2 Thess 2 2. The day of Christ is not at hand 1 Joh. 2. 18. It is the last time To be at hand and to draw near do differ the Apostle denieth that the day is at hand but he denieth not that it draweth near it is called the last time in respect of former time and because in the last time the day of judgement draweth nigh it is called the last hour in respect of God because our daies compared to eternity are but one moment and a thousand years in Gods sight as yesterday when it is past also all things are present with God 992. 2 Thess 3. 10. If any would not work neither should he eat 1 Cor. 9. 6. Have we not power to forbear working In the first place flesh and idlenesse are condemned in the later labour is commended which is wrought not with the hand alone but with the head also the Ministers of the Church are not to get their living by the labour of their hands being they are not Mechanicks The Apostle had a singular gift from God to preach extemporary and yet had he means from the 2 Cor. 1. 11. Churches Two Epistles of St PAUL to TIMOTHY THE first is a pattern for Pastors to shew them what they ought to be in Doctrine and Prayers and in Life with their families and laies down the way how to instruct all men of what state age or condition soever It was written from Laodicea in the Year of Christ 52. The second confirms Timothy that he should not be cast down in his minde by reason of the tempests of persecutions and warns him that in preaching the Gospel he should avoid false doctrine that he should be diligent and come unto him It was written from Rome when he was in prison in the year of Christ 70. 993. 1 Tim. 2. 4. God will have all men to be saved every one Acts 13. 48. And as many as were ordained to eternall life beleeved All that beleeve in Christ God doth promote them to salvation and they by Gods Divine Decree are pre-ordained to eternall life for Christ is the Saviour of all especially of those who beleeve 994. 1 Tim. 2. 5. There is one Mediatour 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 Mediatour 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 995. 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 publikely in the Church least 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 996. 1 Tim. 2. 15. Women shall be saved in childe bearing Joh. 3. 16. Whosoever beleeveth 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 least being married they should fall from the hope of salvation but they must continue in faith love holinesse and sobriety 997. 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 998. 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 then 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 spirituall building but the Church it self is supported by the foundation 999. 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 faithfull attain salvation the later speaks of the meritorious cause and that is Christ 1000. 1 Tim. 5. 20. Them that sinne rebuke before all Matth. 18. 15. If thy brother trespasse 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 sinnes which are committed publikely to the common scandall in the second he speaks of the sinnes of private men committed privately against private persons 1001. 1 Tim. 6. 10. The love of mony is the root of all evil Eccles 10. 9. Pride Pride and covetousnesse are almost alwaies joyned together He is proud who desireth to exceed his condition he is covetous that would have more then enough neither of them can be contented with God himself these two were in the sinne of the first man the chief ingredients 1002. 1 Tim. 6. 16. God only hath immortality Matth. 10. 28. The soules of men are immortall God of himself and in himself is immortall only but Angels and men by the grace of God 1003. 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 faithfull either see God by faith in this life or after a speciall manner in the life to come we shall see him as he is by a more perfect way then we do here by the participation of his glory 1004. 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 sinnes 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 1005. 2 Tim. 2. 21. If any man purge himself from these he shall be a vessel unto honour 1 John 1. 7. The blood of Jesus Christ cleanseth us from all our sinnes Paul means purging from the corruptions of doctrine and manners ver 18. John shews a plenary redemption from our sinnes by Christ Jesus The Epistle of St PAUL to TITUS IT is the compendium of Christian Doctrine informing Teachers set in the Ecclesiasticall State Politicall or Oeconomicall what they ought to do he exhorts all and every one to good works and to fly vain questions and heresies It was written from Nicopolis in the Year of Christ 54. 1006. Tit. 1. 9. Able by sound Doctrine to convince gainsayers ch 3. 9. Avoid foolish questions contentions and strivings
THE Reconciler OF THE BIBLE WHEREIN Above Two Thousand seeming Contradictions throughout the Old and New Testament are Fully and Plainly Reconciled Being necessary for all those that desire to understand the Sacred Scriptures aright unto SALVATION By J. T. Minister of the Gospel LONDON Printed for Simon Miller at the Star in St. Pauls-church-yard neer the West end M. DC LVI Imprimatur Edm. Calamy To the Reader THE Scripture of the Old and New Testament 2 Tim. 3. 16. revealed from God by the Prophets and Apostles since it is the rule of heavenly doctrine it ought to be held in high account amongst us For so many as walke according Gal. 6. 16. 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 its self for the Spirit of God by 2 Pet. 1. 21. whom those holy men that writ it were led being not Chrys in Gen. hom 1. 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 other place nor is there any opposition in the Scripture witnesse Aug. lib. 5. c. 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 confesse 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 above Two Thousand places of the Sacred Scripture opposite in appearance in a plain order by the Canonical 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 then 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 Curteous 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 that many Books should be Eccl. 110. Aug. tom 3 de Trin. lib. 1. c. 3. made by many men of the same things in a divers style but not in a different faith And he shall finde that I have compendiously gathered together in this Concordance that which the greater works of learned men contain 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 handfuls in this harvest I would not that any one should derogate from their Orthodox labours but let them have it rather then my selfe 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 rudenesse of 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 passe as not spoken far be it from me that I should arrogate to my self as though I had exactly written without error for I am not he of whom it may be said He made it in the perfect tense D. Mart. Luth. in praef but I stand in the last ranke who scarse dare say I would have made it yet in great matters it is suffient to be willing Wherefore I being much sollicited 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 wouldest sincerely interpret of this my study and duty performed in collecting these Concordances of the Bible and wouldest look upon it with the same minde that I writ it that is with a single and good eye Our Lord Jesus Christ who of God is made 1 Cor. 1. 30. unto us wisdome and righteousnesse 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 dayly 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 coming of the Messias preached by the Prophets almost 4000 years writin Hebrew except some few things in Chalde Esdras 4 5 6. Dan. 2 to 8. Ezek. 10. 11. called by the Jewes Esirmve arba that is twenty four divided by Christ into the books of Luk. 24. 27. 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
greatest part The root of the Jews was holy by reason of the Covenant because they were born from their Father who was in the Covenant and so were they confederate with God and separated from the prosane Gentiles 434. Jer. 10. 23. O Lord I know that the way of man is not in himself it is not in man to direct his steps Mat. 23. 37. I would have gathered thy children together and thou wouldest not In spirituall matters that concern his salvation a man can do nothing that is good In politick and civill affaires he can indeed doe something but more inclining to evill then to good 435. Jer. 17. 5. Cursed be the man that trusteth in man Rom. 10. 11. He that believeth in Christ shall not be confounded Isai 28. 16. The Prophet speaks of bare mortall deceitfull man in himself The Apostle speaks of man subsisting in the person of the Son of God in whom the fulnesse of the Godhead dwelt bodily 436. Jer. 15. 1. If Moses and Samuel stood before me yet my minde could not be toward this people Mat. 18. 19. If two of you shall agree on earth as touching any thing that they shall aske it shall be done for them of my Father which is in heaven In the former place the speach is hypotheticall as if he should say though they were amongst the living and did stand before me and would turne away my wrath from this people yet would I not spare them Christ in the latter promiseth temporall good things upon condition of repentance 437. Jer. 17. 10. Chap. 20. 12. I the Lord search the heart I try the reins 1 Cor. 2. 11. Who knowes what is in man but the spirit of man which is in him God is not excluded from knowing what is in the heart but Angels and men are be they good or bad 438. Jer. 22. 11. Thus saith the Lord touching Sellum the son of Josiah 2 King 23. 30. 2 Chron. 3. 6. The people of the land took the son of Josia Joachaz and anointed him to be King Joachaz is called Sellum ironically because as King Sellum Israel was led captive into Egypt so Joachaz shall not return from the Babylonish captivity 439. Jer. 22. 30. Thus saith the Lord Write ye this man childlesse for no man of his seed shall prosper 1 Chron. 3. 19. Mat. 1. 12. Salathiel his son Jekonias died without children Salathiel the son of Neri was from Nathan the adopted son of Jekonias and by succession not his naturall son 440. Jer. 25. 1. The fourth year of Jehojakim the son of Josiah King of Judah was the first year of Nabuchadonoztr King of Babylon Dan. 1. 1. In the third year of Jehojakim King of Judals came Nabuchodonozor King of Babylon to Jerusalem That is in the end of the third year and the beginning of the fourth year of Jehojakims reign 441. Jer. 25. 11. And this whole land shall be a desolation and an astonishment and these Nations shall serve the King of Babylon 70 years Act. 1. 7. It is not for you to know the times God by a Propheticall spirit revealed this to Jeremiah and so comforted his people but we must not curiously search to know the times contrary to Gods will that is the moment of the day of Judgement the destruction of the world which the Father hath reserved in his own power 442. Jer. 29. 11. I think toward you thoughts of peace and not of evill Vers 17. Thus saith the Lord of hosts I will send upon them the Famin. God gives peace to penitent sinners but punisheth sinners for their sins 443. Jer. 31. 15. A voice was heard in Ramah lamentation and Rachel weeping Mat. 2. 16. That was done at length in the killing of the children at Bethlehem The Prophets speak often in the present tense or time past of things which are to come for the certainty of the Prophesie So here he foreshews the lamentation of the Mothers for the children thae were slain at Bethlehem by Herods command 444. Jer. 31. 2. The Lord shall create a new thing on the earth Eccl. 1. 10. There is no new thing under the sun New things are made by creation so God the Father created all things new so we are a new creature in Christ by sanctification when we are regenerated by the holy Ghost by change so when Christ shall come all things shall be made new 445. Jer. 31. 31. Beheld the days come saith the Lord and I will make a new Covenant with the house of Israel and the house of Judah Mat. 5. 17. I came not to destroy the Law God promised a new Covenant when Christ should come yet such a one that should not differ from the former Covenant in substance but sanctified by the Messias The Doctrine of the Prophets and the Apostles was not changed by the coming of Christ but remains an eternall Law of leading our life the ceremonies are abrogated according to their use but their signification was more declared by his coming and illustrated and the Prophesies had their complement in him 446. Jer. 36. 30. Thus saith the Lord of Jehojakim King of Judah he shall have none to sit upon the throne of David 2 King 24. 6. And his son Joakim reigned in his stead Joakim did not sit that is he had no fast seat in the Kingdome for in the third month of his government Sedechias was put by force not by right into his place by Nebuchodonozor 447. Jer. 37. 14. Jeremie said I fall not away to the Chaldeans Chap. 21. 9. He that goeth out and fals to the Chaldeans shall live Jeremie taken in the gate defendeth his innocency that he fell not to the Caldeans nor was a betrayer of his Country but he said that he would go into the land of Benjamin 448. Jer. 52. 31. In the 37 year of the captivity of Jehojakim King of Judah in the 12 month in the 25 day of the month Evilmerodach lifted up the head of Jehojakim King of Judah 2 King 25. 27. In the 37 year of the captivity of Jehojakim he he was lifted up in the 12 month the 27 day On the 25 day Evilmerodach took counsell to deliver Joakim out of prison on the 27 day it was concluded and effected all things being disposed well for his enlargement The THRENES or LAMENTATIONS of Jeremiah THe Prophet bewails the destruction of Jerusalem and the Kingdome of Judah and the captivity of the people He comforteth himself and the people in the promises of God and commends the cause to God by his prayers 449. Lam. 3. 37. Who is he that saith and it cometh to passe when the Lord commandeth not Vers 38. Out of the mouth of the most High proceedeth not both evill and good Deut. 32. 4. The works of the Lord are perfect The evill of punishment not of sin is meant in the first place which is not ill in it self but in respect of men For all punishment in respect of God that
shall no more passe through thee 2 King 24. 1. Chap. 25. 1. Nebuchadnezzar invaded the land of Judah and spoyled it The Prophet speaks of Senacherib that he should come no more into the land of Judah for he was killed by his own sons Also the words of the Prophet may be understood concerning the perfect blessednesse of the next world HABAKKUKS Prophesie HE foretels to the Jews when they sinned their destruction by the Caldeans He comforts the faithfull with the coming of the Messias and the destruction of the Babylonians He prays for the ignorant He prophesied in the year 3290. 506. Heb. 1. 5. Behold you amongst the heathen and regard for I will work a worke in your dayes which you will not believe though it be told you Act. 13. 41. Paul refers these words to the resurrection of Christ. The Apostle compares the resurrection of Christ with the wonderfull deliverance of the Jews from the bondage of Babylon which though their forefathers would not believe yet they found it to be true so their posterity must needs acknowledge that Christ was raised from the dead 507. Hab. 2. 4. The just shall live by his faith Mat. 9. 2. Jesus seeing their faith Every one shall live by his own faith to eternall life but an other mans faith or prayers may obtain from God for us temporall benefits or deliverance In the latter place Christ speaks not only of their faith who brought the man to him that was sick of the Palsie but of his faith also 508. Hab. 2. 4. The just shall live by his faith Luk. 10. 28. Do this and live We live and are justified by faith not for our faith but because by faith we lay hold on Christ Do this saith Christ to the Lawyer that from the Law he might learn to know his own weaknesse and not that by observing the Law he might deserve life for by the law no man is justified in the sight of Rom. 3. 9. Gal. 3. 24. God ZEPHANIAHS Prophesie THe son of Chushi he prophesieth to the unbelieving Jews their destruction by their neighbour Nations and to those Nations their extermination by other Nations But deliverance to believers He prophesied about the year 3451. 509. Zeph. 1. 5. He prophesied in the days of Josiah of the evills which should come upon Judah 2 King 23. 3. Josias and all the people made a covenant with the Lord that they should walk after God with all their heart The Prophesie by a legall commination moved both King and people to manifest their zeal But he frighted the wicked Hypocrites and such as were averse from God by threatning them that so they might forsake their sinnes 510. Zeph. 1. 7. The day of the Lord is at hand 2 Thess 2. 3. Be not terrified as though the day of the Lord were at hand In the former place by the day of the Lord is understood the neernesse of the Babylonish captivity In the latter the coming of the Lord to Judgement the time whereof is not for us to know 511. Zeph. 3. 7. I said surely thou wilt fear me Vers 7. But they corrupted their own doing I said the Lord useth that word after the manner of men not as though he had failed of his hope for all things are known to him before they be but as if he should say Who would thing you should be so hardned that my very threatnings should not move you HAGGIES Prophesie HE upbraids the Jews for that they did not rebuild the Temple and exhorts them to build it and he describes the magnificence of the second Temple He prophesied after the captivity of Babylon under Darius Hystaspes in the year 3444. 512. Hagg. 1. 8. Bring wood and build the house Isai 66. 1. Thus saith the Lord Heaven is my seat and the earth is my footstoole what house is that you will build unto me The rebuilding of the Temple was accepted with God for the holy convocation and the worship in it to Gods glory that was with the Priesthood and Leviticall rites a type of Christ unto whose coming onely it was to endure 513. Hagg. 2. 3. You that saw this house in its firstglory and how do you see it now Is it not in comparison of it as nothing Vers 9. The glory of this latter house shall be greater then that of the former house saith the Lord of hosts The structure indeed of this house did not answer the Majesty of the first house built by Solomon Yet the spiritual glory of this latter house shall be greater then the former house because the Lord himself came into it and preached in it disputed and wrought great miracles there 514. Hagg. 2. 4. Do so for I am with you saith the Lord of hosts Zach. 1. 12. O Lord of hosts how long will it be ere thou have pity on Jerusalem In the first place the Prophet comforts the people by the hope of promises in Christ promising that God would be present there with his people after the captivity of Babylon In the latter Christ intercedes for his Church which hath sinned against God and was punished by a just judgement of God with a Babylonian captivity for 70. years 515. Hag. 2. 6. Yet a little while and I will shake the heaven and the earth and the desire of all Nations shall come This Prophesie was fulfilled after 500 years under Augustus Caesar Luk. 2. 11. With God 1000 years are but as one day or one watch in the night ZECHARIAS Prophesie THe son of Barachiah He warns the Jews to repent to build the Temple he makes mention of his visions and explains them by the effusion of the Spirit of grace and prayers He prophesied after the return from Babylon in the year of the world 3456. 516. Zech. 1. 3. Turn unto me and I will turn unto you Joh. 6. 44. No man comes unto me unlesse my Father draw him The first place is legall requiring of us what we ought and not what we can do The latter is evangelicall for no man comes unto God unlesse God draw him by his Spirit Therefore we must pray diligently Convert me O Lord that I may be converted because Jer. 31. 18. thou O Lord art my God 517. Zech. 1. 17. Chap. 2. 10. The Lord shall yet comfort Zion and shall yet choose Jerusalem Eph. 1. 4. God the Father chose us in Christ before the foundations of the world The election of a certain people to be a visible Church in the first place is taken metonymically for by that deed God sheweth that he hath confirmed the election of Jerusalem In the latter God speaks of our election unto eternall life 518. Zech. 2. 8. He that toucheth you toucheth the apple of mine eye Isai 3. 1. Behold the Lord of hosts doth take away from Jerusalem the whole stay of bread In the first place is contained the promise of God to the faithfull that keep his Covenant In the latter is the pronouncing
our hearts by the baptism of his Spirit and his own bloud pardoning our sins and purging our corrupt affections 707. 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 wisdome whose memory is sweeter then Honey and the Inheritance thereof better then Honey and the Honeys-combe as Lyra speaks on Ecclesiasticus 708. Joh. 4. 38. You have entred into others 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 709. Joh. 3. 5. 19. The Son can doe nothing of himself c. 10. 18. No man taketh away my life from me but I lay it down of my self Christ as man can doe nothing of Gods works of himself but from the Father giving all honour and glory to the Father So the Phil. 4. 13. Apostle could doe 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 Joh. 10. 15. and of taking it up again 710. Joh. 5. 22. The Father judgeth no man but hath committed all judgement to the Son c. 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 Judgement as the Jews did rashly judge of him according to their carnal affections being led with hatred and malice 711. Joh. 5. 27. The Father hath given all power and judgement to the Son c. 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 712. Joh. 5. 31. If I bear witnesse of my self my witnesse is not true c. 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 witnesse of thy self and no man that bears witnesse 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 John for a witnesse c. 5. v. 33. the Father vers 32. 37. his works vers 36. the Scripture vers 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 but the Father was with Vers 16. him 713. Joh. 5. 34. I receive not testimony from men c. 15. 27. And ye also shall bear witnesse 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 Jews did chap. 5. 44. But when Christ chooseth witnesses of his Truth amongst men he doth it by reason of our infirmity that believing Joh. 20. 32. Act. 10. 43. 1 Joh. 1. 3. we may have society with him and it may be for our salvation 714. Joh. 5. 39. Search the Scriptures c. 6. 45. They shall be all taught of God Christ speaks first of the manner and outward means but afterwards of the internal means for God teacheth us by the Scripture as an ordinary means for he will have us to search his will in and out of the Scriptures because he teacheth us by the Scriptures as he doth bring to passe other things by ordinary means 715. Joh. 5. 44. How can you believe who receive honour one of another and seek not the honour that cometh from God only chap. 12. 42. Among the Chief Rulers also many believed on him but because of the Pharisees they did not confesse him left they should be put out of the Synagogue The faith of the Rulers if it had been true and lively in Christ it would have shewed it self by confession and good works and would have brought forth good fruit it was therefore but an Historical or temporary faith for they loved the glory of man more then the glory of God 716. Joh. 6. 29. This is the work of God that you believe Rom. 3. 28. We are justified by faith without the deeds of the Law Faith is called the work of God because it is the effect and gift of God and pleasing unto him The work of faith as it is a gift of God infused into us and is an inherent quality so faith in this sense doth not absolutely justifie us but relatively as it apprehends Christ with his benefits and applyes them so we are justified by faith alone without works not for the inexistence inherence dignity or merit of faith but for the instrumental efficiency and application by it 717. Joh. 6. 37. And him that cometh unto me I will in no wise cast out Rom. 9. 16. It is not of him that willeth nor that runneth but of God that sheweth mercy To come to Christ that is to believe is not in our power but in the will of God because it is given from the Father so that it is not in mans will but in Gods mercy that we come to Christ and believe in him 718. Joh. 6. 53. Except you eat of the flesh of the Son of Man and drink his bloud you have not life in you Heb. 10. 1. The Fathers under the law had shadows of future good things Christ speaks of the spiritual receiving of his body and bloud by faith as believers are made partakers of his benefits In the Old Testament under figures in the New Tenament without figures yet so that the Fathers and we eat and drink the same spiritual meat and drink and we as they receive Christ by faith 719. Joh. 6. 54. He that eateth my flesh and drinketh my bloud hath eternal life v. 63. The flesh profiteth nothing In the first place is understood the flesh of Christ which giveth life in the latter the flesh of men taken in a carnal sense also the flesh profiteth nothing in that manner as the Capernaites dreamt concerning it 720. Joh. 6. 54. He that eateth my flesh and drinketh my bloud hath eternall life 1 Cor. 11. 28. He that eateth and drinketh unworthily eateth and drinketh his