to the GALATIANS HE defends the Justice of faith against false Apostles that a man is justified not by the works of the Law but by faith in Christ and exhorts to good works that the fruits of faith must be sowed in Christian charity and liberty It was written from Rome in the Year of Christ 60. 1367. GAL. 1.1 Paul an Apostle not of men neither by man but by Jesus Christ Chap. 2.2 I communicated unto them the Gospel which I preach among the Gentiles Ver. 6. Who seemed to be somewhat Paul came to Peter and the rest of the Apostles not that he might learn the Gospel from them but to have their testimony of his Doctrine that he preached nothing to the Gentiles but the Gospel of Jesus Christ 1368. Gal. 1.17 I went not up to Jerusalem to them which were
avoided Wells his Souls Progress Christ tempted the Devill Conquered Being a plain Exposition on the fourth Chapter of Saint Matthews Gospel By John Gumbleden Minister of the Gospel The Saints Society D. Stoughtons thirteen choice Sermons with his Body of Divini y The Reasons of the dâ—ssenting Brethren concerning the Presbyterian Government together with the answer of the Assembly of Divines The Doctrine of mans Redemption by Edward Holioke Of the doctrine of the Church of England sweetly harmonizing with the Confessions of Faith of all the Protestant Reformed Churches The Philosophicall Touchstone or Observations upon Sir Kenelme Digbye's Discourses of the nature of bodies and of the reasonable soule by Alexander Ross The Saints Triangles of dangers deliverances and duties by Nathaniel Whiting Minister of the Gospel The Confession of Faith of all the congregationall Churches of England agreed upon at the Savoy 1659. An History of Angels being a Treatise of our Communion and War with them By Henry Lawrance The Description of the Universal Quadrant c. By Tho. Stirrup Mathem The whole Art of Drawing Painting Limning and Etching collected out of the choisest Italian and Germane Authours by Alex. Brown Practitioner Large Octavo A Treatise of the Divine Promises By Edw. Leigh Esquire The Rights of the Crown of England as it is established by Law by Edward Bagshaw Esquire of the Inner-Temple Florus Anglicus with the Lively Effigies of all the Kings and Queens since the Conquest cut in brasse Evidences for Heaven containing infallible signs and reall demonstrations for Assurance of Salvation published by Edm. Calamy The Life and Reign of King Charls from his Birth to his Death by Lambert Wood. The Night-search the second part by H. Mill. A view of the Jewish Religion with their Rites Customs and Ceremonies Usefull instructions for these Evil times held forth in Twenty Two Sermons by Nicholas Lockyer Provost of Eaton Colledge The Nullity of Church-Censures or Excommunication not of Divine Institution but a meer humane Invention Writby the famous Tho. Erastus and never before Englished Merry Drollery in two parts being a Collection of Joviall Poems merry Songs and witty Drolleries intermixt with pleasant Catches Small Octavo Ed Waterhouse Esquire His Discourse of Piety and Charity Panacea or the Universall Medicine being a Discourse of the Admirable Nature and Virtues of Tobacco By Dr. Everard and Others A view and Defence of the Reformation of the Church of England very usefull in these times Mr. Pet. du Moulin his Antidote against Popery published on purpose to prevent the Delusions of the Priests and Jesuites who are now very busie among us Vinditiae Gratiae Sacramentalis duobus Tractatulis comprehensae 1. De efficaciâ Sacramentorum in genere 2. De efficaciâ Baptismi quantum ad parvulos quibus praefigitur Epistola Reverendissimi Patris Johannis Davenâ—â—◠〈◊〉 Episcopi Sariâ—buriensis Dr. R. Record his Urinall of Physick Herberts Devotions or a Companion for a Christian containing Meditations and prayers usefull upon all occasions Rare verities or the Cabinet of Venus unlockt and her secrets laid open Extrancus Vapulans or the Observator rescued from the violent but vain assault of Haman Lestrange Esquire and the back-blows of D. Bernard an Irish Dean by P. Heyliâ— D. D. Ovid de Ponto in English The Loves of Clerrio and Lozio a Romance Mr. Knowles his Rudiment of the Hebrew Tongue A Book of Scheams or Figures of Heaven ready set for every four Minutes of times and very usefull for all Astrologers Florus Anglicus or an exact History of England from the Reign of William the Conquerour to the death of the Late King Lingua or the Combate of the Tongue and five Senses for Superiority a serious Comedy Acted by Oliver Cromwell the late Usurper The Spirits Touchstone being a clear discovery how a man may certainly know whether he be truly taught by the Spirit of God or not The poor mans Physician and Chyrurgion Physicall Rarities containing the most choice Receipts in Physick and Chyrurgery for the cure of all Diseases Incident to mans body By R W lliams To which is added the physical Mathematicks By Hermes Tris-Megistus The Idol of Clowns or the Relation of Wat Tiler's Rebellion The Raconian Catechism in English The life of that incomparable man Faustus Socinus Senensis described by a Polonian Knight The Golden Fleece or a Discourse of the cloathing of England Dr. Sibbs his Divine Meditations Vigerius Precepts of Idiotismes Grotij Poemata Three Books of M. Matthews Minister at Swansey in South-wales 1 The Messiah Magnified by the mouthes of Babes in America or Gaiâ—â— and Gamaliel a helpfull Father and his hopeful Son discoursing of the three most considerable points 1. The great want of Christ 2. The great worth that is in Christ 3. The good way that is chalkt out by Christ 2. The New Congregationall Church prov'd to be the old Christian Church by Scripture Reason and History 3 The Rending Church-member Regularly call'd back to Christ and his Church A physical Dictionary An exact History of the several changes of Government in England from the horrid Murther of King Charles the first to the happy Restauration of King Charles the second with the Renowned Actions of General Monck by J. D. Duodecim Dr. Smith's practice of physick Proverbs English French Dutch Italian and Spanish all Englished and Alphabettically digested The London Distiller or the whole Art of Distillations laid open Fryer Bacon his discovery of the miracles of Art Nature and Magick The Grammar War Posselius Apothegmes Fasciculus Florum Crashaw's Visions The Juniper Lecture Helvicus Colloquies The torments of hell shaken or a Discourse with many proofs shewing that there is not a punishment after this life for any to endure that shall never end by Samuel Richardson The understanding Christians duty often to commemorate the death and passion of our Lord and Saviour Jesus with the necessary preparatives thereunto The Christian Souldier his Combate with the three arch-enemies of mankind the world the flesh and the devil Seasonable advice to the Apprentices of the Honourable City of London touching their duty to God and their Masters Heinsius de Crepundiis The History of Russia or the Government of the Emperour of Muscovia with the manner and fashions of the people of that Countrey Drexeliu's school of Patience Drexelius his right Intention of every ones action A School or Nurture for Children or the Duty of Children to Parents very usefull for all that intend to bring up their children in the fear of God Viginti Quarto The New Testament The third part of the Bible Sir Richard Bakers Meditations and Prayers for every day of the Week All the Works of that great and glorious Monark and Martyr King Charles the first Collected into one Volume A Play The London Chanticlers a Comedy full of various and delightfull Mirth never before published FINIS
from a beast 585. Eccl. 4.1 I saw the oppressions done under the sinne and behold the tears of such as were oppressed and they had no comforter John 14 26. 15.26 I will send unto you the Comforter from the Father the Spirit of Truth Ecclesiastes compares the oppressed with the oppressours in that which happens in the world for oppressours are rich mighty men they have their A betters and their Clients The oppressed are alone and defend themselves with tears Christ sheweth how true comfort comes to those that are oppressed namely from the holy Ghost * Eccl. 4.1 with Jo. 14.26 The former place speaks of such as had no outward or humane comforters the latter place speaks of sending of inward comfort The former of such as were oppressed were they good or had The latter place of such as were only Religious and Gods Children 586. Eccl. 7.16 Be not over righteous Rev. 22.11 Let him that is just be just still Ecclesiastes understands a mans judgement of himself and forbids us that we should not have too great opinion of our own righteousnesse when it is not so with us John speaks of the oath of Justice and continuing the benefit of justification * Eccl. 7.16 with Revel 22.11 The former place speaks of righteousnesse in a mans conceit of others Or 2. Of a mans self of others Censure not good men because God suffers them to be afflicted or to severely reprove every petty error or urge not every thing which thou in thine own opinion thinkest just without yielding any way either in charity or wise integrity to the opinions of others or to the necessity of times common custome or humane frailty 2. Of our selves we must moderate our zeal with prudence Matth. 10.16 not make our selves over-wise to do a thing conscientiously scrupulously upon opinion of duty when indeed there was no necessity so to do and so to make sinne where God made none and thus all superstitious creatures are over-religious and over-righteous The second place speaks of inherent justice and righteousnesse or holinesse and so it is meant of reall right holinesse let him that is holy be more holy The other is onely meant of a righteousnesse in conceit * 587. Eccl. 7.17 Why shouldst thou dye before thy time Job 14.6 Till he shall accomplish as an hireling his day The former place speaks of our time as it is considered from the constitutions of our body and what we may live by nature The latter is spoken of our days as they are precisely numbred and appointed by God We by our sinnes may hasten on our death that is we may occasion the cutting off those dayes which by our naturall constitutions we might have lived unto though we cannot either procrastinate or shorten those of Gods appointment 588. Eccl. 8.14 There are righteous men to whom evils happen according to the manner of the wicked Psal 1.3 He shall be like a tree planted by the river side Vers 4. So shall not the ungodly Ecclesiastes sets down the judgement of carnall men concerning the righteous and the wicked from their outward condition and they judge of them both alike yet the condition of good and bad men is most different in this life and in the end of it Here the state of the godly is more excellent and after this life they shall rejoyce for ever Wicked men are abominable here and hereafter they shall be punished eternally 589. Eccl. 9.1 No man knoweth either love or hatred Rom. 8.35 38. Who shall separate us from the love of Christ 2 Tim. 1.12 The first place teacheth that it cannot be gathered by outward happinesse or unhappinesse It is one thing to know love or hatred in a mans self and own heart another thing to know it in other mens hearts who it is that God loveth or whom he hateth because these fall out alike to good and evill righteous and unrighteous men Therefore we must not judge according to outward things and accidents but according to the testimony of our faith and the holy Ghost concerning the love of God being certain that no things that befall us for adversity can separate us from the love of God Eccl. 9.1 No man knoweth whether he be worthy of love or hatred 2 Tim. 4.8 There is laid up for me a crown of righteousness which the Lord shall give me A man knoweth not from himself or his own strength or humane wisedom whether he be worthy of love or hatred because God bestoweth riches honour strength c. without any difference Ecclesiastes speaks of discerning good men from bad by naturall judgement the Apostle of the certainty of his salvation * 590. Eccl. 9.7 Go thy way eat thy bread with joy and drink thy wine with a merry heart Eccles 7.2 It s better to go into the house of mourning than to the house of feasting The former place bids us not repine at Gods dealings but what he in his providence is pleased to do let us with chearfullnesse submit to it eating and enjoying the creatures with a sober chearfullnesse and yet this doth not encourage any to an excessive or sinnefull mirth and jollity for it is better to go into the house of mourning as the second place saith than so to spend our time in joviallnesse and feasting 591. Eccl. 9.8 Let thy garments be alwayes white Isaiah 2.8 Luke 16.19 Luxurie in cloathing is disallowed Ecclesiastes commends not Luxury but decent and comely cloathing according to our quality which God doth not detest but approves that being refreshed in body and mind we may the better undergoe the labours of our vocation * 592. Eccl. 12.7 The spirit returns to God that gave it Rev. 6.9 I saw under the Altar the souls of them that were slain The one is a literall the other is an allegoricall place and yet both agree together shewing that the souls of the godly return to God but yet by the mediation and intercession and merit of Jesus Christ who is the Altar And though many Christians which were slain upon the account of Religion by the materiall Sword yet by the virtue of Christ the Altar under whose shade they lye they are in happinesse The SONG OF SOLOMON HHB. Sirhastrim and Kodes Kodassin that is the Holy of Holies Wherein Solomon under the similitude of a Bridegroome and his Bride describeth Christ and his Church the heavenly and spituall treasure and the mysteries of salvation to the godly 593. CAnt 1.5 I am black Vers 6. Look not upon me because I am black Vers 8. O thou fairest amongst women Chap. 4.1 Behold thou art fair First the Spouse of Christ purgeth her self amongst her friends that is her members that they should not be offended at her blacknesse that is with the scorns and reproaches that her adversaries cast upon her and so she speaks of her self as she is in her self In the latter place as she pleaseth the Bridegroom in which is considerable how he purgeth