unto the day of her death 2 Sam. 21.8 9. The five sons of Michal the daughter of Saul c. To have children of her own body is one thing to bring up her Sisters children as her own is another It is one thing to speak after the Court phrase of the Hebrews another thing to express particulars at large The latter place by Michal as some think intends Michals sister Merab the Wife of Adruel who being educated and adopted by Michal are called here her sonnes Some think that here is used the figure of Ecclipsis cutting off the name of the one Sister and expresing it by the other So Verse 19. Goliah for the brother of Goliath and Jer. 32.12 Uncle for Uncles sonne Michals Sisters five sonnes are called Michals sonnes * 321. 2 Sam. 7.1 11 David sate down in his house and God gave him rest c. And again I have caused thee to rest from all thine enemies 2 Sam. 8.1 10. After this it came to passe that David smote the Philistines c. and fought against c. It s one thing to be at rest in regard of Wars past another thing for the future He was at rest in regard of forreigne Armies assaulting him not in regard of his own Armies afflicting him or disturbance in his Family David at present had intermission to build the House of God though afterward he was troubled Some think that after this no forreign enemy made an assault on him or gave him provocation he might take offence against them * 322. 2 Sam 8.3 9. Hadadezer c. 1 Cro. 18.3 Hadarezer The Hebrew Letters Daleth and Resh are like one another and often put and used for one another see Esay 46.15 Jer. 11.20 which shew that the Hebrew Letters had the same forme and figure in those dayes which they have at this day And the same observation may be made upon the like change of other Letters wittingly made in Scripture and much used in proper Names and much more used in the many mistakes of Interpreters and Translators of Scriptures in many other place and all by reason of the similitude of their Hebrew Characters as namely of × and ×› of ×™ and ×– and ן of ×” and ×— of ו and ×– of ר and ר of â— and ס so a Learned man 323. 2 Sam. 8.18 The Sons of David were Priests Elders Lev. 8. Aaron and his sons were consecrated to be Priests Priests that were to officiate in sacred things were chosen only out of the Tribe of Levi as Aaron and his sonnes but in politick matters by Priests of Justice Presbyters of Counsels are Presidents Princes and chief Rulers to be understood * 2 Sam. 8.18 with 1 Cro. 18. They could not chuse Priests of the Tribe of Judah Answ The name Priest is sometimes given to the Prince who was familiar with the King as the Priest with God and so the chief Courtiers were called Priests per Catachresin 324. 2 Sam. 10.2 David would make a league with Hanun King of the Ammonites Deut. 22.3 Ammonites and Moabites shall not enter into the Congregation of the Lord. The Jews might not make a publick league with the Ammonites yet they might hold private friendship with them and the Moabites * 325. 2 Sam. 10.18 David flew seaven hundred Chariots and forty thousand horsemen with 1 Cro. 19.18 Seaven thousand in Chariots and forty thousand footmen Answ The Text speaks Metonymically when it numbers seaven thousand Chariots slain it intends the things contained though the thing containing be used of those forty thousand Horse which are here mentioned Many faught in Chariots and in Chronicles the footmen are reckoned which are here wanting In this battle was slain eighty thousand armed men besides those Nobles which fought in the seaven hundred Chariots and from them both is to be reckoned the number of the slain * 2 Sam. 10.18 with 2 Chron. 19.18 Seaven hundred Chariots which had in them ten fighting men in every Chariot which make up the number of seaven thousand or seaven hundred Troops of Horsemen in Chariots consisting of ten in a Troope There was forty thousand Horsemen besides the forty thousand Footmen mentioned in 1 Chron. 19. for with such huge multitudes of men the Syrians and others used in those days to go out to battle * 326. 2 Sam. 11.3 Bathsheba the daughter of Eliam 1 Chron. 3.5 Bathshua the daughter of Ammiel These two are the same persons writ different wayes which is easily done in the Hebrew Eliam and Amiel are the same person though thus varied and so there are other words in 1 Chron. 3. 327. 2 Sam. 12.15 David judged a man worthy of death for taking away a sheep Exod. 22.1 If any one steal a sheep he shall restore four sheep for it David judged the punishment of this theft ought to be increased for the civill circumstances that went with it so the Magistrate useth to lay on more punishment where he finds the offender more bold 328. 2 Sam. 12.30 David put the Crown of the King of the Ammonites on his own head Deut. 7.25 Thou shalt take nothing to thy self of the prey taken from the enemies of God That Law was concerning Idolatrous people that inhabited the Land of promise the Ammonites were out of those bounds therefore David sinned not when he put the Kings Crown on his own head and divided the spoil to his followers * 329. 2 Samuel 13.13 with Levit. 18. Forbids the Marriage of Brother and Sister though of severall venters Answ Thamar was of a Gentile Mother i. e. of the daughter of the King of Gessur where such a Wedlock was lawfull and she being ignorant of the Law of God did think it might have been Besides such were practised among the Hebrews Or Secondly She spake this to elude him and put off the fury of his lust for the present 330. 2 Sam. 14.27 Absalon had three sonnes and one daughter whose name was Tamar Chap. 18.18 He said I have no sonnes to keep my name in remembrance The sons of Absalon were dead before their father and so he was without sons 331. 2 Sam. 17.25 The Father of Amasa was Ithra an Israelite 2 Chron. 2.17 An Ismaelite He was an Israelite by birth by education an Ismaelite for he lived there a long time * 332. 2 Sam. 18.6 with Vers 24. and 19.15 The battle was beyond Jordan Why then in Ephraim which was on this side Jordan Answ This was called the wood of Ephraim because of the great destruction and slaughter of the Ephramites there spoken of Jude 12. * 2 Sam. 18.18 with 14.27 Three sons and one daughter Answ They were by this either all dead or else he erected the Pillar before their birth * 333. 2 Sam. 19.20 How was Shimei of Joseph when he was Chap. 16. of the kindred of Saul and consequently of Benjamin Answ The whoâ—e house of Israel is frâ—quently called the house of Joseph as Psal 79. Thou that leadest Joseph like a sheep
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
ordinary and usuall course of nature and so he sheweth his presence in respect of us not that there is any thing that he doth not see and know or doth change his place but this is attributed to God after the manner of men and in respect of our sense as Gen. 18.21 Psalm 14.2 * Gen. 11.7 with 1 Kings 8.27 God in descending forsaketh not the place wherein he was but containeth in himself all space and place Yet the attributes and properties of God are of the very substance of his nature his power his wisdome his justice goodnesse and providence wherefore when by these he manifestly sheweth his glory to us inferiour creatures he is rightly said to descend unto us For although his power was never absent nor his providence in directing that which men did wickedly commit unto his own glory and the profit of his Church yet now he descended by his power when he sheweth unto men the force thereof and by his providence when he declared himself displeased with their wicked enterprize 58. Gen. 11.12 Arphaxad begat Salem Luke 3.36 Which was the son of Sala which was the son of Cainan c. Beda in Luk. 3. The name and the generation of Cainan in Genesis and the words of the dayes according to the truth of the Hebrews is not found but Arphaxad is said to have begotten Sala there being none betwixt him Luke took this genealogy from the edition of the 70 Interpreters 59. Gen. 11.26 Terah lived 70 years and begat Abram Nahor and Haran Chap. 12. â— And Abram was 75 years old when he departed out of Haran Terah did not beget three sons in the same year but he began to generate at 70 years old and he lived in Haran to 205 years old it may be Abram was the younger son but because he is so commended in the Scriptures he is set down first before his brethren as Jacob Mat. 1.3 Judas 1 Pet. 4.1 * Gen. 11.26 27. with 12.4 Abram when he went out of Haran was 75 years Chap. 12.4 5. before which time Verse 32. of this Chapter whose age is summoned up to 205 out of which deduct the age of Abram at the time of his departing out of Haran which presently followed the death of his father and the birth of Abram will fall out to be about the 130 year of Terahs age It s supposed Haran was the eldest and Abram the youngest for Sara was Harans daughter and ten years elder than Abram Others conceive Abram the eldest as born in the 70 year of Terah and that he departed from Haran into Canaan while his Father lived but had no settled possession till after the decease of Terah 60. Gen. 12.5 Abraham took Sara his wife and Lot his brothers son Chap. 13.8 and 14.14 Abraham said to Lot we are brethren c. Brothers are called by blood Gen. 27.13 of alliance Chap. 14.4 of gentility Deut. 15.3 of affection 2 Sam. 1.26 of unity of confession of faith Jer. 31.34 We are brethren saith Abraham to Lot perswading him not to contend with him but seeing that he is joyned with him in the band of religion and consanguinity he wisheth him to avoid occasion of quarrell and not to give scandall to the infidels 61. Gen. 12.3 and 18.18 All the Nations of the earth shall be blessed in him Gal. 3.14 The blessing of Abraham came on the Gentiles through Christ This promise was made to the seed and posterity Gen. 22.18 Heb. 11.3 but not to the person of Abraham so the promises made by God to the Fathers are fulfilled in their children and in individuals * 62. Gen. 12.3 In thy seed all Nations shall be blessed Eph. 3.5 6. In other ages it was not made known c. The promise of the Gospel was not so hid in other ages but that some knew the calling of the Gentiles before but because very few knew it and they that did know it had it revealed to them darkly and for the most part under figures in generall and confusedly it was revealed before but not so distinctly and particularly as now it is * 63. Gen. 12.5 And they departed to go into the Land of Canaan Heb. 11.8 And he went out not knowing whether he came The nomination of a Country in generall is one thing the designation of some particular place of abode in that Country is another Moses speaks in the former sense and the Apostle in the latter Besides at the first God did not tell him of the place whither he should go for the greater triall of his faith but when he was come into Canaan then he told him that was the place * 64. Gen. 12.8 Into a Mountain eastward from Bethel Gen. 28.19 The place in Abrahams time was called not Bethel but Luz But the holy Writers speaking of things and persons that are past do anticipate that is they speak of them according to the custome of that place and time in which they wrote 65. Gen. 12.18 Abraham told a lye Psalm 5.7 Thou shalt destroy all those that speak leasing Mat. 26. Psalm 32. Seeing that the Devill is the Father of lying Abraham denying his wife sinned against God by distrust against Sara and Pharaoh by injustice for he sought to save his life by wrong means as Peter did by denying Christ God will destroy impenitent lyers but not whose lies and offences are pardoned in Christ and covered as Abrahams Isaacs and Peters were who repented * Gen. 12.18 with Psalm 5.7 The latter place speaks of such as tell lies and repent not a lye is a sin and punishable where ever it is found But repentance takes away the sting of the lye and so it doth not destroy nor did it destroy Abraham 66. Gen. 12.7 13.15 15.38 This land which thou seekest will I give to thee and thy seed c. Acts 7.5 Heb. 11.9 And he gave him nâ— inheritance in it no not so much as to set his foot on Prophesies and Promises are given to some and fulfilled to others nor are they alwayes fulfilled to those to whom they are given but in those for whose cause they were given So the Land was given to Abraham according to right but to his posterity for possession * 67. Gen. 13.15 To thee will I give it Acts 7.5 Heb. 11.9 And he gave him none inheritance in it Chrysostome hath an observation on Hosea 11. that the promises and prophesies were given to some and fulfilled to others being not alwayes fulfilled to those they were given but to those for whom they were given The Land was given to Abraham as to right to his sons as to possession the future being put for the time past or present For first the inhabitants of Canaan were to be dispossessed but that they were not yet their iniquity being not then full * 68. Gen. 13.17 Arise and walk thorough the Land and I will give it thee Act. 7.5 He gave him no inheritance in it no not a foot
The right of living is one thing the possession another Abraham had the right to the land and he had the possession but it was in his seed and posterity 69. Gen. 13.16 I will make thy seed as the dust of the earth 2 Sam. 24.9 And Joab gave up the summe of the number of the people unto the King The posterity of Abraham which were and are before the numbring David made cannot be numbred nor had David the compleat number of the people from Joab who gave the King a lesse number of the people than they were * 70. Gen. 14.13 And these were confederate with Abraham 2 Chron. 19. Shouldest thou help the ungodly and love them that help the Lord. The Law of God forbids leagues with Infidels and wicked men but not all leagues those are condemned only which are against true Religion Marriages or joyning in armes except in the case of publick necessity as Asa with Benadab Josaphat with Achab c. but such leagues as are concerning the defending of their Countrey preserving neighbourhood of not making inroads of prâ—serving the publick peace or mutuall commerce where Religion is not hurt are not forbidden but are adjudged lawfull and necessary such a league was this of Abraham with the neighbouring Cananites * 71. Gen. 15.6 Whereby shall I know this Matth. 12.39 An evill and adulterous generation seeks after a sign It is one thing to ask a sing for the confirmation of temporall promises where the thing was obscure and altogether hid another thing to ask a sign to demonstrate a thing which might otherwise be known Abraham seeking a sign was a speciall motion of Gods Spirit which Christ condemns not for it hath been permitted to some by a peculiar favour as to Gideon and Hezekiah which they did not so much out of incredulity as out of a desire to be forfeited against humane infirmity or he asked this Question not so much doubting of the thing promised as desiring to know somewhat more particularly of the manner of performance Abraham might well seek a sign in a thing which he had no promise on before nor no footstep of the manner of the comming of it discovered there being many difficulties to encounter withall before it could be effected The Jews they might have sought the Scriptures and found so clear evidences that Jesus was the Christ that they need not seek any signes concerning him 72. Gen. 15.6 Abraham believed God and he counted it unto him for righteousnesse James 2.21 Abraham was justified by works Abraham before God was justified by faith and was declared to be just by his works before men offering up his son Isaac upon the Altar 73. Gen. 15.13 Thy seed shall be a stranger in a Land that is not theirs and shall serve them 400 years Exod. 12.40 Now the sojourning of the children of Israel who dwelt in Aegypt was 430 years In the Scripture the years are not alwayes precisely numbred the lesser number is omitted and here under the greater round number the lesse is comprehended * Gen. 15.13 with Exod. 12.40 In a great summe so small a number comes under no particular account as the 72 Interpreters are called the 70 and this account is not to begin lower than the giving of the promise to Abraham to the deliverance of the Israelites out of Aegypt and the giving of the Law were 430 years Exod. 12.40 Gal. 3.13 of which neither 405 nor 400 nor 430 was spent under the Egyptian persecution for though the account end with their parting thence it did not begin with their coming thither but so much of the time was run before Jacob's coming thither and so much after that peaceably passed on untill the death of Joseph so as some account the time of their rigid servitude to an 140 some to a 121 at the most the summe of 430 equally divided the one half spent before their going into Aegypt the other half in their abiding there 215 before their going into Aegypt reckoned thus from the promise given to Abraham to the birth of Isaac 25 from the birth of Isaac to the birth of Jacob 60 years from thence to their coming into Aegypt 130 in all 215 the other 215 thus 94 before the death of Levi 121 betwixt his death and their deliverance out of Aegypt Chrys hom 36. in Gen. 74. Gen. 15.15 Thou shalt go to thy Fathers in peace Joshua 24.2 Terah and his fathers served other Gods To go to his Fathers that is to die it is an Hebrew phrase Also by the name of Fathers here may be understood Adam Abel Noah c. to whom he went by faith * 75. Gen. 15.16 But in the fourth generation they shall come hither again 1 Chro. There are reckoned six in the Tribe of Judah from Abraham Isaac Jacob Judah Phares Hezron Chaleb so in the Tribe of Levi from Abraham to Moses are reckoned six from Abraham Isaac Jacob Levi Cahath Amram Moses Answ In the fourth generation that is in the 400 year 100 year to a generation or somewhat about this which for evennesse and rotundity is not reckoned Or Secondly By the fourth generation is meant the fourth geniture or birth of the Father and the Son so the fourth generation is to be reckoned from the descent of the sonnes of Jacob into Aegypt to their entrance into Canaan as in the Tribe of Judah from Judah to Phares from Phares to Hesron from Hesron to Caleb so in Levi Levi Cahath Amram Moses Thirdly It is one thing to begin the reckoning of four generations from the day that God made this promise to Abraham at which time Abraham had none at all and another thing to begin their account from the time that their servitude in a strange Nation which God foretold should determine before ever God promised the returning of any fourth generations he told Abraham they must first fojourne in a strange Land then in the fourth generation of them whom God brings out thence they shall return to this Land which account Moses set down Exod. 6.16 reckoning from Levi whose first generation was Coath the second was Amram the third Aaron the fourth Eliazar who divided the Land at the time God had foretold Abraham 76. Gen. 16.9 The Angel of the Lord said unto Hagar Return to thy Mistress Chap. 21.12 God commands Abraham to send Hagar away First Hagar flying of her own accord was commanded to return to her Mistresse Gal. 4.22 Chap. 31. then being thrust out by force she staid in the desert the Apostle expounds that figure and applies it to the Old and New Testament 77. Gen. 17.12 God appointed circumcision 1 Cor. 7.19 Circumcision is nothing Circumcision by divine institution in the Old Testament was a sacrament to the coming of Christ but in the New Testament it is nothing nor is profitable to our salvation we must therefore distinguish the times of the Old and New Testament 78. Gen. 18.25 Thou shalt not kill the righteous with the
made by Abraham Gen. 23.17 18. the field of Ephron in Machpelah the other by Jacob in Gen. 33.19 but the one after the other a long while Thirdly Some of the Patriarchs were buried in Sychem which Jacob bought Gen. 33.19 as Joseph and some as Abraham Isaac and Jacob Gen. 50.13 were buried in Hebron the field that Abraham bought for money of Ephron Fourthly Those words in Acts 7.16 Of the sonnes of Emmor may be rendred besides that i. e. sepulchre of the sons of Emmor of Sychem 99. Gen. 33.19 Jacob bought a parcell of a field where he had spread his Tents Chap. 23.16 Abraham paid the money for the Cave and the borders round about Act. 7.5 And he gave him no inheritance in it no not so much as to set his foot on The Patriarchs would not possess themselves of the Land of promise before the time whose patrimony was not bought with money but as we find it Acts 7. God gave it freely to their posterity * Gen. 35.26 All the sonnes of Jacob were said to be born in Padan Aram yet Benjamin was not born there but the Scripture is not sollicitous to reckon many times the exceptions but gives the denomination to the greater part as Gen. 46.15 all the souls which came from Jacob are reckoned to be 70 when probably there wanted one * Gen. 37.10 with 35.19 And thy mother If Rachel was dead how then doth he say I and thy mother shall worship thee He speaks not of dead Rachel but of his living maid Bela who being Josephs Nurse was in place of his mother 100. Gen. 42.15 By the life of Pharaoh Matth. 34. Swear not at all Deut. 30.19 2 Cor. 1.23 Joseph sweareth not but he confirmeth his words by speaking after the usuall manner that the Egyptians did So Moses calleth the heaven and the earth and Paul calleth God to witnesse upon his soul Christ by the Evangelist forbids all vain and unnecessary oaths and forbids perjury 101. Gen. 46.4 I will go down with thee into Aegypt and I will also surely bring thee up again Chap. 49.33 Jacob died in Aegypt Gen. 50.13 Jacob returned out of Aegypt in his posterity and his body also after his death was brought into the land of Canaan and buried there 102. Gen. 46.21 The ten sons of Benjamin Chap. 44.20 He was a childe a little one Dom. Mart Luth. Jacob gave a wife to his youngest sonne Benjamin that Rachel might have seed by him and whilst God by a singular blessing gave him so many sonnes by that means he pacified Jacobs sorrow for Joseph * 103. Gen. 46.26 with 27. Acts 7.14 In the first computation Jacob and Joseph are not comprized nor Ephraim and Manasses his sonnes which being added make up 70 in the Acts is added the five Nephews of Joseph which Numb 26. and 1 Cro. 7. are reckoned and they are Machir the sonne of Manasses and Galaad the sonne of Machir Sutulaam and Taam the sonnes of Ephraim and Edom the sonne of Sutulaam which were all born in Aegypt * Gen 46.26 All the souls were threescore and ten Exod. 1.5 Deut. 10.22 with Acts 7.14 Threescore and fifteen souls Moses observed a three-fold manner of numbring the people First Those souls only which entered with him into Aegypt of Jacobs family and came from his loynes except the wives of his sons and so there was 66 souls The second numbring by which is exposed the number of the whole Nation comprehending Jacob Joseph and two sons of Joseph which came from the loyns of Jacob which 4 added to 66 make 70. The third numbring of all the heads belonging to the family of Jacob contracted into one viz. 4 Wives of Jacob and the two sons of Judah though being dead in Canaan Or and Onam comprehending Jacob Joseph and his two sons and so they will all make 76 and so Jacob being substracted Acts 7.14 as will appear by the words they make 75 so the number 75 is not to be understood of those that went down but of all which had relation to Jacob who Jacob excepted were so many Others resolve it thus Jacob and Joseph and Josephs two sonnes born in Aegypt coming from Jacobs loynes are reckoned with them which with 66 reckoned verse 6. make 70 and though Joseph came into Aegypt before and two came not down at all being born there Yet they are said to be 70 the whole taking denomination from the greater part but without appearance of fraud because the story sets down who came with Jacob and who came not As for the number 75 the Septuagint use 75 in their Translation Gen. 46.27 and Exod. 1.5 which 5 are Machir the sonne and Gilead his sonne and nephew or grand-child of Manasseh and Sutulam and Taham two sonnes of Ephraim and Edom his grandchild by Sutulam which they seem to take from 1 Cro. 7.14 20. but if they reckon right they should reckon two more verse 29. But others say that to make up the number 75 there is use made of such as were born afterwards in Egypt of one family as Father Son Grand-child and Great-grandchild which Jacob might see before he died and of these the most being such as he brought with him out of Canaan they might all in reference to Jacob be sorted to his company 104. Gen. 46.34 Every shepherd is an abomination to the Aegyptians Chap. 47.6 If thou knowest any men of activity amongst them then make them rulers over my cattle The Aegyptians hated the shepherds of the Hebrews not for their cattle but for their circumcision and religion because they sacrificed those things which the Aegyptians worshipped for Gods 105. Gen. 47.31 And Israel bowed himself upon his beds head Heb. 11.21 Worshipped leaning upon the top of his stâ—ffe Jacob being lifted up at the head of his bed bowed himself upon the top of his staff and so worshipping God left an example of piety behind him to his children * Gen. 47.31 with Heb. 11.21 Some say the difference ariseth by the Apostles following the 70 and the 70 followed a Copy which had no poinâ—s for the same Letters varied in one vowell stand to both for Mitteh is a bed Matteh a staff But others easily reconcile it thus Jacob was old and feeble and delighting in prayer and bowing himself in holy adoration to his God would now in the last time succour up his feeble limbes by a staff to wind about his weak body into a more reverend prostration before the Lord than that of lying upon his back in his bed and in this posture he kneeled up with his face towards the beds head leaning on a staff * 106. Gen. 48.22 with Gen. 33.19 Josh ult 33. The one place saith He took it by force the other He bought it Jacob at the first truely bought it but being strucken with fear by reason of the slaughter of the Sichimites by his two sonnes he relinquished the field the Amorites invading it Jacob returning
upon them with force took it from them 107. Gen. 49.10 The Scepter shall not depart from Judah nor a lawgiver from between his feet untill Shiloh come 1 Sam. 10.1 The Scepter was before David in the tribe of Benjamin Luke 2.1 And when Christ was born it was an Augustus Caesar The supreme power over the Iews was in Moses and Ioshua their leaders then in the Iudges unto Saul under the Kings to the captivity of Babylon under the Priests untill Herod Now the accomplishment of this Prophesie began not in the time it was pronounced but from the time the Kingly Government was confirmed in the tribe of Iudah and the Princes of that tribe were in the Sanhedrim untill Christ came it was at last abolished by Herod * Gen. 49.10 The Scepter shall not depart from Iudah nor a law-giver c. Luke 2.1 In the dayes of Augustus Caesar there went forth a command that all the world c. The Scepter was departed before Christs time from Judah and many times it was not in Judah but in Ephraim c. Answ The Exposition of the words will resolve the doubt the meaning is not that Judah should never cease from having a King or being a Kingdome but that it should not cease from being a State a body Politick or Commonwealth having a power of Government and Jurisdiction within it self untill Messiah come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lawgiver signifies not onely a maker of Laws but qui jus dicit he that exerciseth Jurisdiction from between his feet or of his posterity Shiloh the Peace-maker and Messiah The rule was said to be in Judah because the longest time of continuance though in a divers form of government shall be in Judah or if in any other Tribe yet so that Judah shal have the name and honour of the Kingdome Commonweale and People who are o◠the posterity of Jacob or Israel which shall not be stiled the Kingdome or People of Ruben c. but of Judah and it shall not be confounded as other Tribes after the captivity of Babylon But it shall more evidently appear who rightly deriveth his pedigree from Judah and so it designs the ceasing to be a Common-wealth or to have any government but that they shall be dispersed when the Shiloh comes and gathers all Nations to him not when the Romans had at first the Jews in subjection for then the Shiloh was not come but coming nor under Herod or as some will seven years after him when his sonne Archelaus being banished Iudaea was reduced into a Province for though Christ was then born yet were not the Gentiles gathered to him But at the destruction of the Jewish state by Titus when both these things were come to passe Christ being come and the Gentiles converted unto his obedience then did the Scepter depart from Iudah and they cease from being any more a Commonwealth * Gen. 49.7 I will divide them in Iacob Josh 19.1 Simeon had his lot to be sharer of the land as others How then was he divided The land at the first was accounted greater than upon a review it held forth Iosh 19.7 so as Simeon being scanted of the first possession they being received into the possessions of Iudah were afterward removed into the confines of another Tribe or it growing greater was found to have an enlargement and further the Scribes and Lawyers arise out of that Tribe which that they might the better instruct the people in the Law and follow their calling they were dispersed through all the Tribes 108. Gen. 49.28 Iacob blesed all his sonnes with their proper benedictions Vers 7. Iacob cursed Simeon and Levi. That is he blessed them all in Christ but he foreshewed to every one of them blessings or cursing as the Holy Ghost inspired him EXODUS THis Book hath its name from going out for here is described the going forth of the Children of Israel out of Aegypt the promulgation of the morall Law and the ceremoniall and judiciall in the wildernesse the raising of the Tabernacle with all things belonging to it It contains a History of 114 years 109. EXod 1.5 And all the sons that came out of the loyns of Iacob were 70 souls Gen. 46.26 All the souls which came into Aegypt with Iacob were 66. Acts 7.14 Ioseph called his father Iacob and his kindred 75 souls that went down into Aegypt There descended with Iacob into Aegypt the souls which came out of his thighs 66 if you adde to these Iacob and Ioseph and his two sonnes they make 70. Stephen adds the four wives of Iacob and the two sonnes of Iudah which were dead excepting Iacob his whole family make 75 souls in number 110. Exod. 1.19 The Midwiues lyed to Pharaoh and God blessed them Chap. 3.18 and 5.3 Moses said We will go three dayes journey into the wildernesse and sacrifice unto the Lord our God Zach. 8.16 Speak every one truth to his neighbour 1 Pet. 2.1 It is not certain whether the Midwives did lye or not it might be the Hebrew Women were delivered before they came at them and God blessed the Midwives not for lying but because they feared him Moses spake the words of God unto Pharaoh and God is the God of truth * Exod. 1.19 God blessed the Midwives not for their lye but for their holy affections and pitty expressed towards the Hebrew children In the same action God may love the affection and passe by the failings in the actions not that hereby he would have us to do evill that good may come upon it For 't is a great Question Whether these Jews did conceive that such an officious lye by which so many poor innocents might be preserved was a sin or not 111. Exod. 2.3 Moses was laid by the river in an arke of bulrushes Heb. 11.23 Moses parents feared not the Kings commandement It is certain that the Hebrew parents feared God more than Pharaoh not did they doubt in exposing of Moses but that God would deliver him * 112. Exod. 2.14 Moses feared and fled saying surely this thing is known to the King Heb. 11.27 He feared not the wrath of the King Some distinguish of a religious or civill fear well becoming a wise man and a Christian and that fear of a Malefactor which follows the terrors of conscience In this latter sense Moses had no cause to fear because he knew God would deliver him and his brethren the fear that he had upon him was that if he stayed in Aegypt he should be executed and then how could the promise be fulfilled by his hand and the Israelites be better by him Others tell us that the departures of Moses from Aegypt were two The former mentioned wherein his fear appeared to be more than his faith The latter was after his contestation by miracles with Pharaoh Exod. 10.28 29. and in this his departure was not by way of fearfull flight but of faithfull and couragious conquest 113. Exod. 2.15 Moses feared and fled from
the face of Pharaoh Heb. 11.27 He feared not the wrath of the King Moses feared for killing the Aegyptian whilst Pharaoh sought to slay him therefore he fled into the Land of Madian But upon his return when God sent him to Pharaoh he despised his threatnings being secure from all danger 114. Exod. 4.21 and 7.3 and 10.27 and 11.10 But I will harden Pharoahs heart Chap. 8.15 8.32 Pharaoh hardened his heart and was hardened c. Ezek. 18.23 33.11 Cont. Faust. God hardens permissively not effectively by no antecedent will for he will not the death of a sinner but by a consequent will when he punisheth by just judgement and useth evill to a good end Satan saith Augustine hardens by perswading Man by consenting God by forsaking * Exod. 4.21 7.3 10.27 with Exod. 8.15 13.15 Hardening in Scripture is given to Satan to wicked Men and to God First To Satan as the first author and mover to sin and hardness of heart Secondly To wicked Men when man by his own proper will turnes himself from God and consents to the councell of Satan rejoycing in evill and detesting that which is good Thirdly to God not as hardning is evill and he the author of evill but that God useth it to a good end Satan hardens by perswasion Man by assenting God by forsaking God hardens sometimes First Temporary and that either for triall or for correction or for a punishment Secondly Eternally which is a part of divine vengeance God casting off wicked men not onely taking away his graces but delivering them to Satan so as they harden themselves more and more And of this sort God either hardens as some think because he by prescience foresees their hardning Or 2. By Permission Or by more efficatious waies As 1. By his generall providence whereby we live and move 2. By withdrawing his Spirit 3. By affording opportunities which wicked men lay hold on and harden themselves By hardning in the former place is meant I will withdraw and withhold grace from him as by withholding or withdrawing light he causeth darknesse and permitting Satan to work upon him and to excite and spurre on his corrupt nature to all manner of contradiction and contumacy against God and thus he shall harden himself by taking those courses whereby he may be hardned 115. Exod. 4.24 Moses had his wife with him in his journey Chap. 8.5 And Iethro Moses Father in law came with his wife and his sons unto Moses Moses sent his wife Zipporah back to Her Father and then afterwards received Her with her Children brought unto him by his Father in law 116. Exod. 5.2 Who is the Lord that I should obey his voyce and let Israel go I know not the Lord c. Rom. 1.21 The Nations knew God and his power so that they are inexcusable Pharaoh was ignorant who Jehovah the God of Israel was nor had he a true knowledge of the true God that he might serve him onely * 117. Exod. 7.1 I have made thee Pharaohs God Exod. 20.3 Thou shalt have none other Gods before me Office is one thing Essence is another It is one thing to represent the Person of God another thing to be a God Moses was to represent God having the office to be an extraordinary Messenger from God The word is Elohim which is ascribed to men in authority and here it is given to Moses as an Ambassadour from God for God and in his stead to command Pharaoh and to punish him if he will not obey the words of Moses speaking in Gods name and working miracles by his power for the confirmation of what he said 118. Exod. 7.20 21. All the waters in Aegypt were turned into bloud Vers 22. And the Magicians of Aegypt did so with their inchantments when they came to the water That which the Magicians did with water digged cut of the earth seemed to be the like for they are no true miracles of God which are done by the help of the Devill * 119. Exod. 9.6 All the Cattle of Aegypt died 9.20 They that feared the Lord among the servants of Pharoah put their Cattle into their houses All the Cattle i. e. the Cattle of all sorts not every one of every sort of Cattle for there were some reserved till another time as in the second place and so the word all is used in other places of Scripture 120. Exod. 9.16 And in very deed for this cause have I raised thee up for to shew in thee my power and that my name may be declared throughout all the earth Rom 3.8 We must not do evill that good may come of it The hardning of Pharaoh was a punishment of his former sinnes and of his tyranny shewed over the Israelites and this God directed for a good end that in Pharaoh his power glory and justice might appear 121. Exod. 9.29 Moses prayed for Pharaoh that the plagues may cease 1 John 3.4 and 5.16 We must not pray for any that sin unto death Moses prayed not for Pharaoh but for the taking away of the plagues farther to declare the power of God and to overcome the wickednesse and obstinacy of Pharaohs tyrannicall heart 112. Exod. 11.5 And all the first-born in the Land of Aegypt shall dye Chap. 12.30 There was not a house where there was not one dead We must understand here not onely the first born by birth but such as were so by authority for it was so ordered by divine providence that there was a first born found in every house * 123. Exod. 12.2 Nisan which answers to our March Exod. 23.16 Thisrin which answers to September How can the year begin at both times Answ Nisan was the beginning of the religious year accord to which was the new Moons and Feasts c. September was the beginning of the Civill year before the Lords Command And hence the account in Civill affaires took their rise yea Sabbaticall and Iubily an yeare though they were sacred yet in that there were many contracts and bargaines c. they begun from September if these years had begun from the Spring then the Jews had forborn reaping and sowing two years together for they should have left their Husbandry in March and so have wanted it in Autumn following twice but beginning at September they only absteined from one harvest and crop unlesse the Sabbaticall year immediately proceeded the year of Jubely which God remedied by antidating a double fertility * 124. Exod. 12.3 They shall take every one a Lambe Jer. 7.22 I spake not unto your fathers in the day that I brought them out of the Land of Aegypt It is one thing to enjoyn sacrifice and offerings as a duty representing other things another to enjoy a duty for its own cause and sake God enjoyned not sacrifice or Lambs as things to be done for their own cause but he enjoyned these things as representing Christ which if he were not represented God esteemed the duty as
essentiall or naturall voyce of God is one thing the assumed or angelicall another No man ever heard Gods naturall voice the voice which was now and afterward heard was only angelicall or assured 133. Exod. 20.5 I am the Lord thy God a jealous God visiting the iniquities of the fathers upon the children unto the third and fourth generation Deut. 24.16 Ezek. 18.20 The son shall not bear the Fathers iniquity God visits the fathers sinnes upon the children if they walk in the way of their fathers that is on them that hate him but it is otherwise if the children repent Also God punisheth the iniquities of the fathers upon the children with temporall punishments not with eternall unlesse they follow the footsteps of their wicked fathers * Exod. 20.5 Visiting the iniquities of the Fathers c. Exod. 18.20 The sonne shall not beare c. Moses is speaking of idolatry which is such a sinne as cuts in pieces the Covenant of the Lord which so far provokes the Lord as he not onely punisheth the father that committed it but likewise by with drawing his word from them punisheth it to the third and fourth generation Ezekiel speaks in answer to those who would justifie themselves and blame God as bringing judgments on them only for their fathers cause not deserving them * Exod. 20.5 with Ezek. 18.17 Gal. 5 6. The meaning is no sonne shall be damned for the sin of his father nor one man for the sinne of another unlesse by commission or approbation or some other way he may make it his own But for temporal punishments there is none but by occasion of others sins may have their portion in them But this is spoken chiefly of those who continue in the sinne of their parents and though divers dye in their minority God foreseeth how bad they would have been if they had lived and sometimes the Parents derive vengeance on their heads by imprecations upon them as the wicked Jews wished Christs blood might be on themselves and children and sometimes the good children of wicked parents are temporally punished because in them and by such means are their parents punished for that in them they would live and flourish when themselves are dead * Exod. 20.6 And shewing mercy unto thousands Mal. 1.3 Rom. 9.13 Iacob have I loved and Esau have I hated The latter places speak of Gods electing and chusing before time the former place speaks of Gods conditionate shewing mercy for he shews mercy for from Father to Sonne and so to Grandchild if they remain obedient and be like their Fathers but if they swerve from their Fathers steps and turn to their broken cisterns then he will turn away his loving kindness from them * Exod. 20.7 Thou shalt not take the name of c. Matth. 5.34 Sweare not at all The former place speaks of needless swearing without just and weighty occasions or rashly without heed and reverence or falsly without truth it forbids not swearing before a Magistrate the latter place forbids all vain false and prophane swearing but not a solemne calling God to attest the truth This place forbids not all swearing no more than the Commandement all killing but speaks in opposition to that doctrine and practise of the Pharisees who suffered common swearing so it was not swearing falsely or forswearing 134. Exod. 20.8 Remember thou keep holy the Sabbath day Deut. 5.12 Matth. 12.5 On the Sabbath days the Priests in the Temple profane the Sabbath day and are blameless Legall Ceremonies and their externall observations give place to charity and necessity morall duties are preferred before ceremonials God forbade those works which hinder his worship but Christ defends his Disciples plucking ears of corn on the Sabbath day against the Pharisee by the example of David and of the Priests killing sacrifices on the Sabbath day pulling off their hides and washing of them * Exod. 20.8 It s one thing to break the Sabbath in contempt another thing to break it in necessity or rather to do works of necessity upon it The Priest did kill sacrifice and labour in the offering them up bodily and that in the Court of the Temple Now to labour bodily on the Sabbath day the Jews did account prophaneness and yet these Priests for all their bodily labour were not accounted prophaners of the Sabbath So as it s not the bare action but the end and intent of that action which makes the prophanenesse 135. Exod. 20.12 Honour thy father and mother Luke 14.26 If any man come to me and hate not his father and mother and wife and children and brethren and sisters yea and his own life also he cannot be my disciple Christ forbids not the honour due to parents but he saith Matth. 19.37 He that loves them more than me is not worthy of me for all things must be forsaken and hated too so far as they hinder our love of God and Christ for all things must give place to the love of God and that takes not away our duty or due honour to our parents * 136. Exod. 20.12 with Luke 14.26 The first place commands honouring of parents but it must not be equally with God Honour parents as parents subordinate to God Honour parents with honour fit for creatures not for the Creator If parents will command things dishonourable to Christ we must be so farre from honouring them as to hate them but if their command be agreeing with Christ Children must obey their parents in the Lord. 137. Exod. 20.12 Honour thy Father Mat. 23.9 Call no man Father upon the earth Christs forbids not children to honour their parents 2 Kings 2. 1 Chron. 4. or the hearers to honour the Preachers for Paul calls himself the father of the Corinthians but he forbids us to depend on humane authority in divine matters but we must depend on one God and have a filial confidence in him 138. Exod. 20.13 Thou shalt not kill Matth. 5.21 18.9 If thy eye hand foot offend thee cut it off and cast it from thee Christ would not that we should dismember our selves but that we should mortifie the old Adam and bridle the wicked motions and desires of our minds and take heed of them 139. Exod. 20.18 The people saw thundrings and the lightnings and the noise of the trumpet Deut. 5.23 You heard the voice out of the midst of the darknesse The frighted people standing afarre off stricken with fear saw the thunder joyned with lightning breaking forth of the dark clouds in the promulgation of the Law 140. Exod. 20.24 Thou shalt make unto me an Altar of earth Chap. 27.1 Of Shittim wood The inward part of the Altar was earth the outside of Shittim wood 141. Exod. 21.24 Lev. 24.40 An eye for an eye a tooth for a tooth Matth. 5.38 39. If any one strike thee on the right cheek turn to him the left The first place is concerning the publick judgement of the Magistrate and the judicial Law now
then enter but when the cloud was removed then he went into it 182. Numb 8.7 The Levites shall shave off all the hair of their flesh Lev. 19.27 You shall not round the corners of your heads nor shave your beards In the time of the Leviticall pacification they did shave the hair of their flesh Ezek. 44.22 but otherwise to cut the hair of their heads or shave their beards round was sorbade them by Moses 183. Numb 10.29 Hobab was Moses father in law Exod. 2.18 Raguel Chap. 3.1 4.18 18.5 Jethro Hobab because he was the sonne of Raguel is thought by some to be Moses kinsman in the Scripture oft-times persons have two or three names so the father in law of Moses had many names * 184. Numb 12.1 His wife who was an Aethiopian Exod. 2.10 She was a Midianite of Arabia Answ There was a double Aethiopia one West without Aegypt in Africa which is called Abasa the other East which is called Arabia which comprehends the Midianites and other people living toward the South 185. Numb 12.8 God spake with Moses mouth to mouth Exod. 33.20 Joh. 1.18 No man hath seen God at any time 1 Tim. 6.16 The divine essence is invisible and dwels in an unaccessible light that Moses in his morality saw not perfectly yet we piously believe that the Sonne of God taking on him the shape of a man as he was afterwards to be incarnate did speak with Moses familiarly 186. Numb 14.1 All the people with a 〈◊〉 voice murmured against Moses Verse 23. They shall not see the Land of promise except Caleb Joshua 14.1 The children of Israel possessed the land of Canaan which Eleazar the Priest and Joshua the sonne of Nun and the heads of the Fathers distributed to them Chap. 24.7 Whose eyes saw what the Lord had done in Aegypt 1 Cor. 10.5 Eleazar and Caleb and other faithfull people came into the Land of promise but those that murmured were destroyed in the wildernesse for with many of them God was not well pleased 187. Numb 15.38 Speak to the children of Israel that they make themselves fringes in the borders of their garments Mat. 23.5 Christ condemns the Pharisees for enlarging their phylacteries and their borders The abuse of a thing doth not take away the use of it God commanded the Israelites that so often as they should look upon their garments they should remember the Commandements of God and do them But the Pharisees abused this commandement of God boasting hypocritically of their long garments and fringes as though there had been some holinesse in them therefore their hypocrisice is deservedly reprehended * 188. Numb 16.29 If these men die the common death of all men c. Eccles 3.19 As one dyeth so dieth the other for they have all one breath It s one thing to speak of death according to the course of nature another thing to write of strange judgements above the course of nature according to the course of nature as the one dyeth so dyeth the other But this was a particular case of Corah Dathan c. which were to dye in a strange manner that the people might see the Lords sending of Moses 189. Numb 16.32 The earth opening her mouth devoured them all which belonged to Corah with their houses and substance Deut. 11.6 Psalm 106.17 26.32 When Corah perished all his sonnes perished not The sonnes of Corah which escaped alive were in the Tabernacle of the Lord when the sedition began because they consented not to the Levites in the sedition of their Father 190. Numb 18.16 The redemption of the first-born shall be from a moneth old for five shekels after the shekell of the Sanctuary Exod. 22.30 Thou shalt give me thy first-born and with Sheep and Oxen thou shalt do the like seven dayes it shall be with the dam on the eight thou shalt give it me The first-born of man and of clean beasts were consecrated unto God the eighth day but the unclean beasts were redeemed after one moneth A woman after she brought forth a male child must stay apart six weeks after a female twelve weeks in that time they were purged from their issue of blood 191. Numb 18.20 God said unto Aaron Thou shalt have no inheritance in the Land neither shalt thou have any part amongst the Israelites I am thy part Joshua 21.41 The 48 Cities of the Levites were within the possessions of the children of Israel The Levites had their habitation and food in those Cities with their families which Cities were as Schooles wherein they were instructed rightly in the Law and to perform their office in holy things as they should 192. Numb 20.11 At the stroak of Moses on the rock of flint the waters came out abundantly and the congregation drank and their beasts also Psalm 18.1 1 Cor. 10.4 They all drank the same spirituall drink for they drank of that spirituall Rock which followed them and that rock was Christ Moses relates historically the water that came out of the flint for the use of the people and their Cattle The Apostle speaks after a spirituall manner and saith that Christs bâ—nefits to us were prefigured thereby 193. Numb 20.18 21. Edom would not suffer the Israelites to passe through the land Deut. 9.29 Let me pass through thy land as the children of Esau did unto me Jude 11.18 The children of Esau denied to let the children of Israel passe through the publick way through their Cities and Villages the King of Edom suffered them to passe about by his borders and through by-wayes 194. Numb 20.28 Elcazar the high Priest was present at his fathers death Lev. 21.11 The high Priest shall not go in to any dead body nor defile himself for his Father or his Mother Eleazar was not yet the high Priest actually and this was a singular example Augustine That time that the high Priest did his office of high Priest it was forbidden him that he should not come to his Parents being dead * 195. Numb 20.29 In the mount Hor and yet Aaron is said to dye in Mosera and to be buried there Answ Hor and Mosera are the same places the Mountain was called Hor but the place adjoyning in which the Tents were fixed was called Mosera 196. Numb 21.9 Moses made a Serpent of brasse and put it up for a sign and when they that were bitten beheld it they were healed Exod. 20.4 Thou shalt not make unto thee any graven Image or any likenesse of any thing in heaven or earth God gave an especiall command of setting up the brasen serpent like to the fiery Serpents whose wounds and bites the Israelites could not endure that so looking on this they might be safe it was a figure of Christ crucified 197. Numb 22.12 God said to Balaam Thou shalt not go with them Verse 20. Rise and go with them Verse 35. Go with the men God would not that Balaam should go to curse the Israelites at last he
the spies ought to have been placed before this command of Joshua and these three dayes are the same with those Chap. 3. 264. Josh 2.14 The spies promised to Rahab life and safety Deut. 20.13 Thou shalt destroy every Male thereof with the edge of the sword The enemies of the true God and of the people of Israel were to be destroyed Rahab with her Father and brothers was well minded towards the spies and joyning her self to the people of God forsook the mad Idolatry of the Heathens 265 Josh 4.5 Take you up every man a stone upon his shoulder according to the number of the Tribes of the Children of Israel that it may be a signe among you Exod. 14.22 Passing through the red sea they did not do so At the Commandment of God in memory of the drying up of the water of Jordan and their passing over this was done that it might be a monument of Gods benefits Moses did not the same in his passage over the red sea because he had no command of God for it 266. Josh 5.7 Circumcision was intermitted in the wildernesse for forty years Gen. 17.14 The man child whose flesh of his foreskin is not circumcised that soul shall be cut off from my people Circumcision was intermitted during the time of the exile and perigrination of the children of Israel because of their continuall journeying which did hinder it for it did cause great pain and languishing to the body 267. Josh 6.4 On the seventh day the Souldiers and the seven Priests shall compasse the City seven times Exod. 20.8 Remember to keep holy the seventh day Deut. 5.15 Ezek. 20.12 That was a speciall and singular Law of God There are many things of this kind saith Justinus in the sacred Bible which God imputes not to men as sinne because of the necessity that fell out as circumcision the eight day the seven times compassing about Jericho the offering of sacrifices on the Sabboth c. 268. Josh 7.15 He that shall be taken with the cursed thing shall be burnt with fire Verse 16. Achan with his children was stoned by the Israelites The fault of Achans sacrifice and violation of the Majesty of God by him and his children was mitigated for he was first stoned and then burned he and all that appertained to him 269. Josh 7.24 For Achans sin were his children killed also Deut. 24.16 The children shall not die for their fathers 2 Kings 14.6 Ezek. 18.20 Achan did not onely commit sacriledge but also high treason and therefore both he and his family were to dye for it for if for rebellion against earthly Majesty committed by Parents the Children are justly punished in civill Judicature much more shall God justly revenge the Rebellion of Parents upon the Children unto the third and fourth generation Exod. 20.5 unless their children repent for it 270. Josh 10.26 The King of Hâ—bron was hanged Verse 37. He was slain with the sword The first King being taken was strangled the second who succeeded him fell by the sword * 271. Josh 10.38 Joshua took Debir Judges 1.11 Othniel Calebs younger brother took it after Joshuas death There were two Debirs one a City in the Confines of Judah butting on the Tribe of Simeon before called Kiriath-Sepher Jud. 1.12 Another of this name in the Tribe beyond Jordan Josh 13.26 But Secondly The things related in Judges the first to the 17. Verse were done in Joshuas time but here expressed more fully and particularly and though the taking of the City be attributed to Othniel as a sub-commander yet it s given to Joshua as the General 272. Josh 11.19 There was not a City which yielded not it self up to the children of Israel Yet in the time of the Judges and the Kings many Cities were not in their possession Joshua took all the Cities he came at by force and those that were to be taken and they were to be delivered to Israel for a possession 273. Josh 15.8 Jerusalem was in the Tribe of Judah Chap. 18.28 Benjamin is numbred In the borders of Judah and Benjamin at first they were two small Cities at last they were joyned into one and fortified with a wall round about * 274 Josh 15.17 with Numb 32.12 Object Therefore Caleb was not the brother of Othniel but Kenor Answ Othniel is not absolutely called the brother of Caleb but with this addition the younger brother to wit Nephew by the brother the Law forbidding the Uncle to marry the Neece 275. Josh 15.63 The Children of Judah could not drive out the Jebusites unto this day 2 Sam. 24.18 The Jebusites were in their own possessions in the time of David who bought the threshing floor of Araunah the Jebusite Because the Israelites spared the Jebusites and the Benjamites took them into their protection so that the remainders of them were tolerated unto Davids time that succeeded ill to the people of Israel who by their society were drawn to Idolatry Exod. 1.21 * 276. Josh 19.6 Beth-leboath 1 Cro. 4.31 Beth-bires Most of the Cities of Simeon are written with an Alias as they are named Joshua 19. and as they are named 1 Chron. 2. none need to wonder at their different denominations Here I interpose nothing of the severall Writings of the same place First According to exact Criticks of the same places Secondly According to the vulgar Tongue in pronouncing them The Book of the Chronicles was written after the return from the Captivity and about eighteen gerations after the days of Joshua and therefore some difference of letters after so large a time is no strange thing For seeing here we have no continuing City it cannot be expected that any City should have any continued name and yet great places longest retain their names unaltered Whereas small Cities like these in Simeon are often alterable as passed into a possession of several owners Yea seeing it was the custome of the Jewes to call their Lands after their own names this happily might change Beth-leboath into Beth-bires when it came into the possession of a new Landlord * 277. Josh ult 32. A field which Jacob bought of Hamor the Father of Sichem Acts 7.16 The field which Abraham bought of Hamor The Person of Abraham is one thing the Posterity of Abraham bearing his name as Israel did called by the name Israel as their Fathers was is another The word Abraham used by Stephen is to be taken Patronymically calling the house and family by the Fathers name as Matth. 1.1 David is called by the son of Abraham whereas Ishi was his Father but in regard he was the great and eminent Father of their Faith and Family they were called sonnes of Abraham See Acts 7. JUDGES THIS Book is so called from the Judges of the people of the Jewes It contains the condition of the Children of Israel after the death of Joshua under sixteen Judges The Idolatry of Micha The wickednesse of the Gibiathites The slaughter of the Benjamites It was
written by Samuel It contains the History of three hundred years * 278. JUdg 3.11 The Land had rest forty years Under this number are all the yeares comprehended from the death of Joshua to the death of Othniel as also the eight years of the servitude under the Syrians The lesser number is to be counted under the greater and more complete * 279. Judg. 3.30 The Land had rest eighty years c. Here from the death of Othniel are numbred also the years of Ehud and Samgar for Ehud could not be Judg eighty years for when these years are expired the whole time of man is run out The like we meet with Jud. 5.31 8.28 9.22 10.2 3. 11.26 where in the three hundred yeares are included the forty years of their carrying in the desart 280 Judg. 5.31 Let all the enemies of the Lord perish Prov. 25.21 If thy enemy hunger feed him with bread Mat. 5.44 Luk. 6.35 Rom. 12.20 if he thirst give him water to drink We must do good to our enemies but not to Gods enemies and for private injuries we must not curse them but as they are Gods enemies of whom there is no hope of their conversion out of zeal of a S. Spirit we may pray also for their destruction 281. Judg. 6.17 36. Gideon asketh a signe from God Mat. 12.39 An evill generation seek for a signe Gideon was confirmed in his office by a signe given from God so Moses and Joshua Christ calls the Pharisees an evill generation justly because they out of curiosity sought for a signe Let us be content with the Word of God 282. Judg. 6.21 Gideon sacrified on a rock Lev. 1.5 The sons of Aaron shall offer the sacrifices on the Altar Gideon offered the matter of the sacrifice to the Lord and God himself was the Priest in burning the offering nor was there any Leviticall officer present and the event teacheth us that what Gideon did was from divine instinct * 283. Judg. 9.18 with the whole Chapter and Chap. 8.3 Object It s gathered that there were not seaventy but sixty eight for Abimelech one of the brethren was the slayer and the youngest Jonathus fled Answ The Scripture often puts a round and full number neglecting the lesser or more which either come short or exceed it as Numb 11. There is said to be seaventy Elders when in truth there were seaventy two so here on the contrary seaventy for sixty eight * 284. Judg. 10.1 with Judg. 6.15 Of the Tribe of Issachar of the Tribe of Manasse Answ Gideon and Phua although brothers by the same venter yet of severall Fathers of severall Tribes A woman might marry to a man of another Tribe so as the heritage was not transferred into another Tribe * 285. Judg. 10.4 with Numb 23.41 Object This latter saith they were called Jair from one of an Elder date from Jair the sonne of Manasses Answ The elder Jair gave a name to the Villages The latter to the Walls which encompassed them and so made them Townes or Cities and further he strengthned and confirmed their names * 286. Judg. 11.26 Israel dwelt in Heshbon and Aroer and their Towns three hundred years These years are to be reckoned from the departure of all the Israelites out of Aegypt after this manner the time of their abode in the wildernesse forty yeares the Government of Joshua seaventeen of Othniel forty Iudg. 3.11 of Ehud and Samgar eighty Iudg. 3.30 Barak forty Gideon forty Iudg. 8.28 Abimelech three Iudg. 9.22 Tolah twenty three Iudg. 10.2 Iair twenty two Iudg. 10.3 The whole in all is three hundred and five years Here therefore the five years odde are not named it may be because this even number three hundred is fitter both for the computation and the speech 287. Judg. 11.39 Jephtha did according to his vow Vers 31. Whatsoever cometh forth of the dores of my house to meet me I will offer up for a burnt-offering to the Lord. Deut. 12.31 The Lord hates all the abominations that the Gentiles used to their Gods and those that offered up their sonnes and daughters and burned them in the fire Jephtha vowed disjunctively that whatsoever should first meet him out of his house should be the Lords that it should be either sacrificed or deputed for Gods service for he knew that all living creatures could not be offered in sacrifice to the Lord therefore he he consecrated his daughter for the work of the Sanctuary Verse 38. for she being sanctified to God knew no man and she bewailed her virginity 288. Judg. 13.7 Samson was a Nazarite from his mothers womb unto the day of his death Mat. 2.23 It was fulfilled in Christ he shall be called a Nazarite The Nazarites in the Old Testament were votaries according to Law Numb 6. who gave themselves wholly to meditate upon divine matters and others which were born so as Samson here on whose head never razor came nor was his head ever shorne others were called so both wayes joyntly Christ was prefigured by them who was most free from all uncleanness commonly called a Nazarite because he was brought up in the Town of Nazareth * 289. Judg. 18.1 with Josh 19.47 It s said Dans Lot was the seaventh Lot Answ The Lot assigned them in regard the Amorites possessed a great part thereof was not great enough for them nor was it large enough for them in regard of their numerous Tribe * 290. Judg. 20.46 with 35. There were slain of the Benjamites twenty five thousand Vers 35. twenty five thousand one hundred men Answ An hundred are not counted it may be because this even number of twenty five thousand is fitter for computation and speech * 291. Judg. 21.4 with Exod. 38. There were no more Altars to be built after the erecting of that by Moses Answ Not without the Tabernacle but within the Tabernacle or Temple they might erect as many as was sufficient for the sacrifice as Solomon did 1 Kings 8. But without the Tabernacle none was to be erected without a special dispensation from the Lord. 292. Judg. 16.31 Samson killed himself Exod. 20.14 Thou shalt not kill Samson killed not himself with the Philistins by any rashnesse of his own but he did that by the instinct and power of God and was a figure of Christs overthrowing our enemines RUTH IT is so named from Ruth a woman Samuel describes in this Book Ruths dutifullnesse to her Mother in Law and the integrity of Boas who was Davids Grandfather 293. RUth 3.4 Naomi perswades Ruth to lie down at Boas feet 1 Tim. 2.9 Women adorning themselves with modesty and sobriety That was indeed a dangerous counsell nor must it be drawn in for an example Naomi was brought on to do that by the Law of raising children to the brother that was dead Yet God hindred that no dishonesty happened thereby 294. Ruth 4.13 Boas took Ruth and she was his wife and he went in unto her Deut. 7.3 You shall
him as before 307. 1 Sam. 15.35 It repented the Lord that he had made Saul King Rom. 11.29 The gifts and graces of God are without repentance The Scripture speaking by anthropopathy after the manner of men affirmes that God repented because he knew Saul to be impenitent and that he should lose his Kingdome and his life also by the just judgment of God * 1 Sam. 15.35 with 1 Sam. 19.24 Answ He went not to see or visit him by way of office or friendship as formerly He prophesied before him when he was by himself which was not to visit him 308. 1 Sam. 16.1 Saul was rejected by God that he should no longer raign over Israel above ten years Acts 13.21 He gave them Saul the son of C is a King for forty years Saul after he was annointed raigned ten yeares Paul joyned the government of Saul and Samuel together 309. 1 Sam. 16.21 David stood before Saul and became his Armour-bearer Chap. 17.55 Saul seeing David go forth against the Philistines he said unto Abner Whose sonne is this young man Order is not alwayes observed in History before the duell with Goliah David was no approved Souldier but after that therefore it is Hysterosis that is put before which should follow after * 310. 1 Sam. 16.21 And David came to Saul and stood before him and he loved him greatly c. 1 Sam. 17.55 He said unto Abner the Captain of the Host Abner whose son is this youth Answ Some would have this Chapter dislocated and by an Hystâ—rosis to be put after the sixteenth which ought to have been put after this if the other story would have suffered it This seventeenth Chapter speaks of David as a youth not exercised in armes or fit for fighting But the sixteenth Chapter speaks him to be strong and warlike and thus in other places of the Bible as Gen. 2. 5. Jo. 21. 15 c. there are the like dislocations Others say that David after his coming to Court had been some good time absent before this battle and so was forgotten of Saul a little time making a great change in growing youth and that Sauls memory was not altogether so strong as to remember those that were absent from him though he might those which were constantly with and before him Others say that he might know him in his person and yet more curiously enquire after his condition and parentage having promised to give him his Daughter and as for Abner being Captain of the Host he might be abroad in some Warlike expeditions when David was in Court and therefore now knew him not * 311. 1 Sam. 18.19 When Merab Sauls daughter c. with 2 Sam. 21.8 And the King took the five sons of Michal c. They are the naturall sonnes of Merab and the legall sonnes of Michal and therefore to bear doth onely signifie to bring up to feed and to nourish For thus the sonnes of Machir are said to be born on Josephs knees that is brought up Filiation is either naturall or legall naturall is by generation legall is adoption testified by education and bringing up and by succession in the Kingdome and in Levitation of which Deut. 25.5 by the Law of redemption 312. 1 Sam. 21.1 David came to Nob to Abimelech the Priest Mark 2.26 He went into the House of God in the dayes of Abiathar the Priest Abimelechs Father was Abiathar the Sonne doing the Priests office was in place of his Father who followed David and was in exile with him * 1 Sam. 21.1 with Mark 2.26 He is called Abiathar and there Abimelech Answ When these things came to passe Abiathar the sonne of Abimelech was present who was made High-Priest upon the murther of the Father or else you may conclude both Father and Sonne had two names 1 Cro. 15. 1 Cro. 18. where when David reigned its said Sadok and Abiathar were Priests and that Sadok and Abimelech were Priests 313. 1 Sam. 21.13 David changed his behaviour before Achish and fayned himself mad Eccl. 7.17 Be not foolish 1 Pet. 2.1 David fearing greatly counterfeited folly and by that dishonest meanes secured himself Joh. 14.5 314. 1 Sam. 26.10 Or his day shall come to dye Eccles 7.17 Why wilt thou die before thy time His dayes are determined the number of his moneths are with God thou hast appointed his bounds which he cannot pass Ecclesiastes warns us that we should not by intemperance and wickedness shorten our dayes for they that are put to death by mans reason might live longer * 315. 1 Sam. 28.11 The Woman said whom shall I bring up unto thee He said Samuel c. Rom. 4.17 God raised the dead To raise a vanishing specter or shadow is one thing and a living body is another To act a dead carcasse is one thing and to call the soul back into the body and the body from the earth is another The Devill might do the one but not the other * 316. 1 Sam. 28.13 I saw men as Gods Verse 14. An old man cometh up The Hebrews to shew the dignity of the person use the plurall number for the singular Exod. 32. these are thy gods speaking of the Calf And this may be seen in Sauls reply of what form or shape is he she then leaves the plurall for the singular an old man which shews he was but one 317. 1 Sam. 28.14 Samuel appeared to Saul after his death Rev. 14.13 For the dead rest from their labours He saw a shadow of Samuel but not true Samuel whose soul is in Gods hands and his body rests in peace had it been Samuel indeed he would not suffer Saul to worship him but would have reproved him for that he had fallen from God to look after Witches it was the Devill therefore in Samuels likenesse * 1 Sam. 29.3 David did not remain years onely four moneths Chap. 27. Answ 'T was Achish lye the better to set forth Davids fidelity or some say he did not lye but he spoke by disjunction or the words may be understood of his first flight when he did feigne himself mad * 1 Sam. 31.6 with 2 Sam. 1.4 Not all but many were slain diverse escaping Answ When the Text speaks of all being slain it speaks of all Sauls familiar Friends Courtiers Followers and Guards * 318. 2 Sam. 1.10 with 11. He reigned two years he reigned seven years Two years before War the War arose betwixt David and him and afterwards five years in trouble * 319. 2 Sam. 6.10 Obed-edom was a Levite How then was he of Gath a City of the Philistins He was said to be of Gath because of his habitation he and his Father were banished thither with David and Abiathar the High-Priest * 320. 2 Sam. 6.20 with Vers 14. 1 Cro. 15. He was naked or deprived of his Majesticall Ornaments and onely cloathed with a Linen Ephod as Priests use to be * 2 Sam. 6. ult Michal the daughter of Saul had no child
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
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
and the first of Hezekiah 388. 2 Kings 16.2 Ahaz was twenty yeares old when he began to reign and he reigned sixteen yeares Chap. 18.2 Ezechias was twenty five years old when he began to reign so should he be born in the eleventh year of Ahaz Physitians do allow this others do attribute to Iotham twenty years and read it thus Ahaz was twenty years old when Iotham began to reign * 2 Kings 16.2 with 2 Kings 18.2 If in the twenty fift year he must be born in the eleventh year of his father Ahaz because he was twenty years old when he began to reigne and reigned sixteen years 2 Kings 16.2 in all thirty six when he died out of which take the aforesaid twenty five and so Hezekiah must be born in the eleventh aforesaid A thing not impossible considering the singular blessing that Nation had for generation So Rehoboam was begotten by Solomon about the same age 1 Kings 14.21 although Physitians are against it for at eleven years old they are not come to puberty 389. 2 Kings 22.3 In the eighteenth year of King Iosiah the King sent Shaphan the sonne of Azaliah 2 Chron. 38.8 In the eighteenth year of his reign he sent Shaphan the son of Azaliah Iosias began to reign in the eighth year of his age and in the eighteenth year of his reign he sent Shaphan to Helkiah * 390. 2 Kings 22.20 Thou shalt be gathered into thy grave in peace 2 Chron. 34.28 with 2 Kings 23.29 And he slew him at Megiddo when he had seen him 2 Chron. 25.24 There is peace externall and internall the former place is peace internall or peace with God thou shalt die with peace of conscience or favour with God Secondly Externall peace is either personall or nationall the former place is understood of nationall and in regard it s said thou shalt die in dying the Governour may be said to be put for the people governed Thridly Thou shalt dye thou shalt receive thy mortall wound at Megiddo but die peaceably at Jerusalem the troubles of Israel followed after his death and his sudden and violent death brake not off his peace with God for thereby he was taken from the evills to come * 391. 2 Kings 23.13 Which were on the right hand of the Mount of corruption 2 Sam. 15.30 1 Kings 11.7 Mount Olivet The same Mount as some suppose called by two names the Mount of corruption from the persons meeting there corrupting themselves with Idols The Mount of Olives because plenty grew there or from the nearnesse of the Hebrew Mischah unction Maschith corrupting So Bethel the Lords house Bethaven of iniquity 392. 2 Kings 23.30 The people of the Land took Jehoahaz the sonne of Josiah and annointed hi◠King in his Fathers stead Verse 34. And Pharaoh Necho made Eliakim the son of Josiah King in the room of his Father Mat. 1.11 Josias begat Jechonias Jeconias Nephew to Iosias was the sonne of Ioakim set by Pharaoh into the place of Ioacas who was carried into Aegypt Matthew passeth by the Father of Ieconias 393. 2 Kings 23.30 Iosias was buried at Ierusalem before the Babylonish captivity Mat. 1.11 Iosias begat Ieconias and his brethren in the captivity of Babylon Iosias in his posterity begat Iechonias and his Brothers kindred who lived when that miserable carrying captive into Babylon began 394. 2 Kings 25.29 Iechonias or Ioachin died in Babylon Matth. 1.12 After the transmigration unto Babylon Iechonias begat Salathiel That was done after the beginning of the captivity but not after the confirmation of it when the time was that Evilmeredach lifted up the head of Ioachim in the seven and thirtieth year of his reign over Babylon when the time of deliverance drew on The two Books of CHRONICLES THey are called Paralipomena from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is from being passed by Things that are passed by in the Books of the Kings are contained here In Hebrew they are named Dibre Hajamin that is Words of daies of Chronicall Annals because they contain Annals and Histories The first sets down the Genealogie of Adam of the Patriarchs and Tribes of Israel with the reigns of Saul and David The latter hath the History of Solomon and of all the Kings of Judah and Israel to the Babylonish captivity and their enlargement by Cyrus which is done in the year of the world 3435. They were both writtten by Esdras 395. 1 CHron 2.9 The sonnes of Ezrom Jeramuel and Ram. Matth. 1.3 Ezrom begat Aram Ram and Aram were but one in Hebrew Ram in Syriack Aram signifies Noble or High * 396. 1 Chron. 2.15 David was the seventh With 1 Sam. 16. Where Jesse besides these seven sonnes is said to have another which made eight Besides the seven here mentioned he had an adopted son Jonathan the son of Sammaa that is the Nephew from the third son Some say the Scripture doth not here give us a compleat number seeing it doth not appertaine to the essence of the History * 397. 1 Chronicles 3.5 with Proverbs 4. where Solomon saith He was the only begotten of his mother Answ Solomon was the only begotten of his mother by David for there was three other begotten by Vriah her former husband which David by adoption made his own But this will not hold for Nathan who was one of these is in Luke mentioned as one from whom Christ came and so must be the son of David naturally Besides that son which David begot in adultery hinders Solomon from being the only sonne Therefore I the rather answer these mentioned here were the naturall sonnes of David by her and Solomon was the only sonne of his mother by love and motherly affection and so the seventy unice dilectus 398. 1 Chronicles 3.11 Ioram begat Ochozias of whom came Joas Matthew 1.8 Ioram begat Ozias Ochozias Ioas and Amasias are left out by the Evangelist because they reigned not well and to observe the fourteen generations that is the fourteen persons of Kings in the gealogie of Christ * 399. 1 Chron. 3.11 12. with Mat. 1.8 It is one thing to be a son immediately another thing mediately or remotely Joram was not Ozias son immediately for three Kings came between Ahaziah Ioash and Amaziah Some count it likely the omission of these was with design to keep within the number of three fourteens Some think they are omitted rather than others because Gods curse lay on Ioram for marrying of Ahabs daughter to the fourth generation as his blessing was on Iehu for destroying Ahabs posterity * 400. 1 Chronicles 3.17 The sonnes of Ieconiah Asir Salathiel Jerem. 22. ult Write this man childlesse Salathiel the Hebrew Shealtiel is said to be the sonne of Ieconiah Matth. 1.12 and so here son of Ieconiah Assir that is strictly bound prisoner in Babylon for we read not of any son called Assir that Ieconiah had yet this Salathiel is named the son of Neri Luke 3.27 who came by many
descents of another line that is of Nathan the younger sonne of Solomon from which line came our Saviour and not of Solomons line and though Ieconiah may seem to have seed and sons more out of Ier. 22.28 30. yet he is doomed childlesse because neither Salathiel if he were his son nor any of Ieconiahs race Zedekiah the last King being uncle to Ieconiah did succeed him in the legality to sit on the Throne of David though in a kind of Soveraignty as Zerubbabel the son or grandchild rather of Salathiel by Pedaiah did succeed in regard of which successions both Salathiel and after also Zerubbabel may be called sonnes of Iehojakim the father of Ieconiah It is likewise said he shall have none to sit upon the Throne of David that is for any time worth speaking of for his son Ieconiah reigned but three moneths and ten dayes 401. 1 Chronicles 3.18 The sonne of Salathiel Pedaiah of Pedaiah Zorobabel Ezd. 3.2 Mat. 1.12 Salathiel begat Zorobabel Zorobabel was the nephew to Salathiel which he begat by his sonne Pedaiah * 402. 1 Chron. 3.18 with Matth. 1.12 Sons of Pedaiah Pedaiah might dye while his sons were young and Salathiel their grandfather bring them up and in this respect Zerubbabel is called the sonne of Salathiel or Shealtiel 403. 1 Chron. 10.6 Saul died and his three sonnes and all his house died together 2 Sam. 2.8 Abner made Isbosheth the son of Saul King over Israel Isbosheth after his fathers death though he had for a time the name of a King at last he was miserably slain in his bed and Mephibosheth was by favour in the Court of David without any rule so the family of Saul perished rightly with him nor ever could aspire any more to any eminent dignity 404. 1 Chron. 18.12 Abishai smote of Aedom in the valley of salt eighteen thousand 2 Samuel 8.13 It was David Psalm 60.2 That Victory is imputed to Joab Abishai with Joab having the Army divided conquered the enemy at the first assault he overcame six thousand of the Edomites Joab killed twelve thousand of those that fled away but the Victory is imputed to David as their King * 405. 1 Chron. 21.5 The summe of the number a thousand thousand and a hundred thousand 2 Sam. 21.9 There were eight hundred thousand Upwards to the eight hundred thousand in 2 Sam. 24. seem to be added here those twenty eight hundred thousand of Davids Trained-bands 1 Chron. 27.1 15. already enrolled in publick Records and their Collonels Captains and Commanders and Officers to the number likely of twelve thousand which make up the said eleven hundred thousand to the forty seven hundred thousand of Judah are thirty thousand added more in 2 Sam. 24.9 which addition might either be the number of the Regiments under those thirty worthies of David having one thousand in each or rather an addition of so many out of Jerusalem only or out of Levi and Benjamin also which still joyned themselves to Judah after Joabs first return to Jerusalem and giving up the number to the King which he finished not he being weary of that service which was so abominable to him viz. 2 Sam. 24.9 * 406. 1 Chron. 21.12 with 2 Sam. 24.13 Three years famine or seven years famine Answ Some say there is a failing in transcribing the Text in the Hebrew three and seven being so like and the seventy in the 2d of Samuel read it three year and the Arabick M S. in the hands of the Congregation Orators and reason much asserts that it was three years for other judgments go by three as three dayes three moneths Some say the Prophet at the first spake of seven years but his heart being troubled at Davids horror mitigated it to three 407. 2 Chron. 2.14 Hiram was the sonne of a woman of the daughters of Dan whose Father was of Tyre 1 Kings 7.14 He was the son of a widow of the Tribe of Nephtalim The Father of Hiram was of the Tribe of Nephtalim who lived many years in Tyria and had a wife of the Tribe of Dan. * 408. 2 Chron. 6.1 The Lord hath said that he will dwell in thick darknesse 1 Tim. 6.16 Dwelleth in light which no man can approach He dwels in darknesse not so as to include him nor so in light as to exclude him from dark places He may be said to dwell in thick dark-darknesse in relation to us who are ignorant of him and yet dwell in light in relation to himself The Lord probably was said to dwell in darknesse in Solomons time because the sanctum sanctorum by reason of the burning of Incense was through the great smoake therein as it were filled with a cloud or darknesse and in this place did God manifest himself and dwell therein * 409. 2 Chron. 6.6 I have chosen Jerusalem to put my name there John 4.21 Nor yet at Jerusalem men ought to worship In the time of the Law God did put his name in Jerusalem by setting his Tabernacle there and having his Temple built there and thither the Tribes went to worship In the time of the Gospell God took away the priviledge of that place and now he willeth that men lift up pure hands every where 410. 2 Chron. 8.1 Solomon built those Cities which Hiram restored to him 1 Kings 9.11 Solomon gave to Hiram twenty Cities in the Land of Galile Solomon gave to Hiram those Cities for twenty yeares that he might have a yearly revenue from them untill the charges were paid to him then Hiram restored them to Solomon and he built them and made the children of Israel dwell in them * 411. 2 Chron. 14.2 He overthrew the Altars 1 Kings 15. He took not away the high places There were two sorts of high places among the Jews Altars and Temples in the higher places some whereof were erected to Idols these Asa subverted Others were dedicated to the true God which was likewise unlawfull for the Temple by divine institution was only to be at Jurusalem And so although he purged the prophane Temples yet he overthrew them not which occasioned the restitution of Idolatry afterwards * 412. 2 Chron. 15.19 The War was not till the thirty fift year And Chap. 14. It was said Zura was slain by Asa therefore there is war Answ The computation of years is not taken from the beginning of the Kingdom of Asa but from the Kingdom of Judah i. e. Solomons death when the devision began betwixt Rhehoboam and Jeroboam And thus the Text of the next Chapter is to be understood where it is said Baasha the King of Israel ascended into Judah Anno 36 of the Kingdome of Asa for then it was the sixteenth year of his Kingdome * 2 Chron. 13.5 The Lord God of Israel gave the Kingdome over Israel to David for ever 1 Kings 13 32 35. But I will take the Kingdome out of his sons hand c. The promise was conditionall if his sons would walk in his wayes the
condition not performed the Lord might give the Kingdom to whom he would * 2 Chron. 16.1 In the thirty six year of the reign of Asa Baasha the King came up 2 Chron. 15.19 And there was no more war unto the five and thirtieth year of King Asa The former place thirty six year must be understood of that Kingdome wherein Asa was now King For Baasha began to reigne in the third year of Asa 1 King 15.28 and reigned twenty four years Verse 33. He died in the twenty seventh of Asa or twenty six compleat 1 Kings 16.8 and therefore this thirty six wherein Baasha waged War with Asa must be meant of the Kingdome of Judah that is since the division of the two Kingdoms at first and so reckoning seventeen years of Rehoboams reign and three of Abijah we found this thirty six to be the sixteen of Asas the next year after that full reformation 2 Chron. 15.10 and to be the thirteenth year of the reign of Baasha This difficulty is too hard for me to unloose it requires another Aedipus However Schorpius thus 2 Cro. 15.19 reckoneth the years of the Kingdome of Judah over which Asa was King from the division and separation of the ten Tribes from the two in Rehoboams time Kingdomes sometime have their denomination from the people sometime from the Prince which rules The time when Baasha went up against Judah was thirty six years of the Kingdome of Judah after the separation from the ten Tribes and this war to happen about the fiftenth yeare of Asa 2 Chron. 15.10 after which viz. the year following Baasha waged war against Asa viz. sixteen years of Baasha and for ten years together till his death 413. 2 Chron. 19.2 Iosaphat because he lent help to the wicked and made friendship with those that hated God deserved Gods wrath Gen. 14.13 Abraham and Isaac were in league with heathen Kings and Gentiles Leagues in civill affaires are granted but otherwise there can be no firme league made with them So was David at peace with his Neighbours and Abraham with the Cananites * 414. 2 Chron. 34.28 Thou shalt go to thy grave in peace but he was slain in the battle therefore this prophesie was not fulfilled Answ This Prophet speaks not of the private but the publick peace of this Nation and the prosperity which then flourished greatly when Iosias went out of his Kingdome with his Army to meet the King of Aegypt * 415. 2 Chron. 35.11 And they killed the Passeover and the Priests sprinkled the bloud from their hands and the Levites stayed them Lev. 1.6 And he shall stay the burnt-offering viz. Aarons sons The former Text tells us what was done by the Levites upon an extraordinary occasion the like 2 Chron. 29.34 the Priests being few and their work too great for their hands The latter place tells us what should be done ordinarily by the Priests 416. 2 Chron. 35.18 There was not the like Passeover in Israel from the dayes of Samuel the Prophet 2 Kings 23.22 There was not the like passeover from the dayes of the Iudges which judged Israel nor all the days of the Kings of Iudah Samuel was the last of the Judges the meaning therefore of the words is this there was no passeover like that from the time that Kings began in Israel 417 2 Chron. 35.34 Iosias was killed in battail by the City of Megiddo by the Archers of the Aegyptians Chap. 34.38 I will gather thee to thy Fathers and thou shalt be gathered to thy grave in peace Iosias his reign death and buriall were peaceable though he were wounded in the war fighting against Pharaoh Necho contrary to Gods Word yet there is no doubt of his salvation * 418. 2 Chron. 36.9 He was eight yeare old when he began c. with 2 King 24.8 And he was eighteen years old c. He ruled eighteen year with his father and his father being dead he began to rule when he was eighteen years old and so according to this he ruled but three moneths and ten dayes So some But others better say that it s meant of Iehojakim the father mentioned Verse 8 and not of the son Iehojakim EZRA THey were both written by Ezra and contain the returne of the Jewes from Babylon to Judea and the building of the Temple and of the City Jerusalem the correction of the people and restitution of Religion with the History of two hundred years 419. EZra 1.5 There rose up the chief of the Fathers of Iudah and Benjamin the Priests and the Levites with all them whose spirit God had raised 1 Chron. 9.3 The Israelites the Priests Levites the Nethinims went up to Jerusalem the children of Judah Benjamin Ephraim and Manasses There came to Jerusalem in their return not only the children of Judah but of other Tribes and they restored the worship of God amongst themselves who were before time transported out of Judea with them into Babylon 420. Ezra 2.5 The sons of Arah returned seven hundred seventy five Neh. 7.10 They are recorded six hundred fifty two First are set down those that gave up their names to return then those that came into Judaea the rest remaining in Babylon or perishing in the journey so also is reconciled the unequall number of other families * 421. Ezra 2.5 with Nehem. 7.11 There was a double numbring of the people The former was taken at their setting out from Babylon The other upon their coming to Judea and Jerusalem and so some might not come to Jerusalem which had not registred their names in Babylon and some might register their names in Babylon which yet came not up to Jerusalem either changing their minds to stay in Babylon or dying by the way Or else that in Nehemiah might be applied to the persons that were living and remaining in the Land of Judah in his time or else it may be taken out of some other Register besides this in Ezra The numbers of them that returned with Zerubbabel in this Catalogue Ezra 2. and in that Nehem. 7.6 62. fall far short of that totall summe both in Ezra and Nehomiah which is said to be forty two thousand three hundred and sixty besides seven thousand three hundred thirty seven more of servants and Profelites Ezra 2.64 65. Nehem. 7.66 67. The number wanting seems to be supplyed out of those Ezra 2.62 and out of the Relicts of the ten Tribes which were both captivated and returned with them of Judah and are not numerically set down yet after the return continued among them and professed their Religion even till the coming of our Saviour and the small destruction of Jerusalem 422. Ezra 2 6. The children of Pahath-moab eight hundred and Joab of the children of Joshua and Moab two thousand eight hundred and twelve Nâ—â— 7.11 The children of Pahath-moab of the children of Joshua and Moab two thousand eight hundred and eighteen There was a lesse number of some of those families but at length it
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
her by beginnings of holinesse in this life and will in the next life set her compleatly holy before his Father without spot or rinckle * Cant. 1.5 with Cant. 4.1 Blacknesse in Scripture is put for tribulation or for sinne or thirdly for sorrow for both the former The first place speak of her blacknesse as she was in her own eyes Secondly As she was in others eyes in all these three relations I am black in yours and mine own apprehensions with tribulation sin and sorrow The second place speaks of beauty or fairenesse in Christs account It is one thing what a woman accounts her self another thing what her husband accounts her she was faire in the latter sense It is one thing to be faire in it self another thing to be faire by reflexion or imputation The spouse was inherently black but by imputation and reflexion as she was to the glasse to the Sun Christ so fair 594. Cant. 5.1 Eat O friends drink yea drink abundantly beloved Isaiah 5.11 Woe be to ye that rise early in the morning to drinke strong drink Ephes 5.14 Luke 21.34 Amb. lib. 1. cap. 5. de Cain Abel Drunkennesse with grace not with wine which makes us rejoyce not stumble must be here understood To be drunk here is to be filled with the grace of the holy Ghost and with spirituall joy concerning the Gospell which thing produceth healthfull and pleasant fruit Isaiah cries out woe to drunkards filling themselves with Wine and luxuriating in over much drink 595. Cant. 6.10 The Church is terrible as an Army with banners Chap. 7.6 How fair how pleasant art thou O love for delights She is terrible to the Devill the World to Hell but most dear and and delightfull to her Bridegroome the Lord Jesus Christ ISAIAH HIS PROPHESIE He prophesied ninety years IT was written by Isaiah the sonne of Amos the Brother of Amasiah King of Judah about the year of the World 3190. It contains legall Prophesies from Chap. 1 to the 40th with the History of Ezechias And from Chap. 40 to the end it contains Evangelicall Prophesies 596. ISai. 1.2 I have nourished children and they have rebelled against me Vers 4. Ephes 5.27 The Church is glorious without spot or wrinckle The Church of it self and from it self is full of sinnes and deformities but she is without spot or wrinkle in her Husband and head Christ who loved her and gave himself for her that he might sanctifie her cleansing her with the laver of water in the word of life Ephes 5.26 597. Isa 7.14 And they shall call his name Emanuel Luk. 2.21 His name was called Jesus In the Scriptures sometime the name is given to the person not according to the word but the thing signified Emanuel in effect is the same with Jesus Emanuel is God with us by this word the Prophet would explain the person the office and the benefits of Christ and the mystery of the personall Union and that that Sonne should be God and Man and live amongst men in his humane nature that he should assume that he might redeem them and save them from their sinnes 598. Isai 8.20 To the Law and the Testament 1 Cor. 2.2 â—etermined to know nothing amongst you Matth. 1.21 but Jesus Christ and him crucified Since Christ is the end of the Law and the Prophets it is most profitable for us to believe in him and to seek comfort in his Crosse for without he had been crucified he had not wrought salvation for mankind * 599. Isai 8.20 with 1 Cor. 2.2 He that sends us to the Law and testimonies he sends us to Christ for the Law is a Schoolemaster to bring us to Christ and the Prophets are they which testifie of Christ To be sent to them was in relation to him so that the precept of Isaiah and the practise of Paul were the same 600. Isai 9.3 Thou hast multiplied the Nation and hast not increased their joy Chap. 60.5 Then thou shalt see and shalt flow together and thine heart shall fear and be enlarged because the abundance of the sea shall be converted unto thee the forces of the Gentiles shall come unto thee The joy of the Nation and the people under the yoak of Rome though it be not increased yet it is enlarged whilst the Heathen people being called into the Church forsaking their heathenish rites do embrace the Christian Religion 601. Isai 9.6 Vnto us a child is born unto us a son is given Luke 2. After seven hundred years Christ was born under Augustus Caesar It is usuall in the Scripture to have the present tence and preter tence put for the future tence and the future tence for the present and preter tence So Psal 22.8 All make a mock of me 602. Isai 9.6 His name shall be called the Prince of peace of his peace there shall be no end Matth. 10.34 Think not that I came to send peace on the earth I came not to send peace but the sword In the former place is understood the true Christian peace of God and Christ which we have with God our Neâ—â—â—bour and our selves In the latter is meant worldly peace that we have with men of this world which is often bad Yet Christ doth not of himself bring the sword but by accident in regard of the malice of the World and the Devill who are the authors of contentions 603. Isai 9.6 He shall be called the everlasting Father 1 Cor. 15.24 He shall deliver up the Kingdome to his Father when he shall have put down all principality Since eternall and Kingly power belongeth unto Christ it shall never be taken from him but the manner of his governement shall be changed for he shall no longer governe his Church by the Ministery of his Word and Sacraments but shall represent it to his heavenly Father freed from all evill Nor shall there be any more worldly governements after the blessed resurrection * 604. Isai 9.6 with 6. A son is given The everlasting Father He is the sonne of the everlasting Father by nature He is the everlasting Father in respect of us whom he hath bought by his Blood begotten by his Spirit preserved by his Power and created by his Divinity 605. Isai 9.7 Of the increase of his Government and peace there shall be no end Luk. 12.49 I came to send fire into the earth and what will I but that it may be kindled It is not meant a fire of discord and malice amongst men but a fire of pure doctrine consuming all filth and temptations betwixt the spirit and the flesh the true and false teachers the godly and the wicked the Devill and men For the Gospell is no cause of troubles but as lime when it is mixt with water groweth hot so the wickednesse of men stirred up by Gods Word rageth against Christ and his Gospell * 606. Isai 26.10 with Isa 40.5 The first place shews what wicked men will do the second what the
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
have kept them Chap. 18.9 10. I have not lâ—st one God the Father speaks of the scattering Christ of the keeping That scattering takes not away Christs keeping because none of the Apostles which his Father gave to him perished but the sonne of perdition MALACHIE HIS PROPHESIE HE complains of the wickednesse of the people of the Jews and the Priests He comforts the godly Threatens the wicked Exhorts all to repentance and faith in Christ He was the last that prophesied before Christs incarnation In the year of the world 3513. 748. MAl 1.2 Was not Esau Jacobs brother saith tht Lord yet I loved Jacob and hated Esau 2 Chron. 19.7 There is no accepting of persons with God God is a most free agent and doth all things that he doth according to his own good pleasure he respects not the externall quality of the person nor his condition nation sex riches poverty hatred c. so he loved Jacob revealed himself unto him gave to his posterity the Land of Cannan He neglected Esau who was Isaacs eldest sonne and most beloved of his Father nor was he bound by any Laws to do otherwise unto him 749. Mal. 1.8 If you offer the blind the lame the sick for sacrifice is it not evill Psal 50.8 I will not reprove thee for thy burnt sacrifices The Prophet speaks of sacrifices the Psalmist of the sacrificers Sacrifices were to be offered unto God without spot or fault not blind or lame but without sâ—â—rs scabs or blisters Lev. 22.22 25. for Christ of whom they were but but Types was an obligation most pure and absolute and free from all spots for our sins 750. Mal. 2.7 The Priests lips should keep knowledge and they should seek the Law at his mouth Mat. 22.29 You erre not knowing the Scriptures of God The first place is concerning the office of the Priests who were bound to keep knowledge that the people might seek for knowledge at their mouth Levit. 10.11 and they were to answer the people that inquired concerning the Law The latter is concerning the ignorance of the Priests who sit upon Moses chair contrary to Gods commandement and their own duty which was the cause that the people together with the Priests and the Scribes ran to errour Hitherto we have described the Reconciliations of appearing contrarieties in the Canon of the Old Testament for the space of four thousand years from the creation of the world from Adam Noah Abraham and Solomon untill the time that Christ came Now follow those of the New Testament from Christs Nativity to the end of the world The End of the Prophets RECONCILING Of Places of the Nevv-Testament THE Scripture of the New-Testament is the Word of God written after Christ was revealed by the Apostles and Evangelists in the Greek Tongue some few things were written in Hebrew namely St. Matthews Gospel and the Epistle to the Hebrews Eusch l. 3 c. 26. l. 6. c. 11. 19. Jeron in Catal. Scriptorum It is divided into Evangelical and Epistolical Books Those are the Evangelical books which contain a part of the glad tidings or the holy Gospel of our Lord Jesus Christ with the History from his Nativity to his Ascension into Heaven at the thirty fourth year of his Age. The Gospel of St. Matthew IT contains the Genealogy of Jesus Christ his Birth Education his Prophetical Office in Preaching Miracles his Priestly Office in the Oblation of himself for our sins and his Kingly Office in his rising from the dead and the Government of his Church * 749. MAT. 1.1 The book of the Generation c. Isa 53.8 Who shall declare his Generation The former place speaks of his Generation as Man as the Son of Mary and supposed Son of Joseph The latter place not according to his Humanity but Divinity so who shall declare the Excellency and Manner of his Generation or if the Prophet must be interpreted to speak according to his Humanity then we must say there is a very few only can declare his Generation neither is it possible to express his Humane Generation to the full because that is so wonderful 750. Mat. 1.1 The book of the generation of Jesus Christ. 1 Tim. 1.4 Tit. 3.9 Avoid foolish and endless genealogies The knowledge of Christs genealogy is more profitable that we may know Jesus to be the true Messias promised of the seed of Abraham and David Paul condemns the madness of those who tell mens fortunes by their Nativities and such as move unprofitable questions concerning genealogies which the Jews addicted themselves much to neglecting the study of godliness those he bids us to avoid as vain and idle and Heathenish fancies 751. Mat. 1.1 The book of the generation of Jesus Christ the son of David the son of Abraham Luk. 3.23 38. Who was the son of Heli Nagge Matthat c. of Adam of God Matthew and Luke differ not Matthew describes the genealogy of Christ by the Line of Solomon to Joseph Luke by Nathan another son of David from Josephs Father in law who was called Eli to David and so far as Adam the father of mankind * Mat. 1.1 with 1 Tim. 1.4 The first speaks of a certain Genealogy and generation the second speaks of an uncertain and vexatious generation There were some who probably being Jews naturally and turned Christians were addicted to these genealogies that they might have a pretence of claiming kindred of Christ they made no end of drawing down their lines of descent from David or else they would make a scrupulous search after genealogies about Christ about which there were great controversies in the Church when as Herod had burnt all publick Records that were of that nature Matthew and Mark had set down what was needful herein * 752. Mat. 1.5 Salomon begat Booz of Rahab Doubt How could Salmon beget children of Rahab the Harlot if he entered not into the land of Canaan for none which came out of Aegypt was to enter in except Joshuah and Caleb Answ Although Salmon came out of Aegypt yet not being twenty years old he was not under the Curse of the Lord Num. 14.29 753. Mat. 1.6 David the King began Solomon Luk. 3.31 Who was the son of Nathan who was the son of David Matthew observes the natural order descending from Fathers to the Sons Luke ascends from the Sons to the Fathers Matthew by Solomon and his posterity reckons the fore-fathers of Christ from David to Salathiel Luke by Nathan and his posterity for Solomons race being extinct Christ was born of the posterity of Nathan according to the flesh * Mat. 1.6 with Luk. 3.31 Matthew observes the order of nature descending from the Fathers to the Sons on the contrary Luke inverts the Order ascending from the Sons to the Fathers 2. Matthew reckons not all he begins from Abraham only Luke accounts all and ascends even to Adam and God himself Matthew begins at Abraham for God chose the seed of Abraham to beget Christ
with the Priest The latter was upon another occasion and so the commands differ as to the circumstance when as in substance they were the same both being to be proclaimed the one by himself the other by the Priest 807. Mat. 8.5 A Centurion came to Jesus beseeching him and saying Luk. 7.3 The Elders of the Jews were sent unto him beseeching him to come Theophylact reconciles these places thus First the Centurion sent Messengers to Christ then he came himself and met the Lord and beseeched him with his own mouth relating the business 808. Mat. 8.19 A certain scribe came unto him and said Master I will follow thee whither soever thou goest And Jesus said unto him The Foxes have holes Joh. 6.37 Him that cometh to me will I in no wise cast out That Scribe would follow Christ out of vain boasting and promised to himself great wealth and dignities Christ did not reject this man but only admonished him of the poverty and misery of those that follow him in this life which is rewarded with salvation and eternal life 809. Mat. 8.26 The Disciples were fearful and of little faith Jam. 1.6 Ask in faith nothing wavering for he that wavereth is like a wave of the Sea driven with the wind and tossed The infirmity of the Disciples is to be distinguished from Heathenish distrust they that doubt receive nothing but believers receive what they ask in faith 810. Mat. 8.28 Jesus came to the other side into the Country of the Gargasens Mar. 5.1 They came over to the other side of the Sea into the Country of the Gadarenes The City Gadara and Gergaza were neighbour places in the Tribe of Manasses having their several circuit in the borders whereof the possessed met our Saviour 811. Mat. 8.28 There met him two possessed with devils Mat. 5.2 There met him out of the Tombs a man with an unclean spirit They were two in number Mark mentions one because the other was notably known August 812. Mat. 8.29 The Devils cried out saying What have we to do with thee Jesus thou Son of God Joh. 8.44 The devil is a lyar and the Father thereof The devils did not that for the glory of God and Christ but to cause distrust in mens hearts for the devil though he do speak truth yet he do h it not without fraud and a false end that he may draw men into errour * 813. Mat. 8.29 They cryed out saying Jesus thou Son of God 1 Joh. 4.2 Every spirit that confesseth Jesus Christ to be come in the flesh is of God Every Spirit that confesseth willingly and cheerfully that Jesus is the Christ is of God But wicked Spirits do neither confess it willingly nor chearfully what they did they did it out out of terrour of conscience and crying out as it were upon the rack not with chearfulness 814. Mat. 9.6 The Son of man hath power to forgive sins Cha. 23.34 Father forgive them they know not what they do The Father gives the Son hath merited and the Holy Ghost confirms salvation and remission of sins 815. Mat. 9.1 Jesus sat at meat in Matthews house Luk. 5.28 Matthew left all rose up and followed Christ Matthew left all things which might hinder him from following Christ as the receipt of custome and his Office of a Publican but he left not his house nor did he wholly cast away his houshold affairs 816. Mat. 9.18 My daughter saith Jairus to Christ is even now dead Luk. 8.42 The daughter of Jairus lay a dying being about twelve years old She lay a dying when her Father went forth of his house she was dead before Christ came to her * Mat. 9.30 See that no man know it Mar. 5.19 Go and tell what great things God hath done for thee Several occasions occasioned several commands there is a time to speak and to hold ones tongue The two blind men must not speak because they should see Christ affected not applause in the world Nor were the people at that season fit for hearing of such things besides the discovery of that might hinder Christs other designs Christ would have men to look more after his Doctrine than Miracles The charge he gave the man possessed in Mark was when God hath done any great work for or in us we should tell it abroad and not conceal it if there be a conveniency for it 817. Mat. 10.2 The first Simon Peter Andrew James John Mar. 3.17 Peter James John Andrew Gal. 2. James Cephas The Apostles were equal in dignity and office but unequal in order The Evangelists in naming the Apostles observed not the order of dignity he that Matthew makes the second Mark placeth in the fourth place and Paul puts Peter after James the son of Alpheus * Mat. 10.2 First Peter Andrew James Mar. 6.17 Peter James John The Evangelists had the substance of the History in regard not the circumstances of honour who should be first who last in the one Peter and James are named as some think because first converted in another Evangelist others are named and not in that order Order makes no difference of persons 818. Mat. 10.5 Jesus sent the twelve saying Go not into the way of the Gentiles Mar. 16.15 Go into all the world and preach the Gospel to every creature Distinguish the time De verb. Domini saith Augustine and the Scriptures will be reconciled The message of the Apostles to the Jews was before Christs Passion the partition wall was not yet broken down between the Jews and the Gentiles The general message was to all Nations after Christs Resurrection and Exaltation and it contains a plenary promulgation of the Gospel So first the family then strangers were called So God in these daies calls at certain times whom he pleaseth 819. Mat. 10.5 Gâ— not into the way of the Gentiles Joh. 4.10 Christ preached to the Samaritans That Interdiction was directed only to the Disciples Christ of his free grace dispenseth the crums where and when he will there is no law can forbid him * Mat. 10.5 with Joh. 4.10 Luk. 1.77 There were two missions of the Apostles the first temporary and special as here the other universal after the Resurrection The former to the Jews only that they might be first exercised in Judea as in a Palaestra that they might be afterward more fit to endure the lists of all Nations And that the Jews might have the preheminence the Gospel being first preached to them and not to the Gentiles till the Jews rejected it This sending only to the Jews was to make them the more readily hearken to Christ and besides they were yet Gods own people and the Gentiles without the Pale of the Church Nor were they called in till the Jews by their rejection of Christ did disinherit themselves of those priviledges Christ it is true preached to the Samaritans but they were not Gentiles they were of the Jews though accounted prophane upon another account 820. Mat. 10.8 Freely ye
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
half of the words alledged in the Text are not in Isaiah at all but in Malachy So Mark might say the Prophets and yet sometime in the New Testament in Allegations from the Old do closely couch two several places together under one quotation as if they were but one yet maketh it sure that the first alwaies is the very place which it takes on it to cite though the second be another As Act. 7.7 a speech is alledged which was spoken at twice so that here Luke might say Isaiah * 913. Mar. 1.35 And in the morning rising up a great while before day he went out and departed into a solitary place and there prayed with Luk. 4.42 And when it was day he departed and went into a desart place and the people sought him c. with Mat. 8.18 Matthew observeth not the time when Peters wives mother was cured he bringing the History in when other circumstances of place or persons c. invited him thereto And whereas Mark saith it was before day and Luke when it was day both agree for it was in the twilight which is not yet clear day and yet it is so much light as to be called day And whereas Matthew saith Christ commanded the multitudes to depart to the other side which questionless they did and Christ he went into the Wilderness and the multitude came thither to seek him The meaning may be Christ commanded that they should depart to the other side not that which is opposite directly but to the other side in respect of the sinus of the sea of Galilee which was towards Capernaum So the multitude sayled over part of the Lake yet did not wholly leave Galilee Christ he came by Land to the place where the people sought him The History tells us what Christ commanded not what the people did 914. Mar. 2.7 Who can forgive sins but God only Joh. 20.23 Whose sins you remit they are remitted unto them God above remits sins by his own authority The Apostles and Pastors of the Churches only testifie in the Name of Christ that upon condition of faith they are remitted But God speaks to us by his Ministers that we should be sure of his grace and should have the Sacred Function in honour since it is confirmed in heaven what the Ministers declare on earth * Mar. 2.7 with Mat. 6. As we forgive our debts or trespasses In every trespass which any do to their Neighbours there be two offences one to God another to Man In the first respect as it is against God and his Commandments it is called a sin And that God only forgives In the other respect it is called only an injury or dammage and so man may forgive it When a man is robbed the Law is broken by stealing and the injury that is done is against a man that hath goods stollen this injury as it is an injury a man may forgive but as it is a sin he cannot but God only * Mar. 2.7 with Joh. 20.23 God forgives sin by authority Man ministerially God of himself alone Man only from God God absolutely Man with conditions and supposition God really and originally Man only declaratively 915. Mar. 5.20 The man that was possessed with the Devil published in Decapolis how great things Jesus had done for him Luk. 3.39 He went through the City publishing He published it first in the City of the Gadarenes and afterwards in other parts of Decapolis 916. Mar. 5.30 Vertue went forth of Christ to cure the woman Ver. 34. He said unto her Daughter thy faith hath made thee whole By vertue from Christ was the woman restored to her health which she applyed to her self by faith and so her issue of bloud staied 917. Mar. 6.5 Christ could do no mighty works in his own Country Mat. 28.18 All power is given to me in heaven and in earth Christ was not destitute of vertue but for their incredulity for faith is the hand that receives Christs benefits and to those that believe all things are possible that he could not is meant here he would not for that is Gods will to be able saith Tertullian 918. Mar. 9.2 After six daies Iesus taketh with him Peter Iames and Iohn Luk. 9.28 And it came to pass about eight daies The first place must be understood exclusively in respect of the day in which Christ speaks and was transformed The latter includes both those daies and he numbreth not precisely but about eight there were not so many whole daies 919. Mar. 9.35 And he sate down and called the twelve Mat. 18.1 The Disciples came unto him saying The Disciples on the way disputed who should be the greatest of them Christ therefore at home called the twelve and they being called came unto him 920. Mar. 10.19 Christ answereth him that asked of him about eternal life Thou knowest the Commandments Do not commit adultery do not kill do not steal Rom. 3.20 By the deeds of the Law shall no flesh be justified in the sight of God Gal. 2.16 c. 3.10 To him that asked What shall I do Christ answering this question that he might make him know his weakness he sends him back to the rule of Works or the Law of God and so would have him to seek salvation in Christ and not in his own works 921. Mar. 11.7 They brought the Colt to Iesus Mat. 21.7 They brought the Ass and the Colt Matthew is an eye witness that the Ass and the Colt were both brought according to the Prophesie Zac. 9 9. Fear not O Daughter of Sion behold thy King cometh sitting upon an Ass and the Foal of an Ass Some make this an emblem of the Iews and Gentiles by the Iew to be meant the Ass which our Saviour rid first on but because she went untowardly he left her and road on the Foal which was an embleme of the Gentiles who received the Gospel willingly which the Iews rejected * 922. Mar. 13.32 But of that day and of that hour knoweth no man no not the Angels that are in heaven no not the Son but the Father Col. 2.3 In Whom are hid all the treasures of wisdom and knowledge Christ knew not the hour say some that is knew it not to teach us to know it but thus God himself he knows it not nor could Christ have said No not the Son but the Father Thus we may aequivoke in any thing I know it not because I will not tell you it Christ as Man knew not the time of Gods judging the world though as God he did and as Mediator he had the fulness of wisdom dwelling in him that is as the Divine Nature is there It is likely as Man he had not this Mystery discovevered to him till after his Ascension 923. Mar. 14.12 And the first day of unleavened bread when they killed the Passeover Joh. 13.1 Now before the Feast of the Passeover when Iesus knew that his hour was come The Iews began their day from the Evening
daies not so much regarded moreover they were called Sabbaths 948. Luk. 6.25 Wo to you that laugh now for you shall mourn and weep Joh. 16.22 Your heart shall rejoyce and your joy no man taketh from you In the first place the pleasures and delights of the world are understood by the name of laughter the end whereof is alwaies sorrow in the latter place is meant joy in Christ by the Holy Ghost which is heavenly and eternal 949. Luk. 6.26 Woe unto you when all men shall speak well of you Mat. 5.16 1 Pet. 2.12 Let your light so shine before men that they may see your good works and glorifie your Father which is in heaven Woe be to them who do only so that they may please the World and desire the praise of men flattering the wicked and winking at their sins that they may get favour But not to them who like a light are an example of good works and a godly life to others 950. Luk. 6.30 Give to every man that asketh Eccl. 12.4 Give to the godly and help not a sinner hold back thy bread and give it not unto him Christ will have that we shall do good to our friends and to our enemies though they be wicked and ingrateful by the example of our merciful heavenly Father and if we give not to the person yet give to his Nature as he is a man A place of Ecclesiasticus may not be opposed to Canonical Scripture who will have him that craves an alms to be humble shutting out the wicked and obstinate in malice who abuse the benificence of good men 951. Luk. 7.13 Weep not Eccl. 38.16 Let tears fall down over the dead Christ comforts the Widow who wept for the death of her only son because her son should suddenly live again But Christ disallows not moderate weeping for the death of our neighbour only we must not mourn as those that have no hope 952. Luk. 8.39 Return to thy house and shew how great things God hath done unto thee Cha. 5.14 He commands the Leper that he should tell no man Christ commanded him that was possessed with the devil to tell what benefits God had done for him because the time the place and other circumstances required that but he sent the leprous party who was cleansed to the Priest that he might approve of the cure 953. Luk. 10.4 Salute no man by the way Rom. 16.16 Salute one the other with an holy kiss The Churches of Christ salute you Phil. 4.22 The Saints Christ will have his Disciples diligent in dispatch of their Office that they should not hinder the course of their Ministry with long discourses and salutations but should fulfil their journey in a short time such a command gave Elias to his servant which denieth not our Christian duty and humane good manners to salute one the other 954. Luk. 10.18 I beheld Satan as lightning fall from heaven Joh. 8.44 The devil was a murderer from the beginning and the father of lies Satan fals from heaven when he is cast out of our hearts by sound doctrine and loseth his light that is his authority by the preaching of Gods Word here as it were by a thunderbolt from heaven that is from the Kingdom of God in the heart of man is he cast down and trod under foot but he was a murderer and lyar from the beginning that he fell not from that he was created 955. Luk. 10.22 No man knoweth who the Son is but the Father and who the Father is but the Son Joh. 15.26 The Spirit of Truth he shall testifie of me Christ excludes not the Persons of the Deity but the creatures and the false gods for the Father by the Son from Eternity infinitely communicating his infinite wisdom Joh. 16.13 revealed it to the Holy Ghost and therefore Christ saith the Spirit shall not speak of himself but whatsoever he shall hear that shal he speak * 956. Luk. 10.23 Blessed are the eyes which see those things which you see with Joh. 20.29 Blessed are those which have not seen and yet believe Sight is twofold bodily and spiritual Bodily sight is meant in the latter place spiritual sight or understanding is meant in the former Although many souls have not seen Christ in the flesh yet in regard they have seen him with the eyes of their soul and believed on him they are blessed 957. Luk. 10.24 Many Prophets and Kings have desired to see those things that you see Joh. 8.56 Abraham saw my day There are different manners of the Visions of Christ and of God 1 Cor. 13.12 We see now in a glass darkly but then that is in the next life we shall see face to face Abraham and the faithful in the Old Testament saw Christ promised that he should come The Apostles saw him manifested in the flesh The Prophets saw him of old in shadows and figures the Apostles and the Christians now see him clearly and manifestly 958. Luk. 10.28 Do this and live Rom. 4.5 But to â—im that worketh not but believeth his faith is counted for righteousness The parts of Gods Word are the Law and the Gospel the Law promiseth life eternal to them that do it the Gospel to them that believe Christ by the words Do this doth not shew that the Lawyer was able to fulfil the Law but only admonisheth him so that he might grow sensible of his own weakness 959. Luk. 10.41 Martha Martha Thou art careful and troubled about many things 1 Tim. 5.14 I will that the younger women marry guide the house Christ reprehends not Martha's care of her house but for presumption and false opinion because she preferred the care of her house before the Word of God 960. Luk. 11.41 Give alms and all things are clean unto you 1 Cor. 13.3 If I bestow all my goods to feed the poor it profiteth me nothing Christ speaks of alms proceeding from faith and charity the Apostle speaks of hypocritical alms without Christian Charity 961. Luk. 12.33 Sell what you have and give alms 1 Tim. 5.8 But if any provide not for his own especially those of his own houshold he hath denied the faith Christ would not have us forsake our neighbour in his wants and necessities but rather to help him we should sell our possessions to declare our compassion so far as we are able without doing injury to our family * 962. Luk. 13.32 Go tell that Fox with Act. 23.5 Exod. 22.28 Thou shalt not speak evil of the Ruler of thy people Some are of opinion that it was not meant of Herod but he that was the Author of their coming and speaking so to him For although Herod dealt like a Fox in killing of John Baptist pretending sorrow for his death and yet glad of the occasion he was not the Fox now but some subtil Pharisee who would have him thus spoken to as though they were thus sollicitous for him when as indeed they hated him to the death and
were different times and passages others that they were in the same Journey and that he healed one blind man at his coming in and as he went forth two more whereof the more noted was Bartimeus or in English the son of Timeus and he being the more noted his name is only set down But others say he cured one at his going in another as he came forth and then further on his way two more 974. Luk. 22.28 Ye are they who have continued with me in my temptations Mat. 26.56 All the Disciples forsook him and fled In the former place the Disciples constancy is commended for the time past that they forsook not Christ in his temptations when others were backward In the latter is observed their scattering abroad for that at the time of Christs passion their faith was much shaken 975. Luk. 22.29 I appoint to you a Kingdom as my Father hath appointed me Mar. 10.40 For to sit on my right hand and on my left hand is not mine to give He speaks at first not of the Kingdom of heaven whereof he hath the sole government but of the administration of the Kingdom of Grace in the promulgation of the Gospel through all the world and planting of Churches by Apostolical Authority which he going to his Father left in charge with them as he had it committed to him by his Father 976. Luk. 22.31 Satan desired to have you that he may sift you as Wheat 1 Joh. 5.18 And he that is born of God sinneth not and that wicked one that is the devil toucheth him not Satan laies snares for godly men alwaies seeking whom he may devour that Christ confirms by example of the Disciples John teacheth that that evil one shall not hurt us though he set upon us For God is faithful who will not suffer you to be tempted above what you are able 1 Cor. 10.13 but will with the temptation make a way to escape that you may be able to bear it * Luk. 22.31 Satan hath desired to sift you 1 Joh. 5.18 That evil one shall not touch you The former place sheweth Satans intent and desire The latter shews Gods intent and resolution Satans desire is by tempting and sifting to overthrow but he shall only cleanse and refine you and this by goodness of God who may suffer Satan to take of the chaff but will not suffer him to touch or meddle with the corn 977. Luk. 23.34 Father forgive them Joh. 17.9 I pray not for the world Christ both by words and his own example taught us to pray for our enemies he prayed not for the world that is for wicked men hardned in their sins of whom there was no hopes of repentance we must not imitate that because he only knew best who they were that were such * Luk. 23.34 with Joh. 17.9 In the former Christ seeing the people zealous without knowledge and that he might teach us to pray for those which despitefully use us prayed for the Jews not that he so prayed for them as absolutely to pray and believe that all and every particular soul of them should be saved but that those who belonged to the election of grace among them should be forgiven c. The latter place saith that Christ would not pray that all and every paticular person in the world should be saved 978. Luk. 24.10 Mary Magdalen and Joanna and Mary the Mother of James which told these things unto the Apostles Mar. 16.10 Mary Magdalen told them that had been with him Mark excludes not the other women he names Mary Magdalen either because she spake to the Apostles in the name of all the rest or else with greater affection or because she spake first The Gospel of St. JOHN IT Contains a relation of Christs Person both according to his divine and humane Nature also his Office Mat. 10.7 and pains he endured unto the death of the Cross his Resurrection also and his appearings It was written after the other Evangelists against the Heresies of Ebion and Corinthus being as it were a Complement of those things were let pass by the other Evangelists * 979. IOH. 1.1 And the Word was God Jesus Christ yesterday to day and for ever c. Doubt A word is vox evanescens a vanishing voice Christ is a Word ergo vanishing and not stable Answ There is an equivocation in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or word for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or a word is sometime in the predicament of Quality when it signifies a sound or transient voice volat irrevocabile verbum sometime it is in the predicament of Relation when it signifies a promise by which you are obliged to another Verba ligat homines taurorum Cornua funes As oft in the predicament of Action when it signifies a thought or deliberation or purpose of mind but in this place it is taken essentially not vulgarly as for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quoddam subsistens intelligens And Christ is called the Word in respect of the Father because he was begot by the mind of his Father and in respect of us as the person producing the Gospel from the bosome of the eternal Father and keeping the Ministry thereof Joh. 1.1 And the Word was made flesh Flesh is a Creature therefore Christ was a Creature Mutato genere predicationes non valet consequentia In majore usitata predicatio est generis de specie Flesh is a created substance in the other proposition The Word was made flesh was an improper speech The Word was made flesh i. e. The Word is Man or the Word the Divine Nature assumed into personal union with the Humane Nature Joh. 1. We saw his glory as of the only Son of God Ioh. 1.12 To them gave he power to become the Sons of God The word Son is sometime taken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They are properly Sons who are procreated of the Fathers substance and keep the Fathers Nature in themselves so Isaac was the son of Abraham Others are sons by Law or adoption when he who was not of the nature of the Father is taken and acknowledged by the pleasure of the father to be his son as Eleazer was to Abraham when yet Isaac was not born and sometimes Catechistically Scholars are called sons of Masters Angels and Believers are the Sons of God by Adoption and Grace but Christ is the true and natural Son of God He is the only begotten and beloved Son storge naturali with a natural affection and thorough this Son it is that all other Sons of God are beloved and adopted 980. Joh. 1.7 John came for a witness to bear witness of the light c. 5. 34. I saith Christ receive not testimony from man Act. 1.8 c. 10.39 John testified of Christ that he was the light of the world not for Christs cause but for mans cause that they might believe in him For seeing he is the chief good the
testimony of men or Angels can adde nothing unto him * Joh. 1.7 with Joh. 5.34 The former place speaks of Johns office and end in coming to preach to bear witness The latter place speaks of Johns Testimony as nothing in comparison of God's q. d. I have no need to ground my Doctrine of Johns Testimony concerning me the Testimony that I ground on is that of the Father which is far greater than that of Johns Though I deny not Johns Testimony in its place yet I will not compare it with the Testimony of God 981. Joh. 1.8 He that is John was not that light c. 5. 35. He was a burning light John was not the light of life which enlightens every man that comes into the world Joh. 8.12 but Christ who is the light of the world Yet John was a burning light which not of himself but before others carried the Torch-light of the Word and enlightned many by the Ministry that so they might see that true Light and Sun of Righteousness So Ministers of the Church and all the godly shine before others in holy doctrine and pious life * Joh. 1.8 with Joh. 5.35 Light is either created or increated John the Baptist was a created light Christ was the increated light John was not the increated but a created light John was not the original light but he was a derivative light or a reflection of that Sun John was not the light but he bore witness of the light and in this regard he was called a burning light 982. Joh. 1.14 18. We behold his glory as of the only begotten of the Father Gal. 3.26 For you are all the children of God by faith which is in Christ Jesus Christ is the only begotten Son of God namely Rom. 8.15 1 Cor. 1.22 c. 5. 15. the natural Son begotten from everlasting by the communication of the whole divine Nature from the Father the faithful are called the Sons of God by Adoption their faith in Christ and the Holy Ghost which is called the Spirit of Adoption because by his vertue and operation he adopts us to be the sons of God * 983. Joh. 1.18 No man hath seen God at any time Isa I saw the God of Sabbath sitting c. Seeing God is either wholly or in part no man hath seen God or comprehended God with the eye of his body or of his mind the fulness of God It is one thing to see another to comprehend by seeing when as nothing of the whole is concealed but it is seen round about in all the limits thereof God may be seen by certain similitudes but by the species of his nature he cannot be seen when Jacob Moses and Isaiah saw God it was by certain similitudes but not his uncircumscribed nature Or else no man formerly in the dispensation of the Law hath so clearly and fully seen God as now he is revealed in the daies of the Gospel though Isaiah and others have had some twilight yet not so as now in larger beams 984. Joh. 1.27 He it is who came after me Ver. 27. For he was before me Christ was born after John the Baptist of the Virgin Mary in the sixth month according to his humane Nature but he was before him as he was God from everlasting * 985. Joh. 1.31 I knew him not The babe leaped in my womb I knew him not by sight before God revealed him to me when Christ came to my Baptism and did afterward confirm it by the sight of a Dove There was no jugling betwixt Christ and me for I was not acquainted with him or saw him before When John leaped in his mothers belly it was by divine instinct not natural knowledge 986. Joh. 2.4 Woman what have I to do with thee Mat. 15.4 Honour thy Father and Mother The words of Christ were of Information not of Reprehension For we must obey God rather than men By the word woman he implies that the Virgin Mary must not be the object of Invocation but God only saith Epiphan Haeres 79. * Joh. 2.4 with Mat. 15.4 The former place shews nothing of irreverence to his mother Christ is to be considered as God as Man as the Son of God as the Son of Man As God he did Miracles and so he reproves or inhibits her doing Miracles and so sets aside her Motherhood or if we consider him as Man he doth not shew irreverence only would by that word chide her for intermedling in appointing times and seasons for his doing Miracles and shewing the power and glory of God in him * 987. Joh. 2.20 Forty six years was this Temple in building Solomons was but seven and an half Zorobabel was not so many it was about fifteen it is meant of the last restauration by Herod Ascalonita He began it 27 of the Julian year and finished it 15 of Tiberius and 73 Julian so as they are 46 years in building it being finished about the first of Christs Preaching 988. Joh. 3.13 No man hath ascended up to heaven but he that came from heaven even the Son of Man which is in heaven Chap. 17.24 Father I will that they also whom thou hast given me be with me where I am that they may behold my glory By ascending and descending here we must understand the usurpation of heavenly things for the natural and carnal man perceiveth not those things which are from the Spirit of God And all those whom the Father gave to Christ that is the faithful shall be blessed with him for ever both in souls and bodies and so the first place is explained by the latter Christ is head of the faithful and we are his Members he is in the midst of us and our conversation is in heaven He descended in weakness that he might raise us to his glory for no man can come to the Father but by him * Ioh. 3.13 with 17.24 Ascending into heaven is either Corporal or Mental No man hath corporally ascended into heaven but by the merits of the Son of Man But 2. No man hath Spiritually or Mentally ascended into the Mysteries of God fully and thoroughly but the Son of Man hath fully and thoroughly for in him dwels the whole treasure of wisdom and if any man hath ascended in part or into any one part thereof it is by the help and spirit of this Son of Man who is likewise the Son of God which as the Son of God came down from heaven the property of one nature being usually ascribed to the other 989. Joh. 3.17 God sent not his Son into the world Gal. 4.4 God sent his Son God sent not his Son to judge the World in his state of humiliation but he sent him to redeem those that were under the law now in his state of exaltation he doth and will judge the World Joh. 5.19 Mat 28. For all judgment and power is given to him from the Father both in Heaven and in Earth * 990. Ioh. 3.21 with 1 Cor.
15.22 The first Text tells us Christ quickens whom he will intimating that none but whom he will is quickned the power being solely in his hand The latter place tells us That all are made alive in Christ Life is either temporal the effect or result of the conjunction of the soul and the body Secondly Spiritual life the conjunction of the Soul and God and that is either inchoate or perfect in this life and perfect in the life to come when God doth discover the conjunction more fully beside uniting the soul and body Now upon this account the souls that are enlivened are enlivened by Christ and none other Or if as others will it be meant of all then Christ is the cause of the rising of all at the last day And so Joe 3.22 with Joh. 4.2 991. Joh. 4.1 Jesus baptized Ver. 2. Jesus himself baptized not but his Disciples Christ did not outwardly baptize with his own hands but by his Disciples yet it is called Christs Baptism because he appointed it and consecrated it by his Word sanctified it by his own Baptism adorned it and confirmed it by annexing a promise to it and because with the outward Baptism by water he joyneth the baptism by fire that is he inwardly washeth our hearts by the baptism of his Spirit and his own bloud Mat. 3.11 Luk. 3.17 pardoning our sins and purging our corrupt affections 992. Joh. 4.13 Whosoever drinketh of the water that I shall give him shall never thirst Ecclesiasticus 24.21 They that eat me shall yet hunger and they who drink me shall thirst yet Christ speaks concerning thirst and desire of a thing which a man that hath it not wisheth for Ecclesiasticus concerning a thing already acquired and of wisdom whose memory is sweeter than honey and the Inheritance thereof better than honey and the honey-combe as Lyra speaks on Ecclesiasticus * Joh. 4.13 Shall not thirst for ever with Ecclus. 24.29 They shall not thirst from defect or meer privation of grace and comfort wholly and finally as if they had no water which who drinks of worldly water must do but they shall thirst from desire of having more plenty of those waters as those who once taste of sweet things desire more to taste of them 993. Joh. 4.38 You have entred into other mens labours 1 Pet. 4.15 Let no man be a busie body in other mens matters In the first place Christ speaks of Apostles lawfully called who under the New Testament not drawn by curiosity but being divinely and immediately called entred on the labours of the Prophets In the latter an ill desire is forbidden * Joh. 4.38 with 1 Pet. 4.15 The former place speaks of the Apostles entring upon the Ministry and labour of the Prophets and John Babtist The latter place forbids mens being Spies and disturbers of the publike peace 994. Joh. 5.19 The Son can do nothing of himself Chap. 10.18 No man taketh away my life from me but I lay it down of my self Christ as man can do nothing of Gods works of himself but from the Father giving all honour and glory to Father Phil. 4.13 So the Apostle could do all things through Christ In the latter place he treats of the divine power that he had of laying down his life for his sheep and of taking it up again * Joh. 5.19 with Joh. 10.18 The former place speaks in relation to God and so he can do nothing distinct from the Fathers work seeing as they are one God so have they one will and one working The latter place speaks in relation to men so no man taketh it from me and this I have as conjunct with the Father not of my self as Son of Man 995. Joh. 5.22 The Father judgeth no man but hath committed all judgement to the Son Chap. 8.15 I judge no man saith Christ to the Jews The Father judgeth by the Son and worketh all things for works external are common to the three Persons Christ judgeth no man with unrighteous Judgment as the Jews did rashly judge of him according to their carnal affections being led with hatred and malice * Joh. 5.22 with 8.15 The Father judgeth no man immediately but the Father governs the World in the Sons Person and exerciseth his Empire with his hand that he may rule heaven and earth according to his pleasure The latter place speaks of Christ in the office of his Mediatorship wherein he did not proceed against the Jews or any else as a rigorous and criminal Judge as his authority might have extended and he have had good reason to do his end being to save by instruction exhortation conversion and not to ruine by judgement and condemnation he judgeth not in his first coming his second is to judge 996. Joh. 5.27 The Father hath given all power and judgment to the Son Chap. 3.17 God sent not his Son into the world that he might judge the world but that the world should be saved by him The first place speaks of the coming of Christ in glory and of his Majesty or of the sending of the Son to judgement the latter is concerning Christs coming in humility when he came not to judge the world but that the world should be saved by him 997. Ioh. 5.31 If I bear witness of my self my witness is not true Chap. 8.14 Though I bear record of my self yet my record is true In the former place Christ speaks after the opinion of the Jews who would say to him thou bearest witness of thy self and no man that bears witness of himself is worthy to be believed and he urgeth them with it that if he testified of himself without the testimony of others then they should not believe him but he had Iohn for a witness Chap. 5.33 The Father ver 32.37 His works Ver. 36. The Scripture Ver. 39. By the latter he defends the authority of his own testimony because he knew for what he was sent and to whom he should return that is to the Father and because he was not alone Ver. 16. but the Father was with him * Ioh. 5.31 with 8.14 The first place intimates thus much You think I aime not at Gods glory but at my own and more eye Fame than Truth which occasions my speaking such great things of my self without any witnesses worthy belief If the case were so I were not worthy your faith But you are deceived I neither seek my own glory nor am I without witness for there is my Father in heaven and Iohn and others on earth 998. Ioh. 5.34 I receive not testimony from men Chap. 15.27 And ye also shall bear witness because you have been with me Christ in respect of himself wanteth no mans testimony nor doth receive the testimony of men or glory from them Chap. 5.41 as the Iews did Chap. 5.44 But when Christ chooseth witnesses of his Truth amongst men Joh. 20.32 Act. 10.43 2 Joh. 1.3 he doth it by reason of our infirmity that believing
of men taken in a carnal sense also the flesh profiteth nothing in that manner as the Capernaites dream't concerning it * Joh. 6.54 with v. 63. The first place imports that he who eateth Christs flesh i. e. believeth in and resteth on that which he hath done in his flesh or humane Nature shall have nothing And the latter place is an Exposition how flesh is to be taken in the former place not litterally as flesh is external and visible for that doth not profit no not Christs flesh as seperate from the Spirit but it is the spiritual flesh that must be eaten It is the spirit which is in me must quicken you and the spiritual meaning must be here used 1008. Joh. 6.54 He that eateth my flesh and drinketh my bloud hath eternal life 1 Cor. 11.28 He that eateth and drinketh unworthily eateth and drinketh his own damnation The flesh of Christ in it self giveth life because it is alwaies so also in respect of men because some are faithful which it doth actually give life to others Infidels who are not quickned in Christ the cause whereof is not from Christ but from their own Infidelity and unworthiness for not discerning the body and bloud of the Lord they draw on the judgements of God upon themselves * Joh. 6.54 with 1 Cor. 11.28 He that eateth my flesh Flesh is twofold it is material substantial flesh or secondly that which was purchased by that flesh spiritual flesh Eating is twofold with material teeth and with spiritual faith He that spiritually believeth in and relieth on that which I did in my flesh i. e. those spiritual and eternal advantages I have obtained he hath a right to and a pledge of eternal life he hath those graces which will bring him thither and he shall assuredly have eternal life as if he had it 2. The wicked eat neither Christ's spiritual or material Flesh they only eat that which represents his flesh and that flesh they do eat unworthily by eating it only with carnal apprehensions or carnally he eats the sign not the substance 1009. Joh. 7.5 Neither did his brethren believe in him Chap. 16.27 Ye have believed that I came out from God The former place must be understood of his brethren and corporal kindred the latter of the Apostles and his Disciples which were not all kindred to Christ according to the flesh * Joh. 7.5 with 16.27 We must distinguish of times that we may reconcile the Scripture At the first preaching of Christ or the beginning of his Ministry his own kindred which were not disciples did not think of Christ as his deserts exprest but afterwards many of them did believe and were converts 1010. Joh. 7.7 The world cannot hate you Chap. 15.19 Ye are not of the world but I have chosen you out of the world therefore the world hateth you In the first place Crist speaketh to his Brethren and Cousins according to the flesh that did not believe in him living carnally and after the manner of the world in the latter place he speaks of the Apostles who believed in him and were purged from all dregs of Infidelity and he assigns the causes wherefore they and other believers were hated of the world * Joh. 7.7 with 15.19 Christ in the former place looks on his kindred as then having not made any profession of Christianity but living according to the manner of the Jews and so long as they did so they would not be hated of the world but if once they came to believe as they did Chap. 15.19 Then they must expect that the world would hate them 1011. Joh. 7.8 I go not up yet unto this Feast Ver. 10. He went up to the Feast He went not openly with his friends that he might be seen but privately by this example of his he hath taught us not to venture our selves rashly amongst our enemies * Joh. 7.8 with 10. The former place tells us that Christ was resolved not to go immediatly but yet when he had got quit of those carnal relations he went to the Feast whether it were that day or the next I know not 1012. Joh. 7.16 My Doctrine is not mine but my Fathers who sent me Chap. 17.10 All mine are thine and thine are mine The Doctrine of Christ is said to be his Fathers and his in different respects the Father hath it from himself Christ from his Father also it is said to be the Fathers because he sent his Son for Christ was sent from the Father to publish it * Joh. 7.16 with 17.10 My Doctrine is not mine originally as I am the Son of Man but it is that Doctrine which as I am the Redeemer of the world or the Prophet which Moses said should be raised from among the Brethren the Father had determined I should preach The latter place speaks of Persons not Doctrine all my sheep and people or if of Doctrine then so all things are Gods as they are Christs and so Christs that they are Gods * 1013. Joh. 7.24 with Mat. 7.1 Luk. 6.37 Judge righteous Judgment when you are called upon to judge matters or things in controversie betwixt man and man or betwixt a mans actions and the Law Judge without partiality But judge not private transactions wherein you are not called to judge or do not pass your censure rashly on mens persons 1014. Joh. 7.26 Do the Rulers know indeed that this is the very Christ 1 Cor. 2.8 Had they known it they would not have crucified the Lord of glory The knowledge of Christ is either carnal and historical so the Rulers of the Jews and the devils knew Christ but this is nothing to salvation or a spiritual knowledge by faith which justifieth believers and which the Jews that crucified Christ had not Here the same thing is said in both places and what in the first place is explained by an Ironical Interrogation in it self negative that in the latter place is done affirmatively 1015. Joh. 7.34 36. Where I am thither ye cannot come Chap. 17.24 Father I will that they also which thou hast given me be with me where I am Christ in the former place speaks to the Pharisees and carnal men rejecting his grace and he saith to them Where I am ye cannot come that is into heaven In the latter place he speaks of all the faithful which his Father hath given him 1016. Joh. 8.15 I am not alone but I and the Father that sent me Chap. 16.5 Now I go my way to him that sent me In the first place Christ speaks of the unity of the Divine Nature and the inseparable conjunction of the Person In the latter concerning his Death and Ascention into heaven to intercede with God the Father for us * Joh. 8.16 with Joh. 16.5 The first place shews Christ to be so conjoyned to God by his Divine Nature that he was never alone The second place tells us that Christ according to his Humane Nature was to go to such a place as
the Father did more fully evidence himself than here Not as if Christ as God were not present on earth as well as in heaven but that he went from them in his Humane Nature into the heavens from whence he shall come to judge the world * 1017. Joh. 8.19 You neither know me Joh. 7.28 And you know me You know me not as to my Divinity you know me as to my Humanity 1018. Joh. 8.23 Ye are of this world Chap. 15.19 Ye are not of this world To be of the world is to be in darkness and to lead a wicked life Not to be of the world is to acknowledge Christ and to live godly The first place therefore respects the unbelieving Jews and carnal men the latter respects all the faithful the children of God and elected to salvation 1019. Joh. 8.26 I have many things to say and to judge of you Chap. 3.18 He that believeth not is condemned already In the first place the present-tense is put for the future For we must all of us appear before Christs Tribunal Rom. 14.10 that every man may receive the things done in his body according to that he hath done whether it be good or bad 2 Cor. 5.10 * Joh. 8.26 with 3.18 The first place tells us that Christ had many things whereof he might judge them and accuse them but that at present was not his work he came to convince them by his Preaching and Miracles who he was and afterwards to die for them as for judging them it was at present his Fathers work who was true The second place that he that believeth not is in a condemned estate and his conscience upon a serious inquest will condemn him and the Law will judge him as condemned thoâ—gh the sentence of condemnation is not already solemnly pronounced against him as it will be at the last day 1020. Joh. 8.28 I do nothing of my self Chap. 10.18 I have power c. Christ of himself that is without the Father or against his Fathers authority did nothing 1021. Joh. 8.33 We be Abrahams seed Ver. 44. Ye are of your Father the devil There are sons carnal and sons spiritual the carnal Jews were the seed of Abraham in respect of corporal propagation Spiritual are such as are guided by a good or evil spirit sons by a good Spirit are all the faithful who are of the seed of Abraham by faith in Christ who gave to believing Abraham that he should be câ—â—led the Father of believers Christ saith the Jews were from an evil spirit who did not the works of Abraham but of the devil in respect of their malice imitation and he that doth the works of another may be called his son 1022. Joh. 8.35 The servant abideth not in the house for ever 1 Thes 4.17 We shall ever be with the Lord. In the first place is spoken of a servant of sin in the latter of the faithful who shall be delivered from all bondage being made free by the Son Joh. 8.36 * Joh. 8.35 with 1 Thes 4.17 The former place speaketh of the condition of a servant in general whether it be meant of a bodily service or otherwise He remains not alwaies in the Masters house but as soon as the daies of his servitude are past he goeth to live of himself And this place compares a son and a servant the one stayeth a time the other for ever They were not spiritually and really Sons though externally and carnally sons but really and spiritually servants The second place speaks of those who were not servants to sin or the Law but sons I call you no more servants but sons and so they may as the sons of God spiritually in Christ remain in the house for ever 1023. Joh. 8.36 Ye shall be free indeed Rom. 7.23 Paul was a captive under the law of sin The faithful are free from sin in respect of condemnation dominion and perfect liberty which they shall enjoy in the next life they are said to be captive under sin by reason of inherent sin which begets ill desires in them against their wills * 1024. Joh. 8.36 You are free indeed Rom. 7.16 I am sold under sin A Christian is free from the Ceremonies of the Law and from the damning power of the Moral Law as he is in Christ and he is free from the power of sin that is free from sins damnation and free from sins dominion i. e. when he begins to believe the Lord enables him more freely to resist sin than formerly and so dayly enlargeth his heart till in the conclusion this freedom is perfected and yet St. Paul might speak of his being in his own apprehension so troubled with sin as if he were sold under it though he were in part free and was going on to perfect freedom from sin It is one thing what Christ spake as to the right and portion of a Christian another thing what Paul speaks out of his hatred and detestation of the weight and lusting of sin within him A child of God takes the longing of his spirit after sins grievously and complains he is sold under sin when he finds sin strongly tempt him * 1025. Joh. 8.44 He was a murtherer from the beginning Joh. 1.1 In the beginning was the word This word beginning hath several considerations It is not to be taken from the first absolute beginning for then Satan had no being not from his own beginning For at his creation he was good as all things else were but so soon as ever Man was he resolved to destroy man and with reference to that intention he was a man-slayer or murderer of Man from the beginning of Man So that this place is meant of Mans beginning and the second place is meant simply the beginning of the world 1026. Joh. 8.46 Which of you convinvinceth me of sin Chap. 9.24 We know that this man is a sinner Christ speaks of firm proof that no man could convince him of sin The Jews for despight and calumny said falsely that he was a sinner * Joh. 8.46 with 9.24 The former place put by way of Question implies a Negative that none could justly convince him The latter place tells us not that they did convince him of sin but they behind his back would scandalize him to be a sinner in the general without implying any particular sin that he was guilty of Only they being ignorant of his birth and thinking him to be begot after the ordinary manner of men and consequently guilty of original sin do call him a sinner but this doth not in the least convince him of this or that sin 1027. Joh. 8.50 I seek not mine own glory Vers 12. I am the light of the world He means glory acquired from his Father not affected glory and he cals himself the Light of the world truly confessing what he is and not by hunting after vain-glory * Joh. 8.50 with 12. A man may speak what he is and what he hath without
affectation of glory for the manifestation of truth and the good of others will require it If Christ should not have discovered what he was they had not known what he had been therefore his saying he was the light of the world was no affecting or seeking glory of himself but a manifestation of truth for the good of others * 1028. Joh. 8.50 I seek not my own glory Joh. 17.1 Father glorifie thy Son Glory is either earthly and external or spiritual and eternal Christ sought not as those who affect external glory on earth to do what he could to be seen of men and reputed potent for he strove to hide his Miracles many times from the Jews but he notwithstanding might pray and did that God would be pleased to deliver him from this prison of the world and give him eternal glory and spiritual enjoyments in heaven 1029. Joh. 8.51 If a man keep my saying he shall never see death Heb. 9.27 It is appointed unto all men once to dye Christ speaks of spiritual and eternal death the Apostle speaks of corporal and temporal death 1030. Joh. 8.58 Before Abraham was I am Heb. 2.17 He took upon him the seed of Abraham There are three kinds of speeches concerning Christ some things are spoken of him according to his Divine Nature so he was before Abraham some things are spoken according to his Humane Nature when he is called Abrahams seed or Davids and some things are spoken of both Natures that he is the Mediator between God and Man 1 Tim. 2.5 1031. Joh. 9 3. Neither this man sinned nor his Parents Rom. 3.10 There is none righteous no not one none that understandeth The cause of his blindness was no notable and enormous wickedness of himself or his Parents though all men be sinners and for their sins infirmities and defects of nature are obnoxious to temporal and eternal punishments * Joh. 9.3 with Rom. 3.10 This man and his Father both sinned and were sinners yet neither the Fathers particular sin or the Sons was the cause why the Lord made this man blind but the reason why this man was blind was God would have glory * 1032. Joh. 9.29 We know not whence thou art Joh. 7.27 We know whence thou art We know not from whom thou hast thy authority or was sent whether from God or not But we know thy Country and Kindred and Parents 1033. Joh. 9.31 God heareth not sinners 1 Joh. 1.9 If we confess our sins God is faithful and just to forgive us and to cleanse us from all our sins God hears not impenitent sinners obdurate in their wickedness but to such as repent confess and amend their lives he pardons their sins 1034. Joh. 9.39 For judgment I am come into this world Chap. 3.17 Chap. 12.40.47 I came not to judge the world but to save the world In the former place by Judgment is meant a benefit given to men by the coming of Christ by which he brought those things to good order that were out of order In the latter Christ speaks of his principal end of his coming into the world * Joh. 9.39 with 12.40 47. The former place intimates that he came to discern betwixt the cause of such as believe and confess and of the proud who think that they see being hereby the more blinded And as he discerned rightly the cause of the blind and seeing so he administred knowledge and light as the Physitian judgeth betwixt him that is really crazy thinking himself to be sound and him that is really sound and thinks himself crazy The latter place speaks of his authoritative Judicature of men according to their works at the last day For thus at his first coming he came not to judge the world though the other way he did come to judge 1035. Joh. 9.41 If you were blind you should have no sin Rom. 11.25 Blindness is hapned unto Israel In the first place Christ speaks of the Jews according to the opinion they had of themselves for they did not acknowledge any blindness of their minds or their sins In the latter what was the truth of them indeed blindness hapned to them not that they should all perish but that many multitudes of the Gentiles might be converted and saved so well as the Jews * Joh. 9.41 with Rom. 11.25 Blindness is either praevâ— dispositionis or purae Negationis if they were blind purae Negationis then they had not had sin i. e. sin so aggravated so as now that they have the means and waies of knowledge and will not know Blindness is partial or Total The Apostle tells us they were blind in part if they had been totally ignorant and blind and wanted the means of knowledge they had not had sin Blindness is either affected and joyned with a contempt of knowledge Job 21.14 or blindness which ariseth from negligence when men use not their just endeavours to know that which they should and ought to practice ignorance is per accidens as when it follows upon the doing of some voluntary previous action as drunkards sin of ignorance or ignorance is invincible and that is to be understood both juris facti That is defined to be invincible which when the person who is ignorant useth all sufficient means for knowledge and yet doth not attain knowledge If the Jews had been blind or ignorant this way they had had the less sin but their blindness was affected and negligent and per accidens blindness The Apostle speaks of this blindness not of that which is invincible * 1036. Joh. 10.8 All that came before me are thieves and robbers Joh. 1.6 There was a man sent from God whose name was John The former place meaneth of false Prophets which came not in by Christ or his authority but by Satan and their own ambition who did not preach Christ as Moses and John did in all their administrations all these false Prophets are thieves The latter place speaks not of a false Prophet but of a true Prophet who declared Christ * 1037. Joh. 10.15 Christ laid down his life for his sheep Heb. 10. Christ poured forth his bloud for the ungodly By bloud in the second place as in other Scriptures no more is meant than life so that to pour forth his bloud and to lay down his life are all one For his sheep i. e. for the Elect. For the ungodly by ungodly is meant the Elect before their Conversion or Justification as Rom. 4.5 5.6 So that Christ poured forth his bloud for the Elect even when they were not yet converted or justified but in their natural and sinful estate and condition to the greater glory of his grace * 1038. Joh. 10.22 The Feast of the Dedication and it was Winter Solomons Feast was about the Autumnal Aequinoctial 1 Kin. 8. Zerobabels was in the Spring a little before Easter This was neither for it was instituted by Maccabeus 1 Mac. 4.59 The design was to praise God for the deliverance of the people
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
going to some other place and so say We knew not and yet Christ might justly say You know you know if you will consider what you know and apply it to this present purpose 1063. Joh. 14.8 Shew us the Father Ver. 9. He that seeth mâ— seeth the Father The Apostles did not perfectly know Christ therefore he taxed them of ignorance for they ought to have seen and known the Father in him * 1064. Joh. 14.10 I am in the Father and the Father in me Psal 22. Why hast thou forsaken me I am in the Father by an essential union the Father in Christ as God being one and so in the first place In the second Christ was forsaken not in respect of Essential Union nor in respect of the personal Union the Godhead with the Humane Nature in the Mediator that which the Person of the Son took once upon him he never laid down But he was forsaken in respect of the sense of Divine aide in the time of his passion in his Humane Nature 1065. Joh. 14.12 He that believeth on me the works that I do shall he do also and greater Chap. 3.2 No man can do these Miracles that thou dost Christ means not works of divine Creation Redemption or Sanctification but of his mission such Miracles as he wrought in the world such and greater than they were wrought by the Apostles whose shadows cured sick men as they passed by after Christs Ascention and the wonderful conversion of the Gentiles followed * Joh. 14.12 with 3.2 The latter place saith no more than no man can do such Miracles as thou dost except he have power from God it saith not that no other man shall do such excluding all but no man can do them except he come from God The former place shews that power of him which gave not of him who brought forth the Miracles he which did greater Miracles than Christ did them not without but by Christs power whether by greater works greater works of conversion as Peters conversion of three thousand by one Sermon and the conversion of multitudes Or by greater works be meant the working Miracles as healing their sick by his shadow and handkerchiefs which was not done by Christ I shall not determine However if we interpret it thus we must restrain it to believers in the Primitive times not to all believers and that in all Ages 1066. Joh. 14.13 Chap. 16.24 Whatsoever you shall ask the Father in my Name that will I do Ask and you shall receive Jam. 4.3 Ye ask and receive not We ought to ask in Christs Name in ful confidence of his merits with true faith and without doubting spiritual or corporal blessings with exception of Gods Will and our own salvation in oll occasions and in all our prayers they that ask so receive and they that receive not ask amiss * 1067. Joh. 14.16 And he shall give you another Comforter 1 Cor. 12. No man can call Jesus Lord but by the Holy Ghost The latter place intends no man can do it truly and cordially but only fainedly acknowledging him in words but in deeds denying him By this word another is not meant any other than that Holy Ghost which formerly had wrought grace which now was to work comfort in them in another manner i. e. in a more large clear and spiritual manner than formerly and he is called another to shew the distinction of the Person of the Holy Ghost from the Son He is called another Comforter not as if it were another spirit which was to work now in them which did not before but whereas before they were comforted immediately and visibly by the presence and words of Christ so now they should be comforted immediately and invisibly by his influences within 1068. Joh. 14.23 If any man love me he will keep my words Ver. 23. The Word which ye hear is not mine The Word that Christ taught was his but not any invention of his but his Fathers Word which he was sent into the world to preach 1069. Joh. 14.23 And we will come unto him and make our abode with him Rom. 7.20 Sin dwelleth in me Ver. 14. I am sold under sin The first place is concerning the inhabitation of the Sacred Trinity in the spiritual part of a regenerate man The latter is of the dwelling of sin in our carnal members * Joh. 14.23 with Rom. 7.14 20. The former place speaks of the indwelling of the Trinity in the souls of believers not personally but powerfully and effectually The latter place speaks of the dwelling of sin but so as it is in all the faculties or parts of the soul Understanding Will Memory Not that these the Trinity and sin have different parts of the soul but that they both exercise their powers and Energies in the same Faculties as water which is luke-warm is both hot and cold all over so sin and grace is all over the soul and as we say fire is still in the hand which is burned when it is only the effect of fire So it is here God is in the soul when grace which is the effect of his presence is there and not God personally dwelling there * 1070. Joh. 14.28 The Father is greater than I. Joh. 17.21 The Father and I are one Eph. 2.6 The Father is greater than Christ as Mediator and in respect of his humanity but the Father and I are one in respect of his Divinity * 1071. Joh. 15.13 Christ laid down his life for his friend Rom. 5.10 When we were enemies c. He laid down his life for us as we were enemies that we might become his friends and he laid down his life for us as friends that we should continue so as we were enemies by the corruption of the flesh as we are friends as reconciled by the bloud of his Cross 1072. Joh. 15.15 I call you not servants but friends Mat. 25.21 Well done good servant The Disciples were Christs servants by right of Creation Redemption and Vocation friends by right of Adoption Communication and Patefaction Aug. tr 55. on John * Joh. 15.15 with Mat. 25.21 Christ calls us not servants in the former place to shew the great Union and happiness by that Union which a Christian should have with and in Christ He would not use them as servants in his dispensations and favours but rather as children with love and delight In the second place Christ cals them servants when he was to give them the reward of heaven which reward was so far beyond their deserts that our thoughts cannot imagine they being but servants and so owed all they did to God as duty and they might say they were unprofitable servants The former place tells us Christ calleth us not servants to shew that now we were free as friends The latter place is but a Parable and Parabolical speeches and words are not argumentative A man may be a son by Adoption and yet the servant of God by duty 1074. Joh. 15.15 All things
that I have heard of my Father I have made known unto you Chap. 16.12 I have yet many things to say unto you In the Scriptures some things are said to be full which are to be fulfilled In the former place Christ speaks concerning the knowledge of God and the perfect worship of Christians in it self in the latter concerning the understanding of this Word which the Disciples by reason of their rudeness could not bear before they had received the Holy Ghost nor did they understand it * Joh. 15.15 with 16.12 All things I have heard either he spake this Prophetically as if things to come were past or else I have declared the substance and maine though not the particulars which are to be revealed afterwards I have revealed what the Father would have me to reveal for that which is to come when the Father gives me license and authority to do it I shall * 1074. Joh. 15.24 If I had not done such works as none other man Joh. 14.12 The works that I do ye shall do and greater The former place speaks of what had been done in the time past Christ did such Miracles as none did the like The latter place tells of what the godly should do and so they should do greater works 1075. Joh. 16.13 The Spirit of Truth shall guide you into all Truth Gal. 2.11 Peter erred after he had received the Holy Ghost The Apostles were led into all truth in part and degrees of it After they had received the Holy Ghost they erred not in doctrine in writing or teaching but in life and conversation such was the errour of Peter which was to be reproved whilst he conversed amongst the Gentiles * Joh. 16.13 with Gal. 2.11 The Spirit of Truth did lead them into all truth necessary for them to know they were led into all truth but not into all truth at the same time God dispensed his truth to them sometime after a fall or doubt sometime without a fall but we know that they were led into all truth in their writings 1076. Joh. 16.24 Hitherto have ye asked nothing in my Name Mat. 6.9 Luk. 11.2 He had given them the Form of Prayer before The Disciples did indeed pray before but not so plainly with a clear knowledge of Christs Office that their prayers should be heard for the Messias that was sent * Joh. 16.24 with Mat. 6.9 Luk. 11.2 We cannot imagine that the Patriachs and Prophets with the Disciples did pray explicitely and distinctly in the name of Christ the Mediator or for his Cause though probably the Apostles and others did it more implicitely Before Christs rising from the dead they might pray for their Saviours cause and sake in general terms and yet not pray in this Christs name and for his sake as the promised Saviour to come and though they might take him to be the Christ yet not so distinctly call upon God in his name 1077. Joh. 16.26 I say not unto you that I will pray the Father for you Rom. 8.26 He makes intercession for us Christ alone doth not pray for us but we also must come to the Father and in his name and at his command pray in full assurance which is necessary for our salvation * Joh. 16.26 with Rom. 8.26 Christ in the former place would have the Disciples to know that they have favour with God and not only by his means but also of the natural propensity and proclivity of the Fathers nature towards poor Creatures who sent Christ for sinners and who is as ready to grant as they are to ask in Christs name therefore I do not say that the Father contemns you and only when I pray the Father hath a respect for you for you are even dear to the Father as you are to me The second place shews that the Spirit intercedes for us but it is by the merit of Christ and yet this hinders not but God hath a love towards us else he had not sent Christ to save us 1078. Joh. 17.3 That they may know thee Father to be the only true God Act. 20.28 The Son is God Chap. 5.4 The Holy Ghost is God Only here doth not exclude the Persons in the Divine Essence but Creatures and Idols which are no gods * Joh. 17.3 The only true God The Socinians would have the exclusive adjection heâ—e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to know thee to be solum verum Deum the alone true God Christ said not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they may know thee only to be the true God It is not the Father alone as the solitary subject of the Enunciation of being the true God but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 solus ille verus Deus is the predicate and attributed to the Father as he that sent Jesus Christ Here is excluded all that are called Gods as the Objects of Religious Worship and only the true God introduced 1079. Joh. 18.20 I speak openly to the world and in secret have I said nothing Mar. 9.28 He taught his Disciples privately in the Desert In the first place he speaks of his Doctrine which he brought from Heaven that he might reveal it to all men and teach it publikely and in the Temple not in private corners In the latter place he taught privately explaining those things which he had taught publikely * Joh. 18.20 with Mar. 9.28 Christ taught nothing in private which he bid his hearers keep to themselves but what he taught in private he would have it revealed on the house top * 1080. Joh. 18.28 That they might eat the Passeover Exod. 12. The fourteenth day Doubt Our Saviour had eaten the Passeover over night so that either Christ or the Jews hit not on the right Fourteenth day either he a day too soon or they a day too late Answer Neither the one nor the other Christ and the Jews eat both on the same night Mat. 26.17 Mar. 14.12 Luk. 22.7 The Passeover which the Jews reserved to themselves to be eaten now was not the Paschal Lamb that was eaten the night before but of the Passeover Bullock mentioned Deut. 16.2 2 Chron. 35.7 8 9. Which Bullocks were slain at the Passeover time but not for the Passeover Beast properly taken for that must be of a Lamb or Kid unalterably But those Bullocks were slain as attendants upon the Paschal from the nature of which Sacrifice they differed * 1081. Joh. 18 31. It is not lawful for us to put any man to death And yet they killed Stephen and James The Romans had taken from the Jews the power of putting to death leaving them only power to take Cognizance of an offence and judge it according to their Law not execute that Law Stephen had no legâ—l tryal but slain tumultuously and James was slain by Annas who then was no more than a private person being deprived of his authority Or else it is not lawful to kill any in the Passeover time * 1082. Joh. 18.31 with Joh. 19.7 We have a
by calling the brethren that were present sheweth that there were no women present at the Election of Matthias * Acts 1.15 with 1 Cor. 15.6 There is no difference betwixt these for they are not meant of the same apparition nor of the same time for the first apparition of our Saviour being risen was to Mary Magdalen alone Jo. 20.11.19 The same day he appeared to two men Luk. 24.13 18. That night he appeared to the twelve so called 1 Cor. 15.5 Eight daies after to the Disciples and convinced Thomas Joh. 20.26 At the sea of Tiberias he appeared to seven Disciples Joh. 21.24 On the Mountain in Gal lee to the Eleven Mat. 28.16 And to five hundred brethren at once 1 Cor. 15.6 Another time to James 1 Cor. 15.7 And lastly to all the Apostles 1 Cor. 15.7 Being gathered to Jerusalem by his appointment Acts 1.4 And led them to Bethany and was taken up Luk. 24.50 1093. Acts. 1.18 Judas purchased a field with the reward of iniquity Mat. 27.3 He repented himself and brought again the thirty pieces of silver to the chief Priests and Elders Judas purchased a field It is Metonymia Adjuncti not actually but by purpose and event for he hoped with those silver pieces to buy a field he acquired the money and the price wherewith the Priests bought the field * Acts 1.18 with Mat. 27.3 The first place denotes not that he himself bought the field the Chief Priests bought it for this damned Bribe Nor was any such thing in his intention when he bargained for his Mony but Peter by a bitter irrision sheweth the fruit and profit of this wretched covetousness and how that he had thought to enlarge his revenues and to settle his habitation by such horrid means Yet on the contrary his revenues was to purchase lands for others his habitation to be desolate and himself to come to so sad an end * 1094. Acts 1.20 For it is written in the Book of the Psalms Let his habitation be desolate c. Psal 69.26 For they persecute him whom thou hast smitten and they talk to the grief of their heart Psal 109.8 Let his daies be few and let another take his Office The former place is taken out of two several Psalms and though David seem to apply the place to many yet in regard Christ is the head of the Church what was said of the enemies of the Church may be said of his enemies and in regard Judas was the Antesignanus or the chief enemy it may particularly be attributed to him and though one of the Testimonies may seem rather a Curse than a Prophesie or Prediction yet such Curses have the force of a Prediction as for that difference of words Let another take his Office And his Bishopprick let another take 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Episcopatum David writ litterally concerning Doeg the chief of the Kings Shepheards which he calls his Office and the word being thence translated to Ecclesiastical affairs and administrations is called his Bishoprick or superintendency which another should take 1095. Acts 2.23 Jesus being delivered by the determinate counsel and foreknowledge of God by wicked hands you have crucified and slain Joh. 19.11 He that delivered me unto thee hath the greater sin The death of Christ is ascribed to God and men in divers respects God delivered him by his determinate counsel that he might procure life for us The Jews out of their diabolical hate that they might blot out the memory of him * Acts 2.23 By the determinate counsel c. with Joh. 19.11 Gods foreknowledge was no force why the Jews should crucifie him nor his determinate Council any necessity why they should commit this sin but God did foresee that the Jews by abuse of their will would fall into the greatest of sins when any occasion was offered He did determine that Christ should die and be crucified and that the Jews should do it they falling from him by a frequent sinning he would suffer them to be the Executioners of this decree upon Christ and that as a just punishment for their former transgressions God did determine Christ should be crucified out of love to man and that the Jews should do it out of judgment for their sins As for that Scripture Joh. 19.11 it is not to be understood of Gods delivering up Christ but as the Jews delivering him up as Prosecutors to a Judge not as a Creator delivering one Creature to another 1096. Acts 2.33 Christ is exalted by the right hand of God Joh. 17.5 Christ was glorified with the Father before the world was The state of Christs humiliation and exaltation is in respect of right and profession Christ was as Mediator at the right hand of God also before his corporal Ascension but in respect of use after his Ascension 1097. Acts 2.36 God hath made that same Jesus whom you have crucified both Lord and Christ Luk. 2.11 He is called Lord at his Nativity by the Angel Christ by right of his personal union was made Lord at his Nativity by possession and use in his Glorification declared to be so by his sitting at the right hand of God according to the rule Then a thing is said to be done when it is manifested to be done * 1098. Acts 2.36 Lord and Christ Joh. 1.1 And the Word was God Christ was Lord and God from the beginning but this place speaks of him as Mediator and so he is Lord and Christ Lord over the Creatures and Christ Gods anointed The words being made is not to the definition of the Deity of the Son of God but to the demonstration of the Rule and Dominion that Person had over all Creatures 1099. Acts 2.38 And be baptized every one of you in the Name of Jesus Christ Mat. 28.19 Baptizing them in the Name of the Father of the Son and of the Holy Ghost In the first place there is the command and fruit of Baptism but not the form Some by the Name Christ understand the three Persons the Father anointing the Son anointed and the Holy Ghost the Unction Also in the Name of Christ is in the Doctrine Faith Knowledge and Obligation of Christ * Acts 2.38 with Mat. 28.19 Not that their Baptism was not administred in the name of the Father and the Holy Ghost also but that he would especially work them up to the acknowledgment of Christ for the Father and the Holy Ghost they acknowledged without any scrupling but to own Christ for God whom they had crucified and to be initiated into Jesus of Nazareth was the great work that the Apostles went about And therefore especially endeavour to enter them into Jesus and to have them baptized in his name * 1100. Acts 2.38 Repent and be baptized Heb. 12.17 Esau found no place of repentance Repentance is either a natural affection or acting of the soul which some call Civil or Politick grief change of mind or else it is a saving grace whereby a sinner turns
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
affirm that all the Gentiles do fulfil the Law but indefinitely the things contained in the Law for he speaks of outward works and civil Discipline which was honest amongst some Gentiles In the latter by the name Carnal he understands the unregenerate part and the corruption of nature 1171. Rom. 2.14 The Gentiles have not the Law 1 Joh. 3.4 Sin is the transgression of the Law The Gentiles indeed had not the Law published in writing by Moses but the natural Law in the first Creation was printed in every man which we transgressed in Adam and so were made sinners Adam was saith Ambrose on Luke l. 7. and in him we were all Adam fell and in him all men fell * 1172. Rom. 2.14 Do by nature the things contained in the Law Eph. 2.3 Were by nature children of wrath as well as others The Apostle in the former place describes the Gentiles in general even before the times of the Gospel and such as had no other direction than by the Law of Nature which they had as appears both by the external works of the Law and by the inward Testimony of their conscience Yet the Apostle saith not they followed the Law they only did certain things prescribed in the Law and he speaks rather De notitia naturali quam de implendi legis facultate of the natural knowledge which he had not of any power or faculty to fulfil the Law and he meaneâ—h not all the Gentiles in general but the wiser sort among them as Solon Socrates Aristides c. who outwardly did some external works which the Law commanded though they wanted the inward obedience The sum is this place speaks of doing the same things in kind with Christians but not out of a Christian principle much less with all Christian Qualifications and so though they did by the light of nature some things contained in the Law no man can imagine they did all yet could not be justified by the Law * 1173. Rom. 2.23 Circumcision profiteth if thou keep the Law Gal. 5.2 5. 6.1 If you be circumcised Christ shall profit you nothing In the places last mentioned the Apostle speaketh of Circumcision then abrogated in the times of the Gospel but in the former he hath respect unto the times of the Law while Circumcision was an ordinary Sacrament of the old Testamenâ— The Apostle speaks here of the profit which Circumcision brought which was only during the continuance of such legal Sacraments which were profitable unto them then as being seals unto them of the righteousness of faith in Christ so then Circumcision with other legal Rites was profitable under the Law But after the Ceremonies were abolished they became unprofitable in the mean time between boâ—h as they profited not such as believed of the Circumcision so they hindred not if they did not repose their trust and confidence in them 1174. Rom. 2.25 Circumcision verily profiteth if thou keep the Law Gal. 5.2 c. 6.15 If you be circumcised Christ shall profit you nothing External Circumcision in the Old Testament was a Sacrament upon condition of the Law fulfilled Under the New Testament as other Ceremonies it is mortal in the place of this came Baptism In former times it did profit the Fathers as a seal of the righteousness of faith after Christ came and the Gospel was planted it was taken away by the full plenty of spiritual Circumcision 1175. Rom. 3.2 The Jews exceed the Gentiles much every way Ver. 9. What then Are we bâ—tter than they No in no wise Chap. 10.12 The Apostle speaks in the former place in respect of the Jews excellency from the Covenant of God A temporary priviledge is on thing an everlasting is another who was pleased to bestow on the Jews the grace of his Covenant and his Law before the Gentiles were called In the latter place he speaks of the Jews themselves who deserved no more favour at Gods hands than the Gentiles nor were they better than we and continuing in their unbelief they have lost their priviledges they were nothing to be preferred before the Gentiles Gal. 3.28 but now we are all one in Christ and that prerogative is taken away 1176. Rom. 3.4 Every man is a lyar Chap. 9.1 I say the truth in Christ I lye not Man as he is man corrupt is subject to lye but being regenerated and enlighâ—ened with the Holy Ghost he embraceth truth as is manifest in Paul 1177. Rom. 3.8 We must not do evil that good may come Chap. 9.18 God hardening the wicked produceth that which is good In the former place is spoken of evil of sin in the latter of evil of punishment It is the singular goodness of God that he so over-rules sin that it may be converted to good as we see in Joseph 1178. Rom. 3.12 There is no man that doth good no not one Joh. 13.10 Ch. 15.3 You are clean through the word which I have spoken By nature by reason of inherent sin we are all unclean by the grace of God in Christ we are cleansed and our hearts are purged 1179. Rom. 3.20 For by the deeds of the Law there shall no flesh be justified in his sight Chap. 2.7 To them who continue by patience in well-doing shall he render glory and honour and eternal Life The first place shuts out all works from mans Justification not by fault of the Law but by accident that is by the fault of men In the latter the Apostle urgeth works as necessary not by necessity of the cause to justifie Bern. but to be present in him that is iustified for works are no cause of reigning but they are the way to the Kingdom * 1180. Rom. 3.24 Being justified freely by his grace Rom. 5.1 Being justified by faith We are justified freely in respect of any merit of or in us what God doth he doth it freely and by his grace We are said to be justified by faith not in opposition but subordination to grace grace is the cause faith is the instrument We are justified by faith as it brings home Christ the cause of our salvation but not as the cause it self 1181. Rom. 3.28 Faith is greater than charity 1 Cor. 13.8 Charity then faith Faith is greater as it is the cause of charity and our victory by faith Christ dwelleth in our hearts Exod. 3.17 we please God but charity without faith is sin Charity is said to be greater than faith or hope because it never fails but shall endure in our future state and perfection faith and hope then ceasing as to their actions but it is not greater in respect of Justification because charity doth not justifie Legally for in many things we offend all and it is not perfect nor Evangelically because in the Gospel the act of Justification is ascribed to Faith 1182. Rom. 3.25 God hath sent forth Jesus Christ to be a propitiation Joh. 18.2 Judas delivered him to the Jews The Father delivered his Son out of
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
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
preaching The Gospel of it self is the wisdom of God which in the opinion of carnal and unbelieving men is called by accident foolishness 1272. 1 Cor 1.21 It pleased God by the foolishness of Preaching to save them that believe Mat. 9.21 If I may but touch his garment I shall be whole The first place is of the salvation of the soul which is done by the Gospel The latter is of the cure of the body which is wrought by divers means ordinarily by the Word and Sacraments extraordinarily by other means * 1273. 1 Cor. 1.24 Christ the wisdom of God God the Father is the God of wisdom Christ is called the wisdom of God not as if the Father had no wisdom of himself or had no personal abilities of knowledge The Son is called Wisdom as he is called the Word To distinguish him from the person of the Father the Son is said to be the Wisdom of the Father by a begotten Wisdom Sapientia genita and so the Word as light is begotten by light The Son is said hereto be the revealed Wisdom of God in gathering his Church Christ is that person that reveals the secret wisdom of God to us by which he would have us brought to salvation and so he is called the power of God not that the Father is weak and the Son only strong but Christ is the person by whom the Father powerfully and effectually gathers his Church and raiseth the dead * 1274. 1 Cor. 1.26 Not many wise after the flesh c. Mat. 11.28 Come unto me all ye that are weary c. Calling is twofold external and internal ordinary or extraordinary common or spiritual and effectual not many wise as the world counts wise men are called effectually internally and savingly Or Christ calls not all to him he calls all the weary All wise men and mighty men are not weary men there are not many wise that are weary * 1275. 1 Cor. 2.2 For I determined not to know any thing among you save Jesus Christ and him crucified Isa To the Law and to the Testimony When we are sent to the Law it is in reference to Christ the Law and Prophets testifie of Christ and are school-masters to bring us to Christ Therefore the Apostle might determine to know nothing but Christ and yet know the Law and Prophets in relation to Christ and so he might know other things in that respect 1276. 1 Cor. 2.6 We speak wisdom amongst them that are perfect Chap. 13.12 We know in part Perfection in the former place is not meant simply but comparatively the Apostle calls them perfect here not those who wanted no perfection but such as are so in respect of novices in the Church Absolute perfection is proper to the next life and of that we know here but in part * 1277. 1 Cor. 2.11 For what man knoweth the things of man which is in man Jer. 17.10 I the Lord search the heart Man knows not his own heart nor one man cannot know the things of another mans heart yet the Lord knows all our hearts 1278. 1 Cor. 2.15 He that is spiritual judgeth all things yet he himself is judged of no man Chap. 4.4 He that judgeth me is the Lord. Cha. 14.32 And the spirits of the Prophets are subject to the Prophets In the first place God Ecclesiastical and Political Judges are not excluded being they are ordained by God but those that are carnal and sensual the Prophets are subject to the Prophets in the judgment of faith concerning things that are to be believed for God giveth us his Holy Spirit by measure neither do we all understand all things but comparing our opinions we must judge with Learned men 1 Cor. 2.15 But he that is spiritual judgeth all things 1 Cor. 4.4 He that judgeth me is the Lord. The former place tells us he that is spiritual or enlightned and regenerated by Gods Spirit understands and discerns all Gods truth so much as concerns his salvation and yet this hinders not the Lords judging of our consciences whether we have improved our understandings to the utmost in Gods service * 1279. 1 Cor. 3.1 with 2.1 The word Carnal is not to be taken as in some places for that which is opposite to spiritual but to that which is less spiritual and so the next words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as babes are Exegetical or explanatory I speak to you that are so far carnal as you seem but babes in Christ 1280. 1 Cor. 3.1 3. And I brethren could not speak to you as unto spiritual but as unto carnal Chap. 1.2 Sanctified in Christ Jesus called to be Saints Ver. 5. Enriched with all knowledge The Corinthians were more or less carnal who walked according to men depending on mens authority in doctrine given to contentions and troubling the Church of God with carnal desires * 1281. 1 Cor. 3.6 I have planted Apollo watered 1 Cor. 3.8 Now he that planteth and he that watereth are one I first preached the Gospel among you from which preaching sprung up your faith Apollos came after me and he taught the same doctrine of Christ to you and watered you with seasonable instruction Now both I and Apollos are one i. e. Have the same office from the same Lord and we work in the same external manner and neither the one or the other can make any impression upon the soul nor infuse any vertue unto it without God We are one as to the effects 1282. 1 Cor. 3.7 Neither he that planteth nor he that watereth is any thing but God who giveth the increase Ver. 8. He that planteth and he that watereth are one Any thing is not to be taken absolutely or for being in nature but comparatively and secundum quid for all our labour without Gods operation profits nothing 1283. 1 Cor. 3.8 He that planteth and he that watereth are one Ver. 4. Paul was not one with the Teachers at Corinth One is said to be either in number degree vocation gifts authority time labour or reward Preachers are not one all those waies Paul was not one with those Teachers who preached up themselves more than Christ 1284. 1 Cor. 3.10 Paul laid the foundation Heb. 3.4 He that built all things is God God is the chief Work-master and builder of all things and who alone giveth faith to his Church but to commend the Ministry he gives this honour unto others which he saith do that which he himself doth so in the Old Testament he calls the Prophets in the New the Apostles the Architects of the Foundation other Doctors that build the Walls others who cover the House and Paul saith by his Apostolical Office that he laid the Foundation 1285. 1 Cor. 3.11 Other foundation can no man lay but that is laid which is Christ Jesus Ep. 2.20 You are built upon the foundation of the Apostles and Prophets Christ is the Foundation of salvation by the eternal Decree by his sending and delivering himself to death
Churches allowance as for any other of the Apostles nor doth this say that they were idle or thwart the other place for there is a labour with our head and with our hands He that will not labour with head or with hand according as his Calling is is not worthy to eat but the Apostle and Barnabas did labour with their heads in their Callings * 1320. 1 Cor. 9.9 Doth God take care for Oxen God preserves both man and Beast God doth preserve and take care for Oxen to preserve them and feed them but yet God doth not take care for Oxens preservation as he doth for Mans. The former place is spoken comparatively and not Negatively 1321. 1 Cor. 9.15 It were better for me to dye than that any man should make my glorying void Chap. 1.29 That no flesh should glory in his presence The first place is of true and honest glory necessary for a good conscience that hath faithfully discharged it self in its office The latter is concerning vain unjust boasting and unnecessary which must be avoided 1322. 1 Cor. 9.20 To the Jews I became as a Jew Acts 13.46 We turn to the Gentiles The Apostle would have won both Jews and Gentiles unto Christ for the Jews cause he circumcised Timothy shore his head paid his vow in the Temple and observed other Ceremonies for a time In the latter place he turns to the Gentiles from the Jews who were hardened and thrust away from them the Word of God The former place tells us what he did in prudence The latter what he did in justice The former shews what the Apostle did to the Jews The latter what the Jews made him do to the Gentiles 1323. 1 Cor. 9.22 I am made all things to all men Gal. 1.10 If I yet pleased men I should not be the servant of Christ In the first place as a wise Teacher he accommodates himself to strong and weak to edifie them in the Gospel not as flatterers and hypocrites do * 1 Coâ— 9.22 I am made all things to all men Gal. 1.10 If I should please men I were not the servant of Christ In matters that are indifferent which may be done or not done with a good conscience I have changed my self into all fashions to comport withall that I might win at least some of all sorts Non Mentientis astu sed Compatientis effectu Nor by the deceit of Dissimulation but by the effect of Compassion If I should please men by doing unlawful actions and things that in their own nature are not indâ—fferent then I could not please Christ 1324. 1 Cor. 9.24 So run that ye may obtain Rom. 9.16 It is not of him that willeth nor of him that runneth but of God that sheweth mercy The first place is of those that are justified and heirs of eternal life that fight a good fight The latter is concerning the efficient cause of our salvation which is the grace and mercy of God * 1325. 1 Cor. 9.27 But I keep under my body lest that by any means when I have preached to others I my self should be a cast away Rom. 8.39 Who shall separate me from the love of God which is in Christ Jesus Paul mortified his lusts and subdued his flesh to the obedience and discipline of the Spirit of God lest he should be a Cast-away or reprovable or unapproued so the Greek may signifie the word signifies not a reprobate as if he were uncertain of his election for so who can separate us from the love of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies not here to be cast away for ever out of Gods favour but to be rejected either as base and refuse Oare or dross Or to be cast out of their society and company who wrestled or ran for the prize The Apostle only shews that his care was that his life might be conformable to his doctrine His practice to his preaching that so the one might not cross or confound the other and that he might not be taxed to preach that he practised not So that this thing to be a cast-away was in the sight of men not of God which nothing impedes his salvation 1326. 1 Cor. 10.2 They were all baptized unto Moses Chap. 1.13 Were you baptized in the name of Paul To be baptized in the name is taken improperly unto Moses that is in the Doctrine and Law delivered by him or by his Ministry as Acts 19. into John's Doctrine but in the latter it is taken properly so we are baptized in the name of the Father Son and Holy Ghost for baptism cannot be performed in the name of any creature because to be baptized in the name of any one that is by his command and authority to be baptized for his worship faith and obedience * 1327. 1 Cor. 10.2 The Fathers were baptized into Moses The Socinians would gather Christ not to be God by comparing this with Mat. 28.19 In the name of Christ and here in Moses they would have to be in the name of Moses and so it is no more than to be baptized into the Legate of God But there is a difference betwixt to be baptized into Moses and to be baptized into his name though to be baptized into Christ and into Christs name be the same This of Moses is no otherwise to be understood than the Syriack and Arabick render it in manu in the hand i. e. by the Ministry of Moses to baptize in any mans name as 1 Cor. 1.13 In Pauls or Moses or the like is added in Scripture as they being instruments or means of the administration * 1328. 1 Cor. 10.3 And did all eat the same spiritual meat scil Manna Psal 78.24 And had rained down Manna upon them and had given of the corn of heaven Manna and the water out of the rock were in regard of their substance corporal meat and so Manna was the corn of heaven yet in regard of their spiritual and sacramental signification the Apostle calleth them spiritual meat and drink for so they were to believers who by faith in eating and drinking of them laid hold upon Christs body and bloud the true spiritual food of our souls * 1329. 1 Cor. 10.8 There fell 23000 in one day Num. 26.9.24000 Of these 24000. there was 23000 died by the immediate hand of God and those are here reckoned but besides those there was execution done upon others which might make up another thousand Or else the Apostle may well reckon 23000. as the lesser is included in the greater 1330. 1 Cor. 10.13 No temptation hath befallen you but such as is common to men Mat. 4.3 The devil is a tempter Temptation is the divine probation of our faith and obedience or a devillish tempting of us to sin or when men tempt us to persevere in sin or when the weakness of our nature draws us into faults and errours such were the temptations of the Saints and of the Corinthians here * 1 Cor. 10.13 with Mat. 4.3 No temptation
that he is not far off and yet not so at hand as to make us cast off all labour plowing and sowing and to make us sit idely every hour expecting his coming * 1398. Phil. 4.12 Salute all the Saints Luk. 10.4 Salute no man by the way When our Saviour forbids his Disciples to salute it was only by the way and upon that extraordinary occasion he then sent them not that he did afterwards forbid salutations The Epistle of St. PAUL to the COLOSSIANS HE exhorts them to embrace the Doctrine of the Gospel and to fly from the teaching of false Apostles and he warns them to live godly putting off the old and putting on the new man that in Oeconomical Government the men old men and Masters should observe humanity and equity women children and servants should live in obedience that all should be watchful in prayer It was sent from Rome by Tychicus and Onesimus * 1399. COL 1.15 Christ is the Image of the invisible God Joh. 1.1 And the Word was God Now an Image is not of the same substance and excellency as the thing it self Christ is called the Image of God i. e. substantial Image not a vanishing or vain one as Images and forms and shapes are in our mind but God the Eternal Father knowing himself and beholding himself begot this enduring Image in his own Deity which Image is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Christ was the Image of God from Eternity a Word increate a perfect essential and invisible Image of his Father and thus in respect of his eternal birth 2. In respect of his being made man God the Father did in him and by him as a lively Image set forth before our eyes his glorious attributes of Wisdom Goodness Righteousness and Almightiness c. Now though Christ was God yet he might be in the Image of God for the word God is taken personally not essentially it designs the Father alone not the Divine Nature in genere Christ is the Image of the Father not of the Deity The Person of the Son bears the Image of the Person of the Father but the Divine Essence or Nature in the Son is the same with that in the Father Christ therefore cannot be the same in Person with him whose Image he bears yet he may be the same in Essence * 1400. Col. 1.15 The first born of every creature Hence the Arians imply that Christ is a Creature But the first born of every Creature is no more than that he was begotten before every Creature even from Eternity this is not so to be interpreted as if his ineffable generation as God had a beginning from the beginning of time so that first or first born implies when it is said of God not temporally it excludes a priority of other things 1401. Col. 1.24 I fill up that which is behind of the afflictions of Christ in my flesh for his body's sake which is the Church Heb. 10.14 For by one offering he hath perfected for ever them that are sanctified Zac. 2.8 Mat. 25. 2 Tim. 3.12 The Passions of Christ as to merit and satisfaction are perfect for his Church the Apostles and Martyrs fill up in their flesh what is behind of the afflictions of Christ enduring miseries wherein Christ himself suffereth for they are his Members He that toucheth you toucheth the apple of mine eye What you do to any of these little ones you do it unto me It is added for the Church not to redeem the Chuch but to edifie and strenthen the Church by our example of constancy and patience * Col. 1.24 with Heb. 10.14 The afflictions or passions of Christ are twofold those which he suffered in his own body and so nothing remaineth to be fulfilled or filled up Or secondly for such afflictions which Christ suffers in his mystical body the Church and so there remains many things to be filled up personally i. e. in every man there must be an enduring and bearing of afflictions after the manner of Christ 1402. Col. 2.3 In Christ are hid all the treasures of wisdom and knowledge Mat. 24.36 But of that day and hour knoweth no man no not the Angels in heaven but the Father only Christ in the state of exaltation hath a perfect knowledge of all things because all power in heaven and earth is given to him and he fits at the right hand of God In the state of humiliation he knew not when the last day should be not in respect of himself saith Augustine but in respect of us Christ hath in him the perfection of all wisdom and knowledge or else secondly all saving knowledge and true wisdom consists in a right knowledge of him 1403. Col. 2.9 In Christ dwelleth all the fulness of the Godhead bodily Heb. 2.17 It behoved him to be like unto to us in all things sin excepted He is like to us in all things in respect of the Essence of Humane Nature not in respect of his subsistence in the person of the Word and of his Hypostatical Union Glory and Majesty 1404. Col. 3.2 Set your affections on things above and not on things on the earth Rom. 11.33 O the depth of the riches both of the wisdom and knowledge of God To set our affections on things above is to elevate our minds to heaven above all earthly things unto our Country where we wait for our happiness yet so that we be not high-minded and desire to know that which God will not have us to know for some things are to be believed and soberly to be searched into but other things which exceed the measure of our faith must not be searched into Pro. 25 2. he is overwhelmed with Glory that seeks into Gods Majesty 1405. Col. 3.2 Set not your affections on earthly things 1 Tim. 5.8 He that provideth not for his own houshold is worse than an Infidel The first place forbids us to search after earthly things neglecting spiritual and heavenly things for so far must we take care for earthly things as they may serve to Gods glory and our use for our salvation * 1406. Col. 3.22 Servants obey in all things your Masters Deut. 10.12 To serve the Lord thy God with all thy heart c. Servants may and must obey in all things their Masters so be those all things exceed not the bounds of all things in the Lord Eph. 6.1 in all things warrantable for the Masters to command and the Servants to perform Subordinate obedience of Servants to their Masters is not contrary to an absolute obedience to God but rather the obedience Servants shew to their Masters being in reference to perform Gods command fulfils that command of serving God with all our heart Two Epistles of St. PAUL to the THESSALONIANS IN the first he commends their faith and constancy and exhorts them to an honest life and a serious expectation of Christs last coming In the second he comforts them against persecutions and foretels the last day the Kingdom
Tim. 2.21 with 1 Joh. 1.1 Purge him not efficiently but instrumentally Purge endeavour to purge i. e. to apply that which may purge us viz. the Bloud of Christ and to get the Spirit of God the one to take away the stain the other the ruling of sin within us The one to take away sin the other evil doctrine and corrupt opinions He that saith we may be cleansed from sin by Christ and that we must purge our selves doth but in the one tell where we may have the remedy and in the other who must use the remedy * 1430. 2 Tim. 3.12 Yea all that will live godly in Christ Jesus shall suffer persecution Psal 34.12 The godly man is said to see good Persecution is either of the tongue or hand they that are godly shall be persecuted with the one or the other The godly see Good in their persecutions in that they see the comforts of the Spirit and the graces of Gods Spirit works in them Good is either Spiritual and Perpetual or Corporal and Temporary Godly men have the former not alwaies the latter for by persecutions they lose the latter yet obtain more of the former * 1431. 2 Tim. 4.8 Henceforth is laid up for me a Crown of righteousness Eccles 9.1 No man knoweth either love or hatred The Apostle had an huge confidence or assurance of his salvation and that upon good grounds The Wise man tells us not that a man can by no waies or means know at all whether he be in favour with God but that it cannot be discerned by the outward chances and accidents of this life nor doth he hereby say hatred and love are impossible to be known but that the external passages of this life do not infallibly shew them The Epistle of St. PAUL to TITUS IT is the compendium of Christian Doctrine informing Teachers set in the Ecclesiastical State Political or Oeconomical what thay ought to do he exhorts all and every one to good works and to fly vain questions and heresies It was written from Nicopolis in the Year of Christ 54. 1432. TIT. 1.9 Able by sound Doctrine to convince gainsayers Chap. 3.9 Avoid foolish questions contentions and strivings about the Law In the first place he requires that Teachers by their Office shall rebuke those that are gainsayers with all long suffering and sobriety In the latter that they avoid janglings about words that is contentious clamorous unprofitable Disputations and verbal Discourse which tends not to edification either with Hereticks or others in the Church because they edifie none but rather confirm them in their sins 1433. Tit. 2.15 Rebuke with all authority 1 Tim. 3.3 A Bishop must be no striker Titus was gentle by nature therefore he is warned to rebuke with authority He inculcates to Timothy modesty and mildness that when he rebukes he should not strike but should rebuke diversly according to the diversity of mens faults offices ages degrees otherwise old men otherwise young men otherwise those that sin of malice otherwise those that sin of infirmity otherwise those that were ready to obey and otherwise those that were obstinate as there were in Crâ—â—e many despisers of the Ministry * 1434. Tit. 3.10 A man that is an heretick after the first and second admonition reject Deut. 13.5 And that Prophet or dreamer of dreams shall be put to death He that commands a lesser hinders not the inflicting the greater punishment While the Apostle bids reject he doth not disallow the putting to death of Hereticks Moses Moral Law is perpetually obliging The Apostle might have said kill if that could in his time have been done without prejudice Civil Magistrates being Heathens then but when the Church may do it without prejudice the Magistrates being Christian the former Law needs no suspension at all Omnes fere ex nostratibus hujus sunt sententiae quod Haeretici sint gladii puniendi Zanchy Almost all Protestants are of opinion that Hereticks may be punished with the Sword The Epistle of St. PAUL to PHILEMON HE intercedes for Onesimus who was run from his Master Philemon and would have his Master receive him again 1435. PHILEM v. 5. He had love and faith toward all the Saints Mat. 16.16 Joh. 3.16 Whosoever believeth in Christ shall be saved Philemon did testifie to all men by his works of love toward the Saints that he had a lively faith in Christ The Epistle to the HEBREVVS Is also thought to be St. PAULS but his Name was left out lest the Jews should be deterred from the reading of it HE describes the person of Christ according to his Divine and Humane Nature And he confirms his Offices Priestly Kingly and Prophetical and exhorts the Jews to Faith Constancy and good Works by the Example of the Fathers 1436. HEB. 1.3 Christ sate down at the right hand of the Majesty on high Acts. 7.55 Steven saw the Son of man standing at the right hand To sit at the right hand is to have all Glory Majesty Kingdom and Power both in heaven and in earth The Lamb standing at Gods right hand which was slain for us and intercedes as a Priest on our behalf stands as Aaron stood with his Censer of old betwixt the living and the dead to turn away the wrath of God * Heb. 1.3 with Acts 7.55 Sitting and standing are not properly but allegorically attributed to Christ in this place for God hath not properly and substantially a right hand but here sitting down the Apostle alludeth to the custome of Kings who place him at the right hand whom they put next in authority and power under them Hereby is denoted the supream and high dignity and power of Christ obtained by ascending into heaven He is said to stand to shew his readiness to intercede to God for us * 1437. Heb. 1.3 Who being the brightness of his glory c. Isa 53.2 He hath no form nor comliness The first is a Metaphorical speech God the Father is compared unto the lightsome body God the Son unto the beam or splendor sent down The second place speaks of Christ as the Jews esteemed him in his Humiliation It is one thing what Christ was in himself another thing what he appeared in our eyes * 1438. Heb. 1.11 The heavens and the earth shall perish Eccles 1.4 But the earth abideth for ever The Heavens and Earth perish according to their form and outward accidents some think that the substance shall remain However when Solomon saith the earth abideth for ever He speaks comparatively in relation to men One Generation passeth and another cometh but the earth abideth The earth is the same and shall be till the day of Judgment 1439. Heb. 2.3 The Gospel was confirmed unto us by those that heard Christ Gal. 1.12 I neither received it of man neither was I taught it but by the revelation of Jesus Christ In the first place it is spoken of the Apostles who were with the Lord into which number Paul was taken after
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
God works as the Author and we must work as the Instruments we must work because God works we must work but with Gods strength * 1343. 1 Cor. 12.7 But the manifestation of the Spirit is given to every man to profit withal 2 Pet. 2.15 Balaam who loved the wages of unrighteousness The former place tells us that God hath given gifts unto men that his Church may profit by those gifts and the second place doth not tell that if God did give Balaam those gifts but he gave them for this purpose that he should have made Gods Church profit thereby now that he did not use those gifts so was his own failing Besides it is the opinion of most that Balaam was a Witch And so had not those gifts as Gods Children have them from God 1344. 1 Cor. 13.2 Though I have all faith so that I could remove mountains I am nothing Rom. 3.28 We are justified by faith without the works of the Law In the first place Mat. 17.20 by all faith is meant faith of working all manner of miracles so that it can extend it self so far as to remove mountains yet charity may be separated from such a faith 1 Joh. 3.23 but it can never be separated from a justifying faith to subsist without it * 1345. 1 Cor. 13.3 Bestow all my goods it profiteth me nothing Luk. 11.41 Give alms and all things shall be clean to you The Apostle supposeth that if a man which wants charity do such acts yet he would be no better by those acts as to obtaining of heaven Our Saviour speaks of giving alms out of charity and from a right principle 1346. 1 Cor. 13.9 We know in part 1 Joh. 2.20 Ye know all things In this life our knowledge is in part and imperfect but in the next life it shall be perfected the latter place is concerning necessary things to the knowledge of Antichrist that is done by the Holy Ghost leading us into all truth by degrees and parts 1347. 1 Cor. 13.12 We see now through a glass darkly but then face to face 2 Cor. 3.18 But we all as with open face beholding the glory of the Lord. The face in Scripture is taken for Gods Essence Exod. 33.23 for his general presence Deut. 31.17 for Gods grace Num. 6.25 for his revenge Rev. 6.16 for knowledge and internal vision Exod. 33.11 of this in the first place but in the latter is meant the sight of God in our Country that is in heaven as it is said through a glass and in riddle in respect of the Law for God is seen by us in part in the Word of God as he is * 1 Cor. 13.12 with 2 Cor. 3.18 There is as much difference betwixt the knowledge we have at present of God that we shall have in heaven of him as betwixt seeing a man thorough the window at distance and seeing him face to face As for the second place it doth not compare the knowledge we have with what we shall have in heaven as the former did but it compares the knowledge we have under the Gospel with that we or our Fathers had under the law for now we in comparison of them which were under the Law seem to see face to face and they as it were thorough a glass yet we in comparison of them that are in glory seem to see as thorough a glass and they face to face 1348. 1 Cor. 13.13 Now abideth faith hope and charity but the greatest of these is charity Gal. 5.6 Faith works by love Charity being the effect of faith is the inferiour for by faith we are justified Rom. 5.1 and Christ dwelleth in us and we please God we are the sons of God and obtain eternal life Charity is not the greatest vertue but because it shall remain in the next life in its operations * 1 Cor. 13.13 with Gal. 5.6 Charity If the Apostle speaks here not of justifying faith but of faith of Miracles of which Vers 2. then there can be no question but charity far exceeds that faith But because he joyns it with hope and Divines generally understand this of saving graces let it be understood of justifying faith and yet charity hath the greatest preheminence as 1. In respect of the Object Faith respects God only Charity God and our neighbour 2. In respect of the manner of working Faith works by receiving Christ and all his benefits Charity by giving and bestowing both our affections and goods it is better to give than receive 3. In respect of duration or continuance Faith and Hope shall cease in the life to come Charity shall remain in the life to come 4. In respect of the end Love is the end and scope of the other two graces yet upon another account Faith is the principal grace viz. of our Justification 1349. 1 Cor. 14.31 You may all prophesie one by one Heb. 5.4 No man taketh this honour to himself but he that is called of God The Apostle understands all that are lawfully called to the Office of Prophesying Jer. 28 2. 1 Pet. 4.11 You all that are Prophets may prophesie one by one but this invites not others who are not to take this honour till they be called 1350. 1 Cor. 15.9 I am the least of the Apostles Ver. 10. I laboured more than they all He was the least in order because he was the last called to be an Apostle but he was greater in labouring Rom. 15.16 17. because the charge of all the Churches was committed unto him In the first place he speaks lowly of himself according to Christs commandment When you have done all those things which are commanded you say we are unprofitable servants we have done that which was our duty to do Luk. 17.10 In the latter place he speaks of those that strove with him by emulation to whom he compares himself not derogating from others but he magnifies his Apostleship from his faith and fruits of his works * 1351. 1 Cor. 15.22 In Christ shall be made alive Job 14.14 If a man die shall he live again All men shall rise to judgment Job speaks of a mans dying in the world and implies that he shall not live again in the world though he doth not exclude by this his belief that man shall live again in the next world for he said he knew his Redeemer lived c. * 1352. 1 Cor. 15.24 28. Shall deliver up the kingdom to his Father Hence the Socinians argue against the Eternal Deity of Christ to deliver up the Kingdom was not regnantis potestatem the power of the Ruler As if Christ should then cease to rule for Luk. 1.33 he was to rule to eternity By the Kingdom is to be understood the people or Church of Christ glorified and this place is to be interpreted by Eph. 4.27 To deliver the kingdom to the Father is to set the Church before the Father gloriously and therein is not the end of Christs ruling but an
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