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, near 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 walk according Gal. 6. 16. to this rule, peace be on them and mercy, and upon the Israel of God, etc. 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 real 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, witness 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 confess that I understand not the things there spoken, being certainly persuaded, that no part of Scripture can be opposite to any other part thereof, etc. 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 Chronological numbers being set down before them) and the truth of the divine word is proved to be uniform, 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 Heresy, to invert any thing of my own brain, and to publish it to the world. And I hope that the Courteous Reader, and the equal 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 find 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 than myself. Yet I doubt not, but that he who was, and is effectual in their large and learned Commentaries, will supply me with his grace, and be present to these glean. If any one condemn my brevity and rudeness of my style, I sought to be brief, but not obscure; because brevity is profitable, and is accounted most acceptable always; by this there is nothing lost in the substance. My religious mind bade 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 myself, 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 rank, who scarce dare say, I would have made it; yet in great matters it is suffient to be willing. Wherefore I being much solicited by some like myself, 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 Candour, thou wouldst sincerely interpret of this my study and duty performed, in collecting these Concordances of the Bible, and wouldst look upon it with the same mind 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 wisdom, and righteousness, and sanctification, and redemption, in whom are hid all the treasures of wisdom and knowledge. Sanctify, 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 coming of the Messiah, 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 Jews, 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 spoke. 5. Elle hadebarim, These are the words, both in Greek and Latin, 1. Genesis. 2. Exodus. 3. Leviticus. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Numbers. 5. Deuteronomie. 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 Patriarches unto the birth of Moses; it contains the history of 2310. years. The Places that are seemingly contradictory. 1. Gen. 1. 22. And on the seventh day God ended his work. 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 days, and not in one day altogether. The first place therefore is meant of certain, natural and artificial days. The latter contains indefinitely the time of the Psal. 95. 7. Heb. 3. 13. creation of things. So this day is put for the time of grace. 2. Gen. 1. 2. And the Spirit of God moved upon the face of the waters. Joh. 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 pouring forth thereof in the day of Pentecost, after the resurrection of Christ. 3. 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. 4. Gen 1. 27. & 9 6. God created man after his own image. Chap. 5. 3. And Adam begat a son in his own likeness after his image. The Image of God, after which God created man at the beginning, was depraved by the fall of Adam, and so he begat such a son as himself, a corrupt sinner, and blind in spiritual things. 5. Gen. 1. 27. God created man, etc. in the image of God, male and female created he them. 1 Cor. 11. 7. The man is the image and glory of God, but the woman is the glory of the man. The woman was created in the beginning 1 Pet. 3. 6. Gen. 24. 9 after the image of God so well as the man: Paul considering the distinction of sex, saith, that the man came nearer to the image of God in respect of his dominion, and the end, because the woman wes made out of the man, and for the man. 6. Gen. 1. 2. & 9 1. Be fruitful and multiply and replenish the earth. Luk. 23. 29. Blessed are the barren and the wombs that never bore. Children before and since the fall are a blessing from God absolutely: Barrenness is commended by Christ not simply, but by reason of a judgement was to fall upon the Jews, and of that heavy calamity to ensue, wherein the flight would be easier for one alone then for a mother and her little ones; so, Woe be to them that are with child, and to them which give Mat. 24. 19 suck in those days. 7. Gen. 1. 28. Multiply and replenish the earth. 1 Cor. 7. 7. For I would that all men were even as I myself. Whether Paul were then a Bachelor or a married man, is uncertain; that he was married his words imply, where he saith, Have not we power to lead about a Sister, or a woman (a wife) as well as the other Apostles? otherwise he had not been sure of a wife. If he were a Bachelor, he speaks conditionally, unless the propagation of mankind and of the Church should be hindered. 8. Gen. 1. 31. And God saw every thing that he had made, and behold it was very good. Eccles. 1. 2. Vanity of vanities, all is vanity. All the Creatures are good in respect of the creation, and their nature; but Ecclesiastes condemns their vain and evil inclination, which is not natural to them, but came upon them by the fall of man. 9 Gen. 1. 31. All that God made was very good. Rom. 8. 20. For the Creature was made subject to vanity, not willingly, but by reason of him who hath subjected the same in hope. Before the fall every creature was in a better condition then after the fall; for contrary to nature, they are become subject to the lust of wicked men, and so to many afflictions, by reason of him who hath subjected the creature, that is, God, under this hope that it shall be at last delivered from the tyranny of the wicked. 10. Gen. 1. 31. God saw every thing that he had made, and behold it was very good. Mal. 1. 3. I hated Esau. Every creature of God is good, and so is Quaest. ex Epist. ad Rom. Man as he is a creature, but not as a sinner, saith August. God therefore hated Esau for his sin, and set him after his brother Jacob. 11. Gen. 2. 2. God rested from all his works Exod. 20. 11. Deut. 14. that he had made. Joh. 5. 17. & 14. 10. My Father worketh hitherto. God rested from all the works of creation, and of things that should be in nature: but not from his works of Providence, care and sustentation, for without that all would return to Psal. 104. Act. 17. nothing and perish. 12. Gen. 2. 15. God put man into the garden of Eden to dress it. Chap. 3. 19 In the sweat of thy face shalt thou eat bread. If Adam had continued in innocency, labour should have been pleasant unto him: but because he sinned, therefore must we labour with much sorrow and trouble. 13. Gen. 2. 18. It is not good that the man should be alone. Mat. 19 10. It is not good to marry. 1 Cor. 7. To touch a woman. In the first place God speaks of the good and profit of the whole Species and the Church, which cannot be propagated by one person alone: In the latter the Apostle speaks of the personal good, and the more commodious kind of life in the time of persecution. 14. Gen. 2. 24. Therefore shall a man leave his Father and Mother. Exod. 20. 12. Honour thy Father and thy Mother. To leave Father and Mother here, is not to deny them the honour, love and help that is due to them; but to leave the house of his parents, and to live with his wife, and to set up a new family with her. 15. Gen. 2. 24. A man shall cleave to his wife. Exod. 21. 4. The servant going forth shall leave his wife to his master, etc. The general Law pertains to all, that is the first, but the special law was granted to the Jews for the hardness of their hearts, and so we understand the latter place. 16. Gen. 2. 24. Mat. 19 5. And they shall be one flesh. 1 Cor. 6. 16. He that is joined to a harlot is one body. Married people are one body really and indeed, by divine institution; but carnal copulation with a whore without marriage, though it be actually one body, yet it is impure, because it is not of divine institution. 17. Gen. 3. 6. The woman saw that the tree was good for food. Vers. 7. And the eyes of them both were opened. First she saw with the eyes of her body the tree and the fruit that was good to eat; but at length both their eyes were opened spiritually, when they knew their sin, and transgression of the law of God. 18. Gen. 3 12. The woman gave to the man, of the tree, and he did eat. 1 Tim. 2. 14. And Adam was not deceived, but the woman. The woman became for prevarication to the man, for by her he was deceived, and not by the Serpent as she was. Aug. l. 11. de Gen. ad lit. c. ult. 19 Gen. 3. 16. Thy desire shall be to thy husband, and he shall rule over thee. 1 Cor. 7. 4. The 1 Cor. 11. 2. husband hath not power over his own body, but the wife. The woman is under the power of the man in economical government, whilst she obeyeth and is subject as the body is to the head; but in conjugal union, the man hath not power of his own body. 20. Gen. 3. 19 In the sweat of thy face shalt thou eat bread. Mat. 6. 11. Give us this day our daily bread. In the first place punishment and a laborious Prov. 10. 22. life is denounced against man, idleness is condemned, and God's blessing is promised, because a man is born to labour, as a bird to Deut. 8. 3. Mat. 4. 4. flying; nor is it repugnant to honest labour, to desire those things which are necessary for the sustentation of our life, for it is not labour, but the blessing of God which maketh rich: God can feed us without bread, as he said Moses, Elias, Christ; but bread cannot feed us without God. 21. Gen. 3. 19 For dust thou art, and unto dust thou shalt return. Ecclus. 10. 12. A man when he dyeth shall inherit creeping things, beasts and worms etc. A man though he be consumed by Serpents, Job. worms, beasts, toads, yet at last he is brought into the dust of the earth. 22. Gen. 4. 1. Eve bear Gain, and said, I have gotten a man from the Lord. 1 Joh. 3. 12. Not as Psal. 128. Cain who was of that wicked one. Eve in childbearing acknowledged God's blessing, and by way of thankfulness she offered the first fruits of her labours to God: John speaks not of the person of Cain, which was created by God, but of his wickedness that came from the Devil. 23. Gen. 4. 4. And Abel brought of the firstlings of his flock. Chap. 4. 26. Seth began to call upon the name of the Lord. Adam with his sons before Seth, offered sacrifice, and called on the name of the Lord in his family: but public invocation began in Seth, in whose posterity the Church remained, the Canaanites being rejected. 24. Gen. 4 7. Unto thee shall be his desire, and thou shalt rule over him. Psal. 37. 23. Prov. 16. 9 Jer. 10. 23. The way of man is not in himself. In the first place it is said what a man ought Rom. 6. 12. to do, Let not sin reign in your mortal body. In the latter place it is declared that a man of himself can do nothing in divine and saving mateers. 25. Gen. 4. 15. Whosoever slayeth Cain, vengeance shall be taken on him seven fold. Chap. 9 6. Whosoever sheddeth man's blood, by man shall his blood be shed. God is the wisest and freest lawgiver, therefore he would not have Cain killed by reason of propagation of mankind: after the flood he gave the law that the Magistrate should punish a Murderer with death. 26. Gen. 4. 16. And Cain went out from the presence of the Lord. Psal. 139. 7. Whither shall I go from thy Spirit, or whither shall I flee from thy presence? Cain being made a runagate, left his parents and their habitation, and the place where they worshipped God. In the Psalm God's omnipresence is maintained. 27. Gen. 5. 24. And Enoch walked with God, for God took him. Rom. 8. 8. They that are in the flesh cannot please God. Enoch walking with God, lived according to Gods will; the Apostle by the flesh here understandeth men that walk after their carnal lusts. 28. Gen. 5. 24. Enoch was not, for God took him. Heb. 9 27. It is appointed for all men once to die. enoch's translation was a work extraordinary, it was to him in the place of death, as the 1 Cor. 15. 53. 1 Thes. 4. 17. taking away of Elias, and the translation of those who in the last day shall be saved alive. But the Apostle showeth what must ordinarily befall all men; the consequence is not good from a singular privilege to a general rule. 29. Gen. 6. 3. His days shall be 120 years. Chap. 11. 13. Arphaxad and others after the flood lived above 400 years. In the first place, the space of time betwixt manifest impiety and the flood, and not the age of man is to be understood, as if he had said, unless the world repent, they shall perish within Aug. l. 13. De civ. dei. 1 Sam. 15. 11. 120 years. 30. Gen 6. 6. It repent the Lord that he had made man. 1 Sam. 15. 29. God is not a man that he should repent. Repentance, as it is an argument of man's weakness, so can it not fall upon God; but the Scripture often speaks of God after the manner of men; and where it is said that it repent God, there is meant the change of Aug. l. 1. c. 7. De civ. dei. Psal. 131. things, God still remaining unchangeable. 31. Gen 6. 9 Noah was a just man and perfect (2 Pet. 2. 5.) Psal. 13. 3. There is none that doth good, no not one. Rom. 3. 12 Heb. 11. Noah was just before God by faith, and unblameable in the sight of men, he is said to be perfect, not as though he were without sin, but in comparison of others, he had his conversation holy, and without hypocrisy. 32. Gen. 7. 2. Of every clean beast thou shalt take. Leu. 11. 1. Moses divided the clean beasts from the unclean. The Patriarches before the flood had a distinction in their sacrifices between clean and unclean living creatures. By the Mosaical law, not only for sacrifices, but for meat the use of the unclean was forbidden. 33. Gen. 7. 6. Noah was 600 years old when the flood of waters was upon the earth. Chap. 5. 32. Noah when he was 500 years old, made the Ark in 120 years. The 500 years of Noah were not yet complete when he began to make the ark; the Scripture useth oft times to reckon the times, though the years be not yet complete, as Exod. 40. 17. Num. 1. 1. Deut. 1. 4. Ezek. 1. 1. & 8. 1. & 20. 1. 34. Gen. 8. 1. God remembered Noah. Esa. 49. 1 Joh. 3. 20. 15 I will not forget thee. In the fight of God, all things are naked and open, he knows all things, remembrance and forgetfulness are attributed to him by Anthropopathy, he remembers when he sends help, and hears our prayers, as Gen. 30. 22. 1 Sam. 15. 19 Psal. 13. 2. & 42. 10. Also he is said to forget, when he defers to help, and seems not to hear us. 35. Gen. 8. 13. In the year 601 the first month the first day of the month the waters were dried up. Chap. 8. 14. And in the second month the 27 day of that month, was the earth dried. The diminishing of the waters, and the superficies of the earth yet soft and plashy is intimated vers. 13. 14. The earth is dried and perfectly solid. 36. Gen. 8. 21. Nor will I any more smite Psal. 103. 13. every living creature. Chap. 6. 13. & 7. 21. And all flesh died. Chap. 19 24. Sodom overthrown. Before the flood God judged the world, and he judged Sodom also as a just judge and revenger: after the flood he promised he would do so no more, as a father who taketh pity of his children. 37. Gen. 8. 21. I will not again curse the ground for man's sake. Deut. 28. 16. Thou shalt be cursed in thy house, and cursed shalt thou be in the field, etc. A general malediction doth not take away a special malediction; neither did God oblige himself, that he would not send his special punishments and calamities on those who refuse to hear his voice. 38. Gen. 8. 22. Seed time and harvest as long as the earth endureth. 1 King. 17. 1. Jam. 5. 17. And it reigned not for three years and six months. Barrenness and dryness was sent from God on the earth in the days of Elias, by reason of the Idolatry of the Israelites. He took not away seedtime and harvest in other places. The ordinance of God, though it was not observed in one place for man's transgression, yet it found place in an other. 39 Gen. 9 2. And the fear of you, and the dread of you shall be upon every beast of the earth. Job 39 9 Will the Unicorn be willing to serve thee? In the former place the dominion over the creatures is partly restored to man after the fall; and God hath cast a fear on them that they should not dare to hurt man; but should be afraid of man's countenance. But if the Unicorn or any beast do violence to man, they do but put him in mind of his fall. 40. Gen. 9 13. I do set my bow in the clouds, and it shall be for a token of a Covenant between me and the earth. Revel. 4. 3. And there was a rainbow round about the throne, in sight like to an emerald. The first place is concerning the ordinary place of the rainbow; the second, of the extraordinary rainbow, and the seat of God. 41. Gen. 10. 8. Nimrod began to be mighty in the earth. Vers. 10. And the beginning of his Kingdom was Babel. Rom. 13. 1. Let every soul be subject to the higher powers. The tyrannical power of Nimrod was with violence, and violation of government in families, yet not without God's ordination; nor doth every unlawful attaining take away the lawful power; from ill beginnings and manners, good laws and profitable thins proceed also. The beginning of the Kingdom of Judah, was the wantonness and wickedness of the people. The beginning of the Kingdom of Israel, the sedition of Jeroboam: yet they were afterwards lawful Kingdoms. 42. Gen. 10. 22. The children of Sem, were Elam, Assur, and Arphaxad. Chap. 11. 10. Sem begat Arphaxad two years after the flood. In History the order of nature and time are not always observed: therefore though Elam and Assur are named, Chap. 10. before Arphaxad, yet it follows not that they were elder than he; and Sem is said to have begotten sons and daughters after Arphaxad was born, and not before. 43. Gen. 11. 7. Let us go down and there confound their language. 1 King. 8. 27. Jer. 23. 24. Do not I fill the earth? God is not moved from place to place, because he is all every where, saith Augustine; but L. 16. c. 5. De civ. dei. he is said to descend when he doth any thing for the ordinary and usual course of nature, and so he showeth his presence in respect of us, not that there is any thing that he doth not see and know, or doth change his place, but this is attributed to God after the manner of men, and in respect of our sense, as Gen. 18. 21. Psal. 14. 2. 44. Gen. 11. 12. Arphaxad begat Salem. Luk. 3. 36. Which was the son of Sala, which was the son of Cainan, etc. The name and the generation of Cainan in Beda in Luk. 3. Genesis, and the words of the days, according to the truth of the Hebrews, is not found; but Arphaxad is said to have begotten Sala, there being none betwixt him; Luke took this Genealogy from the edition of the 70 Interpreters. 45. Gen. 11. 26. Terah lived 70 years, and begat Abram, Nahor and Haran. Chap. 12. 4. And Abram was 75 years old when he departed out of Haran. Terah did not beget three sons in the same year, but he began to generate at 70 years old, and he lived in Haran to 205 years old; it may be Abraham was the younger son, but because he is so commended in the Scriptures, he is set down first before his brethren, as Jacob, Mat. 1. 3. Judas, 1 Pet. 4. 1. 46. Gen. 12. 5. Abraham took Sara his wife, and Let his brother's son. Chap. 13. 8. & 14. 14. Abraham said to Lot, we are brethren, etc. Brother's are called by blood, Gen. 27. 13. of alliance, Chap. 14. 4. of gentility, Deut. 15. 3. of affection, 2 Sam. 1. 26. of unity, of confession of faith, Jer. 31. 34. We are brethren, saith Abraham to Lot, persuading him not to contend with him; but seeing that he is joined with him in the band of religion and consanguinity, he wisheth him to avoid occasion of quarrel, and not to give scandal to the infidels. 47. Gen. 12. 3. & 18. 18. All the Nations of the earth shall be blessed in him. Gal. 3. 14. The blessing of Abraham came on the Gentiles through Christ. This promise was made to the seed and posterity, but not to the person of Abraham, so the promises made by God to the Fathers, Gen. 22. 18. Heb. 11 8. are fulfilled in their children, and in individuals. 48. Gen. 12. 18. Abraham told a lie. Psal. 5. 7. Thou shalt destroy all those that speak leasing. Seeing that the Devil is the Father of lying, Abraham denying his wife, sinned against God by distrust, against Sara and Pharaoh by injustice, Mat. 26. Psal. 32. for he sought to save his life by wrong means, as Peter did by denying Christ. God will destroy impenitent liars, but not whose lies and offences are pardoned in Christ, and covered; as abraham's, isaack's, and Peter were, who repent. 49. Gen. 12 7. & 13. 15. & 15. 38. This land which thou seest will I give to thee and thy seed, etc. Act. 7. 5. Heb. 11. 9 And he gave him no inheritance in it, no not so much as to set his foot on. Prophecies and Promises are given to some and fulfilled to others, nor are they always fulfilled to those to whom they are given; but in those for whose cause they were given. So the Land was given to Abraham according to right, but to his posterity for possession. 50. Gen. 13. 16. I will make thy seed as the dust of the earth. 2 Sam. 24. 9 And Joab gave up the sum of the number of the people unto the King. The posterity of Abraham, which were and are before the numbering David made, cannot be numbered, nor had David the complete number of the people from Joab, who gave the King a less number of the people than they were. 51. Gen. 15. 6. Abraham believed God, and he counted it unto him for righteousness. Jam. 2. 21. Abraham was justified by works. Abraham before God was justified by faith, and was declared to be just; by his works before men, offering up his son Isaac upon the Altar. 52. Gen. 15. 13. Thy seed shall be a stranger in a Land that is not theirs, and shall serve them 400 years. Exod. 12. 40. Now the sojourning of the children of Israel who dwelled in Egypt was 430 years. In the Scripture the years are not always precisely numbered, the lesser number is omitted, and here under the greater round number the less is comprehended. 53. Gen. 15. 15. Thou shalt go to thy Fathers in peace. Josh. 24. 2. Terah and his fathers served Chrys. hom. 36. in Gen. other Gods. To go to his Fathers, that is, to die, it is an Hebrew phrase. Also by the name of Fathers here may be understood, Adam, Abel, Noah, etc. to whom he went by faith. 54. Gen. 16. 9 The Angel of the Lord said unto Hagar, Return to thy Mistress. Chap. 21. 12. God commands Abraham to send Hagar away. First Hagar flying of her own accord was commanded to return to her Mistress, then being thrust out by force, she stayed in the desert; Gal. 4. 22. Chap. 31. the Apostle expounds that figure, and applies it to the old and new Testament. 55. Gen. 17. 12. God appointed circumcision. 1 Cor. 7. 19 Circumcision is nothing. Circumcision by divine institution in the old Testament was a sacrament to the coming of Christ, but in the new Testament it is nothing, nor is profitable to our salvation; we must therefore distinguish the times of the old and new Testament. 56. Gen. 18. 25. Thou shalt not kill the righteous with the wicked. Ezek. 21. 3. I will cut off from thee the righteous and the wicked. Abraham speaks of eternal destruction and cutting off; God speaks of corporal and temporal affliction of the righteous with the wicked. 57 Gen. 21. 9 Ishmael played with Isaac. Gal. 4. 29. He persecuted Isaac. Jerom saith, that Ishmael challenged the primogeniture, insulting over Isaac in words and deeds, and he calls that the contention of the young ones. It is certain, if Ishmael had not wronged Isaac, he should not have been expelled from his Father's house. 58. Gen. 22. 1. God tempted Abraham. Jam. 1. 13. Let no man say, when he is tempted, I am tempted of God. The first place is concerning outward temptation, sent from God to prove our faith, patience and hope, and for our good. The latter is concerning internal temptations from the flesh Aug. l. 16. c. 32. Deciv. Lei. and the devil, who do allure us to sin, or concerning temptations for our hurt. Abraham was tried to sacrifice his son, that so his dutiful obedience might appear, not to God, but to the ages that should be; for a man's mind ofttimes cannot be known to himself, unless he make trial of his strength, not by word but by deeds, when he is examined by temptation. 59 Gen. 22. 2. Thou shalt offer the son whom thou lovest for a burnt-offering. Exod. 20. 13. Deut. 5. 17. Thou shalt not kill. God gave the Law not to himself but us, this is a command and example which is singular, of the faith or obedience of Abraham, or of his trial, neither is it contrary to the precept of the Decalogue, of not killing our neighbour: for the special dictates and commands of God do not derogate from his general commands. 60. Gen. 22. 2. God commanded. vers. 12. God forbade to offer up Isaac. Jam. 1. 17. With God there is no variableness. The decree of God which he will bring to effect is immutable: those decrees that are not fulfilled, are but conditional; and but for trial; such is this example of a command given to Abraham, and then revoked. 61. Gen. 22. 18. In thy seed shall all the nations of the earth be blessed. Ephes. 3. 5. The mystery of the incarnation of the son of God, was not known to the sons of men as it is now revealed to his Apostles and Prophets by the Spirit. In the former place God promised to Abraham that of his seed should be born Christ the Saviour of the world. In the latter the Apostle speaks by comparison; for that mystery was not known before the preaching of the Gospel, for it was revealed to the Fathers in Heb. 1. 1. many parts and divers manners, under shadows and figures only; but to us, after the promises fulfilled in Christ, plainly, clearly, and perspicuously. 62. Gen. 23. 37. Abraham stood up and bowed himself to the people of the land. Exod. 20. 5. Thou shalt not bow down thyself to them, nor serve them. Matth. 4. 10. Thou shalt worship the Lord thy God. He gave civil adoration to the people, which was an ordinary thing amongst those of the east, but religious adoration is only due to God, which he will not have to be given to an other. 63. Gen. 25. 23. The elder shall serve the younger. Chap. 33. 3. Jacob lowed himself seven times when he came to his brother. Jacob gave civili honour to his brother Esau, who was in great power and authority, yet that takes not off from the force of the promise, which was fulfilled in its time; when David Psal. 60. 1. conquered the Idumaeans and made them subject to the Israelites. 64. Gen. 26. 34. Esau married two wives, Judith the daughter of B eri the Hittite, and Besamath the daughter of Elon the Hittite. Chap. 36. 2. Esau took his wives of the daughters of Canaan, Adah the daughter of Elon the Hittite, and Abolibama the daughter of Zibeon the Hivite. Those wives were two, or each of them had two names for the Hittites were in the borders of the Hivites. 65. Gen. 27. 23. Jacob deceived his father Isaac. Chap. 30. 41. His Father in law and his uncle Laban. Mark. 10. 29. Defraud not. We must live by God's law and not by examples; 1 Thess. 4. 6. Jacob did that by inspiration from God, without injuring his Father or his Uncle. Let us so live in mutual conversation, that we circumvent not our brother in any thing, because God is the revenger of all these things, for all deceit is openly condemned in the word of God. 66. Gen. 27. 28. God give thee of the dew of heaven, and of the fatness of the earth, and plenty of corn and wine. Chap. 42. 2. Jacob for want of provision sent his sons into Egypt to buy corn. Deficiency and temporal want doth not diminish the divine blessing and force of the promise. As travelling did not hinder Abraham, so Jacob did not lose the fruit of his Father's blessing. 67. Gen. 27. 38. Esau list up his voiee and wept. Esa. 12. 17. Esau found no place of repentance. Esau's repentance was not true but hypocritical, for he did not acknowledge his sin, but was sorry for his loss, and would have killed his brother. Nor could he by his tears move his Father to repent of the blessing given to Jacob. 68 Gen. 32. 3. & 33. 14. Esau lived before jacob's return in the Land of Seir. Chap. 36. 6. Esau took all that he had got in the Land of Canaan, and went unto Seir from the face of his brother Jacob. Esau, saith August. after that his brother was departed to Mesopotamia, would not live with his parents, whether by reason of that commotion, that he grieved that he was deceived of the blessing of his Father, or whether it were by reason of his wives, which he saw were hateful to his parents, or whatsoever the cause was; and he began to live in the mountain of Seir, then after that Jacob was returned, peace being made betwixt them, he went back to his Parents, and when they both together had buried their Father, he went again to Seir, and there he propagated the Nation of the Idumaeans. 69. Gen. 32. 30. I have seen God face to face saith Jacob. Exod. 33. 20. No man can see my face and live. It was the common opinion of the Ancients, that if any man should see the face of God, he must die the death; so Gideon, Manoah, and the Israelites feared their lives; but Jacob here, Abraham Chap. 18. Isaiah Chap. 6. Daniel Chap. 7. by Joh. 1. 18. their example confute that opinion, for they saw God face to face, that is, the glory of God was manifest to them; but the essence and nature of God's face, no mortal man can see, nor ever did see. 70. Gen. 33. 19 Jacob bought a parcel of a field at the hand of the children of Hamor Shechems' father. Chap. 23. 16. Abraham bought the field with the cave of Ephron the Hittite. Abraham bought the possession of the Cave with the ground about it for the burial of the dead. Jacob bought the greater part of the field to dwell there, where he pitched his tents. In the cave that Abraham bought was Sarah buried, Gen. 30. 13. Chap. 48. Josh. 24. 32. and he himself; also Isaac, and Jacob. But in the field that Jacob bought, and gave to his son Joseph, were joseph's bones buried; brought thither out of Egypt. 71. Gen. 33. 19 Jacob bought a parcel of a field where he had spread his Tents. Chap. 23. 16. Abraham paid the money for the Cave, and the borders round about. Act. 7. 5. And he gave him no inheritance in it, no not so much as to set his foot on. The Patriarches would not possess themselves of the Land of promise before the time, whose patrimony was not bought with money, but as we find it Act. 7. God gave it freely to their posterity. 72. Gen. 42. 15. By the life of Pharaoh. Mat. 34. Swear not at all. Joseph sweareth not, but he confirmeth his Deut 30. 19 2 Cor. 1. 23. words by speaking after the usual manner that the Egyptians did. So Moses calleth the heaven and the earth; and Paul calleth God to witness upon his soul. Christ by the Evangelist forbids all vain and unnecessary oaths, and forbids perjury. 73. Gen. 46. 4. I will go down with thee into Egypt, and I will also surely bring thee up again. Chap. 49. 33. Jacob died in Egypt. Gen. 50. 13. Jacob returned out of Egypt in his posterity, and his body also after his death was brought into the land of Canaan, and buried there. 74. Gen. 46. 21. The ten sons of Benjamin. Chap. 44. 20. He was a child a little one. Jacob gave a wife to his youngest son Benjamin, Dom. Mart. Luth. that Rachel might have seed by him; and whilst God by a singular blessing gave him so many sons, by that means he pacified jacob's sorrow for Joseph. 75. Gen. 46. 34. Every shepherd is an abomination to the Egyptians. Chap. 47. 6. If thou knowest any men of activity amongst them, then make them rulers over my cattle. The Egyptians hated the shepherds of the Hebrews, not for their cattles, but for their circumcision and religion, because they sacrificed those things which the Egyptians worshipped for Gods. 76. Gen. 47. 31. And Israel bowed himself upon his bed's head. Heb. 11. 21. Worshipped leaning upon the top of his staff. Jacob being lifted up at the head of his bed bowed himself upon the top of his staff, and so worshipping God, left an example of piety behind him to his children. 77. Gen. 49. 10. The Sceptre shall not departed from Judah, not a lawgiver from between his feet, until Shiloh come. 1 Sam. 10. 1. The Sceptre was before David in the tribe of Benjamin. Luk. 2. 1. And when Christ was born, it was with Augustus Caesar. The supreme power over the Jews, was in Moses and Joshua their leaders, then in the Judges unto Saul, under the Kings to the captivity of Babylon, under the Priests until Herod. Now the accompishment of this prophecy began not in the time it was pronounced, but from the time the Kingly Government was confirmed in the tribe of Judah, and the Princes of that tribe were in the Sanhedrim until Christ came, it was at last abolished by Herod. 78. Gen. 49. 28. Jacob blessed all his sons with their proper benedictions. Vers. 7. Jacob cursed Simeon and Levi. That is, he blessed them all in Christ; but he foreshowed to every one of them, blessings or curse, as the Holy Ghost inspired him. EXODUS. THis Book hath its name from going out, for here is described the going forth of the Children of Israel out of Egypt: the promulgation of the moral Law, and the ceremonial, and judicial in the wilderness: the raising of the Tabernacle, with all things belonging to it. It contains a History of 114 years. 79. Exod. 1. 5. And all the sons that came out of the loins of Jacob were 70 souls. Gen. 46. 26. All the souls which came into Egypt with Jacob were 66. Act. 7. 14. Joseph called his father Jacob and his kindred 75 souls that went down into Egypt. There descended with Jacob into Egypt the souls which came out of his thighs 66. if you add to these Jacob and Joseph and his two sons they make 70. Stephen adds the four wives of Jacob, and the two sons of Judah which were dead, excepting Jacob, his whole family make 75 souls in number. 80. Exod. 1. 19 The Midwives lied to Pharaoh, and God blessed them. Chap. 3. 18. & 5. 3. Moses said, We will go three day's journey into the wilderness, and sacrifice unto the Lord our God. Zach. 8. 16. Speak every one truth to his neighbour. It is not certain whether the Midwives did 1 Pet. 21. lie or not; it might be the Hebrew women were delivered before they came at them: and God blessed the Midwives, not for lying, but because they feared him. Moses spoke the words of God unto Pharaoh, and God is the God of truth. 81. Exod. 2. 3. Moses was laid by the river in an ark of bulrushes. Heb. 11. 23. Moses parents feared not the King's commandment. It is certain that the Hebrew parents feared God more than Pharaoh; nor did they doubt in exposing of Moses, but that God would deliver him. 82. Exod. 2. 15. Moses feared and fled from the face of Pharaoh. Heb. 11. 27. He feared not the wrath of the King. Moses feared for killing the Egyptian, whilst Pharaoh sought to slay him, therefore he fled into the Land of Madian. But upon his return when God sent him to Pharaoh, he despised his threaten, being secure from all danger. 83. Exod. 4. 21. & 7. 3. & 10. 27. & 11. 10. But I will harden Pharaohs heart. Chap. 8. 15. & 8. 32. Pharaoh hardened his heart, and was hardened, etc. God hardens permissively not effectively, Ezeck. 18. 23. & 33. 11. Cont. Faust. by no antecedent will (for he will not the death of a sinner) but by a consequent will, when he punisheth by just judgement, and useth evil to a good end. Satan, saith Augustine, hardens by persuading, Man by consenting, God by forsaking. 84. Exod. 4. 24. Moses had his wife with him in his journey. Chap. 8. 5. And Jethro Moses Father in law came with his wife and his sons unto Moses. Moses sent his wife Zipporah back to her father, and then afterwards received her with her children brought unto him by his father in law. 85. Exod. 5. 2. Who is the Lord that I should obey his voice, and let Israel go? I know not the Lord, etc. Rom. 1. 21. The Nations knew God and his power, so that they are inexcusable. Pharaoh was ignorant who Jehovah the God of Israel was, nor had he a true knowledge of the true God that he might serve him only. 86. Exod. 7. 20, 21. All the waters in Egypt were turned into blood. Vers. 22. And the Magicians of Egypt did so with their enchantments; when they came to the water. That which the Magicians did with water digged out of the earth, seemed to be the like, for they are no true miracles of God, which are done by the help of the Devil. 87. Exod. 9 16. And in very deed for this cause have I raised thee up, for to show in thee my power, and that my name may be declared throughout all the earth. Rom. 3. 8. We must not do evil that good may come of it. The hardening of Pharaoh was a punishment of his former sins, and of his tyranny shown over the Israelites, and this God directed for a good end, that in Pharaoh his power, glory and justice might appear. 88 Exod. 9 29. Moses prayed for Pharaoh that the plagues may cease. 1 Joh. 3. 4. & 5. 16. We must not pray for any that sin unto death. Moses prayed not for Pharaoh, but for the taking away of the plagues, farther to declare the power of God; and to overcome the wickedness and obstinacy of Pharaohs tyrannical heart. 89. Exod. 11. 5. And all the first born in the Land of Egypt shall die. Chap. 12. 30. There was not a house where there was not one dead. We must understand here not only the firstborn by birth, but such as were so by authority; for it was so ordered by divine providence, that there was a first born found in every house. 90. Exod. 12. 36. The Israelires spoilt the Egyptians by borrowing of them. Psal. 37. 21. The wicked borroweth and payeth not again. The Israelites had God's special command for it, to spoil the ingrateful Egyptians whom they had served for many years for no Gen. 15. 14. wages. God foretold this to Abraham, that his posterity should come out of slavery with great wealth. 91. Exod. 14. 15. And the Egyptians which you have seen to day, you shall see them again no more forever, Vers. 30. And Israel saw the Egyptians dead upon the sea shore. In the former place he means the Egyptians alive, following the Israelites, which afterwards the Israelites saw choked in the waters, and cast dead upon the seashore. 92. Exod. 20. 5. I am the Lord thy God, a jealous God, visiting the iniquities of the fathers upon the children unto the third and fourth generation. Deut. 24. 16. Ezek. 18. 20. The son shall not bear the Father's iniquity. God visits the father's sins upon the children, if they walk in the way of their fathers (that is on them that hate him) but it is otherwise if the children repent. Also God punisheth the iniquities of the fathers upon the children with temporal punishments, not with eternal, unless they follow the footsteps of their wicked fathers. 93. Exod. 20. 8. Remember thou keep holy the Sabbath day. (Deut. 5. 12.) Mat. 12. 5. On the Sabbath days the Priests in the Temple profane the Sabbath day and are blameless. Legal ceremonies, and their external observations give place to charity and necessity, moral duties are preferred before ceremonials. God forbade those works which hinder his worship; but Christ defends his Disciples plucking ears of corn on the Sabbath day, against the Pharisee by the example of David, and of the Priests killing sacrifices on the Sabbath day, pulling off their hides and washing of them. 94. Exod. 20. 12. Honour thy father and mother. Luk. 14. 26. If any man come to me and hate not his father, and mother, and wife, and children, and brethren and sisters, yea and his own life also, he cannot be may disciple. Christ forbids not the honour due to parents, Mat. 10. 37 but he saith, He that loves them more than me, is not worthy of me: for all things must be forsaken, and hated too, so far as they hinder our love of God and Christ, for all things must give place to the love of God; and that takes not away our duty or due honour to our parents. 95. Exod. 20. 12. Honour thy Father. Matth. 23. 9 Call no man Father upon the earth. Christ forbids not children to honour their 2 King. 2. 1 Chron. 4. parents, or the hearers to honour the Preachers, for Paul calls himself the father of the Corinthians; but he forbids us to depend on humane authority in divine matters; but we must depend on one God, and have a filial confidence in him. 96. Exod. 20. 13. Thou shalt not kill. Mat. 5. 21. & 18. 9 If thy eye, hand, foot offend thee, cut it off, and cast it from thee. Christ would not that we should dismember ourselves, but that we should mortify the old Adam, and bridle the wicked motions and desires of our minds, and take heed of them. 97. Exod. 20. 18. The people saw thunderings and the lightnings, and the noise of the trumpet. Deut 5. 23 You heard the voice out of the midst of the darkness. The frighted people standing a fare off, stricken with fear, saw the thunder joined with lightning, breaking forth of the dark clouds in the promulgation of the law. 98. Exod. 20. 24. Thou shalt make unto me an Altar of earth. Chap. 27. 1. Of Shittim wood. The inward part of the Altar was earth, the outside of Shittim wood. 99 Exod. 21. 24. Leu. 24. 40. An eye for an eye, a tooth for a tooth. Mat. 5. 38, 39 If any one strike thee on the right cheek, turn to him the left. The first place is concerning the public judgement of the Magistrate, and the judicial law; now because the Pharisees interpreted their law falsely, Christ confutes them and teacheth, that private persons must not resist force with force, and evil with evil, but overcome evil with good, to part with their garment and Rom. 12. 21. turn the cheek. 100 Exod. 22. 28. Thou shals not revile the Gods, nor curse the ruler of thy people. Luk. 13. 32. Go and tell that fox. (Christ speaks so of Herod.) Private persons, of ill will or by contempt must not speak reproachfully of the Magistrate. Christ was no private person, and by his words detecting the foxlike craftiness of Herod (who endeavoured by his craft to overthrow true Religion and the Gospel) he showeth plainly that he feared him not. 101. Exod 25. 16. Thou shalt put into the Ark the Testimony which I shall give thee, etc. Heb. 9 4. In the Ark was the golden pot with Manna, and Aaron's rod that budded, and the tables of the Testament. In the Ark under the covering were only Exod. 16. 33, 34. Num. 17. 7. the tables of stone of the Covenant, the pot with Manna, and Aaron's rod stood before the Ark. The Apostle joins them all together, because they were in the Tabernacle in the sight of God. 102. Exod. 29. 32, 33. Aaron and his sons shall eat the holy bread, but a stranger shall not eat thereof. 1 Sam. 21. 6. David eat thereof and they that were with him. The precept of the holy bread or proposition was ceremonial, and a temporal pedagogy; the moral prohibition was not so: David therefore is here excused by a case of necessity. 103. Exod. 30. 6. Thou shalt put the Altar before the vail that is by the Ark. Heb. 9 3, 4. After the second vail in the Tabernacle was the golden censer. There was a double vail, one by which the outside of the holy place was distinguished from the inside; the other by which the holy place was distinguished from the holiest of all: between those two vails the Altar of Incense was placed. 104. Exod. 33. 20. No man shall see me and live. 1 Cor. 13. 12. Now we see through a glass darkly. The essence of God is invisible and incomprehensible 1 Joh. 3. 2. to us in this world, but in the next world we shall see God face to face, the glory of God as he is. 105. Exod. 34. 3. God doth not justify the wicked. Rom. 4. 5. He justifieth the wicked. He doth not justify the impenitent and such as persevere in wickedness; but he justifies the penitent, and such as are justified in Christ. 106. Exod. 34. 15. Thou shalt make no league with the Canaanites. Gen. 21. 27. Abraham made a Covenant with Abimelech. Covenants in spiritual matters, and such as belong to Religion, must not be made with Heathens and Idolaters: but Abraham made a Covenant with Abimelech in temporal matters, such as belonged to commerce and the common peace of the Country. 107. Exod. 34. 16. Thou shall not give thy daughter to his Son. 1 Cor. 7. 12. If any Brother have an unbelieving wife, and she be pleased to dwell with him, let him not put her away, etc. God expressly forbade the Israelites to marry with the Canaanites, lest the Israelites should be seduced to worship other Gods. The Apostle speaks of a marriage confirmed already, before the conversion of one party to Christ; otherwise it is a very unhappy thing to marry those that are of false religions; Nor must we draw 2 Cor. 6. 14. in the same yoke with them. LEVITICUS, WAS so called from Levi one of the Tribes; It contains the levitical sacrifices, the sanctifying of the Priests and people: the difference of meats, vows, conversation, and other observations and rites. 108. Leu. 1. 6. The sons of Aaron shall pull off the skin of the offering, and cut it into pieces. 2 Chron. 35. 11. The Levites pulled off their skins. It was the office of the Priests to pull off the skins of the burnt-offerings, but because in the time of Hezekiah and Josias, the celebration of the Paffeover was solemn, and many millions of sacrifices were offered, therefore it was extraordinarily granted to the Levites to pull off the skins. 109. Leu. 1. 13. The Priest shall burn all oblations upon the Altar, for a sacrifice for a sweet savour unto the Lord. Joh. 4. 24. Gad is a spirit and smells not. In the former words he speaks comparatively, that as man delights in sweet odours, so God is delighted in their sacrifices, not by reason of the fat of bullocks, but for the sacrifice of his only begotten son our Lord Jesus Christ, in whom he is well pleased. 110. Leu. 2. 1. The oblation of a sacrifice to the Lord must be fine flower, and he shall pour oil upon Mat. 3. 17. it, and put frankincense thereon. Chap. 5. 11. He shall bring the tenth part of an ephah of fine flower, he shall put no oil upon it, neither shall he put any frankincense thereon. Sacrifices of free will were made with oil and frankincense, but offerings for sin were made without oil and frankincense. 111. Leu. 2. 11. No meat-offering shall be brought unto the Lord made with leaven. Chap. 23. 17. You shall bring two loaves of two tenth deals, they shall be of fine flower, baken with leaven, they are the first fruits. The oblation which was leavened, was eucharistical, or for a thanksgiving, but the free will offering was without leaven. 112. Leu. 3. 16. All the fat shall be the Lords by a perpetual statute. Chap. 23. 17. Two loaves of the first fruits of two tenth deals, of fine flower with leaven. God separated the fat for himself, not to eat it, but to hinder the people that they should not eat it, for Idolaters did eat the fat of their sacrifices. 113. Leu. 6. 18. The levitical sacrifices should endure for ever. Heb. 10. 14. By one offering Christ perfected for ever them that are sanctified. The sacrifices of the old law are said to be for ever, by reason of the long continuance of the Jewish polity, but they are all abolished by one complete sacrifice of Christ. 114. Leu. 9 24. Fire went out from before the Lord and consumed the burnt-offering, etc. Amos 5. 22. Though you offer me burnt-offerings▪ and gifts I will not accept them, neither will I regard the peace-offerings of your fat beasts. Offerings to God from a pious and sincere heart were accepted by him, but the offerings of Hypocrites proceed from a corrupt heart were an abomination to the Lord. 115. Leu. 11. 1. beasts. Gen. 1. 31. All things that God made were very good. Unclean creatures in the old Testament, were so in respect of the Jewish pedagogy of the ceremonial Law, and not by nature; but because God was pleased to have it so, whereas by goodness of the creation, all things were good and clean to those that were clean. 116. Leu. 11. 7. The Jews must eat no swine's Tit. 2. 15. flesh. Mat. 5. 11. The Gadarens of the tribe of Benjamin fed hogs. Hog's flesh was not eaten by the Jews, but yet they were not forbid to apply the paunch, the skin, and the fat to other uses. 117. Leu. 13. 46. The Leper and unclean lived alone without the Camp. Mat. 8. 2. In the City a Leper craved of Jesus. The divine Law was that the Leper set apart should dwell alone, but this leper comes boldly to Christ not doubting to be free from his leprosy. 118. Leu. 16. 3. The sacrifices were appointed by God's commandment. Psal. 40. 7. Sacrifices and burnt-offerings thou wouldst not. The sacrifices were appointed by God under the old Testament, that they might shadow forth the sacrifice of Christ, and foreshow his coming; but God would none of them, as the Jews abused them for ostentation, and placed the worship of God in the outward ceremony without the internal devotion. 119. Leu. 16. 6. Aaron shall offer his bullock, and make an atonement for himself. Heb. 10. 4. It is impossible that the blood of Goats should take away sins. The legal sacrifices did not expiate sins of themselves, but as they were a figure of Christ, his own oblation surpasseth them all, and is propitiatory for our sins. 120. Leu. 18. 6. None of you shall approach to any that is near of kin to him. Vers. 16. Thou shall not uncover the nakedness of thy brother's wife. Deut. 25. 5. The brother shall take his brother's wife. The law of the nearness of blood, and not uncovering the brother's nakedness is perpetual, and must be holily observed by us; but that of raising seed to the brother was partly ceremonial, figuring the primogeniture of Christ, partly judicial, lest the inheritance should departed to another family, which doth not oblige us, but is abrogated. 121. Leu. 19 18. Thou shalt love thy neighbour as thyself. 1 Joh. 2. 15. If any man love the world, the love of the Father is not in him. In the former place he understands the love that is due to our neighbour according to Law. In the latter, concerning unlawful love of worldly things; as those that prefer the things of this world, as honours, riches and pleasures before God himself. 122. Leu. 22. 25. From a stranger's hand you shall not offer the bread of your God. 1 King. 5. 10. Hiram gave to Solomon cedar-trees, and fir-trees. All strangers were not abominable in the sight of God, but only the enemies and persecutors of his Church: so Cyrus' King of the Persians promoted the building of the second Temple, and restored to the Jews the golden and silver vessels. 123. Leu. 24. 19 As he hath done, so it shall be done to him. Rom. 12. 19 You shall not revenge yourselves. In the former place private persons are forbidden to avenge themselves, but the Magistrate is admonished of his office. In the latter, only private revenge is forbidden. 124. Leu. 27. 30. And all the tithe of the Exod. 22. 29. Deut. 1. 18. Land, whether of the seed of the Land, or of the fruit of the tree, is the Lords. Num. 18. 21. I have given the children of Levi all the tithes in Israel for an inheritance for the service which they serve me. The tenths are called Gods, because they were commanded by him for a holy use, and good of the Church; they were given to the sons of Levi, or to the Ministers of the Church for their service, for an inheritance to support them, because they being consecrated to God's service, had no inheritance amongst their brethren. NUMBERS. THis Book is so called from the numbering of the people of God. Wherein Mansions and Offices were ordained for all the Tribes; between the mount of Sinah and the promised land, many transgressions and dangers of the people and punishments, and benefits of God are numbered. The History contains 28. years. 125. Num. 1. 19 Moses numbered the people in the wilderness of Sinah. 2 Sam. 24. David offended God by numbering the people. Moses and Aaron did that for good order as God commanded them, but David sinned out of arrogancy by numbering the people without command. 126. Num. 4. 3. The Levites stood from 30. years old to 50. years old to minister in the Tabernacle of the Covenant. 1 Chron. 23. 3, 24. The Levites did the work of the Ministry for the house of the Lord from 20. years old. Num. 8. 23. from 25. years. The younger Levites were newly instructed to 20. years; then they were admitted to the office of doing service at 25. years; from that time a kind of secondary service was committed to them, till they came to be 30. years old, from 30. to 50. years they did fully execute the levitical office. 127. Num. 7. 89. Moses entered into the Tabernacle of the Covenant. Exod. 40. 35. Moses could not enter into the Tabernacle of the congregation, for a cloud abode thereon, and the glory of the Lord filled the Tabernacle. First when the cloud covered the Tabernacle of the testimony, and the glory of God filled that, Moses could not then enter, but when the cloud was removed, than he went into it. 128. Num. 8. 7. The Levites shall shave off all the hair of their flesh. Leu. 19 27. You shall not round the corners of your heads, nor shave your beards. In the time of the levitical pacification they did shave the hair of their flesh, but otherwise to cut their hair of the heads or Ezek. 44. 22. shave their beards round was forbade them by Moses. 129. Num. 10. 29. Hobab was Moses father in Law. Exod. 2. 18. Raguel. Chap. 3. 1. & 4. 18. & 18. 5. Jethro. Hobab because he was the son of Raguel, is thought by some to be Moses kinsman; in the Scripture, ofttimes persons have two or three names: so the father in law of Moses had many names. 130. Num. 12. 8. God spoke with Moses mouth to mouth. Exod. 33. 20. Joh. 1. 18. No man hath seen God at any time. The divine essence is invisible, and dwells in 1 Tim. 6. 16. an unaccessible light; that Moses in his mortality saw not perfectly: yet we piously believe that the Son of God taking on him the shape of a man, as he was afterwards to be incarnate, did speak with Moses familiarly. 131. Num. 14. 1. All the people with a loud voice, murmured against Moses. Vers. 23. They shall not see the Land of promise, except Caleb. Josh. 14. 1. The children of Israel possessed the land of Canaan; which Eleazar the Priest, and Joshua the son of Nun, and the heads of the Fathers distributed to them. Ch. 24. 7. Whose eyes saw what the Lord had done in Egypt. Eleazar and Caleb and other faithful people came into the Land of promise: but those 1 Cor. 10. 5. that murmured were destroyed in the wilderness, for with many of them God was not well pleased. 132. Num. 15. 38. Speak to the children of Israel that they make themselves fringes in the borders of their garments. Mat. 23. 5. Christ condemns the Pharisees for enlarging their phylacteries and their borders. The abuse of a thing doth not take away the use of it. God commanded the Israelites that so often as they should look upon their garments they should remember the Commandments of God and do them. But the Pharisees abused this commandment of God, boasting hypocritically of their long garments and fringes, as though there had been some holiness in them; therefore their hypocrisy is deservedly reprehended. 133. Num. 16. 32. The earth opening her mouth devoured them all which belonged to Corah, with their houses and substance. Deut. 11. 6. (Psal. 106. 17.) & 26. 32. When Corah perished all his sons perished not. The sons of Corah which escaped alive, were in the Tabernacle of the Lord when the sedition began, because they consented not to the Levites in the sedition of their Father. 134. Num. 18. 16. The redemption of the firstborn, shall be from a month old, for five shekels, after the shekel of the Sanctuary. Exod. 22. 30. Thou shalt give me thy firstborn, and with Sheep and Oxen thou shalt do the like, seven days it shall be with the dam, on the eight thou shalt give it me. The first born of Man and of clean beasts were consecrated unto God the eighth day, but the unclean beasts were redeemed after one month. A woman after she brought sorch a male child must stay apart six weeks, after a female twelve weeks, in that time they were purged from their issue of blood. 135. Num. 18. 20. God said unto Aaron, Thou shalt have no inheritance in the Land, neither shalt thou have any part amongst the Israelites, I am thy part. Josh. 21. 41. The 48. Cities of the Levites were within the possessions of the children of Israel. The Levites had their habitation and food in those Cities with their families; which Cities were as Schools, wherein they were instructed rightly in the Law, and to perform their office in holy things as they should. 136. Num. 20. 11. At the stroke of Moses on the rock of flint, the waters came out abundantly, and the congregation drank, and their beasts also. Psal. 18. 1. 1 Cor. 10. 4. They all drank the same spiritual drink, for they drank of that spiritual Rock, which followed them, and that rock was Christ. Moses relates historically the water that came out of the flint for the use of the people and their Cattle. The Apostle speaks after a spiritual manner, and saith that Christ's benefits to us were prefigured thereby. 137. Num. 20. 18, 21. Edom would not suffer the Israelites to pass through the Land. Deut. 2. 29. Let me pass through thy Land, as the children of Esau did unto me. The children of Esau denied to let the children Jud. 11. 18 of Israel pass through the public way through their Cities and Villages; the King of Edom suffered them to pass about by his borders, and through byways. 138. Num. 20. 28. Eleazar the high Priest was present at his father's death. Leu. 21. 11. The high Priest shall not go in to any dead body, nor defile himself for his Father or his Mother. Eleazar was not yet the high Priest actually; and this was a singular example. Augustine; That time that the high Priest did his office of high Priest it was forbidden him, that he should not come to his Parents being dead. 139. Num. 21. 9 Moses made a Serpent of brass, and put it up for a sign, and when they that were bitten beheld it, they were healed. Exod. 20. 4. Thou shalt not make unto thee any graven image, or any likeness of any thing in heaven or earth. God gave an especial command of setting up the brazen Serpent, like to the fiery Serpents, whose wounds and bites the Israelites could not endure, that so looking on this they might be safe; it was a figure of Christ crucified. 140. Num. 22. 12. God said to Balaam, Thou shalt not go with them. Vers. 20. Rise and go with them. Vers. 35. Go with the men. God would not that Balaam should go to curse the Israelites, at last he suffered him to go though he were displeased at it; yet on this condition, that he should speak nothing, than what God commanded him. 141. Num. 23. 10. Balaam prophesied to his own disgrace. 1 Cor. 12. 7. To every man the manifestation of the Spirit is given to profit withal. The gift of Prophecy was not hurtful to Balaam, in respect of God that gave it him, had he used it well; but Baalam abused it. False prophets also speak truth Joh. 11. 51. as Caiaphas did, though it be against their will. 142. Num. 25. 3. Israel joined himself to Baal-poor, and God was angry with Israel. 1 Cor. 10. 8. Neither let us commit fornication as some of them committed. Since Idolatry is spiritual fornication, Lyra. Paul makes mention of it; for the daughters of Moab would not admit the Israelites before they had eaten things offered to Idols. 143. Num. 25. 9 There died of the plague 24000. 1 Cor. 10. 8. They fell in one day 23000. Moses collects the number of those which fell by sword and strangling; but the Apostle counts only those that fell by the sword. 144. Num. 27. 12. Go up into mount Abarim and see the land. Deut. 34. 1. Moses went up to mount Nebo to the top of Pisgah, etc. Abarim was the mountain, but Nebo and Pisgah were the tops of that mountain, so they differ but as a part from the whole. 145. Num. 27. 21. The Priest shall ask counsel for him after the judgement of Vrim. 1 Sam. 30. 8. And Abiathar brought to David the Ephod, and he enquired at the Lord. The Ephod was properly belonging to the high Priest, common to all sacrificing Priests, which David made use of extraordinarily, and was inspired by God with a prophetical spirit. 146. Num. 31. 18. But all maids that have not known a man, keep alive for yourselves. 1 Sam. 15. 3. Slay both man, woman and infant. The sin of the Midianites was not so horrible as that of the Amalekites; and we though we know not the cause of God's commands, yet must we say, Righteous art thou O Lord, and just are thy judgements. 147. Num. 32. 16, 17. Reuben and Gad, and the half tribe of Manasse went armed to battle before the children of Israel. Josh. 22. 8. Divide the spoil of the enemies with your brethren, that is to those that stayed at home. The strong and fight men went with the Israelites, but those that were weak and unfit for war stayed at home, who took the charge to look to the Cities and manuring of the fields. 148. Num. 33. 54. Divide the Land by lot amongst you. Deut. 18. 12. Lots are forbidden. Lots were ordained of God, which are used according to God's commandment, and the land of Canaan was divided by the lawful use of them; Mathias was chosen to be Josh. 14. 2. Act. 1. 26. an Apostle; so every man must be contented with his own lot, they are unlawful and prohibited, which are used in sports and plays. 149. Num. 34. 17. Eleazar the Priest and Joshua shall divide the Land unto you. Luk. 12. 13. Christ would not divide the Inheritance. An office which is Ecclesiastical is distinguished from a secular office; in the dividing of the land Eleazar the Priest for his authority was joined to Joshua the Prince, that all things might proceed in right order; and the tribe of Levi might be well provided for a place to dwell in, from every tribe. DEUTERONOMIE, THat is the second Law, Moses repeats here the ceremonial and judicial Laws, spoken before in Exodus and Leviticus ch. 34. to the end, from vers. 5. Joshua fulfilled them after the death of Moses. 150. Deut. 1. 16. Judge righteously. Mat. 7. 1. Judge not at all. Judgements appointed by God in the Church or Commonwealth are lawful, but Christ forbides disorderly and rash judgements, that no man should suddenly or falsely pass sentence on his neighbour's words or deeds. 151. Deut. 2. 5. I will not give you in the land of Esau so much as a feet breadth. Psal. 60. 8. Over Edom will I cast out my shoe. The Israelites going into the Land of 2 Chron. 10. Canaan through the Land of the Edomites, were not to offend them, because the time to bring them into subjection was not yet full; but they were made tributaries under David; nor was the land of Idumea given to the Israelites as the land of Canaan was. 152. Deut. 2. 19 I will not give to thee of the land of the children of Ammon. Josh. 13. 24. Moses gave to the tribe of Gad the one half of the land of Ammon. The Ammonites held the land which they possessed in the days of Moses; the other part of the Country formerly possessed by Sihon, was distributed to the Israelites. 153. Deut. 4. 10, 11. The Israelites stood before the Lord God in Horeb. Exod. 29. 11. The Table of the Law were given in Mount Sinai. Mount Horeb, was called otherwise, Mount Sinai; or the top of the pinnacle of the Mount. 154. Deut. 6. 3. & 10. 20. Thou shalt fear the Lord thy God, and him only shalt thou serve. Col. 3. 23. (Exod. 6. 5.) Servants obey in all things your Masters according to the flesh, with fear. God must be feared above all things, and he must be first served; masters according to the flesh must be obeyed, for his sake and in respect to his commandment. 155. Deut. 6. 13. Thou shalt swear by the name of the Lord. Mat. 5 34. Swear not at all. That oath is lawful, when we give testimony Aug. Epist. 154. to the truth in the name of God, the Magistrate, and necessity requiring that of us: such an oath Christ condemns not, but vain and unnecessary oaths, and such as are made by the creatures: and he saith so, not because it is sin to swear the truth; but perjury is a horrid sin. 156. Deut. 6. 16. Thou shalt not tempt the Lord thy God. Jam. 1. 13. God cannot be tempted with evil. Divine temptations are for trial, but men do tempt God when they ask such things of him that are not according to his will. Exod. 17. 8. Psal. 9 2. Mat. 12. 39 Diabolical temptations are to seduce us, he tempts good men to turn them from what is good, wicked men to keep them still in their wickedness. 157. Deut. 10. 17. The Lord your God is God of Gods and Lord of Eords. Chap. 32. 39 I am God alone, and there is no God besides me. Many in the world are worshipped which are false Gods, but there is but one great and true God in essence, by whom only we can be saved. 158. Deut. 10. 27. God regardeth not persons nor takes rewards. Gen. 4. 4. God had respect to Abel and to his offering. Oblations and gifts are various, God accepts those things he commands to be offered to him, for Christ's sake, to whom those that offer must have respect by faith, as to the only offering, etc. 159. Deut. 11. 25. No man shall stand against you. Jud. 1. 34. The Amorites forced the children of Dan into the Mountains. That promise held only for that time till the Israelites had gotten the Land of Canaan, and continued in piety and the true fear of God. 160. Deut. 13. 5. A prophet of false dreams shall be put to death. Tit. 3. 10. An heretic after the first and second admonition reject. In the old Testament God commanded to Mat. 13. 30. kill the false Prophets. In the new, Christ saith, Let the tares grow unto the harvest. The Apostolical rejection of an Heretic, is part of excommunication, and spiritual death, which hinders not the Magistrate, that he should take cognisance of Heretics, to punish them. 161. Deut. 15. 3. Of a foreigner thou mayest expect thy money again. Psal. 37. 21. 112. 5. Prov. 11. 24.) Luk. 6. 35. Lend, looking for nothing again. A modest demand of a debt may be lawful according to the contracts of buying and selling; Christ speaks of the poor, and saith that we must deal brotherly with them, that if they have not wherewith to pay, we should forgive them their debts out of Christian charity. 162. Deut. 16. 8. Six days. Exod. 13. 6. Seven days shalt thou eat leavened bread. The seventh day of the feast was no less solemn than the first. 163. Deut. 17. 17. The King shall not have many wives. 1 King. 11. 3. King Solomon had 700 Wives, and 300. Concubines. God forbade that the King should have many wives, lest his heart should forsake the true God, and run after strange gods, as solomon's did, loving many strange women, and fell into so great lust by following them, that forsaking the true God, he set up many Idols of the Gentiles. 164. Deut. 17. 17. The King shall not greatly multiply to himself silver and gold. 1 King. 3. 13. God gave to Solomon riches and honour. King's must not for their pride heap up great quantity of silver and gold to the oppression of their subjects; otherwise they had need of great riches to preserve their Countries and their Kingly Majesty. 165. Deut. 18. 10. There shall not be found amongst you an observer of time. (1 Sam. 28. 7) Leu. 19 13. Ch. 20. 17. Rom. 14. 6. He that regardeth a day, regardeth it to the Lord. Moses condemns superstitious observation of days, as if one day were more happy than an other. The Heathens divided days into white and black, fortunate and unfortunate. The Apostle shows the liberty of Christians against those who by an opinion of sanctity would have the legal feast days observed. 166. Deut. 18 11. You shall not consult with Wizards, or seek truth from the dead. Mat. 17. 3. Moses and Elias spoke with Christ in Mount Tabor. It is an abomination in the sight of God, and a heathen superstition to consult with Wizards, etc. The appearing of Moses and Elias was of another way, and their speaking with Christ, was to confirm the Disciples in the doctrine delivered by Moses and the Prophets. 167. Deut. 20 17. Thoushalt destroy with the edge of the sword, the Hittites, the Amorites, the Canaanites, the Perisites, the Hivites and the Jebusites. Josh. 9 15. Joshua made a league with the Hivites, and the Jebusites. Solomon spared the Amorites, 1 King. 9 20. The Gibeonites craftily saved their lives, laying down their high spirits, and Solomon made the Amorites tributaries, the other enemies of God and his people who continued stubborn in their wickedness were destroyed. 168. Deut. 20. 19 When you besiege a City, you shall not destroy the trees. 2 King. 3. 19 You shall fallen every good tree. Those trees that bear fruit the Israelites could feed on, were not to be cut down in the promised land; but in the Country of the Moabites God would show a peculiar example of his just anger for their sins. 169. Deut. 21. 16. The sons of the hated being first born, must be acknowledged for the first born. Gen. 48. 5. Jacob assigned the right of primogeniture to Joseph the son of his beloved Rachel, and gave two tribes to his children. Jacob lived before the promulgation of the Law; Joseph was his first born of his beloved Rachel, to whose children he wisely assigned two Tribes, as he made to Judah born from Leah the primogeniture, and gave him the dominion over his brethren. Gen. 49. 8. 170. Deut. 21. 21. If any man beget a stubborn child, he shall bring him to the Elders of the City, to the gate of judgement, and he shall be stoned with stones till he die. Prov. 19 18. Instruct thy son, and despair not of him. Moses speaks of the incorrigible son; Solomon concerning fatherly correction, whilst there is hope of the son's amendment, and warns him that he shall not set his mind to destroy him. 171. Deut. 23. 2. A bastard shall not enter 2 King. 14. 6. 2 Chron. 26. 4. into the Congregation of the Lord. Ezek. 18. 20. The son shall not bear the iniquity of the father. God would not suffer bastards to be admitted to public offices for the disgrace of their births, and the honour of Matrimony, lest the Commonwealth should grow contemptible by such: but that exclusion is not to be taken for a punishment but an affliction which God in the next life will reward with more glory, if they be pious and penitent. 172. Deut. 23. 6. Thou shalt make no peace with the Ammonites and Moabites. Rom. 12. 18. If it be possible, as much as lieth in you, live peaceably with all men. Those Nations did not only lay snares for the Israelites temporal life, but also for their eternal life: we, so fare as we are able, and where piety is not endangered, must hold and embrace peace with all men. 173. Deut. 23. 15. Thou shalt not deliver to his master the servant which is escaped from his master unto thee. Philemon vers. 13. Paul sent Onesimus who was fled from his Master, to his Master again. The fugitive servant was not to be sent back to his angry master who was ready to kill him. There was a difference amongst the servants of the Jews, for he that was to serve seven years, if he ran away after he had served six years, he was not to be sent back to his Master, but the Gentiles were bond-servants all their lives. 174. Deut. 24. 1 If a man have taken a wife and married hor, and she find no favour in his eyes, because he hath found some uncleanness in her, let him write her a Bill of divorcement and give it 1 Cor. 7. 15. in her hand, and send her out of his house. Mat. 5. 32. Chap. 19 7. Whosoever shall put away his wife saving for the cause of fornication, causeth her to commit adultery, and whosoever shall marry her that is divorced, committeth adultery. The law of divorcement of wives was nothing but a concession of Moses for the hardness of the hearts of the Jews, and the danger of the lives of the women: Christ abrogated that custom by the divine Law, and a precept from the beginning, and corrected the false glosses upon the Divine Mal. 2. 6. Law. 175. Deut. 24 2. She that was sent away from her husband might marry an other husband. Rom. 7. 3. Whilst her husband liveth she shall be called an adulteress: if she be married to an other man. Divorce by a bill of divorcement doth not dissolve matrimony; therefore they that are unlawfully parted, must not attempt second marriages, because they that are once married are made one body. 176. Deut. 24. 16. The children shall not be Gen. 5. 1. 1 Cor. 15. 35. put to death for the parents. Rom. 5. 12. By one men sin entered into the world. The innocent children are not punished for the sins of their fathers, but in Adam we all sinned, and we are daily polluted with many actual transgressions. 177. Deut. 25. 3. Forty stripes he may have given him, and not exceed. 2 Cor. 11. 24. I received of the Jews five times forty stripes save one. The Jews to seem more merciful subducted one stripe. 178. Deut. 25. 4. Thou shalt not mussel the Ox Jos. Ant. ●● 4. c. 8. which treadeth out the corn. 1 Cor. 9 9 Doth God take care for Oxen? The former place doth not properly appertain to Oxen, but it is a figurative speech. In the latter the Apostle speaks tropologically of the Ministers of the Church, as if he would say, if God take care for Oxen, then much more doth he care for men, and the Ministers of his Church. 179. Deut. 27. 15. Cursed be the man that maketh a m●lten Image. Rom. 12. 14. Bless and curse not. The former place must be understood to proceed from duty and zeal to the glory of God, not out of desire to revenge. So Moses and Paul did curse. Let us follow the example 1 Cor. 4. 12. of Christ, who being reviled, reviled not again, when he suffered he threatened not, lest he should seem desirous of revenge. 180. Deut. 30. 11. The commandment which I command thee this day, is not hidden from thee, neither is it far off. Joh. 5. 39 Search the Scriptures. Moses understands not only legal precepts, but Evangelicall also, which God writes in our mouth and our heart: Christ commands us to search the Scriptures to increase our knowledge by; because we know hereby in part, etc. 1 Cor. 13. 9 181. Deut. 30. 15. I have set before you this day, life and good, death and evil. Joh. 8. 24. Ye shall die in your sins. Moses foreshows favour to those that keep the Law, and wrath to the trangressours: Christ threatens the Jews, the servants of sin, with death and eternal destruction. 182. Deut. 30. 19 I have set before you good and evil. Rom. 6. 16. Wicked men are the servants of sin. In the first place it is spoken of God's people. In the latter of the wicked, who are called the servants of sin, that run after it with greediness, it reigns in them, and their will leans to evil. 183. Deut. 31. 2. Moses was a 120. years old. Psal. 90. 10. The days of our years are 70. or 80. Moses obtained long life by a singular privilege from God. The term of our life is 70. or 80. years; or at the most 100 years, as Ecclus. speaks 18. 9 184. Deut. 32. 21. I will provoke them by those that are not a people. Rom. 10. 19 Mat. 10. 5. Enter not into the way of the Gentiles, rather go to the lost sheep of Israel. In the former place is understood the calling of the Gentiles. In the latter a temporary command of Christ, by which he would that the Gospel should first be preached to the Jews, and then according to Moses Prophesy to all Nations and people. 185. Deut. 32. 39 I am alone, and there is not other God. 2 Cor. 4. 4. The Devil is called the God of this world. Jehovah is the true God, the Devil is called the God of this world, because he inclines the minds of wicked men to mischief, and they obey him rather then God. 186. Deut. 32. 35. Revenge is mine, I will repay, saith the Lord. Rom. 13. 4. The Magistrate is the revenger of God's wrath on them that do evil. That is God's revenge, which is done by the Magistrate, therefore the Scripture forbids not public revenge by God's Ministers the Magistrates, but only private revenge. 187. Deut. 34. 10. There arose not a Prophet since in Israel, like to Moses. Matth. 11. 11. Amongst them that are born of women there hath not risen a greater than John the Baptist. In the old Testament Moses was the greatest Prophet, in the new Testament Jobn Baptist, who pointed out our Saviour with his finger. JOSHUA. THis Book was written by Joshua the son of Nun, who brought the people of Israel over Jordan into the Land of Canaan, conquering the Cities and killing their enemies, and divided the land amongst the tribes of Israel; he lived 18. years after Moses. 188. Josh. 1. 5. None shall be able to stand against thee all the days of thy life. Chap. 7. 4. Three thousand men fled before the men of Ai. The promise was conditional, that if they would be obedient unto God; but because the Covenant was violated, and the condition not performeds on the people's part, therefore the violaters of the divine Covenant were punished. 189. Josh. 1. 11. Prepare your victuals. Exod. 16. 20. Manna remained till the next day. Joshua understood not Manna alone, but other provisions, which he would have them buy of the children of Esau. Deut. 2. 6. 190. Josh. 1. 11. After three days you shall pass over Jordan. Chap. 3. 4. That was done many days after. Joshua speaks according to his humane intention, hoping that the spies would return to him within three days; but because they were forced to lie hid in the Mountains until such time as those that sought after them were returned, therefore that passage of Israel over Jordan was delayed. 191. Josh. 2. 14. The spies promised to Rahab life and safety. Deut. 20. 13. Thou shalt destroy every Male thereof with the edge of the sword. The enemies of the true God, and of the people of Israel were to be destroyed. Rahab with her Father and brothers, was well minded towards the spies, and joining herself to the people of God, forsook the mad Idolatry of the Heathens. 192. Josh. 4. 5. Take you up every man a stone upon his shoulder according to the number of the tribes of the children of Israel, that it may be a sign among you. Exod. 14. 22. Passing through the red sea they did not do so. At the Commandment of God, in memory of the drying up of the water of Jordan and their passing over, this was done, that it might be a monument of God's benefits: Moses did not the same in his passage over the red sea, because he had no command of God for it. 193. Josh. 5. 7. Circumcision was intermitted in the wilderness for 40. years. Gen. 17. 14. The man child, whose flesh of his foreskin is not circumcised that soul shall be cut off from my people. Circumcision was intermitted during the time of the exile and peregrination of the children of Israel, because of their continual journeying which did hinder it, for it did cause great pain and languishing to the body. 194. Josh. 6. 4. On the seventh day the Soldiers and the seven Friests shall compass the City seven times. Exod. 20. 8. Remember to keep holy the seventh day. Deut. 5. 15. Ezek. 20. 12. That was a special and singular law of God. There are many things of this kind, saith Justinus, in the sacred Bible, which God imputes not to men as sin, because of the necessity that fell out, as Circumcision the eight day. The seven times compassing about Jericho, the offering of sacrifices on the Sabbath, etc. 195. Josh. 7. 15. He that shall be taken with the cursed thing shall be burnt with fire. Vers. 16. Achan with his children was stoned by the Israelites. The fault of Achans sacrifice and violation of the Majesty of God by him and his children was mitigated, for he was first stoned, and then burned, he and all that appertained to him. 196. Josh. 7. 24. For Achans sin were his children killed also. Deut. 24. 16. The children shall not die for their fathers. 2 King. 14. 6. Ezek. 18. 20. Achan did not only commit sacrilege, but also high treason, and therefore both he and his family were to die for it; for if for rebellion against earthly Majesty committed by parents, the children are justly punished in civil judicature; much more shall God justly revenge the rebellion of parents upon the children unto the third and fourth generation, unless their Exod. 20. 5. children repent for it. 197. Josh. 10. 26. The King of Hebron was hanged. Vers. 37. He was slain with the sword. The first King being taken was strangled, the second who succeeded him fell by the sword. 198. Josh. 11. 19 There was not a City which yielded not itself up to the children of Israel. Yet in the time of the Judges, and the Kings many Cities were not in their possession. Joshua took all the Cities he came at, by force, and those that were to be taken, and they were to be delivered to Israel for a possession. 199. Josh. 15. 8. Jerusalem was in the tribe of Judah. Chap. 18. 28. Benjamin is numbered. In the borders of Judah and Benjamin at first they were two small Cities, at last they were joined into one and fortified with a wall round about. 200. Josh. 15. 63. The children of Judah could not drive out the Jebusites unto this day. 2 Sam. 24. 18. The Jebusites were in their own possessions in the time of David, who bought the threshing floor of Araunah the Jebusite. Because the Israelites spared the Jebusites, and the Benjamites took them into their protection, so that the remainders of them were tolerated unto David's time; that succeeded ill to the people of Israel, who by their society were Exod. 1. 21. drawn to Idolatry. JUDGES. THis Book is so called from the Judges of the people of the Jews. It contains the condition of the children of Israel after the death of Joshua, under 16 Judges. The Idolatry of Micha. The wickedness of the Gibeathites. The slaughter of the Benjamites. It was written by Samuel. It contains the History of 300. years. 201. Judg. 5. 31. Let all the enemies of the Lord perish. Prov. 25. 21. If thy enemy hunger, Mat. 5. 44. Luk. 6. 35. Rom. 12. 20. feed him with bread, if he thirst, give him water to drink. We must do good to our enemies, but not to God's enemies, and for private injuries we must not curse them; but as they are Gods enemies, of whom there is no hope of their conversion, out of zeal of a S. Spirit, we may pray also for their destruction. 202. Judg. 6. 17, 36. Gedeon asketh a sign from God. Mat. 12. 39 An evil generation seek for a sign. Gedeon was confirmed in his office by a sign given from God, so Moses, and Joshua. Christ calls the Pharisees an evil generation justly because they out of curiosity sought for a sign: Let us be content with the word of God. 203. Judg. 6. 21. Gedeon sacrificed on a rock. Leu. 1. 5. The sons of Aaron shall offer the sacrifices on the Altar. Gedeon offered the matter of the sacrifice to the Lord, and God himself was the Priest in burning the offering, nor was there any levitical officer present, and the event teacheth us, that what Gedeon did was from divine instinct. 204. Jugd. 11. 39 Jephtha did according to his vow Vers. 31. Whatsoever cometh forth of the doors of my house to meet me, I will offer up for a burnt-offering to the Lord. Deut. 12. 31. The Lord hates all the abominations that the Gentiles used to their Gods, and those that offered us their sons and daughters, and burned them in the fire. Jephtha vowed disjunctively, that whatsoever should first meet him out of his house should be the Lords, that it should be either sacrificed or deputed for God's service; for he knew that all living creatures could not be offered in sacrifice to the Lord; therefore he consecrated his daughter for the work of the Sanctuary, Ve. 38. for she being sanctified to God knew no man, and she bewailed her virginity. 205. Jud. 13. 7. Samson was a Nazarite from his mother's womb unto the day of his death. Mat. 2. 23. It was fulfilled in Christ, he shall be called a Nazarite. The Nazarites in the old Testament were votaries according to Law, Num. 6. who gave themselves wholly to meditate upon divine matters, and others which were born so, as Samson here, on whose head never razor came, nor was his head ever shorn; others were called so, both ways jointly. Christ was prefigured by them, who was most free from all uncleanness, commonly called a Nazarite, because he was brought up in the Town of Nazareth. 206. Judg. 16. 31. Samson killed himself. Exod. 20. 14. Thou shalt not kill. Samson killed not himself with the Philistines by any rashness of his own, but he did that by the instinct and power of God; and was a figure of Christ's overthrowing our enemies. RUTH. IT is so named from Ruth a woman. Samuel describes in this Book ruth's dutifulness to her Mother in Law, and the integrity of Boas, who was David's Grandfather. 207. Ruth 3. 4. Naomi persuades Ruth to lie down at Boas feet. 1 Tim. 2. 9 Women adorning themselves with modesty and sobriety. That was indeed a dangerous counsel, nor must it be drawn in for an example; Naomi was brought on to do that by the Law of raising children to the brother that was dead. Yet God hindered that no dishonesty happened thereby. 208. Ruth. 4. 13. Boas took Ruth, and she was his wife, and he went in unto her. Deut. 7. 3. You shall make no marriages with them. Moah (who was the son of Lot) of his posterity they were not forbid to marry wives, but of the Hittites, Gergeshites, Ammorhites, Canaanites, Perisites, Hivites, Jebusites, etc. Ruth followed the true Religion and the Nation of the Jews, and not the Moabites. The two Books of SAMVEL. Heb. Schemuel. IN the first Book is described the life and death of Samuel, with the Government of Saul. In the second, the translation of the Kingdom to David, and his administration of it. Samuel writ the first book to the 25. Chapter. The rest with the second Book were writ by Nathan and Gad both Prophets. In these two Books is contained the History of 120. years. 209. 1 Sam. 3. 13. Eli knew his sons did wickedly, and he restrained 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 sons was too gentle, nor is it accounted for a restraint. chrysostom saith, if Eli had been unreprovable in Mat. hom. 17. himself in his life, he should more sharply have corrected his sons treading under foot the Law of God; therefore was he justly punished. 210. 1 Sam. 7. 2. From the day that the Ark of God abode in Kirjath-jearim, the time was long, for it was twenty years, and all the house of Israel lamented after the Lord. 1 Chron. 13. 6. David in the fifth year brought it from thence. The Ark was in Kirjath-jearim unto the days 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 Zion. 211. 1 Sam. 9 16. Thou shalt anoint 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. 212. 1 Sam. 13. 14. David was a man after Gods own heart. Act. 13. 2 Sam. 11. 4. An adulterer. Vers. 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. David indeed erred in many Just. Mart. quaest. 78. things, yet was he constant in the Covenant with God. 213. 1 Sam. 15. 24. Saul said to Samuel, I have sinned, now therefore I pray thee pardon my sin. Isa. 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 sins, and declare to those that are penitent the pardon of their sins for Christ's sake. 214. 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 joined himself to the company of Prophets: or he never saw him more in his Kingly ornament, or to converse familiarly with him as before. 215. 1 Sam. 15. 35. It repent the Lord that he had made Saul King. Rom. 11. 29. The gifts and graces of God are without repentance. The Scripture speaking by anthropopathy, after the manner of men, affirms that God repent, because he knew Saul to be impenitent, and that he should lose his Kingdom and his life also by the just judgement of God. 216. 1 Sam. 16. 1. Saul was rejected by God that he should no longer reign over Israel above 10 years. Act. 13. 21. he gave them Saul the son of Cis a King for 40 years. Saul after he was anointed reigned 10. years. Paul joined the govenment of Saul and Samuel together. 217. 1 Sam. 16. 21. David stood before Saul and became his Armour-bearer. Chap. 17. 55. Saul seeing David go forth against the Philistines he said unto Abner, Whose son is this young man? Order is not always observed in History, before the duel with Goliath David was not approved Soldier, but after that, therefore it is Hysterosis, that is put before which should follow after. 218. 1 Sam. 21. 1. David came to Nob to Abimelech the Priest. Mark. 2. 26. He went into the house of God in the days of Abiathar the Priest. Abimeleches Father was Abiathar, the Son doing the Priest's office, was in place of his Father, who followed David, and was in exile with him. 219. 1 Sam. 21. 13. David changed his behaviour before Achis and feigned himself mad. Eccles. 7. 17. Be not foolish. 1 Pet. 2. 1. David fearing greatly conterfeited folly, and by that dishonest means secured himself. 220. 1 Sam. 26. 10. Or his day shall come Job 14. 5. to die. Eccles. 7. 17. Why wilt thou die before thy time? His days are determined, the number of his months are with God, thou hast appointed his bounds which he cannot pass. Ecclesiastes warns us that we should not by intemperance and wichednesse shorten our own days; for they that are put to death, by man's reason might live longer. 221. 1 Sam. 28. 14. Samuel appeared to Saul after his death. Revel. 14. 13. For the dead rest from their labours. He saw a shadow of Samuel, but not true Samuel, whose soul is in God's hand, and his body rests in peace; had it been Samuel indeed, he would not suffer Saul to worship him, but would have reproved him, for that he had fallen from God to look after Witches; it was the Devil therefore in samuel's likeness. 222. 2 Sam. 8. 18. The Sons of David were priests (elder.) Leu. 8. Aaron and his sons were consecrated to be Priests. Priests that were to officiate in sacred things were chosen only out of the tribe of Levi, as Aaron and his sons: but in politic matters by priests of Justice, Presbyters of counsels, are Precedents, Princes, and chief Rulers to be understood. 223. 2 Sam. 10. 2. David would make a league with Hanun King of the Ammonites. Deut. 23. 3. Ammonites and Moabites shall not enter into the congregation of the Lord. The Jews might not make a public league with the Ammonites; yet they might hold private friendship with them, and the Moabites. 224. 2 Sam. 12. 15. David judged a man worthy of death for taking away a sheep, Exod. 22. 1. If any one steal a sheep, he shall restore four sheep for it. David judged the punishment of this theft ought to be increased for the civil circumstances that went with it, so the Magistrate useth to lay on more punishment where he finds the offender more bold. 225. 2 Sam. 12. 30. David put the crown of the King of the Ammonites on his own head. Deut. 7. 25. Thou shalt take nothing to thyself of the prey taken from the enemies of God. That law was concerning Idolatrous people that inhabited the Land of promise; the Ammonites were out of those bounds; therefore David sinned not when he put the King's crown on his own head, and divided the spoil to his followers. 226. 2 Sam. 14. 27. Absalon had three sons, and one daughter whose name was Tamar. Chap. 18. 18. He said, I have no sons to keep my name in remembrance. The sons of Absalon were dead before their father, and so he was without sons. 227. 2 Sam. 17. 25. The Father of Amasa was Jethra an Israelite. 2 Chron. 2. 17. An Ismaelite. He was an Israelite by birth, by education an Ismaelite, for he lived there a long time. 228. 2 Sam. 19 23. The King said to Shimei, Thou shalt not die, and he swore unto him. 1 King. 2. 9 He said to Solomon, Bring down his hoary head to the grave with blood. David swore for himself, but not for his successor, Shimei need not fear whilst David lived; and under Solomon he had been out of danger had he stayed at Jerusalem. 229. 2 Sam. 20. 23. Joab was over the whole Army. Chap. 19 13. David said to Amasa, Thou shalt be Captain of the host for ever before me in the room of Joab. David desired to remove Joab from being Captain because of his cruelty, yet he did it not, because in great matters he stood in need of him. In the mean time Joab deceitfully killed Amasa, lest he should be preferred before him; the punishment for this David deferred, but he did not wholly remit. 230. 2 Sam. 24. 9 Joab gave up the number of the people to the King 800000. 2 Chron. 21. 5. He gave David the number of them 1100000. In the former place only the valiant men are counted; in the latter the ordinary Soldiers also. 231. 2 Sam. 24. 9 Of the tribe of Judah 500000. 1 Chron. 21. 5. They are numbered 47000. First the Soldiers are numbered with their Colonels, but next they are reckoned without their Officers. 232. 2 Sam. 24. 13. Shall seven years of Famine come unto thee. 1 Chron. 21. 12. Choose three years Famin. The Famine of seven years is joined with the three years' famine sent for the cruelty of the house of Saul; after that should follow the other, for the sins of David. 233. 2 Sam. 24. 14. It is better to fall into the hands of the Lord. Heb. 10. 31. It is a fearful thing to fall into the hands of the living God. It is good to be in the hands of God, when he is pleased with us, because his mercies are great. It is fearful to fall into the hands of God, when he is angry, for the wicked cannot stand before him in judgement. 234. 2 Sam. 24. 15. God sent a Pestilence upon Israel from the morning unto the time appointed. Vers. 13. Shall there be three day's Pestilence in thy Land. The time appointed was from the morning until noon of one day, or of the continual morning sacrifice, that is, four hours. 235. 2 Sam. 24. 24. David bought of Araunah the floor and the Oxen for 50. shekels of silver. 1 Chron. 21. 25. David gave to Araunah for the threshing floor, 600. shekels of gold, of just weight. The floor with all the ground about it was bought for 600. shekels of gold, a greater price than what was given for the threshing floor, the Oxen and the wood appointed for the sacrifice. The two Books of KINGS. Heb. Malachim. THe first Book contains the History of Solomon. The building of the Temple. The division of the Kingdom to Judah and Israel. The life of five of the Kings of Judah, and eight of Israel. Of Elias the Prophet. With the History of 116 years. The second contains the deeds of sixteen Kings of Judah, and twelve of Israel. Of Elisha; and the destruction of the Kingdom, and carrying the people of Israel captivo to Assyria. Of the children of Judah to Babylon. With the History of 345. years. Jeremias writ them both. 236. 1 King. 2. 4. If thy children shall keep my ways and walk in them in truth, there shall not fail thee a man to sit on the throne of Israel. Gen. 49. 10. The sceptre shall not departed from Judah till Shiloh come. In the former place it is spoken conditionally of the Kingdom of Israel, If the sons of David should keep the ways of the Lord; but because Solomon failed, therefore the Kingdom of Israel departed from his son, and in the seventh generation the Kingdom of Judah was translated upon Nathan, whose posterity ruled over the Jews until the coming of Christ. In the latter place any kind of dominion is foretold to remain in Judah's posterity until the Messiah should come. 237. 1 King. 3. 1. Solomon took Pharaoh his daughter, and brought her into the City of David. Exod. 34. 15. Enter not into Covenant with the Inhabitants of that Land, nor marry a wife, etc. Marriages in a different Religion are dangeroes, nor are they pleasing to God We must not 2 Cor. 6. 14. draw in the same yoke with Infidels, for there can be no firm charity or unity where the foundation is neglected, that is, true Godliness. That Queen forsaking her Religion, and her 1 King. 11. 4. father's house, and marrying with Solomon, was a type of the marriage of Christ and his Church. But because Solomon loved also the women of other Nations, and his heart was led away by them to follow other gods, he drew the anger of God upon himself and his posterity, and caused a defection from them. 238. 1 King. 3. 13. I have also given thee riches and honour, thot none of the Kings shall be like unto thee. Mat. 6. 29. Solomon in all his glory was not like the Lilies of the field. Solomon exceeded all the Kings in wisdom, riches and honour; Christ compares the Lilies with his vestments in his greatest splendour. 239. 1 King. 6. 2. The house which Solomon built for the Lord, the length thereof was 60 cubits, the breadth 20. cubits, and the height thereof 30 cubits. 2 Chron. 3. 4. it is said to be 120 cubits. In the first place common cubits, in the latter cubits of the Sanctuary must be understood, for the sacred cubit did contain two common cubits. 240. 1 King. 7. 15. He made two brazen pillars, of 18 cubits high a piece. 2 Chron. 3. 15. He made two pillars of 35 cubits high a piece. Both the pillars did appear but 35 cubits high, the half of each cubit was hid in the capital or crowning of the pillar. 241. 1 King. 7. 19 The chapiters were four cubits. 2 King. 25. 17. They were three cubits. The crown with the chapter was four cubets: without the crown but three cubits. 242. 1 King. 7. 26. The sea contained 2000 baths. 2 Chron. 4. 5. 3000 baths. In the former place is expressed the number of baths which ordinarily were put into the Vessel by the King's order. In the latter the capacity of the vessel is set down, unto the brim of it, so it would hold 3000 baths. 243. 1 King. 8. 4. The Priests brought up the Ark of the Lord and the Tabernacle of the Congregation into the Temple. 2 Chron. 1. 13. The Tabernacle of the Congregation of God was at Gibeon. The Tabernacle of David was a new one, 2 Sam. 6. 17. 1 Chron. 16. 1. in which was the Ark of the Covenant. The old one made by Moses, was in the desert, and remained at Gibeon. 244. 1 King. 8. 46. There is no man that sinneth not. 1 Joh. 3. 9 Every man that is born of God doth not commit sin. Naturally we are polluted with sin by the frailty of the flesh: they that are born of God are the sons of God, who being regenerate by the holy Spirit, do not give way to sin, but carefully resist it, being guided by the holy Ghost. 245. 1 King. 8. 27. The heaven, and the heaven of heavens cannot contain God. Col. 2. 9 In Christ dwelleth all fullness of the Godhead bodily. The divine nature cannot be apprehended by us, the divinity of Christ is personally united to the flesh and dwells in it as in its proper Temple. 246. 1 King. 9 23. Princes over Solomon's work 550. 2 Chron. 8. 10. All the Princes over Solomon's work were 250. 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. 247. 1 King. 9 28. Hiram sent to Solomon 420 talents of gold. 2 Chron. 8. 18. They brought from Ophir 450 talents of gold. The mariners and Solomon's servants spent 30 talents by the way, and they brought to Solomon to Jerusalem 420. 248. 1 King. 11. 35. God said to Jerohoam I will give unto thee tentribes. Vers. 36. To Solomon's 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 stayed in Judea. 249. 1 King. 12. 24. This thing is from me, 2 Sam. 7. 16. Psal. 142. 12. saith the Lord, that is, the revolting of the Israelites. 2 Chron. 13. 5. The Lord God gave the Kingdom of David over Israel to him and his sons by a Covenant of salt. The promise made to David doth not much concern his temporal kingdom, as the eternal and incorruptible kingdom of Christ; and the promise also was under a condition, if his children should keep God's laws, and walk in his ways. 1 King. 2. 4. 250. 1 King. 15. 14. Asa 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 Sun. 251. 1 King. 16. 8. In the 26 year of Asa King of Judah, began Ela the son of Basa to reign over Israel in Tersa two years. Vers. 10. And Zimri went and smote Ela in the 27 year of Asah King of Judah. In the 26 year of Asah King of Judah Ela reigned over Israel; in the 27 year of Asa, Zimri rebelled against Elah, and killing him took the kingdom from him. 252. 1 King. 17. 4. God commands the Ravens to feed Elias. Leu. 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. 253. 1 King. 17. 22. Elias raised the son of the Widow of Sarepta. 2 King. 4. 18. Elizaeus raiseth the Shunamites child. Joh. 5. 28. God quickeneth the dead. God raiseth the dead by his own power, the Prophets did it not by their own power, but by power from him, and so confirmed the heavenly doctrine. 254. 1 King. 19 11. The Lord was not in the wind, or the tempest. Ephes. 4. 6. God is all in all. God did not reveal his presence to Elias in Act. 12. 21. the wind or tempest, though he be otherwise in all his creatures. 255. 1 King. 22. 49. Ahasias' the son of Ahab said unto Jehosaphat, Let my servants go with thy servants in the ships; but Jehosaphat would not. 2 Chron. 20. 35. Jehosaphat joined himself with Ahasias' King of Israel to make ships to go to Tarsis. Jehosaphat first refused the friendship of Ahazias, but at length he granted. 256. 2 King. 1. 10. Elias consumed two fifties with fire. Luk. 9 54. Christ forbade his disciples to do so. Elias was the Executor of the wrath of God on the enemies of God. The Disciples would rashly have done the like; their vocation was not to return evil for evil, but to overcome evil with good, and to love their enemies. 257. 2 King. 4. 29. Go, and if thou meet any man salute him not. Rom. 16. 10. Salute one the other with an holy kiss; Salute the Churches. Superstitious salutations must be rejected; profitable and honest salutations, by which we wish good and profit to our neighbour, must be observed. The command of Elisha to his servant obliged him that without delay or lingering he should perform his errand, for what he was commanded was a singular charge. 258. 2 King. 8. 25. Ahasias' reigned in the 12 year of Joram the son of Ahab. Chap. 9 29. In the 11 year of Joram the son of Ahab, Ahasias reigned over Judah. In the end of the eleventh year, and beginning of the twelfth of Joram, Ahasiah began to reign. 259. 2 King. 8. 26. Ahasias' was 22. years old when he began to reign. 2 Chron. 22. 2. Ahasias' was 42 years old when he began to reign. Ahasias' his age in the former place, and the time of the reign of all the house of Omri is put in the latter place. 260. 2 King. 9 26. I have seen the blood of Naboth and the blood of his sons, saith the Lord. 1 King. 21. 14. Then they sent to Jesabel, saying, Naboth is dead. Naboth and his sons were killed, lest they should by lawful inheritance possess the vineyard; what therefore the holy Ghost conceals in one place, he explains in an other. 261. 2 King. 12. 21. Josachar and Josabad his servants smote Joas, and they buried him with his Fathers in the City of David. 2 Chron. 24. 26. Zabad and Josabad conspired against him, and killed him in his bed and buried him, but not in the sepulchre of the Kings. Josachar otherwise is called Zobad; Joas was unworthy of Kingly burial because he was perfidious to God, and ungrateful to men. 262. 2 King. 13. 1. In the 23 year of Joas the son of Ahaziah King of Judah reigned Jehoahaz the son of Jehu over Israel in Samaria 17 years. Vers. 10. In the 37 year of Joas King of Judah began Jehoash the son of Jehoash to reign over Israel 16 years in Samaria. Joachas' King of Israel reigned 17 years, to the 30 year of Joas King of Judah, the son of Joachas Joas was joined with his father in the Government, in the 37 year of Joas King of Judah, and so he reigned two years with his father. 263. 2 King. 15. 30. Hoshea the son of Elah, after the death of Pekah reigned in the 20 year of Jotham the son of Vzziah King of Judah about 33. Jotham reigned 16 years. Hoshea reigned in the 20 year of Jotham, not of his reign, but from the beginning of his reign, who died in the 16 year, and Ahaz his son succeeded him. 264. 2 King. 16. 2. Ahaz was 20 years old when he began to reign, and he reigned. 16 years. Chap. 18. 2. Ezechias was 25 years old when he began to reign; so should he be born in the eleventh year of Ahaz. Physicians do allow this; others do attribute to Jotham 20 years, and read it thus, Ahaz was 20 years old when Jotham began to reign. 265. 2 King. 22. 3. In the 18 year of King Josiah, the king sent Shaphan the son of Azaliah. 2 Chron. 38. 8. In the 18 year of his reign he sent Shaphan the son of Azaliah. Josias began to reign in the 8 year of his age, and in the 18 year of his reign he sent Shaphan to Helkiah. 266. 2 King. 23. 30. The people of the land took Jehoahaz the son of Josiah, and anointed him King in his Father's stead. Vers. 34. And Pharaoh Necho made Eliakim the son of Josiah King in the room of his Father. Mat. 1. 11. Josias begat Jechonias. jechonias nephew to josias, was the son of joakim, set by Pharaoh into the place of joacas who was carried into Egypt. Matthew passeth by the father of jeconias. 267. 2 King. 23. 30. josias was buried at jerusalem before the Babylonish captivity. Mat. 1. 11. josias begat jeconias and his brethren in the captivity of Babylon. josias in his posterity begat jechonias and his brother's kindred who lived when that miserable carrying captive into Babylon began. 268. 2 King. 25. 29. jechonias or joachin died in Babylon. Mat. 1. 12. After the transmigration unto Babylon, jechonias begat Salathiel. That was done after the beginning of the captivity, but not after the confirmation of it, when the time was that Evilmerodach lifted up the head of joachim, in the 37 year of his reign over Babylon, when the time of deliverance drew on. The two Books of CHRONICLES. THey are called Paralipomena, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; that is, from being passed by. Things that are passed by in the Books of the Kings are contained here. In Hebrew they are named Dibre Hajamin, that is, Words of days, of chronical Annals, because they contain Annals and Histories. The first sets down the Genealogy of Adam; of the Patriarches and Tribes of Israel: with the reigns of Saul and David. The latter hath the History of Solomon and of all the Kings of judah and Israel, to the Babylonish captivity, and their enlargement by Cyrus: which is done in the year of the world 3435. They were both written by Esdras. 269. 1 Chron. 2. 9 The sons of Ezrom, jeramuel and Ram. Matth. 1. 3. Ezrom begat Aram. Ram and Aram were but one, in Hebrew Ram, in Syriack Aram, signifies, Noble or High. 270. 1 Chron. 3. 11. joram begat Ochozias of whom came joas. Matth. 1. 8. joram begat Ozias. Ochosias, Joas and Amasias are left out by the Evangelist, because they reigned not well, and to observe the 14 generations, that is, the 14 persons of Kings in the genealogy of Christ. 271. 1 Chron. 3. 18. The son of Salathiel Pedajah, of Pedajah Zorobabel. Ezd. 3. 2. Mat. 12. 2. Salathiel begat Zorobabel. Zorobabel was the nephew to Salathiel, which he begat by his son Pedajah. 272. 1 Chron. 10. 6. Saul died, and his three sons; and all his house died together. 2 Sam. 2. 8. Abner made Isbosheth the son of Saul, King over Israel. Isbosheth after his father's death, though he had for a time the name of a King, at last he was miserably slain in his bed, and Mephiboseth was by favour in the Court of David without any rule; so the family of Saul perished rightly with him, nor ever could aspire any more to any eminent dignity. 273. 1 Chron. 18. 12. Abishai smote Edom in the valley of salt 18000. 2 Sam. 8. 13. It was David. Psal. 60. 2. That Victory is imputed to Joab. Abishai with Joab having the Army divided, conquered the enemy, at the first assault he overcame 6000 of the Edomites; Joab killed 12000 of those that fled away; but the victory is imputed to David as their King. 274. 2 Chron. 2. 14. Hiram was the son of a woman of the daughters of Dan, whose Father was of Tyre. 1 King. 7. 14. He was the son of a widow of the trihe of Nephtalim. The Father of Hiram was of the tribe of Nephthalim, who lived many years in Tyria, and had a wife of the tribe of Dan. 275. 2 Chron. 8. 1. Solomon built those Cities which Hiram restored to him. 1 King. 9 11. Solomon gave to Hiram twenty Cities in the Land of Galilee. Solomon gave to Hiram those Cities for twenty years; that he might have a yearly revenue from them, until the charges were paid to him; then Hiram restored them to Solomon and he built them, and made the children of Israel dwell in them. 276. 2 Chron. 19 2. Josaphat because he lent help to the wicked, and made friendship with those that hated God, deserved God's wrath. Gen. 14. 13. Abraham and Isaac were in league with heathen Kings and Gentiles. Leagues in civil affairs are granted, but otherwise there can be no firm league made with them. So was David at peace with his Neighbours, and Abraham with the Canaanites. 277. 2 Chron. 35. 18. There was not the like Passover in Israel from the days of Samuel the Prophet. 2 King. 23. 22. There was not the like passover from the days of the Judges which judged Israel, nor all the days of the Kings of Judah. Samuel was the last of the Judges; the meaning therefore of the words is this, there was no passover like that, from the time that Kings began in Israel. 278. 2 Chron. 35. 34. Josias was killed in battle, by the City of Megiddo, by the Archers of the Egyptians. Chap. 34. 38. I will gather thee to thy Fathers, and thou shalt be gathered to thy grave in peace. Josias his reign, death, and burial were peaceable; though he were wounded in the war fight against Pharaoh Necho contrary to God's word; yet there is no doubt of his salvation. EZDRAS' two Books. THey were both written by Ezdras, and contain the return of the Jews from Babylon to Judea, and the building of the Temple and of the City Jerusalem; the correction of the people, and restitution of religion. With the History of 200 years. 279. Ezd. 1. 5. There risen up the chief of the Fathers of Judah and Benjamin, the Priests and the Levites, with all them whose spirit God had raised. 1 Chron. 9 3. The Israelites, the Priests, Levites, the Nethinims, went up to Jerusalem the children of Judah, Benjamin, Ephraim, and Manasses. There came to Jerusalem in their return not only the children of Judah, but of other tribes, and they restored the worship of God amongst themselves, who were before time transported out of Judea with them into Babylon. 280. 1 Ezd. 2. 5. The sons of Arah returned 775. Neh. 7. 10. They are recorded 652. First are set down those that gave up their names to return; then those that came into Judea, the rest remaining in Babylon, or perishing in the journey: so also is reconciled the unequal number of other families. 281. 1 Ezd. 2 6. The children of Pabath-moab 800, and Joab of the children of Joshua and Moab 280▪ 2. Neh. 7. 11. The children of Pahath-moab, of the children of Joshua and Moab 2818. There was a less number of some of those families, but at length it grew greater by the dignity of those that went forth; and greatest of all when others joined themselves to them that had not set down their name's. 282. 1 Ezd. 6. 3. Cyrus' the King decreed that the house of God should be built at Jerusalem, and let them lay the foundations, the height thereof 60 cubits, and the breadth thereof 60 cubits. 1 King. 6. 2. The house which King Solomon built for the Lord, the length thereof was 60 cubits, the breadth 20 cubits the height 30 cubits. The structure of Solomon's Temple was more 2 Chron. 3. 3. Agg. 2. 3. 1 Eld. 3. 12. beautiful than this, therefore the Elders that saw this wept, because the beginnings of this did not seem to answer the Majesty of the former Temple. 283. 1 Ezd. 7. 7. And there went up some of the children of Israel, of the Priests and the Levites unto Jerusalem in the seventh year of Artaxerxes. Ch. Jer. 25. 12. & 34. 10. 2 Chron. 3. 22. 1. 1. In the first year of Cyrus' King of Persia the Jews had power given them to go up to Jerusalem. After that Cyrus had given licence to them to return from Babylon to Jerusalem, many with Ezdras and Nehemiah returned to Jerusalem under the reign of Artaxerxes. 284. 2 Ezd. 3. 8. The Jews built the walls of Jerusalem after their return. Zach. 3. 4. Jerusalem shall be inhabited without walls. Under the name of Jerusalem, Zacharias prophesieth Zach. 2. 5. of the Church of Christ, and the heavenly Jerusalem, the majesty of it is larger than can be comprehended in one City, of which God is the wall, a fire round about, and glory in the midst of her. 285. 2 Ezd. 5. 9 10. 12. Nehemias' reprehends the richer Jews, because they thought to live by usury. Gen. 47. 23. Joseph bought the land of Egypt, and the people thereof he made subject to Pharaoh for corn. The Egyptians were punished by God for their iniquities; the Jews after their return into their Country were so proved, the richer Jews oppressing their poor brethren, with biting usury did burden them, which Joseph did not. 286. 2 Ezd. 10. 32. The houses were not builded. Vers. 3. Let not your doors be open. Their houses were not fully built, the Cities had gates. 287. 2 Ezd. 8. 18. Ezdras' read in the book day by day. 1 Ezd. 3. 4. They kept also the feast of Tabernacles as it is written. This was a singular example of piety, for they were not bound to do so by the Law, yet they came willingly day by day, to hear the book of the Law. 288. 2 Ezd. 10. 32. Also we made ordinances amongst ourselves yearly to charge ourselves with a third part of a shekel for the work of the Lord. Exod. 30. 13. They shall give every one that passeth amongst them that be numbered half a shekel. Moses once by Gods command laid on them that tribute, and Joas at the renewing of the Temple ordered that every one should give what he pleased; so Nehemias' ordained the third part of 2 shekel by the year, to restore the Temple, not from the Law, but from necessity. 289. 2 Ezd. 11. 6. Of the children of Phares that dwelled at Jerusalem were 468. Benjamin 928. 2 Chron. 9 6. Jehuel 690. Benjamin 956. First the chief are set down to whom a dwelling fell by lot; then other voluntary inhabitants, who chose a habitation willingly. ESTHER. THe book of Esther is so called from Esther who was Ahasuerus wife; here is showed how Ahasuerus divorcing Vashti, chose Esther to be Queen. Haman the enemy of the Jews, and of Mordecai, is hanged. Mordecai is made Provost of the Kingdom. It contains the History of 20 years. Ezdras was the writer of it, or else the men of the great Synagogue. 290. Esth. 1. 12. Ahasuerus divorced Vashti because she refused to come at his commandment. Mat. 19 9 Whosoever shall put away his wife except for fornication, and shall marry an other committeth adultery. The pride of Vashti hurt not the King alone, but all the people and Princes of the Kingdom, by showing a kind of dominion over the King before other women. Now adays men do not divorce their wives but for the cause of Adultery only, and they are bound by the Laws of God and man to obey their husbands. 291. Esth. 9 21. Mordecai sent to the Jews in all the provinces, that the 14 and 15 days of the month Adar, should be held for festivals. Deut. 4. 2. Chap. 12. 32. What I command you this day you shall not add to it. The ordinance of Mordecai was not against the Law, nor was it a feast of God's worship, but only commemorative for the divine wonderful deliverance of the people of the Jews. JOB. THis Book is so called from Job, who was also called Jobab King of Edom. Moses Gen. 36. is thought to have written that book for an example of patience; there is contained the affliction of Job, and contention with his friends, and disputing with them. God ends this controversy at last, and restores Job to his former posterity. The History appertains to the time of Jacob. 292. Job 1. 1. He lived in the land of Us, his name was Job; he was a perfect and an upright man, and one that feared God and eschewed evil. Psal. 147. 20. He hath not done so with any Nation. Under the old Testament the public worship of the true God was amongst the Israelites, whither other Nations were admitted to come, which God called by divers ways to come unto him, and he had amongst them some that served him sincerely, as Jethro Moses father in Law; the Gibeonites, and Job here, so Rahab and Ruth. 293. Job. 1. 6. Satan came amongst the sons of God. 2 Pet. 2. 4. God spared not the Angels that sinned, but cast them down to hell and delivered them unto chains of darkness. The coming of Satan amongst the sons of God was only as an executioner of the commands and judgements of God. 294. Job 5. 1. Call if there be any that will answer thee, and to which of the Saints wilt thou turn? Isa. 63. 16. Abraham knew us not, Israel was ignorant of us. Eliphaz teacheth Job that there is no flying to Saints in misery, and that no man is unjustly punished by God, but there is always a just cause for it: therefore saith he, show any of the Saints who being in such a calamity as thou art, that was so without a cause, as thou supposest thyself to be. 295. Job 14. 4. Who can bring a clean thing Psal 51. 7. Rom. 7. 20. out of unclean? Rom. 11. 16. For if the first fruits be holy, the lump is also holy. All of us by original sin are conceived and born in sin, and sin dwells in us; yet by God's grace we are reckoned for holy, which account passeth over all within the Covenant as we are. 296. Job 14. 5. His days are determined, the number of his months are with thee, thou hast appointed his bounds that he cannot pass. Prov. 18. 21. Life and death are in the power of the tongue. Death and life of man are in the power of God, who hath put bounds to his days. Life and death is said, after a sort, to be in the power of the tongue, because a wicked man may by slanders, and detraction, and contention hurt a man even to death. 297. Job 14. 6, 14. Shall a man if he die live again? 1 Cor. 15. 22. In Christ shall all be made alive. Job denyeth not the resurrection, but he saith Dan. 12. 2. rather that men shall rise, not with bodies subject to death, but such as shall live for ever, but the wicked to eternal death. 298. Job 19 25. In the last day I shall rise out of the earth. Vers. 26. And I shall be clothed again with my skin, and in my flesh shall I see God. 1 Cor. 15. 49. It shall rise a spiritual body. We shall rise with this nature and body that Mat. 22. that we now carry about us, and shall enjoy eternal felicity; it is called a spiritual body by the Apostle, not in respect of the substance, but the qualities, virtues and proprieties: we shall have no need of meat, drink, or wedlock, we shall be like the Angels. 299. Job 19 17. Whom I shall see for myself, and my eyes shall behold and not another. Rev. 1. 7. Every eye shall see him. Job speaks confidently that in his flesh he should see God to his salvation, face to face, as he is, after this ordinary seeing by faith; so 2 Cor. 13. 1 Joh. 3. 2. shall the godly see God a gracious father, the wicked shall see him as a just and a revenging judge. 300. Job 31. 30. Neither have I suffered my mouth to sin. 1 Joh. 1. 10. If we say we have no sin, we make God a liar. Job was not without sin before God, but his conscience did not accuse him of manifest sin and wickedness towards men. 301. Job 42. 10. The Lord gave Job twice as much as he had before. Vers. 13. He had seven sons, and three daughters. His faith of the resurrection is here commended, because his children were not doubled, but only were as many as before, saith Augustine: Ep. 120. c. 10. for these did signify that those children which Job had lost should rise again, and so joined together they are doubled. The PSALTER, from singing. HEb. Sepher Tehilin, the Book of Praises. It 2 Sam. 23. 2. is called the Book of Psalms; the small Bible. The Psalms are in number 150. The most are david's, who was an excellent Psalmist, and is called the sweet singer of Israel. All of them were wirtten by the dictate of the holy Ghost. The most before, and some in the time and after the Babylonish captivity, unto the times of the Macchabees. Some are didactical, some Prophetical, some Eucharistical; containing Instructions, Doctrines, Exhortations, Consolations. 302. Psal. 1. 2. In the law of the Lord is his delight. Rom. 6. 14. Ye are not under the Law. Godly men have a singular delight in the Law, and in the holy Commandments of God. Yet they are not under the yoke and curse of the law, which neither we nor our fathers were able to bear, but by the grace of our Lord Jesus Christ, we hope to be saved as well Act. 15. 10. as they. 303. Psal. 1. 5. The ungodly shall not stand in the judgement. 2 Cor. 5. 10. We shall all appear before the judgement seat of Christ. The first place is to be understood of temporal judgements, which wicked men cannot endure; when they are examined according to God's judgements, because they are convinced of their sins. The latter speaks of the last judgement, when all good men shall rise to life eternal, and wicked men to eternal death. 304. Psal. 2. 9 Thou shalt break them with an Iron rod like a potter's vessel. Isa. 42. 3. He shall not break a bruised read. The Son of God will break the wicked with an iron rod, and the blast of his mouth, but he receives the weak in faith into favour, and he perfects his strength in their weakness. 305. Psal. 2. 10. Serve God in fear. 1 Pet. 2. 18. Servants be subject to your Masters with all fear, etc. The fear of God is the beginning of wisdom, and before all it is necessary to have that; yet we must obey earthly Masters next under God. 306. Psal. 5. 5. Thou hatest all workers of iniquity. Rom. 9 18. Whom he will he hardeneth. God, since he is just and mighty, will and can punish all iniquity; though he suffer the deceit and violence of the wicked for a time. Hardening is imputed to God, not as if he Aug. count. Faust. Exod. 4. 21. & 7. 3. & 10. 27. & 11. 10. were the author of it as it is evil, but as it is a punishment, and God useth evil to good ends, and governs the wicked for good. 307. Psal. 5. 6. Thou hatest all the workers of iniquity. Luk. 16. 8. Christ praised the unjust steward, because he dealt wisely. God hates all iniquity, and deceitful persons are an abomination unto him. God praised the unjust Steward not for his wickedness, deceit, or wealth, but he admired his subtlety and craft: so we use in criminal things to commend the cunning of men, though we detest their wickedness. 308. Psal. 7. 8. Judge me O Lord according to my righteousness, and my innocency. Psal. 143. 2. Enter not into judgement with thy servant, for in thy sight shall no man living be justified. In the first place he speaks of the justice and the judgement of the good cause of David, which he upheld against the enemies of God, who oppressed him with their false calumnies and violence, and therefore he appeals to God the judge of his just cause, that he would defend his innocency. In the latter he speaks of the justice of man, and so no man is just in the fight of God, if God should try him according to the rigour of his justice. 309. Psal. 7. 12. God threatens, and God is angry every day. Ephes. 4. 31. Let all bitterness, and wrath, and anger, be taken from you. Anger is commendable, when we are angry for our sins, and detest evil justly and as we should; so God is daily angry with us for our sins. But damnable anger and unlawful is joined with sin of those who for every light offence do maintain their anger, reckoning more of what is committed against them, then against God. 310. Psal. 9 8. God shall judge the world in righteousness. 1 Cor. 6. 2. Know ye not that the Saints shall judge the world? The manner of judging of the world is either by authority, so the whole Trinity will judge; or of subordinate authority, so Christ as Mediator and man will judge; or of assertion, so the Apostles will judge the world; or of approbation, so all the Saints and Angels shall allow of the sentence pronounced by the supreme judge. chrysostom, the Saints shall judge the world by exemplary judgement; because by example of their faith, the infidelity of the world shall be condemned. 311. Psal. 14. 1. The fool said in his heart, There is no God. Psal. 19 1. The heavens declare the glory of God, and the firmament showeth his handy work. Wicked men, if not in words, yet in their deeds and actions they deny God, and as much as in them is, they wish there were no God, and no hell. 312. Psal. 18. 42. They cried unto the Lord, and he heard them not. Jer. 29. 12. Ye shall call upon me, and I will hearken unto you. God doth not hear the prayers of hypocrites, but he hears the prayers of penitents. 313. Psal. 19 4. Their line went out into the ends of the earth. Rom. 10. 18. Their sound went out into the whole world. Paul interprets the Psalm concerning the Doctrine of the Gospel, and saith, that it is the Canon of the holy Ghost, and rule of faith and manners of Christians, appointed by God, by the sound and voice of the Prophets, of Christ and his Apostles; in which the will of God is revealed, and therefore it is called the Canonical Scripture. 314. Psal. 19 8. The Statutes of the Lord are right rejoicing the heart. 2 Cor. 3. 7. The law is the ministration of death engraven in stones. In the Psalm by the Law is understood all the will of God revealed from above. The Apostle speaks only of the moral law, not as it is in itself, for so it is the perfect law of righteousness and brings life, but in respect of us who are transgressors of the Law, and obtain nothing but death by it. 315. Psal. 19 11. And in keeping of thy commandments there is great reward. Luk. 17. 10. When you have done all ye were commanded ye shall say, We are unprofitable servants; we have done nothing but what we are obliged to do. David commendeth the Law of God, and that there is great reward in the keeping of it. In which the goodness of God is commended, who may of right require obedience from us, yet he freely gives a reward unto us, which he oweth not. Christ showeth, that we, and all that we have are due unto God; therefore we can ask nothing for a reward; and it is presumption to think that we can deserve any thing at God's hands. 316. Psal. 22. 1. My God, my God, wherefore hast thou forsaken me. Joh. 14. 10. Chap. 16. 32. I am not alone, for the Father is with me. In the first place is signified the sense of God's wrath and the effect thereof in Christ, who taking upon him our person, is made sin for us; though he complained that he was forsaken as man, yet he was not forsaken as the Son of God, nor was the divine nature separated from the hnmane nature, but supported it. In the latter place, when Christ saith, I am not alone, he hath respect to the flight of the Apostles, and fortifyeth himself against it by the presence of his Father. 317. Psal. 22. 3. My God, I cried by day and thou heardest not. Joh. 11. 42. I knew, because thou hearest me always. Christ was not heard in his passion, because he was to die. In the latter place he speaks of his prayer for believers, he gives thanks to his Father that he was always heard. 318. Psal. 24. 1. The earth is the Lords and the fullness thereof. Luk. 4. 6. I will give to thee (saith Satan unto Christ) all this power and glory. Satan being the spirit and father of lying, Joh. 8. 44. Mat. 28. Psal. 23. 8. doth falsely appropriate to himself the power of the world. Christ being appointed by his father King of Kings, to whom was given all power in heaven and earth, he rules in heaven and earth, from sea to sea, from the rivers unto the ends of the earth. 319. Psal. 24. 2. The Lord hath founded the earth upon the seas. Exod. 20. 4. The waters are under the earth. The earth hath its stability from the first creation, the foundation thereof is the power of God, which is the centre of the whole, and it doth as it were move upon the waters above and beneath, it hath the waters on the sides, so that the sea is higher than the earth: it is therefore the wonderful work of God that he preserveth mankind from drowning in the midst of the waters. 320. Psal. 26. 2. Prove me O Lord. 1 Cor. 11. 28. Let a man prove himself. God because he proves our thoughts, words and deeds; therefore we must prove ourselves that we may make ourselves approved to God. 321. Psal. 32. 3. When I kept silence my bones waxed old. Vers. 3. Through my roaring all the day long. Silence respects the suppression of sins; Crying, the complaints and lamentations for grief of mind. 322. Psal. 32. 10. Many sorrows shall be to the wicked. 73. 5. The righteous are punished more than the wicked. Punishments internal and sempiternal are for the wicked, but external and temporary are understood by the last place. 323. Psal. 34. 5. They looked unto him and were lightened. 1 Tim. 6. 16. He dwells in a light that no man can approach unto. God is said to dwell in light not properly, but metaphorically; for by this his glory and manifest presence is understood. 324. Psal. 34. 10. There is no look to them that fear God. 2 Tim. 3. 12. All that will live godly in Christ Jesus shall suffer persecution. The Godly suffer no want in spiritual good, but in corporal and temporal good; yet their persecutions are good for them, and are rewarded with eternal life. 325. Psal. 34. 22. None that trust in the Lord shall be desolate. Rom. 3. 23. All have sinned and come short of the glory of God. In the first place is understood delinquency to death and eternal destruction, but they that believe in Christ, their faults shall not be imputed to them unto death. 326. Psal. 35. 6. Let their way be made slippery and dark, and let the Angel of the Lord persecute them. Mat. 5. 44. Love your enemies. In the first place are meant the incorrigible and obdurate enemies of Christ and his Gospel. In the latter place, those of whose conversion we have hope. 327. Psal. 36. 8. Thou shalt preserve both man and beast O Lord. 1 Cor. 9 9 Doth God take care for oxen? Under the general care of God are comprehended all creatures, but under his special care, Men, for whose sake God hath made the beasts. Ambrose saith, God cares not for beasts for themselves, but for our sake, for which he created all things, and therefore his principal care is for us. 328. Psal. 37. 21. The wicked borrows and payeth not again. Luk. 6. 35. Lend, looking for nothing again. If the Debtor be fallen into extreme want that he cannot pay, we must not kill him, or forsake him in his utmost necessity. 329. Psal. 37. 25. I have been young and now am old, yet saw I never the righteous forsaken, nor his seed begging their bread. Luk. 16. 20. Lazarus a beggar desired to be satisfied with the crumbs which fell from the rich man's Table. Beggary is a punishment to the wicked, but to the godly a fatherly punishment; and it is found in the unlawful begging of Monks, sturdy, obstinate and idle people which refuse to work; but the lawful begging is for the members of Christ which are brought to extreme poverty by banishment, war, fire, water, sickness, etc. 330. Psal. 40. 7. Sacrifice and offering thou wouldst not. 1 Pet. 2. 5. Ye as living stones are built up a spiritual house, an holy Priesthood to offer up spiritual sacrifices unto God by Jesus Christ. God would none of the sacrifices of the Jews which were offered without faith. The Apostle speaks of the spiritual sacrifices of Christians, as the oblation of our body, a contrite heart, giving of thanks, works of Charity, which are acceptable sacrifices to God. 331. Psal. 40. 9 Lo, I come, in the volume of the book it is written of me, that I might do thy will O God. Mat. 26. 39 Father if it be possible let this cup pass from me; yet not as I will, but as thou wilt. Christ that he might fulfil the will of his Father in redeeming mankind offered himself freely, and though in the act he was sorrowful as men are, and would, if it had been possible, have escaped death, without the detriment of man's salvation, yet he submitted himself to his Fathers will. 332. Psal. 44. 23. Awake, why sleepest thou O Lord? rise. 121. 4. The keeper of Israel sleepeth not. So the godly being grievously afflicted, speak after the manner of men, not as if God slept, or took no care of them; but they crave of God that he would show himself by his works of justice and mercy, and would help them. 333. Psal. 45. 2. Thou art fairer than the children of men. Isa. 53. 2. There was no comeliness in him, he was despised, and we esteemed him not. In the first place is spoken of Christ's exaltation, and the glory of his Kingdom, of which Solomon was a type, not outwardly in the sight of men, but inwardly and spiritually before God and the faithful people. In the latter of Christ's humiliation, and as carnal men judge of Christ. 334. Psal. 49. 8. The Brother shall not redeem his Brother. Heb. 2. 12. Christ our Brother offered himself for the price of our Redemption. Because men could not satisfy the divine law, Christ God and Man, our Brother and our Saviour, by his obedience and suffering, fulfilled the whole Law for us; his satisfaction is our Redemption for our sins, and the sins of 1 Joh. 2. 2. Rom. 20. the whole world, and he is the fulfilling of the Law for righteousness to every one that believeth. 335. Psal. 59 11. Slay them not O Lord. Vers. 13. Consume them in thy wrath. First he prays that the enemies of God may be tolerated a while for example to others, and led captive in triumph: then when others are taught better by their example, let them be destroyed. That destruction, if it may not be understood of their lives, yet it may be of their power, dignities and wealth, that so being brought down they may not be able to hurt the Church, or oppose themselves against God. 336. Psal. 60. 3. O God thou hast cast us off. Rom. 11. 1. Hath God cast off his people? God forbidden. David speaks of temporal casting off; Paul of eternal. 337. Psal. 62. 11. God spoke once. Heb. 1. 1. God spoke by divers manners to the Fathers and Prophets. God speaks once, not by number, but by counsel, nor doth he deliberate the second time; but he speaks divers ways with a voice or without a voice to men waking or sleeping, by himself, or by his Angels. In the former place, the certainty; in the latter the manner of divine Revelation is understood. 338. Psal. 69. 1. Save me O Lord. 1 Pet. 3. 21. Baptism saveth us. God is the principal efficient necessary cause of our safety. Baptism is the instrumental cause, and not absolutely necessary; because many are saved without Baptism, for it is not the want of it, but the contempt of it that condemns us. 339. Psal. 69. 23. Let their table be made Mat. 5. 44. a snare unto them. Rom. 12. 14. Bless and curse not. We may curse the enemies of God out of pious zeal, not out of evil affection. Christ bids us pray for our enemies rather than curse them. 340. Psal. 69. 25. Let their habitation be desolate. Act. 1. 20. Peter applies that to Judas. That which David speaks in general of the enemies of Christ, that Peter applies to the Captain of them Judas, his habitation was desolate, and his place amongst the Apostles, until an other took his Bishopric. 341. Psal. 74. 12. God is my King of old working salvation in the midst of the earth. Phil. 2. 12. Work out your salvation with foar and trembling. God from eternity worked our salvation in respect of his decree, in the midst of the earth, freeing his Church from the beginning, and defending it; in us he works it when he draws us to him, and gives us power to will and to do, that being so justified we may study for holiness, and walk in good works unto the accomplishment of our salvation. 342. Psal. 72. 8. He shall reign from sea to sea. Joh. 18. 36. My Kingdom is not of this world. Vers. 36. It is not from hence. The first place is concerning the power of Christ's kingdom, he reigns also powerfully amongst his enemies; the latter is of the kingdom of grace, for with his grace by faith he blesseth godly hearts; therefore he saith, My kingdom is not of this world; yet he denied not, but that it was in this world. 343. Psal. 79. 4. We are made a reproach to our neighbours, a scorn and derision to them that are round about us. Mat. 5. 10. Happy are they that are persecuted for righteousness sake. Good men are more affected with scorns and reproaches then with blows; for, saith chrysostom, a blow on the body is divided betwixt the body and the soul, but a reproach wounds the soul only. Yet the godly must valiantly endure injuries for the glory of God and safety of their neighbours, but if that accrue not to God's glory, and is hurtful, we are to remit it to God by our just complaint, and prayer for revenge on him that doth the injury. 344. Psal. 79. 6. Pour forth thine anger upon the Nations. 1 Cor. 13. 7. Love endures all things. The Psalmist asks this, not out of a vicious affection, and desire of revenge, but from a just zeal kindled by the holy Ghost, whereby he was inflamed for God's glory, against Blasphemers the incurable enemies of God. 345. Psal. 81. 13. He gave them over to their own hearts lust. Act. 17. 28. In him we live, and move, and have our being. The first place speaks of the ill affection proceeding from man's corrupt nature, the latter of the work of God in men, and the conservation, sustentation, and government of all his creatures. 346. Psal. 82. 6. I said, Ye are Gods. Joh. 17. 3. This is life eternal to know thee the only true God. Jer. 9 23, 24. The Magistrates are called gods, not by nature, but from the Majesty communicated to them, and their judiciary power, that so men may be brought to obedience by them. God is so by nature, the Magistrate by his office hath a grant of part of divine power, and being God's Vice gerent he must do all according to Gods will, and not according to his own will. 347. Psal. 89. 7. O Lord God, who is like unto thee? 1 Joh. 3. 2. We know that when he appears, we shall be like him. The Psalmist speaks of the mighty men of the earth, who living wickedly and ungodly are not like to God: And John speaks of the faithful, who though they are here strangers and pilgrims, seeing only in a glass by faith, yet when the time of perfection shall come, we shall see him face to face as he is, and reign for ever with him. 348. Psal. 90. 9 We pass away in thy wrath. Joh. 3. 36. He that believeth not the Son, the wrath of God abideth on him. God is angry for a time, not against the persons of the godly, but against their sins, and he chasteneth them here, not for ever; for their good, and not for their hurt; but unbelievers shall never see Gods gracious face unto life. 349. Psal. 92. 16. There is no iniquity in God. Rom. 11. 32. God hath concluded all under unbelief, that he might have mercy upon all. God being free from all iniquity hath concluded, that it argueth all men to be guilty of sins, not as the cause thereof, but as a judge: whilst he declares them guilty for sin, if he would deal according to rigour of divine justice. 350. Psal. 102. 26, 27. Heaven and earth shall pass away, as a garment shall they wax old, and as a vesture shalt thou change them. 104. 5. The earth Eccles. 1. 4. shall not be removed for ever, etc. The earth shall endure to the time appointed by God; and what is corruptible of it shall be burnt with fire in the end of the world. For ever, here signifies not eternity but a long time. 351. Psal. 103. 10. Dealt not with us after our sins, nor rewarded us after our iniquities. Deut. 7. 10. I will repay to them in time. God rewards believers not according to their iniquity, nor doth he deal with us after our sins; for when we were his enemies, he was reconciled to us by Christ, and gave us life: but he rewards the unbelievers according their works, and condemns them by just judgement. 352. Psal. 104. 5. Thou laidst the foundations of the earth. 2 Pet. 3. 5. The earth standing out of the waters, and in the waters by the word of God. The basis of the earth is the power of God that supports all this Universe; the earth is called the Centre of the Universe, and is said to subsist in the waters and out of the waters, because it is compassed by the waters like an Island. 353. Psal. 104. 15. Oil that maketh a cheerful countenance. Isa. 3. 18. The Lord will take away the bravery of their tinkling ornaments, their cawls, and their round tires. God will not have people to paint their faces, for that is reprehended in Isaiah; but because God fore-knew by the fall, that most grievous diseases would afflict us, he gave power of healing to plants, and art to Physicians and Apothecaries to make oils and unguents Chemically, to cure and refresh men, of this the Psalmist speaks. 354. Psal. 105. 37. There was not one feeble person amongst them. Deut. 25. 18. Amalek slew all that were feeble behind thee. The Israelites going out of Egypt were sick of no disease, but there were women with child, and old people, who were weary in the way and sat down to rest. 355. Psal. 106. 31. Phinehas slew two of them in their fornication, and that was counted to him for righteousness. Rom. 4. 3. Abraham believed God, and it was imputed unto him for righteousness. This just heroical act of Phinehas pleased God. To Abraham believing in Christ, grace and righteousness is imputed. Therefore to be imputed for righteousness, signifies diversely, as it is applied to different persons. 356. Psal. 108. 9 He curseth his enemies. Mat. 5. 44. Love your enemies, bless them that curse you, etc. Christ in the person of David by a prophetical spirit wisheth horrid punishments to the enemies of God and his Church. In Matthew he exhorts to sincere and ardent charity to our enemies. 357. Psal. 110. 3. Thy people shall be willing in the day of thy power. Mat. 11. 12. The kingdom of heaven suffereth violence, and the violent take it by force. We are willing to do good when the holy Ghost doth his work in us, and renews us. The Evangelist means a spiritual violence of men with a burning zeal entering into the Kingdom of God, and taking of it as it were by force, obeying the Gospel, forsaking legal ceremonies, and embracing salvation by Christ. 358. Psal. 112. 6. The righteous shall not be moved for ever. Prov. 24. 16. The righteous man shall fall seven times a day. Job. 5. 19 Psal. 34. 10. The righteous in Christ founded on him by a true faith shall not be overthrown, though the World and the Devil rage against him; but if at any time by infirmity of the flesh he do fall, yet he riseth again by God's grace; nor doth he despair, or cast away his trust in God, but by repentance he returns into favour with God again. 359. Psal. 115. 4. The Idols of the heathens are silver and gold. Isa. 41. 45, 46. 1 Cor. 8. 4. An Idol is nothing in the world. Idols for their matter are things created by God; but an Idol is nothing privatively, not negatively, because it is not that which it is called, namely, God; it hath nothing of God, it can do neither good nor hurt. 360. Psal. 216. 11. Every man is a liar. Rev. 14. 5. There was found no guile in their mouth. The first place showeth what we are by nature of ourselves; the latter of what we are by grace, after we apprehend Christ by faith, and are led by the Spirit of God, which is the Spirit of truth. 361. Psal. 119. 13. With my lips have I shown all the judgements of thy mouth. Rom. 11. 33. The judgements of God are unsearchable. The Psalmist speaks of the judgements of God's mouth revealed in his word; Paul of the secret and unscrutable judgements, or the reason why God doth this or that, to make one man rich, an other poor. 362. Psal. 119. 13. I have hated the wicked. Rom. 12. 14. Bless those that persecute you, and curse them not. Godly men must not hate men's persons, Mat. 5. 2. Act. 7. but rather their faults; not those that sin of weakness, but those that sin of obstinacy; and rather to pray for them, both by the example of Christ and Stephen, etc. then to curse either. 363. Psal. 119. 155. Health is far from the ungodly. Mat. 9 13. I came not to call the righteous, but sinners to repentance. The Psalmist speaks of wicked men obstinate and such as are hardened in their sins, rejecting the grace of God, and Christ the author of salvation; Christ speaks of penitent sinners, who being convinced with the sense of their own sins, fly to the mercy of God, and seek health in God's grace only, through Jesus Christ. 364. Psal. 125. 1. They that trust in the Lord shall not be moved. Rom. 11. 17. Some of the boughs were broken off for their incredulity. Christ makes fruitful and barren Vines, the Apostles boughs, by which he represents the faithful and Infidels; those that were broken off, it was for their unbelief. 365. Psal. 128. 1. Blessed are all they who fear the Lord. 1 Joh. 4. 18. There is no fear in love, for love casts out fear. Filial fear proceeds from faith, by which we apprehend God as present, all the faithful have this, and consolation accompanieth it. The Apostle speaks of the servile fear of the Infidels, which proceeds from a sense of the presence of God as a Judge, and there is no consolation in this, but confusion. 166. Psal. 132. 13. God hath chosen Zion for his habitation, this is my rest for ever, here will I dwell because I have chosen it. Act. 6. 14. We heard him say, that Jesus of Nazareth should destroy this place and change the traditions of Moses. In the first place is a promise of the conservation of the Temple, and of the Jewish polity, upon condition of their obedience, if the Jews should do that which God commanded them, and keep his holy Covenant. In the last, Stephen from the predictions of Christ and the Prophets concerning the ruin of the City and Temple at Jerusalem, invites them to repentance. 367. Psal. 139. 1. O Lord thou hast proved me. Gal. 6. 4. Every man shall prove his own work. The Psalmist prayeth that God would prove him, not that he was free from sin, but he desires by mercy to be cleansed. The Apostle showeth what is our duty, namely to make our works approved to God, which he will prove. 368. Psal. 136. 1, to 26. The goodness and mercy of the Lord is for ever and ever. Tit. 3. 4. When the gentleness and love of God our Saviour appeared. The Fathers under the old Covenant did not otherwise taste the goodness of God than we do by looking unto Christ, to whom God commended his goodness, and him that he promised to give our Fathers for their salvation, he hath given unto us revealed in the flesh. 369. Psal. 145. 8. The Lord is gracious and full of compassion. Exod. 33. 19 I will have mercy on whom I will. Rom. 9 15, 19 God is gracious and merciful, so that he offereth his goodness to wicked men also, and declares in them the effects of his grace and clemency; he made them, he gives them temporal goods, he defers his temporal and eternal judgements, though they are ungrateful to him; but he showeth mercy to whom he will, not looking on our worth, but he saveth us freely, without being obliged, he doth all of his own goodness and mercy. The PROVERBS of Solomon. WIthout doubt it was taken out of his 3000 Parables, and his most wise sentences, for the good of the Church, teaching good men patience and wisdom, and the fruit of it is to be embraced, and sin to be fled from. Relating the works of the wise and foolish, he commends the manners of an honest woman. 370. Prov. 1. 15. My son walk not with sinners, remove thy foot from their paths. Luk. 15. 1. All the publicans and sinners came unto him to hear him, and he received them. Solomon forbids us to run to evil with wicked men, or to allow of their wickedness. Christ receiving publicans and sinners reproved their faults, exhorted them to repentance by his great love toward them. 371. Prov. 1. 26. I will mock at your trouble, and laugh when your destruction cometh. Ezek. 18. 32. I will not the death of a sinner, for I take no pleasure in the destruction of a sinner. God is delighted in his justice, when he punisheth those which despise his grace, and that will not hearken to his fatherly vocation; but of his mercy he will not the death of sinner, as death is the destruction of Nature. The former place belongs to God's consequent will; the latter to his antecedent will; that is ruled by justice, this by mercy. 372. Prov. 6. 6. Go to the Ant thou sluggard, and consider her ways. Psal. 55. 22. Cast thy way upon the Lord, and he shall bring it to pass. Solomon by the example of the Pismire, would bring idle slothful people to honest labour. The Psalmist warns all to trust in God and his providence; yet not so that we should omit any thing of our duty, for so God doth govern all things, that he will have us to use lawful means, and effect all our works by them. So when Christ saith, Be not careful for the morrow; he doth not forbid us to Luk. 12, 15. Theoph. work, but to give ourselves over to care, and to neglect God's providence, for we are commanded to till the ground and to take care to live. 373. Prov. 4. 3. Solomon was the only son of his 1 Chron. 3. 5. Mother. 2 Sam. 11. 27. Bathsheba bare sons to Davaid, Simaa, Sobab, Nathan. Solomon was so beloved of his Mother for the singular gifts of nature, as though he had been her only son. 374. Prov. 6. 30. It is no great fault for a man to steal to fill his hungry soul. Exod. 20. 15. Thou shalt not steal. Solomon compareth Theft with Adultery, and he determines that the punishment and the offence is less in Theft then Adultery. 375. Prov. 6. 31. A Thief if he be found shall restore seven fold, he shall give all the substance of his house. Exod. 22. 1. If any man steal an ox or a sheep, or have killed or sold it, he shall restore five oxen for one, and four sheep for a sheep. If a man stole money or , he must restore seven fold; for the seventh number being perfect, he must redeem his life by it: Thefts which could be hid, were more heavily punished, than such as could not so well be hid, as Cattles. 376. Prov. 8. 23. I Wisdom was created from the beginning. 2 Pet. 1. 19, 21. Holy men spoke as they were moved by the holy Ghost, in time. First is meant the essential wisdom of God, that is Christ the Lord; but the Apostle means wisdom revealed by the Prophets. 377. Prov. 8. 35. He that findeth wisdom findeth life. Eccl. 2. 16. There shall be no remembrance more of the wise then of the fool for ever. In the former place we must understand divine wisdom which confers eternal life. In the latter, humane wisdom which profits nothing after death. 378. Prov. 15. 27. He that hates gifts shall live. Chap. 17. 8. A gift is as a precious stone in the eyes of him that hath it. Chap. 18. 16. A man's gift maketh room for him, and bringeth him before great men. A gift to corrupt covetous Judges is accepted, and causeth that he that corrupts the Judges may attain his end that he desires; for he that bribe's ofttimes, obtains what his mind wished for. 379. Prov. 16. 4. God made all things for himself. Vers. 4. The wicked also for the day of wrath. Since God hath ordained the wicked for the day of wrath, he hath ordained him for his own glory; for when he punisheth wicked men with temporal or eternal punishments, he justifieth himself in his own glory. God created wicked men also, but he created not their wickedness. 380. Prov. 16. 6. By mercy and truth iniquity is purged. Heb. 9 22. And without shedding of blood there is no remission. Mercy and Truth are understood of God 1 Joh. 1. 7. himself, who is the primary cause of the remission of sins; nor doth this contradict the meritorious effusion of Christ's blood for us, whereby we are cleansed. 381. Prov. 17. 15. He that justifyeth the wicked, and he that condemneth the just, even they both are abominable to the Lord. Rom. 4. 5. God justifieth the ungodly. He that justifieth the wicked against the law of God or man, without satisfaction made by himself or one for him, is abominable unto God. But God justifieth the wicked, not that is so now, but was so, freely, by faith, for the merits of Christ and his full satisfaction. 382. Prov. 20. 9 Who can say, I have made my heart clean, I am pure from my sin? Psal. 24. 3. He that hath pure hands, and a clean heart shall stand in the holy place. We are all unclean in the sight of God, and corrupt by nature; yet our hearts are purified by his grace, through faith in the blood of Christ. 383. Prov. 21. 20. There is desirable treasure in the dwelling of the wise. Mat. 6. 19 Treasure not up for yourselves treasures upon earth. Pious wisdom in honest gain is not reproved by Christ; but covetousness and confidence in worldly wealth is forbidden, since we lose thereby the heavenly treasure. 384. Prov. 22. 28. Remove not the ancient I and-marke which thy Fathers have set. Ezek. 20. 18. Walk not in the statutes of your fathers, neither observe their judgements. Solomon speaks of the bounds of Land and Inheritance; Ezekiel concerning the statutes of their Fathers about the worship of God and the profanation thereof. Let us not imitate those who oppose themselves against God's law, but let us walk in his laws and keep his statutes. 385. Prov. 24. 17. Rejoice not at the fall of thine enemy. Psal. 137. 8. Happy shall he be that rewardeth thee as thou hast rewarded us. The Godly do not rejoice for the destruction of their enemies, and for revenge of wrongs, but for God's glory and the edification and good of the Church. So Moses after the drowning of Pharaoh in the Red sea, by his great zeal for God's glory sang a song of praise. 386. Prov. 26. 4. Answer not a fool according to his folly, lest thou be like him. Vers. 5. Answer a fool according to his folly. The art of dealing with fools is necessary, that we speak not foolish things with a fool foolishly; for if a fool, that is, an ungodly person, blinded, profane, speaks with scorns and evil speeches and derisions, we must not answer him likewise; but when God's glory is questioned, if there be danger, we must reprove his folly and his arrogancy, lest he proceed to please himself and corrupt others. ECCLESIASTES, Heb. Coheleth. The Preacher. SOlomon in this book convinceth the vanity of the world, and the foolishness of men. Shows that there is nothing better than to fear God and to keep his Commandments. And he maintains that there shall be a future judgement. He wrote this book after his falling from God in token of true repentance. 387. Eccl. 1. 4. The earth abides for ever. (Isai. 40. 8.) Luk. 21. 33. Heaven and earth shall pass away. In the opinion of men, the earth abides for Rom. 822. 2 Pet. 3. ever; but in respect of God and the future change and purgation from corruption and vanity, it shall pass away. 388. Eccl. 1. 9 That which was shall be, and there is no new thing under the sun. Gen. 1. 1. The world was once created. Heb. 9 25. Christ once offered himself. Ecclesiastes speaks not of all things, none excepted, but of the vanity of natural and artificial things, which is collected from the natural corruption and change of things. 389. Eccl. 1. 10. There is no new thing under the sun. Revel. 21. 5. Behold, I make all things new. Ecclesiastes purpose is not concerning a creation of new kinds of creatures, but concerning their change and vicissitude in the world, and concerning the malice of men and the Devil; that men by the instinct of the Devil, from the beginning, after man had sinned, being defiled with much wickedness, proceed to covet after evil; unless God renews their hearts, and they become a new creature in Christ. 390. Eccl. 2. 2. I said of laughter, It is mad, and of mirth, What doth it? Prov. 17. 22. A merry heart doth good like a medicine. In the first place is meant natural laughter, and rejoicing in prosperity, and the goods of Nature and Fortune, as the Gentiles do; and this Ecclesiastes condemns as folly. But in the Proverbs is commended that joy only which proceeds from the holy Ghost. 391. Eccl. 2. 15. What doth it profit me that I laboured to attain more wisdom? Prov. 8. 35. He that findeth me findeth life. Politic wisdom is indeed a singular gift of God; but if any man abuseth it, and dependeth on his wisdom it profits not, but is all vanity. Divine wisdom which teacheth us to wait all events from God, and to pray to him for his direction in all, confers eternal life. 392. Eccl. 2. 23. The days of man are full of labour and sorrow. Psal. 128. 2. Of the labour of thy hands thou shalt eat, and happy shalt thou be. Ecclesiastes condemns not labour which God hath laid on men, for that is good and necessary, having great promises; but because riches are purchased by much travel, and no man knows whether he shall be a wise man or a fool that he must leave them to. 393. Eccl. 3. 19 There is one event to man and beast, as the one dieth, so dieth the other. Chap. 17. 7. The spirit of man returns to God that gave it him. In the former place is showed the opinion of carnal men, concerning man and beasts, who compares them by the likeness of their deeds and events. In the latter place is taught what is the excellency of man's soul above the beasts, and the difference after death. But a natural man cannot perceive these things. 394. Eccl. 4. 1. I saw the oppressions done under the sun, and behold the tears of such as were oppressed, and they had no comforter. Joh. 14. 26. & 15. 26. I will send unto you the Comforter from the Father, the Spirit of Truth. Ecclesiastes compares the oppressed with the oppressors, in that which happens in the world: for oppressors are rich, mighty men, they have their Abetters and their Clients. The oppressed are alone and defend themselves with tears. Christ showeth how true comfort comes to those that are oppressed, namely, from the holy Ghost. 395. Eccl. 7. 16. Be not over righteous. Revel. 22. 11. Let him that is just, be just still. Ecclesiastes understands a man's judgement of himself, and forbids us, that we should not have too great opinion of our own righteousness, when it is not so with us. John speaks of the oath of Justice, and continuing the benefit of justification. 396. Eccl. 8. 14. There are righteous men to whom evils happen according to the manner of the wicked. Psal. 1. 3. He shall be like a tree planted by the river side. Vers. 4. So shall not the ungodly. Ecclesiastes sets down the judgement of carnal men concerning the righteous and the wicked, from their outward condition, and they judge of them both alike; yet the condition of good and bad men is most different in this life, and in the end of it. Here the state of the godly is more excellent, and after this life they shall rejoice for ever. Wicked men are abominable here, and hereafter they shall be punished eternally. 397. Eccl. 9 1. No man knoweth either love or hatred. Rom. 8. 35, 38. Who shall separate us from the love of Christ. 2 Tim. 1. 12. The first place teacheth that it cannot be gathered by outward happiness or unhappiness who it is that God loveth or whom he hateth, because these fall out alike to good and evil, righteous and unrighteous men. Therefore we must not judge according to outward things and accidents; but according to the testimony of our faith and the holy Ghost, concerning the love of God, being certain that no things that befall us for adversity, can seprate us from the love of God. 398. Eccl. 9 1. No man knoweth whether he be worthy of love or hatred. 2 Tim. 4. 8. There is laid up for me a crown of righteousness which the Lord shall give me. A man knoweth not from himself, or his own strength or humane wisdom, whether he be worthy of love or hatred, because God bestoweth riches, honour, strength, etc. without any difference. Ecclesiastes speaks of discerning good men from bad by natural judgement; the Apostle of the certainty of his salvation. 399. Eccl. 9 8. Let thy garments be always white. Isai. 2. 8. Luk. 16. 19 Luxury in clothing is disallowed. Ecclesiastes commends not Luxury, but decent and comely clothing, according to our quality, which God doth not detest, but approves, that being refreshed in body and mind, we may the better undergo the labours of our vocation. The SONG of SONGS. HEb. Sirhastrim, and Kodes Kodassin, that is, the Holy of Holies. Wherein Solomon under the similitude of a Bridegroom and his Bride, describeth Christ and his Church, the heavenly and spiritual treasure, and the mysteries of salvation to the godly. 400. Cant. 1. 5. I am black. Vers. 6. Look not upon me, because I am black. Vers. 8. O thou fairest amongst women. Chap. 4. 1. Behold, thou art fair. First the Spouse of Christ purgeth herself amongst her friends, that is, her members, that they should not be offended at her blackness, that is, with the scorns and reproaches that her adversaries cast upon her, and so she speaks of herself as she is in herself. In the latter place, as she pleaseth the Bridegroom; in which is considerable, how he purgeth her by beginnings of holiness in this life, and will in the next life set her completely holy before his Father without spot or rinckle. 401. Cant. 5. 1. Eat O friends, drink, yea Eph. 5. 14. Luk. 21. 34 Amb. l. 1. c. 5. de Cain & Abel. drink abundantly beloved. Isai. 5. 11. Woe be to ye that rise early in the morning to drink strong drink. Drunkenness with grace, not with wine, which makes us rejoice not stumble, must be here understood. To be drunk here, is to be filled with the grace of the holy Ghost, and with spiritual joy concerning the Gospel, which thing produceth healthful and pleasant fruit. Isaiah cries out Woe to drunkards, filling themselves with wine, and luxuriating in over much drink. 402. Cant. 6. 10. The Church is terrible as an Army with banners. Chap. 7. 6. How fair, how pleasant art thou O love for delights? She is terrible to the Devil, the World, to Hell; but most dear and delightful to her Bridegroom the Lord Jesus Christ. ISAIAS Prophecy. IT was written by Isaiah the son of Amos, He prophesied 90 years. the brother of Amasiah King of Judah, about the year of the World 3190. It contains legal Prophecies from Chap. 1. to the 40. with the History of Ezechias. And from Chap. 40. to the end, it contains Evangelicall Prophecies. 403. Isai. 1. 2. I have nourished children, and they have rebelled against me. Vers. 4. Ephes. 5. 27. The Church is glorious without spot or wrinkle. The Church of itself and from itself is full of sins and deformities; but she is without spot or wrinkle in her Husband and head Christ, who loved her and gave himself for her, that he might sanctify her, cleansing her with the laver of water in the word of life. Eph. 5. 26. 404. Isai. 7. 14. And they shall call his name Emanuel. Luk. 2. 21. His name was called Jesus. In the Scriptures sometime the name is given to the person not according to the word, but the thing signified. Emanuel in effect is the same with Jesus. Emanuel is, God with us, by this word the Prophet would explain the person, the office and the benefits of Christ, and the mystery of the personal Union, and that that Son should be God and Man, and live amongst men in his humane nature that he should assume, that he might redeem them and save them from their sins. 405. Isai. 8. 20. To the Law and the Testament. 1 Cor. 2. 2. I determined to know nothing amongst you, but Jesus Christ and him crucified. Mat. 1. 21. Since Christ is the end of the law and the Prophets; it is most profitable for us to believe in him, and to seek comfort in his Cross; for without he had been crucified, he had not wrought salvation for mankind. 406. Isai. 9 3. Thou hast multiplied the Nation, and hast not increased their joy. Chap. 60. 5. Then thou shalt see, and shalt flow together, and thine heart shall fear and be enlarged, because the abundance of the sea shall be converted unto thee, the forces of the Gentiles shall come unto thee. The joy of the Nation and the people under the yoke of Rome, though it be not increased, yet it is enlarged, whilst the Heathen people being called into the Church, forsaking their heathenish rites, do embrace the Christian Religion. 407. Isai. 9 6. Unto us a child is borne, unto us a son is given. Luk. 2. After 700. years Christ was born under Augustus Caesar. It is usual in the Scripture to have the present tense and pretertence, put for the future tense; and the future tense for the present and preter tense: So Psal. 22. 8. All make a mock of me. 408. Isai. 9 6. His name shall be called the Prince of peace, of his peace there shall be no end. Matth. 10. 34. Think not that I came to send peace on the earth, I came not to send peace, but the sword. In the former place is understood the true Christian peace of God and Christ, which we have with God, our Neighbour and ourselves. In the latter is meant worldly peace, that we have with men of this world, which is often bad. Yet Christ doth not of himself bring the sword, but by accident in regard of the malice of the World and the Devil, who are the authors of contentions. 409. Isai. 9 6. He shall be called the everlasting Father. 1 Cor. 15. 24. He shall deliver up the Kingdom to his Father, when he shall have put down all principality. Since Eternal and Kingly power belongeth unto Christ, it shall never be taken from him; but the manner of his government shall be changed; for he shall no longer govern his Church by the Ministry of his Word and Sacraments, but shall represent it to his heavenly Father freed from all evil. Nor shall there be any more worldly governments after the blessed resurrection. 410. Isa. 9 7. Of the increase of his Government, and peace there shall be no end. Luke 12. 49. I came to send fire into the earth, and what will I, but that it may be kindled? It is not meant a fire of discord and malice amongst men, but a fire of pure doctrine, consuming all filth and temptations betwixt the spirit and the flesh, the true and false teachers, the godly and the wicked, the Devil and men. For the Gospel is no cause of troubles, but as lime when it is mixed with water, groweth hot, so the wickedness of men stirred up by God's Word, rageth against Christ and his Gospel. 411. Isai. 26. 20. The wicked will not behold the Majesty of the Lord. Chap. 40. 5. And the glory of the Lord shall be revealed, and all flesh shall see it together, for the mouth of the Lord hath spoken it. The Prophet speaks concerning the Kingdom of Christ, and the state thereof; and and he teacheth in the former place that the wicked shall be so blinded, that they cannot perceive the mighty work of God wherein he hath showed his greatness, his glory, his power and his mercy; which blindness of theirs doth not take away the glory of God and of Christ's Kingdom, which all men may see in the saving work of man's Redemption. 412. Isai. 28. 16. Behold, I lay in Zion a stone, a sure foundation, saith the Lord. 1 Cor. 3. 10. I have laid the foundation, saith Paul. God laid the foundation of our salvation, in respect of his decree, the sending of his Son, and the perfection of man's salvation. Paul laid the foundation in respect of manifestation, and of his office, and of the Christian Religion at Corinth. 413. Isai. 38. 1. Set thy house in order, for thou shalt die and not live. Vers. 5. I 2 King. 20. 1. 2 Chron. 32. 24. will add unto thy days fifteen years, saith the Lord. Augustine saith, that Ezechias was in order to die according to some causes of future events, In Gen. tit. l. 6. c. 17. yet God added fifteen years to his life, doing only that which be foreknew he would do before the beginning of the world. God's Justice brought the command for Ezechias death, but his Mercy prolonged his life, and so Ezechias Piety and Repentance is proved. 414. Isai. 41. 7. Chap. 46. 6. They lavish gold out of the bag, and weigh silver in the balance, and hire a Goldsmith and he maketh it a God. 1 Cor. 8. 4. An Idol is nothing. Silver and Gold, and such materials as the Idols are made of, were created by God; but relatively unto God they are said to be nothing, because they have nothing of God in them; for God will not be worshipped by Idols. 415. Isai. 42. 8. Chap. 48. 11. I will not give my glory to another. Mat. 11. 29. Chap. 28. 19 All power is given to me in heaven and in earth. God will not give his praise and glory to an Image. Christ to whom all power and glory is given, is not only man, but the true and eternal God also with the Father and the holy Ghost, having coequal glory with them; but by reason of his office of Mediator, all things are given him of the Father. 416. Isai. 42. 8. I will not give my glory to an other. Rom. 8. 14. The glory of God shall be revealed in us. The first place is concerning those things wherein God will be glorified by us in this life, that is, by worship, adoration, invocation. The latter concerning the participation and place of glory in the life to come, which he will communicate to us. 417. Isai. 42. 10. Sing unto the Lord a new Song (that is the Gospel.) Gen. 3. 15. It was sung in Paradise concerning the blessed seed of the woman. That Evangelicall song is called new, not from time, but because it comprehends new and wonderful things, a new light is kindled by it, it makes a new Creature, and shows us the new way to heaven. 418. Isai. 45. 6, 7. I am the Lord, and there is none else; I form the light, and create darkness; I make peace, and create evil; I the Lord do all these things. Gen. 1. 31. And all that God made was good. God makes evil, not of sin but of punishment and calamity, by which he justly afflicts sinners: Also the Prophet here opposeth the evil of the misery of war to the good of peace. Mad men here wrest the name of evil, as though God were the author of evil, that is, sin; but it may easily appear how absurdly they do it, abusing the testimony of the Prophet. The Antithesis showeth this sufficiently; the members whereof must be compared, together, for he opposeth peace to evil, that is, to adversity. 419. Isai. 49. 6. I will also give thee for a light to the Gentiles, that thou mayest be my salvation unto the ends of the earth. Mat. 10. 5. Christ sent the twelve, saying unto them, Go not into the way of the Gentiles, but to the lost sheep of the house of Israel. The first is concerning the general gracious Ministry of Christ to both Jews and Gentiles. The latter concerning the especial sending forth of the Apostles to the Jews alone, to whom the Gospel was first published, until such time as the partition wall betwixt the Jews and Gentiles was broken Mat. 28. 19 Mark 16. 15 Luk. 2. down; which was done in the resurrection of Christ: Afterwards he sent the Apostles to all Nations, for he was the light of the Gentiles. 420. Isai. 52. 10. The Lord hath made have his holy arm in the eyes of all the Nations. Mat. 15. 24. I am not sent but to the lost sheep of the house of Israel. Christ was sent for the salvation and redemption of all Nation. His office of teaching, and confirming his Doctrine by Miracles Isa. 52. 13. Rev. 19 10 he discharged only amongst the Israelites, as Minister of the Circumcision. 421. Isai. 52. 13. My servant shall be exalted and extolled, and shall be very high. Revel. 19 10. Our fellow servant and brother must not be worshipped. In the first place Christ God and Man is pointed at. In the latter they are the words of a created Angel, not admitting of divine worship. 422. Isai. 53. 2. He hath no form nor comeliness. Heb. 1. 3. The brightness of his father's glory. The Prophet speaks of the passion of Christ, wherein was scorn and great pain, otherwise he is the splendour of his Father which he represents in goodness and majesty, the fairest, the most comely, also in his body white, ruddy, beloved, chosen before thousands, Cant. 5. 423. Isai. 53. 8. Who shall declare his generation? Mat. 1. 1. The book of the generation of Jesus Christ. The first place is of Christ's divinity, whose Heb. 7. 3. generation no man can declare, as he is described in the figure of Melchisedech. The latter concerning his humanity, for according to the flesh he was born of the Virgin Mary, Luk. 2. 424. Isai. 56. 7. My house shall be called a house of prayer for all people. Mat. 6. 6. When thou prayest, go into thy chamber, and shutting the door pray. The Prophet by the name of the house of God understands not only the Temple built by Solomon where the Jews yearly came together to worship God, but the Church of which that Temple was but a figure; wherein amongst all Nations God is invoked every where. Christ against Hypocrites and boasters, teacheth that it is better to pray in our closet, then hypocritically to pray in public places; yet he doth not by this precept take away public prayers in the Church, but Joh. 4. 21, 23. Ezek. 3. 17. ch. 33. 7. he will have us depend on God, and the internal testimony of our own conscience, not on the opinion and applause of men. 425. Isa. 58. 1. Cry aloud, spare not, lift up thy voice like a Trumpet. Ephes. 4. 31. Let all bitterness, clamours and indignation be taken from you. In the first place God commands the Prophet to cry aloud against obstinate sinners, and this cry proceeds from zeal to the glory of God, of which Paul speaks, Convince, reprove. In the latter the Apostle forbids crying, which proceeds from anger, troubles the unity of the spirit, and all carnal, boasting, earthly, devilish cries, directed for revenge against our Neighbour. 426. Isai. 59 21. This is my covenant with them, saith the Lord, my spirit that is upon thee, and my words which I have put in thy mouth, shall not departed out of thy mouth, nor out of the mouth of thy seed. Mat. 23. 38. Your house shall be left unto you desolate. First God promiseth that he will defend the Church collected together of Jews and Gentiles against the gates of hell. In the last Christ threatens ruin to the ungrateful people of the Jews, and desolation to them that were blinded by their malice. 427. Isai. 60. 6. The multitude of Camels Psa. 42. 10. shall cover thee, the Dromedaries of Midian and Ephah, all they from Sheba shall come, they shall bring gold and incense. Mat. 2. 1. The wisemen came from the East to Jerusalem, Sheba lay to the South. First this is a general promise concerning the calling of the Gentiles, that the greatest company of them should give up their names to Christ. The Evangelist doth historically relate the coming of the wisemen to Christ out of Persia which in respect of Judea lieth to the East. 428. Isai. 60. 11. Thy gates shall be open continually, they shall not be shut day nor night. Luk. 13. 24. Strive to enter in by the strait gate. The heavenly gate is most large, and it stands open to all believers in Christ who opened it to them, but that all go not in by that gate, it is through their own fault. For Christ denyeth not pardon to such as repent, but such as despise the treasures of God's patience, who crying to God seek for salvation and are grieved, not so much that they have offended God, but because the see punishment provided for them, which they cannot avoid, and yet they repent not. 429. Isai. 65. 1. I am found of them that sought me not. 1 Chron. 28. 9 If you seek the Lord, you shall find him; but if you forsake him, he will forsake you. The first place is of the calling of the Gentile. In the latter, David exhorts Solomon to serve God with a perfect heart and a willing mind, and to seek him by holy prayer; so Christ teacheth his disciples, for he moveth Mat. 7. 7. our hearts to seek him, and gives both the will and the deed, saith Paul. 430. Isai. 65. 24. And before they call I will answer, and before they speak I will hear, saith the Lord. 2 Cor. 12. 8. Paul asked of God thrice, that the messenger of Satan might departed from him, and yet was not heard. God hears the prayers of the godly, though not according to their will, yet according to their salvation and profit, either giving them what they ask, or deferring them, that they may ask more earnestly, and be content with his grace. 431. Isai. 66. 2. But to this man will I look, even him that is poor. (Chap. 57 15. Chap. 61. 1.) Rom. 2. 6. There is no respect of persons with God. God in the Prophet reproving Hypocrites sacrificing with an opinion of their desert, presers poor in spirit before them, and him that is contrite and of a sincere heart, professing to do nothing without God's grace; but God respects not men's persons, nor is he a respector of them, for in gratuities accepting of persons can have no place. And he is accepted with God amongst all Nations Act. 10. 34. who sears God and worketh righteousness. The Prophecy of JEREMIAH, THe son of Hilkias the Priest, who prophesied at Jerusalem, about the year of the world 3324. unto the captivity of Babylon, which he foretold, and the desolation of the City and the Temple, and the time of the Jews captivity for 70. years. After the captivity he went into Egypt, and there he shown to Idolaters the anger of God, and punishments, with the destruction of Babylon by the Medes and Persians: he prophesied 34 years. 432. Jer. 3. 5. Will be reserve his anger for ever, will he keep it to the end? Matth. 25. 46. And those shall go into everlasting destruction. The Prophet speaks in respect of those that are penitent, with whom God is not angry Mat. 7. for ever; he chasteneth them indeed with temporal punishments. Christ speaks of obstinately wicked men, of whom God is the severe judge, and he calls them the workers of iniquity. 433. Jer. 6. 10. Chap. 9 26. All the house of Israel are uncircumcised in heart. Rom. 11. 16. If the root be holy, so are the branches. All] is taken here for the greatest part. The root of the Jews was holy by reason of the Covenant, because they were born from their Father who was in the Covenant, and so were they confederate with God, and separated from the 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 wouldst not. In spiritual matters that concern his salvation, a man can do nothing that is good. In politic and civil affairs he can indeed do something, but more inclining to evil 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 mortal deceitful man in himself. The Apostle speaks of man subsisting in the person of the Son of God, in whom the fullness of the Godhead dwelled bodily. 436. Jer. 15. 1. If Moses and Samuel stood before me, yet my mind could not be toward this people. Mat. 18. 19 If two of you shall agree on earth, as touching any thing that they shall ask, it shall be done for them of my Father which is in heaven. In the former place the speech is hypothetical; as if he should say, though they were amongst the living, and did stand before me, and would turn away my wrath from this people, yet would I not spare them. Christ in the latter promiseth temporal 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 knows what is in man, but the spirit of man which is in him? God is not excluded from knowing what is in the heart; but Angels and men are, be they good or bad. 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, Writ ye this man childless, 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 natural 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 Prophetical spirit revealed this to Jeremiah, and so comforted his people; but we must not curiously search to know the times contrary to God's 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 evil. 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 kill 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 Prophecy. So here he foreshews the lamentation of the Mothers for the children that were slain at Bethlehem by Herod's 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 Messiah. The Doctrine of the Prophets and the Apostles was not changed by the coming of Christ, but remains an eternal 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 Prophecies had their compliment 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 Kingdom, 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. Jeremy said, I fall not away to the Chaldeans. Chap. 21. 9 He that goeth out and falls to the Chaldeans shall live. Jeremy taken in the gate defendeth his innocency, that he fell not to the Chaldeans, nor was a betrayer of his 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 counsel, 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 Kingdom 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 pass, when the Lord commandeth not. Vers. 38. Out of the mouth of the most High proceedeth not both evil and good? Deut. 32. 4. The works of the Lord are perfect. The evil of punishment not of sin is meant in the first place, which is not ill in itself, but in respect of men. For all punishment in respect of God that inflicts it, hath the nature of good. 450. Lam. 5. 7. Our fathers have sinned and are not, and we have born their iniquities. Ezek. 18. 20. The sons shall not bear the Father's iniquities. The children succeeding the Parents in their sins, succeed them also in their punishments. Godly and penitent children shall not bear the iniquities of their parents for ever, though they be afflicted with temporal punishments. 451. Lamen. 5. 21. Turn thou us unto thee O Lord, and we shall be turned. Psal. 119. ult. Hosea 14. 2. Turn O Israel to the Lord thy God. Conversion and Repentance is the work Act. 11. 8. of God, he gives it to the Gentiles; and none but those that are enlightened in their hearts, can truly turn unto God. EZEKIEL'S Prophecy. THe Priest the son of Buzi, who was brought into Babylon under Jekonias, and confirmed the Prophecy of Jeremiah, and comforted the captives, about the year 3350. by the river Chebar he had the visions from God. He prophesied 20 years. 452. Ezek. 8. 12. The Lord seethe us not. Heb. 4. 13. All things are naked and open before the eyes of God. The Prophet makes mention of what foolish men say; who thought both by their words and deeds, that God saw them not; whose perverse judgement doth not hinder the truth which maintains that all things, be they never so secret, yea the thoughts of our hearts are open before God. 453. Ezek. 18. 4. The soul that sins, that shall die. Rom. 5. 6. Christ died for us. The first sentence is legal, and teacheth what must be done by the law divine or humane, legally. The last is Evangelicall, showing that God for Christ's sake freely gives us his grace and salvation. 454. Ezek. 12. 13. I will bring Zedekiah into Babylon, to the land of the Chaldees, yet shall be not see it though he shall die there. Jer. 34. 3. Thine eyes shall behold the eyes of the King of Babylon, and he shall speak with thee mouth to mouth. Zedekias' being taken saw the King of Babylon, afterwards they put out his eyes, that he could not see the Land of the Caldees, nor Babylon in his captivity. 455. Ezek. 18. 19 Walk in my precepts, keep my judgements. 1 Tim. 19 The law was not made for the righteous, but for the wicked and disobedient. The Prophet understands the law that teacheth and enlightens us. The Apostle, the law that condemns us; For there is no condemnation Rom. 8. 33 to those that are justified in Christ Jesus. 456. Ezek. 18. 21. But if the wicked will turn from all his sins that he hath committed, he shall not die. Heb. 6. 4. It is impossible for those that were once illuminated, if they shall fall away, to renew them again by repentance. It is hard and impossible in respect of those who bar themselves out from God's mercy, and shut their hearts that they may not be enlightened by the Sun of righteousness, but it is not so in respect of God who would have all men to repent and be saved; yet he justly punisheth with final impenitency all obstinate and malicious Apostates, and such as sin against the holy Ghost. 457. Ezek. 18. 23. 33. 11. God will not the death. He hath no pleasure in the death of the wicked. Rom. 9 18. He hath mercy on whom he will, and whom he will he hardeneth. God will not the death of a sinner by his antecedent will, but by his consequent will or his justice; because he justly punisheth him who rejects the grace of God offered unto him. He hardens therefore permissively, not effectively. 458. Ezek. 18. 23. I will not the death of him that dyeth. Chap. 3. 18. Thou shalt die the death. God as our Father will not by the Gospel, but as he is our judge and revenger, he will by the law, that a sinner shall die. 459. Ezek 18. 23. 32. I have no pleasure in the death of him that dieth. 1 Joh. 5. 16. A sin unto death. God will not the death of him that reputes, for his mercy is over all his works. A sin unto death, is a sin against the holy Ghost, and so it is called, because it is justly punished with final impenitency. 460. Ezek. 18. 26. When a righteous man turns away from his righteousness, and doth iniquity, he shall die in it. Rom. 8. 30. Whom he justified them he glorified. Righteous in the first place is not truly so but only in opinion, so Christ came not to call the just; but the Apostle speaks of Mat. 9 13. those that are truly just, who are justified in Christ and shall be surely glorified. Or if the place of the Prophet be to be interpreted of him that is truly just, it is conditional, and so proves nothing, and the contradiction is reconciled. 461. Ezek. 20. 25. I gave them also Statutes that were not good, and judgements whereby they should not live. Psal. 19 9 The judgements of the Lord are true, and righteous altogether. Precepts that are not good are either legal threaten by which God menaces curses to the wicked, or false doctrine, when God by his just judgement suffers those that would not believe the truth, but go forward in iniquity, to believe lies. 462. Ezek. 44. 9 No stranger uncircumcised in heart and flesh shall enter into my Sanctuary. Gal. 5. 2. If you be circumcised Christ shall profit you nothing. The Prophet means spiritual circumcision by faith in Christ; but the Apostle means nothing but corporal and legal circumcision, which was that the Jews strove to be justified by. Col. 2. 15. daniel's Prophecy. DAniel was carried young with Joakim to Babylon, there he lived 70 years to the time of Cyrus, in the year 3370. He interprets Nebuchodonozors' dream of the image; and writeth what was done under Nebuchodonozors' reign, Balshazars and Darius. And describes the four Monarchies, and the eternal kingdom of Christ, he numbered also the weeks of years of the coming of Christ. 463. Dan. 1. 5. The King appointed for Daniel and his fellows a daily provision, that at the end of three years they might stand before the King. Chap. 2. 1. In the second year of Nabuchadnezzar, the King dreamt a dream, wherewith his spirit was troubled. Vers. 16. Daniel went in and desired of the King that he would give him time. That was done in the second year after these things were ended which were appointed for the education of Daniel and his companions under the government of Nabuchodonozor. 464. Dan. 1. 21. & 6. 28. And Daniel continued unto the first year of King Cyrus. Chap. 10. 1. In the third year of Cyrus' King of Persia a thing was revealed to Daniel. In the former place the two following years are not excluded; but it is noted that God prolonged the life of Daniel, until the time of the return of the people of the Jews from Babylon. Daniel was in his office at Court to the first year of Cyrus, then being grown old, he led a quiet private life. 465. Dan. 2. 46. Nabuchadnezzar fell upon his face and worshipped Daniel. Deut. 6. 13. 10. 30. Mat. 4. 10. Thou shalt worship the Lord 1 Sam. 7. 3. thy God. Nabuchadnezzar would have worshipped Daniel after the heathen manner, but being better instructed by him, he changed his purpose, being admonished by Daniel to worship and Rev. 19 10 adore the true God of gods. 466. Dan. 3. 12. Chap. 2. 49. Daniel, Shadrach, Meshach and Abednego despised the King's commandment. Rom. 13. 1. Let every soul be subject to the higher powers. God being the highest power we must Act. 4. 19 c. 5 29. principally obey him, and above all men, we must obey the Magistrate in things which are not against God's word and his true worship. 467. Dan. 4. 27. O King break off thy sins by righteousness, and thine iniquities by showing mercy to the poor. Isai. 53. 7. The Lord hath laid upon him the iniquity of us all. 1 Joh. 1. 7. The blood of Jesus Christ doth cleanse us. Our sins before men are redeemed by making satisfaction for injuries, and by sorrow for them, to this Daniel exhorts Nabuchadnezzar; but before God only the merits of Christ Jesus can take away sins. 468. Dan. 6. 10. Daniel, his windows being open in his chamber toward Jerusalem, kneeled upon his knees three times a day and prayed. 2 King. 4. 33. Elisha shutting his doors prayed. Mat. 6. 6. Christ commands the same. daniel's work of confession was necessary, lest he should seem to deny God and his truth, by reason of the wicked command of the King. Christ forbids not public prayers, but boasting hypocrisy. 469. Dan. 9 3, to the 20. The prayer of Daniel is contained in many words. Mat. 6. 7. And when ye pray use not many words. Isai. 23. 3. daniel's prayer was no vain repetitions, but a testimony of his fervent desire poured out in prayer from before the most holy God. So was the prayer of Moses, David, Solomon and our Lord Jesus Christ. But in the latter place Christ reprehends the foolishness of them who think that by many words repeated they can persuade God. 470. Dan. 9 17. 'Cause thy face to shine upon the Sanctuary for the Lords sake. Joh. 16. 24. Ye have hitherto asked nothing in my name. We do ask in the name of Christ with confidence of his merit; that did the godly under the old Testament comparatively, secretly, implicitly, under a shadow, and a propitaitory; but under the new Testament, simply, nakedly and openly, without any shadows or external propitiatory, which Christ hath abolished. 471. Dan. 9 25. Unto Messiah the Prince shall be seven weeks, and threescore and two weeks. Act. 2. 7. It is not for you to know the times and seasons. By divine revelation 70 weeks, that is, 490 years were soreshewed to Daniel, that within so many years Christ should come, and perform the office of a Messiah: 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 Prophecies of the twelve minor Prophets, not for their authority, but the quantity of the book. HOSEAS' Prophecy, the son of Beeri. HE chides the Jews for their idolatry. He shows their casting off, end the espousing of the Gentiles to God. He declares salvation to those that should repent. He Prophesied 50 years, in the time of Osiah, Jotham, Achaz, Ezekias' Kings of Judah, and in the days of Jeroboam son of Joas King of Israel, about the year 3150. 472. Hos. 1. 2. Go take thee a wife of whoredoms and children of whoredoms. Leu. 21. 14. A widow, or a divorced woman, or profane, 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 lawful wife, yet with such an infamy as though she were a Harlot and her children bastards. By this emblem the Israelites are admonished of their spiritual fornication. 473. Hos. 1. 7. I will not save them by bow, nor by sword, nor by battle. Rom. 13. 4. The Magistrate beareth not the sword in vain. The first place is of the conservation of the Kingdom of Judah against the Assyrian, not by corporal weapons but by miracles, which takes not away the lawful power of the Magistrate against the enemies of the Church external or internal. 474. 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 Messiah, whilst all Nations both Jews and Gentiles should be gathered into one people and Jer. 3. 18. Ezek. 34. 27. one sheepfold under one King and one shepherd. 475. Hos. 2. 13. I will visit upon her the days of Baalim, when she burnt incense to them. 1 King. 18 40. Elias the Prophet killed Baal's Prophets at the brook Cison. The Baalites were destroyed in the time of Elias and of J●hu; yet their superstition remained and stuck to the posterity of the people. 476. 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 God's 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 Calves. 477. Hos. 8. 4. They have set up Kings, but not by me. Rom. 13. 1. There is no power but of God. The Prophecy respects the breaking of the 10 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 sins of Solomon. So Tyrants are from God not only as a scourge, but by reason of their power, because the power must be distinguished from the corruption of the person who useth it, etc. 478 Hos. 11. 1. When Israel was a child, than I loved him, and called my son out of Egypt. Mat. 2. 15. This Prophecy was fulfilled in Christ being brought back from Egypt. These words were spoken of Israel Gods adopted son, and of his only begotten Son, 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 freedom by Christ. 479. 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 showed that death hath lost its strength, and is swallowed up in victory. JOELS' Prophecy, the son of Pethuel. 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. 480. Joel. 1. 13. Chap. 2. 12. Turn you unto me with fasting, with weeping and with mourning. Mat. 6. 17. When thou fastest anoint thy head, and wash thy face, that thou seem not to fast before men. Christ discommends not private or public fastings, but he taxeth the hypocrisy 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. 481. Joel 2. 14. Who knoweth whether God will return and repent and pardon us Jam. 1. 6. He that doubts is like a wave of the sea. Who knoweth] belongs not to remission of sins, but removing of punishment, for that is to be prayed for upon condition of the will of God and our good. 482. Joel 2. 28. Isai. 44. 3. And it shall come to pass after this that I will pour out my spirit upon all flesh. 2 Sam. 23. 2. 2 Pet. 1. 21. Holy men of God spoke as they were inspired by the holy Ghost. Joel speaks of the state of the Church after the coming of Messiah, and of the comparing of the spiritual gifts of the Jewish and Christian members of the Church. And he teacheth that after the Messiah shall be come, the spiritual gifts of God shall be greater amongst all men; but not that all under the new Testament should have the gift of Prophecy. The latter places are of public and ordinary prophecy. 483. Joel 2. 32. Whosoever calls upon the name of the Lord shall be delivered. Heb. 6. 4. Chap. 10. 26. They that are once enlightened, if they fall they cannot be restored. The first place speaks of the faithful who call on the Lord's name in faith. The latter concerning Apostates that sin 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. 484. 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. Mat. 24. 1. Act. 15. 16. The promises of the perpetuity of the Temple and Kingdom of Judah, belong not to the building and walls of the City, or the civil kingdom, but to the perpetuity of the Kingdom of Christ and his Church; against which the gates of hell shall never be able to prevail; and they are conditional upon their faith, obedience and purity of Divine worship. AMOS his Prophecy. WHo was of the common people amongst the herdsmen of Tekoa. He prophesieth of the wrath of God to the Kings and Kingdoms of Judah and Israel; and he threatens Famine, Sword, Pestilence, devastation and ruin to the neighbours who were enemies to God's people. He prophesied in the year 3153 in the days of Josiah King of Judah. 485. 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 an uncertain; as if he would have said, For many iniquities I will not spare those Nations. 486. Amos 5. 21. I hate, I despise your feast days. 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 Pharisaical opinion of merit. But he doth not despise the Sabbaths appointed by himself, and feasts which are kept at his command. 487. Amos 5. 18. Woe unto you that desire the day of the Lord, that day of the Lord is darkness. Mat. 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, Come Rev. 22. Lord Jesus. 488. Amos 5. 26. But ye have born the Tabernacle of your Moloch, and the images of your Idols, the star of your God Rempham, the statutes of your Gods which you made for yourselves. 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. Stephen citys this Prophecy, though in divers Rom. 16. 19 1 E●d. 8. 17. 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 Country of the Caspians beyond Babylon. 489. 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 sin to grace, or from death to life, which is denied to impenitent sinners. But the latter speaks of the general resurrection of our bodies at the last day. OBADIAHS' Prophecy. 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. 490. Obad. v. 15. As thou hast done it shall be done unto thee. Revel. 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 show that the kingdom of Antichrist shall be most miserably destroyed and trod down. 491. Obad. v. 21. And Saviour's shall come upon mount Zion. Mat. 1. 21. Jesus shall save his people from their sins. The Prophet means ministerial Saviour's, that is, the Apostles and other Ministers of the Jer. 3. 18. 1 Tim. 4. 16. Jam. 5. 20. Isa. 53. 11. Joh. 1. 29. Ephes. 1. 7. 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 evil ways, do save their souls from death. Christ Jesus is the only Saviour who takes away the sins of the world, in whom we have redemption by his blood, and remission of our sins according to the riches of his grace, nor is there salvation in any other. Act. 4. 12. IONAS Prophecy. THe son of Amittai of the tribe of Zebulon. He was sent to Nineve 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 shore; then being sent again to Nineve, he was angry because God spared them upon their repentance, therefore he was reprehended by God. He prophesied in the year 3110. 492. Jon. 1. 3. Ionas risen up to flee unto Tharsis 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. Ionas 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. 493. Jon. 1. 10. Ionas 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? Ionas 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, than all divine apparitions to him would cease; and that God would then call some other man to the office he had laid upon him. 494. Jon. 2. 6. The earth with her bars was about me for ever. Vers. 10. The fish cast Ionas on the dry land. Ionas thought in the belly of the Whale that he should remain there, but God brought him forth, and shown thereby that he had power over life and death. 495. Jon. 3. 4. Yet 40. days and Nineveh shall be overthrown. Vers. 10. God spared them. The divine commination was conditional, if they repent not; but because they did embrace the word of God, and detesting their wickedness, they did turn to the Lord with all their hearts, God spared them. Of such 〈◊〉. 10. 7, 〈◊〉. 10. God means speaking thus, If I speak against a Kingdom or a Nation, that I will root it out, and that Nation reputes of their evil ways, I will repent that I thought to do so to them. 496. Jon. 3. 4. Ionas foretold the overthrow of Nineveh, and it was not performed. Duet. 28. 22. If a Prophet speak in the name of the Lord, and that thing cometh not to pass, the Lord hath not spoken it, but the Prophet hath spoken it presumptuously. That Sermon of Ionas was not so much a prophecy as a commination. Moses speaks not of comminations and Prophecies which have a condition included, but of such Prophecies as are absolute, as Samuel foresaid to Saul, that two men should meet him. 497. Jon. 3. 9 Who knows whether God will return and repent? Mal. 3 6. I the Lord change not. Num. 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 shows himself as a man repenting; otherwise with God there Jam. 1. 17. is no change. 498. Jon. 4. 11. In Nineveh were more than 120000 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 man's heart is prone to evil 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 actual sins, and others in years that were simple and sincere. MICHAS Prophecy. 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. 499. Mich. 1. 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. Mat. 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 Governor 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 Christ's coming, before Christ was born, but afterwards it became a most noble City, because the Messiah was born there. Matthew citys the place of the Prophet faithfully, which the Pharisees had corrupted, and sets down the words which the Pharisees speak unto Herod. 500 Mich. 5. 2. And thou Bethlehem Ephrata out of thee shall he come forth unto me that shall be Ruler in Israel. Joh. 7. 27. Whence Christ is, no man knows. The Prophet expressly names the place of Christ's nativity; the Jew's not knowing Christ to be the true God, did mingle his temporal generation with his eternal, contending amongst themselves: Doth not the Scripture say, that being of the seed of David, Christ should come from the City of David? 501. Mich. 7. 5. Trust ye not in a friend. 1 Cor. 13. 7. Charity believeth all things. The first place is a rule of Prudence needful for Charity. The Prophet bids us not to suspect ill of all men, but he complains of the corrupt manners of his times, when men could believe no man; therefore he saith we must deal circumspectly, which is agreeing to Charity, lest we be defrauded by craft or malice. Christ himself did not trust himself with Joh. 2. 25, 26. the Jews, because he knew all men, and knew what was in man. 502. Mich. 7. 9 I will bear the indignation of the Lord, because I have sinned. Vers. 9 He will bring me forth to the light, and I shall behold his righteousness. The people of Israel being miserably afflicted, could not boast in the sight of God of their innocence, therefore they ought patiently to endure God's corrections; but before their enemies being innocent, they did rise up by divine help. The Babylonians were formerly to the Israelites as the Turks and Tartars are now adays to the Christians, afflicting us without cause, though in the sight of God we are not without fault. NAHUMS Prophecy, the Elkoshite. HE Prophesieth against the Assyrians. He denounceth destruction to the Ninivites 100 years after Ionas, he comforts the Jews, preaching unto them the message of peace. 503. Nah. 1. 2. The Lord avengeth and is furious. Psal. 103. 8. The Lord is very pitiful, long suffering and full of mercy. God is jealous, a severe Judge and revenger, not pardoning the sins and wickedness of impenitent sinners; but he is most merciful as a tender Father to the godly, and such as be penitent. 504 Nah. 1. 9 Affliction shall not rise up the second time. Rom. 1. 28. The wicked shall be punished in this world, when they are delivered up to a a reprobate sense, to do those things which are not convenient, and in the world to come with eternal destruction. Justice doth not punish twice sufficiently for the same fault; but it is not disagreeing to justice to inflict divers degrees of punishments for the same salt: so temporal punishments to the wicked, are but the beginning of eternal punishments. But the Prophet teacheth here, that God will so deal with the Assyrians in the Land of Judah, that there shall be no need of a second judgement. 505. Nah. 1. 15. For the wicked shall no more pass through thee. 2 King. 24. 1. Chap. 25. 1. Nabuchadnezzar invaded the land of Judah and spoiled 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 blessedness of the next world. HABAKKUKS' Prophecy. HE foretells to the Jews when they sinned their destruction by the Chaldeans. He comforts the faithful with the coming of the Messiah, 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 work in your days 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 wonderful 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 eternal life; but an other man's faith or prayers may obtain from God for us temporal 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 Palsy, 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 weakness, 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' Prophecy 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 evils 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 Prophecy by a legal commination moved both King and people to manifest their zeal. But he frighted the wicked Hypocrites, and such as were averse from God, by threatening them, that so they might forsake their sins. 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 nearness 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 hardened, that my very threaten should not move you? HAGGIES' Prophecy. 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 footstool, 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 God's glory; that was with the Priesthood and levitical rites a type of Christ; unto whose coming only 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 than that of the former house, saith the Lord of hosts. The structure indeed of this house did not answer the Majesty of the first house built by Solomon. Yet the spiritual glory of this latter house shall be greater than the former house, because the Lord himself came into it, and preached in it, disputed, and wrought great miracles there. 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 Prophecy 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 Prophecy. 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 unless my Father draw him. The first place is legal, requiring of us what we ought, and not what we can do. The latter is evangelical, for no man comes unto God unless 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 showeth that he hath confirmed the election of Jerusalem. In the latter God speaks of our election unto eternal 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 faithful that keep his Covenant. In the latter is the pronouncing of judgement against the obstinate Jews. God is said to have kept his people as the apple of his eye so long Deut. 32. 10. Psal. 17. 8. as they were obedient. But temporal punishments inflicted on the wicked do not infringe the truth of his promise and of divine performance. 519. Zech. 3. 9 I will remove the iniquity of his land in one day. Revel. 13. 8. Christ is slain from the beginning of the world. In one day is the performance of Christ's passion, who dying for our sins restored us unto life. But he was slain from the beginning of the world in God's determinations by election, virtue, efficacy, and acceptation, and in respect of the fruits of it, which redounded to the Church under the old Testament. 520. Zech. 6. 13. He shall sit and rule upon his throne. Isai. 9 7. He shall sit upon the throne of Daaid, and upon his Kingdom. Luk. 1. 33. Christ in respect of his divine nature hath his throne from everlasting to everlasting. But in respect of his humanity, being he is born of the seed of David according to the flesh, the Lord God hath given him a throne, that he may reign over the house of Jacob forever. 521. Zech. 11. 12. They weighed for my price 30 pieces of silver. Mat. 27. 9 Then was fulfilled what was spoken by Jeremiah the prophet, they took 30 pieces of silver the price of him that was valued, whom they did value. Eusebius saith, that Jeremiahs' name was put De Demonstra●● l. 10. c. 4. for Zecharias name, by the error of the Scrivener. Out of Jeremiah some make the computation, where he makes mention of 17 shekels, which make 30 pieces of silver, Jer. 32. 9 522. Zech. 13. 7. Awake O sword against my shepherd, and against the man that is my fellow, saith the Lord of hosts, smite the shepherd, and the sheep shall be scattered. Joh. 10. 10. No man takes away my life from me. The Prophet mentioneth God the Father commanding in the name of the whole Trinity, whose words outwardly are common to the three Persons, and undivided, that his shepherd, namely Christ, should be slain, that contradicts not Christ's words, who willingly laid down his life for us. 523. Zech. 13. 7. The sheep shall be scattered. Joh. 17. 12. Those that thou gavest unto me I have kept them. Chap. 18. 9, 10. I have not lost one. God the Father speaks of the scattering, Christ of the keeping. That scattering takes not away Christ's keeping, because none of the Apostles which his Father gave to him perished but the son of perdition. MALACHIES Prophesy. HE complains of the wickedness of the people of the Jews and the Priests. He comforts the godly. Threatens the wicked. Exhorts all to repentance and faith in Christ. He was the last that prophesied before Christ's incarnation. In the year of the world 3513. 524. Mal. 1. 2. Was not Esau jacob's brother? saith the Lord, yet I loved Jacob and hated Esau. 2 Chron. 19 7. There is no accepting of persons with God. God is a most free agent, and doth all things that he doth according to his own good pleasure, he respects not the external quality of the person, nor his condition, nation, sex, riches, poverty, hatred, etc. so he loved Jacob, revealed himself unto him, gave to his posterity the land of Canaan. He neglected Esau who was Isaac's eldest son, and most beloved of his Father, nor was he bound by any laws to do otherwise unto him. 525. Mal. 1. 8. If you offer the blind, the lame, the sick for sacrifice, is it not evil? Psal. 50. 8. I will not reprove thee for thy sacrifices. The Prophet speaks of sacrifices, the Psalmist of the sacrificers. Sacrifices were to be offered unto God without spot or fault, not blind, or lame, but without scars, scabs or blisters, for Christ of whom they were but types, was an Leu. 22. 22, 25. oblation, most pure and absolute and free from all spots, for our sins. 526. Mal. 2. 7. The Priest's lips should keep knowledge, and they should seek the law at his mouth. Mat. 22. 29. You err not knowing the Scriptures of God. The first place is concerning the office of the Priests, who were bound to keep knowledge that the people might seek for knowledge at their mouth, and they were to answer the people Leu. 10. 11 that inquired concerning the law. The latter is concerning the ignorance of the Priests, who fit upon Moses chair, contrary to God's commandment and their own duty, which was the cause that the people together with the Priests and the Scribes ran to error. Hitherto we have described the Reconciliations of appearing contrarieties in the Canon of the old Testament, for the space of 4000 years; from the creation of the world, from Adam, Noah, Abraham and Solomon, until the time that Christ came. Now follow those of the new Testament, from Christ's Nativity to the end of the world. RECONCILING Of Places of the NEW-TESTAMENT. THe Scripture of the New-Testament is the Word of God written, after Christ was revealed, by the Apostles and Evangelists, in the Greek tongue, some few things were written in Hebrew, namely St. Matthews Gospel, and the Epistle to the Hebrews. It is divided Euseb. l. 3. c. 26. l. 6. c. 11. 19 Jeron. in Catal. Scriptorum. into Evangelical and Epistolical books. Those are the Evangelical books, which contain a part of the glad tidings, or the holy Gospel of our Lord Jesus Christ; with the History from his Nativity to his Ascension into Heaven, at the thirty fourth year of his age. The Gospel of St. MATTHEW. IT contains the Genealogy of Jesus Christ, his birth, education, his Prophetical Office in Preaching, Miracles; his Priestly Office in the oblation of himself for our sins; and his Kingly Office in his rising from the dead, and the government of his Church. 527. Mat. 1. 1. The book of the generation of Jesus Christ. 1 Tim. 1. 4. Tit. 3. 9 Avoid foolish and endless genealogies. The knowledge of Christ's genealogy is more profitable, that we may know Jesus to be the true Messiah promised, of the seed of Abraham, and David. Paul condemns the madness of those who tell men's fortunes by their Nativities, and such as move unprofitable questions concerning genealogies, which the Jews addicted themselves much to, neglecting the study of godliness; those he bids us to avoid as vain, and idle, and Heathenish fancies. 528. Mat. 1. 1. The book of the generation of Jesus Christ, the son of David, the son of Abraham. Luk. 3. 23, 38. Who was the son of Heli, Nag, Matthat, etc. of Adam, of God. Matthew and Luke differ not; Matthew describes the genealogy of Christ by the line of Solomon to Joseph. Luke by Nathan, another son of David, from joseph's Father in law, who was called Eli, to David, and so far as Adam the father of mankind. 529. Mat. 1. 6. David the King begat Solomon. Luk. 3. 31. Who was the son of Nathan, who was the son of David. Matthew observes the natural order descending from Fathers to the sons. Luke ascends from the sons to the Fathers. Matthew by Solomon and his posterity reckons the forefathers of Christ from David to Salathiel; Luke by Nathan and his posterity; for Solomon's race being extinct, Christ was born of the posterity of Nathan according to the flesh. 530. Mat. 1. 12. Jeconias' begat Salathiel. Luk. 3. 27. Salathiel was the son of Neri, Melchi, Addi. Jeconias' died without children; Salathiel was the natural son of Neri, born from David by Nathan; the legal son of Jeconias, because he succeeded him by right in the Kingdom. 531. Mat. 2. 1. Behold wise men came from the East to Jerusalem. cap. 11. 25. I confess to thee Lord, because thou hast hid these things from the wise, etc. The Wise men were led to Christ, not by humane but divine wisdom, acknowledging Col. 2. 3. Rom. 1. 25. Mat. 23. 23. Luk. 11. 12. 1 Cor. 1. 26. 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 God's 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 adays with fleshly wisdom. 532. Mat. 3. 1. John the Baptist preached in the wilderness. Luk. 3. 3. He came into all the Country about Jordan preaching by the Desert. Matthew means not the inward remote parts separated from the company of men, but the foreparts, a Mountainous Country lying about Jordan. 533. Mat. 3. 14. John knew Christ before he baptised him. Joh. 1. 33. I knew him not, but he that sent me to baptise 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. John had a knowledge of Christ before his baptism, by inchoation, but that knowledge was confirmed and consummate, when in baptism he saw the Heaven's open, and the Spirit of God descending upon him like a Dove, and so by an outward revelation joined with an inward illumination, he pronounced that Jesus was the Messiah, and the Lamb of God that takes away the sins of the world. 534. 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 prophecy. The Spirit Isa. 61. 1. of the Lord was upon me, because he hath anointed me, to preach good tidings to the meek, to proclaim the acceptable year of the Lord: who being to Psal. 45. 8. take upon him the Office of Mediator, is anointed with spiritual oil. 535. Mat. 4. 2. And when Jesus had fasted forty days and forty nights, he was afterward an hungered, and the Tempter came and said unto him. Luk. 4. 1. He was tempted forty days. The internal temptation lasted forty days, than came the Devil to Christ in an external and corporal shape, and spoke unto him. 536. 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 Scripture (saith Augustine) there is no contradiction, where any thing is related by divers Authors, and not observed the same way. De Cons. Ecclesiae. Matthew placeth the temptations in order. But Luke by Hysterosis puts the second temptation after the third. 537. Mat. 4. 12. 17. Jesus began to preach from the imprisonment of John the Baptist. Joh. 1. 2, 3, 4. chap. He preached before John was in prison. Matthew passeth over that which John sets down in his 4 first chapters. 538. Mat. 4. 18. Jesus walking by the Sea of Galilee, saw two brothers, Simon and Andrew, casting a Net into the Sea, and he said, Fellow me. Luk. 5. 1. He stood by the Lake of Gennesareth, v. 3. Ascending into Simons ship, he bade them put off a little from the land, and he sat and taught the people out of the ship; as he ended his speech, he said to Simon, Launch into the deep. v. 10. Fear not, henceforth thou shalt catch men. Here we have need of a threefold reconciliation; Matthew saith that Christ walking toward Sea, called Peter; Luke in a little ship: But Matthew speaks of his first call; and Luke of his confirmation in it. 2. Matthew makes no mention of the Miracle, but what he let pass, Luke describes. 3. Matthew calls it the Sea of Galilee, Luke the Lake of Genesareth; because the Hebrews call all waters Seas: Matthew respects the Province, Luke the banks by the next City. 539. Mat. 5. 1. Christ seeing the multitude went up into a Mountain and taught them. Luk. 6. 17. He came down with them and stood in the plain. Verse. 20. Looking on his Disciples, he said, Blessed, etc. Here is also a threefold difference; either Matthew saith that Christ preached in the Mountain, Luke in the field: Or Matthew saith he preached to the people, Luke to his Disciples: or Matthew saith before; Luke after the healing of the leper. Whence we conclude, that Christ repeated that Sermon a second time. 540. Mat. 5. 4. Blessed are they that mourn, for they shall be comforted. Verse. 14. Rejoice, and be glad. Phil. 4. 4. Rejoice in the Lord always. Christ speaks not of all that mourn, but such as from the heart mourn for their sins, Joh. 16. ●3. Luk. 16. 25. 2 Cor. 1. and believe in him; whose condition in this life is sorrowful, and they suffer pressures in the world, their mourning brings joy in this world and the world to come, and God comforts them in all afflictions; Christ pronounceth such mourners happy. 541. Mat. 5. 5. Blessed are the meek, for they shall possess the earth. Heb. 1●. 13. And they all confessed that they were strangers and pilgrims in the earth. Meek are gentle, such as with a quiet mind, enduring injuries, do not resist evil, but overcome evil with goodness, by the example of Christ; to these is the possession of the earth Rom. 12. 21. Mat. 11. 28. 1 Cor. 3. 22. Psal. 27. 13, 14. 16. promised, not simply, but by right of inheritance; for the godly, though they possess nothing, are said to possess the earth, because they have Christ who possesseth all things; and he is only rich, who hath a quiet mind. The earth here is principally taken, not for the element of earth, but the land of the living. 542. Mat. 5. 10. Blessed are they that suffer persecution for righteousness sake. Ver. 12. Because great is their reward in heaven. 1 Pet. 2. 10. c. 4. 14. Rom. 8. 18. The afflictions of this world, are not worthy of the glory hereafter, which shall be revealed in us. The reward here hath no relation to any merit of ours, but to the free love of God, who promiseth for Christ's sake a reward of his grace to them that ask him; and crowns his gifts in us. Nor do the afflictions and sufferings of this life merit the free rewards of eternal life. 543. Mat. 5. 12. Great is your reward in heaven. Ephes. 2. 8. By grace you are saved through faith, it is the gift of God. Our salvation properly is not a reward, but Rom. 5. 6. c. 3. 28. Phil. 2. 13. 1 Tim 4. 8. the gift of God, in respect of acquiring it, and application, conservation and perfection. 544. Mat. 5. 14. You are the light of the world. Joh. 8. 12. I, saith Christ, am the light of this world. All Doctors of the Church, and all Christians enlightened by Christ are light, not of themselves, but from Christ of whom they receive their splendour and divine light; or Christ is of himself the true original light, who enlightens every man that comes into the world. 545. Mat. 5. 16. Let your light so shine before men, that they may see your good works. c. 6. 1. Beware that you give not your alms before men. All that are enlightened with the light of the Gospel must study to do good works, Rom. 13. 12. That by the works themselves, the faith and godliness in our hearts, may be known to men. But in the latter place, all works of ambition and boasting are forbidden by Christ, for hypocrites they do so, desiring to be praised and seen of men. 546. Mat. 5. 17. I came not to destroy the Law, but to fulfil it. Gal. 3. 13. Christ came to redeem us from the curse of the law. There is a difference between the law and the curse of it; as Christ hath fulfilled the law, so must we walk in his commandments, and by applying Christ's satisfaction to ourselves, we are said (spiritually) to fulfil the law, from the curse and condemnation whereof we are redeemed by Christ. 547. Mat. 5. 22. Whosoever is angry with his brother is in danger of judgement. Ephes. 4. 6. Be angry, but sin not. That anger is unlawful, when any one without just cause is angry, and more with the person than the faults, for his own cause and not for God's cause; Thou shalt not kill. It is lawful when for God's glory we are angry with the sins, and not with the persons: also the Apostle warns us to moderate this just anger, that we offend not by anger against God or our Neighbour. 548. Mat. 5. 22. He that saith to his brother Thou fool, shall be in danger of hell fire. Luk. 24. 25. O fools and slow of heart to believe. Gal. 3. 1. O foolish Galatians, who hath bewitched you? Christ condemns a contumelious despising of our brother, and a reproachful aspersion of foolishness: but he in his way to Emaus, calls Cleophas and his fellows, fools, not out of a vicious desire, but for their dulness and folly, because they believed not the Prophets, nor the Word of God, so the Apostle called the Galatians foolish. 549. Mat. 5. 25. Agree with thine Adversary. 1 Pet. 5. 9 Whom resist strong in faith. The first place is concerning all adversaries in general, with whom we must agree, according to the rule of charity. The latter is concerning the Devil in particular, whom we must always resist, being armed with heavenly weapons against him. 550. Mat. 5. 32. Whosoever puts away his wife, unless it be for fornication, causeth her to commit adultery. 1 Cor. 7. 11. If she depart, let her remain unmarried, or be reconciled to her husband. Fornication or Adultery is the principal cause of divorce betwixt those that are married; but other causes, as witchcraft, impotency, malicious forsaking, do not so dissolve the band of Matrimony. The Apostle speaks of desertion, and in that case reconciliation must be first endeavoured, before the party forsaken, or forsaking should be left out of Matrimony. 551. Mat. 5. 39 Resist not evil, but whosoever shall smite thee on the right cheek, turn the other to him also. Joh. 18. 23. If I have spoken evil, bear witness of the evil; if well, why smitest thou me? The manner of resisting evil, is either of retaliation with injury: and this Christ forbids, or of just defence, by which, without injury we drive off injuries by reason or law. So Christ said, Why dost thou smite me? Not out of a mind desirous of revenge, but from a well composed heart, he spoke that; and it is lawful for godly men to complain to the Judge of injuries done unto them. 552. Mat. 5. 43. Thou shalt love thy neighbour, and hate thine enemy. Ver. 43. Love your enemies, Luk. 6. 35. Rom. 12. 20. do good to those that hate you. The first place was corrupt and came into use from the time of the Maccabees. The latter was not delivered by Christ as a new law; but the true sense of the divine law concerning love to our neighbours is explained by him. For God in the Old Testament expressly commands men to love their enemies, Deut. 22. 2. 553. Mat. 6. 6. When thou prayest, enter into thy closet, and shutting the door pray. 1 Tim. 2 8. I will that men pray in every place. Christ against boasters, teacheth us that our duty in prayer is, that we seek to please God rather than men, because God considers our hearts, men look only on the outside: and he that is alone prayeth better with a composed mind, than he that prayeth amongst a multitude of People: whether therefore we pray privately or publicly, let us always pray so as if we were hid in our closerts. The Apostle witnesseth that our prayer is accepted with God, be it in private or public, when God is worshipped in spirit and truth. 554. Mat. 5. 40. If any man will sue thee at the law, and take away thy coat from thee, let him have thy cloak also. Rom. 13. 1. There is no power but of God. Christ doth here prescribe the law of patience to his followers; that they should not be troubled for the loss of their goods, but wait on the Lord quietly, until he take revenge on wicked men; yet he forbids not the lawful means of recovering goods fraudulently or forcibly taken away, or appeal to the Magistrate for power, much less doth he condemn it. 555 Mat. 6. 7. When you pray, use not vain repetitions. Luk. 18. 1. Men ought to pray always, and not to faint. Col. 4. 2. 1 Thes. 5. 17. Christ taxeth the vain babbling and foolish Isa. 23. 13. prating of those who suppose to move God with words often repeated, though they be cold and distrustful in their prayers. But he forbids not continuance in prayers, but will have us to pray always, if not in words, yet in desires; for the prayers of godly men are arrows that are shot into heaven. 556. Mat. 6. 13. Led us not into temptation. Jam. 1. 13. Let no man say, when he is tempted, that he is tempted of God. Temptation is either good, for a good end, as when God proves the faith, hope, patience, obedience, constancy of his children; or evil, to an evil end, and we pray in the Lord's prayer, that God will not let us be tempted with evil; nor give us over into the hand of Satan to tempt us. 557. Mat. 6. 13. For thine is the Kingdom, the power and the glory. Luk. 11. 4. That conclusion is not found in the Lord's Prayer. One Evangelist omitting what the other hath set down, doth no ways derogate from the truth of God's Word. David used the same 1 Chron. 29. 11. 2 Tim. 4. 18. thanksgiving, Thine is the greatness, and the power, and the glory, and the Victory, and the Majesty. And Paul useth the same words, And the Lord shall deliver me from every evil work, to whom be glory for ever. Amen. From whence is taken that of the Church, Glory be, etc. 558. Mat. 6. 19 Lay not up for yourselves treasures upon earth. 1 Tim. 5. 8. But if any provide not for his own, especially for those of his own house, he hath denied the faith. Christ forbids no man to possess wealth that comes as a blessing from God; but to lay up treasures to the wrong of other men, and to put our trust in them as the Gentiles do: nor Leu. 36. 14. Psal, 112. 3. doth he condemn the care for a man's own family. 559. Mat. 6. 31. Therefore take no thought, saying, What shall we eat, or what shall we drink? 1 Tim. 5. 8. If any man provide not for his own, he hath denied the faith. Christ condemns here carnal care joined with Heathenish distrust: but not a Christian care to provide for our family, with confidence in God. 560. Mat. 7. 1. Judge not. Joh. 7. 24. Judge righteous judgement. Christ forbids rash judgement, and defamation; Mat. 18. 15. Judas v. 8, but not Politic or Ecclesiastical Judicature, appointed by God under the Old-Testament; nor yet domestic: because all men are bound to judge of doctrine and manners, and to call those to the right way that are wand'ring from it. 561. Mat. 7. 8. Whosoever asketh receiveth. Jam. 4. 3. Ye ask and receive not. He that asketh as he ought to do in faith, receiveth what is convenient for him: they that ask not as they should, that is, in faith, nor for a good end, receive not, because they ask amiss. 562. Mat. 7. 12. All things that you would that men should do unto you, do you even so to them; for this is the law and the Prophets. c. 22. 4. On these two Commandments, the love of God and our Neighbour hang all the Law and the Prophets. The first place excludes not the love of God, for he that loves his neighbour loves God: the latter comprehends a moral rule of all things which are contained in the Books of Moses, the Law and the Prophets. 563. Mat. 7. 22. Many will say unto me in that day, Lord, Lord, have we not prophesied in thy Name, and in thy Name have cast out Devils? Then will I profess unto you, I never knew you, depart from me. c. 10. 32. Whosoever shall confess me before men, him will I confess before my Father which is in heaven. Christ in the former place speaks of hypocrites who prophesied in his Name, and teaching so, did confess him with their tongue. In the latter place he speaks of those who profess his Name by faith, openly and sincerely without hypocrisy, they have both a promise and a large reward. 564. Mat. 8. 4. Tell not man. V. 4. Go thy way, show thyself to the Priest. Christ forbade the Leper for a time, but not for ever, that he should tell no man that he was healed, but that first he should make his comparition before the Priest. 565. Mat. 8. 5. A centurion came to Jesus beseeching him, and saying. Luk. 7. 3. The Elders of the Jews were sent unto him, beseeching him to come. Theophylact reconciles these places thus: first the Centurion sent Messengers to Christ, than he came himself and met the Lord, and beseeched him with his own mouth relating the business. 566. Mat. 8. 19 A certain scribe came unto him, and said, Master I will follow thee whithersoever thou goest. And Jesus said unto him, The Foxes have holes. Joh. 6. 37. Him that cometh to me will I in no wise cast out. That Scribe would follow Christ out of vain boasting, and promised to himself great wealth, and dignities; Christ did not reject this man, but only admonished him of the poverty and misery of those that follow him in this life, which is rewarded with salvation and eternal life. 567. Mat. 8. 26. The Disciples were fearful and of little faith. Jam. 1. 6. Ask in faith, nothing wavering: for he that wavereth is like a wave of the Sea, driven with the wind and tossed. The infirmity of the Disciples is to be distinguished from Heathenish distrust: they that doubt receive nothing; but believers receive what they ask in faith. 568. Mat. 8. 28. Jesus came to the other side into the Country of the Gargasens. Mark. 5. 1. They came over to the other side of the Sea into the Country of the Gadarenes. The City Gadara, and Gergaza were neighbour places in the Tribe of Manasses, having their several circuit, in the borders whereof the possessed met our Saviour. 569. Mat. 8. 28. There met him two possessed with Devils. Mar. 5. 2. There met him out of the Tombs a man with an unclean spirit. They were two in number, Mark mentions one, because the other was notably known. August. 570. Mat. 8. 29. The Devils cried out, saying, What have we to do with thee Jesus thou Son of God? Joh. 8. 44. The Devil is a liar, and the Father thereof. The Devils did not that for the glory of God and Christ, but to cause distrust in men's hearts: for the Devil though he do speak truth, yet he doth it not without fraud and a false end, that he may draw men into error. 571. Mat. 9 6. The Son of man hath power to forgive sins. 23. 34. Father forgive them, they know not what they do. The Father gives, the Son hath merited, and the holy Ghost confirms salvation and remission of sins. 572. Mat. 9 1. Jesus sat at meat in Matthews house. Luk. 5. 28. Matthew left all, rose up, and followed Christ. Matthew left all things which might hinder him from following Christ, as the receipt of custom, and his Office of a Publican; but he left not his house, nor did he wholly cast away his household affairs. 573. Mat. 9 18. My daughter (saith Jairus to Christ) is even now dead. Luk. 8. 42. The daughter of Jairus lay a dying being about twelve years old. She lay a dying when her Father went forth of his house; she was dead before Christ came to her. 574. Mat. 10. 2. The first Simon Peter, Andrew, James, John. Mar. 3. 17. Peter, James, John, Andrew. Gal. 2. James, Cephas. The Apostles were equal in dignity and office, but unequal in order. The Evangelists in naming the Apostles observed not the order of dignity: he that Matthew makes the second, Mark placeth in the fourth place, and Paul puts Peter after James the son of Alpheus. 575. Mat. 10. 5. Jesus sent the twelve, saying, Go not into the way of the Gentiles. Mar. 16. 15. Go into all the world, and preach the Gospel to every creature. Distinguish the time, saith Auguistine, and the De Verb, Domini. Scriptures will be reconciled. The message of the Apostles to the Jews was before Christ's passion, the partition wall was not yet broken down between the Jews and the Gentiles. The general message was to all Nations, after Christ's resurrection and exaltation, and it contains a plenary promulgation of the Gospel. So first the family, than strangers were called: So God in these days calls at certain times whom he pleaseth. 576. Mat. 10. 5. Go not into the way of the Gentiles. Joh. 4. 10. Christ preached to the Samaritans That Interdiction was directed only to the Disciples, Christ of his free grace dispenseth the crumbs where and when he will; there is no law can forbid him. 577. Mat. 10. 8. Freely ye have received, freely give. V 10. The workman is worthy of his meat. Gal. 6. 6. Let him that is taught in the Word, minister to him that teacheth in all good things. The Apostles were sent to cure all manner of sick folk, and Christ foreseeing the Jews to be greedy of money, bade them give every one for 1 Pet. 5. 2. his health what he pleased, left they should make a gain of Miracles done in his Name. That 1 Cor. 9 4. command contradicts not the saying of Christ and his Apostles, of public maintenance due to the Ministers of the Church, which must be paid to them for their pains in their Ministry; but the gift of Miracles were not to be sold. 578. Mat. 10. 9 Provide neither gold, nor silver, nor brass in your purses. Joh. 13. 29. Judas had the bag. The possessing of gold, silver, or brass, is not condemned, but the abuse of it. Christ in his first temporal mission to the Jews, because they were in a few days to take a view of all Judea, forbade his Disciples to take money or bags, that they might perform their embassage with greater expedition; doubting not that they should want any thing. In the mean while he gives charge to Judas for a common bag. chap. 12 6. 579. Mat. 10. 10. Not a staff. Mar. 6. 8. Save a staff only. A staff or wand was twofold in use, either to defend or carry, or to journey and to support a man; in the former place he speaks of a staff of defence, which would be burdensome to carry, in the latter place of a staff to support Gen. 32. 10. on; which we call a walking staff, which is a help to a man in his journey. Exod. 4. 7. 580. Mat. 10. 10. Nor shoes. Mar. 6. 9 But be shod with Sandals. He forbids them to take shoes with them, that is, two pair; as he forbade them to take two coats: but he lets them be shod with Sandals, which were then in use. 581. Mat. 10. 16. Behold I send you forth as sheep in the midst of wolves. Joh. 14. 27. My peace I leave with you, my peace I give unto you. The godly are in danger in the world, as sheep amongst wolves, but they have peace in Christ: who said unto them, In me you shall have peace, in be world you shall have trouble. 582. Mat. 10. 16. Be wise as Serpents. Rom. 6. 8. To the carnally minded is death. Spiritual and Christian wisdom is commended by Christ to his Disciples, and it ought to be in all Christians, especially Pastors who are often amongst Wolves; and are bound to take heed that they be not too slow and fearful in discharging their office, and fly from Christ, 1 Pet. 4. 7. for fear of dangers. Carnal and worldly wisdom contrary to the will of God, is death, of that Paul speaks. 583. Mat. 10. 23. When they persecute you in one City, flee ye to another. Joh. 10. 11. A good shepherd giveth his life for his sheep, 1 Pet. 4. 3. The flight of Ministers is lawful, when they are conversant with those where there is no hope of propagating the Gospel, and of winning others: or if the peace and safety of the Church require that, and it may be done without the scandal of those that are weak, otherwise it is unlawful. Augustine prescribes this Ad Honcrantium. moderating of flight, lest any man rashly forsaking his place, should either betray his flock, or become an example of idleness: and yet no man must inconsiderately endanger himself; for if the whole Church hinder, or part is sought for unto death, he shall preposterously withdraw himself afterwards; whose part it is to lay down his life for every one. 584. Mat. 10. 27. What I tell you in darkness, that speak ye in light. Joh. 18. 20. I speak openly, and in secret have I said nothing. In the former place Christ opposeth his Ministry to the Ministry of the Apostles, for he taught publicly in the Temple and other places; but because his doctrine was rejected almost by all, it was hid in corners, which he foretold should be preached openly by his Apostles. In the latter being asked of the High Priest concerning his doctrine, he saith he spoke nothing in secret, in respect of the time and the persons, as for the substance of his doctrine, which was always the same, whether taught publicly or privately by the Apostles or others. 585. Mat. 10. 34. Think not that I am come to send peace on the earth. Joh. 14. 27. Peace I leave with you, my peace I give unto you. Phil. 4. 7. The peace of God keep your hearts. Christ is our peace, and his Gospel is our reconciliation and peace with God. In the first place he speaks of civil peace, in the latter of Eph. 2. 14. peace of conscience. 586. Mat. 11. 9 Christ speaks of the Baptist, that he was more than a Prophet. Joh. 1. 21. The Baptist being asked whether he were a Prophet, answered, no. Christ said John was more than a Prophet, because the Prophets foretold only that Christ should come; but John Baptist pointed with his finger at Christ himself; for he was neither any of the old Prophets, nor that great Prophet. 587. Mat. 11. 13. All the Prophets and the Law prophesied until John. Rom. 10. 4. Christ is the end of the Law. Christ and John were both at one time; John was the conclusion of the old Covenant, Christ the Author of the new, and the perfection of the law, the Messiah, to whom the law directed. 588. Mat. 11. 14. And if ye will receive it, this is Elias which was to come. Joh. 1. 21. They asked him, What then? Art thou Elias? and he said, I am not. Christ calls John Baptist, Elias metaphorically, because he was like him in spirit and virtue. The Baptist denies that he is Elias the Thishbite, who lived in the days of Ahab, for the Jews were of that opinion, as some now adays look for Enoch and Elias. 589. Mat. 11. 18. John came neither eating nor drinking. cap. 3. 4. His meat was Locusts and wild Honey. Christ commends John's austere life, sobriety and temperance in the former place; because he used not ordinary meat and drink. Yet he did not exceed Christ in his austere life, For bodily exercise 1 Tim 4. 8. profiteth but little. 590. 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. Jam. 3. 13. Who so is a wise man and endued with knowledge amongst you; let him show 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. 591. Mat. 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, who Luk. 14. obey Christ and his Gospel. 592. Mat. 11. 30. My yoke is easy, 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 yoke of Christ is easy, and his burden light to the spirit, not to the flesh, to those that are mild and humble by Christ's example: or the Gospel yoke is easy by the holy Ghost, and in comparison of the unsupportable yoke 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. 593. Mat. 12. 10. The Pharises ask Christ if it be lawful to heal on the Sabbath days? Mar. 3. 4. Christ asketh the Pharisees, whether it were lawful to do good on the Sahbath days? To the question of the Pharisees Christ answered by inversion; intimating that God was more pleased to help a miserable man then to Mat. 12 8. forsake him. 594. 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 itself, 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. 595. Mat. 12. 49. He stretched forth his hand towards his Disciples, and said, Behold my Mother and my Brethren, Mat. 1. 10. Luk. 2. The Virgin was Christ's Mother. Christ denyeth not his kindred according to the flesh, but prefers spiritual kindred before them; and that speech depends on his Office, who receives the faithful into the first degree of honour, as though they were his nearest kindred. 596. Mat. 13. 12. He that hath not. Ver. 12. From him shall be taken away, even that he hath. He is said not to have, who is more careful to seek after novelties, then to believe God's Word, or look after his own salvation; such a one, because he thinks he hath the knowledge of God, and disdains his Word, shall fall away at last by his boasting, and shall by his own Luk. 8. 18. Rom. 2. 17. Ap. 3. destruction understand how miserable, naked and poor he is. 597. Mat. 13. 16. Blessed are your eyes that see. Joh. 20. 29. Blessed are they that have not seen, and yet believed. In the first place is understood the temporal blessedness and felicity of those who conversed with Christ. In the latter the heavenly and eternal felicity of believers. 598. Mat. 13. 33. The kingdom of heaven is like to leaven. 1 Cor. 5. 7. Purge out the old leaven. The doctrine of the Apostles was like to leaven, because of its sudden piercing into the whole world, as the doctrine of the Pharisees was like to leaven, which was to be avoided; or all iniquity and filthiness of nature, and Mat. 16. 22. carnal desires of wicked men, may be so compared: therefore we may interpret this either for good or evil; leaven in the first place is taken in a good sense; in the second, in an evil sense. 599. Mat. 15. 22. A woman of Canaan. Mar. 7. 26. A Greek, a Syrophenissian. She was of the posterity of the Canaanites, by kind a Syrophenissian, in the borders of Tyre and Sydon, she dwelled in the Country of Syria and Phenicia. 600. Mat. 15. 24. I am not sent but to the lost sheep of the house of Israel. 1 Tim. 2. 5. There is one Mediator between God and man, who gave himself a ransom for all. In the former place, Christ speaks of his Prophetical Office, that is, of teaching and working Miracles; In his second, of his Mediatorship, of salvation and redemption, that belongs and is extended to all believers. 601. Mat. 16. 6. Take heed of the Leaven of the Pharisees, and of the Sadduces. c. 23. 2, 3. The Scribes and the Pharisees sit in Moses seat, All therefore whatsoever they bid you, that observe and do. By the leaven of the Pharisees, is here understood their perverse doctrine, corrupting the purity of God's Word, Christ commands them to beware of this, and their hypocrisy, infecting the sincerity of manners; for like leaven it penetrates, puffs up, and corrupts; but the eyes of God respect sincerity only: yet he bids them observe what they taught that sit in Moses Jer. 5. 5. chair, out of the law of God. For truth whosoever preacheth it, must be received for itself, but we must not depend on their false hypocritical glosses; for God is worshipped in vain after the commandments of men. 602. Mat. 17. 15. Lord have mercy on my son, for he is lunatic. Mar. 9 17. I have brought unto thee my son who hath a dumb spirit. He is lunatic, who upon the wane of the Moon is sick of the Falling-sickness, or a Vertigo, which happens to many by imperfection of nature. This man was said to be dumb and deaf, not by nature, but because Satan possessed his tongue and ears; so that he added more diseases to his natural Infirmity. 603. Mat. 18 8. If thy hand, or thy foot offend thee, cut it off, and cast it from thee. Ephes. 5. 29. No man hateth his own flesh. Christ's speaks figuratively, that we should crucify the old man with his evil affections, that bear rule in the members of our bodies, that we must cast away the most dear and profitable things from us, which set our sins on fire and foster them, and offend us. 604. Mat. 18. 15. If thy brother trespass against thee, go and tell him his fault between thee and him alone. 1 Tim. 5. 20. Them that sin rebuke before all. Christ speaketh of our private duty toward our brethren, that offend us without public scandalt, and wills that we shall not be too severe or soft examiners of our brother's faults. The Apostle speaks of the public office of the Presbytery against those who persevere in their sins, as Theophylact expounds it. 605. Mat. 18. 20. Where two or three are gathered together in my Name, there am I in the midst of them. Joh. 11. 15. I was not there. Christ in the former place speaks of his personal and gracious presence; in the latter, of his common natural presence with other men in the earth: for when he was in another place, he was not truly and locally in Bethany. 606. Mat. 19 17. There is no man good save one, who is God. Luk. 6. 45. A good man out of the good treasure of his heart brings forth that which is good. God is good of his own infinite perfection, by his Essence, Nature, and Being, to whom evil is contrary. Men and Angels are called good, not from themselves, but by communication, by the goodness of God in their creation and restitution. Christ attributes goodness to God only, that he might draw him that called him good, to acknowledge his doctrine to be divine. 607. Mat. 19 27. Behold, we have forsaken all and followed thee, What shall we have therefore? Luk. 17. 10. When you have done all those things that were commanded you, say, We are unprofitable servants, we have done only that was our duty to do. Peter glories in the name of the Apostles, that they had forsaken all for Christ, though it was not much that they had, so men are wont to reckon largely of their services toward God. Christ opposeth against this ambition, our duty we own unto God, all that we can, and all we possess is from God, we are his servants; and they that serve him not for himself, deserve nothing in the sight of God, doing our duty, we do not repay the thousandth part of what we own unto him. 608. Mat. 20. 16. Many are called and few chosen. Rom. 8. 38. Whom he did predestinate, them he also called, and whom he called, them he also justified. Vocation is either external by preaching of God's Word; so God calls all men indifferently to partake of his grace; or by the internal vocation joined with the outward, whereby God by his holy Spirit manifesteth to us our Rom. 8. election, and declares us to be his children. 609. Mat. 20. 20. The Mother of Zebedees' children came to him and desired. Mar. 10. 35. James and John the sons of Zebedee came to him. The Mother spoken to by her children, asked in their name, for they supposed they should the more easily obtain it by mediaation of their Mother, because she was Christ's Cousin. 610. Mat. 20. 23. To sit on my right hand and on my left, is not mine to give. Rev. 3. 21. To him that overcometh will I grant to sit with me on my Throne. In the first place Christ maintains, that at his first coming, God the Father had given him no command to assign to any men any degrees of honour, but that he should instruct the faithful concerning the Cross; and should promise unto them eternal life, which is given to them who shall overcome by faith, which is our victory. 611. Mat. 20. 29. And as they departed from Jericho, behold two blind men sitting by the way side. Mar. 10. 46. As he went out of Jericho, blind Bartimeus sat by the high way side. Matthew was an eye witness that they were two, but Mark mentions the most noted of them. 612. Mat. 20. 29. As they departed from Jericho, Behold two blind men. Luk. 18. 35. As he came nigh to jericho a certain blind man sat by the way side. When Christ entered the City, the blind man first cried out, and when he was not heard for the noise, he sat in the way where Christ went out, and never left crying till Christ called and healed him. Christ did defer his cure, but did not wholly refuse it; so he made proof of his faith, and of many others. 613. Mat. 21. 19 The fig tree was forthwith dried. Mar. 11. 20. In the morning as they passed by, they saw the figtree dried up from the root. The figtree indeed withered forthwith, but on the morning the day following the witheredness was made manifest. 614. Mat. 22. 32. God is not the God of the dead, but of the living. Rom. 14. 8. Whether we live or die, we are the Lords. Christ denyeth not simply, but comparatively and relatively from the hypothesis of the Sadduces, that God was the God of the dead, for they supposed the dead should never rise again; Paul from another hypothesis affirms the same, which depends on Christ's resurrection, on this wise, God is the God of the dead, because the dead bodies shall rise again. 615. Mat. 23. 9 Call no man your Father upon the earth. 1 Cor. 4. 15. If you had ten thousand instructors in Christ, yet have you not many Fathers, for in Christ Jesus I have begotten you. Christ will have us place our filial confidence in God only, not in men, though they love us with fatherly affection, and teach us the true Religion, and so are called Fathers, not by nature, but by participation, that they are so. So Paul calls himself the Father of the Corinthians, and of Timothy, by reason of the Gospel, not primarily, but secondarily, because he was an Instrument which God used to call and regenerate them by the Gospel; that he preached to them. 616. Mat. 23. 10. Be not called Masters. 1 Cor. 4. 15. You have many Masters. Christ is our only spiritual Rabbi, Master and Joh. 1. Doctor; others that have these titles, are but servants to this great Master, because they must teach no other but the Doctrine of Christ, For of his fullness we have all received, he is the way, the truth, and the life, and it is enough to us that he said it. 617. Mat. 23. 17. Ye Fools and blind. c. 5. 22. Whosoever shall say, Thou Fool, shall be in danger of hell fire. Christ by his Office and his charity was angry with the Pharisees, and to make them repent he called them fools and blind, but he forbids, that out of a carnal reproachful desire, and greediness of revenge, or pride, or mad anger any man should detract from his neighbour. 618. Mat. 23. 37. O Jerusalem, Jerusalem, thou that killest the Prophets, and stonest them. c. 27. Jerusalem is called the holy City. Jerusalem the City of Martyrs is there called the City of many Saints. It is called the holy City, for the most holy God by whom it was made choice of; or for the Messiah who taught them the sanctity of faith and life, and offered himself for us for a price of redemption; or for the Saints that were in it. 619. Mat. 25. 32. He shall separate the Sheep from the Goats. Joh. 10. 16. And there shall be one sheepfold. The first place is concerning the future state of the Church after the day of Judgement, that shall be otherwise then it is now, for than shall there be a separation made. Hypocrites now pass for Sheep, than they shall be manifested to be Goats. The latter place is of the faithful Eph. 2. 14. c. 5. 23. 1 Cor. 3. 11. who shall be gathered into one sheepfold, that is, the Church, both Jews and Gentiles under one shepherd. 620. Mat. 25. 34. Inherit the Kingdom prepared for you from the foundation of the world. Ephes. 1. 4. He chose us in him before the foundation of the world, that we should be holy. Christ by the beginning and foundation of the world, understands eternity; the Apostle looks to the first Creation; for before the foundation of this world were laid, God chose us in Christ to salvation. 621. Mat. 25. 34. There is a Kingdom prepared for us, before the foundation of the world. Joh. 14. 3. I go, saith Christ, to prepare a place for you. There is a place by God's decree provided for us from eternity, according to predestination, but not particular designation, which is done after Christ's ascension; but the Devil, Death and Hell, and Malediction did not suffer us to come thither, until Christ had destroyed those impediments, and by his death vanquished the Devil, Death, and Hell, blotted out our sins, and by rising again had restored life to us, by his Ascension had opened heaven to us, and going thither before us confirmed it, that we should follow him thither. 622. Mat. 26. 2. Ye know that after two days is the Feast of the Passeover. v. 6. Jesus was in Bethany six days before the Passeover. The Evangelist began to speak of what was done two days before the Passeover, but repeating the matter higher, he relates somethings were done in Bethany six days before the Passeover, because the History of Judas the Traitor required that. Therefore here is an Hysterosis. 623. Mat. 26. 7. A woman poured Ointment on our Saviour's head. Joh. 12. 3. Marry took a pound of Ointment of Spikenard very costly, and anointed the feet of Jesus. Some hold that these are different Histories, yet it might be that when a greater quantity of ointment was poured forth, that his feet were anointed also at the same time. 624. Mat. 26. 8. The Disciples saw it, and had indignation. Joh. 12. 4. Then saith one of his Disciples Judas Iscariot. The Evangelists usually ascribe to many the fact of one, it their consent went along with him. So the murmuring which Judas began, is imputed to the rest who held their peace. 625. Mat. 26. 11. You have the poor always with you, but me you have not always. c. 28. 20. And lo I am with you always even unto the end of the world. In the first place Christ speaks of his corporal presence and natural conversation with his Disciples in the state of humiliation, that he should not be so always with them. In the latter of the assistance by his Person, and his help that should be effectual in their Apostolical duty, though it be difficult, yet Christ would be present with them by a singular virtue of his Spirit, dwelling in them. The accomplishment of this promise was manifest in the Apostles, and in all the faithful by the operation of the Spirit in us, and shall be so to the end of the world. 626. Mat. 26. 26. This is my Body. c. 24. 23. If any man shall say unto you, Lo here is Christ, or there, believe him not. In the first place Christ asserts his presence in the sacred Supper. In the latter he foretells that false Prophets should come, and exhorts us that we should beware of those false Impostors, and should not look for salvation in places, times, or persons, contrary to God's Word, but only in Christ Jesus our Lord. 627. Mat. 26. 26. This is my Body. Joh. 6. 63. The flesh profiteth nothing. Christ in the first place understands his body that was given to die for us. In the latter, flesh, but not his own in special, but in general, the natural use of any meat whatsoever. Not as the Capernaites dream, that they should so eat his flesh, who would eat him with their teeth, but not with their heart. 628. Mat. 26. 29. I will not drink henceforth of this fruit of the Vine: He puts these words after the Institution. Luk. 22. 18. He puts those words before the Institution. Christ once delivered the Sacramental cup to C. 3. de conv. Evang. his Disciples, saith Augustine; but Luke hath not made his Narration in a continued History, nor always observed the order of time, so that here is an Hysterosis again. 629. Mat. 26. 29. I will not drink henceforth of the fruit of the Vine, until that day when I drink it new with you in my Father's Kingdom. Act. 10. 41. We eat and drank with him after he risen from the dead. Christ said he would not drink with his Apostles in his mortal body; but after the Resurrection, having put off the infirmity of his body, he after conversed with his Disciples, and eat and drank with them; he calls it new, because he is made immortal of mortal, and the Devil and Death being destroyed, he had opened a spiritual Kingdom. 630. Mat. 26. 34. This night before the Cock crow thou shalt deny me thrice. Mar. 14. 30. Before the Cock crow twice, thou shalt deny me thrice. Matthew briefly and in general without relating the circumstances, but Mark relates the matter with more and more particular words. 631. Mat. 26. 52. All they that take the sword, shall perish with the sword. Luk. 22. 36. He that hath no sword, let him sell his garment and buy one. A sword is taken properly in the first place, for Christ will not that private men should use the sword for revenge, and to resist evil, but should overcome evil with goodness: In the latter place, a sword is taken metaphorically for the Word of God with which we must fight against Satan and our spiritual enemies, and Rom. 12. therefore we must be armed with it. 632. Mat. 27. 4. judas saith, I have sinned betraying the innocent blood. Act. 1. 18. Falling headlong, he burst asunder in the midst, and all his bowels gushed out. The confession of judas, and the testimony he gave of Christ's innocency was not with true repentance; but only sorrow by the sense of his sin, which led him not to conversion, but to hand himself. 633. Mat. 27. 32. They compelled Simon of Cyrenea to bear his Cross. Joh. 19 17. Christ bearing his Cross, went forth into a place, called the place of a skull. At first going forth Christ himself carried the Cross, and when he was grown too feeble in body, the soldiers compelled Simon whom they met on the way, to carry the Cross. 634. Mat. 27 44. The Thiefs also who were crucified with him, cast the same in his teeth. Luk. 23. 39 And one of the malefactors which were hanged, railed on him. Matthew ascribes to both that which was proper to one, as the murmuring before amongst the Apostles; or if both at first did rail on him, one of them at last confessed his sin, and acknowledged Jesus to be the Messiah. 635. Mat. 28. 8. The Maries departed from the Sepulchre with fear and great joy. Mar. 16. 8. They fled from the Sepulchre, for they trembled and were amazed. That fear and amazement was joined with joy, as it falls out in sudden accidents. 636. 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 forbade Mary Magdalen to touch him, because she rejoiced 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. 637. 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 Judgement, or not for himself that he knew not, but for us, saith Augustine, because it behoved not us to know. 638. 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 as God, for as God he had all things before in his power, but the humanity of Christ hath not that power of itself, but from the Divine Nature with which the humane nature is personally united. 939. Mat. 28. 19 Teach all Nations. Mar. 16. 15. Preach the Gospel to every creature. Mat. 7. 6. Psal. 19 5. Rom. 10. 5. Give not that which is holy to the Dogs, nor Pearls to Swine. In the first place, by the Nations, and the Creatures, are understood the Jews and Gentiles, for the sweet voice 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 signify the same; It must not be given to Dogs and Swine, that is, to persecutors, scoffers, despisers, profane; For he that reproveth a scorner, Prov. 9 7. getteth himself shame, and he that rebuketh a wicked man, getteth himself a blet. St. MARKS Gospel. IT containeth briefly the say and deeds of Christ in Galilee, Judea, and Jerusalem, which Matthew wrote more at large, some will Nicephor. l. 2. c. 48. Eus. l. 2. c. 15. have it dictated and approved by Peter, whose Scholar Mark was. Irenaeus saith it was written after the death of Peter and Paul. 640. Mar. 1. 1. The beginning of the Gospel of Jesus Christ. v. 3. The voice 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 gins the Evangelical History thirty years before the Preaching of John Baptist; but Mark gins from his preaching, because the Law and the Prophets prophesied until John, Matth. 11. 15. 641. Mar. 1. 2. As it is written in the Prophets. Luk. 3. 4. In the Book of the words of Isaiah the Prophet. Mark understands Malachi and Isaiah the Prophets, Isa. 40. 3. Mat. 3. 1. Isa. 43 4. Luke means Isaiah only. 642. Mar. 2. 7. Who can forgive sins, but God only? Joh. 20. 23. Whose sins you remit, they are remitted unto them. God above remits sins by his own authority. The Apostles and Pastors of the Churches only testify in the Name of Christ, that upon condition of faith, they are remitted. But God speaks to us by his Ministers, that we should be sure of his grace, and should have the Sacred Function in honour since it is confirmed in Heaven what the Ministers declare on Earth. 643. Mar. 5. 20. The man that was possessed with the Devil published in Decapolis, how great things Jesus had done for him. Luk. 3. 39 He went through the City publishing. He published it first in the City of the Gadarens, and afterwards in other parts of Decapolis. 644. Mar. 5. 30. Virtue went forth of Christ to cure the woman. v. 34. He said unto her, Daughter, thy faith hath made thee whole. By virtue from Christ was the woman restored to her health, which she applied to herself by faith, and so her issue of blood stayed. 645. Mar. 6. 5. Christ could do no mighty works in his own country. Mat. 28. 18. All power is given to me in heaven and in earth. Christ was not destitute of virtue, but for their incredulity; for faith is the hand that receives Christ's benefits, and to those that believe all things are possible that he could not, is meant here, he would not, for that is God's will, to be able, saith Tertullian. 646. Mar. 9 2. After six days Jesus taketh with him Peter, James, and John. Luk. 9 28. And it came to pass about eight days. The first place must be understood exclusively in respect of the day, in which Christ speaks, and was transformed. The latter includes both those days, and he numbereth not precisely, but about eight, there were not so many whole days. 647. Mar. 9 35. And he sat down and called the twelve. Mat. 18. 1. The Disciples came unto him, saying. The Disciples on the way disputed who should be the greatest of them, Christ therefore at home called the twelve, and they being called came unto him. 648. Mar. 10. 19 Christ answereth him that asked of him about eternal life, Thou knowest the Commandments, Do not commit adultery, do not kill, do not steal. Rom. 3. 20. By the deeds of the Law shall no flesh be justified in the sight of God, Gal. 2. 16 c. 3. 10. To him that asked, What shall I do? Christ answering his question, that he might make him know his weakness, he sends him back to the rule of works, or the law of God, and so would have him to seek salvation in Christ, and not in his own works. 649. Mar. 11. 7. They brought the Colt to Jesus. Mat. 21. 7. They brought the Ass and the Colt. Matthew is an eye witness, that the Ass and Zach. 9 9 the Colt were both brought, according to the prophecy, Fear not O Daughter of Zion, behold thy King cometh sitting upon an Ass and the foal of an Ass. Some make this an emblem of the Jews and Gentiles, by the Jew to be meant the Ass, which our Saviour rid first on, but because she went untowardly, he left her, and road on the Foal, which was an emblem of the Gentiles, who received the Gospel willingly, which the Jews rejected. 650. Mar. 14. 12. And the first day of unleavened bread when they killed the Passeover. Joh. 13. 1. Now before the Feast of the Passeover when Jesus knew that his hour was come. The jews began their day from the evening, and they were to celebrate the Passeover on the 14. day of the month Nisan according to the law, as Christ did. But the jews referred that solemnity to the Sabbath day, and called it the Leu. 23. great day of the Sabbath. 651. Mar. 14. 32. They came to a place which was named Gethsemani. Luk. 22. 39 And he went as he was wont to the Mount of Olives. Gethsemani, that is, the Valley of fatness, it was so called from the fruitfulness of the place, or otherwise the Garden in which the Mount of Olives was. Therefore the Evangelists here set the same place by divers names. 652. Mar. 15. 25. And it was the third hour, and they crucified him. Joh. 19 14. About the sixth hour Pilate said to the jews, Behold your King. In the former place, the hour of the day was reckoned according to the manner of the jews, from Sun rising to Sun setting, twelve hours to a day; in the latter, from midnight after the custom of the Romans: Christ was condemned and cruificed the third hour after Sunrising; at the sixth hour he was exposed to scorns, at the ninth hour (after three hours' darkness) he was dead; and the remainder of the day was spent in his burial. 653. Mar. 16. 1. When the Sabbath day was Job. 20. 12. ● past, the Maries brought spices. Luk. 23. 56. The day of the Passeover the women prepared Spices and Ointments. On the day of the Passeover they bought spices, and began to make Ointments, on the Sabbath day after Sunset they continued it, and when the Sabbath was past, they came very early in the morning to Christ's Sepulchre. 654. Mar. 16. 5. In the Sepulchre they saw a young man sitting on the right side. Luk. 24. 4. Behold two men stood by them in shining garments. Mark makes mention of one Angel, which spoke to the women. Luke speaks of two that were witnesses of our Saviour's Resurrection. 655. Mar. 16. 6. He is risen, he is not here; Behold the place where they laid him. Joh. 20. 14. Marry turned herself back and saw jesus standing▪ The Angel speaketh concerning him dead, such a one as the women sought for, that they might anoint his body, but Christ witnessed himself that he was alive, not only by testimony of Angel, but by manifesting himself at the monument, and speaking unto Mary. 656. Mar. 16. 9 When jesus was risen early the first day of the week, he appeared first to Mary Magdalen. Mat. 28 9 jesus met the women which were Mary Magdalen, and joanna, and Mary the Mother of james, and the rest. Marry Magdalen is first named, because she in a peculiar manner saw Christ, than the other women after her saw him in their order. 657. Mar. 16. 15. Preach the Gospel to every creature. Mat. 10. 5. Go not into the way of the Gentiles. The first place is concerning the enlarging of Christ's Kingdom amongst all Nations after Christ's Resurrection. The latter is concerning the first temporal mission of the Disciples to the jews only; for the mystery of our Redemption before Christ's death, was not to be preached to the Gentiles; therefore Christ was called Rom. 15. 8. the Minister of the Circumcision. 658. Mar. 16. 16. He that believeth and is baptised, shall be saved. Rom. 10. 10. With the heart man believeth unto righteousness, and with the mouth confession is made unto salvation. Faith is the means of our salvation; confession is required, not that faith is unsufficient, but because faith is not in the heart, where confession is not in the mouth, but where it is in the heart it engenders all parts of outward confession. 659. Mar. 16. 16. He that believeth not shall be damned. Rom. 11. 32. God hath concluded them all in unbelief, that he might have mercy upon all. Christ speaks of some unbelievers, who were hardened that they should not believe the Gospel, such shall be damned. So they that are not moved by promises or threaten, to believe the Gospel, to them is cursing, judgement and death. Paul speaks of all them both Jews and Gentiles, and describes their state before the preaching of the Gospel, for they are all by nature shut up in unbelief, and those that are believers of the Gospel are freed from this state, that by the Gospel they may be made partakers of God's mercy in Christ. 660. Mar. 16. 19 The Lord Jesus after he had spoken unto them was received up into heaven, and sat at the right hand of God. c. 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, that he is exalted above all things into Phil. 2. 9 glory. 661. 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. St. LUKE'S Gospel. 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. 662. Luk. 1. 13. Zacharias prayer is heard. v. 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 Messiah the Deliverer of the people from their disgrace, and therefore his doubting did not exclude his prayers from being heard. 663. 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. 664. 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. v. 28. He shall be subject unto him. Christ's Kingdom is eternal and without end, not as David's earthly Kingdom was for a few days, 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 after this world is ended, he will fully join us to his Father, and will govern his Church otherwise than it is now governed. 665. Luk. 1. 36. Elizabeth Mary's Cousin. ver. 5. She was of the daughters of Aaron. Luk. 2. 5. Marry was of the Tribe of Judah of the house of David. In Scripture they are called Cousins, though they are not all of the same family, so vulgarly Anna is affirmed to be the Mother of Mary, and the sister of Elizabeth. 666. Luk. 1. 44. The babe leapt in my womb for joy, that is, John Baptist in the womb of his Mother, when Mary came to her. Joh. 1. 31. I knew him not, saith John. Christ was known to John before by internal and spiritual knowledge, but John knew him externally and corporally in his baptism. 667. 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 Prophecy, the latter place is concerning the visible and wonderful effusion of gifts of the holy Ghost upon the Apostles after Christ's glorification. 668. 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 always; for it is not the want of baptism, but the contempt which condemns us. 669. Luk. 2. 33. His Father and Mother marvelled at those things. Mat. 1. 8. Jesus according to his humanity, 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. 670. 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 Offspring, and by a Prophetic Spirit foreshowing the hard success she and her Son should have, but he did not prefer himself before them. 671. Luk. 3. 7. The Baptist calls 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 poison and malice, working the Viperous works of the Devil the old Serpent. So the Ministers of the Church must publicly complain of the sins of the people. 672. 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. 673. 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 called the eight day of the great solemnity, the second Sabbath after the first; for some of their Feasts lasted for eight days, and the first day with the eight day were the most solemn, and the intermediate days, not so much regarded, moreover they were called Sabbaths. 674. Luk. 6. 25. Woe to you that laugh now, for you shall mourn and weep. Joh. 16. 22. Your heart shall rejoice, 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 always sorrow; in the latter place is meant joy in Christ by the holy Ghost, which is heavenly and eternal. 675. 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 glorify 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. 676. Luk. 6. 30. Give to every man that asketh. Eccles. 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 beneficence of good men. 677. Luk. 7. 13. Weep not. Eccles. 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. 678. Luk. 8. 39 Return to thy house, and show how great things God hath done unto thee. c. 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. 679. 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 denyeth not our Christian duty and humane good manners to salute one the other. 680. 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 falls from heaven, when he is cast out of our hearts by sound doctrine, and loseth his light, that is his authority, by the preachiny of God's 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 liar from the beginning that he fell; not from that he was created. 681. 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 testify 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 Joh. 16, 13. communicating his infinite wisdom, revealed it to the holy Ghost, and therefore Christ saith; the Spirit shall not speak of himself, but whatsoever he shall hear, that shall he speak. 682. 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 1 Cor. 13. 12. of Christ and of God. 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. 683. Luk. 10. 28. Do this and live. Rom. 4. 5. But to him that worketh not, but believeth, his faith is counted for righteousness. The parts of God's 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 show that the Lawyer was able to fulfil the law, but only admonisheth him so, that he might grow sensible of his own weakness. 684. 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. 685. 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. 686. 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 household 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 conpassion so far as we are able, without doing injury to our family. 687. Luk. 14. 23. Compel them to come in. 1 Pet. 5. 3. Not as being Lords over God's heritage. There is used an internal compulsion spiritually, when men are drawn to the knowledge of their sins, by the law of God explained to them, and are urged in their consciences to fly to the mediation of Christ: so from the days of John the Baptist, until now the Kingdom of heaven suffereth violence, and the violent take Mat. 11. 12. it by force; an external compulsion is, when men not sufficiently instructed, and forced by carnal weapons to religion against their conscience, such are made rather hypocrites then good Christians, therefore the Apostle warns us well that no man should affect to Lord it over God's people, that is, the Church, and to use a tyrannical power over their consciences. 688. Luk. 14. 24. None of those men which were bidden shall taste of my Supper. 2 Pet. 3. 9 God is long suffering to us-ward, not willing that any should perish. The Gospel, since it is the power of God to salvation to all that believe, they that hear it, being invited by God and receive it not, dying in their sins without repentance, they are the cause of their own ruin, and not God. 689. Luk. 14. 26. He that hateth not his Father and Mother, and Wife, and Children, and Brethren, and Sisters, yea and his own life also, he cannot be my Disciple. Ephes. 6. 2. Honour thy Father and thy Mother, that it may be well with thee. c. 5. 25. Husband's love your Wives. 1 Joh. 3. 15. He that hateth his brother is a Murderer. Christ is to be beloved above all creatures, and rather our Parents, brothers, and sisters, and our own life should be lost, than we should deny the Gospel. He that loveth his Father or Mother more than me, is not worthy of me, saith Christ; otherwise we must honour our Parents and love our children. 690. Luk. 16. 9 Make you friends of the Mammon of unrighteousness. 1 Tim. 4. 4. Every creature of God is good. Riches are good in themselves, as they are a creature, but because they are after got unjustly, and many abuse them to injustice, pride, tyranny, luxury, gluttony, etc. therefore Christ calls them the Mammon of unrighteousness, thorns; Mat. 13. 7. 1 Tim. 6. 9 the Apostle calls them the snare of the Devil, and will have us so to dispose of our wealth, that we may reap fruit of them in another world. 691. Luk. 15. 7. The righteous need no repentance. c. 3. 8. Bring forth fruits worthy of repentance. Repentance of those that stand, which is spoken of in the first place, must be distinguished from repentance of those that are fallen, which is meant by the latter place, and we are admonished to it, and to bring forth the fruits of it. 692. Luk. 17. 10. When you have done all those things which you are commanded, say, We are unprofitable servants, we have done that which was our duty to do. 2 Cor. 11. 12. Paul glorieth, and reckons up his good works and divine Revelations. In the former place Christ saith that no man can deserve any thing at the hand of God; since we are all bound to obey God in all things unto the end, so that we cannot boast before God. In the latter, Paul mentioneth his labours, not of vain glory boasting, but being compelled to it for the defence of his Ministry, against all backbiters and false Apostles that unjustly reproached him. 693. Luk. 18. 29. Verily I say unto you, there is no man that hath left house, or parents, or brethren, or wife, or children, for the Kingdom of God's sake, who shall not receive manifold more. 1 Cor. 7. 10. The wife must not departed from her husband, and the man must not put away his wife. For Christ his sake we may leave our Wives and all things, when necessity constraineth us, but we cannot leave our Matrimony: Paul admonisheth the wife that she should not by contumacy forsake her husband, nor the husband to forsake his wife; but if she depart, let her live unmarried, or be reconciled to her husband. 694. Luk. 22. 28. Ye are they who have continued with me in my temptations. Mat. 26. 56. All the Disciples forsook him and fled. In the former place the Disciples constancy is commended for the time past, that they forsook not Christ in his temptations, when others were backward. In the latter is observed their scattering abroad, for that at the time of Christ's passion their faith was much shaken. 695. Luk. 22. 29. I appoint to you a Kingdom, as my Father hath appointed me. Mar. 10. 40. For to sit on my right hand and on my left hand is not mine to give. He speaks at first, not of the Kingdom of heaven, whereof he hath the sole government, but of the administration of the Kingdom of Grace, in the promulgation of the Gospel through all the world; and planting of Churches by Apostolical Authority, which he going to his Father, left in charge with them, as he had it committed to him by his Father. 696. Luk. 22. 31. Satan desired to have you, that he may sift you as Wheat. 1 Joh. 5. 18. And he that is born of God sinneth not, and that wicked one, that is, the Devil, toucheth him not. Satan lays snares for godly men always, seeking whom he may devour, that Christ confirms by example of the Disciples. John teacheth that that evil one shall not hurt us, though he set upon us. For God is faithful, who will not 1 Cor. 10. 13. suffer you to be tempted above what you are able, but will with the temptation make a way to escape, that you may be able to bear it. 697. Luk. 23. 34. Father forgive them. Joh. 17. 9 I pray not not for the world. Christ both by words and his own example taught us to pray for our enemies, he prayed not for the world, that is, for wicked men hardened in their sins, of whom there was no hopes of repentance: we must not imitate that, because he only knew best who they were that were such. 698. Luk. 24. 10. Marry Magdalen and Joanna, and Mary the Mother of James, which told these things unto the Apostles. Mar. 16. 10. Marry Magdalen told them that had been with him. Mark excludes not the other women, he names Mary Magdalen, either because she spoke to the Apostles in the name of all the rest, or else with greater affection, or because she spoke first. The Gospel of St. JOHN. IT contains a relation of Christ's Person both Mat. 10. 7. according to his divine and humane Nature, also his Office, and pains he endured unto the death or the Cross, his Resurrection also, and his appearings. It was written after the other Evangelists against the Heresies of Ebion and Cerinthus, being as it were a Compliment of those things were let pass by the other Evangelists. 699. Joh. 1. 7. John came for a witness to bear witness of the light. c. 5. 34. I (saith Christ) receive not testimony from man. John testified of Christ that he was the light Act. 1. 8. c. 10. 39 of the world, not for Christ's cause, but for man's cause that they might believe in him. For seeing he is the chief good, the testimony of men or Angels can add nothing unto him. 700. Joh. 1. 8. He that is, (John) was not that light. c. 5. 35. He was a burning light. John was not the light of life which enlightens Joh. 8. 12. every man that comes into the world, but Christ who is the light of the world. Yet John was a burning light, which not of himself, but before others carried the Torchlight of the Word, and enlightened many by the Ministry, that so they might see that true Light and Sun of Righteousness. So Ministers of the Church and all the godly shine before others in holy doctrine and a pious life. 701. Joh. 1. 14, 18. We behold his glory as of the only begotten of the Father. Gal. 3. 26. For you are all the children of God by faith, which is in Christ Jesus. Christ is the only begotten Son of God, Rom. 8. 15. 2 Cor. 1. 22. c. 5. 15. namely, the natural Son begotten from everlasting, by the communication of the whole divine Nature from the Father: the faithful are called the sons of God by Adoption, their faith in Christ, and the holy Ghost, which is called the Spirit of Adoption, because by his virtue and operation, he adopts us to be the sons of God. 702. Joh. 1. 27. He it is who came after me. v. 27. For he was before me Christ was born after John the Baptist, of the Virgin Mary, in the sixth month according to his humane Nature; but he was before him, as he was God from everlasting. 703. Joh. 2. 4. Woman what have I to do with thee? Mat. 15. 4. Honour thy Father and Mother. The words of Christ were of Information, not of Reprehension. For we must obey God rather than men. By the word woman, he implies that the Virgin Mary must not be the object of Invocation, but God only, saith Epiphan. Haeres. 79. 704. Joh. 3. 13. No man hath ascended up to heaven, but he that came from heaven, even the Son of Man which is in heaven. c. 17. 24. Father I will that they also whom thou hast given me be with me where I am, that they may behold my glory. By ascending and descending here, we must understand the usurpation of heavenly things, for the natural and carnal man perceiveth not those things which are from the Spirit of God. And all those whom the Father gave to Christ, that is, the faithful, shall be blessed with him for ever both in souls and bodies, and so the first place is explained by the latter. Christ is Head of the faithful, and we are his Members; he is in the midst of us, and our conversation is in heaven. He descended in weakness, that he might raise us to his glory, for no man can come to the Father but by him. 705. Joh. 3. 17. God sent not his Son into the world. Gal. 4. 4. God sent his Son. God sent not his Son to judge the world in his state of humiliation; but he sent him to redeem those that were under the law: now in his state of exaltation he doth and will judge the world. For all judgement and power is Joh. 5. 19 Mat. 28. given to him from the Father both in Heaven and in Earth. 706. Joh. 4. 1. Jesus baptised. v. 2. Jesus himself baptised not, but his Disciples. Christ did not outwardly baptise with his own hands, but by his Disciples; yet it is called Christ's 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 joineth the baptism by fire, that is, he Mat. 3. 11. Luk. 3. 17. inwardly washeth our hearts by the baptism of his Spirit and his own blood, 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 wisdom, whose memory is sweeter than Honey, and the Inheritance thereof, better than Honey and the Honeys-combe, as Lyra speaks on Ecclesiasticus. 708. Joh. 4. 38. You have entered into others men's labours. 1 Pet. 4. 15. Let no man be a busybody in other men's 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, entered on the labours of the Prophets; in the latter an ill desire is forbidden. 709. Joh. 3. 5. 19 The Son can do nothing of himself. c. 10. 18. No man taketh away my life from me, but I lay it down of myself. Christ as man can do nothing of God's works of himself, but from the Father, giving all honour and glory to the Father. So the Phil. 4. 13. 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, 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 Christ's 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 witness of myself, my witness is not true. c. 8. 14. Though I bear record of myself, 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 thyself, 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, than they should not believe him, but he had John for a witness. 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 witness, because you have been with me. Christ in respect of himself wanteth no man's 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 pass 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 confess 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 showed itself 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 than 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 justify us, but relatively as it apprehends Christ with his benefits, and applies 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 showeth 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 man's will, but in God's 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 blood, 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 blood 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 blood, 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 blood hath eternal life. 1 Cor. 11. 28. He that eateth and drinketh unworthily, eateth and drinketh his own damnation. The flesh of Christ in itself giveth life, because it is always so, also in respect of men, because some are faithful, which it doth actually give life to, others Infidels who are not quickened in Christ; the cause whereof is not from Christ, but from their own Infidelity and unworthiness, for not discerning the die and blood of the Lord, they draw on the judgements of God upon themselves. 721. Joh. 7. 5. Neither did his brethren believe in him. chap. 16. 27. Ye have believed that I came out from God. The former place must be understood of his brethren and corporal kindred; the latter of the Apostles and his Disciples, which were not all kindred to Christ according to the flesh. 722. Joh. 7. 7. The world cannot hate you. chap. 15. 19 Ye are not of the world, but I have chosen you out of the world, therefore the world hateth you. In the first place Christ speaketh to his Brethren and Cousins according to the flesh that did not believe in him, living carnally, and after the manner of the world; in the latter place he speaks of the Apostles who believed in him, and were purged from all dregs of Infidelity, and he assigns the causes wherefore they and other believers were hated of the world. 723. Joh. 7. 8. I go not not up yet unto this feast. vers. 10. He went up to the feast. He went not openly with his friends that he might be seen, but privately; by this example of his, he hath taught us not to venture ourselves rashly amongst our enemies. 724. Joh. 7. 16. My Doctrine is not mine, but my Fathers who sent me. chap. 17. 10. All mine are thine, and thine are mine. The Doctrine of Christ is said to be his Fathers, and his in different respects; the Father hath it from himself, Christ from his Father; also it is said to be the Fathers, because he sent his Son, for Christ was sent from the Father to publish it. 725. Joh. 7. 26. Do the Rulers know indeed that this is the very Christ? 1 Cor. 2. 8. Had they known it, they would not have crucified the Lord of glory. The knowledge of Christ is either carnal and historical, so the Rulers of the Jews, and the Devils knew Christ; but this is nothing to salvation, or a spiritual knowledge by faith, which justifieth believers, and which the Jews that crucified Christ had not. Here the same thing is said in both places, and what in the first place is explained by an Ironical Interrogation, in itself negative, that in the latter place is done affirmatively. 726. Joh. 7. 34, 36. Where I am, thither ye cannot come. chap. 17. 24. Father, I will that they also which thou hast given me, be with me where I am. Christ in the former place speaks to the Pharisees and carnal men, rejecting his grace, and he saith to them, Where I am ye cannot come, that is, into heaven. In the latter place he speaks of all the faithful which his Father hath given him. 727. Joh. 8. 16. I am not alone, but I and the Father that sent me. chap. 16. 5. Now I go my way to him that sent me. In the first place Christ speaks of the unity of the Divine Nature, and the inseparable conjunction of the Person; in the latter concerning his Death and Ascension into Heaven, to intercede with God the Father for us. 728. Joh. 8. 23. Ye are of this world. chap. 15. 19 Ye are not of this world. To be of the world is to be in darkness, and to lead a wicked life, not to be of the world, is to acknowledge Christ, and to live godly. The first place therefore respects the unbelieving Jews and carnal men, the latter respects all the faithful, the children of God, and elected to salvation. 729. Joh. 8. 26. I have many things to say, and to judge of you. chap. 3. 18. He that believeth not, is condemned already. In the first place the present tense is put for Rom. 14. 10. the future, For we must all of us appear before Christ's Tribunal, that every man may receive the things done in his body, according to that he hath done, whether it be good or bad, 2 Cor. 5. 10. 730. Joh. 8. 28. I do nothing of myself. ch. 10. 18. I have power, etc. Christ of himself, that is, without the Father, or against his Father's authority did nothing. 731. Joh. 8. 33. We be Abraham's seed. v. 44. Ye are of your Father the Devil. There are sons carnal and sons spiritual; the carnal Jews were the seed of Abraham, in respect of corporal propagation. Spiritual are such as are guided by a good or evil spirit, sons by a good Spirit are all the faithful who are of the seed of Abraham by faith in Christ, who gave to believing Abraham, that he should be called the Father of believers: Christ saith the Jews were from an evil spirit, who did not the works of Abraham, but of the Devil, in respect of their malice and imitation; and he that doth the works of another may be called his son. 732. Joh. 8. 35. The servant abideth not in the house for ever. 1 Thes. 4. 17. We shall ever be with the Lord. In the first place is spoken of a servant of sin, in the latter of the faithful; who shall be delivered from all bondage being made free by the Son, Joh. 8. 36. 733. Joh. 8. 36. Ye shall be free indeed. Rom. 7. 23. Paul was a captive under the law of sin. The faithful are free from sin, in respect of condemnation, dominion, and perfect liberty which they shall enjoy in the next life, they are said to be captive under sin, by reason of inherent sin; which begets ill desires in them against their wills. 734. Joh. 8. 46. Which of you convinceth me of sin. chap. 9 24. We know that this man is a sinner. Christ speaks of firm proof, that no man could convince him of sin. The Jews for despite and calumny said falsely, that he was a sinner. 735. Joh. 8. 50. I seek not mine own glory. vers. 12. I am the light of the world. He means glory acquired from his Father, not affected glory: and he calls himself, the Light of the world, truly confessing what he is, and not by hunting after vain glory. 736. Joh. 8. 51. If a man keep my saying, he shall never see death. Heb. 9 27. It is appointed unto all men once to die. Christ speaks of spiritual and eternal death, the Apostle speaks of corporal and temporal death. 737. Joh. 8. 58. Before Abraham was I am. Heb. 2. 17. He took upon him the seed of Abraham. There are three kind of speeches concerning Christ, some things are spoken of him according to his divine Nature, so he was before Abraham, some things are spoken according to his humane Nature, when he is called Abraham's seed, or david's, and some things are spoken of both Natures, that he is the Mediator between God and Man, 1 Tim. 2. 5. 738. Joh. 9 3. Neither this Man sinned nor his Parents. Rom. 3. 10. There is none righteous, no not one, none that understandeth. The cause of his blindness was no notable and enormous wickedness of himself or his parents, though all men be sinners, and for their sins, infirmities and defects of nature are ohnoxious to temporal and eternal punishments. 739. Joh. 9 31. God heareth not sinners. 1. Joh. 1. 9 If we confess our sins, God is faithful and just to forgive us, and to cleanse us from all our sins. God hears not impenitent sinners, obdurate in their wickedness, but to such as repent, confess and amend their lives, he pardons their sins. 740. Joh. 9 39 For Judgement I am come into this world. chap. 3. 17. chap. 12. 40. 47. I came not to judge the world, but to save the world. In the former place by Judgement is meant a benefit given to men by the coming of Christ, by which he brought those things to good order that were out of order; in the latter Christ speaks of his principal end of his coming into the world. 741. Joh. 9 41. If you were blind, you should have no sin. Rom. 11. 25. Blindness is happened unto Israel. In the first place Christ's speak of the Jews, according to the opinion they had of themselves, for they did not acknowledge any blindness of their minds or their sins; in the latter, what was the truth of them indeed; blindness happened to them, not that they should all perish, but that many multitudes of the Gentiles might be converted and saved so well as the Jews. 742. Joh. 10. 28. My sheep shall never perish, neither shall any man pluck them out of my hand. chap. 13. 18. Judas was chosen to be of Christ's sheep, and yet perished. Election in the first place is meant to eternal life; in the latter to an Office, Judas was Christ's sheep only by outward vocation and profession. 743. Joh. 10. 29. My Father is greater. ver. 30. I and my Father are one. Christ is equal to God the Father according to his Divine Nature, less than the Father according to his humane Nature, and his Office of Mediatorship between God and Man. 744. Joh. 10. 32. Many good works have I shown you from my Father. chap. 14. 10. The Father that dwelleth in me, he doth the works. In the former place Christ speaks not exclusively, because the works of the Trinity outwardly are common to the three Persons: there is no work of the Son which the Father doth not work in him. In the latter he ascribing operation to the Father, he asserts that it is done by the authority and counsel of his Father, so speaking of the manner and order of working, he takes not away the unity of essence, Majesty and power. 745. Joh. 11. 4. Lazarus sickness was not unto death. vers. 14. Lazarus is dead. The sickness of Lazarus by reason of the event was not unto death, because Christ raised him again; and saith that his death was but a sleep, for we are not so early awaked from sleep, as Christ called Lazarus out of his grave, and he shall raise us all at the last day. 746. Joh. 11. 25. He that believeth in me, though he were dead, yet shall he live. vers. 26. He that believeth in me shall never die. Death is temporal and eternal, temporal in this world is corporal and spiritual; Christ speaks of both in the former place; Spiritual death is either of them, who being dead, have not Christ's quickening Spirit, and of this he speaks not here; but of them that being quickened by Christ's Spirit are dead to sin and the flesh; in the latter is meant chief eternal death. 747. Joh. 11. 26. Whosoever believeth in me shall never die. Heb. 9 27. It is appointed for all men once to die. The faithful do not die a spiritual and eternal death; but natural death is common to all men. 748. Joh. 11. 34. Where have you laid him? chap. 21. 17. Thou knowest all things. Christ enquired of Lazarus his grave, not as if he were ignorant thereof, but that he might stir up a desire in his sisters and those that were present to consider, and to see the Miracle of the Resurrection. So God said to Adam, Gen. 3. 9 Adam where art thou? 749. Joh. 11. 50. Caiphas' a wicked man prophesied by the instinct of the Spirit. Rom. 8. 14. As many as are led by the Spirit of God, they are the sons of God. The gifts of God's Spirit are of Sanctification and Salvation, and those are proper to the elect children of God, or gifts of administration, which are common to good and bad men; amongst which is the gift of Prophecy. 750. Joh. 12. 27. Father save me from this hour. Phil. 2. 8. He became obedient unto death. Christ feeling the sins of the world lying upon him, feared death as he was man; and desired rather to live then die, if that might have been granted without detriment to God's glory and our salvation; but because it was not possible that that Cup should pass from him, he submitted himself to his Father's will, and said, Therefore came I unto this hour. 751. Joh. 12. 30. Now shall the Prince of this world be cast out. Ephes. 6. 12. We have yet war with the Prince of this world. That casting out was out of the hearts of the faithful, whom, though the Devil do tempt and oppose many ways, yet he cannot vanquish them, but is cast out: also Christ respects the casting out of the Devil, whilst both Jews and Gentiles, amongst whom the Devil reigned, were called to the grace of Christ, by his coming. 752. Joh 13. 27. After the sop Satan entered into him. Vers. 2. And Supper being ended, the Devil having now put into the heart of Judas Iscariot. The first place is of total possessing, when after so many admonitions from Christ, and so many humane favours received, Judas yet continued in his purpose of betraying Christ, he is delivered to Satan to be ruled, so that he could think on nothing that was sound and good. 753. Joh. 13. 37. A new Commandment I give unto you, that you love one the other. Mat. 22. 37. This was the greatest Commandment in the Old Testament to love God and our Neighbour. It is called a new Commandment not by reason of the substance, but because Christ renewed it, and the singular affection of love, which Christ requires in his followers: as he loved them, and gave himself for them, so he would that they should love one the other with singular affection. 754. Joh. 14. 4. Wither I go ye know, and the way ye know. vers. 5. We know not. They did know inchoatively, and imperfectly, but because they knew not that they did know, the cause was their rudeness and forgetfulness of Christ's words. 755. Joh. 14. 8. Show us the Father. vers. 9 He that seethe me, seethe the Father. The Apostles did not perfectly know Christ, therefore he taxeth them of ignorance, for they ought to have seen and known the Father in him. 756. Joh. 14. 12. He that believeth on me, the works that I do shall he do also, and greater. chap. 3. 2. No man can do those Miracles that thou dost. Christ means not works of divine Creation, Redemption or Sanctification, but of his mission, such Miracles as he wrought in the world, such and greater than they were wrought by the Apostles, whose shadows cured sick men, as they passed by after Christ's Ascension, and the wonderful conversion of the Gentiles followed. 757. Joh. 14. 13. chap. 16. 24. Whatsoever you shall ask the Father in my Name, that will I do. Ask and you shall receive. Jam. 4. 3. Ye ask and receive not. We ought to ask in Christ's Name, in full confidence of his merits, with true faith, and without doubting, spiritual or corporal blessings, with exception of God's will, and our own salvation, in all occasions; and in all our prayers, they that ask so, receive, and they that receive not, ask amiss. 758. Joh. 14. 23. If any man love me, he will keep my words. vers. 23. The Word which ye hear is not mine. The Word that Christ taught was his, but not any invention of his, but his Father's Word, which he was sent into the world to preach. 759 Joh. 14. 23. And we will come unto him, and make our abode with him. Rom. 7. 20. Sin dwelleth in me, vers. 14. I am sold under sin. The first place is concerning the inhabitation of the Sacred Trinity in the spiritual part of a regenerate man. The latter is of the dwelling of sin in our carnal members. 760. Joh. 15. 15. I call you not servants, but friends. Mat. 25. 21. Well done good servant. The Disciples were Christ's servants by right of creation, redemption and vocation, friends by right of adoption, communication, and patefaction. Aug. tr. 55. on John. 761. Joh. 15. 15. All things that I have heard of my Father, I have made known unto you. chap. 16. 12. I have yet many things to say unto you. In the Scriptures some things are said to be full, which are to be fulfilled, in the former place Christ speaks concerning the knowledge of God, and the perfect worship of Christians in itself; 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. 762. 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 parts 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 error of Peter which was to be reproved whilst he conversed amongst the Gentiles. 763. 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 Christ's Office, that their prayers should be heard for the Messiah that was sent. 764. 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 at his command pray in full assurance, which is necessary for our salvation. 765. 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. 766. 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 publicly and in the temple, not in private corners; In the latter place he taught privately, explaining those things which he had taught publicly. 767. Joh. 19 9 Jesus answered not Pilate. 1 Tim. 6. 13. Christ Jesus before Pontius Pilate witnessed a good confession. To pilate's question first Christ did not answer, because he stood before him to suffer, and not to plead or excuse; at length he gave testimony to the Truth in words and deeds, for his passion and death were a sufficient testimony and sealing of his doctrine. 768. Joh. 20. 1. Christ risen on the first day of the week. Mat. 12. 40. The Son of M●● shall be three days and three nights in the heart of the earth (until the third day.) This is a Synecdochical computation of time; for the least part of the day of the preparation, is taken for a whole day, and the beginning of the day after the Passeover, or the Sabbath is taken also for a whole day; Christ was three days in the grave, but it was incompleatly three days; so also he was two nights in the grave, the night before being added to them. 769. Joh. 20. 1. Marry Magdalen came early when it was yet dark unto the Sepulchre. Mar. 16. 2. Very early they came to the Sepulchre at the rising of the Sun. When it was yet dark very early in the morning she went out of her house, and the City, waiting for the rest of the women, with which afterwards she came to the Sepulchre at the Sunrising. 770. Joh. 20. 17. Touch me not. Ver. 26. Reach hither thy finger. Christ after the Resurrection would not be touched of Mary Magdalen, who only sought him after a carnal way, and thought of enjoying him no otherwise then she did formerly by his earthly presence amongst them. But he commanded Thomas to touch him, that his faith being confirmed, he might be a more certain witness of Christ's Resurrection. The ACTS of the APOSTLES. LUKE the Evangelist describes either in general all the Acts of the Apostles; or in special, Peter Preach, Acts, Visions, Miracles, Imprisonments, the Conversion of Paul, his Travels, Disputations, Miracles, Bonds, Imprisonments; and the History of the Primitive Church after Christ's Ascension, from 26 years, unto the 60 year from Christ's Nativity. 771. Acts 1. 1. Of all things that Jesus began both to do and teach, Luke wrote. John 21. 25. There are also many other things which Jesus did, the which if they should be written every one, I suppose that even the world itself could not contain the books that should be written. Luke in the first Book wrote of all things necessary for our salvation, though not of all things; but summarily concerning the conception of Jesus Christ, his Nativity, Life, Passion, Death, Resurrection and Ascension into heaven, August. Christ did many things that are In John Tract. 49. not written, as John the Evangelist witnesseth, but those things were chosen to be written, which might suffice for the salvation of Believers. 772. Acts 1. 9 Whilst the Disciples beheld Christ was taken up, and a cloud received him. John 3. 13. No man hath ascended up into heaven, but he that came down from heaven. The body of Christ was taken up visibly on high, where Christ was personally before, according to his Divine nature. 773. Acts 1. 15. The number of names together, were about an hundred and twenty. 1 Cor. 15. 6. After that he was seen of above five hundred brethren at once. The number of an hundred and twenty must be restrained to the faithful there at Jerusalem, the rest were out of this gathering in other places. Luke by calling the brethren that were present, sheweth that there were no women present at the Election of Mathias. 774. Acts 1. 18. Judas purchased a field with the reward of iniquity. Matth. 27. 3. He repent himself and brought again the thirty pieces of silver to the chief Priests and Elders. Judas purchased a field, not actually, but by purpose and event; for he hoped with those silver pieces to buy a field, he acquired the money It is Metonymia adjuncti. and the price wherewith the Priests bought the field. 775. Acts 2. 23. Jesus being delivered by the determinate counsel and foreknowledge of God, by wicked hands you have crucified and slain. John 19 11. He that delivered me unto thee hath the greater sin. The death of Christ is ascribed to God and men in divers respects: God delivered him by his determinate counsel that he might procure life for us: The Jews out of their diabolical hate, that they might blot out the memory of him. 776. Acts 2. 33. Christ is exalted by the right hand of God. John 17. 5. Christ was glorified with the Father before the world was. The state of Christ's humiliation and exaltation, is in respect of right and profession; Christ was as Mediator at the right hand of God, also before his corporal Ascension, but in respect of use after his Ascension. 777. Acts 2. 36. God hath made that same Jesus whom you have crucified both Lord and Christ. Luke 2. 11. He is called Lord at his Nativity by the Angel. Christ by right of his personal union was made Lord at his Nativity; by possession and use in his Glorification, declared to be so by his sitting at the right hand of God, according to the rule, Then a thing is said to be done, when it is manifested to be done. 778. Acts 2. 38. And be baptised every one of you in the Name of Jesus Christ. Mat. 28. 19 Baptising them in the Name of the Father, of the Son, and of the holy Ghost. In the first place there is the command and fruit of Baptism, but not the form: Some by the Name Christ understand the three Persons, the Father anointing, the Son anointed, and the holy Ghost the unction. Also in the Name of Christ, is, in the doctrine, faith knowledge and obligation of Christ. 779. Acts 3. 2. And a man lame from his mother's womb they laid daily at the gate of the Temple to ask alms. chap. 4. 34. neither was there any among them that lacked. They that carried the lame man to the Beautiful Gate of the Temple were not of the number of those who believed in Christ, nor the lame man himself before he was healed. 780. Acts 4. 31. And when they had prayed, they were all filled with the holy Ghost. chap. 2. 4. In the Feast of Pentecost the holy Ghost sat upon every one of them before. The first place is of the increase of gifts, and their boldness and confidence to profess the Gospel; that casting away all sorrow they were full of rejoicing, and preached the Word of God freely against the threaten and interdicts of the High priests. 781. Acts 7. 38. Moses received in mount Sinai the lively Oracles. 2 Cor. 3. 7. Paul calls the Law the ministration of death. The words of the Law were words of life, because the Law hath life in itself, and leads us to Christ; it is not the Ministration of death in itself, but in respect of men's infirmities, and our corrupt nature. 782. Acts 7. 2. Men, Brethren, and Fathers, harken. vers. 52. Betrayers and murderers. In the former place he doth civilly use those compellation to the Jews, in the later he shows what the truth is; according to the Gospel they were enemies, but according to Election they are beloved for the Father's sake. Rom. 11. 28. 783. Acts 7. 51. You do always resist the holy Ghost, as your fathers did. Rom. 9 19 Who hath resisted his will? To resist the holy Ghost, is not to hear him in the Word of God, so the Jews rejected grace proffered unto them, and despised it revealed in the Word, and so were the cause of their own damnation. The Apostle speaks of God's absolute will, according to that he doth all things, to which we must be subject. 784. Acts 7. 59 Lord Jesus receive my spirit. Luk. 16. 22. Lazarus was carried by the Angels into Abraham's bosom. All the godly and faithful children of Abraham, must commend their spirits into the hands of the Son of God who enlivens us; there is that bosom, and the soul of Abraham rests there. 785. Acts 8. 1. And they were all scattered abroad throughout the region of Judah and Samaria, except the Apostles. Mark 16. 15. Go into all the world and preach the Gospel. The beginning of the Apostles preaching was at Jerusalem, where they suffered persecutions building a Church unto Christ, before they went to other Nations. 786. Acts 9 6. Go into the City, and there it shall be told thee what thou must do. Gal. 1. 15. Paul was not called by man, neither from men to be an Apostle of Jesus Christ. Saul was taught by Ananias concerning the means of his conversion, but not concerning the Articles of his faith, Ananias was sent to baptise him, and heal him, but not to call him to be an Apostle. 787. Acts 9 7. And the men that journeyed with him stood speechless. ch. 26. 14. and when we were all fallen to the earth, I heard a voice. The companions of Saul were first cast down, than they stood speechless, nor could they go forward, until Saul also risen from the earth. 788. Acts 9 7. They heard a voice but they saw no man. ch. 26. 14. They that were with me, saith Paul, heard not the voice. Hearing the sound of the voice they understand not the meaning of it; so a voice coming to Christ from heaven, the company that heard John 12. 29. it said it thundered. 789. Acts 9 8. They led Saul into Damascus. Gal. 1. 17. He went into Arabia. Paul after his conversion was first at Damascus, than he went into Arabia, and so returned again to Damascus. 790. Acts 9 15 Paul bore the Name of the Lord before the Gentiles, the Kings, and the children of Israel. Gal. 1. 16. He was separated to preach to the Gentiles the Gospel of Christ. He was the ordinary Apostle to the Gentiles, but extraordinarily he might teach the Jews 1 Tim. 2. 7 also. 791. Acts 10. 30. Four days after the vision of Cornelius Peter came to Caesarea. ver. 19 The morrow after, they that were sent from Cornelius came to Peter. Cornelius the first day at three of the clock after noon sent his servants to Peter, the second day they came to Peter, the third day they came with Peter from Joppa, and lay by the way that night, the fourth day they returned to Cornelius at Caesarea. 792. Acts 14. 22. We must through many tribulations enter into the kingdom of God. Heb. 6. 12. (c. 11. 1) The Saints by faith and patience inherit the promises. The condition of the faithful is common, through many tribulations to enter into the Kingdom of heaven, from which some are freed by special privilege, for faith is the means of acquiring life eternal, but tribulation is the way thither. 793. Acts 15. 10. The Law is a yoke which neither we nor our fathers were able to bear. 1 John 5. 3. His Commandments are not grievous. The Law is a yoke in respect of perfect obedience, for here that is impossible for us: the Commandments are easy in respect of the imputation of Christ's righteousness, who fulfilled the Law for us, in whom our sins are forgiven. Rom. 6. 14. 794. Acts 15. 28. It seemed good to the holy Ghost and to us that you abstain from blood and things strangled. Luk. 16. 16. The Law and the Prophets were until John. That was a temporal command belonging to the Ceremonial Law, until the weak in faith who were not fully instructed were better confirmed, lest their conscience should be troubled and offended. 795. Acts 16. 3. Paul circumcised Timothy because of the Jews. Gal. 2. 3. Titus being a Greek was not compelled to be circumcised. Circumcision from the time of its institution until Christ's death was necessary, because of God's command, for it was a Sacrament, and a part of God's worship. After Christ's death the Ceremony and use of it remained for some time, until the Jews were taught concerning the abrogation of the Law; for it was needful that the Synagogue should by degrees be buried with honour, as the Ceremonies were by degrees set up. Paul circumcised Timothy lest he should offend the weak, but might win them to Christ; he would not circumcise Titus after the Gospel was planted, lest he should do wrong to Christian liberty. 796. Acts 16. 6. They were forbidden of the holy Ghost to preach the Word in Asia. Mat. 28. 19 Go and teach all Nations. The time to preach the Word of God in Asia was not yet come, and Paul and Silas were then sent to some other place to greater increase of the Gospel; yet at last the Gospel was plentifully 1 Pet. 1. 21. preached there also. 797. Acts 16. 18. Paul would not suffer the spirit of divination. Phil. 1. 18. What then? notwithstanding every way, whither in pretence or in truth, Christ is preached, and I therein do rejoice and will rejoice. Paul had great causes to cast out the spirit of divination, because translating himself into an Angel of light, he would have drawn the Apostolical doctrine to be suspected, as if they had been both as one, and so they that believed the Apostles should believe the spirit of Divination, that he might overthrow the Gospel. 798. Acts 17. 28. In him we live and move and have our being: this sentence is from Aratus the Heathen, out of Menander. 1 Cor. 15. 33. Evil communications corrupt good manners. Tit. 1. 12. That the Cretians are liars, evil beasts, slow bellies, is taken out of Epimerides and Callimachus. Jerem gives the reason of this thing, that they who were obstinate in their heathenish malice might be condemned out of their own Writers. 799. Acts 18. 8. Paul baptised Crispus and Gaius, and the house of Stephanus. 1 Cor. 1. 17. Christ sent me not to baptise, but to preach the Gospel. Christ sent all the Apostles to preach and to baptise; yet because the ordinary way of preaching was better, more hard and more necessary, therefore he would have them apply themselves rather to this, leaving baptising to those that were inferior to them. Paul denyeth that he was sent to Baptise, not simply, but comparatively, so God commanded not sacrificing but obedience, because he will rather have this than that, Jer. 7. 22. 800. Acts 18. 2, 18. Priscilla and Aquila were with Paul at Corinth. Rom. 16. 3. Writing from Corinth he salutes Priscilla and Aquila. Paul when he was again at Corinth, writing to Rome, salutes amongst others Priscilla and Aquila, who were then there. 801. Acts 18. 18. Paul shaved his head at Cenchrea, for he had a vow. Gal. 5. 1. Stand fast in the liberty wherewith Christ hath made us free, and be not entangled again with the yoke of bondage. Some refer that vow and shaving to Aquila, if Paul did that, he did it therefore that he 1 Cor. 9 Act. 21. 26. might become all things to all men, that he might win some, that he might serve the time, and not offend the Jews, but promote the cause of the Gospel. 802. Acts 19 2. The Disciples said to Paul, we have not heard whether there be any holy Ghost. v. 4. They were baptised therefore they must know the holy Ghost. In the first place he speaks of the extraordinary miraculous gifts of the holy Ghost, otherwise they were taught concerning the person of the holy Ghost by John, and they had received his common gifts conferred in Baptism. 803. Acts 19 3. Into john's, vers. 5. They were baptised in the Name of the Lord Jesus. Baptism in the first place is taken for the whole Ministry of John, vers. 5. there was no reiteration of Baptism; but an approbation of Baptism conferred in the Name of Jesus by John, which is understood to be done by laying on of hands. 804. Acts 19 13. Certain of the vagabond Jews, exercists, took upon them to call on the Name of the Lord Jesus. 1 Cor. 12. 3. No man can say that Jesus is the Lord, but by the holy Ghost. The Lord Jesus is so called either by the mouth only, as by the exorcists, or from the heart by the holy Ghost; there are external gifts of the holy Ghost, and confession is reckoned amongst the common gifts, so those that were possessed with the devil could say that Jesus was the Son of God; but the gifts of regeneration are proper to Believers only. 805. Acts 20. 9 Eutichus fallen asleep fell from the third loft, and was taken up dead. v. 10. his life is in him. Paul speaks confidently, whether the soul were in the young man or not; so Christ said before he raised the maid, she is not dead, but sleepeth. 806. Acts 20. 27. I have not shunned to declare unto you all the counsel of God. Rom. 11. 34. 1 Cor. 2. 6. Who hath known the mind of the Lord? The counsel of God is either necessary for our salvation, which was hid before and now is revealed; or not necessary, secret, ascribing to the revealed will of God. 807. Acts 20. 35. It is more blessed to give then to receive. Paul faith that these were the words of the Lord Jesus, which are not found in the Evangelists. Though the words be not found there in the same letters, yet the sense of them is found in the words of Christ; lend, looking for nothing again, Give and it shall be given to you; for all Christ's words and deeds are not set down, but only those which suffice for true faith and our salvation. 808. Acts 21. 4. The Disciples said to Paul that he should not go up to Jerusalem. ch. 20. 22. Now behold I go bound in the spirit to Jerusalem. saith Paul. The Disciples by suggestion of the Spirit warned him of bonds and afflictions, using also some persuasions of their own, as they were moved with brotherly affection, being ignorant that it was the will of God that Paul should go up thither, which he had revealed to him after a singular manner. 809 Acts 21. 9 Philip had four daughters virgins which did prophesy. 1 Cor. 14. 34. Let your women keep silence in the Churches. The first place is concerning private and extraordinary gifts; the later of the public Ministry, and that which is ordinary used, from which women are excluded. 810. Acts 23. 3. Paul reviled Ananias the Highpriest. 1 Cor. 6. 10. Revilers shall not inherit the Kingdom of God. Reviling is either lawful, which riseth from zeal to Justice, and hath the observation of the Law for its object, that is just and honest; so Peter reviled Ananias, Simon Magus; Paul, Bar Jesus or Elymas, and God all wicked men: or unlawful, which proceeds from a wicked Act. 5. c. 8 c. 13. 10. desire, and mind of revenge that Paul had not. 811. Acts 23. 6. Paul cried out in the conusell. Men and brethren, I am a Pharisee. 1 Cor. 1. 12. He reproves and condemns denominations from men. Paul amongst those that disagreed admits the denomination only for distinction sake, and so thinking with the Pharisees, he distingnisheth himself from the Sadducees: So the faithful Professors of the Gospel are called Christians, but when the persons agree in Doctrine, he forbids to prefer one before the other. 812. Acts 25. 10. Paul will be judged at Caesar's Judgement seat. 1 Cor. 6. 1. Dare any of you go to Law before the unjust? Civil Judicatures are to be had in honour, the abuse of them is condemned, and he admonisheth Christians that they should avoid contentions before unjust Judges, lest so contending concerning small matters they should prostitute their sacred Religion. 813. Acts 28. 28. Be it known therefore unto you, that the salvation of God is sent unto the Gentiles. Matth. 15. 24. I am not sent but to the lost sheep of the house of Israel. The Gospel ought to be preached by the Apostles first to the Jews, they not believing it came to the Gentiles: So Christ preached to the Israelites, before he gave command to his Disciples, Go and teach all Nations, Matth. 28. 19 St PAUL'S Epistle to the ROMANS. IT may be said to be the Method of the holy Scripture, in this are contained that which convinceth all both Jews and Gentiles of their sins; it demonstrates Justification from sin by the Grace of God, by Redemption of Jesus Christ, which we apprehend by faith, and testify by good Works as the fruits of our faith. It was written in the year of Christ 55. and sent from Corinth. 814. Rom. 1. 1. Paul a servant of Jesus Christ. John 15. 15. I will not call you servants. There are servants of sin, and servants of Righteousness; Christ speaks of servants of sin, the Apostle was an Apostle of Righteousness, either in respect of the common condition that he was freed by Christ from the power of Satan, or of his Apostolical office being placed in the sacred Ministry by a singular manner. 815. Rom. 1. 2. The Gospel of God, which he had promised before by his Prophets in the holy Scriptures. chap. 16. 25. The Gospel was kept secret since the world began, but is now manifested. The Gospel is taken, either largely, as it signifies the doctrine of Glory concerning Christ revealed in the Word, or strictly: properly for the Gospel promised or fulfilled; Metonymically, when the name of the thing is given to the instrument, or it is taken for the Ministry. 816. Rom. 1. 13. I often times purposed to come unto you. v. 13. But was let hitherto. Paul purposing to go to Rome did not resist the will of God, nor was it contrary, but according to his will, not absolutely but conditionally, if God pleased: the impediments he might have, were, Satan casting many hindrances in his way, or sickness, the planting of Churches or the like. 817. Rom. 1. 18. The wrath of God is revealed from heaven against all ungodliness. chap. 2. 4. The goodness of God leadeth thee to repentance. Justice doth not oppose the goodness of God punishing wicked men as they are wicked, but goodness invites men to repentance, deferring the punishments of the wicked, not as they are wicked, but as they are Gods creatures, and he delights not in their destruction. 818. Rom. 1. 26. He reckons up heathenish beastliness and Sodomy. Eph. 5. 3. Fornication and all uncleanness and filthiness, let it not be once named among you. The Apostle commemorates the dissolute life of the Heathens, to make us avoid it, not to imitate it; by disgracing it, that so being terrified with that filthiness, we may escape the anger of God. 819. Rom. 2. 1. Inexcusable thou art O man whosoever thou art that judgest. chap. 13. 1. There is no power but of God. The power of the Office is distinguished from the faults of the Person: though in the Court of Conscience and before God we are sinners, yet we are not in the Courts of Civil Justice, and before men. 820. Rom. 2. 6. God will render to every man according to his deeds. vers. 16. God will judge the secrets according to my Gospel. In the former place is treated of the effect of faith that goes before retribution, in the later of a necessary instrument. God will condemn the wicked and Infidels according to the Law, and acquit the believers according to the Gospel, for he that believes shall be saved; and both ways God will reward according to our works, as they were done well or ill from faith Mark 16. 16. or infidelity. 821. Rom. 2. 6. He shall render to every man according to his deeds. ch. 3. 28. ch. 8. 3. We conclude that a man is justified by faith without the works of the Law. To render is not only meant just retribution, but free gift; Behold I come quickly and my reward Rev. 22. 12. is with me, to give to every man according as his work shall be. This doctrine takes not away justice, but confirms it, because it respects works for a man's faith, and judgeth by the works as the effects of men's faith and life, and condemns bad works for unbelief. 822. Rom. 2. 13. The doers of the Law shall be justified. Gal. 2. 16. For by the works of the Law shall no flesh be justified. Justification is attributed to the Law and to Works, not simply, but by supposition, if any man can perfectly fulfil the works of the Law; but no man can in this weakness perfectly fulfil the Law. 823. Rom. 2. 14. The Gentiles which have not the Law, do by nature the things contained in the Law. ch. 8. 7. The carnal mind is enmity to the Law of God, for it is not subject to the Law of God. The natural Law convinceth the Gentiles, the written Law the Jews. The Apostle doth not in the former place affirm that all the Gentiles do fulfil the Law, but indefinitely, the things contained in the Law: for he speaks of outward works, and civil discipline, which was honest amongst some Gentiles. In the later, by the name Carnal he understands unregenerate part, and the corruption of nature. 824. Rom. 2. 14. The Gentiles have not the Law. 1 Joh. 3. 4. Sin is the transgression of the Law. The Gentiles indeed had not the Law published in writing by Moses: but the natural Law in the first Creation was printed in every man, which we transgressed in Adam, and so were made sinners: Adam was, saith Ambr. on Luke, l. 7. and in him we were all; Adam fell, and in him all men fell. 825. Rom. 2. 25. Circumcision verily profiteth if thou keep the Law. Gal. 5. 2. ch. 6. 15. If you be circumcised, Christ shall profit you nothing. Externall circumcision in the Old Testament was a Sacrament, upon condition of the Law fulfilled: Under the New Testament, as other Ceremonies, it is mortal; in the place of this came Baptism: in former times it did profit the Fathers, as a seal of the righteousness of faith: after Christ came, and the Gospel was planted it was taken away, by the full plenty of spiritual Circumcision. 826. Rom. 3. 2. The Jews exceed the Gentiles much every way, ver. 9 What then? are we better than they? no in no wise. ch. 10. 12. The Apostle speaks in the former place in respect of the Jews excellency from the Covenant of God, who was pleased to bestow on the Jews the grace of his Covenant and his Law, before the Gentiles were called: in the later place he speaks of the Jews themselves who deserved no more favour at God's hands then the Gentiles, nor were they better than we, and continuing in their unbelief they have lost their privileges, they were nothing to be preferred before the Gentiles, but now we are all one in Christ, and that prerogative is taken away. Gal. 3. 28. 827. Rom. 3. 4. Every man is a liar. ch. 9 1. I say the truth in Christ I lie not. Man as he is man corrupt, is subject to lie, but being regenerated and enlightened with the holy Ghost, he embraceth truth, as is manifest in Paul. 828. Rom. 3. 8. We must not do evil that good may come. ch. 9 18. God bardening the wicked produceth that which is good. In the former place is spoken of evil of sin, in the later of evil of punishment. It is the singular goodness of God that he so overrules sin, that it may be converted to good, as we see in Joseph. 829. Rom. 3. 12. There is no man that doth good no not one. John 13. 10. chap. 15. 3. You are clean through the word which I have spoken. By nature, by reason of inherent sin, we are all unclean by the grace of God in Christ we are cleansed, and our hearts are purged. 830. Rom. 3. 20. For by the deeds of the Law there shall no flesh be justified in his sight. ch. 2. 7. To them who continue by patience in well-doing, shall he render glory and honour and eternal Life. The first place shuts out all works from man's Justification, not by fault of the Law, but by accident, that is by the fault of men: In the later the Apostle urgeth works as necessary, not by necessity of the cause to justify, but to be present Rem. in him that is justified; for works are n●● cause of reigning, but they are the way to the Kingdom. 831. Rom. 3. 28. Faith is greater than charity. 1 Cor. 13. 8. Charity then faith. Faith is greater, as it is the cause of charity, and our victory; by faith Christ dwelleth in our hearts, we please God, but charity without Exod. 3. 17. out faith is sin. Charity is said to be greater than faith or hope, because it never fails, but shall endure in our future state of perfection, faith and hope then ceasing as to their actions; but it is not greater in respect of Justification, because charity doth not justify Legally, for in many things we offend all, and it is not perfect nor Evangelically, because in the Gospel the act of Justification is ascribed to Faith. 832. Rom. 3. 25. God hath set forth Jesus Christ to be a propitiation. John 18. 2. Judas delivered him to the Jews. The Father delivered his Son out of love to us; but Judas delivered Christ out of covetousness. The Father for us and for our salvation, Judas for thirty pieces of silver to his own destruction. 833. Rom. 3. 28. We conclude that a man is justified by faith without the deeds of the Law. James 2. 24. You see that by works a man is justified, and not by faith only. Paul doth not separate, as to existency, Gal. 5. 6. works from faith which works by love, but the object of Justification before God. James rejects faith which wants good works, that is a dead faith of the devil, v. 17, 19 and attributes to works the declaration of Justification, v. 21. yet he confirms a lively faith, v. 22. by the example of Abraham, Augustine saith, that when the Apostle saith, a man is justified by faith, he doth it not that works should be despised, because they follow the man justified, they do not go before Justification. 834. Rom. 3. 31. Do we then make void the Law through faith? God forbidden, yea we establish the Law. Heb. 7. 18. There is a disannulling of the Commandment going before through the weakness thereof. The first place is of the Moral Law, which faith confirmeth, because Christ came to fulfil it, and not to destroy it; and the end of the Law is to bring us to Christ. The later place is concerning the ceremonial Law, which is abrogated, because the shadow was to give place to the substance. 835. Rom 4. 7. Blessed are they whose iniquities are forgiven, and whose sins are covered. Mat. 5. 2. Blessed are the poor in spirit, the clean in heart, the merciful. In the first place is spoken of the cause of blessedness, namely remission of sins, and imputation of righteousness: in the later of virtues which are the way to blessedness. 836. Rom. 4 15. ch 5. 20. Where there is no Law there is no transgression. ch. 2. 12. As many as sin in the Law shall be judged by the Law. In the former place the Law is taken generally, without which there can be no transgression; in the later he speaks of the natural Law; for even the Gentiles shall perish for violating of it. 837. Rom. 4. 18. Abraham against hope. ver. 18. Believed in hope. He believed contrary to humane hope, by his hope in God, having confidence contrary to the reason of the flesh, the force of nature, for all these would have weakened hope, would make him doubt and despair also, yet he overcame all those difficulties by firm hope, he hoped in things desperate, distrusting himself, but trusting in God. 838. Rom. 4. 25. God raised Jesus Christ our Lord from the dead. Joh. 10. 18. I have power to lay down my life, and I have power to take it up. The Resurrection is ascribed to God the Father, because the works of the Trinity, ad extra, are indivisible to the Son, because he hath the same power with the Father, who willingly underwent death, and therefore the Resurrection is to be ascribed to his free will. 839. Rom. 5 2. By faith we stand and rejoice. 1 Cor. 10. 12. Let him that thinketh he standeth take heed lest he fall. We stand founded on God's grace, whilst we are kept by the power of God by faith unto salvation: by sin we fall, when we think we stand. 840. Rom. 5. 4. Patience worketh experience. James 1. 3. Experience worketh patience. Probation in the first place is taken passively for experience which rejoiceth by patience, in the later it is taken actively for trial and the effect of it, that is tribulation, for affliction trieth faith, as fire doth gold. 841. Rom. 5. 6. 7. Christ died for us. 1 John 3. 16. Because he that is Christ laid down his life for us, and we ought to lay down our lives for the brethren. Christ dying for us a sacrifice, and revenger, Col. 1. 24. paid our ransom for us. John comparing the death of Christ for us, and our death for the brethren, doth it secundum quid, for we die not to redeem our brethren, but to edify them. 842. Rom. 5. 8. God commendeth his love towards us in that when we were yet sinners, Christ died for us. Rom. 8. 32. The Father spared not his own Son, but delivered him up for us all. The Father and the Son did always love us, and have done all things for us; Christ delivered himself for our sins into the power of the devil; and because we were not to be redeemed by power but by Righteousness, Christ the righteous died for us, and so by righteousness he overcame the devil; therefore because the devil had slain Christ, it was necessary that he should release those that were captives, and the Aug. de Trin. l. 13. c. 2. devil by the price paid, was not made rich but ensnared. 843. Rom 5. 10. When we were enemies we were reconciled to God by the death of his Son. John 15. 13. No man hath greater love than this that a man lay down his life for his friends. By nature we are Gods enemies, by reason of sin, but by grace we are reconciled to God by Christ, who died for us, and we are so made the dearest friends unto God. 844. Rom. 5. 12, 18. As by one man sin entered into the world, and death by sin, so death passed over all men. ver. 19 as by one man's disobedience many were made sinners, so by one man's obedience many shall be made righteous. The guilt of Adam is here compared with the grace of Christ, because both have that descends on their followers. Adam derives his guilt on all men by nature, Christ derives his righteousness by grace on all that believe on him. 845. Rom. 5. 20. The Law entered that sin might abound. ch. 7. 12. The Law is holy, and the Commandment holy, just and good. The Law increaseth sin, not of itself and its own nature, but by accident, because it discovers sin, and the poison of it, that we may know it; for by the corruption of nature we are stirred up to strive against the Commandment, yet the Law remains still in itself just and good. 846. Rom. 6. 3. So many of us as were baptised into Jesus Christ, were baptised into his death. Act. 8. 13. Simen Magus and other hypocrites were baptised, yet they put not on Christ. To be baptised into Christ is to put on Christ, the Robes of his Righteousness and Holiness, which believers who are baptised do. Simon Magus and hypocrites that are not faithful, Hieror. in Rom 6. receive not the Spirit but water only in Baptism, for there is a common Baptism to all that are baptised, but not the virtue of Baptism, that is grace. Aug. in Psal. 77. 847. Rom. 6. 12. Let not sin reign in your mortal body. ch 3. 12. There is none that doth good no not one. The first place is to exhort us to mortify sin in us, in the Regenerate sin reigns not, they are wholly dead to sin in Christ, and partly in themselves; they that are not Regenerate know indeed what they ought to do, and know that of themselves they are unable to perform it. 848. Rom. 6. 14. Ye are not under the Law but under grace. Gal. 3. 22. The Scripture hath concluded all under sin. The first place is concerning the Regenerate, who are not under the malediction, dominion, and rigid exaction of the Law: the later is concerning all that are subject to sin, for whom the Law is a Schoolmaster to Christ by the knowledge of our sins. 849. Rom. 6. 18. You are become the servants of righteousness. vers. 20. You were free from righteousness. In the former place is spoken of those who were converted and freed from the yoke of sin; in the later of those that are not yet converted, who are free from righteousness, and are not under the government of righteousness, for carnal wisdom cannot be subject to the Law of God. 850. Rom. 6. 23. The wages of sin is death. Wisdom 2. 24. By the envy of the devil death entered into the world. The wages of sin is death, because the Justice of God would have it so, to punish mankind that was fallen, by death, the Author whereof was not God, but it came into the world by the envy of the devil. 851. Rom. 7. 6. Now we are delivered from the Law. Matth. 5. 17. I came not to destroy the Law. We are delivered from the curse of the Law, the rigour and provocation of it to sin; also from the Law or death in which we were held; but that takes not away the right use of the Law in respect of us. 852. Rom. 7. 7. I had not known lust, unless the Law had said thou shalt not covet. 1 Tim. 3. 1. If a man desireth the office of a Bishop, he desireth a good work. Concupiscence taken morally, is either absolutely indifferent, as to eat and drink, or relatively to the Law, and so good or bad, as it is done contrary or according to the Law, being ordinate or disordinate; the later the Law condemns. 853. Rom. 7. 8. Sin in me wrought in me all manner of concupiscence. James 1. 15. When lust hath conceived it bringeth forth sin. Paul means actual concupiscence of corrupt nature, James original concupiscence. 854. Rom. 7. 9 I was alive without the Law once, saith Paul. Phil. 3. 6. Touching the righteousness which is in the Law blameless. Before his conversion Paul lived a Pharisee, without any true knowledge of the divine Law, ascribing to himself external righteousness, which was hypocrisy. 855. Rom. 7. 12. The Law is holy, just and good. 2 Cor. 3. 7. It is the ministration of death. The Law in itself in respect of the Author, is good, holy and just, because it declareth the good and holy will of God: in respect of us it is called the ministration of Death, because it reproves sin, and threatens us with death. 856. Rom. 7. 14. I am carnal sold under sin ch. 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. 857. Rom. 7. 18. In me dwelleth no good thing. ch. 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, John 14. 23. 858. 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. 859. 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, is partly flesh and partly spirit. 860. Rom. 7. 23. I see another Law in my members warring against the Law of my mind. ch. 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, but in the next Psal. 32. 1. Rom. 8. 1. ch. 6. 12. world it shall be accomplished, and they shall be perfectly made free from it. 861. 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. 862. Rom. 8. 24. We are saved by hope. Eph. 2. 8. By grace are you saved through faith. Mark 16. 16. Subalternates disagree not, the grace of God is the efficient cause, faith and hope the instrumental causes of our salvation. 863. Rom. 8. 30. God, whom he did predestinate, them he also called. Matth. 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 later 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 later more called then are predestinated. 864. 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. 865. Rom. 8. 38. Nothing, nor creature can separate us from the love of God. ch. 9 3. I could wish that myself were accursed from Christ, for my brethren. The wish of Paul was conditional, if it were lawful and might be done; the Apostle thereby showeth 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 God's enemy, but as our Redeemer. 866. Rom. 9 16. It is not of him that willeth nor him that runneth, but of God that showeth mercy. Matth. 19 17. If thou wilt enter into life keep the Commandments. It is therefore said not to be of him that willeth, because salvation is not given for our merit, but of God's mercy: but it is also of him that willeth, not because we will, though no man is saved against his will, but of unwilling to receive Gods call, he is made willing. 867. Rom. 9 18. God hath mercy on whom he will have mercy, and whom he will he hardeneth. ch. 11. 32. God hath concluded them all in unbelief, that he might have mercy upon all. The first place is concerning the most free will and power of God, who may have mercy on whom he please; his antecedent will reacheth to all men, his consequent will is restrained to the believers and unbelievers, and so he will have merey of the faithful, that they may be saved, but he justly punisheth and hardeneth the unbelievers and wicked men who resist his grace freely offered unto them. 868. Rom. 10. 10. With the mouth is made confession unto salvation. 1 Cor. 4. 20. The Kingdom of God is not in word. In the first place is spoken of confession with faith, in the later of humane words, which the false teachers used in preaching, wherein the Kingdom of God consists not, but in the virtue, that is, in a true performance of those things they profess with their mouths. 869. Rom. 11. 7. Israel hath not obtained that which he seeketh for. Matth. 7. 7. Seek and you shall find. In the first place he speaks of works, so they that seek God and righteousness attain it not, but in the later the promise is made to them that seek by faith. 870. Rom. 11. 11. The fall of the Jews is for the salvation of the Gentiles, that they may provoke them to emulation. ch. 3. 8. We must not do evil that good may come of it. God rejected the Jews by his just judgement, not that were guiltless, but because they were rebellious and unbelieving, and so caused God to cast them off, and to take the Gentiles in their room: the later place is to be understood of the evil of punishment. 871. Rom. 11. 22. The Jews that were cut off shall be engrafted again, and the Gentiles shall be cut off Ch. 11. 29, 15. The gifts and callings of God are without repentance. The unbelieving Jews are excluded, but they that believe shall be grafted in again and be saved, therefore here follows no change of the counsel of God. 872. Rom. 11. 16. If the first fruits be holy, the lump is also holy, and if the root be holy, so are the branches. Mat. 12. 39 An evil and adulterous generation. John 8. 44. The Jews were of their father the devil. The Jews are called holy by right of the Covenant, because they were separated from the profane Gentiles, thence it is concluded that all hope of salvation is not cut off from them; they are called a perverse generation for their wicked works. 873. Rom. 11. 17. The Gentiles were engrafted into the stock of the Jews, or the Olive tree. Ch. 6. 5. If we be planted into the likeness of his death, we shall be also into the likeness of his resurrection Christ is the Vine, the Olive tree, the Fig tree in respect of his efficacy, which is imputed to the Church by participation; and they that are engrafted into Christ the Head, are made members of the Church which is his Body. 874. Rom. 11. 20. Be not high minded but fear. v. 22. Otherwise thou also shalt be cut off. ver. 29. For the gifts and callings of God are without repentance. The first place concerns hypocrites, who proffers the Doctrine of the Church; the faithful who are certain of their salvation by confidence from the heart, fear with a filial, but not a servile fear, for they are taught by that fear to be careful that they do not by carnal security cast themselves into God's displeasure. 875. Rom. 11. 25. Blindness is happened in part unto Israel, until the fullness of the Gentiles be come in. 1 Thess. 2. 16. The wrath of God is come upon them to the uttermost. The wrath of God remains upon the unbelieving, obstinate, malicious Jews, who crucified Christ, persecuted the Apostles, and hindered the preaching of the Gospel to the Gentiles. 876. Rom. 11. 26. And all Israel shall be saved. Luk. 18. 8. When the son of man cometh, shall he find faith on the earth? Christ speaks comparatively, extenuating the number of the faithful in the last times, either in respect of the multitude of the wicked, or seduction of Antichrist; but Antichrist being discovered and consumed with the blast of God's mouth, there will be a great multitude of the faithful, so that all Israel shall be saved; for as the fullness of the Gentiles is not taken generally for the conversion of every individual amongst the Gentiles, but for a great part, so it must be understood of the conversion of the Jews. 877. Rom. 11. 32. God hath concluded them all in unbelief, that he might have mercy upon all, Matth. 7. 14. For strait is the way which leadeth unto life, and few there are that find it. The Apostle understands all, that is Jews and Gentiles, who are not saved by themselves, but of the mere mercy of God. 878. Rom. 11. 34. For who hath known the mind of the Lord? 1 Cor. 2. 16. But we have the mind of Christ. The first place is concerning the inscrutable secrets of God's wisdom, which are not needful for us to know; the later is concerning mysteries that belong to our salvation, revealed in God's Word, and such which no man by his natural reason, were it never so acute, could ever come to know. 879. Rom. 12. 20. Thou shalt heap coals of fire upon the head of thine enemy. Matth. 5. 44. Love your enemies, do good to them that hate you. The Apostle understands here by coals the spiritual things of conscience, not natural coals, for benefits done to an enemy are a cautery to his conscience, which pricks and burns our adversary, doth justly convince him, and stirs him up to peace, concord, amendment of life; let us therefore overcome evil with good, and so win the victory over our enemies. 880. Rom. 13. 1. There is no power but of God. 1 Pet. 2. 13. Be subject to every Ordinance of man. The Magistracy is a Divine Institution: It is called the Ordinance of man, because men undergo it, and it is employed for the government of men, and was ordained for the good of man: though the Magistrate be ordained of men, yet that is done by Divine Authority, and subalternates disagree not. 881. Rom. 13. 2. Whosoever resisteth the power, resisteth the Ordinance of God. Matth. 22. 21. Render unto Caesar the things that are Caesar's, and unto God the things that are Gods. Preachers have authority to reprove the Magistrate Theologically for his sins, but not politicly to resist him, when he applies himself to God's Commandments. But if he shall degenerate into a Tyrant and Idolater, and opposing 1 Tim. 5. 20. 2 Tim. 4. 2. Act. 5. 29. himself to God, shall set up what is contrary to God, than we must obey God rather than men: For the second Table of the Law must give place to the first Table. 882. Rom. 13. 5. You must needs be subject, not only for wrath, but also for conscience sake. Gal. 5. 1. Stand fast in the liberty wherewith Christ hath made us free. The Decrees of the Magistrate, if they agree with God's Word, and are appointed for good order, they bind the conscience: so also Ecclesiastical constitutions, for keeping the moral Laws, are to be piously observed, so fare as they hinder not the use of our Christian Liberty. 883. Rom. 13 8. He that loveth another, hath fulfilled the Law. Matth. 22. 40. On these two Commandments, (the love of God and our neighbour) hang all the Law and the Prophets. The love of our neighbour proceeding from the love of God, is the fulfilling of the Law; since we have but the Image of God in our neighbour, therefore God must be principally beloved. 884. Rom. 13. 13. Let us not walk in strife and envying. 1 Cor. 14. 39 Covet spiritual gifts. Emulation joined with envy by reason of another's profit, is evil, and meant by the first place; in the later, sincerity of love proceeding from good zeal and Justicee. 885. Rom. 14. 1. Him that is weak in the faith receive, but not to doubtful disputations. Gal. 2. 11. Paul withstood Peter to the face, saying if thou being a Jew livest after the manner of the Gentiles. They are weak who know not the true use of indifferent things. Peter being taught by the heavenly vision, that distinction of meats was taken away, deserved to be reprehended; because what he learned of God, and taught in the public counsel, he yet observed not, but was scandalous both to Jews and Gentiles. 886. Rom. 14. 3. Let not him that eateth, despise him that eateth not. Col. 2. 21. Touch not, taste not, handle not. In the former place, abstinence, and observation of meats proceeding from faith without scandal, is left free; for the ceremonial Law ended at Christ's coming: in the later he reproves the superstition of the Colossians, who being taught the use of things indifferent, yet brought them in as a part of God's worship necessary to salvation. 887. Rom. 14. 6. He that regardeth the day regardeth it unto the Lord, and he that regardeth not the day to the Lord, he doth not regard it. Gal. 4. 10. He reprehends them for observing days and months, and times and years. The first place leaves it free to the weak, who had tender consciences, either to observe or not observe the legal festival days, so they did it without opinion of merit, or necessity, or offending their neighbour: the later reprehends the Galathians, who with a kind of tye of conscience did observe the Sabbaths and Festival times of the Jews according to the Law, as if they had not been set free by Christ. 888. Rom. 14. 15. Destroy not him with thy meat for whom Christ died. Joh. 10 28. My sheep shall no man pluck out of my hand. The Elect may be destroyed by themselves as weak men, and by reason of Satan's malice, that puts so many offences in their way, but not in respect of God, for no man can snatch them finally out of his hands 889. Rom. 15. 2. Let every one of us please his neighbour. Gal. 1. 10. Should I yet please men, I should not be the servant of Christ. We must please men for their edification both by words and examples, but not to seek for glory at the mouth of the people, for so the Apostle would not please men. 890. Rom. 15. 14. And I myself also am persuaded 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 Synecdoche attributes to the whole Church that which belongs but to one part, for there were many godly, learned and weak also in that Church. 891. Rom. 15. 20. I would not build on another man's 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 man's 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 God's field, the Apostles they reaped the harvest, because they saw the fulfilling of the Prophecies, and they built on the foundation of the Prophets. 892. Rom. 16. 20. The God of peace shall bruise Satan under your feet shortly. Col. 2. 15. Christ hath spoilt principalities and powers. Christ was already become Conqueror, 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 virtue of the holy Ghost; and so to triumph over him. 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 Evangelicall, 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 55 893. 1 Cor. 1. 7. You come behind in no gift. ver. 11. It hath been declared to me that there are contentions amongst you. ch. 3. 3. ch. 11. 15. The first place is concerning those that were approved and commended amongst the Corinthians: the later is concerning those who did contentiously prefer themselves before other Ministers of the Church. 894. 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 joined with imperfection of degrees, which shall be fulfilled in the revelation of Christ. 895. 1 Cor. 1. 17. Christ sent me not to baptise, but to preach the Gospel. Matth. 28. 19 Go and teach all Nations, baptising them. In the Apostolical Ministration the less principal was to baptise; the principal was the preaching of the Gospel, and that was ordinary or extraordinary. 896. 1 Cor. 1. 21. The wisdom of God. ver. 21. It is called the foolishness of preaching. The Gospel of itself is the wisdom of God; which in the opinion of carnal and unbelieving men, is called by accident foolishness. 897. 1 Cor. 1. 21. It pleased God by the foolishness of preaching to save them that believe. Matth. 9 21. If I may but touch his garment, I shall be whole. The first place is of the salvation of the soul, which is done by the Gospel: the later is of the cure of the body, which is wrought by divers means, ordinarily by the Word and Sacraments, extraordinarily by other means. 898. 1 Cor. 2. 6. We speak wisdom amongst them that are perfect. chap. 13. 12. We know in part. Perfection in the former place is not meant simply but comparatively; the Apostle calls them perfect here, not those who wanted no perfection, but such as are so in respect of novices in the Church. Absolute perfection is proper to the next life, and of that we know here but in part. 899. 1 Cor. 2. 15. He that is spiritual judgeth all things, yet he himself is judged of no man. ch. 4. 4, He that judgeth me is the Lord. ch. 14. 32. And the spirits of the Prophets are subject to the Prophets. In the first place God, Ecclesiastical and Political Judges are not excluded, being they are ordained by God, but those that are carnal and sensual, the Prophets are subject to the Prophets in the judgement of faith, concerning things that are to be believed, for God giveth us his holy Spirit by measure: neither do we all understand all things, but comparing our opinions we must judge with Learned men. 900. 1 Cor. 3. 1, 3. And I brethren could not speak to you as unto spiritual, but as unto carnal. ch▪ 1. 2. Sanctified in Christ Jesus, called to be Saints. ver. 5. Enriched with all knowledge. The Corinthians were more or less carnal; who walked according to men, depending on men's authority, in doctrine given to contentions, and troubling the Church of God with carnal desires. 901. 1 Cor. 3. 7. Neither he that planteth, nor he that watereth is any thing, but God who giveth the increase. ver. 8. He that planteth and he that watereth are one. Any thing, is not to be taken absolutely, or for being in nature, but comparatively, and secundum quid, for all our labour without God's operation prosits nothing. 902. 1 Cor. 3. 8. He that planteth and he that watereth are one. ver. 4. Paul was not one with the Teachers at Corinth. One is said to be either in number, degree, vocation, gifts, authority, time, labour or reward. Preachers are not one all those ways. Paul was not one with those Teachers who preached up themselves more than Christ. 903. 1 Cor. 3. 10. Paul laid the foundation. Heb. 3. 4. He that built all things is God. God is the chief Workmaster and builder of all things, and who alone giveth faith to his Church; but to commend the Ministry he gives this honour unto others, which he saith do that, which he himself doth: so in the Old Testament he calls the Prophets, in the New the Apostles the Architects of the Foundation, other Doctors that build the Walls, others who cover the House, and Paul saith by his Apostolical Office, that he laid the Foundation. 904. 1 Cor. 3. 11. Other foundation can no man lay but that is laid, which is Christ Jesus. Ephes. 2. 20. You are built upon the foundation of the Apostles and Prophets. Christ is the Foundation of salvation by the eternal Decree, by his sending and delivering himself to death, or by his being apprehended by faith in the heart of believers: or of Doctrine, because the fundamental Doctrine necessary to salvation respects Christ, which Doctrine is contained in the Law and the Gospel; in the Law, because Christ is the end of the Law, and perfect charity; this is the principal foundation; the second foundation is ministerial, and that is of the Prophets and Apostles, because by their Ministry the fundamental Doctrine is delivered. 905. 1 Cor. 3. 15. Heretics shall be saved by fire. Matth. 7. 22. They shall be condemned. The first place is not concerning obstinate Heretics who overthrew the foundation, but of such as hold the foundation; they that build upon this foundation, wood, hay, stubble, that is, they that darken the Gospel of Christ with improper, obscure, frivolous, foolish expositions, mingling vain questions, men's inventions, philosophical traditions, such if they renounce their opinions, and hold the true foundation they may be saved. 906. 1 Cor. 4. 1. Let a man so account of us as of the Ministers of Christ. John 15. 15. You are my friends. We are servants in respect of Creation, Redemption, Vocation: friends in respect of Adoption, and Revelation of things necessary to Aug. in John Tract salvation. 907. 1 Cor. 4. 3. With me it is a small thing to be judged of you. ch. 14. 32. The spirits of the Prophets are subject to the Prophets. Paul despiseth not the judgement of the Church and godly men, but he denyeth that he 2 Cor. 10. 15. hunts after favour or applause from men, or that he cares for the sinister judgement of those that contemned him, therefore he appeals to the censure of the Church. 908. 1 Cor. 4. 3. I judge not myself. ver. 4. For 1 Cor. 10. 15. I know nothing of myself. I do not judge myself so as to prefer myself before others, nor do I commend myself, lest I should seem to boast, nor do I dispraise myself, lest I do wrong to my Office, saith Chrysost. The Apostle was so modest, who when he might have commended himself, in respect of his vocation, doctrine, and fidelity, lest he should seem to be a Judge in his own cause, he leaves the judgement to God. Lastly, he knew nothing by himself, in respect of his Office and a good conscience wherein he lived honestly; but he speaks not of his forepast life. 909. 1 Cor. 4. 3. I judge not myself. ch. 11. 31. If we would judge ourselves we should not be judged. In the first place he avoids the judgement of dignity, of preferring himself before others: in the later he commends the judgement of correction and proving of ourselves, which belongs to all men. 910. 1 Cor. 4. 5. Judge nothing before the time. ch. 10 15. Judge ye. The Apostle in the former place appeals from the corrupt judgement of the Corinthians unto Christ the supreme Judge; as if he should say, Do not pass your censure before you know the matter perfectly, and the parties have been heard, or before the last judgement day, when God shall judge us all; by which words he casts a bridle on all perverse censurers, and condemns untimely judgement before things be certainly known. 911. 1 Cor. 5. 1. It is reported that there is fornication amongst you, and such as is not amongst the Gentiles. Rom. 1. 26. The Gentiles were given up to all unclean affections. The Apostle showeth that this wickedness was detested by the more honest heathens, that without detestation it could not be named before chaste ears, also the offenders themselves did detest that wickedness. 912. 1 Cor. 5. 12. What have I to do to judge them that are without? ch. 6. 2. Do you not know that the Saints shall judge the world? The first place is of his Apostolical function, whereby Paul was very careful of those who were made members of the Church by the word he preached to them: the later is of the Saints in general, and their judgement of approbation. The Saints, saith Chrysost. shall judge the world by their exemplary judgement, because by their example the perfidiousness of the world shall be condemned. 913. 1 Cor. 6. 1. Dare any of you go to Law before the unjust. Rom. 13. 1. Let every soul be subject to the higher powers. In the first place the Apostle condemn their desire to contend before an unbelieving Judge; yet he doth not forbid them to appear before civil Judicature. 914. 1 Cor. 6. 5. Is there not a wise man among you? ch. 1. 20. There are not many wise. In the first place he makes the question, in the next he asserts that there are not many wise men amongst the Corinthians; but he requires not carnal wisdom, but Christian wisdom, the beginning whereof is the fear of the Lord. 915. 1 Cor. 6. 13. God shall destroy the belly. Phil. 3. 21. He shall change our vile body. The first place is of the abuse of the belly, of the flesh and worldly pleasures; the belly, being it is a part of man's body, shall not be destroyed, but glorified with the other members. 916. 1 Cor. 7. 1. It is good for a man not to touch a woman. ver. 2. Let every man have his own wife. Good here is not opposed to evil, or to sin, as if it were sin to live in Wedlock; but it signifies tranquillity of life, especially in time of persecution: The wife before the fall was given to man by God, as a helper to his devotion, society, generation, education, oeconomy; and much more after the fall is she a helper to him in his infirmity, and is the remedy of unlawful love. 917. 1 Cor. 7. 6. I speak this by permission and not of commandment. ver. 5. Defraud you not one the other. ver. Let every man have his own wife. The first place leaves it free to married people Gen. 2. 24. Mat 19 6. to live continently if they can, and are willing so to do: In the later places, the pious custom of married people by the Institution of God and the approbation of Christ is commended. 918. 1 Cor. 7. 10. I command, yet not I, but Mat. 5. 32. ch. 19 3. the Lord. ver. 12. Speak I, not the Lord. First he saith, not I, but the Lord, because it was a Law to forbid divorcements: afterward, I, saith he, not the Lord, because by him without a commandment of God the holy Ghost did then teach. 919. 1 Cor. 7. 14. Your children are holy. Ephes. 2. 3. We were the children of wrath. The first place showeth the honest procreation of Christian children, who though they are by nature the children of wrath, yet by reason of the Covenant and faith they are called holy. 920. 1 Cor. 7. 21. Art thou called being a servant? care not for it. ver. 21. but if thou mayest be made free use it rather. The first place is to comfort servants against the troubles of servitude, and he will not have them for that condition to forsake the faith of Christ whereunto they were called, and lose their Christian liberty for their corporal service: So that the instruction added to it makes no disagreement, because servants ought with a willing mind to embrace lawful freedom, obtained by reason and a safe conscience. 921. 1 Cor. 7. 23. Be not servants of men. ch. 9 19 The Apostle makes himself a servant to all men. It is indeed a most ignominious slavery and sad service to depend on the commands of other men, besides the commandments of God, but to be serviceable for the sacred Ministry is not ignominious but honourable. 922. 1 Cor. 7. 23. Be not servants of men. Eph. 6. 5. Servants obey your Masters. Service is spiritual or carnal, from that he dissuades in the former place, for we must not Gal. 5. 1. Eph. 6. 6. obey the wicked desires of men, and dishonest commands, but must so serve them, that we may not offend God or wrong our consciences; this he chargeth us to do, which though it may be thought hard, yet whilst we do it in the sincerity of our hearts, for that God requires it, it will be accepted. 923. 1 Cor. 7. 25. Concerning virgins I have no commandment of the Lord, yet I give my judgement. Matth. 19 12. There are some Eunuches which have made themselves Eunuches for the Kingdom of heaven's sake. There is no command of Virginity in both the Covenants. Christ speaks of the Essens of the time past; condemning them of rashness, because they sought for the Kingdom of God in perpetual continency, which is a singular gift of God, and given to very few. Paul speaks for necessity, setting down what is expedient for all, by reason of time and place, because it was not safe for Christians, because of persecutions, to stay always in one place, and because of the cares which ordinarily follow married people. 624. 1 Cor. 7. 29. Let those that have wives be as though they had none. ver. 3, 4, 5. He approves conjugal custom. In the first place he forbids not the use of Marriage, but he would not have the husband too uxorious, and he bids them to use the goods of this world moderately, lest we should be overcome with evils, or suppose the good of this life to be perpetual: since if we lose not all here by some accidents, yet in our doubts we must leave them all. 925. 1 Cor. 7. 32. I would have you to be without carefulness. 2 Thess. 3. 10. He that will not labour, let him not eat. By carefulness here he means not, to call men from their vocations and household cares, but the inconveniences of Matrimony, whereby we are often called from the service of God. 926. 1 Corinth. 8. 1. Knowledge puffeth up. 1 Cor. 1. 5. Enriched in Christ with all knowledge. The first place condemns vain knowledge adjoined with pride; Knowledge puffeth up, nor of itself, but by accident, smatterers and boasters abusing it, neglecting what is for their edification: the later praiseth knowledge joined with charity, as it was a gift of God in Christ amongst the Corinthians. 927. 1 Cor. 8. 11. Through thy knowledge shall thy weak brother perish for whom Christ died. John 10. 28. Those that are Christ's sheep shall never perish. Infirm Christians may perish, by reason of their infirmity, Satan's malice, and the impudeney of the wicked, who abusing their Christian Liberty, are an offence to the faithful, they cannot perish in respect of the counsel of God and the merits of Christ, and the efficacy of his intercession, who by a mighty hand preserves them to salvation. 928. 1 Cor. 9 15. It were better for me to die then that any man should make my glorying void. ch. 1. 29. That no flesh should glory in his presence. The first place is of true and honest glory, necessary for a good conscience that hath faithfully discharged itself in its office: the later is concerning vain, unjust boasting, and unnecessary, which must be avoided. 929. 1 Cor. 9 20. To the Jews I became as a Jew. Acts 13. 46. We turn to the Gentiles. The Apostle would have won both Jews and Gentiles unto Christ; for the Jews cause he circumcised Timothy, shore his head, paid his vow in the Temple, and observed other Ceremonies for a time: in the later place he turns to the Gentiles, from the Jews who were hardened, and thrust away from them the Word of God. 930. 1 Cor. 9 22. I am made all things to all men. Gal. 1. 10. If I yet pleased men, I should not be the servant of Christ. In the first place as a wise Teacher he accommodates himself to strong and weak, to edisie them in the Gospel, not as flatterers and hypocrites do. 931. 1 Cor. 9 24. So run that ye may obtain. Rom. 9 16. It is not of him that willeth nor of him that runneth, but of God that showeth mercy. The first place is of those that are justified, and heirs of eternal life, that fight a good fight: the later is concerning the efficient cause of our salvation, which is the grace and mercy of God. 932. 1 Cor. 10 2. They were all baptised unto Moses. ch. 1. 13. Were you baptised in the name of Paul? To be baptised in the name is taken improperly, unto Moses, that is in the Doctrine and Law delivered by him, or by his Ministry, as Acts 19 into John's Doctrine; but in the later it is taken properly, so we are baptised in the name of the Father, Son and holy Ghost, for baptism cannot be performed in the name of any creature, because to be baptised in the name of any one, that is by his command and authority to be baptised for his worship, faith and obedience. 933. 1 Cor. 10. 23. No temptation hath befallen you, but such as is common to men. Matth. 4. 3. The devil is a tempter. Temptation is the divine probation of our faith and obedience, or a devilish tempting of us to sin, or when men tempt us to persevere in sin, or when the weakness of our nature draws us into faults and errors, such were the temptations of the Saints, and of the Corinthians here. 934. 1 Cor. 10. 15. Judge ye yourselves what I say. Joh. 5. 39 Search the Scriptures. The Apostle makes all men judges of his cause, if any could not judge it was not imbecility of the Law, but the deed, because all were bound to know things that concerned their faith, for by the Word of God we may judge concerning things that belong to faith, the knowledge whereof is necessary for all men, and it is acquired by reading, meditation, invocation, and searching the holy Scriptures. 935. 1 Cor. 10. 15. I speak as to wise men. ch. 3. 1. As to carnal and babes. The Corinthians were wise in respect of their doctrine, but carnal in their affections, by reason of their strife and contentions; for the most learned have their carnal desires, nor were they all wise or carnal, for often what belongs to some is imputed to all. 936. 1 Cor. 10. 21. Ye cannot drink the cup of the Lord, and the cup of devils. ch. 11. 29. He that eateth and drinketh unworthily, eateth and drinketh his own damnation. The first place is of right, and so they cannot nor must not eat or drink, though they do eat and drink; the later is understood of the fact whereby they take it. 937. 1 Cor. 10. 24. Let no man seek his own, but every man another's wealth. 1 Tim. 5. 8. But if any man provide not for his own, especially for his own house, he hath denied the faith, and is worse than an Infidel. The first is to be understood with limitation, that no man out of overmuch love of himself should do his own occasions boastingly, which is fare from Christian charity, which teacheth that a man is not born for himself, but to serve God, and to do good to his neighbour. 938. 1 Cor. 11. 24. Eat, this is my Body. Rom. 6. 9 The Body dieth no more. In the Lord's Supper, the Body of Christ is not broken by a natural or carnal manner; the Body and the Blood, the Bread and the Wine are received conjunctively in respect of the instrument, but they are received disjunctively in respect of the manner, for the bread and wine is received after one manner, the Body and Blood after another manner. 939. 1 Cor. 11. 24. Which is broken for you. Luk. 22. 1. Which is given. The Apostle received from the Lord what he delivered to the Corinthians concerning the sacred Supper; without doubt in the first institution the Lord used both the words, and because the Evangelists make mention of the name of giving, the Apostle adds the other. 940. 1 Cor. 12. 3. No man can say that Jesus is the Lord but by the holy Ghost. Matth. 7. 21. Isa. 29 Mat. 7. ●●▪ Not every one that saith unto me Lord, Lord, shall enter into the Kingdom of heaven. In the first place it is not only historically with outward lips to say that Jesus Christ is the Lord, but with faith to believe that he is the Th●●. Lord, which hypocrites and devils cannot do, for though with their mouth they confess him, yet with works they deny him; also no man can say for his own salvation that Jesus is the Lord, unless he have the holy Ghost. 941. 1 Cor. 12 6. God worketh all in all. Phil. 2. 12. Work out your salvation. God as the first cause works all good in all men, we with God work 〈◊〉 our salvation subordinately, we are called by God moving and helping us freely, and by his grace we cooperate. 942. 1 Cor. 13. 2. Though I have all faith, so that I could remove mountains, I am nothing. Rom. 3. 28. We are justified by faith without the works of the Law. In the first place, by all faith is meant faith of Mat. 17, 20. working all manner of miracles, so that it can extend itself so fare as to remove mountains, yet charity may be separated from such a 〈◊〉, but it can never be separated from a justifying Joh● 〈…〉▪ faith, to subsist without it. 943. 1 Cor. 13. 9 We know in part. 1 John 2. 20. Ye know all things. In this life our knowledge is in part and imperfect, but in the next life it shall be perfected: the later place is concerning necessary things to the knowledge of Antichrist, that is done by the holy Ghost leading us into all truth by degrees and parts. 944. 1 Cor. 13. 12. We see now through a glass darkly, but then face to face. 2 Cor. 3. 18. But we all as with open face beholding the glory of the Lord. The face in Scripture is taken for God's Essence, Exod. 33. 23. for his general presence, Deut. 31. 17. for God's grace, Numb. 6. 25. for his revenge, Rev. 6. 16. for knowledge and internal vision, Exod. 33. 11. of this in the first place: but in the later is meant the sight of God in our Country, that is in heaven; as it is said through a glass, and in a riddle, in respect of the Law, for God is seen by us in part, in the Word of God, as he is. 945. 1 Cor. 13. 13. Now abideth faith, hope and charity, but the greatest of these is charity. Gal. 5. 6. Faith works by love. Charity being the effect of faith is the inferior, for by faith we are justified and Christ Rom. 5. 1. dwelleth in us, and we please God, we are the sons of God and obtain eternal life. Charity is not the greatest virtue, but because it shall remain in the next life in its operations. 946. 1 Cor. 14. 31. You may all prophesy one by one. Heb. 5. 4. No man taketh this honour to himself, but he that is called of God. The Apostle understands all that are lawfully Jer. 28. 2. 1 Pet. 4. 11. called to the Office of Prophesying. 947. 1 Cor. 15. 9 I am the least of the Apostles. ver. 10. I laboured more than they all. He was the least in order, because he was the last called to be an Apostle; but he was greater in labouring, because the charge of all the Churches was committed unto him. In the first Rom. 15. 16, 17. place he speaks lowly of himself, according to Christ's commandment, When you have done all those things which are commanded you, say, we are unprofitable servants, we have done that which was our duty to do, Luk. 17. 10. In the later place he speaks of those that strove with him by emulation, to whom he compares himself, not derogating from others, but he magnifies his Apostleship from his faith, and fruits of his works. 948. 1 Cor. 15. 27. He hath put all things under his feet. ver. 28. The Son also shall be subject to the Father. That subjection shall be effected in his members and Church which is his Body; and by resignation of his Kingdom, that now he administers at present by his Ministers in the midst of his enemies, but not without battle: also he shall declare his subjection to the Father, answerable to that nature according to which all power is given to him in heaven and in earth. 949. 1 Cor. 15. 50. Flesh and blood cannot inherit the Kingdom of God. ver. 53. This corruptible must put on incorruption. Flesh and blood here signifies the corrupt nature of man in the state of sin; this, as it is such, cannot inherit the Kingdom of God; but our nature purged from corruption, shall put on incorruption. 950. 1 Cor. 16. 15. The household of Stephanus addicted themselves to the ministry of the Saints. Heb. 5. 4. No man taketh this honour to himself, but he that was called of God. In the first place is meant the ministry of transparting the collections to the brethren, and they did it by the sending of the Apostles by them in a most dangerous time. 951. 1 Cor. 16. 22. If any man love not the Lord Jesus Christ, let him he Anathema. Matth. 5 44. Love your enemies. The Apostle doth not pronounce this Anathema out of his own private affection, but being led by the holy Ghost; it is not lawful rashly to use private imprecations, unless the glory of God require it in an especial manner, and there be no hope left of their salvation. 952. 2 Cor. 1. 1. Timothy with Paul wrote that Epistle. 1. Tim. 1. 3. He was left at Ephesus, when Paul went into Macedonia. Paul sailing from Corinth into Asia, left Timothy at Ephesus together with Aquila Act. 18. 19 and Priscilla, but that they were with the Apostle at Corinth at that time, the Inscription itself testifieth. 953. 2 Cor. 1. 8. In Asia we were pressed out of measure, above strength. 1 Cor. 10. 13. God will not suffer you to be tempted above that you are able. The first place is concerning temptation exceeding bare humane strength, the second concerning faith and strength given to us by God, which is our victory. 954. 2 Cor. 5. 2. In this we groan earnestly, desiring to be clothed upon with our house which is from heaven. ver. 4. We groan being burdened, not that we would be unclothed. The first place is concerning the groaning by grace, the second by nature, for the holy Ghost stirs up a desire of life eternal in the mind of the godly, and it is natural to fear death, because it destroys nature. 955. 2 Cor. 5. 16. We know no man after the flesh. Rom. 1. 3. Christ of the seed of David according to the flesh. Phil. 2. 8. To know according to the flesh, is to praise that which corrupt flesh delights in, and to despise what it despiseth, so we knew not Christ carnally, but out of God's Word we know him to be of the seed of David. 956. 2 Cor. 5. 19 God was in Christ reconciling the world unto himself. ver. 20. We pray you in Christ's stead be ye reconciled to God. Reconciliation is ascribed to God as the principal cause, to Christ as the meritorious cause, or to the Ministry of the Word as to the Instrumental cause, or to ourselves apprehending it by faith, and applying it for our salvation. 957. 2 Cor. 8. 20. Avoiding this that no man should blame us in this abundance which is administered by us. 1 Cor. 4. 3. With me it is a very small thing that I should be judged of you. The first place is of just dispraise, wherein our hearts convince us; the later is concerning the unjust judgements of the world, which proceed from men's depraved affections. 958. 2 Cor. 11. 4. If he that cometh preacheth another Jesus whom we have not preached, or receive another Gospel which ye have not accepted, ye might well bear with him. Gal. 1. 8. Though we or an Angel from heaven preach any other Gospel unto you, then that we have preached, let him be accursed. In the first place is meant by another Christ, and another Gospel, a better Doctrine than the Apostle taught; but in the later, by another Gospel is meant false doctrine which overthroweth God's grace and Christ's merits. 959. 2 Cor. 11. 17. That which I speak, I speak it not after the Lord, but foolishly. 1 Pet. 4. 11. If any man speak, let him speak as the oracles of God. Paul being forced to it by the calumnies of false Apostles, said somethings concerning his own labours and dangers, which did not directly appertain to his Ministry. Peter speaks of those things which directly appertain to the Ministry of the Word; wherein the rule of our words must be the Oracles of God revealed in the Scriptures. St PAUL'S Epistle to the GALATIANS. HE defends the Justice of faith against false Apostles, that a man is justified, not by the works of the Law, but by faith in Christ, and exhorts to good works, that the fruits of faith must be sowed in Christian charity and liberty: It was written from Rome in the Year of Christ 60. 960. Gal. 1. 1. Paul an Apostle, not of men, neither by man, but by Jesus Christ. ch. 2. 2. I communicated unto them the Gospel which I preach among the Gentiles. ver. 6. Who seemed to be somewhat. Paul came to Peter and the rest of the Apostles, not that he might learn the Gospel from them, but to have their testimony of his Doctrine, that he preached nothing to the Gentiles but the Gospel of Jesus Christ. 961. Gal. 1. 17. I went not up to Jerusalem to them which were Apostles before me, but I went into Arabia. Act. 9 26. Paul after his return to Damascus, came to Jerusalem. Paul after his conversion went into Arabia from Damascus, and coming back thence to Damascus in the third year, persecution befell him, who being in hazard of his life, was let down in a basket and escaped; and coming to Jerusalem, when they were all afraid of him, he was brought to the Apostles by Barnabas, ver. 27. 962. Gal. 4. 11. I am afraid of you lest I have bestowed upon you labour in vain. 1 Cor. 15. 58. Be ye steadfast, knowing that your labour is not in vain in the Lord. In the first place the Apostle feared of the success of his labour by reason of schism amongst the Galatians, who sought their salvation more from the Law then from Christ: in Isa. 65. 23 the later he hopes well of the Corinthians, that his labour shall not be lost. 963. Gal. 5. 17. The flesh lusteth against the spirit. Eph. 6. 12. We wrestle not against flesh and blood, but against powers. Flesh is taken in the first place for our corrupt nature; in the later for men whose nature is frail and weak; nor is our chief conflict with those, but with spiritual powers, which use many deceits, and make many incursions upon the faithful. 964. Gal. 5. 24. They that are Christ's have crucified the flesh with the affections. Eph. 5. 29. No man ever yet hated his own flesh. The first place is not concerning the nature of the flesh, but the desire of the regenerate man, who cares not for the affections of the flesh, will not serve his belly, his pleasures, the world or worldly delights; the later is concerning self-love natural to us all; and the Apostle speaking of the wife, useth the name of flesh, because they are both made one flesh. 965. Gal. 6. 2. Bear ye one another's burdens. ver. 5. Every man shall bear his own burden. In the first place is spoken of the faults and infirmities of our brethren which are indeed a burden to us, yet we must bear them by sympathy; and the rule of charity will have it so, that all of us help our brethren and tolerate their infirmities, to lift up such as are down, to hid their faults, so much as may be and is fitting. Thou hast this fault, and not that, another Theoderez. man hath another fault, do thou bear his fault, let him bear thine, and so fulfil the love of charity; be not curious in other men's faults, for every man shall give account of his own. 966. Gal. 6. 4. Let every man prove his works. 1 Cor. 3. 13. The fire shall try every man's work. In the first place is intimated what is our duty, to make our works approved to God; in the later place, the fire signifies either the holy Ghost or afflictions by which we are tried. The Epistle of St PAUL to the EPHESIANS. HE commemorates the benefits of God which are part, and recites our Election, Redemption, Sanctification, Vocation into the Church, Justification by faith, our future inheritance of eternal life, and our duties; in general, of us all, in special, of married people, and unmarried, of Parents, of Children, of Masters and of servants. It was written from Rome in the Year of Christ 59 and sent by Tychicus. 967. Eph. 1. 7. In whom we have redemption. Rom. 8. 18. We wait for future glory, and the redemption of our bodies. We have redemption in Christ from the guilt of sin by our justification, we expect a full redemption from inherent sins in our glorification; for Christ shall transform our mortal bodies, that he may make them like to his glorious body, that as we are one with him here in soul and body by grace, so we may be also in glory. 968. Eph. 3. 5. The mystery of Christ's incarnation was in other ages unknown to men. Col. 1. 5. You have heard before in the word of the truth of the Gospel. It was unknown to the Fathers under the Law, in respect of fullness and clearness of knowledge, revealed since Christ came, and it was made manifest to the whole world by the Ministry of the Apostles. 969. Eph. 3. 15. All paternity is named from God the Father. Joh. 8. 44. The devil is the father of lies. God is the Father of heavenly and earthly paternity, the devil is excluded from these, for he hath no such paternity, but as he is the Author, he is called the Father of a lie. 970. Eph. 4. 19 The Gentiles gave themselves over to lasciviousness to work all uncleanness. Rom. 1. 28. God gave them over to a reprobate mind. The Gentiles gave themselves over in regard of their sins, God gave them over in regard of punishment. 971. Eph. 5. 25. Husband's love your wives. Luk. 14, 26. Wives are to be beloved as they are wives, but if they hinder us from following Christ, they are to be hated with such a hatred as proceeds not from anger, but zeal to God's glory. 972. Eph. 5. 33. Let the wife see that she reverence Deut. 6. 13. her husband. Matth. 10. 28. Rather fear God. Fear in respect of God must be guided the same way that love must. God must be beloved above all, not excluding fear which is due to others. 973. Eph. 5. 1. Be ye followers of God. 1 Cor. 11. 1. Be ye followers of me. The Apostle warns the Ephesians to be followers of God, for by that they shall fructify the more: A exhorts the Corinthians to follow him, that as he followed Christ, so they would learn of him; as if he would have said, If you cannot follow Christ, yet follow me at least that am his servant. 974 Eph 5. 26. Christ hath cleansed his Church by the washing of water by the word. 1 John 1. 7. The blood of Jesus Christ cleanseth us from all sins. Christ purgeth away our spots with his blood, as with water, by the Word and Sacraments, as by instruments he communicates to us the power of his death. 975. Eph. 6. 12. For we wrestle not against flesh and blood. Gal. 5. 17. The spirit and the flesh are contrary. In the former place mention is made of our principal and capital enemy, that is the devil; in the later of the concupiscence of our corrupt flesh, and the strife of it against the Spirit. The Epistle of St PAUL to the PHILIPPIANS. HE exhorts them to patience, and not to be offended with his chains, but that they should live patiently in mutual love, and take heed of false Teachers, and study to lead a life unblameable. Written from Rome by Epaphreditus. 976. Phil. 2. 7. He was made in the likeness of man, and was found in fashion as a man. 2 Cor. 5. 16. Henceforth know we Christ no more after the flesh. The first place is concerning Christ's true humanity, who after his humiliation was exalted of God above all creatures, and made to be Lord in the glory of the Father. 977. Phil. 2. 9 God hath given him a Name which is above every name. Matth. 1. 21. In his conception. Luk. 2. 21. In his Circumcision they called his name Jesus. By the Name above all names, is understood Majesty and glory given from God the Father Mat. 1. 22. unto Jesus Christ our Lord. In his conception he was called Jesus, because he shall save his people from their sins. 978. Phil. 2. 12. Work out your own salvation with fear and trembling. 2 Tim. 1. 12. I am certain, because the Lord is able to keep that which I committed unto him. The Apostle means fear and trembling, not that which is servile but filial, which is opposed to presumption and security, lest we should grow insolent upon the confidence of our gifts, but that we should altogether depend on the mercy and goodness of God. 979. Phil. 3. 12. Not as though I were already perfect. ver. 15. So many as are already perfect. Man's perfection is in heaven to which we bend our course, that he means in the first place, but our perfection on earth must be conformable to Christ our head, in doing well and suffering: The Philippians are called perfect, not simply so, but comparatively in respect of those that are weak, who are to be born withal by those which are strong, in respect of whom also Col. 3. 6. Heb. 5. 13. they are termed children. 980. Phil. 3. 21. Christ shall change our vile bodies, that they may be fashioned like to his glorious body. Heb. 1. 4, 5, 13. The Angels shall not be like him. Our bodies shall be conformable to Christ's glorious body which he had in his resurrection; but not by reason of his Majesty and power he hath by the Hypostatical union. The Epistle of St PAUL to the COLOSSIANS. HE exhorts them to embrace the Doctrine of the Gospel, and to fly from the teaching of false Apostles, and he warns them to live godly, putting off the old and putting on the new man, that in Economical Government, the men, old men and Masters, should observe humanity and equity; women, children and servants should live in obedience, that all should be watchful in prayer. It was sent from Rome by Tychicus and Onesimus. 981. Col. 1. 24. I fill up that which is behind of the afflictions of Christ in my flesh, for his body sake which is the Church. Heb. 10. 14. For by one offering he hath perfected for ever them that are sanctified. The Passions of Christ, as to merit and satisfaction, are perfect for his Church; the Apostles Zach. 2. 8. Mat. 25. 2 Tim. 3. 12. and Martyrs fill up in their flesh what is behind of the afflictions of Christ, enduring miseries, wherein Christ himself suffereth, for they are his Members, He that toucheth you, toucheth the apple of mine eye. What you do to any of these little ones, you do it unto me; it is added for the Church, not to redeem the Church, but to edify and strengthen the Church by our example of constancy and patience. 982. Col. 2. 3. In Christ are hid all the treasures of wisdom and knowledge. Matth. 24. 36. But of that day and hour knoweth no man, no not the Angels in heaven but the Father only. Christ in the state of exaltation hath a perfect knowledge of all things, because all power in heaven and earth is given to him, and he sits at the right hand of God. In the state of humiliation he knew not when the last day should be, not in respect of himself, saith Augustine, but in respect of us. 983. Col. 2. 9 In Christ dwelleth all the fullness of the Godhead bodily. Heb. 2. 17. It behoved him to be like unto us in all things, sin excepted. He is like to us in all things in respect of the essence of humane nature, not in respect of his subsistence in the person of the Word, and of his Hypostatical union, Glory and Majesty. 984. Col. 3. 2. Set your affections on things above, and not on things on the earth. Rom. 11. 33. O the depth of the riches both of the wisdom and knowledge of God. To set our affections on things above, is to elevate our minds to heaven, above all earthly things, unto our Country where we wait for our happiness, yet so that we be not highminded, and desire to know that which God will not have us to know: for some things are to be believed, and soberly to be searched into, but other things which exceed the measure of our faith, must not be searched unto; he is overwhelmed with Glory, that seeks into God's Pro. 25. 2. Majesty. 985. Col. 3. 2. Set not your affections on earthly things. 1 Tim. 5. 8. He that provideth not for his own household is worse than an Infidel. The first place forbids us to search after earthly things, neglecting spiritual and heavenly things, for so far must we take care for earthly things, as they may serve to God's glory and our use for our salvation. The two Epistles of St PAUL to the THESSALONIANS. IN the first he commends their faith and constancy, and exhorts them to an honest life, and a serious expectation of Christ's last coming; In the second he comforts them against persecutions, and foretells the last day, the Kingdom of Antichrist, defection from the Gospel: He exhorts them to good words and works. These two Epistles were written from Athens. 986. 1 Thess. 1. 3. Remembering your work of faith and labour. Rom. 3. 28. Gal. 3. 10. Faith is opposed to works. Faith is a work, but not ours, or proceeding Joh. 6. 29. from our own strength, for than it would not justify us, but it is the work of God, and a quality in us respecting the merits of Christ, therefore the Apostle calls not faith itself so much a work, as he doth that which proceeds from faith. 987. 1 Thess. 2. 20. For you are our glory. 1 Cor. 1. 31. He that glorieth, let him glory in the Lord. Our glorying hath its foundation in God, in the mean while if any thing be done amongst the auditory by the work of the Ministry, we must say with the Apostle, It is not I that laboured, but the grace of God which was 1 Cor. 15. 10. with me. 988. 1 Thess. 4. 17. Then we which are alive and remain, shall be caught up together with them in the clouds to meet the Lord. 2 Tim. 4. 6. I am now ready to be offered, and the time of my departure is at hand. In the first place is spoken of the company of the faithful, by reason of the most near communion and uniting of the body of Christ: for we are all one spiritual body, so many as believe in Christ, so that what happens to one member may seem to happen to all the rest. 989. 1 Thess. 5. 5. Ye are all children of the light, and of the day, not of the night. Rom 8. 19 For the earnest expectation of the creature waiteth for the manifestation of the Sons of God. We are here with Paul children of light and the day, in grace, not yet in glory. The Apostle expected not to be made the Son of God, because he was so already actually, but only to be revealed to be so, for it appears not so yet what we shall be, for though we be heirs, we do not yet actually possess the Kingdom; we must therefore distinguish sonnehood acquired here by grace, from that which shall be in our Country by glory. 990. 2 Thess. 1 5. The persecutions and tribulations which you endure, are a manifest token of the righteous judgement of God, that ye may be counted worthy of the Kingdom of God, for which you also suffer. Ephes. 2. 8. You are saved through faith, and not of yourselves, it is the gift of God. The faithful are worthy, not by their own worthiness but Christ's; also the word worthy Col. 1. 13. is the same here with convenient. 991. 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 days compared to eternity, are but one moment, and a thousand years in God's 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 idleness 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 Mechanics: 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 show them what they ought to be in Doctrine and Prayers, and in Life with their families; and lays 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 mind 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 eternal life believed. All that believe in Christ, God doth promote them to salvation, and they by God's Divine Decree are preordained to eternal life: for Christ is the Saviour of all, especially of those who believe. 994. 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. 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 publicly 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. 996. 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, least being married they should fall from the hope of salvation, but they must continue in faith, love, holiness 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 Bishop's 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 spiritual building, but the Church itself is supported by the foundation. 999. 1 Tim. 4. 16. Thou shalt both save thyself 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 later speaks of the meritorious cause, and that is Christ. 1000 1 Tim. 5. 20. Them that sin rebuke before all. Matth. 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 publicly to the common scandal; in the second he speaks of the sins of private men, committed privately against private persons. 1001. 1 Tim. 6. 10. The love of money is the root of all evil. Eccles. 10. 9 Pride. Pride and covetousness are almost always joined 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 sin of the first man the chief ingredients. 1002. 1 Tim. 6. 16. God only hath immortality. Matth. 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. 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 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. 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 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. 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 sins. Paul means purging from the corruptions of doctrine and manners. ver. 18. John shows a plenary redemption from our sins by Christ Jesus. The Epistle of St PAUL to TITUS. IT is the compendium of Christian Doctrine, informing Teachers, set in the Ecclesiastical State Political or Economical, 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 strive about the Law. In the first place he requires that Teachers by their Office shall rebuke those that are gainsayers, with all long suffering and sobriety: in the later that they avoid janglings about words, that is contentious, clamorous, unprofitable Disputations, and verbal Discourse, which tends not to edification, either with Heretics or others in the Church, because they edify none, but rather confirm them in their sins. 1007. Tit. 2. 15. Rebuke with all authority. 1 Tim. 3. 3. A Bishop must be no striker. Titus was gentle by nature, therefore he is warned to rebuke with authority. He inculcates to Timothy modesty and mildness, that when he rebukes he should not strike, but should rebuke diversely according to the diversity of men's faults, offices, ages, degrees, otherwise old men, otherwise young men, otherwise those that sin of malice, otherwise those that sin of infirmity, otherwise those that were ready to obey, and otherwise those that were obstinate, as there were in Crete many despisers of the Ministry. The Epistle of St PAUL to PHILEMON. HE intercedes for Onesimus, who was run from his Master Philemon, and would have his Master receive him again. 1008. Philem. v. 5. He had love and faith toward all the Saints. Mark 16. 16. John 3. 16. Whosoever believeth in Christ shall be saved. Philemon did testify to all men by his works of love toward the Saints, that he had a lively faith in Christ. The Epistle to the HEBREWS. is also thought to be St PAUL'S, but his Name was left out, lest the Jews should be deterred from the reading of it. HE describes the person of Christ according to his Divine and humane Nature: and he confirms his Offices, Priestly, Kingly and Prophetical, and exhorts the Jews to faith, constancy, and good works, by the example of the Fathers. 1009. Heb. 1. 3. Christ sat down at the right hand of the Majesty on high. Acts 7. 55. Steven saw the son of man standing at the right hand. To sit at the right hand, is to have all Glory, Majesty, Kingdom and Power both in heaven and in earth: The Lamb standing at God's right hand, which was slain for us, and intercedes as a Priest on our behalf, stands as Aaron stood with his Censer of old, betwixt the living and the dead, to turn away the wrath of God. 1010. Heb. 2. 3. The Gospel was confirmed unto us by those that heard Christ. Gal. 1. 12. I neither received it of man, neither was I taught it, but by the revelation of Jesus Christ. In the first place it is spoken of the Apostles, who were with the Lord, into which number Paul was taken after Christ's resurrection; and he was more confirmed after his admission, communicating with them those things that he had learned by revelation from Christ. 1011. Heb. 7. 19 The Law made nothing perfect. James 1. 25. The perfect Law of liberty. The first place is concerning the Ceremonial Law, which the Jews abused, separating the Law from Grace and the Spirit of Christ, and opposing the Law to the Gospel: The later place is concerning the whole Doctrine divinely revealed, comprehended in God's Word, which contains not only in writing, Moral Precepts, but also Promises concerning Christ, of all which Christ is the soul, recreating our souls by his Spirit, and enlightening our eyes. 1012. Heb. 11. 6. He that cometh to God must believe that he is. Rom. 2. 6. God shall render to every man according to his deeds. We must believe, because faith is the means and the instrument of our Justification. God shall render to every one according to his works, because works are the outward testimonial and mark of our Faith and Justification before God. 1013. Heb. 11. 13. The Patriarches all died not having received the promises. ver. 33. Obtained promises. Acts 2. 39 The promise is made unto you. The promise made to the Fathers was temporal, concerning the possession of the Land of Canaan, which Abraham, Isaac and Jacob Act. 7. 5. obtained, not by themselves, but by their successors; but the promise was spiritual concerning Christ to be sent, and that by faith in Joh. 8. 56. him they should obtain eternal life; so the Fathers obtained the promises, because they saw Christ afar off, and rejoiced that Christ should come; they did not obtain the promises, because he came not in their days, yet they believed he should come. 1014. Heb. 12. 17. Esau found no place for repentance, though he sought it carefully with tears. Acts 2. 38. Repent for the remission of your sins. Repentance, if it be taken passively, is referred to Esau's father, whose mind could not be changed with his prayers, that so he might revoke the blessing conferred upon Jacob: but Gen. 27. 33. v. 45. take it actively, concerning Esau's repentance and that was not serious, but hypocritical, who intended to kill his brother. The Canonical Epistle of St JAMES. HE warns them who boasted of their faith without works, that they should show their faith by their works in the Divine Law, and flee from sins that are forbidden, and embrace virtues that are commanded. 1015. James 1. 5. If any man lack wisdom, let him ask it of God. 1 Cor. 3. 18. If any man amongst you seemeth to be wise in this world, let him become a fool that he may be wise. The first place is concerning spiritual and heavenly wisdom, the Author whereof is God: the later concerning vain, earthly, worldly wisdom, and carnal, which is foolishness with God. 1016. James 1. 25. ch. 2. 12. The perfect Law of liberty. Gal. 4. 24. Which gendereth unto bondage. In the former place, not only the Moral Joh. 8. 36. Law, according to which whosoever liveth is free, but also the Doctrine of the Gospel, whence true liberty results, is to be understood: in the later, in respect of us and by accident, it is called the Law of bondage. 1017. James 2. 24. A man is justified by works, and not by faith only. Rom. 3. 28. We conclude that a man is justified by faith, without the deeds of the Law. The say of the Apostles Paul and James Aug quest. 76. are not repugnant one to the other, the one saith that a man is justified by faith without works, the other saith that faith is dead without works; those works that go before faith are vain, but he speaks of those works that follow faith. Paul considers a man justified before God, James a man justified before men. Paul speaks of true internal faith which justifies in the sight of God, James of the outward profession of faith, historical knowledge and the effects and testimonies of it. The two Epistles of the Apostle St PETER. THe former commemorates Gods benefits, exhorts all men in general to the duties of piety and honesty, toward God, themselves, and their neighbours; but in particular, in their Domestical, Politic, and Ecclesiastical condition, etc. the later warns the faithful, that they proceed in godliness, and fly from false teachers, deriders, and such as deny the coming of Christ, and the last Judgement. 1018. 1 Pet, 1. 12. The Angels desire to look into. Matth. 18. 10. Their Angols behold the face of my Father. The first place is concerning the mystery of Redemption, which the Angels desire to look into, because in that is the height and the depth, and the length and the breadeth of God's mercy manifested so far, that the very Angels cannot comprehend it all. 1019. 1 Pet. 2. 11. I beseech you as strangers and pilgrims. Eph. 2. 12, 19 You are no more strangers and foreigners, but fellow Citizens with the Saints. The faithful are strangers and 〈◊〉 in respect of the Kingdom of Glory, but not of the Kingdom of Grace, which S. Paul speaks of. 1020. 1 Pet. 2. 23. Christ when he was reviled, reviled not again, when he suffered he threatened not. John 8. 44. He contended with the Jews. Christ as a Priest in his sufferings threatened not, and being reviled, reviled not again; but as a Prophet he threatened those that were refractory, with hell fire. 1021. 1 Pet. 5. 8. The devil as a roaring lion, walketh about seeking whom he may devour. Rom. 8. 31. If God be for us, who can be against us? The devil's malice can do nothing against us, when God defends us. 1022. 2 Pet. 1. 19 The sacred Scripture is as a burning lamp in a dark place. ch. 3. 16. In Paul's Epistles somethings are hard to be understood. In the Scripture things are handled clearly and not obscurely, though they may seem obscure to us; yet that obscurity is not in respect of faith, but of humane reason; whence it is that many ignorant and unlearned people, do foolishly wrest the Scriptures into a contrary sense. 1023. 2 Pet. 1. 21. Holy men of God spoke as they were moved by the holy Ghost. Joh. 7. 39 The holy Ghost was not yet given, because that Jesus was not yet glorified. The Prophets in the Old Testament had the same holy Ghost which the Apostles had in the New Testament, but after another manner and degree, the least of the Apostles after the visible miraculous sending of the holy Ghost in the day of Pentecost, knew the Prophecies more fully and clearly then the Prophets that foretold them, because the Apostles had seen the fulfilling of the Prophecies, and Christ opened their minds, that they might understand the Luk. 24. 47. Scriptures. Three Epistles of the Apostle St JOHN. THE first is Catholic, it breathes out the love of God to us in Christ our Mediator, and our love towards God and our neighbour, commands us to beware of the world, Antichrist and Idols. The second admonisheth the Elect Lady and her children, that remaining in the doctrine and love of Christ, they take heed of seducers. The third commends the bounty of Gaius, and commends to him those that were banished for Christ, rebukes Diotrephes, and gives testimony to Demetrius. 1024. 1 John 1. 8. If we say we have no sin▪ we deceive ourselves. joh. 9 3. Neither hath this man sinned nor his parents. In the former place sin is taken generally and so we are all sinners; in the later in special for some grievous sin, which useth to be the cause of some grievous singular punishment from God. 1025. 1 John 1. 8. If we say we have no sin the truth is not in us. ch. 3. 9 He cannot sinne because he is born of God. To have sin and to commit sin differ; we all have sin, and we are conceived and born in it; yet the faithful commit no sin, because they will not suffer sin to reign in them, but the wicked and hypocritical have sins dwelling in them. 1026. 1 John 2. 2. Christ is the propitiation for our sins, and for the sins of the whole world. ver. 15. Love not the world. Joh. 17. 9 I pray not for the world. The word world is taken variously in the Scripture: in the first place are meant the men that are in the world, for whose sins Christ is the propitiation, as for the sufficiency of his merits, the price and virtue, but not for the efficacy thereof, which is hindered by the infidelity and sins of the wicked, concerning which the later places must be understood. 1027. 1. John 2. 18. Antichrist shall come, and even now are there many Antichrists. 2 Thess. 2. 3. Antichrist was not yet revealed. All those are Antichrists in general, who deny Christ's Divine or humane Nature, or in his Person or Office, etc. In special, that great Antichrist is the son of Perdition, who in the time of Paul was not yet revealed, though the mystery of iniquity began to work. 1028. 2 Joh. v. 10. If there come any unto you and bring not this doctrine, receive him not into your houses, neither bid him God speed. Mat. 5. 44. Love your enemies. The first place forbids not to show our duty of humanity to all men, or to salute them civilly, but we are admonished not to use too great familiarity with seducers. 1029. 3 Joh. v. 13. I had many things to write, but I will not with ink and pen write unto thee. Joh. 20. 31. These things are written that you might have life through his Name. In the former place it is not said, as though the Apostle would say something else, than what is contained in the sacred Scriptures: In the later, he manifestly confirms that all things are written which appertain and are necessary to true saith in Christ, and to eternal life. So that we have no need of Traditions by word of mouth. The Canonical Epistle of St JUDAS, the son of Thad●aus. HE exhorts the faithful to constancy, and threatens the adversaries of Christ with extreme misery; and warneth that the godly hold their faith in God, and avoid false doctrine. 1030. Judas v. 9 Michael disputed with Satan about the body of Moses. Ver. 14. the Prophecy of Enoch is mentioned, whereof the Scripture before speaks not at all. The striving of the Archangel is not expressly set down in Scripture, yet there appear some prints of it in the burial of Moses by God, for that the Israelites knew not the place of his burial; and it is out of question that the devil would willingly have made that known to the Israelites to set up Idolatry there, but that he was hindered by Michael. The Prophecy of Enoch if it were not set forth in writing, yet it went by tradition from hand to hand unto posterity. The REVELATION of St JOHN the Apostle, the Divine. IT is called Apocalypse, that is the Revelation, because it contains the visions which St John saw in the Isle of Pathmos, about the year of Christ 96. and the Prophecy concerning the state of the Church Militant on earth, and the Church Triumphant in heaven. 1031. Rev. 1. 1. The Revelation of Jesus Christ, which God gave unto him. Col. 2. 3. In whom are bid all the treasures of wisdom and knowledge. Christ as he is God is the fountain of all knowledge, born of the substance of the Father: in respect of order he is said to have received this Revelation from the Father, because the Father by him doth reveal his secrets unto us; as man by his personal union he hath a perfect knowledge of all things communicated to him. 1032. Rev. 1. 1. The things which must shortly come to pass; they are not yet fulfilled. Shortly signifies the certainty of the things foretold; in respect of God, though not in our opinion, he shuts out long delays; for the whole time of this prophecy unto the last day is in the sight of God, but as one day or one Psa. 90. 4. 2 Pet. 3. 8. hour, which is a comfort to the godly, that they may not despair; and it exhorts the wicked to repentance, by reason of the sudden destruction shall fall upon them. 1033. Rev. 1. 13. I saw one like to the Son of man. Matth. 9 6. Christ is the Son of man really. The first place is an Hebraism, by which is intimated the certainty of Christ's humanity; also he may be said to be like man, because he appeared in a singular form. 1034. Rev. 2. 11. He that overcometh shall not be hurt of the second death. Heb. 9 27. It is appointed unto men once to die. The bodily death is one, because the soul is but once separated from the body: The second death is taken Metaphorically, for the misery and torment of the soul after the death of the body. 1035. Rev. 3. 7. Christ openeth and no man shutteth, shutteth and no man openeth. ver. 20. If any man hear my voice and open the door, I will come into him. The Son of God is he that opens the internal door of the heart, we open only the external, for no man comes to the Father but by him. 1036. Rev. 3. 10. I will keep thee from the hour of temptation which shall come upon all the world. ver. 19 As many as I love I rebuke and chasten. God kept the Angel of Philadelphia from evil temptation, because he was a pious assertor of the truth; but the Angel of Laodicea who was lukewarm, he would mend by his reprehension. 1037. Rev. 4. 8. They rest not night nor day. ch. 14, 13. They that die in the Lord rest from their labours. The souls in the beavenly rest of the blessed are not idle, they have their labours that weary them not, but most sweetly refresh them; in the later place is understood the end of the troubles of this world. 1038. Rev. 5. 1. I saw a book written. ver. 4. No man was worthy to look thereon. John saw the book in a bare Vision; but no man could see the mysteries contained in it. 1039. Rev. 6. 9 Under the Altar I saw the souls of them that were slain. ver. 11. White robes were given to every one of them. Souls are invisible spirits, which cannot be seen or clothed; it is therefore the sight of the mind and not of the body which is here understood, for these things were seen in the Spirit. 1040. Rev. 6. 10. The souls of those that were slain cry out for revenge against those that slew them. Matth. 5. 44. Love your enemies and pray for them. The cry of the souls proceeds not from a wicked desire of revenge, but an earnest desire for God's glory, because they would have no ungodliness or wickedness remain unpunished, etc. in the day of revenge and judgement; we suffering here according to Christ's command pray for our enemies. 1041. Rev. 7. 9 I saw a great multitude which no man could number. Luk. 12. 32. The flock of Christ is called a little flock. The Church compared with the numerous multitude of the wicked, is a little flock; but considered in itself, it comprehends an innumerable multitude of all Ages, Sexes, Places, Tribes and people. 1042. Rev. 11. 19 The Temple of God was opened in heaven. ch. 21. v. 22. And I saw no Temple therein. In the former place the Temple is taken figuratively, this the holy Ghost intimates, that God is worshipped most holily with Hymns and Psalms; in the later place, we must not think there shall be any material Temple in the life to come, as we have here on earth. 1043. Rev. 13. 8. The Lamb slain from the foundation of the world. Gal. 4. 4. When the fullness of time was come, God sent forth his Son made of a woman. He was the Lamb slain from the foundation of the world, not properly, but figuratively, and in God's Decree, by Types, Predictions, and efficacy, by acceptation, not by execution. 1044. Rev. 16. 1. Go and pour out the vials of the wrath of God upon the earth. ver. 4. to the 13. They poured out their vials of wrath upon the sea, the rivers, the fountains, the sun, the seat of the beast, and Euphrates. In the first place the earth is taken in a general signification, because the effects of all the Vials redounds to the earth in a manner, and to earthly men the followers of Antichrist, for whatsoever the wrath of God was which was cast on the Seas, Rivers, or the Air, or Sun, was not for themselves, but to afflict the earth and those that dwell thereon. 1045. Rev. 18. 6. Double unto her double according to her work. Matth. 7. 2. And what measure you make shall be measured to you again. The first place is a special command of God concerning retaliation: In the later Christ forbids rash judgement concerning others, adding the Law of retaliation the more to convince the Jews. 1046. Rev. 20. 4. And they lived and reigned with Christ a thousand years. 1 Thess. 4. 17. So shall we always be with the Lord. In the first place a certain number is put for an uncertain, and he speaks of the state of the Church, which during the reign of Antichrist seemed to be dead; but afterwards at the preaching of the Gospel, she risen again, which is the first resurrection. 1047. Rev. 22. 11. He that is unjust, let him be unjust still. Matth 22. 39 Thou shalt love thy neighbour. The Moral Law forbids private men to do hurt with an evil affection, but to hurt another man at God's command, is not against the Law, because God will have it so, and he commands us to punish malefactors; good men are proved by injustice, and so are crowned with Martyrdom by it; in the former place is spoken of punishment justly inflicted on the wicked, which is not against charity, since God doth most justly make use of all the creatures to punish ungodly men. 1048. Rev. 22. 11. He that is righteous, let him be righteous still. Rom. 5. 1. Being justified by faith, we have peace with God through our Lord Jesus Christ. Our righteousness is more and more to be declared and proved before men, and before God by effects of our faith; for we do not find it perfect in us, but in part only, as our faith increaseth by degrees. 1049. Rev. 22. 19 If any man shall take away from the words of the Book of this Prophecy, God shall take away his part out of the book of life. Mat. 7. 23. False teachers and hypocrites have no part in the Book of life. They are said to be blotted out of the Book of life, Metaphorically, and not properly; also negatively, because they were not written in; also positively, as their heresy is made manifest, that we may collect that they were not written in the Catalogue of the Elect. 1050. Rev. 22. 20. Even so come quickly: He is not yet come. The coming of Christ is corporal and spiritual, visible and invisible; Invisibly he comes always to us, and is present with us by his grace and power: Visibly he came by his lowly Incarnation to save his people. He will come quickly, that is, he will be suddenly here in the end of the world, in glory at the last day, and shall render to every one according to their works. Judas v. 25. To the only wise God our Saviour, be Glory and Majesty, Dominion and Power; now and for over. Amen. FINIS. Courteous Reader, THese Books following are Printed and sold by Simon Miller at the Star in St Paul's Churchyard, near the West end. Folio. The Harmony, Chronicle and Order of the New Testament, with Variety of Observations upon the chiefest difficulties; With an additional Discourse of the Fall of Jerusalem, and the Condition of the Jews in that Land afterward. By John Lightfoot Dr in Divinity: In fol. The Civil Wars of Spain, in the Reign of Charles the 5th Emperor of Germany, and King of that Nation: Wherein our late unhappy differences are paralleled in many particulars: In fol. Quarto. Abraham's Faith, or the Good old Religion, Wherein is proved, that The Religion (that is, the Doctrine and Discipline) of the Church of England, is the only true Catholic and unchangeable Faith of Gods Elect. By John Nicholis Minister of the Gospel: In 4ᵒ. Mr Robert Bolion's General Directions for a Comfortable walking with God: In 4ᵒ. The Anatomy of Mortality▪ By George Stroode: In 4ᵒ. Mr Henry Ainsworth on the Canticles: In 4ᵒ. Mr Paul Baynes Diocesans Trial: In 4ᵒ. The Supreme Power of Christian States, Vindicated from the Insolent pretences of Gulielmus Apollonii: By E. Gralle. Several Politic and Military Observations of the Civil and Military Governments, the Birth, Increase, Decay of Monarchies, the Carriage of Princes, Magistrates, Commanders and Favourites: By D. P. Esq. The Meritorious Price of Christ's Redemption: By W. Pinchin of New-England. 4ᵒ. Astrology Theologised: In 4ᵒ. Jo. Lilburn's Trial at Guild-Hall. Octavo. The Reconciler of the Bible, wherein above two thousand seeming Contradictions are fully and plainly reconciled, being necessaray for all those that desire to understand the Sacred Scriptures aright unto salvation. 8ᵒ. Mr Ed. Waterhouse Esq his Discourse of the Piety and Charity of Elder Churches and Christians: Together with those their Virtues paralleled by Christians Members of the Church of England. 8ᵒ. An Antidote against Popery, being a full discovery of the ridiculousness of the Mass, and other vain Ceremonies of the Church of Rome. By Peter du Moulin. 8ᵒ. A short View and Defence of the Reformation of the Church of England by K. Edw. and Queen Elizabeth, wherein her Doctrine, Discipline and Liturgy are considered, and preferred before all others. A Book of Schemes or Figures of Heaven, ready set for every 4 minutes of time. Rudiments of the Hebrew Tongue, necessary for all that desire to understand the Holy Bible in the Original: By H. Knoales. 8ᵒ. Duodecimo. Mr Robinson's Essays: In 12ᵒ. The duty of Children to Parents, published upon occasion of the many sad disasters that have lately befallen disobedient children: In 12ᵒ.