should walk after God with all their heart The Prophesie by a legall commination moved both King and people to manifest their zeal But he frighted the wicked Hypocrites and such as were averse from God by threatning them that so they might forsake their sins 733. Zeph. 1.7 The day of the Lord is at hand 2 Thes 2.3 Be not terrified as though the day of the Lord were at hand In the former place by the day of the Lord is understood the neernesse of the Babylonish captivity In the latter the coming of the Lord to Judgement the time whereof is not for us to know 734. Zeph. 3.7 I said surely thou wilt fear me Vers 7. But they corrupted their own doing I said The Lord useth that word after the manner of men not as though he had failed of his hope for all things are known to him before they be but as if he should say Who would think you should be so hardned that my very threatnings should not move you HAGGAI HIS PROPHESIE HE upbraids the Jews for that they did not rebuild the Temple and exhorts them to build it and he describes the magnificence of the second Temple He prophesied after the captivity of Babylon under Darius Hystaspes in the year 3444. 735. HAggai 1.8 Bring wood and build the house Isai 66.1 Thus saith the Lord Heaven is my seat and the earth is my footestole what house is that you will build unto me The rebuilding of the Temple was accepted with God for the holy convocation and the worship in it to Gods glory that was with the Priesthood and Leviticall Rites a Type of Christ unto whose coming only it was to endure 736. Haggai 2.3 You that saw this house in its first glory and how do you see it now Is it not in comparison of it as nothing Verse 9. The glory of this latter house shall be greater than that of the former house saith the Lord of Hosts The structure indeed of this house did not answer the Majesty of the first house built by Solomon Yet the spirituall glory of this latter house shall be greater than the former house because the Lord himself came into it and preached in it disputed and wrought great miracles there 737. Haggai 2.4 Do so for I am with you saith the Lord of Hosts Zach. 1.12 O Lord of Hosts how long will it be ere thou have pitty on Jerusalem In the first place the Prophet comforts the people by the hope of promises in Christ promising that God would be present there with his people after the captivity of Babylon In the latter Christ intercedes for his Church which hath sinned against God and was punished by a just judgement of God with a Babylonian captivity for seventy years * 738. Haggai 2.4 with Zach. 1.12 The former place is conditionall I am with you if you do so The latter shews that they were in affliction and so it implies they had broken their condition 739. Haggai 2.6 Yet a little while and I will shake the Heaven and the Earth and the desire of all Nations shall come This Prophesie was fulfilled after five hundred yeares under Augustus Caesar Luk. 2.11 With God a thousand yeares are but as one day or one watch in the night ZECHARIAH HIS PROPHESIE THE sonne of Barachiah He warns the Jewes to repent to build the Temple he makes mention of his Visions and explains them by the effusion of the Spirit of grace and prayer He prophesied after the returne from Babylon in the year of the world 3456. 740. Zech. 1.3 Turn unto me and I will turn unto you Joh. 6.44 No man comes unto me unlesse my Father draw him The first place is legall requiring of us what we ought and not what we can do The latter is Evangelicall for no man comes unto God unless God draw him by his Spirit Jer. 31.18 Therefore we must pray diligently Convert me ô Lord that I may be converted because thou ô Lord are my God 741. Zech. 1.17 Chap. 2.10 The Lord shall yet comfort Zion and shall yet chose Jerusalem Eph. 1.4 God the Father chose us in Christ before the foundations of the world The election of a certain people to be a visible Church in the first place is taken metonymically for by that deed God sheweth that he hath confirmed the election of Jerusalem In the latter God speaks of our election unto eternall life 742. Zech. 2.8 He that toucheth you toucheth the apple of mine eye Isa 3.1 Behold the Lord of hosts doth take away from Jerusalem the whole stay of bread In the first place is contained the promise of God to the faithfull that keep his Covenant in the latter is the pronouncing of judgement against the obstinate Jews God is said to have kept his people as the apple of his eye so long as they were obedient Deut. 32.10 Psal 17.8 But temporall punishments inflicted on the wicked do not infringe the truth of his promise and of divine performance 743. Zech. 3.9 I will remove the iniquity of his land in one day Rev. 13.8 Christ slain from the beginning of the world In one day is the performance of Christs passion who dying for our sins restored us unto life But he was slain from the beginning of the world in Gods determinations by election virtue eficacy and acceptation and in respect of the fruits of it which redounded to the Church under the Old Testament 744. Zech. 6.13 He shall sit and rulâ— upon his throne Isa 9 7. He shall sit upon the throne of David and upon his Kingdome Luk. 1.33 Christ in respect of his divine nature hath his throne from everlasting to everlasting But in respect of his humanity being he is born of the seed of David according to the flesh the Lord God hath given him a throne that he may reign over the house of Jacob for ever 745. Zech. 11.12 They weighed for my price thirty pieces of silver Matth. 27.9 Then was fulfilled what was spoken by Jeremiah the Prophet they took thirty pieces of silver the price of him that was valued whom they did value Eusebius saith De Demonstrat l. 10. c. 4. that Jeremiahs name was put for Zechariahs name by the errour of the Scrivener Out of Jeremiah some make the computation where he makes mention of seventeen shekels which make thirty pieces of silver Jer. 32.9 746. Zech. 13.7 Awake ô sword against my shepherd and against the man that is my fellow saith the Lord of hosts smite the shepherd and the sheep shall be scattered Joh. 10.10 No man takes away my life from me The Prophet mentioneth God the Father commanding in the name of the whole Trinity whose words outwardly are common to the three Persons and undivided that his shepherd namely Christ should be slain that contradicts not Christs words who willingly laid down his life for us 747. Zech. 13.7 The sheep shall be scattered Joh. 17.12 Those that thou gavâ—st unto me I
then there * Acts 18.2 18. with Rom. 16.3 I and two others may have been at London and they two coming to York I still remaining there or else after we had all come from London I return back thither and they go to York I may write to them from London to York for all the former being together at London The same is here about Paul and their being at Corinth and yet his writing afterward to them shews noâ—hing to the contrary but their being there 1139. Acts 18.18 Paul shaved his head at Cenchrea for he had a vow Gal. 5.1 Stand fast in the liberty wherewith Christ hath made us free and be not entangled again with the yoke of bondage Some refer that vow and shaving to Aquila if Paul did that he did it therefore that he might become all things to all men 1 Cor. 9. Acts. 21.26 that he might win some that he might serve the time and not offend the Jews but promote the cause of the Gospel * Acts 18.18 with Gal. 5.1 While this was done it was but an using the liberty of shaving the head a thing indifferent to the advantage of the Gospel 1140. Acts 19.2 The Disciples said to Paul we have not heard whether there be any Holy Ghost Ver. 4. They were baptized therefore they must know the Holy Ghost In the first place he speaks of the extraordinary miraculous gifts of the Holy Ghost otherwise they were taught concerning the person of the Holy Ghost by John and they had received his common gifts conferred in Baptism * Acts 19.2 Whether there be an Holy Ghost Not that they doubted of such a Person in the Trinity but that whereas they had learned in the Schools that the Holy Ghost departed away after the death of Malachy they had never yet heard whether he was restored again in his gifts of Prophesie and miracles till now or no. The Jews had an old Maxime That after the death of Zacharias Malachy and those last Prophets the Spirit of God departed from Israel and went up So that from thence forward Predictions of future things and working Miracles were rarities among them 1141. Acts 19.3 Into Johns Vers 5. They were baptized in the Name of the Lord Jesus Baptism in the first place is taken for the whole Ministry of John Ver. 5. there was no reiteration of Baptism but an approbation of Baptism conferred in the name of Jesus by John which is understood to be done by laying on of hands * Acts 19.3 with 5. The word Baptism is used in Scripture for 1. The Baptism of water and outward washing 2. For the Baptism of bloud or Martyrdom 3. Metaphorically for the effusion of gifts of the Holy Ghost 4. Synecdochically not only for external Baptism but also for the whole doctrine so they are said to be baptized unto Johns Baptism Some understand the words V. 5. not of Paul but of John 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those which heard John were baptized by John in the name of Jesus so as these words seem not to be spoken by Saint Luke of Paul but Pauls words continued of John as the Particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 necessarily answers Others think that though Johns Baptism was for remission of sins in the name and bloud of Christ and so in substance was the same with Christs Baptism yet that Form of words was not then used neither was there any mention made of the Holy Ghost so that it was imperfect and yet such as in the Divine Providence befitted that time wherein the Mysteries of the Gospel were not so plainly revealed but some more direct and particular preparation unto Christ and to his Baptism was made then before by the Prophets and legal Ceremonies 1142. Acts 19.13 Certain of the vagabond Jews exorcists took upon them to call on the Name of the Lord Jesus 1 Cor. 12.3 No man can say that Jesus is the Lord but by the Holy Ghost The Lord Jesus is so called either by the mouth only as by the exorcists or from the heart by the Holy Ghost there are external gifts of the Holy Ghost and Confession is reckoned amongst the common gifts so those that were possessed with the devil could say that Jesus was the Son of God but the gifts of regeneration are proper to Believers only 1143. Acts 20.9 Euticus fallen asleep fell from the third loft and was taken up dead Ver. 10. His life is in him Paul speaks confidently whether the soul were in the young man or not so Christ said before he raised the maid she is not dead but sleepeth * Acts 20.9 with 10. The former verse speaks of him as really dead the latter verse speaks of him as one that was as sure to live as if he were now alive * 1144. Acts 20.22 Behold I go bound in the Spirit to Jerusalem Acts 21.4 The Disciples told him by the Spirit he should not go The former place tells us Paul knew he must go to Jerusalem and held himself bound in conscience or spirit to go thither The second place tells us that the Disciples which were inspired did represent to Paul the danger of his Journey by the Spirit and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not to ascend to Jerusalem because of the danger he would be in So that the sum is Paul was bound in his own spirit or resolved to go to Jerusalem and these Disciples from the Spirit of God tell him the danger of that resolution Or else if Paul was thus bound by the Spirit of God or commanded by him to do it The same Spirit of God did afterwards tell him of the dangers he should undergo and they from their Christian affection towards him which is a true fruit of the Spirit wished him not to ascend up * Acts 20.22 with 21.4 The former place saith he should not go not as hereby forbidding him absolutely to go but forbidding him to go unless upon the condition of his suffering soar afflictions Though the condition be not expressed yet it is necessarily implied as in other Scriptures and the Context expresseth 1145. Acts 20.27 I have not shunned to declare unto you all the counsel of God Rom. 11.34 1 Cor. 2.6 Who hath known the mind of the Lord The counsel of God is either necessary for our salvation which was hid before and now is revealed or not necessary secret ascribing to the revealed will of God * Acts 20.27 with Rom. 11.34 He declared all the Counsel of God which was necessary for them to know at that time The mind of God is either of precept or purpose secret or revealed Who hath known the secret will the will of Gods purpose And as for the revealed will and mind of God it is either in things that more necessarily have relation to our salvation or less concern it He speaks in the former place of those things which were more necessary for their salvation at that time The latter place
speaks of the will of his secret purpose 1146. Acts 20.35 It is more blessed to give than to receive Paul saith that these were the words of the Lord Jesus which are not found in the Evangelists Though the words be not found there in the same letters yet the sense of them is found in the words of Christ Lend looking for nothing again Give and it shall be given to you for all Christs words and deeds are not set down but only those which suffice for true faith and our salvation 1147. Acts 21.4 The Disciples said to Paul that he should not go up to Ierusalem Chap. 20.22 Now behold I go bound in the spirit to Ierusalem saith Paul The Disciples by suggestion of the Spirit warned him of bonds and afflictons using also some perswasions of their own as they were moved with brotherly affection being ignorant that it was the will of God that Paul should go up thither which he had revealed to him after a singular manner 1148. Acts 21.9 Philip had four daughters Virgins which did prophesie 1 Cor. 14.34 Let your women keep silence in the Churches The first place is concerning private and extraordinary gifts the latter of the publike Ministry and that which is ordinarily used from which women are excluded 1149. Acts 23.3 Paul reviled Ananias the High Priest 1 Cor. 6.10 Revilers shall not inherit the Kingdom of God Reviling is either lawful which riseth from zeal to Justice and hath the observation of the Law for its object that is just and honest so Peter reviled Ananias Simon Magus Paul Bar Jesus or Elymas and God all wicked men Or unlawful which proceeds from a wicked desire and mind of revenge that Paul had not Acts 5.8 c. 13.10 * Acts 23.3 with 1 Cor. 6.10 The words in the former place are by some not words of reviling but a Prediction of the destruction of the Legal Priesthood being figurative The true High Priest being come he was but a shadow and whited wall Or else it was a free and confident denouncing of Judgment by a kind of Apostolical authority Or else he did it in passion and repented in the following words Revilers in the latter place is meant of such as practice it not such as repent of it and seldom use it Acts 23.3 Sittest thou to judge me after the Law c. 2 Cor. 11.10 For ye suffer c. It is one thing to plead the equity of their cause another thing after the pleading of their cause to bear their sufferings patiently Pauls pleading here against the High Priests unjust proceedings doth not imply that he was impatient in his sufferings 1150. Acts 23.6 Paul cryed out in the council Men and brethren I am a Pharisee 1 Cor. 1.12 He reproves and condemns denominations from men Paul amongst those that disagreed admits the denomination only for distinction sake and so thinking with the Pharisees he distinguisheth himself from the Sadduces So the faithful Professors of the Gospel are called Christians but when the persons agree in Doctrine he forbids to prefer one before the other * Acts 23.6 with 1 Cor. 1.12 Paul calls not himself a Pharisee as if by that name he would abet names to make sects among Christians or those of the same body who agree in substantials but he useth a name which was generally known to hold forth such and such an opinion as that of the Resurrection from the dead I am of Paul c. That shews names to distinguish Christians from Christians as it was corruptly used They all agreed in the main and substance only one gloried he was for Paul another for Apollo c. as they were Teachers one excelling another in the manner of delivery not in the matter delivered 1151. Acts 25.10 Paul will be judged at Caesars Judgement seat 1 Cor. 6.1 Dare any of you go to Law before the unjust Civil Judicatures are to be had in honour the abuse of them is condemned and he admonisheth Christians that they should avoid contentions before unjust Judges lest so contending concerning small matters they should prostitute their sacred Religion * Acts 25.10 with 1 Cor. 6.1 It is one thing for one Christian to implead another another thing for an Heathen to implead a Christian It is lawful for a Christian being impleaded by an Heathen before Heathens to appeal from one Heathen Judicature to another though it be unlawful for two Christians contending which may have the conclusion made by Christians to fly and appeal to Heathens which is the thing the Apostle condemns in the Corinthians * 1152. Acts 25.15 Agrippa and Bernice came down to Caesarea Chap. 12. He was eaten with worms This Agryppa was the son of Herod Agryppa who was eaten to death the brother of Drusilla nor was he King in Judea but in Trachonitis * 1153. Acts 27.12 We came to Phaenice to winter in the Port of Crete Phaenicia is a Province of Syria Phaenice is either a Province which is not here meant or a City and Port in the Island of Crete which Crete is at this day called Candy and subject to the Venetians * 1154. Acts 27.33 The fourteenth day fasting Which cannot naturally be in regard no man in his health can live without meat above seven daieâ— taking nothing by way of set meal or a full refection only now and then a little to keep them alive 1155. Acts 28.28 Be it known therefore unto you that the salvation of God is sent unto the Gentiles Mat. 15.24 I am not sent but to the lâ—st sheep of the house of Israel The Gospel ought to be preached by the Apostles first to the Jews they not believing it came to the Gentiles So Christ preached to the Israelites before he gave command to his Disciples Go and teach all Nations Mat. 28.19 St. PAULS Epistle to the ROMANS IT may be said to be the Method of the holy Scripture in this are contained that which convinceth all both Jews and Gentiles of their sins it demonstrates Justification from sin by the Grace of God by Redemption of Jesus Christ which we apprehend by faith and testifie by good Works as the fruits of our faith It was written in the year of Christ 55. and sent from Corinth 1156. ROM 1.1 Paul a servant of Jesus Christ Joh. 15.15 I will not call you servants There are servants of sin and servants of Righteousness Christ speaks of servants of sin the Apostle was an Apostle of Righteousness either in respect of the common condition that he was freed by Christ from the power of Satan or of his Apostolical office being placed in the sacred Ministry by a singular manner 1157. Rom. 1.2 The Gospel of God which he had promised before by his Prophets in the holy Scriptures Chap. 16.25 The Gospel was kept secret since the world began but is now manifested The Gospel is taken either largely as it signifies the doctrine of Glory concerning Christ revealed in the Word or strictly properly for
and two of a Tribe being saved this week and as many another in the conclusion the whole summe being cast up will be great if we consider all times The number of the godly is great in it self but its small compared with the multitude of the wicked 643. Jer. 6.10 Chap. 9.26 All the house of Israel are uncircumcised in heart Rom. 11.16 If the root be holy so are the branches All is taken here for the greatest part The root of the Jews was holy by reason of the Covenant because they were born from their Father who was in the Covenant and so were they confederate with God and separated from the profane Gentiles * 644. Jer. 9.17 Send for the mourning women Ezek. 24.17 Make no mourning for the dead The former place shews the Judgment of God to fall so heavily upon the people that they should make a solemn mourning for themselves The latter place intimates that the affliction should be so great upon the people that there should be no mourning for them because noe mourning could expresse it pauca cura loquunter ingentes stupent or else this was a peculiar case which breaks not a generall rule 645. Jer. 10.23 O Lord I know that the way of man is not in himself it is not in man to direct his steps Matth. 23.37 I would have gathered thy children together and thou wouldest not In spirituall matters that concern his salvation a man can do nothing that is good In politick and civill affairs he can indeed do something but more inclining to evill than to good * 646. Jer. 15.1 with Matth. 18.19 The former place speaks that God may in some cases be so provoked by sinne as he will not hear even two or three gathered together though the most renowned of Saints The second place speaks that God will grant all things which are asked by faith which must be according to the rule and Cannon of faith by two or three together 647. Jer. 17.5 Cursed be the man that trusteth in man Rom. 10.11 He that believeth in Christ shall not be confounded Isa 28.16 The Prophet speaks of bare mortall deceitfull man in himself The Apostle speaks of man subsisting in the person of the Sonne of God in whom the fullnesse of the Godhead dwelt bodily 648. Jer. 15.1 If Moses and Samuel stood before me yet my mind could not be toward this people Matth. 18.19 If two of you shall agree on earth as touching any thing that they shall aske it shall be done for them of my Father which is in Heaven In the former place the speech is hypotheticall as if he should say though they were amongst the living and did stand before me and would turn away my wrath from this people yet would I not spare them Christ in the latter promiseth temporall good things upon condition of repentance 649. Jer. 17.10 Chap. 20.12 I the Lord search the heart I try the reins 1 Cor 2.11 Who knows what is in man but the spirit of man which is in him God is not excluded from knowing what is in the heart but Angels and men are be they good or bad 650. Jer. 22.11 Thus saith the Lord touching Sellum the son of Josiah 2 Kings 23.30 2 Chron. 3.6 The people of the Land took the sonne of Josiah Joachaz and annointed him to be King Joachaz is called Sellum ironically because as King Sellum Israel was led captive into Egypt so Joachaz shall not return from the Babylonish captivity 651. Jer. 22.30 Thus saith the Lord Write ye this man childlesse 1 Chron. 3.19 for no man of his seed shall prosper Mat. 1.12 Salathiel his son Jekonias died without children Salathiel the son of Neri was from Nathan the adopted son of Jekonias and by succession not his naturall sonne 652. Jer. 25.1 The fourth year of Jehojakim the son of Josiah King of Judah was the first year of Nabuchadonozer King of Babylon Dan. 1.1 In the third year of Jehojakim King of Judah came Nabuchadonozer King of Babylon to Jerusalem That is in the end of the third year and the beginning of the fourth year of Jehojakims reign * 653. Jer. 25.1 with Dan. 1.1 That of Daniel which saith the third counts from the time he reigned as a vassall to the King of Babylon 2 Kings 24.1 having before reigned seaven years as a Vassall of Aegypt 2 Kings 23.34 36. Now these three years must be understood compleate because that which is there spoken of hapned the fourth of his reign as in Jeremy 654. Jer. 25.11 And this whole Land shall be a desolation and an astonishment and these Nations shall serve the King of Babylon seventy years Acts 1.7 It is not for you to know the times God by a Propheticall spirit revealed this to Jeremiah and so comforted his people but we must not curiously search to know the times contrary to Gods will that is the moment of the day of Judgement the destruction of the world which the Father hath reserved in his own power 655. Jer. 29.11 I think toward you thoughts of peace and not of evill Vers 17. Thus saith the Lord of hosts I will send upon them the Famine God gives peace to penitent sinners but punisheth sinners for their sins 656. Jer. 31.15 A voice was heard in Ramah lamentation and Rachel weeping Matth. 2.16 That was done at length in the killing the children at Bethlehem The Prophets speak often in the present tense or time past of things which are to come for the certainty of the Prophesie So here he foreshews the lamentation of the Mothers for the children that were slain at Bethlehem by Herods command 657. Jer. 31.2 The Lord shall create a new thing on the earth Eccl. 1.10 There is no new thing under the Sun New things are made by creation so God the Father created all things new so we are a new creature in Christ by sanctification when we are regenerated by the holy Ghost by change so when Christ shall come all things shall be made new 658. Jer. 31.31 Behold the days come saith the Lord and I will make a new Covenant with the house of Israel and the house of Judah Matth. 5.17 I came not to destroy the Law God promised a new Covenant when Christ should come yet such a one that should not differ from the former Covenant in substance but sanctified by the Messias The Doctrine of the Prophets and the Apostles was not changed by the coming of Christ but remains an eternall Law of leading our life the ceremonies are abrogated according to their use but their signification was more declared by his coming and illustrated and the Prophesies had their complement in him 659. Jer. 36.30 Thus saith the Lord of Jehojakim King of Judah he shall have none to sit upon the Throne of David 2 Kings 24.6 And his sonne Joakim reigned in his stead Joakim did not sit that is he had no fast seat in the Kingdome for in the third moneth
from sin to God As Repentance in the former place is taken for a saving repentance In the latter place it is taken for a sorrow or change in the mind not of himself but of his Father 1101. Acts 3.2 And a man lame from his mothers womb they laid daily at the gate of the Temple to ask alms Cha. 4.34 Neither was there any among them that lacked They that carried the lame man to the Beautiful Gate of the Temple were not of the number of those who believed in Christ nor the lame man himself before he was healed 1102. Acts 4.31 And when they had prayed they were all filled with the Holy Ghost Chap. 2.4 In the Feast of Pentecost the Holy Ghost sat upon every one of them before The first place is of the increase of gifts and their boldness and confidence to profess the Gospel that casting away all sorrow they were full of rejoycing and preached the Word of God freely against the threatnings and interdicts of the High Priests * 1103. Acts 4.31 with Acts 4.8 Peter was filled with the gifts of the Holy Ghost to preach and answer stoutly according as Christ had promised Nor doth this hinder but that he might receive further Augmentations and repletions of the Spirit afterwards for when it is said He was filled with the Spirit it implies no more than that the Spirit did at present furnish the soul for that work it was about fully and compleatly which hinders not the Spirits furnishing the soul with other gifts and graces for other works There are several works of the Spirit and if so these two places are reconciled the one of fulness for one office the other place of fulness to a new matter and office 1104. Acts 7.2 Men Brethren and Fathers hearken Ver. 52. Betrayers and murderers In the former place he doth civilly use those compellations to the Jews in the latter he shews what the truth is according to the Gospel they were enemies Rom. 11.28 but according to Election they are beloved for the Fathers sake * 1105. Acts 7.3 Get thee out of thy Country Gen. 12.1 Divers Expositors think these words and Gen. 12.1 to be the same and to speak of the same time and thing whereas others suppose them different and they mean two several calls of God to Abraham the one in Chaldea the other in Charran In Chaldea God appears to him and bids him Get thee out of thy Country and from thy Kindred but makes no mention of leaving his Fathers house for that he took along with him Gen. 11.31 The Holy Ghost indeed hath ascribed the conduct of this Journey to Terah as if he had received the Call and had been the chief Mover in the business but it is only to shew his conversion and forsaking his native Country and Idolatry and his readiness to go with Abraham when God called Abram but that the Call was to Abram it is not only asserted by Stephen here and Joshuah 24.2 but also confessed by some of the Jews themselves But when God calls him away from Haran or Charran he then bids him depart from his fathers house as well as he had done from his Country and Kindred before for now he left his brother Nahor and all his Fathers house behind him The story in Genesis runs in a continuation and seems to say thus much God in Ur of the Chaldees appeared to Abraham and said unto him get thee out of thy Country and from thy Kindred but take thy Fathers house with thee and go to a Land which I shall shew thee And when Abram told Terah of this command Terah condescended and consented and Terah took Abram and Lot and Sarai And they Terah and Abram went with them from Ur to Haran and dwelt there and Terah died in Haran and then God said to Abram Get thee out of thy Country and from thy Kindred and from thy Fathers house also now and go into Canaan c. Ur and Haran are both called Abrahams Country Moses and Stephen laieth them both in Mesopotamia * 1106. Acts 7.6 And intreat them evil four hundred years with Gen. 15.13 Exod. 12.40 There is a double sum of years mentioned concerning the seed of Abraham namely four hundred years and four hundred and thirty The four hundred and thirty was from Abrahams receiving of the Promise to the delivery out of Aegypt and the four hundred was from the fifth year of Isaac to that delivery Then did Ishmael mock and then began affliction to Abrahams seed and from thence they were in affliction and sojourning in a strange land Canaan and Aegypt four hundred years * 1107. Acts 7.14 Threescore and fifteen souls Gen. 46.27 Exod. 1.5 Deut. 10.22 Whereas Moses saith that all the souls of the Family of Jacob that went down into Aegypt were but seventy Steven enlargeth the number and saith seventy five and herein he followeth the Septuagint who in the first cited places have that sum and they make up the account in Gen. 46. by fetching the names of five children of Joseph out of the Book of Chronicles which Moses mentioneth not and which indeed were not born at their going out into Aegypt but after and these were Machir Gilead Shulela Taben and Eden * 1108. Acts 7.16 And were carried into Shechem Gen. 49.29 30 31. The shortness of the language in this place hath bred some difficulty and as Stephens speaking more than Moses in the Verse foregoing was the cause of some obscurity there so is it a cause of more in this verse for that he hath not spoken so much Moses saith Jacob in Hebron Stephen saies in Shechem Moses saies Jacob was the buyer of the land of Emoreh Stephen seemeth to make Abraham the buyer of it And in conclusion to make Jacob and his twelve Sons to lye in one Sepulchre and Abrahams and Jacobs purchase to be but one the same Stephen and Moses speak the same thing only Stephen useth shortness of speech in relating a story which was so well known that a word was enough for a sentence And he spake in a language which had its proprieties and Idioms which those that heard him easily understood in regard that the ordinariness of the matter was such as if Stephen had failed in the least it had been a disgrace Therefore it is past all doubting that Shechem was known and generally reputed the place of the Patriarchs burial Although there be only mention of Moses bringing up the bones of Joseph Exod. 13.19 yet we may learn hence that the bones of all the Patriarchs were brought up with him Now why Stephen speaking of the burials of Jacob and his Sons which were in distance and different places doth yet couch their Story so close together as if they were in the same place 1. Because treating of two numbers so unequal as twelve and one he followeth first the story of the greater number 2. He useth the singular number for the plural Sepulchre
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
being understood in the sense of these false Apostles the necessity of observing the whole Law was included for to find out ones righteousness before God Gal. 5.3 which being impossible to do for man the Law was a yoke which neither they nor their Fathers could bear The latter place shews that Christs Commands are not grievous because the Holy Ghost gives believers the power and a sincere will to execute them and to overcome all opposition of the flesh The Law of Christ is not grievous compared with Moses dispensation of the Ceremonial Law 1128. Acts 15.28 It seemed good to the Holy Ghost and to us that you abstain from bloud and things strangled Luk. 16.16 The Law and the Prophets were untill John That was a temporal command belonging to the Ceremonial Law untill the weak in faith who were not fully instructed were better confirmed least their conscience should be troubled and offended * 1129. Acts 15.28 with Rom. The kingdom of God consists not in meats The former place forbids bloud-eating not as part of the Ceremonial Law or the like but as a thing which would be offensive to the Brethren and hinder the Gospels progress though in it self there was no sin 1130. Acts 16.3 Paul circumcised Timothy because of the Jews Gal. 2.3 Titus being a Greek was not compelled to be circumcised Circumcision from the time of its institution untill Christs death was necessary because of Gods command for it was a Sacrament and a part of Gods worship After Christs death the Ceremony and use of it remained for some time untill the Jews were taught concerning the abrogation of the Law for it was needful that the Synagogue should by degrees be buried with honour as the Ceremonies were by degrees set up Paul circumcised Timothy lest he should offend the weak but might win them to Christ he would not circumcise Titus after the Gospel was planted lest he should do wrong to Christian Liberty * Acts 16.3 Paul did circumcise Timothy which seemeth strange in regard Gal. 5. he saith If you be circumcised Christ shall profit you nothing Some say Timothy's Mother Eunice was a Jew and his Grandmother Lois but his father an Heathen Therefore that the Jews might less abhor Timothy and in the infancy of the Church when these Ceremonies were not wholly abolished the readilier to gain them to hear him he was circumcised without which it is conceived they would not hear him As to that of the Galathians he reproves their vain imagination that Circumcision should be a necessary Ordinance for the Worship of God and merit even under the Gospel of Christ for Jews and Gentiles Paul would root out that opinion of Merit and necessity and make Circumcission to be a thing indifferent and as a thing indifferent he used it becoming a Jew to the Jews to gain them nor could the Gentiles take offence hereat since his mother was a Jew 1131. Acts 16.6 They were forbidden of the Holy Ghost to preach the Word in Asia Mat. 28.19 Go and teach all Nations The time to preach the Word of God in Asia was not yet come and Paul and Silas were then sent to some other place to greater increase of the Gospel 1 Pet. 1.21 yet at last the Gospel was plentifully preached there also * 1132. Acts 16.6 with Gal. 2.3 It is one thing to use Circumcision as a Sacrament according to the first institution Another thing to use it as indifferent till the light of the Gospel should shine more brightly In the one place he used it as a thing indifferent which being used might more prepare the Jews for receiving the Gospel of Christ When Paul would not suffer Titus to be circumcised he did it as in opposition to that opinion that Circumcision was a sacrament and necessary to salvation 1133. Acts 16.18 Paul would not suffer the spirit of divination Phil. 1.18 What then Notwithstanding every way whether in pretence or in truth Christ is preached and I therein do rejoyce and will rejoyce Paul had great causes to cast out the spirit of divination because translating himself into an Angel of light he would have drawn the Apostolical doctrine to be suspected as if they had been both as one and so they that believed the Apostles should believe the spirit of Divination that he might overthrow the Gospel 1134. Acts 17.28 In him we live and move and have our being this sentence is from Aratus the Heathen out of Menander 1 Cor. 15.33 Evil communications corrupt good manners Tit. 1.12 That the Cretians are lyars evil beasts slow bellies is taken out of Epimerides and Callimachus Jerom gives the reason of this thing that they who were obstinate in their heathenish malice might be condemned out of their own Writers * 1135. Acts 17.28 In him we live move and have our being Psal 81.12 And they walked in their own Councils The former place speaks of what we have Originally from God life motion and beeing The latter place speaks of Gods suffering us to use our Lives Motions and Beeings irregularly Our Lives and Motions are one thing the moving and living this or that way is another The one is from God the other from our selves * 1136. Acts 18.3 And because he was of the same Craft and wrought Gal. 6.6 Let him that is taught in the Word Communicate c. The former Example shews that somtimes the extreamity of professors of the Gospel may be so great as Musculus must turn Weaver and Paul Tent-Maker But this shews not that it shall alwaies be so or that when the condition of the Gospel is otherwise that they may and must not eat the fruit of their labours this shews what Paul in extremity did not what the Ministers of Christ must constantly do Paul himself received contribution of the Philipians when he was absent from them Phil. 4.16 If Paul received Contribution where he did not at present labour it is now lawful for Ministers to receive where they do labour It is one thing what was done in the first propagation of the Gospel and none yet had the knowledge of Christ another thing when the Gospel is propagated and setled 1137. Acts 18.8 Paul baptized Crispus and Gaius and the house of Stephanus 1 Cor. 1.17 Christ sent me not to baptize but to preach the Gospel Christ sent all the Apostles to preach and to baptize yet because the ordinary way of preaching was better more hard and more necessary therefore he would have them apply themselves rather to this leaving baptizing to those that were inferiour to them Paul denyeth that he was sent to baptize not simply but comparatively so God commanded not sacrificing but obedience because he will rather have this than that Jer. 7.22 1138. Acts 18.2 18. Priscilla and Aquila were with Paul at Corinth Rom. 16.3 Writing from Corinth he salutes Priscilla and Aquila Paul when he was again at Corinth writing to Rome salutes amongst others Priscilla and Aquila who were
If the Creditor do forgive his debt unto one and exact it of another he doth no wrong It is free for him to do what he will with his own Mat. 20.15 The re-acceptation of persons properly is where the Judge leaving the merit of the cause doth find somewhat in the person for which he giveth sentence with one against another But so doth not God he finds no difference in the persons but all being in the same cause of damnation he of his own free will forgiveth his debt unto some and requireth it of others Though God give unequally yet it is not accepting of persons but when this is done with respect to some quality in the person 1223. Rom. 9.16 It is not of him that willeth nor of him that runneth but of God that sheweth mercy Mat. 19.17 If thou wilt enter into life keep the Commandments It is therefore said not to be of him that willeth because salvation is not given for our merit but of Gods mercy but it is also of him that willeth not because we will though no man is saved against his will but of unwilling to receive Gods call he is made willing 1224. Rom. 9.18 God hath mercy on whom he will have mercy and whom he will he hardneth Chap. 11.32 God hath concluded them all in unbelief that he might have mercy upon all The first place is concerning the most free will and power of God who may have mercy on whom he please his Antecedent will reacheth to all men his consequent will is restrained to the believers and unbelievers and so he will have mercy of the faithful that they may be saved but he justly punisheth and hardneth the unbelievers and wicked men who resist his grace freely offered unto them * 1225. Rom. 10.4 Christ is the end of the Law Mat. 6. I came not to destroy the Law The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or end signifieth not the abolition or destruction but the scope or drift of the Law him whom the Law would have us to believe and to whom by its strictness it sends us unto Christ is the end which the Ceremonial Law aims at demonstrates and declares The Sacrifices were types of our having reconciliation by Christ and the Politick part of the Law was a shadow of the Kingdom of heaven or the Church of Christ The moral Law which the Apostle principally intends in this Epistle in that it cannot receive satisfaction from our transactions and holding forth the Messiah of which man stood so much in need of is terminated in Christ not that Christ is effective only the end of the Law as if he giving us his Holy Spirit whereby our souls are regenerated and enabled to walk in obedience which the Law requires but that principally he is the end of the Law by imputation of his righteousness to us whereby we stand clear in the account of the Law 1226. Rom. 10.10 With the mouth is made confession unto salvation 1 Cor. 4.20 The Kingdom of God is not in word In the first place is spoken of confession with faith in the latter of humane words which the false teachers used in preaching wherein the Kingdom of God consists not but in the vertue that is in a true performance of those things they profess with their mouths * 1227. Rom. 10.17 Faith comes by hearing Rom. 15.21 They that have not heard shall understand Faith though it be the gift of God yet it is wrought by the preaching of the Word The latter place tells us that they which had not the Law nor the Prophets they shall now hear the preaching of the Apostles and understand or believe So that the latter place contradicts not the former but tells us that they which yet heard not shall hear and so understand and by understanding believe He which promiseth the end implies the means conducing to that end * 1228. Rom. 10.20 I was found of them that sought me not Isa 65.1 I am sought of them that asked not for me I am found of them that sought me not c. St. Paul neither exactly followeth the Hebrew Text nor yet the Septuagint as Erasmus observeth and as may appear unto him that will compare them together But he taketh the sense 1. The order is somewhat inverted for Isa 65.1 the first part of the sentence I was found of them that sought me not is there the latter And the latter here I was made manifest to them that asked not after me is there the first 2. The word in the Hebrew which St. Paul translateth I was made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 manifest is there Nidrashti not I was sought for of them that asked not after me for how can that be But I caused them to seek me as Beza and Pagaine observe 1229. Rom. 11.2 Who hath known the mind of the Lord. 1 Cor. 2.16 We have known the mind of Christ These words were spoken by Elias in Passion however not as if there were none at all that knew the mind of the Lord for he himself knew it but that he conceived there was very few for they did visibly appear to him to be few The latter place shews that some do know the mind of Christ though it implies not that all do it 1230. Rom. 11.7 Israel hath not obtained that which he seeketh for Mat. 7.7 Seek and you shall find In the first place he speaks of works so they that seek God and righteousness attain it not but in the latter the promise is made to them that seek by faith * Rom. 11.7 with Mat. 7.7 There are two kinds of seeking God a lawful right and true seeking of God wherein there must be both observed the manner which must be of faith and the end which is of the glory of God And the other is not right which faileth of either of these as the Jews failed in both for they sought not righteousness by faith and therefore missed of that which they sought for and beside they went about to establish their own righteousness and would not submit themselves to the righteousness of God i. e. They sought their own praise and glory and not Gods and therefore they failed of their desire * 1231. Rom. 11.9 Let their table be made a snare Mat. 5.46 Rom. 12.14 c. Bless them which persecute you bless I say and curse not We must distinguish first the cause whether private wich concerns one person only in which cause it is unlawful to curse or publick concerning the glory of God as Acts 5. Secondly We must consider the condition and calling of them which use imprecations whether they do it out of private affection which is unlawful Or of a Prophetical spirit as the Prophets and Apostles did Acts 13.9 Thirdly The things themselves whether temporal which may tend unto their amendment Psal 89.16 Or eternal but these cannot be denounced without Gods special warrant Fourthly The persons are to be distinguished which are cursed some are such as