long after to be fulfilled Answ It is usual to give signs of things soon to come which happen long after 1 Sam. 2.34 1 Kin. 22.25 There were two signs set forth by the Prophet in Isa 7. The one of a temporal deliverance in token whereof he bringeth his son Shearjashub ver 14. The other of an eternal deliverance by the Son of God who was to come of a Virgin He could not call his own son Emmanuel c Esa 8.8 10. and to ascribe such wisdom to him the Jews say Almah doth not strictly signifie a Virgin But there are three words which signifie and betoken Virginity in the Hebrew The first Naarah any young woman whether a Virgin or not Secondly Bethulah a Virgin though she be not young and sometime it may be otherwise taken Thirdly Almah properly a young Virgin and not at all touched it imports youth and virginity which is the word here and so not applicable to the Prophets Wife or any save Mary It had been no wonder for any woman that had known a man to bear a son the wonder was that a Virgin or one that knew no man should bear a son 759. Mat. 2.1 Behold wise men came from the East to Jerusalem Chap. 11.25 I confess to thee Lord because thou hast hid these things from the wise c. The Wise men were led to Christ not by humane Col. 2.3 Rom. 1.25 Mat. 23.23 Luk. 11.12 1 Cor. 1.26 but divine wisdom acknowledging that in Christ were hid all the treasures of wisdom and knowledge Christ rejects no such wise men but such as are not wise from Gods Spirit and yet think themselves wise following the wisdom of this world as the Heathen Philosophers and the Pharisees amongst the Jews and those that are wise now adaies with fleshly wisdom * Mat. 2.1 with Mat. 11.5 The former place speaks of some Wise men whether worldly wise Astrologers Wizards c. The latter saith God revealed these things not to the wise i e. worldly wise or wise in their own opinions but to the men who became as children in their opinion and were as children ready to be instructed if worldly wise men would leave their high thoughts and opinions of themselves and become docible and little children as these wise men were they might understand the mind of God and see Christ The former place is understood of such Wise men as were so in the opinion of the World and by Profession though not so in the opinion of themselves The latter place is understood of such as are wise in themselves and that the world adjudges wise * 760. Mat. 2.23 He shall be called a Nazarene Isa 11.1 There shall come forth a rod out of the stem of Jesse There is not any place which in direct words cals Christ a Nazarene The former place saith that it might be fulfilled which is written by the Prophets But this place is equivalent to it some things are spoken Aenigmatically by the Prophets some things Allegorically Every thing that is spoken Aenigmatically is spoken Allegorically but every thing which is spoken Allegorically is not therefore spoken Aenigmatically This was spoken Aenigmatically and Allegorically of Christ for Isa 11.1 Christ is said to be a rod or branch Nezer which indifferently signifies a branch and the City of Nazareth one and the same word denoting Christ and the place where Christ should be born There were three sorts of Nazarenes First Those who were so by profession of Moses his Law Num. 6. Secondly Those who lived in Nazareth the City Thirdly Those who were Votives and Natives Christ was said to be a Nezer or Nazarene the second way 761. Mat. 3.1 John the Baptist preached in the wilderness Luk. 3.3 He came into all the Country about Jordan preaching by the Desart Matthew means not the inward remote parts separated from the company of men but the fore-parts a Mountainous Country lying about Jordan * Mat. 3.1 with Luk. 3.1 The former place saith no more than that he was preaching in the wilderness and the latter that he was in the Country about Jordan preaching which are thus reconciled The wilderness is meant either that which is called so and yet had in it Villages and Cities as Jos 15.61 62. 1 Sam. 23.14 24. some of which probably were in the Territories and under the command of Hebron the place where John was born for there is mention of the Cities of Hebron 2 Sam. 2.3 Or the Wilderness is taken for the inmost Wilderness and Desart where was no Habitations of men Iohn lived and was brought up in the former wilderness and when he came to thirty years old he began to preach first to his neighbours and friends and then afterwards came down into the Country about Iordan and preached there likewise 762. Mat. 3.14 Iohn knew Christ before he baptized him Joh. 1.33 I knew him not but he that sent me to baptize with water said unto me Upon whom thou shalt see the Spirit descending and resting upon him he it is that baptizeth with the Holy Ghost Iohn had a knowledge of Christ before his baptism by inchoation but that knowledge was confirmed and consummate when in baptism he saw the Heavens open and the Spirit of God descending upon him like a Dove and so by an outward revelation joyned with an inward illumination he pronounced that Jesus was the Messias and the Lamb of God that takes away the sins of the world 763. Mat. 3.16 The Spirit of God descended and came upon Christ. Luk. 1.35 Christ had the holy Ghost before Gal. 4.6 At the baptism of Christ the Holy Ghost came upon him like a Dove to declare that Jesus Christ is the Mediator between God and man according to the prophesie The spirit of the Lord was upon me Isa 61.1 because he hath anoynted me to preach good tidings to the meek to proclaim the acceptable year of the Lord Psa 45.8 who being to take upon him the Office of Mediator is anoynted with spiritual oyl 764. Mat. 4.2 And when Iesus had fasted forty daies and forty nights he was afterward an hungred and the Tempter came and said unto him Luk. 4.1 He was tempted forty daies The internal temptation lasted forty daies then came the devil to Christ in an external and corporal shape and spake unto him 765. Mat. 4.8 The devil at the third temptation took him up to a mountain Luk. 4.5 The devil at the second temptation took him into a high mountain In the holy Scriptures saith Augustine there is no contradiction where any thing is related by divers Authors and not observed the same way De Cons Eccles Matthew placeth the temptations in order But Luke by Hysterosis puts the second temptation after the third 766. Mat. 4.12 17. Iesus began to preach from the imprisonment of Iohn the Baptist Joh. 1.2 3 4. chap. He preached before Iohn was in prison Matthew passeth over that which Iohn sets down in his four first
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
THE Reconciler OF THE BIBLE INLARGED WHEREIN Above Three Thousand seeming Contradictions throughout the Old and New Testament are fully and plainly RECONCILED A Like Work never yet extant and may serve for the Explanation of the most difficult places of the Bible being usefull for all such as desire to understand the Sacred Scriptures aright unto SALVATION Humbly submitted to the Censure of the Sons of the Prophets By J. T. and T. M. Ministers of Gods holy Word and Sacraments LONDON Printed for Simon Miller at the Starre in St Pauls Church-yard near the West end 1662. THE STATIONER TO THE READER IT S not yours I seek but you else I could have facilitated my Expence and frustrated your Expectation The Addition in this Edition may serve you for other Volumes of greater price each line being an hint and Compendium of the larger dictates of the Learned You will find this to be usefull even in the explaining of Texts I alwayes held Contraria juxta se posita clarias elucescant None can so well cleare the sense as he which considers the opposition If you find not resolution in the one place consult the other or a parallel place and before you judge consult Authors and the Text. However the Author may run the Gantlop yet I hope I shall escape the Lash But in regard every man is left to his freedome of Judgement and men may easily halt in such flinty way 't were but charity to deale kindly with the Augmentor who modestly proposeth his own without refuting others opinions It s my confidence this will neither burden your Person or Purse so it will engage you to think well of Your Obsequious Friend S. Miller Reader take notice the Additions in this Book are marked thus * throughout the whole Work TO THE READER SEverall places of Scripture compared sound as severall strings in an Instrument jarring and at odds but by a more heedfull eye and attentive eare though a fift and a third are no full concord yet with a third and an eight or a fift with a first will make a sweet Symphony Some Scriptures upon a slight view seem as much at odds as the Poles but the context or phrase the intent or time may so farre facilitate the agreement that the whole Scripture may seem without any doubting to be a Web spun by the same hand I am not ignorant that the climbing up these Hills is a work both tedious and difficult even the hardest Piece of Divinity other parts being delightfull Valleyes whose variety of matter and fruitfullnesse in use will be sufficient reward this may advantage no further than censure and contempt and though the issue be no other yet it must not be neglected in regard Atheists Antiscripturists Hypocrites and the c. of prophanenesse make these seeming contradictions to be the Catholick Patron for their errors and practice I had not adventured on these rough Billows but that the Stationer who formerly had caused the Reconciler to be Printed which was no more than Johannes Thaddaeus Translated finding that Book to be defective both as to multitudes of places which were not handled at all and as to the obscurity of severall which were there undertaken he engaged me to make a Supplement which might in some measure run parallel with the design How I have performed you may best judg when you have consulted Magrio Calvin Doctor Hammond Pezelius Gerhard Mayer Musculus Mannassa Ben Israel Lorinus Willet the Assembly Diodat c. Some on one some on another place The Quotations of Authors were forborne to forbear abruption of sense and repeating of their very words the substance being most an end reserved without an exact account of the words themselves Thaddaeus seems to have lighted his Candle constantly at Scorpius his Sun what he omitted is superadded with the addition of the Authors own opinion and yet leaving a just place for every mans own additionall Judgement This may at the first seem a work of a few houres Houses are viewed at a glance which when one considers in their severall Materials the Stone in the Quarry the Beam in the Wood the Lime in the Stone the Workman in his Hewing c. will take up the thoughts as of a larger extent Books presented as finished is an easie work for the eye and understanding and yet the consulting Authors examining opinions leaving of rubbish and taking what is fit both is a labour to the head and hand It s easier to read than compose Books and as easie to censure as either But no wise man will censure him who by writing would help the weak and by his weaknesse invite the strong to afford the energy of their brains However the world may censure the work I hope they will see it their duty to pray for him who is hereby engaged to be Their assured T. Man THE PREFACE THE Scripture of the Old and New Testament revealed from God by the Prophets and Apostles 2 Tim. 3.16 since it is the rule of heavenly Doctrine it ought to be held in high account amongst us Gal. 6.16 For so many as walk according to this rule peace be on them and mercy and upon the Israel of God c. But for as much as the enemies of Divine truth are adversaries to those who continue in the same it is no wonder that they fear not both to resist the Spirit by whom it was inspired and to accuse the work of contrariety and imperfection Though the Scripture have no reall contrarieties indeed in it self for the Spirit of God 2 Peter 1.21 Chrys in Gen. hom 1. by whom those holy men that writ it were led being not contrary to himself did so govern the matter that it should wholly agree in all parts yet some apparent contrarieties there are in it which cause some difficulty to the Reader yet the whole body of the Doctrine is not therefore to be accused of obscurity as though the will of God could not thence be certainly known concerning things which appertain to Religion Nothing is searched out there which is not to be found easily in some othâ—r place nor is there any opposition in the Scripture witnesse Aug. lib. 5. cap. 8. de Genes I will never dare to think saith Justin Martyr in Dial. cum Tryph. Judaeo nor speak that the Scriptures can be adverse to themselves but if any Scripture seem to be so and hath a colour as though it did contradict some other Scripture I will rather confess that I understand not the things there spoken being certainly perswaded that no part of Scripture can be opposite to any other part thereof c. This is that I undertake to prove in this Reconciliatory Bible wherein are Reconciled Three Thousand places of the Sacred Scripture opposite in appearance in a plain order by the Canonicall Books of the Old and New Testament short collections of each Book and Chronologicall numbers being set down before them and the truth
of the Divine word is proved to be uniforme to the honour and love whereof all that doubt of the consent of the same are modestly invited Some man perhaps will object that some things are borrowed by me from others which I deny not for in compiling this Synopsis I thought it more safe and discreet to follow the steps of the most approved Interpreters than without the authority of famous men in this most corrupt age which is full of Error and Heresie to invert any thing of my own brain and to publish it to the world And I hope that the Courteuos Reader and the equall censurer are not ignorant that in the study of Divinity nothing can be said now that was not said before And it is most profitable Eccles 1.10 Aug. tom 3. de Trin l. 1. c. 3. that many Books should be made by many men of the same things in a divers style but not in a different faith And he shall find that I have compendiously gathered together in this Concordance that which the greater works of learned Men contained more at large so that here he may as it were at a single view comprehend the matter Let those famous men have the praise who have set forth large handfulls in this harvest I would not that any one should derogate from their Orthodox labours but let them have it rather than my self Yet I doubt not but that he who was and is effectuall in their large and learned Commentaries will supply me with his grace and be present to these gleanings If any one condemn my brevity and rudenessâ—â—f my style I sought to be brief but not obscure because brevity is profitable and is accounted most acceptable alwayes by this there is nothing lost in the substance My religious mind bad me stop this little body with solid meat not with lofty and windy words if there be any thing found in it that is not as it should be I crave pardon what is not spoken religiously enough let it pass as not spoken far be it from me that I should arrogate to my self as though I had exactly written without error D. Mart. Luth. in Praef. for I am not he of whom it may be said He made it in the perfect tense but I stand in the last rank who scarce dare say I would have made it yet in great maters it is sufficient to be willing Wherefore I being much solicited by some like my self that is of the meaner sort and by the most pious desire of my intimate friends by this little Book of mine first intended for private use I would nay I am obliged to do them good but not them who suppose they better understand these things For who is sufficient for these things Christian Reader I do patiently and willingly beg of thee that according to thy Piety and Candor thou wouldst sincerely interpret of this my study and duty performed in collecting these Concordances of the Bible and wouldest look upon it with the same mind that I writ it that is with a single and good eye 1 Cor. 1.30 Our Lord Jesus Christ who of God is made unto us wisdome and righteousness and sanctification and redemption in whom are hid all the treasures of wisdome and knowledge Sanctifie reconcile and enlighten us by his holy Spirit that being reconciled in him we may remain for ever to the praise of his Divine grace and our own salvation Which is the desire and prayer of Your daily Orator at the Throne of Grace J. T. RECONCILIATIONS Of the Places of the Old Testament THE sacred Scripture of the Old Testament is the Word of God brought down from Heaven from the beginning of the World unto the comming of the Messias preached by the Prophets almost 4000 years written in Hebrew except some few things in Chalde Esdras 4 5 6. Dan. 2 to 8. Ezek. 10.11 called by the Jews Esirmve arba that is Luke 24.27 twenty four divided by Christ into the Books of Moses the Prophets and the Psalms The Books of Moses THe Pentateuch that is the five Books Also the Ocean of Divinity the Hebrews call the 1. Bereschit that is in the beginning 2. Velle Semoth These are the names 3. Vajer He called The 4. Vajed daber And he spake 5. Elle hadebarim These are the words both in Greek and Latine 1. Genesis 2. Exodus 3. Leviticus 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Numbers 5. Deuteronomy GENESIS THE Generation of the World is so called because of the Creation before the flood and the restoring of it after the flood and the administration of it by the Patriarchs unto the birth of Moses it contains the history of 2310 years The Places that are seemingly contradictory * 1. Gen. 1.1 Elohim Almighties Gen. 1.1 2. Bara created The noun singular the verb plural To shew that not one only person but the Trinity of Persons in the unity of essence three in one and one in three created the world the Father works and I work others say Hoc subtile potius quam solidum and that its only an Idiotism of the Hebrew tongue * 2. Gen. 1.1 with Gen. 1.8 God created the Heaven c. And God called the firmament Heaven and the evening and the morning were the second day Moses in the first Verse useth two words to comprize the whole Fabrick of the Creation but afterwards he descends to the parts of the Creation and so distinguisheth the Heaven or Firmament from other parts Or 2. By Heaven is meant in the first Verse by a Metonymy Continens pro re contenta the invisible or glorious habitation of Angels with the Angels themselves and afterward by Heaven is meant the visible Heaven 3. Gen. 1.22 And on the seaventh day God ended his worke Chap. 2.4 All things were created in the day that the Lord God made the Heavens and the Earth Reconciling God created the world and all things therein contained in six dais and not in one day altogether The first place therefore is meant of certain naturall and artificiall dayes The latter contains indefinitely the time of the creation of things Psal 95.7 Heb. 3.13 So this day is put for the time of grace 4. Gen. 1.2 And the Spirit of God moved upon the face of the waters John 7.39 The Holy Ghost was not yet given In the first place the treaty is concerning the person and existence of the holy Ghost in the latter concerning the gifts of the holy Ghost and the miraculous powring forth thereof in the day of Pentecost after the resurrection of Christ 5. Gen. 1.5 God called the light day before the Sun was Ecclus. 43.2 The Sun when it appeareth declareth the day The light which first made the day was not an other light from the light of the Sun but that light which God had dispersed through the hemisphere which he collected afterwards into the body of the Sun * 6. Gen. 1.27 In the Image of God Psalm 89.8 Who is
make no marriages with them Moah who was the sonne of Lot of his posterity they were not forbid to marry wives but of the Hittites Gergeshites Amorites Cananites Perisites Hivites Jebusites c. Ruth followed the true Religion and the Nation of the Jewes and not the Moabites The two Books of SAMUEL Heb. Schemuel IN the first Book is described the life and death of Samuel with the Governement of Saul In the second the translation of the Kingdome to David and his administration of it Samuel writ the first Book to the twenty fift Chapter The rest with the second Book were writ by Nathan and Gad both Prophets In these two Bookes is contained the History of an Hundred and Twenty yeares * 295. 1 SAM 1.1 with 1 Cro. 6.33 The one saith Elcanah was of the Tribe of Levi the other saith he was an Ephramite Answ He was truely of the Tribe of Levi but born of the City Ramata a Levites City so that by dwelling he was an Ephramite yet Levitish Parents So some think those Cretes and Arabians in Acts were Jewes by birth the other by dwelling * 296. 1 Sam. 1.12 with Numb 3.45 Object How was Samuel dedicated by his Mother to the Lord since all Levites were so by institution Answ The Levites were so from thirty to fifty by the Lords Institution Numb 4.2 But Hanna devoted her sonne to be a Nazarite in perpetuall obedience * 297. 1 Sam. 3.7 And Samuel yet knew not the Lord with 1 Sam. 2. Samuel grew and pleased the Lord and men Object How could he please the Lord and not know the Lord Answ This Text speaks of a peculiar knowledg and science which the Lord indewed Prophets withall sensibly and by revelation 298. 1 Sam. 3.13 Eli knew his sonnes did wickedly and he restained them not Chap. 2.24 He said to his sons Wherefore do you all these things that I hear of you from all the people do not so my sons it is no good report The correction of Eli in reproving his sonnes was too gentle nor is it accounted for a restraint Chrysostome saith if Eli had been unreproveable himself in his life In Mat. hom 17. he should more sharply have corrected his sonnes treading under foot the Law of God therefore was he justly punished 299. 1 Sam. 7.2 From the day that the Arke of God abode in Kiriath-jearim the time was long for it was twenty yeares and all the house of Israel lamented after the Lord. 1 Chron. 13.6 David in the fifth yeare brought it from thence The Ark was in Kiriath-jearim unto the dayes of Saul who first brought it into the Army and then sent it back to its place David being made King first translated it to Obed-edoms house and after that unto the Mountain of Sion * 300. 1 Sam. 8.6 with Deut. 17. Object How should it be so displeasing to the Lord to have the Israelietes ask a King of God and yet he sets a King over them or suffer them to have one Ans The people offended not in asking a King that would be guided by Gods Laws but their offence was in asking a King to be governed by strange and barbarous Laws such as the Nations had and upon this account it was that the Kings Laws are held to be unjust * 1 Sam. 8.18 with 1 Sam. 9.16 The Lord refuseth to answer the people when they cry against the oppression of their Kings which they so desired He refused not to hear their prayers in other afflictions * 1 Sam. 11.1 with 1 Sam. 12.12 Naas is said to fight against Jabesh Galead after Sauls election one moneth and yet it s said it was before this Answ Naas undertook this expedition against Israel before Sauls election and Israel hereupon made tearms of agreement but having this new and fresh occasion the Tyrant renews his Wars 301. 1 Sam. 9 16. Thou shalt annoint him to be Captain over my people Israel for I have looked upon my people because their cry is come unto me Hos 13.11 I gave thee a King in mine anger and took him away in my wrath God gave a lawful Magistrate of his mercy for the good of the godly to defend them against the Philistines yet because by diffidence of God they sought for a King after the example of the Nations as if they could not be safe without a King therefore God gave them a King in his anger * 302. 1 Sam. 10.6 And the Spirit of the Lord will come upon thee and thou shalt prophesie with them and be turned into another man Rom. 8.14 For as many as are led by the Spirit of God they are the Sonnes of God The true and sanctifying graces and gifts of the holy Spirit is one thing the common illuminations of the Spirit are another The Spirit of the Lord came upon Saul with gifts fitted for a King to make him exercise that office better than another man but not the sanctifying graces as faith repentance c. for these come onely on the Elect which are the Sonnes of God * 303. 1 Sam. 13.1 And Saul reigned two years over Israel That is he reigned according to Law and Equity or de jure rightly God by reason of the Princes wickednesse leaves out or omits his name or the number of his years * 1 Sam. 13.1 with Acts 13.20 Answ These forty years seem to take in the Regiment of Samuel and Saul Paul joyns them both together Saul begun to reign in the thirty eighth year of Samuel and so onely two is for Saul Or as others Saul reigned more than two years but he reigned onely two years unblameably in which he represented his child-like candor and upon this account Saul begun his reign in the twenty three of Samuel 1 Sam. 13.14 David was a man after Gods own heart Acts 3. 2 Sam. 11.4 An adulterer Verse 5. A Murderer David amended all by repentance and the heart of God is that he desireth not the death of a sinner but rather that he should be converted and live Just Mart quaest 78. David indeed erred in many things yet was he constant in the Covenant with God * 304. 1 Sam. 14.3 with 1 Sam. 22. Abimelech the Sonne of Achitob Answ The Priests had two names as many others in the Scripture 305. 1 Sam. 15.24 Saul said to Samuel I have sinned now therefore I pray thee pardon my sin Esay 43.25 I am he saith the Lord that blot out thy transgressions for my Name sake God by his own authority but men ministerially from God remit sinnes and declare to those that are penitent the pardon of their sins for Christs sake 306. 1 Sam. 15.35 After Agag was slain Samuel saw Saul no more Chap. 19.24 Saul prophesied with the rest before Samuel Samuel saw him no more when he had withdrawn himself from Saul till he had joyned himself to the company of Prophets or he never saw him more in his Kingly ornament or to converse familiarly with
regenerate by the holy Spirit do not give way to sin but carefully resist it being guided by the holy Ghost 360. 1 Kings 8.27 The Heaven and the Heaven of Heavens cannot contain God Col. 2.9 In Christ dwelleth all fullnesse of the God-head bodily The divine nature cannot be apprehended by us the divinity of Christ is personally united to the flesh and dwels in it as in its proper Temple * 361. 1 Kings 9.11 with Lev. 25. The Land shall not be sold for ever c. Answ Solomon parted not with the dominiost but the use of these Cities to the King of Tyre that he might have the benefit of those Cities so long till he had reparation for his expences 1 Kings 9.23 Princes over-Solomons work five hundred and fifty 2 Chron. 8.10 All the Princes over Solomons work were two hundred and fifty In the former place mention is made of all who took charge of the work in the latter of those that took charge by course * 1 Kings 9.23 with 2 Chron. 8.10 There were five hundred which served by turns two hundred and fifty at a time these two hundred and fifty mentioned in the latter place fifty more are to be added which were over those five hundred Rulers in their course and gave account of the five hundred so that there were in all five hundred and fifty Now these fifty Commissioners were Israelites the other inferior ones which were more in number were strangers and but onely Solicitors or Overseers 1 Kings 5.16 362. 1 Kings 9.28 Hiram sent to Solomon four hundred and twenty talents of Gold 2 Chron. 8.18 They brought from Ophir four hundred and fifty talents of Gold The marriners and Solomons servants spent thirty Talents by the way and they brought to Solomon to Jerusalem foure hundred and twenty 363. 1 Kings 11.35 God said to Jeroboam I will give unto thee ten Tribes Verse 36. To Solomons son one Tribe Chap. 12.21 Rehoboam gathered together all the house of Judah and the Tribe of Benjamin Rehoboam had but one whole Tribe and Jeroboam ten Tribes the Tribe of Benjamin was divided between them both Some others also of other Tribes that were godly men specially the Priests and Levites came to Jerusalem and staid in Judea 2 Sam. 7.16 Psal 142.12 364. 1 Kings 12.24 This thing is from me saith the Lord that is the revolting of the Israelites 2 Chron. 13.5 The Lord God gave the Kingdome of David over Israel to him and his sons by a Covenant of salt The promise made to David doth not much concerne his temporall Kingdom as the eternall and incorruptible Kingdome of Christ and the promise also was under a condition if his children should keep Gods Laws and walk in his wayes 1 Kings 2.4 * 365. 1 King 15.5 Save only in the matter of Vriah Now he sinned frequently he was resolved and had destined Nabals family to death 2. He promiseuously slew the Ammonites 3. He numbred the people c. Answ God speaks here aftâ—r the manner of men as he not sinning in these things which had any hoâ—est or virtuous pretâ—xt The anger conceived against Nabal and the Ammonites was covered with the pretext of a just revenge The numbring the people with the pretence of a religious Tribute for the Temple God therefore was content not to divulge them that they may be known ipsius judicio privato but adultery and murther enormous crimes as all men acknowledge Therefore these were accounted by the people grievous crimes of him in the matter of Vriah 366. 1 Kings 15.14 As a took not away the high places 2 Chron. 14.5 Also he took out of all the Cities of Judah the high places and the Images Those high places where God was worshipped Asa took not away but he destroyed the Idols of the Gentiles and the Images of the Sunne * 367. 1 Kings 15.16 And there was War between Asa and Baasha all their dayes 2 Chron. 15. ult There was none between them untill the five and thirtieth year of the reign of Asa It s one thing to reckon the Reign of Princes as it respects the people over whom they Reign Another thing to set down the years of their personall Reign respecting themselves The five and thirty years spoken of in the Chronicles in which the War brake forth between Asa and Baasha was so acconuted in regard of the people who had now been so many years under these divided times since the revolting of the Tribes to this day which was not five and thirty yeares of his personall Reign being but the fifteenth of that Reign * 1 Kings 15.25 with 1 Kings 15.28 Nadab the sonne of Jeroboam c. Even in the third yeare of Asa King of Judah did Baasha slay Nadab and reigned in his sted Nadab who began to Reign in the second year of Asa might Reign two years although Bâ—asha succeeded him in the third year of Asa because the last years of the Kings of Israel and Judah are not fully expired but some of them as in this place do scarcely contain moneths in them the rest of the years being put compleatly 368. 1 Kings 16.8 In the twenty six year of Asa King of Judah began Ela the son of Basa to reigne over Israel in Tersa two years Verse 10. And Zimri went and smote Ela in the twenty seaventh year of Asa King of Judah In the twenty six yeare of Asah King of Iudah Ela Reigned over Israel in the twenty seaventh year of Asa Zimri rebelled against Elah and killing him took the Kingdom from him * 369. 1 King 16.8 with Vers 10. Ela is said to Reign two years not that he reigned two compleate years for Zimries conspiracy was when he had not Reigned one or but one year But Ela began to Reign in the six and twentieth of Asa and so in the twenty seaventh was slain by Zimri and so he is said to Reign two yeares not of his own Reign but two yeares of Asa's or part of them which are reckoned for the whole 370. 1 Kings 17.4 God commands the Ravens to feed Elias Lev. 11.15 Every kind of Raven was abominable to God A Raven indeed is an unclean creature not by creation but by divine ordination and the forbidding men to eat his flesh but to touch the Raven alive or to eat the meat he brought was not unclean to Elias nor an abomination before God * 1 Kings 17.4 with Lev. 11.15 Some things were unclean ab intrinseco as by leprosie others ab extrinseco as by eating or touching of these there was a spirituall and corporall uncleannesse the spirituall when any beast though clean was abused to spirituall fornication as to be offered to Idols c. Corporall uncleanness was effective of bad nourishment or subjective as the swine c. such as fed uncleanly or lived in unclean places or both Some creatures though clean for use yet not for sacrifice as the Buck. Some unclean secundum speciem as those in Lev.
and openly without any shadows or externall propitiatory which Christ hath abolished 689. Dan. 9.25 Vnto Messiah the Prince shall be seven weeks and threescore and two weeks Acts. 2.7 It is not for you to know the times and seasons By divine revelation seaventy weeks that is four hundred and ninety years were foreshewed to Daniel that within so many years Christ should come and performe the office of a Messias such a knowing of times is not forbid but that which is rashly attempted by us without divine revelation TEREASAR that is as they are commonly called in Hebrew The Prophesies of the twelve minor Prophets not for their authority but the quantity of the Book HOSEA HIS PROPHESIE THE SONNE of BEERI HE chides the Jewes for their idolatry He shews their casting off and the espousing of the Gentiles to God He declares salvation to those that should repent He Prophesied fifty years in the time of Osiah Jotham Achaz Ezekias Kings of Judah and in the dayes of Jeroboam sonne of Joas King of Israel about the year 3150. 690. HOS 1.2 Go take thee a wife of whoredoms and children of whoredoms Lev. 21.14 A widow or a divorced woman or prophane or an harlot these shall he not take but a virgin The command of God to the Prophet was not that he should marry a whore but a lawfull wife yet with such an infamy as though she were a Harlot and her children bastards By this embleme the Israelites are admonished of their spirituall fornication * Hos 1.2 with Lev. 21.14 As for the first place its probable that all this was commanded and seemed to the Prophet to be performed in vision that by this allegory they might perceive their duty toward God and rebellion against him 691. Hos 1.7 I will not save them by bow nor by sword nor by battel Rom. 13.4 The Magistrate beareth not the sword in vain The first place is of the conservation of the Kingdome of Judah against the Assyrian not by corporal weapons but by miracles which takes not away the lawfull power of the Magistrate against the enemies of the Church externall or internall 692. Hos 1.9 Ye are not my people Vers 10. Ye are the sons of the living God The Prophet divides the people of Israel into those which are and those which shall be Those which are he divides into righteous and wicked the righteous that remain shall be few but the wicked shall be more he saith that even the whole people of Israel should forsake God yet some few should be saved to the coming of the Messias Jer. 3.18 Ezek. 34.27 whilst all Nations both Jewes and Gentiles should be gathered into one people and one sheepfold under one King and one shepherd 693. Hos 2.13 I will visit upon her the dayes of Baalim when she burnt incense to them 1 King 18.40 Elias the Prophet killed Baals Prophets at the brook Kison The Baalites were destroyed in the time of Elias and of Jehu yet their superstition remained and stuck to the posterity of the people 694. Hos 4.23 Swear not The Lord liveth Deut. 6.13 And thou shalt swear by the name of the Lord. An oath is part of Gods worship and therefore the Prophet warneth Idolaters not to abuse it as they did in Bethel that they might seem to serve God and not the Calfâ— 695. Hos â— 4 They have set up Kings but not by me Rom. 13.1 There is no power but of God The Prophesie respects the breaking of the ten Tribes from the house of Solomon that was not from God as the Israelites did it who would not be subject to the Judges of Judah contrary to Gods revealed will but yet it was from God because he would punish the sinnes of Solomon So Tyrants are from God not onely as a scourge but by reason of their power because the power must be distinguished from the corruption of the person who useth it c. * 696. Hos 10.6 Ephraim shall be ashamed and Israel shall be ashamed Joel 2.26 My people shall never be ashamed It s one thing to be ashamed of sin and the basenesse of mens wayes as Ephraim and Israel were when they saw themselves in their own colours It s another thing to be ashamed of the wayes of God the latter Text tells us we should never be ashamed of worshipping God for he would so answer their expectations and assist them in their necessities that they should have no cause of being ashamed 697. Hos 11.1 When Israel was a childe then I loved him and called my sonne out of Aegypt Matth. 2.15 This Prophesie was fulfilled in Christ being brought back from Aegypt These words were spoken of Israel Gods adopted Sonne and of his onely begotten Sonne according to the union of the body with the head and comparison of the Type with the truth The deliverance of the children of Israel out of Egypt was a figure of our Redemption and freedome by Christ 698. Hos 13.14 O death I will be thy plague O grave I will be thy destruction 1 Cor. 15.55 O death where is thy victory The first place may be explained by the latter for in both is shewed that death hath lost its strength and is swallowed up in victory * Hos 13.14 with 1 Cor. 15.54 55. That which in one place is called plague in the other is called Victory but the difference of metaphors causeth not a difference in sense for as a plague conquers where it comes and eats up all so doth death conquer and eat up all and gets Victory JOEL HIS PROPHESIE THE SONNE of PETHVEL HE Prophesied in the year 3239. That the Israelites should be carried captives into Assyria he exhorts them to repentance and promiseth mercy to them that are penitent 699. JOel 1.13 Chap. 2.12 Turn you unto me with fasting with weeping and with mourning Matth. 6.17 When thou fastest annoint thy head and wash thy face that thou seem not to fast before men Christ discommends not private or publick fastings but he taxeth the hypocrisie of the Pharisees in their fasts for godly people must not sound a Trumpet but be content to have God the witness of their works 700. Joel 2.14 Who knoweth whether God will returne and repent and pardon us James 1.6 He that doubts is like a wave of the Sea Who knoweth Belongs not to remission of sinnes but removing of punishment for that is to be prayed for upon condition of the will of God and our good 701. Joel 2.28 Isai 44.3 And it shall come to passe after this that I will powre out my spirit upon all flesh 2 Sam. 32.2 2 Pet. 1.21 Holy men of God spake as they were inspired by the holy Ghost Joel speaks of the state of the Church after the coming of Mossias and of the comparing of the spirituall gifts of the Jewish and Christian members of the Church And he teacheth that after the Messias shall be come the spirituall gifts of God shall be
greater amongst all men but not that all under the New Testament should have the gift of Prophesie The latter places are of publick and ordinary Prophesie * Joel 2.28 with 1 Cor. 14.34 I suffer not a woman to speak in the Church If women were to have the spirit powred upon them in the times immediately after Christs Ascention then why must they not speak in the Church The former place speaks of extraordinary gifts given to some women the latter of a duty lying upon all The former â—s to be restrained to the times â—ext after Christs life the latter is a duty lying upon all times The former hath reference to extraordinary parts and gifts the latter hath reference only to ordinary preaching and teaching by way of office 702. Joel 2.32 Whosoever calls upon the name of the Lord shall be delivered Heb. 6.4 Chap. 10.26 They that are once enlightned if they fall they cannot be restored The first place speaks of the faithfull who call on the Lords name in faith The latter concerning Apostates that sinne against the holy Ghost who have neither faith nor true prayer though they pray with their lips for they do it not sincerely and therefore their prayers are an abomination to God * Joel 2.32 with Heb. 6.4 The former place is a promise to those that can pray The latter to those who cannot pray but actually fall away The former is spoken of Gods Children for God heareth not sinners the latter speaks of the wicked for Gods Children never fall away finally from grace enlightning not being put here for saving knowledge but a Theory of Christ 703. Joel 3.20 But Judah shall dwell for ever and Jerusalem from generation to generation Amos 9.11 The Tabernacle of David is fallen down Matth. 24.1 Acts 15.16 The promises of the perpetuity of the Temple and Kingdome of Judah belong not to the building and walls of the City or the civill Kingdome but to the perpetuity of the Kingdome of Christ and his Church against which the gates of hell shall never be able to prevail and they â—re conditionall upon their faith obedience and purity of Divine worship * Joel 3.20 with Matth. 24.1 The former place is meant of the spirituall Jerusalem and Judah the Children of God The latter of the materiall Temple and Jerusalem The former is a promise if it be meant of the externall Judah and Jerusalem which hath a condition if not expressed yet implyed viz. that they should walk with the Lord. The latter by the threatning of such judgements shews and implies that they had broke their promise The former place useth the word for ever But that in Scripture is many times used for a long season and so it was in the latter before the judgment came on Jerusalem after Joels time AMOS HIS PROPHESIE VVHO was of the common people amongst the Heardsmen of Tekoa He prophesieth of the wrath of God to the Kings and Kingdomes of Judah and Israel and he threatens Famine Sword Pestilence devastation and ruine to the neighbours who were enemies to Gods people He prophesied in the year 3153 in the dayes of Josiah King of Judah 704. AMos 1.3 6 9 11 13. Chap. 2.1 4 6. For three transgressions and for four I will not spare And at length he reckons but one It is a periphrasis of the seventh number which three and four do make which is called a perfect number in the Scriptures and a certain number is put for anuncertain as if he would have said For many iniquities I will not spare those Nations * 705. Amos 3.6 Is there any evill in a City that I have not done Deut. 32.4 The Lord is a God of truth void of iniquity The former place speaks of God as the Author of malum poenae of affliction the latter of him not as Author malum culpa of sinne In the former sense affliction is not simply and in it self evill or as it is a punishment of God but in respect of mens understanding or apprehension and if God should punish sinne with sinne we cannot say but the punishment is good as from God though the sinne be naught as practised by man 706. Amos 5.18 Woe unto you that desire the day of the Lord that day of the Lord is darknesse Matth. 6.10 Thy kingdom come Chap. 24.30 Let it come with glory The Prophet speaks of the day of Judgement of this world which hypocrites desire who look to be justified in their works and not of the last judgement which godly men ought to pray for and to cry without ceasing Rev. 22. Come Lord Jesus * 707. Amos 5.18 with Matth. 24.30 Rev. 6.10 The former place speaks of a profane or scoffing desire either as daring and provoking God to bring that once to passe which he hath so long threatned Or as believing that the day should never come to passe or by an impudent presumption as if God coming to Judgement should find them innocent or lesse guilty than they were adjudged to be and so they are the words of profane persons The latter place of the desire of the faithfull in humility for the coming of Gods grace God comes sometimes as a Judge with vengeance to the wicked so in the former and he comes by his Spirit to the godly as a sanctifier so in the latter 708. Amos 5.21 I hate I despise your feast dayes Exod. 20.8 Remember thou keep holy the Sabbath day God hated the feasts and solemnities of the Israelites because they were defiled with humane traditions and a Pharisaicall opinion of merit But he doth not despise the Sabbaths appointed by himself and feasts which are kept at his command 709. Amos 5.26 But ye have born the Tabernacle of your Moloch and Chiun your Images the star of your God which you made for your selves I will cause you to go into captivity beyond Damascus Act. 7.43 You took up the Tabernacle of Moloch and the star of your God Rempham figures which you made to worship them and I will carry you beyond Babylon Rom. 16.19 1 Esd 8.17 Stephen cites this Prophesie though in divers words yet in the same sense so Christ and his Apostles cite other places of the Old Testament Moloch and Rempham were the Idols of the Ammonites The Israelites of Damascus by Cyromedia were carried further into Persia and the Countrey of the Caspians beyond Babylon * 710. Amos 5.26 with Acts 7.43 The places have some seeming differences but thus reconciled The former place useth the words the latter place the matter and sense of those words which accorded to the institution and transposed some words for perspicuity and evidence Rempham in the latter place is added or put for Chiun if by Chiun as some will the Planet Saturne is meant Plautus in his Penulus calls the Ciun and the Aegyptian Anubis calls Cyon in Greek Plutarch conceives to be the same with Saturne then its the same with Rempham Besides Rephan in the Coptick language
a Tongue extant at this day partly consisting of Greek and partly of old Aegyptian is used for Saturn as Kircherus saith We know the Septuagint was writ in the Land of Aegypt at the instance of Ptolomeus Philadelphus where the Translators using Rephan the noted name for Saturne instead of Chiun altered the word and reteined the sense a liberty lawfully assumed by the most faithfull Interpreters And probably Saint Stephen spake to the Jewes in their own language But Saint Luke writing in Greek alledgeth his words according to the Septuagint Translation And whereas Saint Stephen addeth to worship them 't is but an amplification of the meaning which changeth not the sense at all onely shew the end of their making such a God Lastly One place nameth beyond Damascus The other beyond Babylon Saint Stephen onely more clearly Interprets what the Prophet meant for 2 Kings 16.9 Damascus was not far from thence 712. Amos 8.14 They shall fall and never rise up again 1 Cor. 11.22 We shall all rise The first place speaks of a resurrection from sinne to grace or from death to life which is denyed to impenitent sinners But the latter speaks of the generall resurrection of our bodies at the last day OBADIAH HIS PROPHESIE HE Prophesieth against the Idumeans He comforteth the Jews and promiseth grace and help to the people of God He prophesied in the year 3337. 713. OBad Vers 15. As thou hast done it shall be done unto thee Rev. 18.6 Double unto her double In both places is manifested the just revenge of God he is commanded to mix double for Babylon according to her works thereby to shew that the Kingdome of Antichrist shall be most miserably destroyed and trod down 714. Obad. Vers 21. And Saviours shall come upon Mount Sion Matth. 1.21 Jesus shall save his people from their sins The Prophet means ministeriall Saviours that is Jer. 3.18 1 Tim. 4.16 Jam. 5.20 Isa 53.11 Joh. 1.29 Eph. 1.7 the Apostles and other Ministers of the Church who do serve for the salvation of those that believe in Christ by the ministry of the word and not by the merit of their works and these turning sinners from their evill wayes do save their souls from death Christ Jesus is the onely Saviour who takes away the sins of the world in whom we have redemption by his blood and remission of our sinnes according to the riches of his grace nor is there salvation in any other Act. 4.12 JONAH HIS PROPHESIE THe sonne of Amittai of the Tribe of Zebulon He was sent to Nineveh the Metropolis of Assyria to Preach First when he refused he was cast into the Sea swallowed by a Fish and the third day he was cast on the Shoar then being sent again to Nineveh he was angry because God spared them upon their repentance therefore he was reprehended by God He prophesied in the year 3110. 715. JON. 1.3 Jonas rose up to flee unto Tharses from the presence of the Lord. Vers 9. I fear the Lord the God of Heaven who hath made the Sea and the dry Land Jonas would not flee from God so much as to escape his office by flying Vers 9. In the midst of the tempest he gives the Mariners an account of his Religion and of his flight confessing that for his disobedience that great tempest was sent 716. Jon. 1.10 Jonas fleeth to Tharsis from the presence of the Lord. Psal 139.7 Whither shall I go from thy Spirit or whither shall I flee from thy presence Jonas was not ignorant that no man could so flee from the face of the Lord but he thought that if he forsook the holy Land then all divine apparitions to him would cease and that God would then call some other man to the office he had laid upon him 717. Jon. 2.6 The earth with her barres was about me for ever Vers 10. The Fish cast Jonas on the dry Land Jonas thought in the belly of the Whale that he should remain there but God brought him forth and shewed thereby that he had power over life and death 718. Jon. 3.4 Yet forty dayes and Nineveh shall be overthrown Vers 10. God spared them The divine commination was conditionall if they repented not but because they did embrace the Word of God and detesting their wickednesse Jer. 10.7 8 9 10. they did turn to the Lord with all their hearts God spared them Of such God means speaking thus If I speak against a Kingdome or a Nation that I will root it out and that Nation repents of their evill wayes I will repent that I thought to do so to them 719. Jon. 3.4 Jonas foretold the overthrow of Nineveh and it was not performed Deut. 28.22 If a Prophet speak in the name of the Lord and that thing cometh not to passe the Lord hath not spoken it but the Prophet hath spoken it presumptuously That Sermon of Jonas was not so much a prophesie as a commination Moses speaks not of comminations and Prophesies which have a condition included but of such Prophesies as are absolute as Samuel foresaid to Saul that two men should meet him 720. Jon. 3.9 Who knows whether God will return and repent Mal. 3.6 I the Lord change not Numb 23.19 Jon. 1.7 Repentance and passions of men are attributed to God not properly but figuratively and by way of comparison and by Anthropopathy whilst God shews himself as a man repenting otherwise with God there is no change Jam. 1.17 721. Jon. 4.11 In Nineveh were more then sixscore thousand persons which partly by want of age and partly by simplicity did not know their right hand from their left Gen. 8.21 The imagination of mans heart is prone to evill from his youth Between the right and the left hand they did not know the difference who were yet so young as to be free from actuall sinnes and others in years that were simple and sincere MICAH HIS PROPHESIE THe Morasihite against the Kings the Judges the Priests and false Prophets in Judah and Israel He threatens perdition to impenitent sinners and promiseth salvation to the Saints which remained He prophesied in the year 3197. 723. MIcah 5.2 And thou Bethlehem Ephrata though thou be little amongst the thousands of Judah out of thee shall he come forth unto me that is to be Ruler in Israel Matth. 2.6 And thou Bethlehem in the Land of Judah art not the least amongst the Princes of Judah for out of thee shall come a Governour that shall rule my people Israel The Prophet calls it Bethlehem Ephrata and Matthew Bethlehem Judah for a difference from an other City so called in the Tribe of Zabulon It was indeed a little Town before Christs coming before Christ was born but afterwards it became a most noble City because the Messias was born there Matthew cites the place of the Prophet faithfully which the Pharisees had corrupted and sets down the words which the Pharisees speak unto Herod Micah 5.2 And thou Bethlehem
worthy of them But Christ never tells a poor penitent that comes weeping to him that he must be gone for he hath been a Rebel a base man or the like he upbraids no man with his former life 836. Mat. 11.25 O Father Lord of Heaven and Earth because thou hast hid these things from the wise and prudent and hast revealed them unto babes Iam. 3.13 Who so is a wise man and endued with knowledge amongst you let him shew out of a good conversation his works with meekness of wisdom Christ speaks of the wisdom of this world and diabolical wisdom which is contrary to divine wisdom James speaks of both divine and humane wisdom 837. Mâ—t. 11.28 Christ saith Come unto me all 1 Cor. 1.26 You see your calling brethren how that not many wise men after the flesh not many noble are called The general vocation extends to all there is one general call of all men to the great Supper and another special call of believers only Luk. 14. who obey Christ and his Gospel * Mat. 11.28 with 1 Cor. 1.26 Christ calls not every particular man in the world he calls every particular man that is weary in and of the world to come to him The latter place shews that not many wise are called but hereupon it follows not that those wise ones are not weary ones 838. Mat. 11.30 My yoak is easie and my burden is light Mar. 10.25 It is easier for a Camel to go through the eye of a needle then for a rich man to enter into the Kingdom of God The yoake of Christ is easie and his burden light to the spirit not to the flesh to those that are mild and humble by Christs example or the Gospel-yoak is easie by the Holy Ghost and in comparison of the unsupportable yoak of the Law It is a hard matter for a rich covetous man to enter into the Kingdom of God not for that riches are evil but because he doth wickedly abuse them * 839. Mat. 12.1 At that time Iesus went on the Sabbath day Luk. 6.1 And it came to pass on the second Sabbath after the first In Matthew it is Sabbaths in the Plural by an enallage Numeri as Jephtha is said to be buried in the Cities of Gilead Jud. 12.7 That is in one of the Cities or its Sabbaths that is the second Sabbath after the first which if so it belongs to one of their Festivals in their great festivals as their Paschal Feast of Tabernacles and Dedication the first day was most holy the rest to the last not so renowned yet all were called Sabbath although it was lawful on such daies to provide victuals it was called the second Sabbath after the first because it was the second from that renowned and great Sabbath and that first great Sabbath of those which followed So as he who walked the second day from the Sabbath according to Matthew and Mark walked on the Sabbath and as Luke the second Sabbath after the first Or others are of opinion the second Sabbath after the first the next Sabbath after the Passeover Exod. 12.16 It was not lawful to do any work upon it Others by the second Sabbath after the first understand the next Festival to the Passeover which is Pentecost * 840. Mat. 12.10 And they asked him saying is it lawful to heal on the Sabath daies Luk. 6.8 But he knew their thoughts It is probable that the Jews at first observed Christ whether he would heal or no and after he had healed the man they ask him whether it were lawful to heal on the Sabbath or not and he by way of answer asks them whether it were lawful to do good on the Sabbath And though Matthew do place the words before the healing yet there may be an anticipation Or else thus that while they observed him he deferring to do any thing they broke out into this question Whether it were lawful to heal on the Sabbath day Which might be taken as a question simply moved to learn of him but it is said that he knew their thoughts and that they had a mind in them to cavil with him for his Question to them Whether it were lawful to do good or to do evil upon the Sabbath day It agreeth fitly to the occasion for the not helping a man in misery is to do evil at any time in him that hath power to help not to save life when a man can is to kill * 841. Mat. 12.5 Have you not read in the Law that the Priests prophane the Temple on the Sabbath Exod. 20. Remember to keep holy the Sabbath The Jews had an opinion that rest on the Sabbath as I conceive must be so large as no work at all must be done on it Christ he goes about to prove if this opinion were true then David and the Priests break and have broken the Law they have broken the Law because the Priests did circumcise on that day did make fires kill Oxen offer burnt offerings c. which were but Ceremonial works whereas the work of his Disciples plucking corn was a work of necessity a Moral Command it was to do good to all and at all times so that Interpretation of the Jews about the Sabbaths observation and their censuring his Disciples were in vain And whereas there may seem a difference betwixt Matthew and Mark saying they spake against Christ and Luke that they spake against the Disciples they peradventure began with the Disciples and after came to him Or they spake against Christ in speaking against the Disciples 842. Mat. 12.10 The Pharisees ask Christ if it be lawful to heal on the Sabbath daies Mar. 3.4 Christ asketh the Pharisees whether it were lawful to do good on the Sabbath daies To the question of the Pharisees Christ answereth by inversion intimating that God was more pleased to help a miserable man then to forsake him Mat. 12.8 843. Mat. 12.32 Whosoever speaketh a word against the Son of Man it shall be forgiven him but whosoever speaketh against the Holy Ghost it shall not be forgiven him Rom. 5.20 Where sin hath abounded grace doth much more abound The unpardonable sin against the Holy Ghost is not so in it self that it cannot be forgiven but for the malicious obstinacy of those that will not come to Christ by repentance and do proudly seduce others * 844. Mat. 12.48 Who is my mother with Luk. 2. Christ had a mother and was not born of a Phantasie as Marcion the Heretick and the Manichees nor denieth duty to them God sent forth his Son made of a woman Gal. 4.4 and he was the seed of Abraham and his Genealogy was derived from Adam according to the flesh He had brethren but brethren are taken several waies in Scripture 1. By nature as Jacob and Esau 2. By Nation as the Jews 3. By affection as Christians in general or else in special as friends David and Jonathan 4. By Cognation the Jews calling kindred
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
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
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
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
because it declareth the good and holy will of God in respect of us it is called the ministration of Death because it reproves sin and threatens us with death 1211. Rom. 7.14 I am carnal sold under sin Chap. 6.22 We are made free from the Law of sin wherein we were held The Apostle according to the unregenerated part was carnal that is indulgent to his carnal lusts but being Regenerate he did lament for those carnal affections and resisted them 1212. Rom. 7.18 In me dwelleth no good thing Chap. 8.9 The Spirit of God dwelleth in us The first place is of the old man in me that is my flesh and that part which is not regenerate The second is concerning man that is regenerate for Christ liveth in us the Holy Ghost liveth in us and indeed the whole Trinity Joh. 14.23 1213. Rom. 7.18 To will is present with me Phil. 2.13 God worketh in you to will To be willing is that good which is wrought in us by the Holy Ghost but after the fall of man to be willing and be able to will what is good was lost in us 1214. Rom. 7.22 I delight in the Law of God after the inward man Ver. 23. I see another Law in my members warring against the Law of my mind Paul delighted according to his spirit and inward man the regenerate part in the Law of God but rebelled against it in his outward man the flesh and the part unregenerate for the whole man is as it is commonly said partly flesh and partly spirit 1215. Rom. 7.23 I see another Law in my members warring against the Law of my mind Chap. 8.2 The Law of the Spirit of life in Christ Jesus hath made me free from the Law of sin and of death The faithful are either captivated by the Law of sin that they cannot do that good they would but what sin will have done that dwelleth in them or they are freed from sin here inchoatively because it doth not condemn them nor yet reign in them Psal 32.1 Rom. 8.1 c. 6.12 but in the next world it shall be accomplished and they shall be perfectly made free from it 1216. Rom. 8.2 The Law of the spirit of life in Christ Jesus hath made me free from the Law of sin and death Joh. 5.28 The hour is coming in the which all that are in the graves shall hear his voice and come forth Resurrection from death to life is common to the good and bad but in a divers manner and for a divers end the good shall come forth gloriously to life the wicked ignominiously unto death 1217. Rom. 8.24 We are saved by hope Eph. 2.8 By grace are you saved through faith Mar. 16.16 Subalternates disagree not the grace of God is the efficient cause faith and hope the instrumental causes of our salvation * 1218. Rom. 8.26 The spirit it self maketh intercession for the Saints according to the will of God 1 Tim. 2.5 One Mediator between God and Man the Man Christ Jesus The Spirit provoketh us to prayers and tells us as it were within what we should say and how we should groan The Son doth properly make intercession for us who is our Advocate Yet by a figure the Holy Ghost is said to make intercession for us also because he rowseth and stirreth us up to prayer and prompteth as it were our Lesson unto us and how we ought to pray in all our necessities 1219. Rom. 8.30 God whom he did predestimate them he also called Mat. 20.16 c. 22.14 Many are called but few chosen The first place is concerning those who being called are obedient to the Holy Ghost and make their vocation firm unto the end of their lives The latter is of those who resist the vocation of God in respect of the former there are as many predestinated as are called but of the latter more called than are predestinated 1220. Rom. 8.31 If God be for us who can be against us 1 Pet. 5.8 Your adversary the devil When God is for us though the devil be against us he prevails not 1221. Rom. 8.38 Nothing nor creature can separate us from the love of God Chap. 9.3 I could wish that my self were accursed from Christ for my brethren The wish of Paul was conditional if it were lawful and might be done the Apostle thereby sheweth the vehemency of his affection toward his kindred and submits himself to the Divine will Chrysostom on this place saith that Paul by a premeditated prayer desired to be separated from Christ by a temporal and eternal abjection for the salvation of his brethren and so would by his own destruction redeem them to eternal salvation neither did he therefore love his brethren more than Christ for he did not desire to be separated from the love of Christ but from the fruit of his love and friendship he desireth to perish not as an enemy of Christ but a preserver of his brethren as Christ was made a curse for us not as Gods enemy but as our Redeemer * Rom. 8.38 with 9.3 In the latter place Paul had respect unto the glory of God alone or unto the salvation of his brethren alone Sed charitatem hominum in studio gloriae Dei conjungimus but we joyn the love of Men with the glory of God c. He wisheth the salvation of his brethren with respect unto the glory of God as Moses in the like Case in making request for his people therein desired the promotion of Gods glory This doth not shew that Paul could be separated from Gods love but that his zeal for Gods people was so great that if it were possible he would be separate Qui subponit nihil ponit Or secondly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 only imports Excommunication whereby one is held as accursed and execrable and deprived of all communion with the Church not as if the Apostle wished to be hardned in heart against the Lord Christ and severed from his love for that can never simply be wished of any pious man but that he out of the overflowing of his love wished that he himself might bear the punishment which they might expect from the righteous judgment of God for their hardness so they might be freed from this hardness and accursedness * 1222. Rom. 9.13 Jacob have I loved but Esau have I hated There are three things to be considered in the accepting of persons 1. When some external condition is respected beside the merit of the cause 2. And this is done contrary to the Law of Equity 3. And not without injury done unto another But none of these are seen in Gods electing Jacob and rejecting Esau 1. He respecteth not any condition or quality in them which are elected but he maketh of this or that man of his own good pleasure 2. He is not tied to any Law and so transgresseth no Law 3. He doth no wrong unto any in exempting some from destruction which in the rigour of his justice is due unto all
Neither must we please men in things that are evil Cum bene agimus bene docemus placemus proximo When we teach well and do well we please our neighbour c. 3. The end men must propound in pleasing their neighbours is in seeking their good and furthering their salvation Not to seek praise but that men may profit by their example And that profiting is either in bringing them to Christ or if they be brought to Christ to help them to encrease and go forward The weak must not be supported so as to encourage him in his weakness but rather to strengthen him in the faith 1262. Rom. 15.14 And I my self also am perswaded of you my brethren that you also are full of goodness filled with all knowledge Chap. 14.1 There were many amongst them weak in faith The Apostle before by Synechdoche attributes to the whole Church that which belongs but to one part for there were many godly learned and weak also in that Church * Rom. 15.14 with Rom. 14. He had formerly spoken sharply unto them he now useth this insinuation to qualifie his former asperity lest they should think that he judged them all to be very rude and simple He speaks this perswasion by that of charity and of some eminent ones which give denomination to the whole not to every particular Member thereof 1263. Rom. 15.20 I would not build on another mans foundation Joh. 4.38 I sent you to reap that whereon you bestowed no labour Paul compares his Ministry with the other Apostles and he denieth that he builded on another mans foundation or to have preached where other Apostles had planted a Church but rather to have taught there where the name of Christ was not so much as once heard of The Prophets were the seeds men in Gods field the Apostles they reaped the harvest because they saw the fulfilling of the Prophesies and they built on the foundation of the Prophets * 1264. Rom. 16.3 Greet Priscilla and Aquila Acts 18.2 8 c. They were at Corinth with Paul whence he wrote this Epistle Aquila and Priscilla were twice at Rome once when by the Edict of Claudius they were thence expelled Acts 18.2 And afterwards when the cruel Edict ceased they returned to Rome again where they were at that time when St. Paul wrote this Epistle Or else Aquila and Priscilla from Rome came to Corinth from thence with St. Paul removed to Ephesus then they returned to Ephesus 2. St. Paul was twice at Corinth twice at Ephesus twice at Jerusalem after he had been the first time at Corinth 3. Between Pauls first and second going to Corinth there may be supposed some five years some say six or seven to have come between He might come thither first in the ninth year of Claudius Reign not in the seventh or eighth of Nero. * 1265. Rom. 16.5 Epinetus the first fruits of Acaiah 1 Cor. 16.15 You know the house of Stephanas that it is the first fruits of Achaia Epinetus was one of the first which believed or because of his excellency of spirit making a way for others entrance into the faith or for his good example to others or for his perseverance in his first Zeal So called the first fruits It may be he was one of Stephanas houshold and so the first fruit and Stephanas likewise the first fruits this way 1266. Rom. 16.20 The God of peace shall bruise Satan under your feet shortly Col. 2.15 Christ hath spoyled principalities and powers Christ was already become Conquerour bruising the head of the infernal Serpent and he daily conquers Satan in us and he gives us force to overcome that wicked spirit by the vertue of the Holy Ghost and so to triumph over him Christ had himself overcome Satan and purchased of God the Father that we should overcome now Christ shall shortly come and make us actually tread and perfectly conquer Satan Two Epistles of St. PAUL to the CORINTHIANS THe first is Legal reprehending them who were obnoxious to so many vices it is direct against Sectaries Incestuous Whoremongers Adulterers Contentious Despisers of the weak brethren Proud Arrogant Covetous such as denied the Resurrection Written from Philippi in the Year of Christ 55. The other Evangelical to comfort the afflicted commands them to receive him that was excommunicated commends the Ministry of the Gospel exhorts to give Alms and do good works reproves slanderers and glories against them in the Lord. It was written from Philippi in the Year of Christ 55. 1267. 1 COR. 1.7 You come behind in no gift Ver. 11. It hath been declared unto me that there are contentions amongst you Chap. 3.3 Chap. 11.15 The first place is concerning those that were approved and commended amongst the Corinthians The latter is concerning those who did contentiously prefer themselves before other Ministers of the Church * 1 Cor. 1.7 with 1 Cor. 1.11 3.3 11.15 They abounded in gifts but this hinders not their want of grace their having many gifts might make them contentious if they had not more graces 2. They were not behind in no gifts i. e. in no kind of gifts some could speak with Tongues some could Prophesie c. And so altogether they might seem to be defective in no gift and might excel others with whom they were compared yet they might contend among themselves 3. They came behind none of that age and yet this saies not but that they as well as others were imperfect in grace 1268. 1 Cor. 1.7 You come behind in no gift 1 Cor. 13.9 We know in part In the first place is meant necessary graces to salvation the abundance whereof was joyned with imperfection of degrees which shall be fulfilled in the Revelation of Christ * 1269. 1 Cor. 1.14 I thank God that I baptized none of you but Crispus c. Ver. 17. Christ sent me not to preach Mat. 28.19 Teach all Nations The Apostle saies not he thanked God he baptized none at all but none except Crispus c. for if he had thought baptizing unlawful he would not have baptized them but he thanks God he baptized no more in regard they made the being baptized by such and such persons to be an occasion of their Divisions one being of Paul another of Apollo and upon this account he blesseth God When he saith Christ sent him not to baptize he doth not mean not to baptize at all for he confesseth he did baptize Crispus c. but that baptizing was not his principal work though Christ sent all the Apostles to baptize as well as to preach yet not so the one as the other 1270. 1 Cor. 1.17 Christ sent me not to baptize but to preach the Gospel Mat. 28.19 Go and teach all Nations baptizing them In the Apostolical Ministration the less principal was to baptize the principal was the preaching of the Gospel and that was ordinary or extraordinary 1271. 1 Cor. 1.21 The wisdom of God V. 21. It is called the foolishness of
lose it 1416. 1 Tim. 2.4 God will have all men to be saved every one Acts 13.48 And as many as were ordained to eternal life believed All that believe in Christ God doth promote them to salvation and they by Gods Divine decree are pre-ordained to eternal life For Christ is the Saviour of all especially of those who believe * 1 Tim. 2.4 with Acts 13.48 All men Men of all sorts and Nations and conditions genera singularum not singula generum Secondly God by his will of Precept or signi would have all men to be saved not of purpose or bene placiti God by his will medii would have all men not by his will finis Remota hac dipretione quam divina scientia intra secretum justitia sua continet syncerissime credendum est c. August Setting apart the secret Will or Counsel of God it is sincerely to be believed that God would have all men to be saved That is offering to all the outward means of salvation as his Word and Sacraments 1417. 1 Tim. 2.5 There is one Mediator between God and man the man Christ Jesus Rom. 8.26 The spirit makes intercession for us with groans which cannot be uttered Christ is our only Mediator of Redemption and Intercession the Holy Ghost is said to pray for us when he stirreth up our hearts to prayer and causeth us to groan when we call upon God 1418. 1 Tim. 2.12 But I suffer not a woman to teach Tit. 2.3 Let the aged women be teachers of good things Women must not teach publickly in the Church lest they should thereby take occasion of usurping authority over the men but let them be in subjection let the aged women teach the younger women modesty and prudence at home for that they are commanded to do 1419. 1 Tim. 2.15 Women shall be saved in child-bearing Joh. 3.16 Whosoever believeth in Christ shall not perish but shall have everlasting life The first place is concerning the state of women and by for and in are set down for their consolation lest being married they should fall from the hope of salvation but they must continue in faith love holiness and sobriety * 1 Tim. 2.15 with Joh. 3.16 Though painful child-bearing were part of the punishment inflicted upon Eve and her Sex for her first transgression yet she and all faithful women shall he saved by Maries bearing the holy Child Jesus 2. Notwithstanding by child-bearing and subjection to Man God hath imprinted on women the mark of Eves punishment and all other women whence might be conjectured that in regard of this Curse there was no hope of salvation for the married women yet the Apostle teacheth that this shall not hinder their salvation if they abide in the faith now child-bearing and breeding is an ordinary way by which or through which women may go to heaven 1420. 1 Tim. 3.1 If a man desireth the office of a Bishop he desireth a good work 1 Cor. 7.20 Let every man abide in the same calling wherein he was called To desire a Bishops Office for that end that a man may serve God faithfully is not disallowed if a man have an honest vocation and continue in it he doth well 1521. 1 Tim. 3.15 The Church of the living God is the pillar and ground of Truth 1 Cor. 3.11 Other foundation can no man lay than that which is laid even Christ Jesus The pillar and ground he saith that the Church is but not the foundation it doth not primarily support the spiritual building but the Church it self is supported by the foundation * 1 Tim. 3.15 with 1 Cor. 3.11 It is called a pillar and ground of truth not absolutely or substantially as though the truth should be measured by the Church but the Church is a pillar demonstratively because it professeth the truth and as a golden Candlestick holdeth out the light in the world which is not elsewhere to be found but in the Church and it is the pillar of truth as it is the house of God suffering it self to be ruled and guided by the Word of God 1422. 1 Tim. 4.16 Thou shalt both save thy self and them that hear thee Luk. 2.11 Christ the Lord is our Saviour The first place speaks of the instrument of our salvation in the Ministry of the Word whereby the faithful attain salvation the latter speaks of the meritorious cause and that is Christ 1423. 1 Tim. 5.20 Them that sin rebuke before all Mat. 18.15 If thy brother trespass against thee tell him his fault between him and thee alone In the first place he saith what the duty of Pastors is in rebuking sins which are committed publickly to the common-scandal in the second he speaks of the sins of private men committed privately against private persons 1424. 1 Tim. 6.10 The love of money is the root of all evil Eccles 10.9 Pride Pride and covetousness are almost alwaies joyned together He is proud who desireth to exceed his condition he is covetous that would have more than enough neither of them can be contented with God himself these two were in the sin of the first man the chief ingredients 1425. 1 Tim. 6.16 God only hath immortality Mat. 10.28 The souls of men are immortal God of himself and in himself is immortal only but Angels and men by the grace of God 1426. 1 Tim. 6.16 No man hath seen God 1 Joh. 3.2 We shall see him as he is God being by nature invisible cannot be seen with bodily eyes The faithful either see God by faith in this life or after a special manner in the life to come we shall see him as he is by a more perfect way than we do here by the participation of his glory * 1427. 1 Tim. 6.19 with Eccles 10.9 Covetousness is said to be the root of all evil not as if all evil proceeded from it as it is a distinct species of sin though as Covetousness signifies any desire or longing after this or that so it may signifie the root But yet the Apostle intended not probably further than to shew that as from the root proceed infinite branches so from Covetousness proceeds many branches of sin as Hatred Fraud c. 1428. 2 Tim. 2.10 I endure all things for the Elect sake that they may also obtain salvation 1 Pet. 3.18 Christ hath once suffered for our sins The Apostle sustained all things for the Elect sake not by satisfying for them but by his example edifying and confirming them that they might not refuse to suffer something When he saith that they obtain salvation by Christ he shuts out his own sufferings that they may not be reckoned for satisfactory 1429. 2 Tim. 2.21 If any man purge himself from these he shall be a vessel unto honour 1 Joh 1.7 The bloud of Jesus Christ cleanseth us from all our sins Paul means purging from the corruptions of doctrine and manners Ver. 18. John shews a plenary redemption from our sins by Christ Jesus * 2