THE Reconciler OF THE BIBLE INLARGED: WHEREIN Above Three Thousand seeming Contradictions through­out the Old and New Testament, are fully and plainly RECONCILED.

A Like Work never yet extant, and may serve for the Explanation of the most difficult places of the Bible: being usefull for all such as desire to understand the Sacred Scriptures aright unto SALVATION.

Humbly submitted to the Censure of the Sons of the Prophets.

By J. T. and T. M. Ministers of Gods holy Word and Sacraments.

LONDON, Printed for Simon Miller, at the Starre in St Pauls Church-yard, near the West end, 1662.

THE STATIONER TO THE READER.

ITS not yours I seek, but you, else I could have facilitated my Ex­pence, and frustrated your Expe­ctation. The Addition in this Edition may serve you for other Volumes of greater price; each line being an hint and Compendium of the larger dictates of the Learn­ed. You will find this to be usefull, even in the ex­plaining of Texts. I alwayes held Contraria juxta se posita clarias elucescant, None can so well cleare the sense as he which considers the oppo­sition. If you find not resolution in the one place, con­sult the other, or a parallel place, and before you judge, consult Authors and the Text. However the Author may run the Gantlop, yet I hope I shall escape the Lash: But in regard every man is left to his [Page] freedome of Judgement, and men may easily halt in such flinty way, 'twere but charity to deale kindly with the Augmentor, who modestly proposeth his own, without refuting others opinions: Its my con­fidence, this will neither burden your Person or Purse, so it will engage you to think well of

Your Obsequious Friend S. Miller.

Reader take notice, the Additions in this Book are marked thus [*] through­out the whole Work.

TO THE READER.

SEverall places of Scripture compared, sound as se­verall strings in an Instrument jarring and at odds; but by a more heedfull eye, and attentive eare, though a fift and a third are no full concord, yet with a third and an eight, or a fift with a first will make a sweet Symphony. Some Scriptures up­on a slight view, seem as much at odds as the Poles, but the context or phrase, the intent or time may so farre facilitate the agreement, that the whole Scripture may seem with­out any doubting, to be a Web spun by the same hand. I am not ignorant, that the climbing up these Hills is a work both tedious and difficult, even the hardest Piece of Divinity, (other parts being delightfull Valleyes, whose variety of matter, and fruitfullnesse in use will be sufficient reward) this may advantage no further than censure and contempt; and though the issue be no other, yet it must not be neglected, in regard Atheists, Antiscripturists, Hypo­crites, and the &c. of prophanenesse, make these seeming contradi­ctions to be the Catholick Patron for their errors and practice.

I had not adventured on these rough Billows, but that the Statio­ner, who formerly had caused the Reconciler to be Printed, (which was no more than Johannes Thaddaeus Translated) finding that Book to be defective, both as to multitudes of places which were not hand­led at all, and as to the obscurity of severall which were there un­dertaken, he engaged me to make a Supplement, which might in some measure run parallel with the design. How I have performed you may best judg, when you have consulted Magrio, Calvin, Doctor Hammond, Pezelius, Gerhard, Mayer, Musculus, Mannassa Ben Israel, Lorinus, Willet, the Assembly, Diodat, &c. Some on one, some on another place.

The Quotations of Authors were forborne, to forbear abruption of sense, and repeating of their very words; the substance being most an end reserved, without an exact account of the words them­selves. Thaddaeus seems to have lighted his Candle constantly at [Page] Scorpius his Sun; what he omitted, is superadded with the addition of the Authors own opinion, and yet leaving a just place for every mans own additionall Judgement. This may at the first seem a work of a few houres. Houses are viewed at a glance, which when one considers in their severall Materials, the Stone in the Quarry, the Beam in the Wood, the Lime in the Stone, the Workman in his Hewing, &c. will take up the thoughts as of a larger extent. Books presented as finished, is an easie work for the eye and understanding: and yet the consulting Authors, examining opinions, leaving of rub­bish, and taking what is fit, both is a labour to the head and hand: Its easier to read than compose Books, and as easie to censure as ei­ther. But no wise man will censure him, who by writing would help the weak, and by his weaknesse invite the strong, to afford the ener­gy of their brains. However the world may censure the work, I hope they will see it their duty to pray for him, who is hereby engaged to be

Their assured T. Man.

THE PREFACE.

THE Scripture of the Old and New Testament re­vealed from God by the Prophets and Apostles, 2 Tim. 3.16. since it is the rule of heavenly Doctrine, it ought to be held in high account amongst us.Gal. 6.16. For so many as walk according to this rule, peace be on them and mercy, and upon the Israel of God, &c. But for as much as the enemies of Divine truth are ad­versaries to those who continue in the same, it is no wonder that they fear not, both to resist the Spirit by whom it was inspired, and to accuse the work of contrariety and imperfection. Though the Scripture have no reall contrarieties indeed in it self, (for the Spirit of God,2 Peter 1.21. Chrys. in Gen. hom. 1. by whom those holy men that writ it were led, being not contrary to himself, did so go­vern the matter, that it should wholly agree in all parts) yet some appa­rent contrarieties there are in it, which cause some difficulty to the Rea­der; yet the whole body of the Doctrine is not therefore to be accused of obscurity, as though the will of God could not thence be certainly known, concerning things which appertain to Religion. Nothing is searched out there, which is not to be found easily in some oth [...]r place, nor is there any opposition in the Scripture, witnesse Aug. lib. 5. cap. 8. de Genes. I will never dare to think, saith Justin Martyr, in Dial. cum Tryph. Judaeo, nor speak, that the Scriptures can be adverse to them­selves; but if any Scripture seem to be so, and hath a colour as though it did contradict some other Scripture, I will rather confess that I understand not the things there spoken, being certainly perswaded, that no part of Scripture can be opposite to any other part thereof, &c. This is that I undertake to prove in this Reconciliatory Bible, wherein are Reconciled Three Thousand places of the Sacred Scri­pture opposite in appearance, in a plain order, by the Canonicall Books of the Old and New Testament, (short collections of each Book, and Chronologicall numbers being set down before them) and the truth of the Divine word is proved to be uniforme, to the honour and love where­of, all that doubt of the consent of the same, are modestly invited. Some man perhaps will object, that some things are borrowed by me from o­thers; which I deny not; for in compiling this Synopsis, I thought it more safe and discreet, to follow the steps of the most approved Interpreters, than without the authority of famous men, in this most corrupt age, [Page] which is full of Error and Heresie, to invert any thing of my own brain, and to publish it to the world. And I hope that the Courteuos Reader, and the equall censurer, are not ignorant, that in the study of Divinity, nothing can be said now, that was not said before. And it is most profi­table,Eccles. 1.10 Aug. tom. 3. de Trin l. 1. c. 3. that many Books should be made by many men, of the same things, in a divers style, but not in a different faith. And he shall find that I have compendiously gathered together in this Concordance, that which the greater works of learned Men contained more at large; so that here he may, as it were at a single view, comprehend the matter. Let those fa­mous men have the praise, who have set forth large handfulls in this har­vest. I would not that any one should derogate from their Orthodox la­bours, but let them have it rather than my self. Yet I doubt not, but that he who was, and is effectuall in their large and learned Commentaries, will supply me with his grace, and be present to these gleanings.

If any one condemn my brevity and rudeness [...] [...]f my style, I sought to be brief, but not obscure; because brevity is profitable, and is accounted most acceptable alwayes; by this there is nothing lost in the substance. My religious mind bad me stop this little body with solid meat, not with lofty and windy words (if there be any thing found in it that is not as it should be, I crave pardon; what is not spoken religiously enough, let it pass as not spoken) far be it from me that I should arrogate to my self, as though I had exactly written without error;D. Mart. Luth. in Praef. for I am not he of whom it may be said, He made it, in the perfect tense, but I stand in the last rank, who scarce dare say, I would have made it; yet in great maters it is suf­ficient to be willing. Wherefore I being much solicited by some like my self, that is of the meaner sort, and by the most pious desire of my inti­mate friends, by this little Book of mine, first intended for private use; I would, nay I am obliged to do them good; but not them who suppose they better understand these things, For who is sufficient for these things?

Christian Reader, I do patiently and willingly beg of thee, that accord­ing to thy Piety and Candor, thou wouldst sincerely interpret of this my study, and duty performed, in collecting these Concordances of the Bible, and wouldest look upon it with the same mind that I writ it, that is, with a single and good eye.1 Cor. 1.30. Our Lord Jesus Christ, who of God is made unto us wisdome, and righteousness, and sanctification, and redemp­tion, in whom are hid all the treasures of wisdome and knowledge. Sanctifie, reconcile and enlighten us by his holy Spirit, that being recon­ciled in him, we may remain for ever, to the praise of his Divine grace, and our own salvation. Which is the desire and prayer of

Your daily Orator at the Throne of Grace, J. T.

RECONCILIATIONS Of the Places of the Old Testament.

THE sacred Scripture of the Old Testament is the Word of God, brought down from Heaven, from the beginning of the World unto the comming of the Messias, preach­ed by the Prophets almost 4000 years, written in Hebrew, except some few things in Chalde, (Esdras 4, 5, 6. Dan. 2, to 8. Ezek. 10.11.) called by the Jews, Esirmve arba, that is,Luke 24.27. twenty four, divided by Christ into the Books of Moses, the Pro­phets and the Psalms.

The Books of Moses.

THe Pentateuch, that is, the five Books. Also the Ocean of Divini­ty, the Hebrews call the 1. Bereschit, that is, in the beginning. 2. Velle Semoth, These are the names. 3. Vajer, He called. The 4. Vajed daber, And he spake. 5. Elle hadebarim, These are the words, both in Greek and Latine, 1. Genesis. 2. Exodus. 3. Leviticus. 4. [...], Num­bers. 5. Deuteronomy.

GENESIS.

THE Generation of the World is so called, because of the Creation before the flood, and the restoring of it after the flood, and the administration of it by the Patriarchs unto the birth of Moses; it contains the history of 2310 years.

The Places that are seemingly con­tradictory.

* 1. Gen. 1.1. Elohim Almighties, Gen. 1.1, 2. Bara created. The noun singular, the verb plural.

To shew that not one only per­son, but the Trinity of Persons in the unity of essence, three in one, and one in three, created the world, the Father works and I work; o­thers say, Hoc subtile potius quam solidum, and that its only an Idio­tism of the Hebrew tongue.

* 2. Gen. 1.1. with Gen. 1.8. God created the Heaven, &c. And God called the firmament Heaven, and the evening and the morning were the second day.

Moses in the first Verse useth two words to comprize the whole Fabrick of the Creation; but af­terwards he descends to the parts of the Creation, and so distinguish­eth the Heaven or Firmament from other parts. Or 2. By Heaven is meant in the first Verse by a Meto­nymy, Continens pro re contenta, the invisible or glorious habitation of Angels, with the Angels them­selves, and afterward by Heaven is meant the visible Heaven.

3. Gen. 1.22. And on the sea­venth day God ended his worke, Chap. 2.4. All things were cre­ated in the day that the Lord God [Page 2] made the Heavens and the Earth.

Reconciling.

God created the world and all things therein contained in six dais, and not in one day altogether. The first place therefore is meant of certain, naturall and artificiall dayes. The latter contains indefi­nitely the time of the creation of things.Psal. 95.7. Heb. 3.13. So this day is put for the time of grace.

4. Gen. 1.2. And the Spirit of God moved upon the face of the wa­ters. John 7.39. The Holy Ghost was not yet given.

In the first place, the treaty is concerning the person and exi­stence of the holy Ghost: in the latter concerning the gifts of the holy Ghost, and the miraculous powring forth thereof in the day of Pentecost, after the resurrection of Christ.

5. Gen. 1.5. God called the light day, before the Sun was. Ecclus. 43.2. The Sun when it appeareth declareth the day.

The light which first made the day, was not an other light from the light of the Sun, but that light which God had dispersed through the hemisphere, which he collected afterwards into the body of the Sun.

* 6. Gen. 1.27. In the Image of God, Psalm 89.8. Who is a strong Lord like unto thee.

Object. If man was created in Gods Image, he is strong as God, for that is part of Gods Image, but he was made in Gods Image.

Answ. Likenesse is either in quantity or quality; man was made like God in holinesse, knowledge, with dominion over the Creatures; not that he was alike fully holy, or knowing, or powerfull as God, nor yet had man the same natural holi­nesse as God, for in God holinesse is connatural to him and is his na­ture; but not so in man, for 'tis onely in him an infused quality, which ab esse & ad esse potest fine subjecti interitu. 2. Man was made in the Image of God, and by his fall lost it. 3. The Psalmist speaks of the great power whereby God excels all others, being compared to them.

Gen. 1.27. and 9.6. God cre­ated man after his own Image. Chap. 5.3. And Adam begat a son in his own likenesse 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.

* 7. Gen. 1.27. with Gen. 5.3. In the former place Gods Image in which he created man, was the spi­ritual, immaterial, immortal es­sence of mans soul; in the natural faculties of it, understanding, me­mory, reason and will, in the su­pernatural gifts of wisdom, righ­teousnesse and holinesse; in the dominion over other creatures: all stamps set on man out of the everlasting Modell of Gods Per­fections.

The second place in his own like­nesse, signifies as well in nature, as in the corruption of it, through sin, he was begotten.

8. Gen. 1.27. God created man, &c. 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 after the Image of God so well as the man:1 Pet. 3.6. Gen. 24.5. 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 was made out of the man, and for the man.

* Gen. 1.27. with 1 Cor. 11.7.

Man is said to be the Image and glory of God, in regard of domi­nion which God gave him over other creatures. A woman may be considered, either according to her specificall nature, in which she agreed with man, and in that re­gard [Page 3] she was created according to the Image of God, in holinesse and righteousnesse, or according to her sex, as she was Adams wife and subject to him; and in that regard she beareth not the Image of God, for subjection is not the Image of God, but rule and Domini­on is.

9. Gen. 1.2. and 9.1. Be fruit­full and multiply and replenish the earth. Luke 23.29. Blessed are the barren and the wombes that never bare.

Children before and since the fall are a blessing from God abso­lutely: Barrennesse 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 than for a mother and her little ones; so, Woe be to them that are with child, Matth. 24.19. and to them which give suck in those dayes.

10. Gen. 1.28. Multiply and replenish the earth. 1 Cor. 7.7. For I would that all men were even as I my self.

Whether Paul were then a Batchelor 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 Batchelor, he speaks conditional­ly, unlesse the propagation of man­kind and of the Church should be hindred.

* Gen. 1.28. with 1 Cor. 7.7. The Apostle doth not simply wish that all men and women led a single life; for so the Church of God could not be propagated, nor the divine benediction upon the married fulfilled: but that all had the gift of continency, and were as free from worldly cares and fleshly intanglements as he, and his gift of continency may stand with holy Matrimony. As we read of Malcus and others, who though married, yet having the gift of con­tinency fulfilled the Apostles pre­cepts, vers. 29, 32. Having wives as if they had them not, and caring for the things of the Lord.

11. 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 evill inclination, which is not naturall to them, but came upon them by the fall of man.

* Gen. 1.31. with Eccles. 1.2. All Creatures are good in relation to God, and in themselves simply considered; but all creatures are vanity in relation to them that use them, no man finding satisfaction in any of them; that may be good in it self, which cannot be so to me.

12. 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 than after the fall; for contrary to nature, they are become subject to the lust of wicked m [...]n, 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.

* 13. Gen. 1.31. All that God made was very good. Lev. 11. Ma­ny Creatures are accounted un­clean.

The former place speaks of the good of Being and Creation, as the things are in themselves, or as they have their designations to such and such particular ends. The latter place speaks of the uncleannesse, as to hic & nunc, in relation to cer­tain persons, the Jews, and certain times under Moses his Law; God accounted these things unclean, not [Page 4] that they were unclean in them­selves, but in regard of this com­mand as Lord over all, they would have made the persons which used them unclean and filthy in the sight of the Lord, as having trespassed on his Majesty by their disobedience.

* Gen. 1.31. all was very good. Es. 45.7. I create evill.

Answ. Evill is three-fold, na­turall, morall, and materiall; eve­ry thing was naturally good, bo­num & ens convertuntur. 2. But that which is morally evill is depri­ved of those virtues and perfecti­ons which the Law requires, and so that which is naturally good may be morally evill, as having swerved from the rule of God. 3. Mate­riall evill, such as hurtfull beasts, poisons in plants, &c. which though they be not evill in their own nature and simply considered, ad hic & nunc, applied to this or that subject are so. Of the first and last, God is the Author and Cause, I create evill, that is, naturall, such as sicknesses, sorrows, &c. and materiall, and these I do by way of Judgment, but I create not morall evill.

14. Gen. 1.31. God saw every thing that he had made, and behold it was very good, Mal. 1.3. I hated Esau.

Quaest. ex Epist. ad Rom.Every creature of God is good, and so is man as be is a creature, but not as a sinner, saith August. God therefore hated Esau for his sinne, and set him after his brother Jacob.

Exod. 20.11. Deut. 14.15. Gen. 2.2. God rested from all his works 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 nothing and pe­rish.Psal. 104. Acts 17.

* Gen. 2.2. with Jo. 5.17. God rested from making new species of creatures, but not from upholding those already made, and enlarg­ing the individuals of these spe­cies.

* 16. Gen. 2.4. These are the generations of the Heavens and the earth in the day, &c. Exod. 20.11. for in six dayes.

Object. How in one day, and yet was six dayes in making them?

Answ. 1. In one day as to the whole Chaos and matter, and yet six in producing the severall speci­es. 2. The word day is either to be taken strictly or largely; strict­ly, for twelve or twenty four hours, and so God did not make all indi­viduals in one day; or for a certain tract of time, and so six dayes are but one.

17. Gen. 2.15. God put man into the garden of Eden to dresse it. Chap. 3.19. In the sweat of thy face shalt thou eat bread.

If Adam had continuance in in­nocency, labour should have been pleasant unto him: but because he sinned, therefore must we labour with much sorrow and trouble.

18. 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 personall good, and the more commodious kind of life in the time of persecution.

* Gen. 2.18. It is not good that man should be alone. 1 Cor. 7.1. It is good not to touch a wo­man.

Marriage it felf, as it is Gods Ordinance is good. But Marriage as relating to the persons which enter into that estate may be evill, i. e. by accident. Besides evill may be taken for the evill of sinne, and so marriage is not evill; but as evill signifies the evill of punishment, or the privation of happinesse, or a [Page 5] quiet life, so marriage may be e­vill.

It was good in the Apostles days not to touch a woman, as good sig­nifies lesse troublesome or more agreeable to the present necessity, verse 26. more convenient in re­gard of the calamities of the Church, which will be so much the easier born and overcome by the enjoy­ing of liberty; and more profitable also, by being not so distracted with cares, nor troubled with these distractions, that by reason of sin accompany the married estate.

19. 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.

* Gen. 2.24. with Exod. 20.12. The degrees of love and affection do not vacate or take away one another. Parents are to be loved by reason of their original, reve­rence, obedience, and subjection, more than a wife. Yet wives are to be more loved, by reason of uni­on or conjunction, (for they two shall be one flesh,) and also by rea­son of cohabitation, and serve to domestick society.

20. Gen. 2.24. A man shall cleave to his wife. Exod. 21.4. The servant going forth shall leave his wife to his master, &c.

The generall Law pertains to all, that is the first, but the speciall Law was granted to the Jews, for the hardnesse of their hearts, and so we understand the latter place.

21. Gen. 2.24. Matth. 19.5. And they shall be one flesh. 1 Cor. 6.16. He that is joyned 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.

* Gen. 2.24. They two shall be one flesh. 1 Cor. 6.16. He that is joyned to an harlot is one body with her.

Object. How can a man that is joyned to a wife, and be one flesh with her, be one flesh with an harlot?

Answ. Marriage makes one flesh two wayes.

First, By divine institution.

Secondly, By the act it self.

That which is done beyond the bounds of marriage is making one flesh, by act not institution, and therefore illegitimate, the act and effect are the same; of conjuncti­on within, and without marriage are the same, but the cause is diffe­rent. The Apostle opposeth car­nal conjunction to spirituall, and that which is in Christ.

The agglution being threefold.

  • 1. In body and mind lawfully, as in marriage.
  • 2. In body alone unlawfully, as in whoredom.
  • 3. In spirit, as in the spirituall conjunction with God, by grace in Christ.

* 22. Gen. 3.6. She gave unto her husband and he did eat. 1 Tim. 2.14. The man was not de­ceived.

The one Text saith that Adam received an Apple from his wife, the other saith that Adam was not de­ceived, i. e. immediately of the Devill as Eve was; so that both agree in this, that the woman was deceived by Satan, and after her being deceived, she gave the Ap­ple to her husband, which he not examining, but taking it upon the account of his wife which he thought loved him, did eate. And so Adam imputes not the thing to Eve by way of deceit, but one­ly saith, The woman she gave me.

23. 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 sinne, and transgression of the Law of God.

24. 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.

25. Gen. 3.16. Thy desire shall be to thy husband, and he shall rule over thee. 1 Cor. 1.2. 1 Cor. 7.4. The husband hath not power over his own body, but the wife.

The woman is under the power of the man in oeconomicall govern­ment, whilst she obeyeth and is subject as the body is to the head; but in conjugall union, the man hath not power of his own body.

26. Gen. 3.19. In the sweat of thy face shalt thou eat bread. Matth. 6.11. Give us this day our daily bread.

Prov. 10.22.In the first place punishment and a laborious life is denounced a­gainst man, idlenesse is condem­ned,Deut. 8.3. Mat. 4.4. and Gods blessing is promi­sed, because a man is born to la­bour, as a bird to 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 fed Moses, Elias, Christ; but bread cannot feed us without God.

27. 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, &c.

Job.A man though he be consumed by Serpents, wormes, beasts, toads, yet at last he is brought into the dust of the earth.

* 28. Gen. 3.22. The man is be­come like one of us. Deut. 6. Hear ô Israel the Lord thy God is one Lord. Psalm 86.10. I am God a­lone.

When its said, like one of us, in the plurall, it intends not a multi­plicity of Gods, but a distinction of persons in the God-head: and when it is said, that man is not like this or that person, but like us. In the generall it implies, that the Persons in the Trinity are of the same nature and authority; and in saying like us, it implies fur­ther, that man was like God for Qualifications not Essence. Man was like God in resembling his power and holinesse not in equali­zing either.

These words, Thy God is one Lord, was in opposition to the multiplicity of vain Gods which had the repute among Heathens to be Gods, but really were not so.

29. Gen. 4.1. Eve bare Cain, and said, Psal. 128. I have gotten a man from the Lord. 1 John 3.12. Not as Cain who was of that wicked one.

Eve in child-bearing acknow­ledged Gods blessing, and by way of thankfullnesse 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 wickednesse that came from the Devill.

* 30. Gen. 4.3, 4. Abel sacrifi­ced. Gen. 4.26. Then begun men to call on the name of the Lord.

Doubt. Seth lived after Abel, and yet Abel sacrificed. How did men then begin to call on God, when they did it before?

Answ. Questionlesse Adam, A­bel and Cain did offer sacrifice to God; but that was more obscure­ly and not so solemnely, as in Seth's time, when it was done publickly and in the Church of God by Seth, in whose prosperity the Church re­mained; and probably the corrupt means of Cain might have enerva­ted the sacrificing to God, and brought prophanenesse upon the face of the earth; which Seth by [Page 7] his publick worship of God did re­store, so as now men begun open­ly to pray and sacrifice to God, which they had not done formerly. Or 2. Men then more purely than formerly, began to worship God, having separated themselves from the rest of men, not concerned in the Covenant: lest living in a con­tinuall mixture with the cursed Cainites, their promiscuous meet­ings might poyson the Saints with such vices, as this offspring of Cain had learned; therefore now they come out from among them, and began to call on the name, &c.

31. 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 publick invocation began in Seth, in whose posterity the Church re­mained, the Canaanites being re­jected.

* 32. Gen. 4.7. If thou do well, sin lieth at thy door. 1 John 2.1. If any man sin, he hath an advocate with the father Jesus, &c.

There are two wayes of interpre­ting the former way;

1. Some as holding such a pro­mise, some a threatning; the word used for sinne, may bear the signi­fication of a sacrifice for sin, and so they would make the words to import: that if thou sinne, then there lies at the door of the Taber­nacle or Temple, a sacrifice Christ which was promised Eve. But this would seem the same much with the former part, in having his sa­crifice accepted, which could not be but by Christ.

2. Sinne lyeth at the door, that is, a threatning to have his secret sinne revealed, so that it should not lurk and lye hid in the bosome, closet, or chamber, but be made so manifest, as if it were laid at the door, though for a time; it may sleep as a Mastiff Dog at the door, yet it will not rest long. Not the Judgement for that sinne will lye long, but it will lye in wait for him at the doore, when he step­peth either in or out to set upon him.

If you take it the former way, then they signifie the same thing; if the latter way, then it signifies no more, then that sinne will be discovered and haunt us if we re­pent not; but if we repent and call upon Christ, then we have an ad­vocate with the father Jesus Christ, who will stop the mouth of this dog, and remove this sinne.

33. Gen. 4.7. Ʋnto thee shall be his desire, and thou shalt rule over him. Psalm 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 to do,Rom. 6.12. Let not sinne raigne in your mortall body. In the latter place it is declared, that a man of himself can do nothing in divine and saying matters.

34. Gen. 4.15. Whosoever slay­eth Cain, vengeance shall be taken on him seaven fold. Chap. 9.6. Whosoever sheddeth mans bloud, by man shall his bloud 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 the murderer with death.

* Gen. 4.15. with Gen. 9.6. When it is said, He that sheds mans bloud, &c. its meant either ordi­narily or extraordinarily; either ordinarily, by the hand of the Ma­gistrate to whom is committed the Sword of Justice for that purpose; or extraordinarily, God in his Ju­stice useth the hand of one murthe­rer to do execution upon another, when humane justice passeth it o­ver with impunity; or he some way shortens the life of the bloody man, so that he liveth not half his dayes: Gods punishing Cain be­fore the flood in such a sad manner, shews not that this was against the [Page 8] precept given afterwards, or that God upon an extraordinary occasi­on might not inflict a Judgement upon an offender another way, whereby other ends which the Lord proposed might be brought to passe. Cains blood was not im­mediately shed, because that he might propagate children to the replenishing of the world, which then was unfurnished.

35. Gen. 4.16. And Cain went out from the presence of the Lord. Psalm. 139.7. Whither shall I go from thy Spirit, or whither shall I flee from thy presence?

Cain being made a runnagate, left his parents and their habitati­on, and the place where they wor­shipped God. In the Psalms Gods omnipresence is maintained.

* Gen. 4.15. with Psalm 139.7. The presence of God is either the presence of his essence, and so he is in every place, or the presence of his speciall face and manifestation, and so he is present in and with his Saints, especially in his Ordinan­ces and Assemblies. Some think the former words are fitted to Cains Atheisticall conceit, which was, that he could get out of the reach of Gods revenging hand; but o­thers more probably say is meant, his going from the place where God gave evidence of his presence in his conference with him. Or from his presence, that is, from that part or quarter of the world where God had his Church, which is the place of his especial presence, which he did as it were excommu­nicate himself from.

The other place shews no man can go be he where he will, from the sight and presence of God, which is in all places, though even in these places they may go from the presence of his favour. Cain was in the presence of his essence, not of his favour.

36. 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 carnall lusts.

* 37. Gen. 5.26. And Mathu­salem.

The Doubt lies in this, that by this account Mathusalem seemed to live to the end of the flood in the year 1656, and yet we read not of his entring into the Ark. But 'tis answered from the birth of Lamech, to the end of the flood is precisely reckoned 782 years, and so many it was to that death of Mathusalem. Seeing then he came not into the Ark, we say the last year of his life was not compleat, but onely inchoate; the Hebrews and especially Rabbi Salomon, that Mathusalem died seaven dayes be­fore the beginning of the flood.

38. Gen. 5.24. Enoch was not, for God took him. Heb. 9.27. It is appointed for all men once to dye.

Enochs translation was a work extraordinary,1 Cor. 15.53. 1 Thes. 4.17. it was to him in the place of death, as the taking away of Elias, and the translation of those who in the last day shall be saved alive. But the Apostle shew­eth what must ordinarily befall all men; the consequence is not good from a singular priviledge to a ge­nerall rule.

39. Gen. 6.3. His dayes 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,Aug. lib. 13. De Civ. Dei. 1 Sam. 15.11. and not the age of man is to be understood, as if he had said, unlesse the world repent, they shall perish within 120 years.

* Gen. 6.3. with Gen. 11. Though some lived after the flood longer than 120 years, yet this hinders not the agreement, for the Text is not to be understood of mans life, but of the time God would give them for repentance, before the flood came on the world.

* Gen. 6.5, 6, 7. When the Lord saw that the wickednesse of man was great, &c. Gen. 8.21. I will hence­forth curse the ground, &c. because the imaginations of his heart, &c.

When the former place tells us, because of the wickednesse of mens hearts and actions, God sent the flood; the latter place tells us that God decreed and resolved with himself, that he will not again curse the ground, not that by this he cancelled the generall curse in­flicted for the sinne of man, or give security against the future consuming the world by fire: but that there should be no more such generall floods as this was.

This word Because, in the second place may signifie. Although as 1 Sam. 14.39. which reading re­conciles the Texts; in the first, God threatens to destroy the world, because the inhabitants were so bad. In the other, where he smelt the savour of his Sonnes righteous­nesse in Noah's sacrifice. He is resolved (although the wicked­nesse of mens unclean hearts are so bad) yet he will never take that course any more to drown the world.

40. Gen. 6.6. It repented 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 mans weaknesse, so can it not fall upon God; but the Scripture often speaks of God after the man­ner of men;Aug. lib. 1. cap. 7. De Civ. Dei. Psal. 131. and where it is said that it repented God, there is meant the charge of things, God still remaining unchangeable.

* Gen. 6.6. with 1 Sam. 15.29. Repentance is either properly or improperly taken; properly taken, for a passion of nature or change of the mind; or improperly, only for a change or alteration of acti­ons. God repents not the first way, not so as to change his mind; but he is said to repent, when he doth as a man which repents, change his actions in this or that particular according to the purpose of his own will.

41. Gen. 6.9. Noah was a just man and perfect (2 Pet. 2.5.) Psalm 13.3. There is none that doth good, Rom. 3.12. Heb. 11. no not one.

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 sinne, but in comparison of others, he had his conversation holy, and without hypocrisie.

* 42. Gen. 6.9. with Rom. 3.10.

Noah was two wayes just.

Imputatively, Christs righteous­nesse being reckoned to him by faith.

2. Inherently, and yet he was not simply just, but in his generati­on; or he was not absolutely just, but comparatively, in his generati­on, compared with those of his time; or he was inherently just, that is, sincerely just, in his pro­fession of Religion without hypo­crisie; but not perfect, that is, free from all sin.

There is a justice of parts, and one of degrees. No man is inhe­rently, in degrees fully, compleat­ly, and absolutely just, though Gods children are just in parts and intentions to be so.

The second place is meant of man in his naturall estate; no man is just so, though by faith and Gods acception and their in­tention, the children of God are just.

43. Gen. 7.2. Of every clean beast thou shalt take. Lev. 11.1. Moses divided the clean beasts from the unclean.

The Patriarchs before the flood had a distinction in their sacrifices between clean and unclean living creatures. By the Mosaicall Law, not only for sacrifices, but for meat the use of the unclean wat forbid­den.

44 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, [Page 10] made the Arke in 120 years.

The 500 years of Noah were not yet compleat when he began to make the Ark; the Scripture useth oft times to reckon the times, though the years be not yet com­pleat, as Exod. 40.17. Numb. 1.1. Deut. 1.4. Ezek. 1.1. and 8.1. and 20.1.

1 John 3.20.45. Gen. 8.1. God remembred Noah. Esa. 49.15. I will not forget thee.

In the s ght of God, all things are naked and open, he knows all things; remembrance and forget­fulnesse are attributed to him by Anthropopathy, he remembers when he sends help, and hears our prayers, as Gen. 30.22. 1 Sam. 15.19. Psalm 13.2. and 42.10. Also he is said to forget, when he de­fers to help, and seems not to hear us.

* 46. Gen. 8.1. with Esay 49.15. God is said to remember, when he doth as a man that remembers a thing, either hearing our prayers, performing his promises, reward­ing our works, or punishing our offences. God remembred Noah when he helped him.

47. Gen. 8.13. In the year 601 the first moneth, the first day of the moneth the waters were dryed up. Chap. 8.14. And in the second month the 27 day of that moneth, was the earth dryed.

The diminishing of the waters, and the superficies of the earth yet soft and plashy, is intimated vers. 13, 14. The earth is dryed and per­fectly solid. The former speaks of the waters drying, the latter speaks of the earths drying.

Psal. 103.13.48. Gen. 8.21. Nor will I any more smite every living creature. Chap 6.13. & 7.21. And all flesh dyed. Chap. 19.24. Sodom over­throwne.

Before the flood God judged the world, and he judged Sodom also as a just judg and revenger: af­ter the flood he promised he would do so no more, as a father who tak­eth pity of his children.

* Gen. 8.21. with Gen. 19.24. Gods smiting every living crea­tu [...]e in Sodom, doth not contradict Gods promise; for Gods promise was, that He would not destroy the whole Ʋniverse, and every creature in it by water: but this hinders not his destroying any one part of the whole or any one City in the world. He destroyed Sodom, yet there were thousand places which then had no destruction.

49. Gen. 8.21. I will not again curse the ground for mans sake. Deut 28.16. Thou shalt be cursed in thy house, and cursed shalt thou be in the field, &c.

A generall malediction doth not take away a speciall malediction; neither did God obliege himself, that he would not send his spe­ciall punishments and calamities on those who refuse to hear his voice.

A generall Covenant with the whole earth is one thing; a parti­cular punishment of some part of the earth is another.

50. Gen. 8.22. Seed time and harvest as long as the earth endureth. 1 Kings 17.1. James 5.17. And it reigned not for three years and six months.

Barrennesse and drynesse was sent from God on the earth in the dayes of Elias, by reason of the Idolatry of the Israelites. He took not away seed-time and harvest in other places. The ordinance of God, though it was not observed in one place for mans transgres­sion, yet it found place in an other.

* 51. Gen. 9.2. The fear of you and the dread of you, shall be on every creature. Prov. 30.30. The Lion feareth not for fear of you.

The creature considered in its own strength is one thing, and as it hath fear by a divine imposition is another; in the former sense So­lomon speaks to us, in the latter sense is that of Genesis to be under­stood.

[Page 11]52. 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 Ʋnicorn 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 mans coun­tenance. But if the Unicorn or any beast do violence to man, they do but put him in mind of his fall.

53. 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 em­rald.

The first place is concerning the ordinary place of the rainbow; the second, of the extraordinary rain­bow, and the seat of God.

* Gen. 9.13. with Rev. 4.3. The rainbow was no naturall but an in­stituted sign of a temporall Cove­nant, in the generall of it to all creatures. Yet it may be a sign of the spirituall part of the Covenant, with reference to Christ, in whom all promises of what sort soever, are yea and amen, and who is re­presented sitting in his Throne, compassed with a rainbow, in sight like unto an Emrald. The one was aAs the word re­all is opposed to symboli­call. reall rainbow, the other onely symbolicall; the one in the mate­riall Heaven, the other in the bea­tificall.

* 54. Gen. 10.5. Divided in their Lands every man after his tongue. Gen. 11.1. The whole earth was of one language and speech.

The former passage is inserted by way of anticipation, to make the History compleat; and the ho­ly Ghost hath regard to the thing it self, not to the time, or method wherein it was done, for that is de­livered in the next Chapter.

* 55. Gen. 10.8. Nimrod began to be mighty in the earth. Verse 10. And the beginning of his King­dome was Babel. Rom. 13.1 Let every soul be subject to the higher powers.

The tyrannicall power of Nim­rod was with violence, and violati­on of government in families, yet not without Gods ordination; nor doth every unlawfull attaining take away the lawfull power; from ill beginnings and manners, good laws and profitable things proceed also. The beginning of the King­dome of Judah, was the wanton­nesse and wickednesse of the peo­ple. The beginning of the King­dome of Israel, the sedition of Je­roboam: yet they were afterwards lawfull Kingdoms.

Power and authority is one thing, the acquisition and use of that power are others, a man may come unlawfully by his power, and one may use a lawfull power un­lawfully.

56. 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 alwayes 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.

57. Gen. 11.7. Let us go down, and there confound their language. 1 Kings 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,Lib. 16. cap. 15. De Civ. Dei. saith Augustine; but he is said to descend when he doth any thing for the ordinary and usuall course of nature, and so he sheweth his presence in respect of us, not that there is any thing that he doth not see and know, or doth change his place, but this is attributed to God after the manner of men, and [Page 12] in respect of our sense, as Gen. 18.21. Psalm 14.2.

* Gen. 11.7. with 1 Kings 8.27. God in descending forsaketh not the place wherein he was, but con­taineth in himself all space and place. Yet the attributes and pro­perties of God are of the very sub­stance of his nature, his power, his wisdome, his justice, goodnesse, and providence; wherefore when by these he manifestly sheweth his glory, to us inferiour creatures, he is rightly said to descend unto us. For although his power was never absent, nor his providence in dire­cting that which men did wicked­ly commit unto his own glory and the profit of his Church: yet now he descended by his power, when he sheweth unto men the force there­of, and by his providence, when he declared himself displeased with their wicked enterprize.

58. Gen. 11.12. Arphaxad be­gat Salem. Luke 3.36. Which was the son of Sala, which was the son of Cainan, &c.

Beda in Luk. 3.The name and the generation of Cainan in Genesis, and the words of the dayes, according to the truth of the Hebrews, is not found; but Arphaxad is said to have be­gotten Sala, there being none be­twixt him; Luke took this genea­logy from the edition of the 70 In­terpreters.

59. Gen. 11.26. Terah lived 70 years, and begat Abram, Nahor and Haran. Chap. 12. [...]. And A­bram was 75 years old when he de­parted out of Haran.

Terah did not beget three sons in the same year, but he began to generate at 70 years old, and he lived in Haran to 205 years old; it may be Abram was the youn­ger son, but because he is so com­mended in the Scriptures, he is set down first before his brethren, as Jacob, Mat. 1.3. Judas, 1 Pet. 4.1.

* Gen. 11.26, 27. with 12.4. Abram when he went out of Haran was 75 years, Chap. 12.4, 5. before which time, Verse 32. of this Chapter, whose age is summoned up to 205; out of which deduct the age of Abram at the time of his departing out of Haran, which presently followed the death of his father, and the birth of Abram will fall out to be about the 130 year of Terahs age. Its supposed Haran was the eldest, and Abram the youngest, for Sara was Ha­rans daughter, and ten years elder than Abram. Others conceive A­bram the eldest, as born in the 70 year of Terah, and that he depart­ed from Haran into Canaan while his Father lived, but had no set­tled possession till after the decease of Terah

60. Gen. 12.5. Abraham took Sara his wife, and Lot his brothers son. Chap. 13.8. and 14.14. A­braham said to Lot, we are bre­thren, &c.

Brothers are called by blood, Gen. 27.13. of alliance, Chap. 14.4. of gentility, Deut. 15.3. of affecti­on, 2 Sam. 1.26. of unity, of con­fession of faith, Jer. 31.34. We are brethren, saith Abraham to Lot, perswading him not to contend with him; but seeing that he is joyned with him in the band of re­ligion and consanguinity, he wish­eth him to avoid occasion of quar­rell, and not to give scandall to the infidels.

61. Gen. 12.3. and 18.18. All the Nations of the earth shall be bles­sed in him. Gal. 3.14. The blessing of Abraham came on the Gentiles through Christ.

This promise was made to the seed and posterity,Gen. 22.18. Heb. 11.3. but not to the person of Abraham, so the pro­mises made by God to the Fathers, are fulfilled in their children, and in individuals.

* 62. Gen. 12.3. In thy seed all Nations shall be blessed. Eph. 3.5, 6. In other ages it was not made known, &c.

The promise of the Gospel was not so hid in other ages, but that some knew the calling of the Gen­tiles before, but because very few [Page 13] knew it, and they that did know it, had it revealed to them darkly, and for the most part under figures in generall and confusedly; it was revealed before, but not so di­stinctly and particularly as now it is.

* 63. Gen. 12.5. And they de­parted to go into the Land of Ca­naan. Heb. 11.8. And he went out not knowing whether he came.

The nomination of a Country in generall is one thing, the designa­tion of some particular place of a­bode in that Country is another: Moses speaks in the former sense, and the Apostle in the latter. Be­sides at the first God did not tell him of the place whither he should go, for the greater triall of his faith, but when he was come into Canaan, then he told him that was the place.

* 64. Gen. 12.8. Into a Moun­tain eastward from Bethel. Gen. 28.19.

The place in Abrahams time was called not Bethel but Luz. But the holy Writers speaking of things and persons that are past, do anti­cipate, that is, they speak of them according to the custome of that place and time, in which they wrote.

65. Gen. 12.18. Abraham told a lye. Psalm 5.7. Thou shalt destroy all those that speak lea­sing.

Mat. 26. Psalm 32.Seeing that the Devill is the Fa­ther of lying, Abraham denying his wife, sinned against God by distrust, against Sara and Pharaoh by injustice, for he sought to save his life by wrong means, as Peter did by denying Christ. God will destroy impenitent lyers, but not whose lies and offences are pardon­ed in Christ, and covered; as Abra­hams, Isaacs, and Peters were, who repented.

* Gen. 12.18. with Psalm 5.7. The latter place speaks of such as tell lies and repent not; a lye is a sin and punishable where ever it is found. But repentance takes away the sting of the lye, and so it doth not destroy, nor did it destroy A­braham.

66. Gen. 12.7. & 13.15. & 15.38. This land which thou seekest will I give to thee and thy seed, &c. Acts 7.5. Heb. 11.9. And he gave him n [...] inheritance in it, no not so much as to set his foot on.

Prophesies and Promises are gi­ven to some and fulfilled to others; nor are they alwayes fulfilled to those to whom they are given, but in those for whose cause they were given. So the Land was given to Abraham according to right, but to his posterity for possession.

* 67. Gen. 13.15. To thee will I give it. Acts 7.5. Heb. 11.9. And he gave him none inheritance in it.

Chrysostome hath an observation on Hosea 11. that the promises and prophesies were given to some, and fulfilled to others: being not al­wayes fulfilled to those they were given, but to those for whom they were given. The Land was given to Abraham as to right, to his sons as to possession, the future being put for the time past or present. For first the inhabitants of Canaan were to be dispossessed, but that they were not yet, their iniquity being not then full.

* 68. Gen. 13.17. Arise and walk thorough the Land, and I will give it thee. Act. 7.5. He gave him no inheritance in it, no not a foot.

The right of living is one thing, the possession another. Abraham had the right to the land, and he had the possession, but it was in his seed and posterity.

69. Gen. 13.16. I will make thy seed as the dust of the earth. 2 Sam. 24.9. And Joab gave up the summe of the number of the people unto the King.

The posterity of Abraham, which were and are before the numbring David made, cannot be numbred, nor had David the com­pleat number of the people from Joab, who gave the King a lesse [Page 14] number of the people than they were.

* 70. Gen. 14.13. And these were confederate with Abraham, 2 Chron. 19. Shouldest thou help the ungodly, and love them that help the Lord.

The Law of God forbids leagues with Infidels and wicked men: but not all leagues, those are condem­ned only which are against true Religion, Marriages, or joyning in armes, except in the case of pub­lick necessity, as Asa with Bena­dab, Josaphat with Achab, &c. but such leagues as are concerning the defending of their Countrey, pre­serving neighbourhood, of not making inroads, of pr [...]serving the publick peace, or mutuall com­merce, where Religion is not hurt, are not forbidden, but are adjudg­ed lawfull and necessary: such a league was this of Abraham with the neighbouring Cananites.

* 71. Gen. 15.6. Whereby shall I know this? Matth. 12.39. An evill and adulterous generation seeks after a sign.

It is one thing to ask a sing for the confirmation of temporall pro­mises, where the thing was obscure and altogether hid: another thing to ask a sign to demonstrate a thing which might otherwise be known. Abraham seeking a sign was a spe­ciall motion of Gods Spirit, which Christ condemns not; for it hath been permitted to some by a pecu­liar favour, as to Gideon and Heze­kiah, which they did not so much out of incredulity, as out of a desire to be forfeited against humane in­firmity; or he asked this Questi­on, not so much doubting of the thing promised, as desiring to know somewhat more particularly, of the manner of performance. Abraham might well seek a sign in a thing which he had no promise on be­fore, nor no footstep of the man­ner of the comming of it discover­ed, there being many difficulties to encounter withall before it could be effected. The Jews they might have sought the Scriptures, and found so clear evidences that Je­sus was the Christ, that they need not seek any signes concerning him.

72. Gen. 15.6. Abraham belie­ved God, and he counted it unto him for righteousnesse. James 2.21. A­braham was justified by works.

Abraham before God was justi­fied by faith, and was declared to be just; by his works before men, offering up his son Isaac upon the Altar.

73. Gen. 15.13. Thy seed shall be a stranger in a Land that is not theirs, and shall serve them 400 years. Exod. 12.40. Now the sojourning of the children of Isra­el who dwelt in Aegypt was 430 years.

In the Scripture the years are not alwayes precisely numbred, the lesser number is omitted, and here under the greater round number the lesse is comprehended.

* Gen. 15.13. with Exod. 12.40. In a great summe so small a num­ber comes under no particular ac­count, as the 72 Interpreters are cal­led the 70, and this account is not to begin lower than the giving of the promise to Abraham, to the de­liverance of the Israelites out of Aegypt; and the giving of the Law were 430 years, Exod. 12.40. Gal. 3.13. of which neither 405, nor 400, nor 430, was spent under the Egyptian persecution: for though the account end with their parting thence, it did not begin with their coming thither: but so much of the time was run before Jacob's coming thither; and so much after that peaceably passed on untill the death of Joseph, so as some account the time of their rigid servitude to an 140, some to a 121 at the most; the summe of 430 equally divided, the one half spent before their go­ing into Aegypt, the other half in their abiding there, 215 before their going into Aegypt reckoned thus, from the promise given to Abraham, to the birth of Isaac 25; from [Page 15] the birth of Isaac to the birth of Jacob 60 years; from thence to their coming into Aegypt 130, in all 215; the other 215 thus, 94 before the death of Levi, 121 be­twixt his death and their delive­rance out of Aegypt.

Chrys. hom. 36. in Gen.74. Gen. 15.15. Thou shalt go to thy Fathers in peace. Joshua 24.2. Terah and his fathers served other Gods.

To go to his Fathers, that is, to die, it is an Hebrew phrase. Also by the name of Fathers here may be understood, Adam, Abel, No­ah, &c. to whom he went by faith.

* 75. Gen. 15.16. But in the fourth generation they shall come hi­ther again.

1 Chro. There are reckoned six in the Tribe of Judah, from A­braham, Isaac, Jacob, Judah, Pha­res, Hezron, Chaleb; so in the Tribe of Levi, from Abraham to Moses are reckoned six, from A­braham, Isaac, Jacob, Levi, Cahath, Amram, Moses.

Answ. In the fourth generati­on, that is, in the 400 year, 100 year to a generation; or some­what about this, which for even­nesse and rotundity is not reckon­ed. Or

Secondly, By the fourth gene­ration is meant the fourth geniture, or birth of the Father and the Son, so the fourth generation is to be reckoned from the descent of the sonnes of Jacob into Aegypt, to their entrance into Canaan, as in the Tribe of Judah, from Judah to Phares, from Phares to Hesron; from Hesron to Caleb; so in Levi, Levi, Cahath, Amram, Moses.

Thirdly, It is one thing to begin the reckoning of four generations, from the day that God made this promise to Abraham, (at which time Abraham had none at all) and another thing to begin their ac­count from the time that their ser­vitude in a strange Nation (which God foretold) should determine; before ever God promised the re­turning of any fourth generations, he told Abraham they must first fojourne in a strange Land: then in the fourth generation of them whom God brings out thence, they shall return to this Land, which ac­count Moses set down Exod. 6.16. reckoning from Levi, whose first generation was Coath, the second was Amram, the third Aaron, the fourth Eliazar, who divided the Land at the time God had foretold Abraham.

76. Gen. 16.9. The Angel of the Lord said unto Hagar, Return to thy Mistress Chap. 21.12. God commands Abraham to send Hagar away.

First Hagar flying of her own accord was commanded to return to her Mistresse,Gal. 4.22. Chap. 31. then being thrust out by force, she staid in the desert; the Apostle expounds that figure, and applies it to the Old and New Testament.

77. Gen. 17.12. God appointed circumcision. 1 Cor. 7.19. Circumci­sion is nothing.

Circumcision by divine instituti­on in the Old Testament was a sa­crament to the coming of Christ, but in the New Testament it is no­thing, nor is profitable to our sal­vation; we must therefore distin­guish the times of the Old and New Testament.

78. Gen. 18.25. Thou shalt not kill the righteous with the wicked. Ezek. 21.3. I will cut off from thee the righteous and the wicked.

Abraham speaks of eternall de­struction and cutting off; God speaks of corporall and temporall affliction of the righteous with the wicked.

79. Gen. 21.9. Ismael plaid with Isaac. Gal. 4.29. He persecuted Isaac.

Jerome saith, That Ismael chal­lenged the primogeniture, insult­ing over Isaac in words and deeds, and he calls that the contention of the young ones. It is certain, if Ismael had not wronged Isa­ac, he should not have been ex­pelled [Page 16] from his Fathers house.

* 80. Gen. 21.31. Wherefore he called the name of that place Beershe­ba. Gen. 26.33. Therefore the name of the City is Beersheba unto this day.

There were two places of that name, the one in the Tribe of Ze­bulon betwixt the upper and nether Galilee, so Aducham; the other was in the south part of Judah, Josh. 15.21, 28. which these Texts speak of. Now there was a Well and a City of the same name. Abra­ham gave a name to the Region or Countrey it self, Isaac to the City, or else Abraham gave name to the City and Well; but in processe of time it lost it among the Cananites, filling up the Well, but Isaac open­ing the Well again, gave it the old name of Beersheba.

* Gen. 21.31. There they both sware. Matth. 5.34. Swear not at all.

Abraham sware solemnly to confirme what they were about. Christ condemnes vain, rash, fri­volous, vitious and ill conceived swearing. He condemnes not all swearing, for Deut. 6.17. Thou shalt sware by his name; and Psalm 53.12. but that rash ordinary swearing which is used commonly and prophanely.

81. Gen. 22.1. God tempted Abraham. James 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 internall temptati­ons from the flesh and the devill, who do allure us to sinne, or con­cerning temptations for our hurt.Aug. lib. 16. cap. 32. De Civ. Dei. Abraham was tried to sacrifice his sonne, that so his dutifull obedi­ence might appear, not to God, but to the ages that should be; for a mans mind oft-times cannot be known to himself, unlesse he make tryall of his strength, not by word but by deeds, when he is examined by temptation.

* Gen. 22.1. with James 1.13.

Temptations are either probati­ons or provoca ions to evil. When God temp [...]s its by probation, not provocation, and that probation is either by mercies, Deut. 8 2, 16. or by afflictions, James 1.2. 1 Peter 2.7. And this God doth, not that he knows not what is in man, but that man may know what is in himself, and that either as to his grace or corruption, or else that man may see what Gods prevent­ing, renewing and saving grace is able to do. 'Tis true, that God may in a judiciary manner tempt man, or leave him to be tempted, withdrawing his grace from him. Saint James speaks of temptations, actively, not passively to evill, not to good; to the evill of sin, not of suffering.

82. Gen. 22.2. Thou shalt of­fer the sonne 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 triall, neither is it contrary to the precept of the Decalogue, of not killing our neighbour: for the speciall dict [...]tes and commands of God do not derogate from his ge­nerall commands.

83. Gen. 22.2. God comman­ded. vers. 12. God forbad to offer up Isaac James 1.17. With God there is no variablenesse.

The decree of God which he will bring to effect is immutable: those decrees that are not fulfilled, are but conditionall, and but for tryall; such is this example of a command given to Abraham, and then revoked.

* Gen. 22.2. Take thy son and offer him, &c. 22.12. Lay not thy hand on the Lad. James 1.17. in whom there is no shaddow of change.

God did decree to command Abraham to offer his sonne, and [Page 17] yet resolved, he should not be suf­fered to offer his sonne, but only tried whether he would offer him or no, so as God alters not his will, he only prosecutes the decree he had made.

* 84. Gen. 22.12. Lay not thy hand on the child, &c. Heb. 11.17. Abraham offered up Isaac when he was tryed.

Intention is one thing, reall per­formance is an other; yet God ac­cepts of the intention for the acti­on. Abrahams intentions were to offer up his sonne, and he endea­voured it, which made the ho­ly Ghost account his sonne as of­fered.

85. 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 Sonne of God, was not known to the sonnes 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,Heb. 1.1. for it was revealed to the Fathers in ma­ny parts and divers manners, under shadows and figures only; but to us, after the promises fulfilled in Christ, plainly, clearly, and perspi­cuously.

* 86. Gen. 23.17, 18. Were made sure unto Abraham, &c. Acts 7.5. And, He gave him none inheritance, &c.

The Land or Cave was made sure to Abraham, not for an heri­tage, so much as a burying place; not for the living to enjoy, as for the dead to rest in: the right of possession and heritage, was not bought by Abraham, but given by God gratis to his posterity.

87. Gen. 23.37. Abraham stood up and bowed himself to the people of the land. Exod. 20.5. Thou shalt not bow down thy self to them, nor serve them. Mat. 4.10. Thou shalt worship the Lord thy God.

He gave civill 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.

88. Gen. 25.23. The elder shall serve the younger. Chap. 33.3. Jacob bowed himself seven times when he came to his brother.

Jacob gave civill honour to his brother Esau, who was in great power and authority, yet that takes not off from the force of the pro­mise,Psal. 60.1. which was fulfilled in its time; when David conquered the Idumaeans and made them subject to the Israelites.

* 89. Gen. 25.23. with Gen. 33.3. & 33.14. The person of a man is one thing, his posterity is ano­ther. The elder shall serve, &c. The preeminence of Jacob the younger, above Esau the elder, consisted in the prerogative of the birth-right, (which gave him authority over his brethren, and the rest of the houshold under his Father) de­volved from Esau to Jacob. 2. In promise of the land of Canaan. 3. in the holy Covenant of Religi­on with God, which was propa­gated in Jacobs posterity. But in temporall preheminence, Jacob might be said to serve Esau, and he might serve, and call him his ser­vant, and do him homage.

90. Gen. 26.34. Esau marri­ed two wives, Judith the daughter of Beeri 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 Aholibama 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.

* Gen. 26.34. with Gen. 36.2. Either these former were different waies from the latter, the two for­mer [Page 18] dying without Children, else they were the same, and had two names, the former place using one name, the latter another, so it was usual in Scripture.

91. Gen. 27.23. Jacob decei­ved his father Isaac. Chap. 20.41. His father in law, and his uncle Laban. Marke 10.29. Defraud not.

1 Thess. 4.6.We must live by Gods law, and not by examples; Jacob did that by inspiration from God, without in­juring his Father or his Uncle. Let us so live in mutuall 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.

92. Gen. 27.28. God give thee of the dew of heaven, and of the fatnesse 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 temporall 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 Fathers blessing.

93. Gen. 27.38. Esau lift up his voice and wept. 12.17. Esau found no place of repentance. Heb. 12.17.

Esaus repentance was not true but hypocriticall, for he did not acknowledg his sin, but was sorry for his losse, and would have kil­led his brother. Nor could he by his tears move his Father to repent of the blessing given to Iacob.

* Gen. 27.38. with Heb. 12.17. Repentance and weeping are to be distinguished according to their Objects, some repentance and weeping are carnall, because they are set upon, and rests in (not looking further than) worldly los­ses and affaires; the other repen­tance respects Gods displeasure; this of Esaus in Genesis, was upon a worldly account, and that re­pentance spoken of in Hebrews, was not spoken of Esau, but of I­saac his father. Esau found no re­pentance or change for all his weeping in Isaac his father.

* Gen. 30.41. Jacob laid the rods before the eyes of the sheep in the gutters that they might con­ceive, &c. 1 Thess. 4.6. That no man go beyond, or defraud his bro­thee, &c.

Warrantable pollicy carried by the instinct of the holy Ghost in ca­ses concerning the publick good of the Church, against its adversarie, is one thing; private practises for base ends, defrauding others to enrich themselves, in buying and selling thats another thing. Jacob did this by Gods direction, Gen. 31.9, 10, 11, 12.

94. Gen. 32.3. and 33.14. E­sau lived before Jacobs 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 hatefull 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 be propagated the Nation of the Idumaeans.

95. 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 Antients, that if any man should see the face of God, he must dye the death; so Gideon, Mano­ah, and the Israelites feared their lives; but Jacob here, Abraham [Page 19] Chap. 18.Joh. 1.18. Isaiah, Chap. 6. Daniel, Chap. 7. by 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 Gods face, no mortall man can see, nor ever did see.

* Gen. 32.30. with Jo. 1.18. No man hath seen Gods face at any time. And Exod. 33.20.

The face of God in Scripture is not to be taken for his Essence and Nature in the former place, but in the latter, No man hath seen God thus.

Secondly, The face of God is Gods manifestation of himself ex­ternally some way or other, thus the Patriarchs and other have seen him.

Thirdly, The knowledg of God by his Word, especially the Gos­pell, 2 Cor. 3 8.

Fourthly, The glory and ineffa­ble clearnesse of his Majesty in eter­nall life, 1 Cor. 13.12.

The sight of God is twofold, ei­ther in respect of us under the New, or of those under the Old Testa­ment. Jacob and others saw God face to face, not in respect of us, but in respect of others in the same time and dispensation, who saw not God in so clear a dispensation as he did. No nor he himself for­merly did enjoy that clearness. This vision in humane forme, in compa­rison of other apparitions, was more plain and familiar with face to face, as those that wrestle, or when a man talketh with his friend in presence.

* 96. Gen. 32.3. and 33.14. and 36.6. The land of Seir, the country of Edom.

There were two Seirs, Seir in the land of Edom, so it may be ta­ken for a part of Edom or Esaus possession, which was called Seir a Chorite and not Esau, for it had the name before his birth, Gen. 14.6.

97. Gen. 33.19. Jacob bought a parcell of a field at the hand of the children of Hamor Sechems 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 buriall of the dead. Jacob bought the greater part of the field to dwell there,Gen. 30.13. Chap. 48. Josh. 24.32. where he pitched his tents. In the cave that Abra­ham bought was Sara buried, and he himself; also Isaac, and Jacob. But in the field that Jacob bought, and gave to his son Joseph, were Jo­sephs bones buried; brought thi­ther out of Egypt.

* 98. Gen. 33.19. & 49.29. & 50.13. Josh. last 32. with Gen. 23.16. Acts 7.16.

To resolve these large difficul­ties, for brevities sake, which suits with the design, know. Ephron from whom Abraham bought the sepulchre had two names, Seir, so called by Moses, Hemor or Hamor by St Stephen; so as its the same person that Moses and Stephen designes, when they put severall names.

Secondly, There was two pur­chases, the one made by Abraham, Gen. 23.17, 18. the field of Ephron in Machpelah; the other by Jacob, in Gen. 33.19. but the one after the other a long while.

Thirdly, Some of the Patriarchs were buried in Sychem, which Ja­cob bought, Gen. 33.19. as Jo­seph, and some as Abraham, Isaac and Jacob, Gen. 50.13. were bu­ried in Hebron, the field that A­braham bought for money of E­phron.

Fourthly, Those words in Acts 7.16. Of the sonnes of Emmor, may be rendred besides, that (i. e. sepulchre) of the sons of Emmor of Sychem.

99. Gen. 33.19. Jacob bought a parcell of a field where he had spread his Tents. Chap. 23.16. A­braham paid the money for the Cave, and the borders round about. Act. 7.5. And he gave him no inheritance in it, no not so much as to set his foot on.

The Patriarchs would not possess themselves of the Land of promise before the time, whose patrimony was not bought with money, but as we find it Acts 7. God gave it free­ly to their posterity.

* Gen. 35.26. All the sonnes of Jacob were said to be born in Pa­dan Aram, yet Benjamin was not born there; but the Scripture is not sollicitous to reckon many times the exceptions, but gives the denomination to the greater part, as Gen. 46.15. all the souls which came from Jacob are reckoned to be 70, when probably there want­ed one.

* Gen. 37.10. with 35.19. And thy mother.

If Rachel was dead, how then doth he say, I and thy mother shall worship thee?

He speaks not of dead Rachel, but of his living maid Bela, who being Josephs Nurse, was in place of his mother.

100. Gen. 42.15. By the life of Pharaoh. Matth. 34. Swear not at all.

Deut. 30.19. 2 Cor. 1.23. Joseph sweareth not, but he con­firmeth his words by speaking after the usuall manner that the Egypti­ans did. So Moses calleth the hea­ven and the earth; and Paul cal­leth God to witnesse upon his soul. Christ by the Evangelist forbids all vain and unnecessary oaths, and forbids perjury.

101. Gen. 46.4. I will go down with thee into Aegypt, and I will also surely bring thee up again. Chap. 49.33. Jacob died in Ae­gypt. Gen. 50.13.

Jacob returned out of Aegypt in his posterity, and his body also af­ter his death was brought into the land of Canaan, and buried there.

102. Gen. 46.21. The ten sons of Benjamin. Chap. 44.20. He was a childe, a little one.

Dom. Mart Luth. Jacob gave a wife to his young­est sonne Benjamin, that Rachel might have seed by him; and whilst God by a singular blessing gave him so many sonnes, by that means he pacified Jacobs sorrow for Joseph.

* 103. Gen. 46.26. with 27. & Acts 7.14.

In the first computation Jacob and Joseph are not comprized, nor Ephraim and Manasses his sonnes, which being added make up 70, in the Acts is added the five Nephews of Joseph, which Numb. 26. and 1 Cro. 7. are reckoned, and they are Machir the sonne of Manasses, and Galaad the sonne of Machir, Sutulaam and Taam the sonnes of Ephraim; and Edom the sonne of Sutulaam, which were all born in Aegypt.

* Gen 46.26. All the souls were threescore and ten. Exod. 1.5. Deut. 10.22 with Acts 7.14. Three­score and fifteen souls.

Moses observed a three-fold manner of numbring the people.

First, Those souls only which entered with him into Aegypt of Jacobs family, and came from his loynes, except the wives of his sons, and so there was 66 souls.

The second numbring, by which is exposed the number of the whole Nation, comprehending Jacob, Jo­seph and two sons of Joseph which came from the loyns of Jacob; which 4 added to 66 make 70.

The third numbring of all the heads belonging to the family of Jacob contracted into one, viz. 4 Wives of Jacob, and the two sons of Judah though being dead in Ca­naan, Or and Onam, comprehending Jacob, Joseph and his two sons, and so they will all make 76; and so Jacob being substracted, Acts 7.14. as will appear by the words they make 75, so the number 75 is not to be understood of those that went down, but of all which had relati­on to Jacob, who Jacob excepted were so many.

Others resolve it thus, Jacob and Joseph, and Josephs two sonnes born in Aegypt (coming from Ja­cobs loynes are reckoned with them) which with 66 reckoned [Page 21] verse 6. make 70; and though Jo­seph came into Aegypt before, and two came not down at all, being born there: Yet they are said to be 70, the whole taking denomi­nation from the greater part, but without appearance of fraud; be­cause the story sets down, who came with Jacob, and who came not. As for the number 75, the Septuagint use 75 in their Transla­tion, Gen. 46.27. and Exod. 1.5. which 5 are Machir the sonne, and Gilead his sonne and nephew or grand-child of Manasseh, and Su­tulam, and Taham; two sonnes of Ephraim, and Edom his grand­child by Sutulam, which they seem to take from 1 Cro. 7.14, 20. but if they reckon right, they should reckon two more, verse 29.

But others say, that to make up the number 75, there is use made of such as were born afterwards in E­gypt of one family, as Father, Son, Grand-child, and Great-grand­child, which Jacob might see be­fore he died: and of these the most being such as he brought with him out of Canaan, they might all in reference to Jacob, be sorted to his company.

104. Gen. 46.34. Every shep­herd is an abomination to the Ae­gyptians. Chap. 47.6. If thou knowest any men of activity amongst them, then make them rulers over my cattle.

The Aegyptians hated the shep­herds of the Hebrews, not for their cattle, but for their circumcision and religion, because they sacrifi­ced those things which the Aegyp­tians worshipped for Gods.

105. Gen. 47.31. And Israel bowed himself upon his beds head. Heb. 11.21. Worshipped leaning upon the top of his st [...]ffe.

Jacob being lifted up at the head of his bed bowed himself upon the top of his staff, and so worshipping God, left an example of piety be­hind him to his children.

* Gen. 47.31. with Heb. 11.21. Some say the difference ariseth by the Apostles following the 70, and the 70 followed a Copy which had no poin [...]s, for the same Letters va­ried, in one vowell stand to both, for Mitteh is a bed, Matteh a staff. But others easily reconcile it thus; Jacob was old and feeble, and de­lighting in prayer, and bowing himself in holy adoration to his God, would now in the last time succour up his feeble limbes by a staff, to wind about his weak body into a more reverend prostration before the Lord, than that of lying upon his back in his bed; and in this posture he kneeled up, with his face towards the beds head, leaning on a staff.

* 106. Gen. 48.22. with Gen. 33.19. & Josh. ult. 33. The one place saith, He took it by force, the other, He bought it.

Jacob at the first truely bought it, but being strucken with fear, by reason of the slaughter of the Sichimites by his two sonnes, he relinquished the field, the Amo­rites invading it, Jacob returning upon them with force, took it from them.

107. Gen. 49.10. The Scepter shall not depart from Judah, nor a lawgiver from between his feet, un­till Shiloh come. 1 Sam. 10.1. The Scepter was before David in the tribe of Benjamin. Luke 2.1. And when Christ was born, it was an Au­gustus Caesar.

The supreme power over the Iews, was in Moses and Ioshua their leaders, then in the Iudges unto Saul, under the Kings to the cap­tivity of Babylon, under the Priests untill Herod. Now the accomplish­ment of this Prophesie began not in the time it was pronounced, but from the time the Kingly Govern­ment was confirmed in the tribe of Iudah, and the Princes of that tribe were in the Sanhedrim untill Christ came, it was at last abolished by Herod.

* Gen. 49.10. The Scepter shall not depart from Iudah, nor a law­giver, &c. Luke 2.1. In the dayes [Page 22] of Augustus Caesar there went forth a command, that all the world, &c.

The Scepter was departed before Christs time from Judah, and many times it was not in Judah, but in Ephraim, &c.

Answ. The Exposition of the words will resolve the doubt, the meaning is not that Judah should never cease from having a King, or being a Kingdome, but that it should not cease from being a State, a body Politick, or Com­monwealth, having a power of Government and Jurisdiction within it self untill Messiah come, [...].

Lawgiver signifies, not onely a maker of Laws, but qui jus dicit, he that exerciseth Jurisdiction from between his feet, or of his posterity, Shiloh the Peace-maker and Mes­siah.

The rule was said to be in Judah, because the longest time of continu­ance (though in a divers form of go­vernment) shall be in Judah; or if in any other Tribe, yet so that Ju­dah shal have the name and honour of the Kingdome, Commonweale, and People, who are o [...] the poste­rity of Jacob or Israel, which shall not be stiled the Kingdome or Peo­ple of Ruben, &c. but of Judah, and it shall not be confounded, as other Tribes after the captivity of Baby­lon. But it shall more evidently ap­pear, who rightly deriveth his pe­digree from Judah, and so it de­signs the ceasing to be a Common­wealth, or to have any govern­ment; but that they shall be dis­persed when the Shiloh comes, and gathers all Nations to him, not when the Romans had at first the Jews in subjection, for then the Shiloh was not come but coming, nor under Herod; or as some will seven years after him, when his sonne Archelaus being banished, Iudaea was reduced into a Province; for though Christ was then born, yet were not the Gentiles gathered to him. But at the destruction of the Jewish state by Titus, when both these things were come to passe: Christ being come, and the Gentiles converted unto his obedi­ence, then did the Scepter depart from Iudah, and they cease from being any more a Commonwealth.

* Gen. 49.7. I will divide them in Iacob, Josh. 19.1.

Simeon had his lot to be sharer of the land as others; How then was he divided?

The land at the first was accoun­ted greater than upon a review it held forth, Iosh. 19.7. so as Sime­on being scanted of the first possessi­on, they being received into the possessions of Iudah, were after­ward removed into the confines of another Tribe; or it growing grea­ter, was found to have an enlarge­ment: and further, the Scribes and Lawyers arise out of that Tribe, which that they might the better instruct the people in the Law, and follow their calling, they were dis­persed through all the Tribes.

108. Gen. 49.28. Iacob bles­ed all his sonnes with their proper benedictions. Vers. 7. Iacob cursed Si­meon and Levi.

That is, he blessed them all in Christ; but he foreshewed to eve­ry one of them, blessings or cur­sing, as the Holy Ghost inspired him.

EXODUS.

THis Book hath its name from going out, for here is descri­bed the going forth of the Children of Israel out of Ae­gypt: the promulgation of the morall Law, and the cere­moniall, and judiciall in the wildernesse: the raising of the Tabernacle, with all things belonging to it. It contains a Hi­story of 114 years.

109. EXod. 1.5. And all the sons that came out of the loyns of Iacob were 70 souls. Gen. 46.26. All the souls which came into Aegypt with Iacob were 66. Acts 7.14. Ioseph called his father Ia­cob and his kindred 75 souls that went down into Aegypt.

There descended with Iacob into Aegypt the souls which came out of his thighs 66, if you adde to these Iacob and Ioseph and his two sonnes they make 70. Stephen adds the four wives of Iacob, and the two sonnes of Iudah which were dead, excepting Iacob, his whole fami­ly make 75 souls in number.

110. Exod. 1.19. The Mid­wiues lyed to Pharaoh, and God bles­sed them. Chap. 3.18. and 5.3. Moses said, We will go three dayes journey into the wildernesse, and sacrifice unto the Lord our God. Zach. 8.16. Speak every one truth to his neighbour.

1 Pet. 2.1.It is not certain whether the Midwives did lye or not; it might be the Hebrew Women were deli­vered before they came at them: and God blessed the Midwives, not for lying, but because they feared him. Moses spake the words of God unto Pharaoh, and God is the God of truth.

* Exod. 1.19. God blessed the Midwives not for their lye▪ but for their holy affections and pitty ex­pressed towards the Hebrew chil­dren. In the same action God may love the affection, and passe by the failings in the actions; not that hereby he would have us to do evill that good may come upon it. For 'tis a great Question, Whether these Jews did conceive that such an officious lye, by which so many poor innocents might be preser­ved, was a sin or not.

111. Exod. 2.3. Moses was laid by the river in an arke of bul­rushes. Heb. 11.23. Moses parents feared not the Kings commande­ment.

It is certain that the Hebrew pa­rents feared God more than Pha­raoh; not did they doubt in expo­sing of Moses, but that God would deliver him.

* 112. Exod. 2.14. Moses fear­ed and fled (saying) surely this thing is known to the King. Heb. 11.27. He feared not the wrath of the King.

Some distinguish of a religious or civill fear, well becoming a wise man and a Christian; and that fear of a Malefactor which follows the terrors of conscience. In this latter sense Moses had no cause to fear, because he knew God would deli­ver [Page 24] him and his brethren; the fear that he had upon him was, that if he stayed in Aegypt, he should be executed, and then how could the promise be fulfilled by his hand? and the Israelites be better by him?

Others tell us, that the depar­tures of Moses from Aegypt were two:

The former mentioned, wherein his fear appeared to be more than his faith.

The latter was after his contesta­tion, (by miracles) with Pharaoh, Exod. 10.28, 29. and in this, his departure was not by way of fear­full flight, but of faithfull and cou­ragious conquest.

113. Exod. 2.15. Moses fear­ed and fled from the face of Pha­raoh. Heb. 11.27. He feared not the wrath of the King.

Moses feared for killing the Ae­gyptian, whilst Pharaoh sought to slay him, therefore he fled into the Land of Madian. But upon his return when God sent him to Pharaoh, he despised his threat­nings, being secure from all dan­ger.

114. Exod. 4.21. and 7.3. and 10.27. and 11.10. But I will har­den Pharoahs heart. Chap. 8.15. & 8.32. Pharaoh hardened his heart, and was hardened, &c.

Ezek. 18.23. & 33.11. Cont. Faust.God hardens permissively not effectively, by no antecedent will (for he will not the death of a sin­ner) but by a consequent will, when he punisheth by just judgement, and useth evill to a good end. Sa­tan, saith Augustine, hardens by perswading, Man by consenting, God by forsaking.

* Exod. 4.21. & 7.3. & 10.27. with Exod. 8.15. & 13.15.

Hardening in Scripture is given to Satan, to wicked Men, and to God.

First, To Satan, as the first au­thor and mover to sin, and hardness of heart.

Secondly, To wicked Men, when man by his own proper will turnes himself from God, and consents to the councell of Satan, rejoycing in evill, and detesting that which is good.

Thirdly, to God, not as hard­ning is evill, and he the author of evill, but that God useth it to a good end.

Satan hardens by perswasion, Man by assenting, God by forsa­king.

God hardens sometimes.

First, Temporary, and that ei­ther for triall, or for correction, or for a punishment.

Secondly, Eternally, which is a part of divine vengeance, God casting off wicked men, not onely taking away his graces, but deli­vering them to Satan, so as they harden themselves more and more.

And of this sort God either har­dens, as some think, because he by prescience, foresees their hard­ning. Or,

2. By Permission.

Or by more efficatious waies.

As, 1. By his generall provi­dence whereby we live and move.

2. By withdrawing his Spirit.

3. By affording opportunities which wicked men lay hold on, and harden themselves.

By hardning in the former place is meant, I will withdraw and with­hold grace from him (as by with­holding or withdrawing light, he causeth darknesse) and permitting Satan to work upon him, and to excite and spurre on his corrupt nature to all manner of contra­diction and contumacy against God: and thus he shall harden himself by taking those courses whereby he may be hardned.

115. Exod. 4.24. Moses had his wife with him in his journey. Chap. 8.5. And Iethro Moses Father in law came with his wife and his sons unto Moses.

Moses sent his wife Zipporah back to Her Father, and then afterwards received Her with her Children brought unto him [Page 25] by his Father in law.

116. Exod. 5.2. Who is the Lord that I should obey his voyce, and let Israel go? I know not the Lord, &c. Rom. 1.21. The Nati­ons knew God and his power, so that they are inexcusable.

Pharaoh was ignorant who Je­hovah the God of Israel was, nor had he a true knowledge of the true God that he might serve him onely.

* 117. Exod. 7.1. I have made thee Pharaohs God. Exod. 20.3. Thou shalt have none other Gods be­fore me.

Office is one thing, Essence is another: It is one thing to repre­sent the Person of God, another thing to be a God. Moses was to represent God, having the office to be an extraordinary Messenger from God The word is Elohim, which is ascribed to men in autho­rity, and here it is given to Moses as an Ambassadour from God, for God, and in his stead to command Pharaoh, and to punish him, if he will not obey the words of Mo­ses speaking in Gods name, and working miracles by his power, for the confirmation of what he said.

118. Exod. 7.20, 21. All the waters in Aegypt were turned in­to bloud. Vers. 22. And the Ma­gicians of Aegypt did so with their inchantments, when they came to the water.

That which the Magicians did with water digged cut of the earth, seemed to be the like, for they are no true miracles of God, which are done by the help of the Devill.

* 119. Exod. 9.6. All the Cat­tle of Aegypt died, 9.20. They that feared the Lord among the servants of Pharoah, put their Cat­tle into their houses.

All the Cattle, i. e. the Cattle of all sorts, not every one of every sort of Cattle, for there were some reserved till another time, as in the second place, and so the word all, is used in other places of Scri­pture.

120. Exod. 9.16. And in very deed for this cause have I raised thee up, for to shew in thee my pow­er, and that my name may be de­clared throughout all the earth. Rom 3.8. We must not do evill that good may come of it.

The hardning of Pharaoh was a punishment of his former sinnes, and of his tyranny shewed over the Israelites, and this God dire­cted for a good end, that in Phara­oh his power, glory and justice might appear.

121. Exod. 9.29 Moses pray­ed for Pharaoh that the plagues may cease. 1 John 3.4. and 5.16. We must not pray for any that sin unto death.

Moses prayed not for Pharaoh, but for the taking away of the plagues; farther to declare the power of God, and to overcome the wickednesse and obstinacy of Pharaohs tyrannicall heart.

112. Exod. 11.5. And all the first-born in the Land of Aegypt shall dye. Chap. 12.30. There was not a house where there was not one dead.

We must understand here not onely the first born by birth, but such as were so by authority; for it was so ordered by divine provi­dence, that there was a first born found in every house.

* 123. Exod. 12.2. Nisan which answers to our March. Exod. 23.16. Thisrin which answers to Sep­tember.

How can the year begin at both times?

Answ. Nisan was the begin­ning of the religious year, accord to which was the new Moons and Feasts, &c. September was the be­ginning of the Civill year, before the Lords Command. And hence the account in Civill affaires took their rise; yea Sabbaticall and Iu­bily an yeare, though they were sacred, yet in that there were ma­ny contracts and bargaines, &c. [Page 26] they begun from September, if these years had begun from the Spring, then the Jews had forborn reaping and sowing two years to­gether, for they should have left their Husbandry in March, and so have wanted it in Autumn follow­ing twice; but beginning at Sep­tember, they only absteined from one harvest and crop, unlesse the Sabbaticall year immediately pro­ceeded the year of Jubely, which God remedied by antidating a dou­ble fertility.

* 124. Exod. 12.3. They shall take every one a Lambe. Jer. 7.22. I spake not unto your fathers, in the day that I brought them out of the Land of Aegypt.

It is one thing to enjoyn sacri­fice and offerings, as a duty repre­senting other things, another to enjoy a duty for its own cause and sake. God enjoyned not sacrifice or Lambs as things to be done for their own cause, but he enjoyned these things as representing Christ, which if he were not represented, God esteemed the duty as undone, or not commanded so as they did them; and so the Lord required not the bare sacrificing, without having an eye to the thing signified.

* Exod. 12.24. Ye shall observe this thing for ever. Col. 2.14. The handwriting of ordinances were blot­ted out.

For ever doth not alwayes signi­fie eternity or everlasting; but that which is of long durance, or to endure to the end of that gene­ration, viz. till the coming of Christ, which it did; and thus the word for ever is used many times.

125. Exod. 12.36.They had the ex­press war­rant of God for it, who could not command unrighte­ousnesse. He that gave the Law may dispence with it. Gen. 15.14. The Israe­lites spoyled the Aegyptians by bor­rowing of them. Ps. 37.21. The wick­ed borroweth and payeth not again.

The Israelites had Gods speciall command for it, to spoil the in­gratefull Aegyptians whom they had served for many years for no wages. God foretold this to Abra­ham, that his posterity should come out of slavery with great wealth.

* Exod. 12.40. Was 430 years. Acts 7.6. And intreated them evill 400 years.

From Gods promise of the Land of Canaan, made Gen. 12.7. and his first passage into Aegypt, Vers. 10. to this miraculous deliverance, were 430 years.

Some reckon the 30 thus, viz. 15 in Horan, 1 in Canaan when Ismael was born, 14 of Ismaels age when Isaac was born, Gen. 17.25. and 18.10. and 16.16. and 21.5. and then 400 years begin from I­saacs birth, viz. from Isaacs birth to Jacobs 60, thence to Josephs birth 90, which is thus collected: Jacob 130 when Joseph was 40, viz. 30 when Pharaoh advanced him, after that 7 of plenty, 3 of famine, when Jacob came down. Jacob was 14 when Laban before Joseph was born, and 40 years of his age out of Jacobs 130, and so will remain 75 or 76 for the age of Jacob, when he came to Laban, and so 90 years when he had Joseph. Jo­seph lived after his Father came down 70. Betwixt Josephs death and Moses birth 60, thence to the Israelites going out of Aegypt 80 years, which make up 400, and so there is 430 years in all; thus,

560400
119030
14110430
3060 
 80 
 400 

126. Exod. 14.15. And the Ae­gyptians which you have seen to day, you shall see them again no more for ever, Vers. 30. And Israel saw the Aegyptians dead upon the sea shore.

In the former place he means the Aegyptians alive, following the Israelites, which afterwards the Israelites saw choaked in the waters, and cast dead upon the sea shoar.

* 127. Ex. 15.3. The Lord is a man of war. Heb. 13.20. The God of peace.

God is called a man of war by resemblance, not that he is so of his [Page 27] own essence, but that when his peo­ples necessiti [...]s require, he expres­seth the actions of a man of war, in defence of his people and offence of his enemies.

He is the God of peace, because he commands peace, works it, loves it and proclaimes it.

* 128. Exod. 12.37. Succoh, with Ioshua 13.27. 1 Kings 7.46.

Succoh was the name of three places, one in Aegypt, so Exod. 12. The second in the tribe of Gad, Josh. 13. The third in the tribe of Manasses, 1 Kings 7.

* Exod 12.40. with Gen. 15.13. From the time the Lord spake that Gen. 15.13. to the time of Jacobs weaning was 30 years, and so to the going out of the children of Israel from Egypt 400, which make 430 years; which agrees with Gal. 3.17. which said, that after the promise was made to Abraham, to the time of the giving of the Law, which was but three mone [...]hs after their e­gresse, was 430 years.

* Exod. 12.42. with 51. & Deut. 16.6. We must consider, that in Scri­pture words are often taken, not in actu perfecto, not in a perfect act, but in fieri, as they were to be done, or actu continuato; vel solum in [...]hoato, in a continued act, or as the act was only begun. When its said, the Israelites went forth on the night, its intended of the b [...]ginning of their going forth, when they are the paschall Lamb, they received the command for go­ing forth probably in the night, as­soone as he knew of the slaughter of the first born; but it was in the morn that they actually set forth.

* 129. Exod. 17.6. And thou shalt smite the rock, and there shall come out water of it, that the peo­ple may drink. 1 Cor. 10.4. And did all drink the same spirituall drink; For they drank of that spi­rituall rock that followed them: and that rock was Christ.

Moses speaks of the naturall rock and drink, the Apostle of the spirituall rock and drink.

Answ. Moses speaks of these historically, the Apostle as they were institutions, types and myste­ries. The rock and drink are said to be spirituall and sacramentall;

First, In respect of the spirituall fountain, of whose fullness we have all received.

Secondly, In respect of sacra­mentall institution, it was a type of the spirituall drink in Christ.

Thirdly, In respect of exhibiti­on, the signification was not naked, but a most reall performance of those things, exhibited by the wa­ter and rock.

Fourthly, In respect of the man­ner of receiving it by faith.

* 130. Exod 17.5. Iehovah Nissi.

The Socinians would hence ga­ther, that the name Iehovah is at­tributed to the creature, and so e­lude those arguments, we draw of Christs essentiall deity from the word Iehovah, which we say is on­ly given to God, and so Christ is because its given to him.

But we answer, there is no place in the Old Testament, where the word Iehovah is attribu [...]ed to crea­ted Angels, or any created substance definitive, or in the nominative cases, or by a proper and impro­per figurative speech. As for this place the Altar was not called sin­gly Iehovah, but Iehovah Nessi, that is, Iehovah is my Banner, so that its not a bare simple name, but a sentence serving instead of a name.

* 131. Exod. 18.12. Iethro took burnt offerings, &c. 13, 16. verses with Deut. 1.7, 8.

The story as it lyeth here is mis­placed, the Statutes and Laws are not yet given to Moses, and he himself knoweth them not. The Law for burnt offerings and sacri­fices was not yet given. The chu­sing of Elders and Judges, which was upon Iethro's counsell, was not till their departing from Sinai, and now they are not come to Sinai. The reason for the misplacing of the story was, Moses (Chap. 17.14, 16.) had denounced the curse on [Page 28] the Amalikites, to show, that Ie­thro who dwelt among the Aama­lekites, 1 Sam. 15.16. did not fall under his curse, he brings in the story of his coming into Israel in that very next place after that the curse is related; not therefore to conclude, that his coming was at the very time assoon as the curse was denounced, but to shew that he once came, and so accordeth, and escapeth that curse.

* 132. Exod. 19.19. God an­swered him by a voice. Jo. 5.37. You have neither heard his voice at any time.

The essentiall or naturall voyce of God is one thing, the assumed or angelicall another. No man e­ver heard Gods naturall voice, the voice which was now and after­ward heard, was only angelicall or assured.

133. Exod. 20.5. I am the Lord thy God, a jealous God, visiting the iniquities of the fathers upon the children unto the third and fourth generation. Deut. 24.16. Ezek. 18.20. The son shall not bear the Fa­thers iniquity.

God visits the fathers sinnes up­on the children, if they walk in the way of their fathers (that is, on them that hate him) but it is otherwise if the children repent. Also God punisheth the iniquities of the fa­thers upon the children with tem­porall punishments, not with eter­nall, unlesse they follow the foot­steps of their wicked fathers.

* Exod. 20.5. Visiting the ini­quities of the Fathers, &c. Exod. 18.20. The sonne shall not beare, &c.

Moses is speaking of idolatry, which is such a sinne as cuts in pie­ces the Covenant of the Lord, which so far provokes the Lord, as he not onely punisheth the father that committed it, but likewise by with drawing his word from them, punisheth it to the third and fourth generation.

Ezekiel speaks in answer to those who would justifie themselves, and blame God, as bringing judgments on them only for their fathers cause, not deserving them.

* Exod. 20.5. with Ezek. 18.17. & Gal. 5 6.

The meaning is, no sonne shall be damned for the sin of his father; nor one man for the sinne of ano­ther, unlesse by commission or approbation, or some other way he may make it his own. But for temporal punishments there is none but (by occasion of others sins) may have their portion in them. But this is spoken chiefly of those who continue in the sinne of their pa­rents: and though divers dye (in their minority) God foreseeth how bad they would have been if they had lived, and sometimes the Pa­rents derive vengeance on their heads, by imprecations upon them; as the wicked Jews wished Christs blood might be on themselves and children; and sometimes the good children of wicked parents, are temporally punished, because in them, and by such means are their parents punished; for that in them they would live and flourish, when themselves are dead.

* Exod. 20.6. And shewing mercy unto thousands. Mal. 1.3. Rom. 9.13. Iacob have I loved, and Esau have I hated.

The latter places speak of Gods electing and chusing before time, the former place speaks of Gods conditionate shewing mercy, for he shews mercy for from Father to Sonne, and so to Grandchild, if they remain obedient, and be like their Fathers; but if they swerve from their Fathers steps, and turn to their broken cisterns, then he will turn away his loving kindness from them.

* Exod. 20.7. Thou shalt not take the name of, &c. Matth. 5.34. Sweare not at all.

The former place speaks of needless swearing without just and weighty occasions, or rashly with­out heed and reverence, or fal­sly without truth; it forbids not [Page 29] swearing before a Magistrate; the latter place forbids all vain, false, and prophane swearing, but not a solemne calling God to attest the truth. This place forbids not all swearing, no more than the Com­mandement all killing; but speaks in opposition to that doctrine and practise of the Pharisees, who suf­fered common swearing, so it was not swearing falsely or forswear­ing.

134. Exod. 20.8. Remember thou keep holy the Sabbath day. Deut. 5.12. Matth. 12.5. On the Sabbath days the Priests in the Tem­ple profane the Sabbath day and are blameless.

Legall Ceremonies, and their ex­ternall observations give place to charity and necessity, morall du­ties are preferred before ceremo­nials. God forbade those works which hinder his worship; but Christ defends his Disciples, pluck­ing ears of corn on the Sabbath day, against the Pharisee by the example of David, and of the Priests killing sacrifices on the Sabbath day, pulling off their hides and washing of them.

* Exod. 20.8. Its one thing to break the Sabbath in contempt, another thing to break it in necessi­ty, or rather to do works of neces­sity upon it. The Priest did kill sa­crifice, and labour in the offering them up bodily, and that in the Court of the Temple. Now to la­bour bodily on the Sabbath day, the Jews did account prophane­ness; and yet these Priests for all their bodily labour, were not ac­counted prophaners of the Sab­bath. So as its not the bare action, but the end and intent of that action which makes the prophane­nesse.

135. Exod. 20.12. Honour thy father and mother. Luke 14.26. If any man come to me and hate not his father, and mother, and wife, and children, and brethren and sisters, yea and his own life also he cannot be my disciple.

Christ forbids not the honour due to parents, but he saith,Matth. 19.37. He that loves them more than me, is not worthy of me: for all things must be forsaken, and hated too, so far as they hinder our love of God and Christ, for all things must give place to the love of God; and that takes not away our duty or due honour to our parents.

* 136. Exod. 20.12. with Luke 14.26.

The first place commands ho­nouring of parents, but it must not be equally with God. Honour parents as parents, subordinate to God; Honour parents with ho­nour fit for creatures, not for the Creator. If parents will command things dishonourable to Christ, we must be so farre from honouring them, as to hate them; but if their command be agreeing with Christ; Children must obey their parents in the Lord.

137. Exod. 20.12. Honour thy Father. Mat. 23.9. Call no man Fa­ther upon the earth.

Christs forbids not children to honour their parents,2 Kings 2. 1 Chron. 4. or the hear­ers to honour the Preachers, for Paul calls himself the father of the Corinthians; but he forbids us to depend on humane authority in di­vine matters; but we must depend on one God, and have a filial confi­dence in him.

138. Exod. 20.13. Thou shalt not kill. Matth. 5.21. & 18.9. If thy eye, hand, foot offend thee, cut it off, and cast it from thee.

Christ would not that we should dismember our selves, but that we should mortifie the old Adam, and bridle the wicked motions and de­sires of our minds, and take heed of them.

139. Exod. 20.18. The people saw thundrings and the lightnings, and the noise of the trumpet. Deut. 5.23. You heard the voice out of the midst of the darknesse.

The frighted people standing a­farre off, stricken with fear, saw the thunder joyned with lightning, [Page 30] breaking forth of the dark clouds in the promulgation of the Law.

140. Exod. 20.24. Thou shalt make unto me an Altar of earth. Chap. 27.1. Of Shittim wood.

The inward part of the Altar was earth, the outside of Shittim wood.

141. Exod. 21.24. Lev. 24.40. An eye for an eye, a tooth for a tooth. Matth. 5.38, 39. If any one strike thee on the right cheek, turn to him the left.

The first place is concerning the publick judgement of the Magi­strate, and the judicial Law; now because the Pharisees interpreted their law falsely, Christ confutes them and teacheth, that private persons must not resist force with force, and evill with evill, but o­vercome evill with good,Rom. 12.21. to part with their garment and turn the cheek.

142. Exod. 22.28. Thou shalt not revile the Gods, nor curse the Ruler of thy people. Luke 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 fox-like craftinesse of Herod (who endevoured by his craft to overthrow true Religion and the Gospel) he sheweth plain­ly that he feared him not.

* 143. Exod. 23.7. Thou shalt not slay the innocent and righteous, &c. Ezek. 21.3. I will draw my sword out of his sheath, and will cut off both the righteous and the wicked.

The former place tels what the civil Magistrate should do in execu­ting Justice; the latter shews what the Lord would do in afflicting a people in generall when he destroys the Land. He would destroy good and bad, whether they were really or only in appearing righteous; and this he might do, because even in the best he finds matters of fail­ing: And besides, though he take away the good in a generall judge­ment, it is from the evill to come, which they would endure by living under so hard pressures as they were like, when a Land was de­stroyed. Besides the godly are no losers in being translated to Hea­ven.

* 144. Exod. 25.8. Make me a Tabernacle, that I may dwell among them. Acts 7.48. The Lord dwels not in Temples made with hands.

God dwelt in the Tabernacle, not that Gods essence or presence can be confined to any place, but that he there would give especiall evi­dence of his grace and glory, and of his near relation to his people, in entercourse with them by his Word and Sacraments. In the time of the Law God did more evidence him­self there, than in the time of the Gospel.

145. Exod. 25.16. Thou shalt put into the Arke the Testimony which I shall give them, &c. Heb. 9.4. In the Arke was the gol­den pot with Manna, and Aarons rod that budded, and the Tables of the Testament.

In the Arke under the cover­ing were onely the Tables of stone of the Covenant,Exod. 16.33, 34. Numb. 17.7. the pot with Manna, and Aarons rod stood before the Ark. The Apostle joyns them all together, because they were in the Tabernacle in the sight of God.

* Exod. 25.16. with Hebrews 9.4.

The Apostle saith, not that the pot, and Aarons Rod were in the Arke. The Relative [...] in the which, is not referred to the Testament, but to [...], the Ta­bernacle before spoken of. Its not unusuall for the Relative to be re­ferred to the former Antecedent. The Pot and the Rod were said to be in the Arke, because we have no answerable Preposition in the English to signifie the lati­tude and extent of the Original. The Greek Preposition signifieth not onely in or within, but also [Page 31] by, near unto, or before, Luke 9.31.

146. Exod. 29.32, 33. Aa­ron and his sonnes shall eat the ho­ly bread, but a stranger shall not eate thereof. 1 Sam. 21.6. David eate thereof and they that were with him.

The Precept of the holy bread or proposition was ceremonial, and a temporall pedagogy; the morall prohibition was not so: David therefore is here excused by a case of necessity.

147. 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.

* 148. Exod. 32.32. Race me out of the book of life. 2 Peter 1.10. Make your calling and election sure.

Doubt. How did Moses en­deavour to make Heaven sure to his soule, when he desired to be rased out of the book of life.

Answ. Moses zeale to Gods glory and the peoples good, for­gets himself and his own estate, wisheth rather that himself, than the people should perish: The Book of life is two-fold, the one of life naturall, the other eter­nall. He desires to be blotted out of this naturall life, and were it to be understood of eternall life, it would shew no more then that Moses though carefull enough of his own salvation, yet such was his care over the people, that he prized theirs rather than his own.

* 149. Exod. 32.13. Remem­ber Abraham, Isaac and Iacob. Rom. 2.11. God is no accepter of persons.

In temporall things (such as the first place speaks of) such as the forbearing to punish the peo­ple of God, (some say) God may have respect to persons, but not in eternall.

Secondly, God had not respect to the persons of these Patriarcks, but to his gratious promise which he had made unto them, as there Moses saith, Remember Abra­ham, &c.

* 150. Exod. 33.11. with Exod. 17.9.

Joshuah though he were called a Boy or Child, yet he was fifty three years of age, and a Com­mander in the Camp; it was u­suall to name them so in former times, when mens lives were (as I take it) generally of a longer extent than now; and when they were unmarried (as Joshuah was) Varro cals one juvenis at five and forty, and serviu [...] Tullius at the age of six and forty, there is ju­ventus.

* 151. Exod. 33.11. The Lord spake to Moses face to face. John 1. No man saw God at any time. John 6. No man hath seen the Fa­ther at any time, unless he that is of God, &c.

Moses could not see God and live, but the Lord spake so clear­ly to him, as a man speaks face to face with his friend, that is, distinctly clearly, not in an ob­scure manner, by Dreames or the like. Great is the difference betwixt a cleare discourse, and the knowing or seeing of the sub­stance or essence of God. No man saw God, nor his secret will of producing salvation by Christ, and the manner thereof before the Sonne revealed and discover­ed it; and John 6. No man hath seen the Sonne: This is opposed to the revelation which Moses laid forth in his writings, and which did so elevate the Jews, Christ far ex­celled Moses herein. Moses heard a distinct voice, but Christ saw the substance of the Father, and the se­crets [Page 32] of his designations for our salvation,

152. Exod. 33.20. No man shall see me and live. 1 Cor. 13.12. Now we see through a glasse darkly.

1 Joh. 3.2.The essence of God is invisible and incomprehensible to us in this world, but in the next world we shall see God face to face, the glo­ry of God as he is.

153. Exod. 34.3. God doth not justifie the wicked. Rom. 4.5. He ju­stifieth the wicked.

He doth not justifie the impeni­tent and such as persevere in wick­ednesse; but he justifies the peni­tent, and such as are justified in Christ.

* 154. Exod. 34.7. He will by no means justifie the ungodly. Rom. 4.5. He justifieth the ungodly.

He will not justifie an ungodly man, i. e. he will not esteem that man which walks wickedly to be a godly man, but yet if a wicked man humble himself and casts himself upon Christ, he will justifie him in Christ, though not in himself. He justifies him, who in his own per­son was and is ungodly, though in Christ he be righteous now by believing.

* 155. Exod. 34.15, 16. with Deut. 21.11.

The prohibition is to be under­stood, as long as the woman re­maines in her infidelity, seeing the danger was of turning the husband from his God to strange Gods: but if she was converted to the Jewish Religion, he might marry her. Thus Salomon married Rahab the whore, Boaz, Ruth the Moabitish, &c. but Salomon is reprehended for marry­ing Infieels; nor yet can that hin­der that Sampson took the unbeliev­ing Philistim to wife, &c. Esther was married to unbelieving Ahasuerus, seeing that was either done by a speciall dispensation, else twas the failing of Sampson, and the other was under the power of Ahasuerus, & much good did accrew thereby.

156. Exod. 34.15. Thou shalt make no league with the Cananites. 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 Idolators: but Abraham made a Covenant with Abimelech in tem­porall matters, such as belonged to commerce and the common peace of the Country.

147. Exod. 34.16. Thou shalt not give thy daughter to his sonne. 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, &c.

God expresly forbad the Israe­lites to marry with the Cananites, 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;2 Cor. 6.14. Nor must we draw in the same yoak with them.

LEVITICUS.

WAS so called from Levi one of the Tribes; It contains the Leviticall sacrifices, the sanctifying of the Priests and peo­ple: the difference of meats, vowes, conversation, and o­ther observations and rites. * The whole time of the story of Liviticus is but one moneth: namely, the first moneth of the se­cond year of their deliverance; and not altogether so much neither, for the very first beginning of the moneth was taken up in the erect­ing of the Tabernacle, of which the story is, Exod. 40.

158. LEv. 1.6. The sons of Aa­ron shall pull of the skin of the burnt-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 Passeover was solemne, and many millions of sacrifices were offered, therefore it was ex­traordinarily granted to the Le­vites to pull off the skins.

159. Lev. 1.13. The Priest shall burn all oblations upon the Al­tar, for a burnt sacrifice, for a sweet savour unto the Lord. John 4.24. God is a Spirit and smels not.

In the former words he speaks comparatively, that a man de­lights in sweet odors, so God is delighted in their sacrifices, not by reason of the fat of bullocks, but for the sacrifice of his onely be­gotten Sonne our Lord Jesus Christ, in whom he is well plea­sed.

Mat. 3.17.160. Lev. 2.1. The oblation of a sacrifice to the Lord must be fine flowre, and he shall pour oyle upon it, and put frankincense there­on. Chap. 5.11. He shall bring the tenth part of an Ephah of fine flowre, he shall put no oyle upon it, neither shall he put any frankincense thereon.

Sacrifices of free-will were made with oyle and frankincense, but of­ferings for sin were made without oyle and frankincense.

161. Lev. 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 flowre, baken with leaven, they are the first fruits.

The oblation which was leaven­ed, was eucharisticall, or for a thanksgiving, but the free-will of­fering was without leaven.

162. Lev. 3.16. All the fat shall be the Lords by a perpetuall statute. Chap. 23.17. Two loaves of the first fruits of two tenth deals of fine flowre with leaven.

God separated the fat for him­self, not to eate it, but to hinder the people that they should not eat it, for Idolaters did eat the fat of their sacrifices.

163. Lev. 6.18. The Leviticall sacrifices should endure for ever. Heb. 10.14. By one offering Christ [Page 34] 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 compleat sacrifice of Christ.

164. Lev. 9.24. Fire went out from before the Lord and consumed the burnt-offering, &c. 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 of a pious and sincere heart were accepted by him, but the offerings of Hypo­crites proceeding from a corrupt heart were an abomination to the Lord.

165. Lev. 11.1. Ʋnclean 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 pedagogie of the ceremo­niall Law, and not by nature; but because God was pleased to have it so, whereas by goodnesse of the creation, all things were good and clean to those that were clean.

Tit. 2.15.166. Lev. 11.7. The Jews must eat no swines flesh. Matth. 5.11. The Gadarens of the tribe of Benjamin fed hogs.

Hogs 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.

* 167. Lev. 11.8. Of their flesh shall you eat, &c. They are unclean unto you. Rom. 14.14. There is no­thing unclean in it self.

To be unclean by divine institu­tion is one thing; to have a natu­rall uncleannesse is another: all things in their first creation were good and clean, though not as Moses saith, to you who have a restriction by Gods speciall com­mand; and that upon the account of teaching them, or representing something to their minds, by these outward things.

* Lev. 11.44. You shall there­fore sanctifie your selves, &c. Ezek. 37. ult. I the Lord do sanctifie Is­rael.

In the former place is meant ce­remoniall sanctifying, which is no­thing else but separating from such and such things, which the Leviti­call Law prohibited to be touched, so as it concerned externall reve­rend addresses before the Lord. And though it did purport a spiri­tuall and inward sanctification, yet it implies no more, than that we seeing the necessity of the duty of sanctifying our selves, and not finding power in any other to san­ctifie us, besides God, we should apply our selves to God as the foun­tain of our sanctification.

168. Lev. 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 leprosie.

169. Lev. 16.3. The sacrifices were appointed by Gods commandement. Psalm 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 foreshew 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 internall devo­tion.

170. Lev. 16.6. Aaron shall of­fer his bullock, and make an attone­ment for himself. Heb. 10.4. It is im­possible that the blood of Goats should take away sins.

The legall sacrifices did not ex­piate sinnes of themselves, but as they were a figure of Chrst, his own oblation surpasseth them all, and is propitiatory for our sins.

* 171. Lev. 17.3. with 1 Sam. 7.9. 1 Kings 18.33.

The cause ceasing, the effect ceaseth, or the prohibition ceas­eth.

The causes of these prohibitions were two.

First, That no Lay-man should not arrogate the office of sacrifice­ing.

Secondly, That the Jews should not fall into the Gentiles mode of sacrificing in the high places.

172. Lev. 18.6. None of you shall approach to any that is neer of kin to him. Verse 16. Thou shalt not uncover the nakednesse of thy bro­thers wife. Deut. 25.5. The brother shall take his brothers wife.

The law of the nearness of blood, and not uncovering the brothers nakednesse is perpetuall, and must be holily observed by us; but that of raising seed to the brother, was partly ceremoniall, figuring the primogeniture of Christ, partly ju­diciall, lest the inheritance should depart to another family; which doth not oblige us, but is abroga­ted.

The former was a generall rule, and was to have no exception, but such as God himself who made that rule did give, which he did Deut. 25 5.

* 173. Lev. 19.18. Thou shalt not avenge nor bear any grudg, &c. Numb. 31.2. Go and revenge Mi­dian.

Private revenge of personall in­juries is one thing; to be the instru­ment of Gods vengeance is another: We must not revenge our selves as private persons: But where God is wronged in his peoples wrong, there we being lawfully called to it, having the Word of God for our rule, we may execute his wrath upon these wicked ones.

174. Lev. 19.18 Thou shalt love thy neighbour as thy self. 1 John 2.15. If any man love the world, the love of the father is not in him.

In the former p [...]ace he under­stands the love that is due to our neighbour according to Law. In the latter, concerning unlawfull love of worldly things; as those that prefer the things of this world, as honours, riches and p [...]easu [...]es be­fore God himself.

* 175. Lev. 19.27. Ye shall not round the corners of your head. 1 Cor. 11.14. Doth not nature it self teach you, that if a man weare long hair, &c.

The word round signifies such a rounding, as may be without cut­ting. The word corners is in the ori­ginal in the singular number, and so may not some singular cutting of one corner of the head round, in the manner of a circle, (as the Ae­gyptian Priests) or else in manner of an half Moon; or taking the sin­gular number for the plurall, so it may be meant of crisping, or curl­ing round the hair in some corners of the head; or cutting off the longest of the hair to offer tufts or locks, as a devoted oblation to I­dols, as many Heathens did, make­ing the bare place round, with a superstitious conceit of a round fi­gure, as most pleasing to God. Or of cutting the hair, as the Aegyp­tian Priests did, who worshipped the Idols Anubis and Isis, shaving round their heads and their eye­brows, or of cutting round the hair in mourning.

The second place speaks of wearing long hair, as Women do, or very long hair, longer than is modest.

176. Lev. 22.25. From a stran­gers hand you shall not offer the bread of your God. 1 Kings 5.10. Hiram gave to Solomon cedar-trees, and fir-trees.

All strangers were not abomina­ble in the sight of God, but onely 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.

177. Lev. 24.19. As he hath done, so it shall be done to him. Rom. 12.19. You shall not revenge your selves.

In the former place private per­sons are forbidden to avenge them­selves, but the Magistrate is admo­nished of his office. In the latter, onely private revenge is forbid­den.

Exod. 22.29. Deut. 1.18.178. Lev. 27.30. And all the tithe of the Land, whether of the seed of the Land, or of the fruit of the tree, is the Lords. Numb. 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 sonnes of Levi, or to the Mini­sters of the Church for their ser­vice, for an inheritance to sup­port them, because they being consecrated to Gods service, had no inheritance amongst their bre­thren.

NUMBERS.

THIS Book is so called from the numbring of the people of God. Wherein Mansions and Offices were ordained for all the Tribes; between the Mount of Sinai and the promised Land, many transgressions and dangers of the people and punishments, and benefits of God are numbred. The History con­tains 28 years.

179. NUmb. 1.19. Moses num­bred the people in the wildernesse of Sinai. 2 Sam. 24. David offended God by numbring the people.

Moses and Aaron did that for good order as God commanded them, but David sinned out of ar­rogancy by numbring the people without command.

180. Numb. 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. Numb. 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 Le­viticall office.

181. Numb. 7.89. Moses en­tred 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, then he went into it.

182. Numb. 8.7. The Levites shall shave off all the hair of their flesh. Lev. 19.27. You shall not round the corners of your heads, nor shave your beards.

In the time of the Leviticall pa­cification [Page 37] they did shave the hair of their flesh,Ezek. 44.22. but otherwise to cut the hair of their heads or shave their beards round, was sorbade them by Moses.

183. Numb. 10.29. Hobab was Moses father in law. Exod. 2.18. Raguel. Chap. 3.1. & 4.18. & 18.5. Jethro.

Hobab because he was the sonne of Raguel, is thought by some to be Moses kinsman; in the Scrip­ture, oft-times persons have two or three names: so the father in law of Moses had many names.

* 184. Numb. 12.1. His wife who was an Aethiopian. Exod. 2.10. She was a Midianite of Ara­bia.

Answ. There was a double Ae­thiopia, one West, without Ae­gypt in Africa, which is called A­basa; the other East, which is cal­led Arabia, which comprehends the Midianites and other people, living toward the South.

185. Numb. 12.8. God spake with Moses mouth to mouth. Exod. 33.20. Joh. 1.18. No man hath seen God at any time.

1 Tim. 6.16.The divine essence is invisible, and dwels in an unaccessible light; that Moses in his morality saw not perfectly: yet we piously believe that the Sonne of God taking on him the shape of a man, as he was afterwards to be incarnate, did speak with Moses familiarly.

186. Numb. 14.1. All the peo­ple with a [...] voice, murmured against Moses. Verse 23. They shall not see the Land of promise, except Caleb. Joshua 14.1. The children of Israel possessed the land of Ca­naan: which Eleazar the Priest, and Joshua the sonne of Nun, and the heads of the Fathers distribu­ted to them. Chap. 24.7. Whose eyes saw what the Lord had done in Aegypt.

1 Cor. 10.5. Eleazar and Caleb and other faithfull people came into the Land of promise: but those that mur­mured were destroyed in the wil­dernesse, for with many of them God was not well pleased.

187. Numb 15.38. Speak to the children of Israel, that they make themselves fringes in the borders of their garments. Mat. 23.5. Christ condemns the Pharisees for enlarg­ing their phylacteries and their bor­ders.

The abuse of a thing doth not take away the use of it. God com­manded the Israelites, that so often as they should look upon their gar­ments they should remember the Commandements of God and do them. But the Pharisees abused this commandement of God, boa­sting hypocritically of their long garments and fringes, as though there had been some holinesse in them; therefore their hypocrisice is deservedly reprehended.

* 188. Numb. 16.29. If these men die the common death of all men, &c. Eccles. 3.19. As one dy­eth so dieth the other, for they have all one breath.

Its one thing to speak of death, according to the course of nature; another thing to write of strange judgements above the course of nature; according to the course of nature, as the one dyeth, so dyeth the other. But this was a particu­lar case of Corah, Dathan, &c. which were to dye in a strange manner, that the people might see the Lords sending of Moses.

189. Numb. 16.32. The earth opening her mouth devoured them all which belonged to Corah, with their houses and substance. Deut. 11.6. (Psalm 106.17.) & 26.32. When Corah perished, all his sonnes perished not.

The sonnes of Corah which es­caped alive, were in the Taber­nacle of the Lord when the se­dition began, because they con­sented not to the Levites in the se­dition of their Father.

190. Numb. 18.16. The re­demption of the first-born, shall be from a moneth old, for five shekels, after the shekell of the Sanctuary. Exod. 22.30. Thou shalt give me thy [Page 38] first-born, and with Sheep and Oxen thou shalt do the like, seven dayes it shall be with the dam, on the eight thou shalt give it me.

The first-born of man and of clean beasts were consecrated unto God the eighth day, but the un­clean beasts were redeemed after one moneth. A woman after she brought forth a male child must stay apart six weeks, after a female twelve weeks, in that time they were purged from their issue of blood.

191. Numb. 18.20. God said unto Aaron, Thou shalt have no inheritance in the Land, neither shalt thou have any part amongst the Israelites, I am thy part. Joshua 21.41. The 48 Cities of the Levites were within the possessions of the chil­dren of Israel.

The Levites had their habitati­on and food in those Cities with their families; which Cities were as Schooles, wherein they were in­structed rightly in the Law, and to perform their office in holy things as they should.

192. Numb. 20.11. At the stroak of Moses on the rock of flint, the waters came out abundantly, and the congregation drank, and their beasts also. Psalm 18.1. 1 Cor. 10.4. They all drank the same spirituall drink, for they drank of that spi­rituall Rock, which followed them, and that rock was Christ.

Moses relates historically the water that came out of the flint for the use of the people and their Cat­tle. The Apostle speaks after a spi­rituall manner, and saith, that Christs b [...]nefits to us were prefigu­red thereby.

193. Numb. 20.18, 21. Edom would not suffer the Israelites to passe through the land. Deut. 9.29. Let me pass through thy land, as the children of Esau did unto me.

Jude 11.18.The children of Esau denied to let the children of Israel passe through the publick way through their Cities and Villages; the King of Edom suffered them to passe a­bout by his borders, and through by-wayes.

194. Numb. 20.28. Elcazar the high Priest was present at his fa­thers death. Lev. 21.11. The high Priest shall not go in to any dead body, nor defile himself for his Fa­ther or his Mother.

Eleazar was not yet the high Priest actually; and this was a sin­gular example. Augustine, That time that the high Priest did his of­fice of high Priest, it was forbidden him, that he should not come to his Parents being dead.

* 195. Numb. 20.29. In the mount Hor, and yet Aaron is said to dye in Mosera, and to be buried there.

Answ. Hor and Mosera are the same places, the Mountain was cal­led Hor, but the place adjoyning in which the Tents were fixed, was called Mosera.

196. Numb. 21.9. Moses made a Serpent of brasse, and put it up for a sign, and when they that were bitten beheld it, they were healed. Exod. 20.4. Thou shalt not make unto thee any graven Image, or a­ny likenesse of any thing in heaven or earth.

God gave an especiall command of setting up the brasen serpent, like to the fiery Serpents, whose wounds and bites the Israelites could not endure, that so looking on this, they might be safe; it was a figure of Christ crucified.

197. Numb. 22.12. God said to Balaam, Thou shalt not go with them. Verse 20. Rise and go with them. Verse 35. Go with the men.

God would not that Balaam should go to curse the Israelites, at last he suffered him to go, though he were displeased at it; yet on this condition, that he should speak nothing, than what God comman­ded him.

* 198. Numb. 22.22. And the Lord was angry, Verse 32. with 20.

Answ. God gave Balaam leave to go, upon this condition, that he [Page 39] should do nothing but what the Lord commanded. But Balaam be­ing overcome with the desire of money; resolved with himself, if he could by any means to curse the Hebrews, which was altogether a­gainst Gods mind.

* 199. Numb. 23.12. Must I not speak that which the Lord hath put into my mouth. Josh. 13.22. Balaam the son of Peor the South­sayer.

A wicked man may speak the truth; the Lord makes use of such instruments for his own glory. Ba­laam was probably a southsayer, yet he might have particular wayes of knowing the mind of God in this case, or his reason might dictate that to him. However it was that he knew the mind of God, he did deliver it.

200 Numb. 23.10. Balaam prophesied to his own disgrace. 1 Cor. 12.7. To every man the manifesta­tion of the Spirit is given to profit withall.

The gift of Prophesie was not hurtfull to Balaam, in respect of God that gave it him, had he used it well;John 11.51. but Balaam abused it. False Prophets also speak truth as Caiphas did, though it be against their will.

201. Numb. 25.3. Israel joyn­ed himself to Baal-peor, and God was angry with Israel. 1 Cor. 10.8. Neither let us commit fornication as some of them committed.

Lyra.Since Idolatry is spirituall forni­cation, Paul makes mention of it; for the daughters of Moah would not admit the Israelites before they had eaten things offered to Idols.

202. Numb. 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 onely those that fell by the sword.

* Numb. 25.9. with 1 Cor. 10.8.

There was a double execution of Gods anger upon this people, the one by the hand of man, Verse 4. The heads of the people were to be hanged up. The number of which probably was a 1000, and 23000 died by the immediate hand of God in one day, and though it be said that 24000 died of the plague, by the best interpreters of the Ori­ginal, may be read stroake, there died of that stroak of divine justice, (for all was either of Gods bidding or his doing) 24000, the lesser number taken away by mans hand cast into the greater number, and so making up the whole of 24000, there is rather a subordination, than a contradiction, for the lesser number is contained in the grea­ter.

* Numb. 25.12. with 1 Sam. 2. In the one place there is a promise made of the Priesthood being kept in Phinehas line; In another Heli hath it, who was (as Josephus saith lib. 5. Antiq. cap. ult. & lib. 8. cap. 1.) of Ithamars family.

Answ. This promise was condi­tionate, if the posterity of Phine­has continued in faith, and the true worship of God. So that though that it was taken away from them, afterward when they repented in the dayes of David and Solomon, the Priesthood was restored again, and reserved in that family till the dayes of Herod, or well nigh; and although there was an interception towards the end of the synagogue-worship, yet they held Jus ad rem, not in re.

203. Numb. 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, &c.

Abarim was the mountain, but Nebo and Pisgah were the tops of that mountain, so they differ but as a part from the whole.

204. Numb. 27.21. The Priest shall ask counsell for him after the judgement of Ʋrim. 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 propheticall spirit.

205. Numb. 31.18. But all maids that have not known a man, keep alive for your selves. 1 Sam. 15.3. Slay both man, woman and infant.

The sinne of the Midianites was not so horrible as that of the Ama­lekites; and we though we know not the cause of Gods commands, yet must we say, Righteous art thou O Lord, and just are thy judge­ments.

206. Numb. 32.16, 17. Reuben and Gad, and the half tribe of Ma­nasse went armed to battle before the children of Israel. Joshua 22.8. Divide the spoile of the enemies with your brethren, that is to those that staid at home.

The strong and fighting men went with the Israelites, but those that were weak and unfit for warre staid at home, who took the charge to look to the Cities and manuring of the fields.

207. Numb. 32.21. with Josh. 4.13.

Every Warriour, not every man that could fight, for likely they were more than 40000, but every Warriour appointed by me or Jo­shua, for there were some that staid behind to keep the Cities on the other side Jordan.

208. Numb. 33.54. Divide the land amongst you. Deut. 18.12. Lots are forbidden.

Lots were ordained of God, which are used according to Gods Commandement,Josh. 14.2. Act. 1.26. and the Land of Canaan was divided by the lawfull use of them; Matthias was chosen to be an Apostle; so every man must be contented with his own lot, they are unlawfull and prohibited, which are used in sports and playes.

209. Numb. 34.17. Eleazar the Priest and Joshua shall divide the Land unto you. Luke 12.13. Christ would not divide the Inheri­tance.

An office which is Ecclesiasti­call is distinguished from a secu­lar office; in the dividing of the land Eleazar the Priest for his authority was joyned 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 ceremoniall and judiciall Laws, spoken before in Exodus and Leviticus Chap. 34. to the end, from Verse 5. Joshua fulfilled them after the death of Moses. The time of this Booke is but two moneths, namely, the two last moneths of the 40 year, divi­ded into the time of Moses his repeating the Law and dying, and Is­raels mourning 30 dayes for him.

210. DEut. 1.16. Judge righ­teously. Matth. 7.1. Judg not at all.

Judgements appointed by God in the Church or Common-wealth are lawfull, but Christ forbids dis­orderly and rash judgements, that man should suddenly or falsly pass sentence on his neighbours words or deeds.

211. Deut. 2.5. I will not give you in the land of Esau so much as a foots breadth. Psalm 60.8. O­ver Edom will I cast out my shooe.

2 Chron. 10.The Israelites going into the Land of 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 Idumaea given to the Is­raelites as the land of Canaan was.

212. 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 dayes of Moses; the other part of the Countrey formerly possessed by Sihon, was distributed to the Isra­elites.

* 213. Deut. 4 6. Sure this great Nation is a wise and understanding Nation. Rom. 3.11. There is none that understandeth.

It was a wise Nation political­ly and in humane affaires, but yet might be spiritually blind; natu­rally every man is blind, not un­derstanding the mind of God.

* 214. Deut. 4.48. To Mount Sion which is Hermon.

Now Hermon was beyond Jor­dan, Sion at Jerusalem.

Answ. Hermon in the Sidonian tongue is Sarion, as Numb. 9. which the Sidonians and Amorites call Sanir, the whole tract of the Mountain was called Galaad, whose utmost part beyond Jordan is cal­led Hermon, or Sarion, or Sanir, or Sin, but its writ with Shin, to difference it from the other Scin, which was the Tower of David, which is writ with Tsade.

* Deut. 5.3. He made not a Covenant with our Fathers, &c. Gen. 15.18. He made a Covenant with Abraham.

Answ. The Covenant he made with Abraham was not such a Co­venant as this he made with the Is­raelites. He promised the Land of [Page 42] the Cananites to Abraham, but to these his posterity, that they should be his peculiar people, by peculiar Laws & Ceremonies obliged to him­self, and they on the contrary did oblige to take him for their God.

215. Deut. 4.10, 11. The Is­raelites stood before the Lord God in Horeb. Exod. 29.11. The Tables of the Law were given in Mount Sinai.

Mount Horeb was called other­wise, Mount Sinai; or the top of the pinacle of the Mount.

216. Deut. 6.3. & 10.20. Thou shalt fear the Lord thy God, and him onely 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 commandement.

* 217. Deut. 6 4. Hear ô Israel, the Lord our God is one Lord. Matth. 2.8. Baptizing them in the name of the Father, &c.

Object. The latter place speaks di­stinctly of three, else why should they be baptiz'd in their names? the former place speaks of one God.

Answ. Unity is referred to the essence or [...] the Trinity of Per­sons to the Hypostasis, which subsist in one simple and undivided essence, and distinguished by incommuni­cable proprieties. When the Scri­pture speaks of the Unity of the Godhead, it speaks in opposition to the Creature; but when it speaks of the Trinity of Persons, it speaks with relation to the Divinity con­sidered in it self, or one Person with another.

218. Deut. 6.13. Thou shalt swear by the name of the Lord. Mat. 5.34. Swear not at all.

Aug. Epist. 154.That oath is lawfull, when we give testimony 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 oathes, 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.

219. Deut. 6.16. Thou shalt not tempt the Lord thy God. James 1.13. God cannot be tempted with evill.

Divine temptations are for try­al, but men do tempt God when they ask such things of him, that are not according to his will. Exod. 17.8. Psalm 9.2. Matth. 12.39. Diabolicall temptations are to se­duce us, he tempts good men to turn them from what is good, wick­ed men to keep them still in their wickednesse.

* Deut. 6.16. with James 1.13.

Temptations wherewith men tempt God are twofold.

First, Such as men tempt God withall, as are good, if we regard the things asked and sought of God, yet if we regard the circum­stances of Persons asking, time, place, &c. we cannot say they are good. Thus Exod. 17.8. Psalm 95. 1 Cor. 10. Meat was good, but not good to ask it so of God in the wildernesse, and tempt him in the desert.

Secondly, Evill temptations, or such temptations as are evill in themselves, and tend to evill. God cannot be tempted this way, nor he ought not the other way. Of the latter sort might those temptations of the Jews to Christ, and the De­vill to Christ, Cast thy self down. Thou shalt not tempt, that is our duty. God cannot be tempted, that is his nature: we may try that God cannot yield to temptations; in re­spect of himself, who is infinitely good, he cannot be tempted; but in respect of men he is often tem­pted, Eph. 17.2.

* 220. Deut. 7.3, 4. Thou shalt make no marriages with them, &c. for they will turn away thy sonnes from following me, &c. 1 Cor. 7.14. The unbelieving wife is saved by the believing husband.

It is one thing to marry an Infi­dell [Page 43] while she is an Infidell; ano­ther thing for Infidels, or one of them after marriage to be conver­ted. The former place is meant of a believers marrying an Infidell, the latter of Infidels converted after marriage.

* 221. Deut. 7.2. Thou shalt make no Covenant with them. 1 Kings 15.19. There is a league between me and thee.

This was a particular case of the Israelites with the inhabitants of Canaan, as to dwelling, &c. Nor did it hinder but they might make a Covenant with the rest of the Na­tions which God sent them not to destroy.

* Deut. 7.2. Destroy the Cana­nites. Matth. 5.44. Love your ene­mies.

We must love the Lord abso­lutely, and others in God and for God, that is, so farre forth as it standeth with his pleasure: and therefore when he commandeth to kill, we may lawfully kill. And this we may do by way of punish­ment appointed by God, not on­ly without hatred, but in love to Gods Command, forgiving the wrong which concerns us, and also praying for grace and mercy for the party, if he belong to God.

* 222. Deut. 10.6, 7, 8. with Numb. 33.31, 32.

From Moseroth to Bene-Jaakan, and here its said to be from Beeroth to Bene-Jaakan, to Moseroth. Now there were seaven severall encamp­ings between Moseroth and Mount Hor, Numb. 33.31, &c.

Answ. In those stations menti­oned, Numb. 33. they were march­ing towards Kadesh before their 40 year, and so they went from Mo­seroth to Bene-Jaakan. But in these stations, Deut. 10.6. they are marching from Kadesh in their 40 year by some of that way that they came thither, and so they must go from Bene-Jaakan to Moseroth. Moseroth, Mount Hor, Gudgadah, and Horhagidgad, were but the same place and Countrey as Ho­reb and Sinai were, though they be counted two severall Encamp­ings of Israel, Exod. 17.1, 6. & 19.1. compared.

223. Deut. 10.17. The Lord your God is God of Gods and Lord of Lords. 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 onely we can be saved.

224. 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 Christs sake, to whom those that offer must have respect by faith, as to the only offering, &c.

225. 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 Cannan, and continu­ed in piety and the true fear of God.

* 226. Deut. 12.17. with 15.19. The first-born which were to be eaten before the Lord and not in Cities, were not of the male, and without blot, but either female or spotted.

* 227. Deut. 12.20. Because thy soul longeth to eate flesh, thou maist eat flesh, whatsoever thy soul lusteth after. Rom. 14.22. It is not good to eate flesh, or drink wine, nor any thing whereby thy brother is offended.

All things are lawfull in them­selves to be eaten, but yet relation must be had to the circumstances of time, persons and quantity. That this and that meat may lawfully be eaten is without dispute; and yet this or that may not lawfully be ea­ten before weak brethren, or in an excessive quantity, &c.

[Page 44]228. Deut. 13.5. A Prophet of false dreams shall be put to death. Tit. 3.10. An heretick after the first and second admonition re­ject.

In the old Testament God com­manded to kill the false Prophets.Matth. 13.30. In the New, Christ saith, Let the tares grow unto the harvest. The A­postolicall rejection of an Heretick, is part of excommunication, and spirituall death; which hinders not the Magistrate, that he should take cognisance of Hereticks, to pu­nish them.

* Deut. 13.5. That Prophet or dreamer of dreames shall be put to death. Titus 3.10, 11. Hereticks a­void, &c.

The Old Testament gives the Magistrate power to condemn Ido­latrous dreamers and the like; and the place in the New Testament bids a Minister to avoid an Here­tick, which hinders not the Magi­strates proceeding against him, but rather it forwards it; it is one thing what a private man, as a pri­vate man, and that is to avoid; ano­ther thing what a Magistrate must do.

229. Deut. 15 3. Of a forrainer thou maist expect thy money again. (Psal. 37.21. & 112.5. Prov. 11.14.) Luke 6.35. Leud, looking for no­thing again.

A modest demand of a debt may be lawfull 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.

* 230. Deut. 15.4. with Vers. 11. & Matth. 26.11.

This is a precept to shew, not that there should be no poore, but that the poore should be helped. He that saith thou shalt not suffer an Whore to be in Israel, de jure, doth not say, but that there would be such de facto. Vatables saith, There was private beggars amongst the Hebrews, though none publickly suffered.

231. Deut. 16.8. Six dayes. Exod. 13.6. Seaven dayes shalt thou eat leavened bread.

The seaventh day of the feast was no lesse solemne than the first.

232. Deut. 17.17. The King shall not have many wives. 1 Kings 11.3. King Solomon had 700 Wives, and 300 Concubines.

God forbad that the King should have many wives, lest his heart should forsake the true God, and run after strange gods, as Solomons 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.

233. Deut. 17.17. The King shall not greatly multiply to him­self silver and gold. 1 Kings 3.13. God gave to Solomon riches and honour.

Kings 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 reserve their Countries and their Kingly Ma­jesty.

234. Deut. 18.10.Lev. 19.13. Chap. 20.17. There shall not be found amongst you an obser­ver of time. (1 Sam. 28.7) Rom. 14.6. He that regardeth a day, re­gardeth it to the Lord.

Moses condemns superstitious observation of dayes, as if one day were more happy than another. The Heathens divided dayes into white and black, fortunate and unfortunate. The Apostle shews the liberty of Christians against those who by an opinion of sancti­ty would have the legall feast dayes observed.

235. Deut. 18.11. You shall not consult with Wisards, or seek truth from the dead. Matth. 17.3. Moses and Elias spake with Christ in Mount Tabor.

It is an abomination in the sight of God, and a heathen superstiti­on [Page 45] to consult with Wisards, &c. The appearing of Moses and Eli­as was of another way, and their speaking with Christ, was to con­firme the Disciples in the doctrine delivered by Moses and the Pro­phets.

236. Deut. 20.17. Thou shalt 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 Kings 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 wick­ednesse were destroyed.

237. Deut. 20.19. When you besiege a City, you shall not destroy the trees. 2 Kings 3.19. You shall fell 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 shew a pecu­liar example of his just anger for their sins.

238. 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.

239. Deut. 21.21. If any man beget a stubborn childe, he shall bring him to the Elders of the Ci­ty, to the gate of judgement, and he shall be stoned with stones till he dye. Prov. 19.18. Instruct thy sonne, and despaire not of him.

Moses speaks of the incorrigi­ble sonne; Solomon concerning fa­therly correction, whilst there is hope of the sonnes amendment, and warns him that he shall not set his mind to destroy him.

240. Deut. 23.2.2 Kings 14.6. 2 Chron. 25.4. A bastard shall not enter into the Congrega­tion of the Lord. Ezek. 18.20. The sonne shall not bear the iniquity of the father.

God would not suffer bastards to be admitted to publick offices for the disgrace of their births, and the honour of Matrimony, lest the Common-wealth 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.

241. Deut. 23.6. Thou shalt make no peace with the Ammonites and Moabites. Rom. 12.18. If it be possible, as much as lyeth in you, live peaceably with all men.

Those Nations did not onely lay snares for the Israelites temporall life, but also for their eternall life; we, so farre as we are able, and where piety is not indangered, must hold and embrace peace with all men.

242. Deut. 23.15. Thou shalt not deliver to his master the servant which is escaped from his master un­to thee. Philemon verse 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 seaven 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.

243. Deut. 24.1. If a man have taken a wife and married her, and she find no favour in his eyes, be­cause he hath found some unclean­nesse [Page 46] in her, let him write her a Bill of divorcement and give it in her hand, 1 Cor. 7.15. and send her out of his house. Matth. 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 hardnesse of the hearts of the Jews, and the danger of the lives of the women: Christ abrogated that custome by the di­vine Law, and a precept from the beginning, and corrected the false glosses upon the Divine Law.

Mal. 2.6.* Deut. 24.1. with Mat. 19.8. The latter place saith Moses suffer­ed it, the former doth not say, Mo­ses commanded it: If we read it (as some say it may be read) thus, And, He hath written her a Bill of divorcement, and given it, &c. and sent, &c. and she hath depar­ted and gone and been another mans wife; so that he bids them not to put her away, but forbids to take her again, after she had been mar­ried to another; or if men will say, Moses commanded it, it was by a politicall Law, not by a morall Law or the Law of nature.

244. Deut. 24.2. She that was sent away from her husband might marry another husband. Rom. 7.3. Whilst her husband liveth she shall be called an adulteress, if she be marri­ed to another 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.

Gen. 5.1. 1 Cor. 15.35.245. Deut. 24.16. The chil­dren shall not be put to death for the parents. Rom. 5.12. By one man sin entred into the world.

The innocent children are not punished for the sinnes of their fa­thers, but in Adam we all sinned, and we are dayly polluted with many actuall transgressions.

246. 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.

247. Deut. 25.4.Jos. Ant. l. 4. c. 8. Thou shalt not musle the Ox 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.

* Deut. 25.4. with 1 Cor. 9.9. It is certain God takes care for Oxen by his generall providence, for by this he provides for all crea­tures. The second place is there­fore not simply, and so to be un­derstood, as if God had no provisi­on for bruit beasts; but to be un­derstood comparatively, he rather takes care for men, and those men which labour in his word; and so he argues, à minori ad majus, he that provideth for Oxen, will much more provide for Ministers; but God provides for Oxen, therefore for Ministers.

* 248. Deut. 25.5. If brethren dwell together, and one of them die, and have no child, &c. Lev. 18.16. Thou shalt not uncover the naked­nesse of thy brothers wife.

There are severall ways of inter­preting this former Scripture. By Brother, may be understood, the next kinsman, for so the word may signifie, and so 'tis not a naturall Brother, but some other in the kindred, who might marry: or yet it may be meant of a naturall Brother, for where there were ma­ny Erothers who all died childlesse successively, the surviving Bre­thren were to marry the Widdow; if there were no son but a daughter [Page 47] there was a diff [...]rent course to be taken.

249. Deut. 27.15. Cursed be the man that maketh a molten I­mage. Rom 12.14. Blesse and curse not.

The former place must be un­derstood to proceed from duty and zeal to the glory of God, not our of desire to revenge. So Moses and Paul did curse.1 Cor. 4.12. Let us follow the example of Christ, who being re­viled, reviled not again; when he suffered he threatened not, lest he should seem desirous of re­venge.

* 250. Deut. 29.2. You have seen all that the Lord hath done be­fore your eyes. Verse 4. Yet the Lord hath not given you eyes to see unto this day.

To see as the Israelites did, that which the Lord did with their bo­dily eyes is one thing, and to see the intent and purpose why the Lord did such things, with the eys of their understanding is another. They saw with their outward eyes, but their hearts did not see and consider what the Lord had done.

* 251. Deut. 29.29. Secret things belong to God, &c. Psalm 25.14. The secret of the Lord is with them that fear him.

Things are secret, either as they have relation to the subsequent is­sue, which is hidden from all, or else as they have relation to this or that person. There are many things which the Lord keeps in his own bosome, as not necessary for his children to know: and there are other things, which his wisedom thinks fit onely to reveale to per­sons fitly qualified for so great se­crets, and they are his own chil­dren. The former place speaks of the secrets of Gods providence, which are not fit to be discovered, till they appear in their effects; And the latter place speaks of such things as the Lord hides from the world, in generall, and thinks fit to discover onely to his children.

252. Deut. 30.11. The com­mandment which I command thee this day, is not hidden from thee, neither is it farre off. John 5.39. Search the Scriptures.

Moses understands not only le­gall precepts, but Evangelicall al­so, which God writes in our mouth and our heart: Christ commands us to seach the Scriptures to in­crease our knowledg by, because we know hereby in part, &c. 1 Cor. 13.9.

* Deut. 30.11. with Jo. 5.39. It is one thing, for to manifest and clear suâ naturâ, in it self▪ and another thing to be clear quoad nos.

First, The Word of God is clear in it self, it was spoken in a clear and known language, even their own; and the Laws were not to be locked from them, but read and explained to them by their Priests; and though some things in the Law of lesser consequence were more obscure, yet the things of greater concernment as to salvation are clearer, so that he which runs may read.

Secondly, Yet in regard of our dulnesse, many things are hidden and dark to us in the Law, there­fore we may, we must search the Scriptures.

253. Deut. 30.15. I have set before you this day, life and good, death and evill. John 8.24. Ye shall die in your sins.

Moses foreshews favour to those that keep the Law, and wrath to the transgressours: Christ threa­tens the Jewes, the servants of sin, with death and eternall destru­ction.

254. Deut. 30.19. I have set before you good and evill. Rom. 6.16. Wicked men are the servants of sinne.

In the first place it is spoken of Gods people. In the latter of the wicked, who are called the ser­vants of sinne, that run after it with greedinesse, it reigns in them, and their will leans to evill.

[Page 48]255. Deut. 31.2. Moses was an hundred and twenty years old. Psalm 90.10. The dayes of our years are seaventy or eighty.

Moses obtained long life by a singular priviledge from God. The term of our life is seaventy or eighty years; or at the most an hundred years, as Ecclus. speaks, Chap. 18.9.

* Deut. 31.2. with Psalm 90.10. The former place speaks of what hapned to Moses Historically; the latter tels what happens to men many times, and this Doctrinally. Not that men even in our age passe not seaventy or eighty, many ex­ceed that, but that this is generally the longest term which old men live to.

256. Deut. 32.21. I will pro­voke them by those that are not a people. Rom. 10.19 Matth. 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 Gospell should first be preached to the Jewes, and then according to Moses Prophesie to all Nations and people.

257. Deut. 32.39 I am alone, and there is no other God. 2 Cor. 4.4. The Devill is called the God of this world.

Jehovah is the true God, the Devill is called the God of this world, because he inclines the minds of wicked men to mischief, and they obey him rather than God.

258. Deut. 32.35. Revenge is mine, I will repay, saith the Lord. Rom. 13.4. The Magistrate is the revenger of Gods wrath on them that do evill.

That is Gods revenge which is done by the Magistrate, therefore the Scripture forbids not publick revenge by Gods Ministers the Magistrates, but onely private re­venge.

* 259. Deut. 33.12.

Object. This seems not to be fullfilled, for the Temple and Jeru­salem were in the Tribe of Judah, Josh. 15.18.

Answ. The South superiour part of Jerusalem where Mount Sion was, belongs to the Tribe of Ju­dah: The inferior and Northern part with the intermediall Mount Moriah, in which the Temple was built, belonged to the Tribe of Benjamin; so Lyra in Gen. 28. And when God is said to dwell in Sion, its a Synecdochicall figure, as Sion is put for the whole City of Jerusalem.

260. Deut. 34.10. There arose not a Prophet since in Israel, like to Moses. Matth. 11.11. Amongst them that are borne 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 John Baptist, who poin­ted out our Saviour with his fin­ger.

JOSHUAH.

THis Book was written by Joshua the Sonne 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 eighteen yeares after Moses. This Book containeth an History of the seaventeen or as others eighteen years of the rule of Joshua, which though they be not expresly named by this Summe in clear words, yet are they to be collected to be so many, from the grosse Summe of four hundred and eighty years; from the delivery out of Ae­gypt to the laying of the foundation of Solomons Temple, mention­ed 1 Kings 6.1. For the Scripture hath parcelled out that Summe into these particulars; forty years of the people in the Wildernesse, two hundred ninety nine yeares of the Judges, forty yeares of Eli, forty of Samuel and Saul, forty of David, and four of Solomon to the Temples founding, in all four hundred sixty three; and there­fore the seaventeen yeares that must make up the Summe four hun­dred and eighty, must needs be concluded to have been the time of the rule of Joshua.

261. 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 the men of Ai.

The promise was conditionall, that if they would be obedient unto God; but because the Covenant was violated, and the condition not performed on the peoples part, therefore the violaters of the di­vine Covenant were punished.

The condition is not expressed, but as in other Scriptures it is un­derstood. Besides, by the words A man not able to stand before thee, is meant, a man that shall not be o­vercome in the conclusion: and so the men of Ai, though they did at first stand before Joshua, yet not in the conclusion, being conquer­ed.

262. 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.

263. Josh. 1.11.Deut. 2.6. After three dayes you shall passe 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 daies; but because they were forced to lie hid in the Mountains, untill such time as those that sought after them were returned, therefore that passage of Israel over Jordan was delayed.

* Josh. 1.11. After three dayes, &c. with the following Chap.

Object. Mentioning three men which went to search the Land, [Page 50] which lay three dayes hid in the Mountains; and after their return the Jews stayed three dayes on the other side Jordan, as Chap. 3.

Answ. These are related per hy­steron proteron, Anticipative, the sending the spies ought to have been placed before this command of Joshua, and these three dayes are the same with those Chap. 3.

264. Josh. 2.14. The spies pro­mised to Rahab life and safety. Deut. 20.13. Thou shalt destroy every Male thereof with the edge of the sword.

The enemies of the true God, and of the people of Israel were to be destroyed. Rahab with her Fa­ther and brothers, was well mind­ed towards the spies, and joyning her self to the people of God, forsook the mad Idolatry of the Heathens.

265 Josh. 4.5. Take you up every man a stone upon his shoulder according to the number of the Tribes of the Children of Israel, that it may be a signe among you. Exod. 14.22. Passing through the red sea they did not do so.

At the Commandment of God, in memory of the drying up of the water of Jordan and their passing over, this was done, that it might be a monument of Gods benefits: Moses did not the same in his pas­sage over the red sea, because he had no command of God for it.

266. Josh. 5.7. Circumcision was intermitted in the wildernesse for forty years. Gen. 17.14. The man child, whose flesh of his foreskin is not circumcised, that soul shall be cut off from my people.

Circumcision was intermitted during the time of the exile and perigrination of the children of Israel, because of their continu­all journeying which did hinder it, for it did cause great pain and lan­guishing to the body.

267. Josh. 6.4. On the seventh day the Souldiers and the seven Priests shall compasse the City seven times. Exod. 20.8. Remember to keep holy the seventh day. Deut. 5.15. Ezek. 20.12.

That was a speciall and singular Law of God. There are many things of this kind, saith Justinus, in the sacred Bible, which God imputes not to men as sinne, be­cause of the necessity that fell out; as circumcision the eight day, the seven times compassing about Jeri­cho, the offering of sacrifices on the Sabboth, &c.

268. Josh. 7.15. He that shall be taken with the cursed thing, shall be burnt with fire. Verse 16. Achan with his children was stoned by the Israelites.

The fault of Achans sacrifice and violation of the Majesty of God by him and his children was mitiga­ted, for he was first stoned, and then burned, he and all that appertained to him.

269. Josh. 7.24. For Achans sin were his children killed also. Deut. 24.16. The children shall not die for their fathers. 2 Kings 14.6. Ezek. 18.20.

Achan did not onely commit sa­criledge, but also high treason, and therefore both he and his family were to dye for it; for if for rebel­lion against earthly Majesty com­mitted by Parents, the Children are justly punished in civill Judica­ture; much more shall God justly revenge the Rebellion of Parents upon the Children unto the third and fourth generation,Exod. 20.5. unless their children repent for it.

270. Josh. 10.26. The King of H [...]bron was hanged. Verse 37. He was slain with the sword.

The first King being taken was strangled, the second who succee­ded him fell by the sword.

* 271. Josh. 10.38. Joshua took Debir. Judges 1.11. Othniel Calebs younger brother took it after Joshuas death.

There were two Debirs, one a City in the Confines of Judah, but­ting on the Tribe of Simeon, before called Kiriath-Sepher, Jud. 1.12. Another of this name in the [Page 51] Tribe beyond Jordan, Josh. 13.26. But

Secondly, The things related in Judges the first to the 17. Verse, were done in Joshuas time, but here expressed more fully and par­ticularly; and though the taking of the City be attributed to Othniel as a sub-commander, yet its given to Joshua as the General.

272. Josh. 11.19. There was not a City which yielded not it self up to the children of Israel. Yet in the time of the Judges and the Kings, many Cities were not in their possession.

Joshua took all the Cities he came at by force, and those that were to be taken, and they were to be delivered to Israel for a possessi­on.

273. Josh. 15.8. Jerusalem was in the Tribe of Judah. Chap. 18.28. Benjamin is numbred.

In the borders of Judah and Benjamin at first they were two small Cities, at last they were joyn­ed into one and fortified with a wall round about.

* 274 Josh. 15.17. with Numb. 32.12.

Object. Therefore Caleb was not the brother of Othniel but Kenor.

Answ. Othniel is not absolutely called the brother of Caleb, but with this addition, the younger brother, to wit, Nephew by the brother; the Law forbidding the Uncle to marry the Neece.

275. Josh. 15.63. The Chil­dren of Judah could not drive out the Jebusites unto this day. 2 Sam. 24.18. The Jebusites were in their own possessions in the time of David, who bought the threshing floor of A­raunah the Jebusite.

Because the Israelites spared the Jebusites, and the Benjamites took them into their protection, so that the remainders of them were tole­rated unto Davids time; that suc­ceeded ill to the people of Israel, who by their society were drawn to Idolatry.Exod. 1.21.

* 276. Josh. 19.6. Beth-leboath. 1 Cro. 4.31. Beth-bires.

Most of the Cities of Simeon are written with an Alias, as they are named, Joshua 19. and as they are named 1 Chron. 2. none need to wonder at their different denomi­nations.

Here I interpose nothing of the severall Writings of the same place.

First, According to exact Cri­ticks of the same places.

Secondly, According to the vul­gar Tongue, in pronouncing them.

The Book of the Chronicles was written after the return from the Captivity, and about eighteen ge­rations after the days of Joshua, and therefore some difference of letters after so large a time, is no strange thing: For seeing here we have no continuing City, it cannot be ex­pected that any City should have any continued name, and yet great places longest retain their names unaltered. Whereas small Cities like these in Simeon are often alterable, as passed into a possession of several owners. Yea seeing it was the cu­stome of the Jewes to call their Lands after their own names, this happily might change Beth-leboath into Beth-bires, when it came into the possession of a new Landlord.

* 277. Josh. ult. 32. A field which Jacob bought of Hamor, the Father of Sichem. Acts 7.16. The field which Abraham bought of Ha­mor.

The Person of Abraham is one thing, the Posterity of Abraham bearing his name, as Israel did, called by the name Israel, as their Fathers was, is another.

The word Abraham used by Ste­phen, is to be taken Patronymical­ly, calling the house and family by the Fathers name, as Matth. 1.1. David is called by the son of Abra­ham, whereas Ishi was his Father, but in regard he was the great and eminent Father of their Faith and Family, they were called sonnes of Abraham. See Acts 7.

JUDGES.

THIS Book is so called from the Judges of the people of the Jewes. It contains the condition of the Children of Israel af­ter the death of Joshua, under sixteen Judges. The Idolatry of Micha. The wickednesse of the Gibiathites. The slaughter of the Benjamites. It was written by Samuel. It contains the History of three hundred years.

* 278. JUdg. 3.11. The Land had rest forty years.

Under this number are all the yeares comprehended, from the death of Joshua to the death of Oth­niel; as also the eight years of the servitude under the Syrians. The lesser number is to be counted un­der the greater and more complete.

* 279. Judg. 3.30. The Land had rest eighty years, &c.

Here from the death of Othniel are numbred also the years of E­hud and Samgar, for Ehud could not be Judg eighty years; for when these years are expired, the whole time of man is run out. The like we meet with Jud. 5.31. & 8.28. & 9.22. & 10.2, 3. & 11.26. where in the three hundred yeares are included the forty years of their carrying in the desart.

280 Judg. 5.31. Let all the enemies of the Lord perish. Prov. 25.21. If thy enemy hunger, feed him with bread, Mat. 5.44. Luk. 6.35. Rom. 12.20. if he thirst, give him water to drink.

We must do good to our ene­mies, but not to Gods enemies, and for private injuries we must not curse them; but as they are Gods enemies, of whom there is no hope of their conversion, out of zeal of a S. Spirit, we may pray also for their destruction.

281. Judg. 6.17, 36. Gideon asketh a signe from God. Mat. 12.39. An evill generation seek for a signe.

Gideon was confirmed in his of­fice by a signe given from God, so Moses, and Joshua. Christ calls the Pharisees an evill generation justly, because they out of cu­riosity sought for a signe: Let us be content with the Word of God.

282. Judg. 6.21. Gideon sa­crified on a rock. Lev. 1.5. The sons of Aaron shall offer the sacrifices on the Altar.

Gideon offered the matter of the sacrifice to the Lord, and God himself was the Priest in burning the offering, nor was there any Leviticall officer present, and the event teacheth us, that what Gide­on did was from divine instinct.

* 283. Judg. 9.18. with the whole Chapter, and Chap. 8.3.

Object. Its gathered that there were not seaventy but sixty eight for Abimelech, one of the brethren was the slayer, and the youngest Jonathus fled.

Answ. The Scripture often puts a round and full number, neglect­ing the lesser or more, which ei­ther come short or exceed it, as Numb. 11. There is said to be sea­venty [Page 53] Elders, when in truth there were seaventy two; so here on the contrary, seaventy for sixty eight.

* 284. Judg. 10.1. with Judg. 6.15. Of the Tribe of Issachar, of the Tribe of Manasse.

Answ. Gideon and Phua although brothers by the same venter, yet of severall Fathers of severall Tribes. A woman might marry to a man of another Tribe, so as the heritage was not transferred into another Tribe.

* 285. Judg. 10.4. with Numb. 23.41.

Object. This latter saith they were called Jair from one of an Elder date, from Jair the sonne of Manasses.

Answ. The elder Jair gave a name to the Villages. The latter to the Walls which encompassed them, and so made them Townes or Cities, and further he strength­ned and confirmed their names.

* 286. Judg. 11.26. Israel dwelt in Heshbon and Aroer and their Towns three hundred years.

These years are to be reckoned from the departure of all the Israe­lites out of Aegypt after this man­ner; the time of their abode in the wildernesse forty yeares, the Government of Joshua seaventeen, of Othniel forty, Iudg. 3.11. of Ehud and Samgar eighty, Iudg. 3.30. Barak forty, Gideon forty, Iudg. 8.28. Abimelech three, Iudg. 9.22. Tolah twenty three, Iudg. 10.2. Iair twenty two, Iudg. 10.3. The whole in all is three hundred and five years. Here therefore the five years odde are not named; it may be, because this even num­ber three hundred, is fitter both for the computation and the speech.

287. Judg. 11.39. Jephtha did according to his vow. Vers. 31. What­soever cometh forth of the dores of my house to meet me, I will offer up for a burnt-offering to the Lord. Deut. 12.31. The Lord hates all the abominations that the Gentiles used to their Gods, and those that offered up their sonnes and daughters, and burned them in the fire.

Jephtha vowed disjunctively, that whatsoever should first meet him out of his house, should be the Lords, that it should be either sacrificed or deputed for Gods ser­vice; for he knew that all living creatures could not be offered in sa­crifice to the Lord, therefore he he consecrated his daughter for the work of the Sanctuary, Verse 38. for she being sanctified to God knew no man, and she bewailed her virginity.

288. Judg. 13.7. Samson was a Nazarite from his mothers womb, unto the day of his death. Mat. 2.23. It was fulfilled in Christ, he shall be called a Nazarite.

The Nazarites in the Old Testa­ment were votaries according to Law, Numb. 6. who gave them­selves wholly to meditate upon di­vine matters, and others which were born so, as Samson here, on whose head never razor came, nor was his head ever shorne; others were called so, both wayes joynt­ly. Christ was prefigured by them, who was most free from all un­cleanness, commonly called a Na­zarite, because he was brought up in the Town of Nazareth.

* 289. Judg. 18.1. with Josh. 19.47.

Its said, Dans Lot was the sea­venth Lot.

Answ. The Lot assigned them in regard the Amorites possessed a great part thereof, was not great enough for them, nor was it large enough for them, in regard of their numerous Tribe.

* 290. Judg. 20.46. with 35. There were slain of the Benjamites twenty five thousand. Vers. 35. twenty five thousand one hundred men.

Answ. An hundred are not coun­ted, it may be, because this e­ven number of twenty five thou­sand is fitter for computation and speech.

* 291. Judg. 21.4. with Exod. 38. [Page 54] There were no more Altars to be built, after the erecting of that by Moses.

Answ. Not without the Taber­nacle, but within the Tabernacle or Temple, they might erect as many as was sufficient for the sa­crifice, as Solomon did, 1 Kings 8. But without the Tabernacle none was to be erected without a special dispensation from the Lord.

292. Judg. 16.31. Samson kil­led himself. Exod. 20.14. Thou shalt not kill.

Samson killed not himself with the Philistins by any rashnesse of his own, but he did that by the instinct and power of God, and was a figure of Christs overthrow­ing our enemines.

RUTH.

IT is so named from Ruth a woman. Samuel describes in this Book Ruths dutifullnesse to her Mother in Law, and the integrity of Boas, who was Davids Grandfather.

293. RUth. 3.4. Naomi per­swades Ruth to lie down at Boas feet. 1 Tim. 2.9. Women adorning themselves with modesty and sobriety.

That was indeed a dangerous counsell, nor must it be drawn in for an example; Naomi was brought on to do that by the Law of raising children to the brother that was dead. Yet God hin­dred that no dishonesty happened thereby.

294. Ruth. 4.13. Boas took Ruth, and she was his wife, and he went in unto her. Deut. 7.3. You shall make no marriages with them.

Moah (who was the sonne of Lot) of his posterity they were not forbid to marry wives, but of the Hittites, Gergeshites, Amorites, Cananites, Perisites, Hivites, Je­busites, &c. Ruth followed the true Religion and the Nation of the Jewes, and not the Moa­bites.

The two Books of SAMUEL.Heb. Sche­muel.

IN the first Book is described the life and death of Samuel, with the Governement of Saul. In the second, the translation of the Kingdome to David, and his administration of it. Samuel writ the first Book to the twenty fift Chapter. The rest with the se­cond Book were writ by Nathan and Gad both Prophets. In these two Bookes is contained the History of an Hundred and Twenty yeares.

* 295. 1 SAM. 1.1. with 1 Cro. 6.33.

The one saith, Elcanah was of the Tribe of Levi, the other saith he was an Ephramite.

Answ. He was truely of the Tribe of Levi, but born of the Ci­ty Ramata a Levites City, so that by dwelling he was an Ephramite yet Levitish Parents. So some think those Cretes and Arabians in Acts, were Jewes by birth, the other by dwelling.

* 296. 1 Sam. 1.12. with Numb. 3.45.

Object. How was Samuel dedi­cated by his Mother to the Lord, since all Levites were so by institu­tion.

Answ. The Levites were so from thirty to fifty by the Lords Institu­tion, Numb. 4.2. But Hanna de­voted her sonne to be a Nazarite in perpetuall obedience.

* 297. 1 Sam. 3.7. And Samuel yet knew not the Lord, with 1 Sam. 2. Samuel grew and pleased the Lord and men.

Object. How could he please the Lord and not know the Lord?

Answ. This Text speaks of a pe­culiar knowledg and science, which the Lord indewed Prophets with­all, sensibly, and by revelation.

298. 1 Sam. 3.13. Eli knew his sonnes did wickedly, and he restain­ed them not. Chap. 2.24. He said to his sons, Wherefore do you all these things that I hear of you from all the people? do not so my sons, it is no good report.

The correction of Eli in reprov­ing his sonnes was too gentle, nor is it accounted for a restraint. Chry­sostome saith, if Eli had been un­reproveable himself in his life,In Mat. hom. 17. he should more sharply have correct­ed his sonnes treading under foot the Law of God; therefore was he justly punished.

299. 1 Sam. 7.2. From the day that the Arke of God abode in Kiri­ath-jearim, the time was long, for it was twenty yeares, and all the house of Israel lamented after the Lord. 1 Chron. 13.6. David in the fifth yeare brought it from thence.

The Ark was in Kiriath-jearim unto the dayes of Saul, who first brought it into the Army, and then sent it back to its place. Da­vid being made King, first trans­lated it to Obed-edoms house, and after that unto the Mountain of Sion.

* 300. 1 Sam. 8.6. with Deut. 17.

Object. How should it be so dis­pleasing to the Lord to have the Is­raelietes ask a King of God, and yet he sets a King over them, or suffer them to have one?

Ans. The people offended not in asking a King that would be guided by Gods Laws; but their offence was in asking a King to be governed by strange and barbarous Laws, such as the Nations had: and upon this account it was that the Kings Laws are held to be unjust.

* 1 Sam. 8.18. with 1 Sam. 9.16.

The Lord refuseth to answer the people, when they cry against the oppression of their Kings which they so desired. He refused not to hear their prayers in other affli­ctions.

* 1 Sam. 11.1. with 1 Sam. 12.12.

Naas is said to fight against Ja­besh Galead, after Sauls election one moneth, and yet its said it was before this.

Answ. Naas undertook this ex­pedition against Israel before Sauls election, and Israel hereupon made tearms of agreement; but having this new and fresh occasion, the Tyrant renews his Wars.

301. 1 Sam. 9 16. Thou shalt annoint him to be Captain over my people Israel, for I have looked up­on my people, because their cry is come unto me. Hos. 13.11. I gave thee a King in mine anger, and took him away in my wrath.

God gave a lawful Magistrate of his mercy for the good of the god­ly, to defend them against the Phi­listines, yet because by diffidence of God they sought for a King after the example of the Nations, as if they could not be safe without a King, therefore God gave them a King in his anger.

* 302. 1 Sam. 10.6. And the Spirit of the Lord will come upon thee, and thou shalt prophesie with them, and be turned into another man. Rom. 8.14. For as many as are led by the Spirit of God, they are the Sonnes of God.

The true and sanctifying graces and gifts of the holy Spirit is one thing; the common illuminations of the Spirit are another. The Spi­rit of the Lord came upon Saul with gifts fitted for a King, to make him exercise that office better than another man: but not the sancti­fying graces, as faith, repentance, &c. for these come onely on the Elect which are the Sonnes of God.

* 303. 1 Sam. 13.1. And Saul reigned two years over Israel.

That is, he reigned according to Law and Equity, or de jure, rightly. God by reason of the Princes wickednesse, leaves out or omits his name, or the number of his years.

* 1 Sam. 13.1. with Acts 13.20.

Answ. These forty years seem to take in the Regiment of Samuel and Saul. Paul joyns them both together. Saul begun to reign in the thirty eighth year of Samuel, and so onely two is for Saul. Or as others, Saul reigned more than two years, but he reigned onely two years unblameably, in which he represented his child-like can­dor; and upon this account Saul begun his reign in the twenty three of Samuel.

1 Sam. 13.14. David was a man after Gods own heart. Acts 3. 2 Sam. 11.4. An adulterer. Verse 5. A Murderer.

David amended all by repen­tance, and the heart of God is, that he desireth not the death of a sinner, but rather that he should be converted and live.Just. Mart quaest. 78. David in­deed erred in many things, yet was he constant in the Covenant with God.

* 304. 1 Sam. 14.3. with 1 Sam. 22. Abimelech the Sonne of Achi­tob.

Answ. The Priests had two names, as many others in the Scri­pture.

305. 1 Sam. 15.24. Saul said [Page 57] to Samuel, I have sinned, now there­fore I pray thee pardon my sin. Esay 43.25. I am he, saith the Lord, that blot out thy transgressions for my Name sake.

God by his own authority, but men ministerially from God remit sinnes, and declare to those that are penitent the pardon of their sins for Christs sake.

306. 1 Sam. 15.35. After A­gag was slain, Samuel saw Saul no more. Chap. 19.24. Saul prophesied with the rest, before Samuel.

Samuel saw him no more, when he had withdrawn himself from Saul, till he had joyned himself to the company of Prophets: or he never saw him more in his Kingly ornament, or to converse familiarly with him as before.

307. 1 Sam. 15.35. It repented the Lord that he had made Saul King. Rom. 11.29. The gifts and graces of God are without repen­tance.

The Scripture speaking by an­thropopathy, after the manner of men, affirmes that God repented, because he knew Saul to be impe­nitent, and that he should lose his Kingdome and his life also by the just judgment of God.

* 1 Sam. 15.35. with 1 Sam. 19.24.

Answ. He went not to see or vi­sit him by way of office or friend­ship, as formerly. He prophesied before him, when he was by him­self, which was not to visit him.

308. 1 Sam. 16.1. Saul was rejected by God, that he should no longer raign over Israel above ten years. Acts 13.21. He gave them Saul the son of C is a King for forty years,

Saul after he was annointed raigned ten yeares. Paul joyned the government of Saul and Sa­muel together.

309. 1 Sam. 16.21. David stood before Saul and became his Armour-bearer. Chap. 17.55. Saul seeing David go forth against the Phili­stines, he said unto Abner, Whose sonne is this young man?

Order is not alwayes observed in History; before the duell with Goliah David was no approved Souldier, but after that, therefore it is Hysterosis, that is put before which should follow after.

* 310. 1 Sam. 16.21. And Da­vid came to Saul and stood before him, and he loved him greatly, &c. 1 Sam. 17.55. He said unto Ab­ner the Captain of the Host, Abner whose son is this youth?

Answ. Some would have this Chapter dislocated, and by an Hy­st [...]rosis to be put after the sixteenth, which ought to have been put after this, if the other story would have suffered it. This seventeenth Chap­ter speaks of David as a youth, not exercised in armes, or fit for fight­ing. But the sixteenth Chapter speaks him to be strong and war­like; and thus in other places of the Bible, as Gen. 2. & 5. Jo. 21. & 15, &c. there are the like dislocati­ons.

Others say, that David after his coming to Court, had been some good time absent before this bat­tle, and so was forgotten of Saul, a little time making a great change in growing youth; and that Sauls memory was not altogether so strong, as to remember those that were absent from him, though he might those which were constantly with and before him.

Others say, that he might know him in his person, and yet more curiously enquire after his conditi­on and parentage, having promised to give him his Daughter: and as for Abner, being Captain of the Host, he might be abroad in some Warlike expeditions, when David was in Court, and therefore now knew him not.

* 311. 1 Sam. 18.19. When Merab Sauls daughter, &c. with 2 Sam. 21.8. And the King took the five sons of Michal, &c.

They are the naturall sonnes of Merab, and the legall sonnes of Michal, and therefore (to bear) [Page 58] doth onely signifie to bring up, to feed, and to nourish. For thus the sonnes of Machir are said to be born on Josephs knees, that is, brought up. Filiation is either naturall or legall; naturall is by generation, legall is adoption, testi­fied by education and bringing up, and by succession in the Kingdome, and in Levitation (of which Deut. 25.5.) by the Law of redemp­tion.

312. 1 Sam. 21.1. David came to Nob to Abimelech the Priest. Mark 2.26. He went into the House of God in the dayes of Abiathar the Priest.

Abimelechs Father was Abia­thar, the Sonne doing the Priests office, was in place of his Father, who followed David, and was in exile with him.

* 1 Sam. 21.1. with Mark 2.26. He is called Abiathar, and there Abi­melech.

Answ. When these things came to passe, Abiathar the sonne of A­bimelech was present, who was made High-Priest upon the mur­ther of the Father, or else you may conclude both Father and Sonne had two names, 1 Cro. 15. & 1 Cro. 18. where when David reigned its said, Sadok and Abiathar were Priests, and that Sadok and Abime­lech were Priests.

313. 1 Sam. 21.13, David changed his behaviour before Achish and fayned himself mad. Eccl. 7.17. Be not foolish. 1 Pet. 2.1.

David fearing greatly counter­feited folly, and by that dishonest meanes secured himself.

Joh. 14.5.314. 1 Sam. 26.10. Or his day shall come to dye. Eccles. 7.17. Why wilt thou die before thy time?

His dayes are determined, the number of his moneths are with God, thou hast appointed his bounds which he cannot pass. Ec­clesiastes warns us that we should not by intemperance and wicked­ness shorten our dayes; for they that are put to death, by mans rea­son might live longer.

* 315. 1 Sam. 28.11. The Wo­man said, whom shall I bring up unto thee? He said, Samuel, &c. Rom. 4.17. God raised the dead.

To raise a vanishing specter or shadow is one thing, and a living body is another. To act a dead carcasse is one thing, and to call the soul back into the body, and the body from the earth is another. The Devill might do the one, but not the other.

* 316. 1 Sam. 28.13. I saw men as Gods. Verse 14. An old man com­eth up.

The Hebrews to shew the digni­ty of the person, use the plurall number for the singular, Exod. 32. these are thy gods, speaking of the Calf. And this may be seen in Sauls reply, of what form or shape is he? she then leaves the plurall for the singular, an old man, which shews he was but one.

317. 1 Sam. 28.14. Samuel appeared to Saul after his death. Rev. 14.13. For the dead rest from their labours.

He saw a shadow of Samuel, but not true Samuel, whose soul is in Gods hands, and his body rests in peace; had it been Samuel in­deed, he would not suffer Saul to worship him, but would have re­proved him, for that he had fallen from God to look after Witches; it was the Devill therefore in Samu­els likenesse.

* 1 Sam. 29.3. David did not remain years, onely four moneths. Chap. 27.

Answ. 'Twas Achish lye; the better to set forth Davids fidelity; or some say, he did not lye, but he spoke by disjunction: or the words may be understood of his first flight, when he did feigne himself mad.

* 1 Sam. 31.6. with 2 Sam. 1.4. Not all but many were slain, diverse escaping.

Answ. When the Text speaks of all being slain, it speaks of all Sauls familiar Friends, Courtiers, Followers, and Guards.

[Page 59]* 318. 2 Sam. 1.10. with 11. He reigned two years, he reigned se­ven years.

Two years before War, the War arose betwixt David and him, and afterwards five years in trou­ble.

* 319. 2 Sam. 6.10. Obed-edom was a Levite, How then was he of Gath, a City of the Philistins?

He was said to be of Gath, be­cause of his habitation, he and his Father were banished thither with David and Abiathar the High-Priest.

* 320. 2 Sam. 6.20. with Vers. 14. & 1 Cro. 15.

He was naked or deprived of his Majesticall Ornaments, and onely cloathed with a Linen Ephod, as Priests use to be.

* 2 Sam. 6. ult. Michal the daughter of Saul had no child unto the day of her death. 2 Sam. 21.8, 9. The five sons of Michal the daugh­ter of Saul, &c.

To have children of her own body, is one thing; to bring up her Sisters children, as her own is ano­ther. It is one thing to speak after the Court phrase of the Hebrews; another thing to express particu­lars at large.

The latter place by Michal (as some think) intends Michals sister, Merab the Wife of Adruel, who being educated and adopted by Michal, are called here her sonnes. Some think that here is used the fi­gure of Ecclipsis, cutting off the name of the one Sister, and expres­ing it by the other. So Verse 19. Goliah for the brother of Goliath, and Jer. 32.12. Uncle for Uncles sonne. Michals Sisters five sonnes are called Michals sonnes.

* 321. 2 Sam. 7.1, 11, David sate down in his house, and God gave him rest, &c. And again, I have caused thee to rest from all thine enemies. 2 Sam. 8.1, 10. Af­ter this it came to passe, that David smote the Philistines, &c. and fought against, &c.

Its one thing to be at rest, in re­gard of Wars past, another thing for the future. He was at rest in regard of forreigne Armies assault­ing him, not in regard of his own Armies afflicting him, or distur­bance in his Family. David at present had intermission to build the House of God, though after­ward he was troubled—. Some think that after this no forreign enemy made an assault on him, or gave him provocation, he might take of­fence against them.

* 322. 2 Sam 8.3, 9. Ha­dadezer, &c. 1 Cro. 18.3. Ha­darezer.

The Hebrew Letters Daleth and Resh are like one another, and of­ten put and used for one another, see Esay 46.15. Jer. 11.20 which shew that the Hebrew Letters had the same forme and figure in those dayes, which they have at this day. And the same observation may be made upon the like change of other Letters, wittingly made in Scrip­ture, and much used in proper Names; and much more used in the many mistakes of Interpreters and Translators of Scriptures in ma­ny other place, and all by reason of the similitude of their Hebrew Characters; as namely of נ and כ, of י and ז and ן, of ה and ח, of ו and ז, of ר and ר, of [...] and ס,so a Learned man.

323. 2 Sam. 8.18. The Sons of David were Priests (Elders) Lev. 8. Aaron and his sons were consecrated to be Priests.

Priests that were to officiate in sacred things, were chosen only out of the Tribe of Levi, as Aaron and his sonnes: but in politick mat­ters by Priests of Justice, Presbyters of Counsels, are Presidents, Princes, and chief Rulers to be under­stood.

* 2 Sam. 8.18. with 1 Cro. 18. They could not chuse Priests of the Tribe of Judah.

Answ. The name Priest is some­times given to the Prince, who was familiar with the King, as the Priest with God, and so the chief [Page 60] Courtiers, were called Priests, per Catachresin.

324. 2 Sam. 10.2. David would make a league with Hanun King of the Ammonites. Deut. 22.3. Ammo­nites and Moabites shall not en­ter into the Congregation of the Lord.

The Jews might not make a pub­lick league with the Ammonites; yet they might hold private friend­ship with them, and the Moa­bites.

* 325. 2 Sam. 10.18. David flew seaven hundred Chariots, and forty thousand horsemen, with 1 Cro. 19.18. Seaven thousand in Chari­ots, and forty thousand footmen.

Answ. The Text speaks Meto­nymically, when it numbers seaven thousand Chariots slain, it intends the things contained, though the thing containing be used of those forty thousand Horse, which are here mentioned. Many faught in Chariots, and in Chronicles the footmen are reckoned which are here wanting. In this battle was slain eighty thousand armed men, besides those Nobles which fought in the seaven hundred Chariots, and from them both is to be reckoned the number of the slain.

* 2 Sam. 10.18. with 2 Chron. 19.18.

Seaven hundred Chariots which had in them ten fighting men in every Chariot, which make up the number of seaven thousand, or sea­ven hundred Troops of Horsemen in Chariots, consisting of ten in a Troope. There was forty thou­sand Horsemen, besides the forty thousand Footmen mentioned in 1 Chron. 19. for with such huge multitudes of men, the Syrians and others used in those days to go out to battle.

* 326. 2 Sam. 11.3. Bathshe­ba the daughter of Eliam. 1 Chron. 3.5. Bathshua the daughter of Am­miel.

These two are the same persons writ different wayes, which is ea­sily done in the Hebrew. Eliam and Amiel are the same person, though thus varied, and so there are other words in 1 Chron. 3.

327. 2 Sam. 12.15. David judg­ed a man worthy of death for taking away a sheep. Exod. 22.1. If any one steal a sheep, he shall restore four sheep for it.

David judged the punishment of this theft, ought to be increased for the civill circumstances that went with it, so the Magistrate us­eth to lay on more punishment where he finds the offender more bold.

328. 2 Sam. 12.30. David put the Crown of the King of the Am­monites on his own head. Deut. 7.25. Thou shalt take nothing to thy self of the prey taken from the enemies of God.

That Law was concerning Idola­trous people that inhabited the Land of promise; the Ammonites were out of those bounds; there­fore David sinned not when he put the Kings Crown on his own head, and divided the spoil to his fol­lowers.

* 329. 2 Samuel 13.13. with Levit. 18.

Forbids the Marriage of Bro­ther and Sister, though of severall venters.

Answ. Thamar was of a Gentile Mother, i. e. of the daughter of the King of Gessur, where such a Wedlock was lawfull; and she be­ing ignorant of the Law of God, did think it might have been. Be­sides such were practised among the Hebrews: Or

Secondly, She spake this to e­lude him, and put off the fury of his lust for the present.

330. 2 Sam. 14.27. Absalon had three sonnes, and one daughter whose name was Tamar. Chap. 18.18. He said, I have no sonnes to keep my name in remembrance.

The sons of Absalon were dead before their father, and so he was without sons.

331. 2 Sam. 17.25. The Fa­ther of Amasa was Ithra an Is­raelite. [Page 61] 2 Chron. 2.17. An Is­maelite.

He was an Israelite by birth, by education an Ismaelite, for he liv­ed there a long time.

* 332. 2 Sam. 18.6. with Vers. 24. and 19.15. The battle was be­yond Jordan, Why then in Ephraim which was on this side Jordan?

Answ. This was called the wood of Ephraim, because of the great destruction and slaughter of the E­phramites there spoken of Jude 12.

* 2 Sam. 18.18. with 14.27. Three sons, and one daughter.

Answ. They were by this either all dead, or else he erected the Pillar before their birth.

* 333. 2 Sam. 19.20. How was Shimei of Joseph, when he was Chap. 16. of the kindred of Saul, and con­sequently of Benjamin.

Answ. The who [...]e house of Isra­el is fr [...]quently called the house of Joseph, as Psal. 79. Thou that lead­est Joseph like a sheep. Psalm. 76.80. Zach. 10. and the reason was, be­cause the name of Joseph was so fa­mous in Aegypt, even more than the name of Israel; and beside, Jo­seph had obtained the dignity of primogeniture, 1 Chron. 5. it was given to Joseph.

334. 2 Sam. 19.23. The King said to Shimei, Thou shalt not dye, and he sware unto him. 1 King. 2.9. He said to Solomon, Bring down his hoary head to the grave with bloud.

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 staid at Jeru­salem.

335. 2 Sam. 20.23. Joab was over the whole Army. Chap. 19.13. David said to Amasa, Thou shalt be Captain of the Hoast 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.

* 336. 2 Sam. 21.2. with Josh. 11.18. Of the Hivites.

Answ. The Amorites as having the most powerfull possession, com­municated their name to the rest of the people thereabouts, so Gen. 15. all the inhabitants of Palestina are called Amorites; the iniquity of the Amorites was not yet full, and Amos 2. I have banished the Amorites.

* 2 Sam. 21.8. with 6.23. She was barren, How then had she chil­dren? 2. Michael was never mar­ried to Hadriel, but her sister Merob.

Answ. Some say that Merob be­ing dead, Michael did adopt and take those children for her own, seeing she wanted children her self; and so were called hers, because she shewed the care of a Mother to them.

* 2 Sam. 21.19. with 1 Sam. 17. Goliath was slain by David.

Answ. This was the brother of Goliath, 1 Chron. 20.

* 337. 2 Sam. 23.8. The same was Adino the Eznite. 1 Chron. 27.2. Jashobeam.

Adino the Eznite by name, Ja­shobeam by office; that is, one that sate on the seat among the people as Judge: the immediate sonne of Zabdiel, called an Harhmonite, or the son of Harhmoni for his former ancestry.

* 2 Sam. 23.11. with 1 Chron. 11.13. Full of Barley.

The field was full of both, the one part of it being sown with Bar­ley, the other with Lentiles, or that both these were carried into the Barne.

* 338. 2 Sam. 24.1. The An­ger of the Lord was stirred up a­gainst Israel, and he moved David to say, go number Israel and Judah. 1 Chron. 21.1. And Satan stood up against Israel, and provoked [Page 62] David to number Israel.

He moved, i. e. say some, Satan moved, or David was moved: or God himself (that hereby he might take occasion to punish Davids, and the peoples sinnes) did give him over to be tempted by Satan, and withheld his grace, whereby he might have been enabled to withstand the temptation; and so David committed this sin of num­bring the people, which did arise out of his pride, curiosity and con­fidence in his own strength, which otherwise in a civill use might have been lawfull.

It is one thing to move as a cause, another thing as an instrument.

339. 2 Sam. 24.9. Joab gave up the number of the people to the King eight hundred thousand. 2 Chron. 21.5. He gave David the number of them eleaven hundred thousand.

In the former place onely the valiant men are counted; in the latter the ordinary Souldiers also.

2 Sam. 24.9. Of the Tribe of Ju­dah five hundred thousand. 1 Chron. 21.5. They are numbred forty seaven thousand.

First the Souldiers are numbred with their Collonels, but next they are reckoned without their Officers.

* 2 Sam. 24.9. with 1 Chron. 21.5. Eight hundred thousand. All Israel were eleaven hundred thou­sand, &c.

There were twenty four thou­sand Souldiers and Officers that at­tended David monethly, so many every moneth, these make in all two hundred eighty eight thou­sand. 2 Chron. 27. These were as it were a standing Guard about the King every moneth, and ready for any sudden expedition. There were besides these the Rulers of the Tribes, and Officers under them, and the Overseers and Rulers of the Kings imployments, and Officers under them: but the number of these was not put into the account of the Chronicles of David, Verse 24. so that here is the resolution of that scruple, the whole number of men able to bear armes in Israel, were eleaven hundred thousand, and eighty thousand in Judah; but of these there were three hundred thousand of Israel, and thirty thou­sand of Judah that were already li­sted, and in the constant service and employment of the King; and these Joab gave not account of, be­cause their number and list had been known long; and because the King would not lay Taxes on his own Servants. Amongst all this number, Levi and Benjamin were not reckoned.

Joab doing this unwillingly, was the more carelesse, and so num­bred not Levi: Benjamin being affrighted by the Hand of Heaven left off; and David did imploy o­thers about it.

* 2 Sam. 24.9. with 1 Chron. 21.5.

Davids ordinary Souldiers or Trained-bands are not here com­puted, because their number was already known, and reckoned in that number, 1 Chron. 21.5. The number of those came to be twenty eight hundred thousand, there be­ing in every of the twelve Tribes twenty four thousand. So 1 Chron. 27.1, to 15. Over which were set so many Collonels or Tribunes, Centurions, Captains, Comman­ders, and chief Officers, as made up twelve thousand, which also are mentioned 1 Chron. 27.1. which in the whole amount to eleaven hundred thousand.

As for the five hundred thou­sand, there are reckoned the ordi­nary Souldiers of Davids Army in Judah, which are computed to have been thirty thousand, every thousand having one of those Col­lonels or Captains set over them, the which are left out in the com­putation, 1 Cro. 21.5. and only for­ty seaven hundred thousand men­tioned, to which these thirty thou­sand being added, make up the [Page 63] number of five hundred thousand here expressed.

340. 2 Sam. 24.13. Shall sea­ven years of Famine come unto thee. 1 Chron. 21.12. Choose three yeares Famine.

The Famine of seaven yeares is joyned 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.

* 2 Sam. 24.13. with 2 Chron. 21.12. Three years of famine, sea­ven years of famine.

There shall be three years of fa­mine come to make up those that have been already to be seaven, there had been already three years of famine from the Gibionites, and this year of numbring the people was almost out, and there shall three years of famine more come to make up seaven.

* 2 Sam. 24.13. with 1 Chron. 21.12.

Seaven years, that is, reckoning in this number the three years of fa­min already past for the Gibeonites, to which three so lately past, and Davids sinne of numbring the peo­ple, being in the fourth year which was a Sabbaticall year, a new addi­tion of three other makes up seaven years of famine.

* 341. 2 Sam. 24.14. with Heb. 10.31.

It is better to fall into the Hand of God immediately, for when men are employed in these punishments of God, they mix their own passi­ons, and often exceed the measure of Gods manifest intent, though not of his secret Decree.

It is better to fall into the hands of God, which revives penitents, which cruell men will not.

The other place tels us, its a fear­full thing to displease God, and pur­chase to themselves not only a tem­porall, but an eternall displeasure.

342. 2 Sam. 24.14. It is better to fall into the hands of the Lord. Heb. 10.31. It is a fearfull 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 fearfull to fall into the hands of God, when he is angry, for the wicked cannot stand before him in judgment.

343. 2 Sam. 24.15. God sent a Pestilence upon Israel from the morning unto the time appointed. Vers. 13. Shall there be three dayes Pestilence in thy Land.

The time appointed was from the morning untill noon of one day, or of the continuall morning sacrifice, that is, four hours.

344. 2 Sam. 24.24. David bought of Araunah the floor and the Oxen for fifty shekels of silver. 1 Chron. 21.25. David gave to Arunah for the threshing floor, six hundred she­kels of gold, of just weight.

The floor with all the ground a­bout it, was bought for six hundred shekels of gold, a greater price then what was given for the threshing flour, the Oxen and the wood ap­pointed for the sacrifice.

* 2 Sam. 24.24. with 1 Chron. 21.25.

Fifty shekels of silver was only the price of the Oxen and instru­ments, and the price of the thresh­ing floor is not mentioned at all. Others reconcile this diversity thus, that in both places is to be under­stood the price of all together, both of floor and Oxen, &c. But that by the fifty shekels of silver are to be understood, not shekels of silver in kind, but simply so much money as should amount to the Summe of fifty shekels of Gold; and that in the Chronicles the six hundred she­kels of Gold ought likewise to be understood for shekels of Gold in kind, but for common shekels of sil­ver, paid in fifty shekels of Gold in specie, according to the proportion of the weight, one in Gold, being in value as much as twelve of silver, unlesse the sale of the floor were made at an old quit rent, the prin­ciple value of which is set down in the Chronicles.

The two Books of KINGS.Heb. Ma­lachim.

THe first Book contains the History of Solomon. The building of the Temple. The division of the Kingdome 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 an hun­dred and sixteen yeares. The Second Book contains the Deeds of sixteen Kings of Judah, and twelve of Israel. Of Elisha; and the destruction of the Kingdome, and carrying the people of Israel cap­tive to Assyria. Of the children of Judah to Babylon. With the History of three hundred forty five yeares. Jeremias writ both of them.

* 345. 1 KIngs 1. with 1 Chron. 23.1. & 29.22.

The doubt lieth in this, whether he were three times made a King indeed, and so all the three Texts that speak of it to be taken several­ly; or whether only twice, as 1 Cro. 29.22. seemeth to hold.

Answ. The annointing of So­lomon in 1 Kings 1. upon the aspi­ring of Adonijah, was the first time that ever David shewed who should Reign after him: See Vers. 20, 27. and therefore it must needs be held concurrent with the same, 1 Chron. 23.1. onely that scruple that lies in the way, (that being supposed) is this: That David at this first unction of Solomon should be in his Chamber, and upon his bed, and exceeding decrepit; and yet at his second annointing should be in the midst of his Princes and Comman­ders, and standing upon his feet, 1 Chron. 28.2. but this also will be removed, if it be but considered that Davids present infirmity was not sicknesse, but coldnesse, and benummednesse, and old age; he was heart-whole, and head-whole, but he was old and Palsiish, and therefore though his common and most commodious posture and composure was to be in his Cham­ber, and upon his Couch; yet up­on such an occasion as to Crowne Solomon before all Israel, he came forth and stood upon his feet, and made Orations, and gave advice for things to come.

346. 1 Kings 2.4. If thy chil­dren shall keep my wayes and walk in them in truth, there shall not fail thee a man to fit on the Throne of Is­rael. Gen. 49.10. The Scepter shall not depart from Judah till Shi­loh come.

In the former place it is spoken conditionally of the Kingdome of Israel, If the sons of David should keep the wayes of the Lord; but because Solomon failed, therefore the Kingdome of Israel departed from his sonne, and in the seventh generation the Kingdome of Ju­dah was translated upon Nathan, whose posterity ruled over the Jews untill the coming of Christ. In the latter place any kind of do­minion is foretold to remain in Judahs posterity, untill the Messias should come.

[Page 65]347. 1 Kings 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, &c.

Marriages in a different Religion are dangerous,2 Cor. 6.14. nor are they plea­sing to God. We must not draw in the same yoake with Infidels, for there can be no firme charity or uni­ty where the foundation is neglected, that is, true Godlinesse. That Queen forsaking her Religion,1 Kings 11.4. and her fa­thers 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.

348. 1 Kings 3.13. I have also given thee riches and honour, that none of the Kings shall be like unto thee. Matth. 6.29. Solomon in all his glory was not like the Lillies of the field.

Solomon exceeded all the Kings in wisedom, riches and honour; Christ compares the Lillies with his vestments in his greatest splen­dour.

* 349. 1 Kings 3.13. with Mat. 6.29.

The former place compares Solo­mon with other Kings. The latter place compares him with the Lillies of the field. He might be the most glorious of Kings, and yet lesse glori­ous than Lillies.

* 350. 1 Kings 4.26. Solomon had forty thousand stals of Horse. 2 Chron. 9.25. Solomon had four thousand stals of Horse and Chariots.

Some thus; he had forty thousand for his Chariots, the other four thousand Horse and Chariots. The latter puts them together to be num­bred according to the number of his Chariots, ten Horses to a Chariot, and so but four thousand.

Others thus; we must imagine that in each stall there were ten severall distinct places, to place an Horse in each one.

* 351. 1 Kings 5.16. Three thousand and three hundred: with 2 Chron. 2.2. Three thousand six hundred.

The three hundred over-reckoned were Overseers of the Officers, or else there might be three thousand three hundred over hewers of stone, and three hundred over hewers of Timber.

* 352. 1 Kings 6.1. And it came to pass, in the four hundred and eigh­tieth year after the children of Isra­el were come out of the Land of E­gypt, &c. Acts 13.20. And after that he gave unto them Judges, a­bout the space of four hundred and fifty years, untill Samuell the Pro­phet.

These places have tortured many heads, and the difficulty lies thus.

Moses ruled forty, Joshuah sea­venteen, Othniel forty, Ehud and Samgar eighty, Deborah forty, Gi­deon forty, Abimelech three, Tola twenty three, Jair twenty two, Jepth­tah six, Ibzan seaven, Elon ten, Ab­don eight, Samson twenty, Eli for­ty, Samuel and Saul forty, David forty, Solomon four, in all foure hun­dred and eighty: out of which num­ber if you deduct Davids forty, and Solomons four, there remains onely four hundred thirty six, which falls short of St Pauls number, (four hun­dred and fifty) fourteen years. Al­though we take into the account the time of Kings Saul, who was not properly to be reckoned among the Judges, he being an annointed King; and if we consult the next Verse 21. Acts 13. we shall see the other part of the Discourse begins at Saul.

Some would salve this, and make Joshuah to rule twenty seaven, so Gagnius (as Lorinus quotes him) but if so, how will the four hundred and eighty years be made good.

Others think that the Scripture speaks not expresly of Othniels forty years ruling, or Deborah, &c. but that the Land had rest forty years in their time, not but there were inter­regnums [Page 66] and times of affliction, which are not reckoned in the four hundred and eighty, though Paul may reckon these odde yeares in, and so make up his number. But others say, that Paul speaks not definitive­ly, but onely about the space of four hundred and fifty years, using a round number for a broken.

Others say, four hundred and fif­ty are to be referred to the time of Judges, beginning immediately af­ter the death of Joshuah, and the El­ders, and ending the first of Samuel whose time is expresly excluded. The manner of computation thus, They served Chusan-risathaim eight, Oth­niel judged forty, they served Eglon eighteen, Ehud eighty, Jabin twen­ty, Deborah forty, the Midianites seaven, Gideon forty, Abimelech three, Thola twenty three, Jair twenty two, the Ammonites eigh­teen, Jephta six, Itzan seaven, Elon ten, Abdon eight, the Philistims forty, Samson twenty, Eli forty; of Joshuah there is no time expressed, and if there were, he were not to be reckoned to the Judges, Quisque a­bandet suo sensu.

353. 1 Kings 6.2. The house which Solomon built for the Lord, the length thereof was sixty cubits, the breadth twenty cubits, and the height there­of thirty cubits. 2 Chron. 3.4. It is said to be an hundred and twenty cubits.

In the first place common cubits, in the latter cubits of the Sanctuary must be understood, for the sacred cubit did containe two common cubits.

* 354. 1 King. 7.13. with 2 Cro. 2. The son of a woman, a widdow of the Tribe of Napthali. And in the other place, Of the daughters of Dan.

And besides in Kings he is called the Father of the King of Tyre, and Chap. 4. he is called the Father of So­lomon.

Answ. He was born of a Mother of the Tribe of Dan, but of a Father of the Tribe of Napthali. He was called a Tyrian by reason of his diur­nall habitation, and exercise of that art in that City; and he was called the Father of Solomon and King of Tyre, because of his excellent Magi­stracy.

355. 1 Kings 7.15. He made two brasen pillars, of eighteen cubits high apiece. 2 Chron. 3.15. He made two pillars of thirty five cubits high a­piece.

Both the pillars did appeare but thirty five cubits high, the half of each cubit was hid in the capitall or crowning of the pillar.

* 1 Kings 7.15. with 2 Chron. 3.15.

Betwixt the foot whereon it stood, and the Chapiter on the head of it, for from the ground to the top of the Chapiter, it was thirty five cu­bits high, 2 Chron. 3.15. Besides the eighteen cubits here mentioned were sacred, but the thirty five were common, and shorter by a third part, as is noted Verse 2. or else the height of one single pillar may be set down in the former place, but of them both in the other. The whole length of the pillars not appearing, either of them seeming onely to have seaventeen cubits and an half, be­cause half a cubit of each pillar was taken up in the Chapiter.

356. 1 Kings 7.19. The Chapi­ters were four cubits. 2 Kings 25.17. They were three cubits.

The Crown with the Chapiter was four cubits: without the Crown but three cubits.

357. 1 Kings 7.26. The Sea con­tained two thousand baths. 2 Chron. 4.5. Three thousand baths.

In the former place is expressed the number of baths which ordinari­ly were put into the Vessell by the Kings Order. In the latter the capa­city of the Vessell is set down, unto the brim of it, so it would hold three thousand baths.

* 1 Kings 7.26. with 2 Chron. 4.5.

The former place speaks what was the usuall quantity which was used to be put in it, viz. two thousand baths, or five hundred barrels, reckon­ing eight gallons to the bath, and [Page 67] foure baths to the barrell.

The second place shews not what was put in it, but what might be put in it, if the Sea were filled to the brim, viz. three thousand baths, or seaven hundred and fifty barrels.

* 1 Kings 7.26. Two thousand measures. With 2 Cro. 4. Three thou­sand measures.

Answ. The measure of the Tem­ple was a third part greater than the other measure; or else though it was able to hold three thousand, yet two thousand was onely powred in.

358. 1 Kings 8.4. The Priests brought up the Arke of the Lord and the Tabernacle of the Congregation into the Temple. 2 Chron. 1.13. The Tabernacle of the Congregatien of God was at Gibeon.

2 Sam. 6.17. 1 Chron. 16.1.The Tabernacle of David was a new one, in which was the Arke of the Covenant. The old one made by Moses, was in the desart, and remain­ed at Gibeon.

1 Kings 8.9. There was nothing in the Arke save the two Tables of stone, &c. 2 Chron. 5.10. with Heb. 9.4. Wherein was the golden pot that had Manna and Aarons Rod. viz. Exod. 25.16.

359. 1 Kings 8.46. There is no man that sinneth not. 1 John 3.9. Every man that is born of God doth not commit sin.

Naturally we are polluted with sinne by the frailty of the flesh: they that are born of God, are the sonnes 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.

360. 1 Kings 8.27. The Heaven, and the Heaven of Heavens cannot contain God. Col. 2.9. In Christ dwel­leth all fullnesse of the God-head bo­dily.

The divine nature cannot be ap­prehended by us, the divinity of Christ is personally united to the flesh and dwels in it as in its proper Temple.

* 361. 1 Kings 9.11. with Lev. 25. The Land shall not be sold for ever, &c.

Answ. Solomon parted not with the dominiost, but the use of these Cities to the King of Tyre, that he might have the benefit of those Cities so long, till he had reparation for his expences.

1 Kings 9.23. Princes over-Solo­mons work five hundred and fifty. 2 Chron. 8.10. All the Princes over Solomons work were two hundred and fifty.

In the former place mention is made of all who took charge of the work; in the latter of those that took charge by course.

* 1 Kings 9.23. with 2 Chron. 8.10.

There were five hundred which served by turns, two hundred and fifty at a time; these two hundred and fifty mentioned in the latter place; fifty more are to be added, which were over those five hundred Rulers in their course, and gave account of the five hundred, so that there were in all five hundred and fifty. Now these fifty Commis­sioners were Israelites, the other in­ferior ones which were more in num­ber were strangers, and but one­ly Solicitors or Overseers, 1 Kings 5.16.

362. 1 Kings 9.28. Hiram sent to Solomon four hundred and twenty talents of Gold. 2 Chron. 8.18. They brought from Ophir four hundred and fifty talents of Gold.

The marriners and Solomons ser­vants spent thirty Talents by the way, and they brought to Solomon to Jerusalem foure hundred and twenty.

363. 1 Kings 11.35. God said to Jeroboam, I will give unto thee ten Tribes. Verse 36. To Solomons son one Tribe. Chap. 12.21. Rehoboam gathered together all the house of Ju­dah and the Tribe of Benjamin.

Rehoboam had but one whole Tribe, and Jeroboam ten Tribes, the Tribe of Benjamin was divided be­tween them both. Some others also of other Tribes that were godly men, specially the Priests and Levites came to Jerusalem, and staid in Judea.

[Page 68] 2 Sam. 7.16. Psal. 142.12.364. 1 Kings 12.24. This thing is from me, saith the Lord, that is, the revolting of the Israelites. 2 Chron. 13.5. The Lord God gave the King­dome of David over Israel to him and his sons by a Covenant of salt.

The promise made to David doth not much concerne his temporall Kingdom, as the eternall and incor­ruptible Kingdome of Christ; and the promise also was under a condi­tion, if his children should keep Gods Laws, and walk in his wayes. 1 Kings 2.4.

* 365. 1 King. 15.5. Save only in the matter of Ʋriah.

Now he sinned frequently, he was resolved and had destined Nabals fa­mily to death 2. He promiseuously slew the Ammonites. 3. He numbred the people, &c.

Answ. God speaks here aft [...]r the manner of men, as he not sinning in these things, which had any ho [...]est or virtuous pret [...]xt. The anger con­ceived against Nabal and the Ammo­nites was covered with the pretext of a just revenge. The numbring the people with the pretence of a religi­ous Tribute for the Temple. God therefore was content not to divulge them, that they may be known ipsi­us judicio privato; but adultery and murther, enormous crimes as all men acknowledge. Therefore these were accounted by the people grievous crimes of him, in the matter of Ʋ ­riah.

366. 1 Kings 15.14. As a took not away the high places. 2 Chron. 14.5. Also he took out of all the Cities of Judah the high places and the I­mages.

Those high places where God was worshipped, Asa took not away; but he destroyed the Idols of the Gentiles, and the Images of the Sunne.

* 367. 1 Kings 15.16. And there was War between Asa and Baasha all their dayes. 2 Chron. 15. ult. There was none between them untill the five and thirtieth year of the reign of Asa.

Its one thing to reckon the Reign of Princes, as it respects the people over whom they Reign: Another thing to set down the years of their personall Reign, respecting them­selves. The five and thirty years spo­ken of in the Chronicles, in which the War brake forth between Asa and Baasha, was so acconuted in regard of the people, who had now been so many years under these divi­ded times, since the revolting of the Tribes, to this day, which was not five and thirty yeares of his personall Reign, being but the fifteenth of that Reign.

* 1 Kings 15.25. with 1 Kings 15.28. Nadab the sonne of Jerobo­am, &c. Even in the third yeare of Asa King of Judah did Baasha slay Nadab, and reigned in his sted.

Nadab who began to Reign in the second year of Asa, might Reign two years, although B [...]asha succeeded him in the third year of Asa: be­cause the last years of the Kings of Israel and Judah are not fully expi­red; but some of them (as in this place) do scarcely contain moneths in them, the rest of the years being put compleatly.

368. 1 Kings 16.8. In the twenty six year of Asa King of Judah, began Ela the son of Basa to reigne over Is­rael in Tersa two years. Verse 10. And Zimri went and smote Ela in the twenty seaventh year of Asa King of Judah.

In the twenty six yeare of A­sah King of Iudah Ela Reigned o­ver Israel; in the twenty seaventh year of Asa, Zimri rebelled against Elah, and killing him, took the King­dom from him.

* 369. 1 King. 16.8. with Vers. 10. Ela is said to Reign two years, not that he reigned two compleate years; for Zimries conspiracy was when he had not Reigned one, or but one year. But Ela began to Reign in the six and twentieth of Asa, and so in the twenty seaventh, was slain by Zimri; and so he is said to Reign two yeares, not of his own Reign, but two yeares of Asa's, or part of them, which [Page 69] are reckoned for the whole.

370. 1 Kings 17.4. God com­mands the Ravens to feed Elias. Lev. 11.15. Every kind of Raven was abo­minable to God.

A Raven indeed is an unclean creature, not by creation, but by divine ordination, and the forbid­ding men to eat his flesh; but to touch the Raven alive, or to eat the meat he brought, was not unclean to Elias, nor an abomination before God.

* 1 Kings 17.4. with Lev. 11.15. Some things were unclean, ab intrin­seco, as by leprosie, others ab extrin­seco, as by eating or touching; of these there was a spirituall and cor­porall uncleannesse, the spirituall when any beast (though clean was abused to spirituall fornication, as to be offered to Idols, &c. Corporall uncleanness was effective of bad nou­rishment, or subjective as the swine, &c. such as fed uncleanly, or lived in unclean places, or both. Some creatures though clean for use, yet not for sacrifice, as the Buck. Some unclean secundum speciem, as those in Lev. 11. others unclean, secundum accidens, as being torn of wild beasts or found dead. The Raven was un­clean as the Gentiles used them in sa­crifice (as some think) however it fed on Carrion. But yet not so un­clean, as to be touched, or to eat that it brought. However this was an extraordinary case of necessity, which will grant a dispensation in Ceremoniall uncleanness.

371. 1 Kings 17.22. Elias raised the sonne of the Widow of Sarepta. 2 Kings 4.18. Elizaeus raiseth the Shunamites childe. John 5.28. God quickneth the dead.

God raiseth the dead by his own power, the Prophets did it not by their own power, but by power from him, and so confirmed the heavenly doctrine.

372. 1 Kings 19.11. The Lord was not in the wind, or the tempest. Ephes. 4.6. God is all in all.

Act. 12.21God did not reveal his presence to Elias in the wind or tempest, though he be otherwise in all his creatures.

* 1 Kings 19.11. with Eph. 4.6. Gods essence and presence is one thing; the manifestation of that pre­sence is another. God was and is in all things, but doth not visibly manifest himself in all things. The former place speaks not simply, but by way of manifestation. The latter place speaks of God simply considered, and as his power is in all things.

* 373. 1 Kings 22.42. And he reigned twenty five yeares in Jerusa­lem. 1 Kings 22.41. And he began to reign the fourth year of Ahab King of Israel. 2 Kings 8.16. And in the fifth year of Joram the sonne of Ahab the King of Judah, &c. began to reign.

Joram the sonne of Jehosaphat be­gan to reign, when as yet Jehosaphat was King of Judah, 1 Chron. 21.3. Jehosaphat gave him the Kingdome, and yet not so, but that he was still King; his sonne reigning with him four years, as some, or seaven as o­thers, which will solve the doubt. By the 2d Kings 3.1. it appeareth, that in the eighteenth year of Jehosaphat, Joram King of Israel began to reign, and by 2 Kings 1.17. that the eigh­teenth year of Jehosaphat, was Jorams second year; and by 2 Kings 8.16. Joram the sonne of Jehosaphat did not begin to reign, but in the fift year of the other Joram King of Is­rael: Whence we must conclude, that in these twenty five years of the reign of Jehosaphat, is comprehen­ded all the time from his succession to the Kingdom, even to his death: whereof he reigned sixteen years a­lone, and then he joyned his sonne Joram with him for seven yeares space, and at last put the whole Go­vernment into his hand, disburthen­ing himself of it two years before his death.

* 374. 1 Kings 22.15. This pro­phesie seems to be false, for the King was slain in the battle.

Answ. The Prophet spake ironi­cally, which the King might easily perceive by his gesture or manner of [Page 70] speaking; and hereupon it was, the King adjures him to lay aside all ficti­on, and tell him the truth, which the Prophet did.

375. 1 Kings 22.49. Ahasias the sonne of Ahab said unto J [...]h [...]saphat, Let my servants go with thy servants in the Ships; but Jehosaphat would not. 2 Chron. 20.35. Iehosaphat joyned himself with Ahasias King of Israel to make Ships to goe to Tarsis.

Iehosaphat first refused the friend­ship of Ahazias, but at length he granted.

376. 2 Kings 1.10. Elias consu­med two fifties with fire. Luke 9.54. Christ forbade his Disciples to do so.

Elias was the executer of the wrath of God on the enemies of God. The Disciples would rashly have done the like; their vocation was not to return evill for evill, but to overcome evill with good, and to love their enemies.

* 377. 2 Kings 1.17. And Ahazi­ah died, &c. with 2 Kings 1.17. Ie­horam the son of Ahab reigned in the eight, &c.

Iehosaphat determined in the se­venteenth year of his reign to help King Ahab against the Syrians, ap­pointed his sonne Ioram to be Vice­roy in the eighteenth year of his own reign, and in the second of his sons, Ioram the son of Ahab reigned. Af­terwards in the fift yeare of this Io­ram the son of Ahab, Iehosaphat be­ing strucken in age, confirmeth his Kingdome to his son Ioram. Who is said to have reigned eight yeares, some whilst his father was alive, and four alone by himself, after the death of his father.

378. 2 Kings 4.29. Go, and if thou meet any man salute him not. Rom. 16.10. Salute one the other with an holy kiss; Salute the Churches.

Superstitious salutations must be rejected; profitable and honest sa­lutations, by which we wish good and profit to our neighbour, must be observed. The command of Elisha to his servant obliged him, that with­out delay or lingring, he should performe his errand, for what he was commanded was a singular charge.

* 379. 2 Kings 8.10. Go, tell him he shall be healed, and presently after the Lord hath shewed me, he shall dye the death.

The Prophet either spake ironical­ly: or else he spake according to the mind of the party inquiring; for the Question was, Whether the di­sease was mortall; to whom the Prophet answered as before, the King grew well of that infirmity, and died not then, but by an externall cause was suffocated, as Verse 15. and so they are two answers to severall causes or cases.

380. 2 Kings 8.25. Ahasiah reign­ed in the twelfth year of Ioram the sonne of Ahab. Chap. 9.29. In the eleventh year of Ioram the son of Ahab, Ahasiah raigned over Iudah.

In the end of the eleventh year, and beginning of the twelfth of Io­ram, Ahasiah began to reign.

381. 2 Kings 8.26. Ahasiah was twenty two years old, when he began to reign. 2 Chron. 22.2. Ahasiah was forty two years old when he began to reign.

Ahasiah his age in the former place, and the time of the reign of all the house of Omni is put in the latter place.

2 Kings 8.26. with 2 Kings 9.29. & 2 Chron. 22.2.

Here seemeth to be two plain dif­ferences, the one about the age of Ahaziah, and the other about the time when he began to reign.

Answ. Ioram the sonne of Ahab reigned one whole year in the life time of his father, and eleven years afterward; and so one Text calleth his last year, his twelfth, i. e. of his whole reign; and another Text cal­leth it the eleventh, i. e. his sole reign after his fathers death. As for the other difference which seemeth the more difficult, Ahaziah was but two and twenty, &c. and Chronicles saith forty two years; and so this latter maketh him two years elder than his [Page 71] father, for his father began to reign when he was thirty two years old, and reigned eight years, and so died being forty, 2 Kings 8.17. Now for the reconciling of this scruple, the Originall helpeth us, which in our Translation is not visible. The Originall meaneth thus. Ahaziah was the son of the two and forty years, namely, of the house of O­mir, of whose s ed he was by the Mothers side; and he walked in the wayes of that house, and came to run at the same time with it. This the Text directed us to look after, when it called his mother, the daugh­ter of Omri, which was indeed the daughter of Ahab▪ Now these forty two years are easily reckoned by any that will count back in the Chronicle to the second of Omri.

382. 2 Kings 9.26. I have seen the bloud of Naboth, and the bloud of his sons, saith the Lord. 1 King. 21.14. Then they sent to Iesabel, saying, Na­both is dead.

Naboth and his sons were killed, lest they should by lawfull inheri­tance possesse the Vineyard; what therefore the holy Ghost conceals in one place, he explains in ano­ther.

* 2 Kings 9.27. with 2 Chron. 22.8, 9.

The current of the story at large was thus. Iehu slayeth Ioram in the field of Iezreel, as Ahaziah and Io­ram were together. Ahaziah seeing this flieth and gets into Samaria, and hides himself there. Iehu marcheth to Iezreel, and maketh Iezabel Dogs­meat; from whence he sendeth to Samaria, for the heads of Ahabs children and posterity, which are brought him by night, and shewed by him to the people in the morning. Then he marcheth to Samaria, and by the way slayeth Ahaziahs kinsmen two and forty men, findeth [...]ehona­dab coming in to Samaria, he maketh search for Ahazia, they find him hid, they bring him to Iehu, he com­mands them to carry him up to Gion by Ibleam, and there to slay him. It may be his father Ioram had slain his brother there, as Ahab had done Naboth in Iezreel, they do so, smite him there in his Chariot, and his Chariot driveth away to M [...]giddo, before he dies. The story in the Book of Kings is taken up short, and laid with the story of the death of Iehoram, that the end of both the Kings may be taken up together, but Chronicles shew the order.

383. 2 Kings 12.21. Iosachar and Iosabad his servants smote I [...]as, and they buried him with his Fa­thers in the City of Dauid. 2 Chron. 24.26. Zabad and Iosabad conspired against him, and killed him in his bed and buried him, but not in the sepulchre of the Kings.

Iosachar otherwise is called Zo­bad; Ioas was unworthy of Kingly buriall, because he was perfidious to God, and ungratefull to men.

384. 2 Kings 13.1. In the three and twentieth year of Ioas the sonne of Ahaziah King of Iudah, reigned Iehoahaz the sonne of Iehu over Is­rael in Samaria seventeen years. Vers. 10. In the thirty seventh year of Ioas King of Iudah began Iehoash the son of Iehoash to reign over Israel sixteen years in Samaria.

Ioachas King of Israel reigned se­venteen years, to the thirtieth year of Ioas King of Iudah, the son of Ioachas. Ioas was joyned with his father in the Governement, in the thirty seventh year of Ioas King of Iudah and so he reigned two years with his father.

* 385. 2 Kings 13.1. with Verse 10.

If this be taken in the first place of the begining of the year, and the account made from the two and twentieth year; and the seventeen years be accounted current, so as he reigned but sixteen years compleat; and the thirty seventh year mention­ed, Verse 10. be taken compleat, then the account of this Verse will very well stand with the account of the other.

* 386. 2 Kings 13.21. with 1 Cor. 15.20.

Rising to a temporall life and dye [Page 72] again, is one thing; rising to an e­verlasting life never to dye, another thing. The first sort were all they that ever by divine Miracle rose from death before Christs coming. The latter only in Christ, and cannot befall the creature, untill the last re­surrection.

* 2 Kings 14.21. And all the peo­ple of Judah took Azariah (which was sixteen years old) and made him King instead of his father Amaziah. 2 Chron. 26.1. Then all the people of Judah took Ʋzziah, who was sixteen yeares old, and made him King.

Here is the same person designed under two Names, Azariah and Ʋzziah.

387. 2 Kings 15.30. Hoshea the sonne of Elah, after the death of Pekah reigned in the twentieth year of Jotham the sonne of Ʋzziah King of Judah about thirty three, Jotham reigned sixteen years.

Hosheah reigned in the twentieth yeare of Jotham, not of his reign, but from the beginning of his reign, who died in the sixteenth year, and Ahaz his son succeeded him.

* 2 Kings. 15.30. with 33.

Jotham lived twenty years after he came to be King; but four years before he died he resigned up the Kingdome to his son Ahaz, so he reigned twenty, and yet but sixteen, or else the twentieth year, from the time that Jotham began to reigne: for he reigned but sixteen yeares, Vers. 33.

* 2 Kings 15.30. And Hoshea reigned in the twentieth year of Jo­tham. 2 Kings 16.2. Twenty years old was Ahaz when he began to reign, and he reigned sixteen yeares. With 2 Kings 17.1. In the twelfth year of Ahaz King of Judah, began Hoshea the son of Elah to reigne in Sama­ria over Israel nine years. 2 Kings 18.1. In the third year of Hoshea son of Elah, King of Israel, Hezekiah be­gan to reign.

Here seems a double difficulty, in the twentieth year of Jotham, i. e. the fourth of Ahaz. How can this agree with that which is said, Ahaz onely reigned twelve years.

2. When it is said Hoshea onely reigned nine years, and began his reign in the fourth of Ahaz. How could it come to pass, that Ezekias began his reigne in the third of Ho­shea, i. e. the seventh or eighth of A­haz? How can the third of Hezeki­ahs be the seventh of Hoshea? By collation of places, and the diagrams of the Kings of Judah and Israel, it appears there was seventeen yeares exclusive from the twentieth yeare, from the beginning of Iothams King­dome; or from the fourth of Ahaz, to the sixt of Hezekias (in which year Samaria the Metropolis of the King­dome of Israel,) after three yeare siege. Hoshea the last King of Israel, with the ten Tribes were led into Assyria by Salmanassar Captive; so as by this account, Hoshea reigned seventeen years, or if the last of A­haz and the first of Hezekiah were the same year (as it sometimes hap­pens in such accounts) the sixt of He­zekiahs must be the seventeenth of Hoshea. How then did Hoshea reigne only nine? Ahaz about the begin­nīg of his reign, being oppressed by the Syrians and Israelites, called in­to his help Tiglath-Pelezer, and conquered them in the fourth of A­haz, and first of Hoshea. So as Ho­shea was for eight years Tributary to Tiglath-Pelezer, and those eight years he is said not to reign. But ri­sing up in the twelfth year of Ahaz, he reigned nine years, till the trans­portation of the ten Tribes, which was in the ninth year, from the Re­bellion or rising, and this was the sixt of Ezekias; so as Ezekiah reign­ed in the third of Hoshea, not from the beginning of his reigne, but from shaking off the Assyrian bonds, in the eighth of his reign. It was the third of the Rebellion, and the ele­venth of his reign. Hoshea began the fourth of Ahaz, from thence to Hezekiah twelve, which was the eleventh of Hoshea, and the first of Hezekiah.

388. 2 Kings 16.2. Ahaz was [Page 63] twenty yeares old when he began to reign, and he reigned sixteen yeares. Chap. 18.2. Ezechias was twenty five years old when he began to reign; so should he be born in the eleventh year of Ahaz.

Physitians do allow this; others do attribute to Iotham twenty years, and read it thus; Ahaz was twen­ty years old when Iotham began to reign.

* 2 Kings 16.2. with 2 Kings 18.2.

If in the twenty fift year, he must be born in the eleventh year of his father Ahaz, because he was twenty years old when he began to reigne, and reigned sixteen years, 2 Kings 16.2. in all thirty six when he died; out of which take the aforesaid twen­ty five, and so Hezekiah must be born in the eleventh aforesaid. A thing not impossible, considering the singular blessing that Nation had for generation. So Rehoboam was be­gotten by Solomon, about the same age, 1 Kings 14.21. although Phy­sitians are against it, for at eleven years old they are not come to pu­berty.

389. 2 Kings 22.3. In the eigh­teenth year of King Iosiah, the King sent Shaphan the sonne of Azaliah. 2 Chron. 38.8. In the eighteenth year of his reign, he sent Shaphan the son of Azaliah.

Iosias began to reign in the eighth year of his age, and in the eighteenth year of his reign, he sent Shaphan to Helkiah

* 390. 2 Kings 22.20. Thou shalt be gathered into thy grave in peace, 2 Chron. 34.28. with 2 Kings 23.29. And he slew him at Megiddo, when he had seen him. 2 Chron. 25.24.

There is peace externall and inter­nall, the former place is peace inter­nall, or peace with God; thou shalt die with peace of conscience, or fa­vour with God.

Secondly, Externall peace is ei­ther personall or nationall; the for­mer place is understood of nationall, and in regard its said, thou shalt die, in dying, the Governour may be said to be put for the people go­verned.

Thridly, Thou shalt dye, thou shalt receive thy mortall wound at Megiddo, but die peaceably at Je­rusalem; the troubles of Israel fol­lowed after his death, and his sud­den and violent death brake not off his peace with God, for thereby he was taken from the evills to come.

* 391. 2 Kings 23.13. Which were on the right hand of the Mount of cor­ruption. 2 Sam. 15.30. 1 Kings 11.7. Mount Olivet.

The same Mount (as some sup­pose) called by two names, the Mount of corruption, from the per­sons meeting there, corrupting them­selves with Idols. The Mount of O­lives because plenty grew there, or from the nearnesse of the Hebrew. Mischah unction. Maschith cor­rupting. So Bethel the Lords house. Bethaven of iniquity.

392. 2 Kings 23.30. The people of the Land took Jehoahaz the sonne of Josiah, and annointed hi [...] King in his Fathers stead. Verse 34. And Pharaoh Necho made Eliakim the son of Josiah King in the room of his Father. Mat. 1.11. Josias begat Jecho­nias.

Jeconias Nephew to Iosias, was the sonne of Ioakim, set by Pha­raoh into the place of Ioacas who was carried into Aegypt. Mat­thew passeth by the Father of Ie­conias.

393. 2 Kings 23.30. Iosias was buried at Ierusalem before the Babylo­nish captivity. Mat. 1.11. Iosias begat Ieconias and his brethren in the capti­vity of Babylon.

Iosias in his posterity begat Ie­chonias and his Brothers kindred who lived when that miserable carrying captive into Babylon be­gan.

394. 2 Kings 25.29. Iechonias or Ioachin died in Babylon. Matth. 1.12. After the transmigration unto Babylon, Iechonias begat Sa­lathiel.

That was done after the begin­ning of the captivity, but not af­ter the confirmation of it, when the time was that Evilmeredach lif­ted up the head of Ioachim, in the seven and thirtieth year of his reign over Babylon, when the time of de­liverance drew on.

The two Books of CHRONICLES.

THey are called Paralipomena, from [...] and [...]; that is, from being passed by. Things that are passed by in the Books of the Kings, are contained here. In Hebrew they are named Dibre Hajamin, that is, Words of daies, of Chronicall Annals, because they contain Annals and Histories. The first sets down the Ge­nealogie of Adam; of the Patriarchs and Tribes of Israel: with the reigns of Saul and David. The latter hath the History of Solomon and of all the Kings of Judah and Israel, to the Babylonish captivity, and their enlargement by Cyrus: which is done in the year of the world 3435. They were both writtten by Esdras.

395. 1 CHron. 2.9. The sonnes of Ezrom, Jeramuel and Ram. Matth. 1.3. Ezrom begat A­ram.

Ram and Aram were but one, in Hebrew Ram, in Syriack Aram, sig­nifies, Noble or High.

* 396. 1 Chron. 2.15. David was the seventh. With 1 Sam. 16. Where Jesse besides these seven sonnes is said to have another which made eight.

Besides the seven here mentioned, he had an adopted son. Jonathan the son of Sammaa, that is, the Nephew from the third son; Some say, the Scripture doth not here give us a compleat number, seeing it doth not appertaine to the essence of the Hi­story.

* 397. 1 Chronicles 3.5. with Proverbs 4. where Solomon saith, He was the only begotten of his mo­ther.

Answ. Solomon was the only be­gotten of his mother by David, for there was three other begotten by Ʋriah her former husband, which David by adoption made his own. But this will not hold, for Nathan who was one of these, is in Luke mentioned, as one from whom Christ came, and so must be the son of Da­vid naturally. Besides that son which David begot in adultery, hinders Solomon from being the only sonne. Therefore I the rather answer, these mentioned here were the natu­rall sonnes of David by her, and Solomon was the only sonne of his mother by love and motherly af­fection, and so the seventy unice di­lectus.

398. 1 Chronicles 3.11. Ioram begat Ochozias, of whom came Jo­as. Matthew 1.8. Ioram begat O­zias.

Ochozias, Ioas and Amasias are left out by the Evangelist, because they reigned not well, and to observe the fourteen generations, that is the fourteen persons of Kings in the ge­alogie of Christ.

* 399. 1 Chron. 3.11, 12. with Mat. 1.8.

It is one thing to be a son immedi­ately, [Page 75] another thing mediately or remotely. Joram was not Ozias son immediately, for three Kings came between, Ahaziah, Ioash, and Ama­ziah. Some count it likely the omis­sion of these, was with design to keep within the number of three four­teens. Some think they are omitted rather than others, because Gods curse lay on Ioram for marrying of Ahabs daughter to the fourth generation, as his blessing was on Iehu for destroying Ahabs poste­rity.

* 400. 1 Chronicles 3.17. The sonnes of Ieconiah, Asir, Salathiel. Jerem. 22. ult. Write this man child­lesse.

Salathiel, the Hebrew Shealtiel, is said to be the sonne of Ieconiah, Matth. 1.12. and so here, son of Ieconiah, Assir, that is, strictly bound, prisoner in Babylon, for we read not of any son called Assir, that Ieconiah had: yet this Salathiel is named the son of Neri, Luke 3.27. who came by many descents, of another line, that is, of Nathan the younger sonne of Solomon: from which line came our Saviour, and not of Solomons line: and though Ieconiah may seem to have seed and sons more, out of Ier. 22.28, 30. yet he is doomed childlesse, because neither Salathiel, if he were his son, nor any of Ieconi­ahs race (Zedekiah the last King be­ing uncle to Ieconiah) did succeed him in the legality, to sit on the Throne of David, though in a kind of Soveraignty; as Zerubbabel the son, or grandchild rather of Sala­thiel by Pedaiah did succeed: in re­gard of which successions, both Sa­lathiel and after also Zerubbabel may be called sonnes of Iehojakim the fa­ther of Ieconiah. It is likewise said, he shall have none to sit upon the Throne of David, that is, for any time worth speaking of, for his son Ieconiah reigned but three moneths and ten dayes.

401. 1 Chronicles 3.18. The sonne of Salathiel Pedaiah, of Pe­daiah Zorobabel. Ezd. 3.2. Mat. 1.12. Salathiel begat Zorobabel.

Zorobabel was the nephew to Sa­lathiel, which he begat by his sonne Pedaiah.

* 402. 1 Chron. 3.18. with Matth. 1.12. Sons of Pedaiah.

Pedaiah might dye while his sons were young, and Salathiel their grandfather bring them up, and in this respect Zerubbabel is cal­led the sonne of Salathiel, or She­altiel.

403. 1 Chron. 10.6. Saul died, and his three sonnes; and all his house died together. 2 Sam. 2.8. Abner made Isbosheth the son of Saul, King over Israel.

Isbosheth after his fathers death, though he had for a time the name of a King, at last he was misera­bly slain in his bed, and Mephibo­sheth was by favour in the Court of David without any rule; so the family of Saul perished right­ly with him, nor ever could aspire any more to any eminent digni­ty.

404. 1 Chron. 18.12. Abi­shai smote of Aedom in the val­ley of salt eighteen thousand. 2 Sa­muel 8.13. It was David. Psalm 60.2. That Victory is imputed to Joab.

Abishai with Joab having the Ar­my divided, conquered the enemy, at the first assault he overcame six thousand of the Edomites; Joab kil­led twelve thousand of those that fled away; but the Victory is imputed to David as their King.

* 405. 1 Chron. 21.5. The summe of the number, a thousand thousand, and a hundred thousand. 2 Sam. 21.9. There were eight hundred thou­sand.

Upwards to the eight hundred thousand, in 2 Sam. 24. seem to be added here those twenty eight hun­dred thousand of Davids Trained-bands, 1 Chron. 27.1, 15. already enrolled in publick Records, and their Collonels, Captains, and Com­manders and Officers, to the num­ber likely of twelve thousand, which make up the said eleven hundred thousand, to the forty seven hundred [Page 76] thousand, of Judah are thirty thou­sand added more, in 2 Sam. 24.9. which addition might either be the number of the Regiments under those thirty worthies of David, hav­ing one thousand in each: or rather an addition of so many out of Jeru­salem only, or out of Levi and Ben­jamin also, (which still joyned them­selves to Judah,) after Joabs first re­turn to Jerusalem, and giving up the number to the King: which he finish­ed not, he being weary of that ser­vice which was so abominable to him, viz. 2 Sam. 24.9.

* 406. 1 Chron. 21.12. with 2 Sam. 24.13. Three years famine, or seven years famine.

Answ. Some say, there is a fail­ing in transcribing the Text, in the Hebrew three and seven being so like, and the seventy in the 2d of Sa­muel read it three year, and the Ara­bick M S. in the hands of the Con­gregation Orators; and reason much asserts that it was three years, for o­ther judgments go by three, as three dayes, three moneths. Some say, the Prophet at the first spake of seven years, but his heart being trou­bled at Davids horror mitigated it to three.

407. 2 Chron. 2.14. Hiram was the sonne of a woman of the daughters of Dan, whose Father was of Tyre. 1 Kings 7.14. He was the son of a wi­dow of the Tribe of Nephtalim.

The Father of Hiram was of the Tribe of Nephtalim, who lived many years in Tyria, and had a wife of the Tribe of Dan.

* 408. 2 Chron. 6.1. The Lord hath said, that he will dwell in thick darknesse. 1 Tim. 6.16. Dwel­leth in light which no man can ap­proach.

He dwels in darknesse, not so as to include him, nor so in light, as to exclude him from dark places. He may be said to dwell in thick dark-darknesse, in relation to us, who are ignorant of him, and yet dwell in light, in relation to himself. The Lord probably was said to dwell in darknesse in Solomons time: because the sanctum sanctorum, by reason of the burning of Incense, was through the great smoake therein, as it were filled with a cloud or darknesse, and in this place did God manifest him­self, and dwell therein.

* 409. 2 Chron. 6.6. I have cho­sen Jerusalem to put my name there. John 4.21. Nor yet at Jerusalem, men ought to worship.

In the time of the Law God did put his name in Jerusalem, by setting his Tabernacle there, and having his Temple built there, and thither the Tribes went to worship.

In the time of the Gospell, God took away the priviledge of that place, and now he willeth that men lift up pure hands every where.

410. 2 Chron. 8.1. Solomon built those Cities which Hiram restored to him. 1 Kings 9.11. Solomon gave to Hiram twenty Cities in the Land of Galile.

Solomon gave to Hiram those Cities for twenty yeares; that he might have a yearly revenue from them, untill the charges were paid to him; then Hiram restored them to Solomon, and he built them, and made the children of Israel dwell in them.

* 411. 2 Chron. 14.2. He over­threw the Altars. 1 Kings 15. He took not away the high places.

There were two sorts of high pla­ces among the Jews, Altars and Tem­ples in the higher places, some where­of were erected to Idols, these Asa subverted. Others were dedicated to the true God, which was like­wise unlawfull, for the Temple by di­vine institution, was only to be at Ju­rusalem. And so although he purg­ed the prophane Temples, yet he overthrew them not, which occa­sioned the restitution of Idolatry af­terwards.

* 412. 2 Chron. 15.19. The War was not till the thirty fift year. And Chap. 14. It was said Zura was slain by Asa, therefore there is war.

Answ. The computation of years is not taken from the beginning of the Kingdom of Asa, but from the [Page 77] Kingdom of Judah, i. e. Solomons death when the devision began be­twixt Rhehoboam and Jeroboam. And thus the Text of the next Chapter is to be understood, where it is said Baasha the King of Israel as­cended into Judah, Anno 36, of the Kingdome of Asa, for then it was the sixteenth year of his Kingdome.

* 2 Chron. 13.5. The Lord God of Israel gave the Kingdome over Israel to David for ever. 1 Kings 13 32, 35. But I will take the Kingdome out of his sons hand, &c.

The promise was conditionall, if his sons would walk in his wayes, the condition not performed, the Lord might give the Kingdom to whom he would.

* 2 Chron. 16.1. In the thirty six year of the reign of Asa, Baasha the King came up. 2 Chron. 15.19. And there was no more war unto the five and thirtieth year of King Asa.

The former place thirty six year, must be understood of that King­dome wherein Asa was now King. For Baasha began to reigne in the third year of Asa, 1 King. 15.28. and reigned twenty four years, Verse 33. He died in the twenty seventh of A­sa, or twenty six compleat, 1 Kings 16.8. and therefore this thirty six wherein Baasha waged War with A­sa, must be meant of the Kingdome of Judah, that is, since the division of the two Kingdoms at first; and so reckoning seventeen years of Rehobo­ams reign, and three of Abijah, we found this thirty six to be the sixteen of Asas, the next year after that full reformation, 2 Chron. 15.10. and to be the thirteenth year of the reign of Baasha.

This difficulty is too hard for me to unloose, it requires another Ae­dipus. However Schorpius thus, 2 Cro. 15.19. reckoneth the years of the Kingdome of Judah, (over which Asa was King) from the division and se­paration of the ten Tribes, from the two in Rehoboams time. Kingdomes sometime have their denomination from the people, sometime from the Prince which rules. The time when Baasha went up against Judah, was thirty six years of the Kingdome of Judah, after the separation from the ten Tribes, and this war to happen about the fiftenth yeare of Asa, 2 Chron. 15.10. after which, viz. the year following, Baasha waged war against Asa, viz. sixteen years of Baasha, and for ten years together till his death.

413. 2 Chron. 19.2. Iosaphat be­cause he lent help to the wicked, and made friendship with those that ha­ted God, deserved Gods wrath. Gen. 14.13. Abraham and Isaac were in league with heathen Kings and Gentiles.

Leagues in civill affaires are gran­ted, but otherwise there can be no firme league made with them. So was David at peace with his Neigh­bours, and Abraham with the Ca­nanites.

* 414. 2 Chron. 34.28. Thou shalt go to thy grave in peace, but he was slain in the battle; therefore this pro­phesie was not fulfilled.

Answ. This Prophet speaks not of the private, but the publick peace of this Nation, and the prosperity which then flourished greatly, when Iosias went out of his Kingdome with his Army to meet the King of Aegypt.

* 415. 2 Chron. 35.11. And they killed the Passeover, and the Priests sprinkled the bloud from their hands, and the Levites stayed them. Lev. 1.6. And he shall stay the burnt-offering, viz. Aarons sons.

The former Text tells us what was done by the Levites upon an extra­ordinary occasion: the like 2 Chron. 29.34. the Priests being few, and their work too great for their hands. The latter place tells us what should be done ordinarily by the Priests.

416. 2 Chron. 35.18. There was not the like Passeover in Israel from the dayes of Samuel the Prophet. 2 Kings 23.22. There was not the like passeover from the dayes of the Iudges which judged Israel, nor all the days of the Kings of Iudah.

Samuel was the last of the Judges; [Page 78] the meaning therefore of the words is this, there was no passeover like that, from the time that Kings began in Israel.

417 2 Chron. 35.34. Iosias was killed in battail, by the City of Me­giddo, by the Archers of the Ae­gyptians. Chap. 34.38. I will ga­ther thee to thy Fathers, and thou shalt be gathered to thy grave in peace.

Iosias his reign, death, and buriall were peaceable; though he were wounded in the war fighting against Pharaoh Necho contrary to Gods Word; yet there is no doubt of his salvation.

* 418. 2 Chron. 36.9. He was eight yeare old when he began, &c. with 2 King. 24.8. And he was eighteen years old, &c.

He ruled eighteen year with his father, and his father being dead, he began to rule when he was eigh­teen years old, and so according to this he ruled but three moneths and ten dayes. So some. But others bet­ter say, that its meant of Iehojakim the father, mentioned Verse 8, and not of the son Iehojakim.

EZRA.

THey were both written by Ezra, and contain the returne of the Jewes from Babylon to Judea, and the building of the Temple, and of the City Jerusalem; the correction of the people, and re­stitution of Religion, with the History of two hundred years.

419. EZra 1.5. There rose up the chief of the Fathers of Iu­dah and Benjamin, the Priests and the Levites, with all them whose spirit God had raised. 1 Chron. 9.3. The Israelites, the Priests, Levites, the Nethinims, went up to Jerusalem, the children of Judah, Benjamin, Ephra­im, and Manasses.

There came to Jerusalem in their return, not only the children of Ju­dah, but of other Tribes, and they restored the worship of God amongst themselves, who were before time transported out of Judea with them into Babylon.

420. Ezra. 2.5. The sons of A­rah returned seven hundred seventy five. Neh. 7.10. They are recorded six hundred fifty two.

First are set down those that gave up their names to return; then those that came into Judaea, the rest re­maining in Babylon, or perishing in the journey: so also is reconciled the unequall number of other fa­milies.

* 421. Ezra 2.5. with Nehem. 7.11.

There was a double numbring of the people. The former was taken at their setting out from Babylon. The other upon their coming to Ju­dea and Jerusalem, and so some might not come to Jerusalem, which had not registred their names in Ba­bylon: and some might register their names in Babylon, which yet came not up to Jerusalem, either changing their minds to stay in Ba­bylon, or dying by the way. Or else that in Nehemiah might be applied to the persons that were living, and remaining in the Land of Judah in his time; or else it may be taken out of some other Register besides this in Ezra. The numbers of them that returned with Zerubbabel in this Ca­talogue, Ezra 2. and in that Nehem. 7.6, 62. fall far short of that totall summe, both in Ezra and Nehomiah, which is said to be forty two thou­sand, three hundred and sixty, be­sides seven thousand three hundred [Page 79] thirty seven, more of servants and Profelites, Ezra 2.64, 65. Nehem. 7.66, 67. The number wanting, seems to be supplyed out of those, Ezra 2.62. and out of the Relicts of the ten Tribes, which were both captivated, and returned with them of Judah, and are not numerically set down; yet after the return con­tinued among them, and professed their Religion, even till the coming of our Saviour, and the small destru­ction of Jerusalem.

422. Ezra 2 6. The children of Pahath-moab eight hundred, and Joab of the children of Joshua and Mo­ab two thousand eight hundred and twelve. N [...]. 7.11. The children of Pahath-moab, of the children of Joshua and Moab two thousand eight hundred and eighteen.

There was a lesse number of some of those families, but at length it grew greater by the dignity of those that went forth; and greatest of all whe [...] others joyned themselves to them that had not set down their names.

423. Ezra 3.8. The Jews built the wals of Ierusalem after their re­turn. Zach. 3.4. Ierusalem shall be in­habited without wals.

Zach. 2.5.Under the name of Ierusalem, Za­charias prophesieth or the Church of Christ, and the heavenly Ierusalem, the majesty of it is larger than can be comprehended in one City, of which God is the wall, a fire round aboue, and glory in the midst of her.

424. 2 Ezra 5.9, 10, 12. Nehe­mias reprehends the richer Iews, be­cause they thought to live by usu­ry. Gen. 47.23. Ioseph bought the Land of Aegypt, and the people thereof he made subject to Pharaoh for cor [...].

The Aegyptians were punished by God for their iniquities; the Iewes after their returne into their Countrey were so proved, the rich­er Iewes oppressing their poore bre­thren, with biting usury did burden them, which Ioseph did not.

425. Ezra 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 sixty cubits, and the breadth thereof sixty cubits. 1 Kings 6.2. The house which King Solomon built for the Lord, the length thereof was sixty cu­bit, the breadth twenty cubits, the height thirty cubits.

The structure of Solomons Temple was more beautifull than this,2 Chron. 3.3. Agg. 2.3. Ezra 3.12. there­fore the Elders that saw this wept, because the beginnings of this did not seem to answer the Majesty of the former Temple.

* Ezra 6.3. with 1 Kings 6.2. Cubits are common or sacred, the common are half the length of the sacred, which were unknown to the Heathen. In the former place they are taken for common cubits, and so the former Temple e [...]ceeded the lat­ter. And the number of them may be reckoned from the bottom of the foundation, to the top of the out­side; and from the ou [...]ides of the Temple, including the thicknesse of the Walls, and of the Chambers ad­joyning. And so this Temple will be less than Solomons; besides Solomons exceed the other in proportion, or­naments outward and inward.

426. Ezra 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. Chap. 1.1.Jerem. 25.12. & 34.10. 2 Chron. 3.22. In the first yeare 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 Ez [...]ras and Nehemiah returned to Jerusalem un­der the reign of Artaxerxes.

427. Ezra. 10.32. The houses were not builde. Vers. 3. Let not your doores be opend.

Their houses were not fully built, the Cities had gates.

428. Ezra 8.18. Ezra read in the book day by day. Eza. 3.4. They kept also the feast of Tabernacles as it is written.

This was a singular example of pi­ety, [Page 80] 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.

429. Ezra 10.32. Also we made ordinances amongst our selves yearly to charge our selves with a third part of a shekell for the work of the Lord. Exod. 30.13. They shall give every one that passeth amongst them that he numbred half a shekell.

Moses once by Gods command laid on them that tribute, and Ioas at the renewing of the Temple or­dered that every one should give what he pleased; so Nehemiah or­dained the third of two shekels by the year, to restore the Temple, not from the Law, but from ne­cessity.

430. Ezra 11.6. Of the chil­dren of Phares that dwelt at Ieru­salem were four hundred sixty eight. Benjamin nine hundred twenty eight. 2 Chron. 9.6. Iehuel six hundred and ninety. Benjamin nine hundred fifty six.

First the chief are set down to whom a dwelling fell by lot; then other voluntary inhabitants, who chose a habitation willingly.

NEHEMIAH.

* 431. NEhemiah 8.18. with Leviticus 23.36. and Ezekiel 3.4.

The former place speaks of what was done extraordinarily by the people. The latter what was usu­all for the people to do as their duty.

* 432. Nehem. 11.5. My God put it into my heart, &c. to reck­on by genealogies, &c. 1 Tim. 1.4. Neither give heed to endlesse genea­logies.

The Jewes were to observe and keep their genealogies, because they were to know of what Tribe Christ was.

Saint Paul forbids not making or reckoning up Genealogies sim­ply. But he forbids our spending our time and study in seeking out Genealogies, which were end­lesse. By endlesse may be understood those of the Iews, who were turned Christians, which were so addicted to these Genealogies, that they might have a pretence of claiming kindred of Christ, that they made no end of drawing down their lines of descent from David, or from Abraham: or because the Questi­ons moved concerning Genealo­gies, by reason of the slender proof and ground they had for them, could receive no determination or end.

* Nehem. 11.6. The sons of Pe­rez were four hundred sixty eight. with 2 Chron. 9.6. Six hundred and ninety.

In the former place mention is made of those who came by lot to inhabit at Ierusalem. In the latter, 2 Chronicles 9. not only of such, but of voluntary inhabitants, as Ephraim, Benjamin, and Ma­nasseh.

ESTHER.

THe Book of Esther is so called from Esther, who was Ahasu [...] ­rus wife, here is shewed how Ahasuerus divorcing Vashti, chose Esther to be Queen. Haman the enemy of the Jewes, and of Mordecai, is hanged. Mordecai is made Provost of the Kingdome. It contains the History of twenty yeares. Ezdras was the writer of it, or else the men of the great Synagogue.

433. ESther 1.12. Ahasuerus di­vorced Vashti, because she refused to come at his commandment. Matth. 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 shewing a kind of dominion over the King before other women. Now adayes men do not divorce their wives but for the cause of Adultery onely, and they are bound by the Laws of God and man to obey their husbands.

434. Esther 9.21. Mordecai sent to the Jewes in all the Provinces, that the fourteenth and fifteenth dayes of the moneth 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 Gods worship, but onely commemorative for the divine won­derfull deliverance of the people of the Jews.

JOB.

THis Book is so called from Job, who was also called Joab King of Edom. Gen. 36. Moses is thought to have written that Book for an example of patience; therein is contained the affliction of Job, and contention with his friends, and disputing with them. God ends this controversie at last, and restores Iob to his former prosperity. The History appertains to the time of Iacob.

435. JOb 1.1. He lived in the Land of Ʋz, his name was Iob; he was a perfect and an upright man, and one that feared God and eschew­ed evill. Psal. 147.20. He hath not done so with any Nation.

Under the old Testament the pub­lick worship of the true God was amongst the Israelites, whither o­ther Nations were admitted to come, which God called by divers wayes to come unto him, and he had amongst them some that served him sincerely, as Iethro Moses father in Law; the Gibeonites, and Iob here, so Rahab and Ruth.

* Iob 1.1. with Psalm 147.20. In all probability Iob was a sonne of Nahor, Abrahams brother descen­ded from him by his sonne Ʋz, Gen. 22.21. and though he were not im­mediately descended from Isaac, yet in regard he was of the same lineage, and held the same Religion, the lat­ter place seems not to thwart. Besides the latter place did not exclude, the coming in of particular persons to the knowledge of the Lord, for there were many Proselytes among the Iews.

436. Job 1.6. Satan came amongst the sonnes of God. 2 Peter 2.4. God [Page 82] spared not the Angels that sinned, but cast them down to hell, and delivered them unto chains of darknesse.

The coming of Satan amongst the sonnes of God, was onely as an exe­cutioner of the commands and judg­ments of God.

* 437. Job 1.7. The Lord said, Satan whence comest thou? he answer­ed, from going to and from the earth. Jude 6. Reserved in chains of darknesse unto the great day.

Although the world be the prison which God doth allow the Devill to walk up and down in till the day of Judgment; yet he is reserved under chains in this world, in a dark estate and condition. He may walk up and down in this prison, and yet be a pri­soner.

* 438. Job 1.19. And behold there came a great wind out of the wildernesse. John 3.8. Thou canst not tell whence it cometh.

When the Text tells you of the wind coming out of the wildernesse, it intends not, that the wildernesse was the originall place, but that was the coast from which it blew at that time. The latter place may purport that thou knowest not from what matter it cometh, or the precise place of its generation; though they might tell the place from whence this or that particular wind did blow, in relation to the people of this or that place.

439. Job 5.1. Call if there be a­ny that will answer thee, and to which of the Saints wilt thou turn? Isa. 63.16. Abraham knew us not, Israel was ignorant of us.

Eliphaz teacheth Iob that there is flying to Saints in misery, and that no man is unjustly punished by God, but there is alwayes a just cause for it: therefore saith he, shew any of the Saints who being in such a ca­lamity as thou art, that was so with­out a cause, as thou supposest thy self to be.

Isal. 51.7. Rom. 7.20.440. Job 14.4. Who can bring a clean thing out of unclean? Rom. 11.16. For if the first fruits he holy, the lump is also holy.

All of us by originall sinne are conceived and born in sinne, and sin dwels in us; yet by Gods grace we are reckoned for holy, which ac­count passeth over all within the Co­venant as we are.

441. Job 14.5. His dayes are de­termined, the number of his moneths are with thee, thou hast appointed his bounds that he cannot passe Pov. 18.21. Life and death are in the power of the tongue.

Death and life of man are in the power of God, who hath put bounds to his dayes. Life and death is said, after a sort, to be in the power of the tongue, because a wicked man may by slanders and detraction, and contention, hurt a man even to death.

442. Job 14.6, 14. Shall a man if he die live again? 1 Cor. 15.22. In Christ shall all be made alive.

Job denyeth not the resurrection,Dan. 12.2. but he saith rather that men shall rise, not with bodies subject to death, but such as shall live for ever, but the wicked to eternall death.

* 443. Job 14.14. All the dayes of my appointed time, &c. Eccles. 7.17. Be not over wicked, why shouldst thou dye before thy time.

The time which we may live by nature, or according to the compo­sition of our bodies is one thing, the time which God in his secret judge­ment sets down for us is another. God appoints one man to live so long as his naturall composition can last, and to this end, he shall use these and these wayes, and God appoints that this or that man, if he take these or the other extravagant courses, shall by a fall from his horse, or by the hand of the Magistrate, or the like, come to a sudden and not naturall death.

444. Job 19.25. In the last day I shall rise out of the earth. Vers. 26. And I shall be cloathed again with my skin, and in my flesh shall I see God. 1 Cor. 15.44. 1 Cor. 15.44. It shall rise a spirituall body.

We shall rise with this nature and body that we now carry about us,Matth. 22. [Page 83] and shall enjoy eternall felicity; it is called a spirituall body by the Apo­stle, not in respect of the substance, but the qualities, virtues and pro­prieties: we shall have no need of meat, drink, or wedlock, we shall be like the Angels. Or a spirituall bo­dy, a body free from carnall desires, being wholely subject to, and ruled by the Spirit.

445. Job 19.17. Whom I shall see for my self, and my eyes shall behold and not another. Rev. 1.7. Every eye shall see him.

Job speaks confidently, that in his flesh he should see God to his salva­tion,2 Cor. 13. 1 Ioh. 3.2. face to face, as he is, after this ordinary seeing by faith; so shall the godly see God a gracious father, the wicked shall see him as a just and a revenging judge.

* 446. Job 21.27. Behold I know your thoughts. Jer. 17.9, 10. Who can know it, I the Lord know it?

One man is said to know anothers thoughts three wayes:

First, By revelation from God.

Secondly, By words of the mouth.

Thirdly, By externall symptomes or actions.

And one man is said to know ano­thers thoughts these two latter waies, probably, not infallibly. Job knew by the drift of their discourse, what they in ended to make him confesse, and this probably. Its God onely which can infallibly tell: what a man thinks, without word or symp­tome.

447. Iob 31.30. Neither have I suffered my mouth to sinne, 1 John 1.10. If we say we have no sin, we make God a lyar.

Job was not without sinne before God, but his conscience did not ac­cuse him of manifest sinne and wick­ednesse towards men.

448. Job 42.10. The Lord gave Job twice as much as he had before. Vers. 13. He had seven sons, and three daughters.

His faith of the resurrection is here commended, because his chil­dren were not doubled, [...] onely were as many as before,Ep. 120. cap. 10. [...] Au­gustine: for these did signifie that those children which Job had lost should rise again, and so joyned to­gether they are doubled.

The PSALTER, From Singing.

HEb. Sepher Tehilin, the Book of Praises.2 Sam. 23.2. It is called the Book of Psalms; the small Bible. The Psalms are in number an hundred and fifty. The most are Davids, who was an ex­cellent Psalmist, and is called the sweet finger of Israel. All of them were written 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 Maechabees. Some are Didacticall, some Propheticall, some Eucharisticall; containing Instructions, Doctrines, Exhortations, Con­solations.

449. PSalm 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 Commandements of God. Yet they are not under the yoak and curse of the Law, which neither we nor our fathers were able to bear, but by the grace of our Lord Jesus Christ,Act. 15.10 we [Page 84] hope to be saved as well as they.

* 450. Psal. 1.3, 4. He is like a Tree planted, &c. the ungodly are not so. Eccles. 8.14. There be just men to whom it happeneth according to the work of the wicked, and there are wicked to whom it happeneth accord­ing to the work of the righteous, this is vanity.

The former place tels us, what a godly mans portion and a wicked mans portion is in certainty and assu­rance. The latter place speaks either of what happeneth from evill Prin­ces, who do oppresse the just, and encourage the wicked, which can but last only for the present. Or else this happeneth by the providence of God, that the wicked should live in pleasure, and the godly in trouble, as flesh and bloud judgeth; yet it may easily be seen, the rod of the wicked, shall not rest on the lot of the righteous. The righteous flou­rish either themselves as a Palm tree, that hath been depressed, or in their posterity after their departure, which fals not out with the wicked.

451. Psal. 1.5. The ungodly shall not stand in the judgment. 2 Cor. 5.10. We shall all appear before the judgment seat of Christ.

The first place is to be understood of temporall judgments, which wick­ed men cannot endure; when they are examined according to Gods judgments, because they are convin­ced of their sinnes. The latter speaks of the last judgment, when all good men shall rise to life eternall, and wicked men to eternall death.

* Psalm 1.5. with 2 Cor. 5.10. The wicked shall not be able to stand at the last Judgement, though they shall appear, i. e. not stand to justifie themselves in their evill actions; nor shall they be absolved by the Judges sentence, nor be raised from death to glory in the resurrection. But they shall be beaten down with ter­ror, being void and fallen from all manner of hope.

* 452. Psal. 2.7 Thou art my sonne, this day have I begotten thee. Prov. 8.22. The Lord possessed me in the beginning of his way, before his works of old.

Christ as God was with God in the beginning of his way, Christ as man was begotten in time. This day relates to his nativity and exhibition in the flesh, not to his Divinity. And at his resurrection that begetting of Christ according to his humane na­ture, was manifest and clear, which probably made St Peter use it to that purpose in the Acts.

453. Psal. 2.9. Thou shalt break them with an iron rod, like a potters vessell. Isa. 42.3. He shall not break a bruised reed.

The Sonne 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 weak­nesse.

454. Psal. 2.10 Serve God in fear. 1 Peter 2.10. Servants be subject to your Masters with all fear, &c.

The fear of God is the beginning of wisdome, and before all it is ne­cessary to have that; yet we must obey earthly Masters next under God.

* 455. Psal. 5.4. Neither shall evill dwell with thee. Esay 45.7. I make peace and create evill.

Evill dwels not with God, as its a sinne, but creates evill as its a pu­nishment. Evill is taken in the lat­ter place; not for that which is a breach of the Law. God is not the author of sinne, but for that which is contrary to our nature, good and happinesse, thus sicknesse and trou­ble, &c. are evill. I create afflicti­ons, saith God. Evill as its opposed to peace.

Evill is either that which is oppo­sed to the increated good, God him­self, and so its sinne; or as its oppo­sed to created good, and so its affli­ction. God is the author of evill, i. e. affliction not of sin, because its contrary to himself.

456. Psal. 5.5. Thou hatest all workers of iniquity. Rom. 9.18. Whom he will he hardneth.

God, since he is just and mighty, [Page 85] will and can punish all iniquity; though he suffer the deceit and vio­lence of the wicked for a time.Aug. cont. Faust. Exod. 4.21. and 7.3. and 10.27. and 11.10. Hard­ning is imputed to God, not as if he were the author of it, as it is evill, but as it is a punishment; and God useth evill to good ends, and governs the wicked for good.

* 457. Psal. 5.5. with Rom. 5.8. But God commendeth his love towards us, in that whiles we were yet sin­ners, &c.

God hates all workers of iniquity, as workers of iniquity; God loves those which have wrought iniquity, not as workers of iniquity; but as they are considered in Christ: those for whom Christ died, and the creatures o [...] [...]he Lord, and as those which are returning to God from iniquity.

458. Psal. 5.6. Thou hatest all the workers of iniquity. Luke 16.8. Christ praised the unjust steward, be­cause he dealt wisely.

God hates all iniquity, and deceit­full persons are an abomination un­to him. God praised the unjust Stew­ard, not for his wickednesse, deceit, or wealth, but he admired his sub­tilty and craft: so we use in criminall things to commend the cunning of men, though we detest their wicked­nesse.

459. Psal. 7.8. Judge me O Lord according to my righteousnesse, and my innocency. Psal. 143.2. Enter not into judgement with thy servant, for in thy sight shall no man living be justified.

A righte­ousness of the cause or action, a righte­ousness of the per­son.In the first place he speaks of the justice and the judgment 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 sight of God, if God should try him according to the rigor of his justice.

460. Psal. 7.12. God threatens, and God is angry every day. Ephes. 4.31. Let all bitternesse and wrath, and anger, be taken from you.

Anger is commendable, when we are angry for our sinnes, and detest evill justly and as we should; so God is daily angry with us for our sinnes. But damnable anger and unlawfull is joyned with the sin of those who for every light offence do maintain their anger, reckoning more of what is committed against them, than against God.

461. Psal. 9.8. God shall judge the world in righteousnesse. 1 Cor. 6.2. Know ye not that the Saints shall judg the world?

The manner of judging of the world is either by authority, so the whole Trinity will judge; or of sub­ordinate authourity, so Christ as Mediator and man will judge; or of assertion, so the Apostles will judge the world; or of approbation, so all the Saints and Angels shall allow of the sentence pronounced by the su­preme judge. Chrysostome; the Saints shall judge the world by exemplary judgement; because by example of their faith, the infidelity of the world shall be condemned.

462. Psal. 14.1. The fool said in his heart, There is no God. Psal. 19.1. The Heavens declare the glory of God, and the firmament sheweth his handy work.

Wicked men, if not in words, yet in their deed, and actions they deny God, and as much as in them is, they wish there were no God, and no Hell.

463. Psal. 18.42. They cryed un­to the Lord, and he heard them not. Jer. 29.12. Ye shall call upon me, and I will hearken unto you.

God doth not hear the prayers of hypocrites, but he hears the prayers of penitents.

464. Psal. 19.4. Their line went out into the ends of the earth. Rom. 10.18. Their sound went out into the whole world.

Paul interprets the Psalme con­cerning the Doctrine of the Gospell, and saith, that it is the Canon of the holy Ghost, and rule of faith and manners of Christians, appointed by [Page 86] God, by the sound and voice of the prophets, of Christ and his Apostles; in which the will of God is revealed, and therefore it is called the Canoni­call Scripture.

* Psal. 19.4. with Rom. 10.18. To fetch an allusion from a place, is one thing, to allude to a place only, is another.

He that alludes to a place only, is not bound to recite the words further than that allusion requires. The A­postle was shewing that the Gospell spread much in the world, even as David said, the light of the Sunne did!

* 465. Psal. 19.7. The Law of the Lord is perfect, converting the soul. Rom. 6.23. The Law is the ministra­tion of death.

The former place speaks of the Morall Law and also of the Gospell-Doctrine of Christ, as it was held forth in the Scripture before Da­vids time. The latter place of the Morall Law alone; which though it be a perfect rule of righteousnesse, yet in regard of us, so unable to per­forme it, and transgressors of it; we can have nothing but death by the Law, for cursed is he that doth not continue in all that the Law requires. The Law is a killing Letter, and a mi­nistry of death not of it self, but to us so sinfull and wretched.

466. Psal. 19.8. The Statutes of the Lord are right rejoycing the heart. 2 Cor. 3.7. The Law is the ministration of death engraven in stones.

In this Psalme by the Law is un­derstood all the will of God revealed from above. The Apostle speaks on­ly of the Morall Law, not as it is in it self, for so it is the perfect Law of righteousnesse and brings life, but in respect of us who are transgressors of the Law, and obtained nothing but death by it.

467. Psal. 19.11. And in keep­ing of thy Commandements there is great reward. Luke 17.10. When you have done all ye were commanded, ye shall say, We are profitable servant; we have done nothing but what we are obliged to do.

David commendeth the Law of God, and that there is great re­ward in the keeping of it. In which the goodnesse of God is commen­ded, who may of right require obe­dience from us, yet he freely gives a reward unto us, which he oweth not. Christ sheweth, that we, and all that we have are due unto God; there­fore we can aske nothing for a re­ward; and it is presumption to think that we can deserve any thing at Gods hands.

* Psal. 19.11. with Luke 17.10. There is great reward of mercy, not of merit, neither of congruity nor condignity; for when we have done all we ought, we cannot profi [...] he Lord. Its one thing what God g [...]es to us as sonnes: another thing what we expect as wages for our work.

468. Psal. 22.1. My God, my God, wherefore hast thou forsaken me. Joh. 14.10. Chap. 16.32. I am not alone, for the Father is with me.

In the first place is signified the sense of Gods wrath, and the effect thereof in Christ, who taking upon him our person, is made sinne for us; though he complained that he was forsaken as man, yet he was not for­saken as the Sonne of God, nor was the divine nature separated from the humane nature, but supported it. In the latter place, when Christ saith, I am not alone, he hath respect to the flight of the Apostles, and fortifieth himself against it by the presence of his Father.

469. Psal. 22.3. My God, I cry­ed by day and thou heardest not. John 11.42. I knew, because thou hearest me alwayes.

Christ was not heard in his passi­on, because he was to dye. In the latter place he speaks of his prayer for believers, he gives thanks to his Father that he was alwayes heard.

470. Psal. 24.1. The earth is the Lords, and the fullness thereof. Luk. 4.6. I will give to thee (saith Satan unto Christ) all this power and glory.

Satan being the spirit and father of lying,Joh. 8.4. Matth. 28. Psal. 22 8. doth falsly appropriate to himself the power of the world.

Christ being appointed by his fa­ther King of Kings, to whom was gi­ven all power in Heaven and Earth, he rules in Heaven and Earth, from sea to sea, from the Rivers unto the ends of the earth.

471. Psal. 24.2. The Lord hath founded the earth upon the seas. Exod. 20.4. The waters are under the earth.

The earth hath its stability from the first Creation, the foundation thereof is the power of God, which is the center of the whole, and it doth as it were move upon the waters above and beneath, it hath the wa­ters on the sides, so that the Sea is higher than the earth: it is therefore the wonderfull work of God, that he preserveth mankind from drowning in the midst of the waters.

472. Psal. 26.2. Prove me O Lord. 1 Cor. 11.28. Let a man prove himself.

God because he proves our thoughts, words and deeds; there­fore we must prove our selves, that we may make our selves approved to God.

* 473. Psal. 2.9. Turn not thy face far from me. Psal 51.9. Turn thy face from my sins.

It is one thing to turn away his face from Davids sinne, another thing to turn away his face from Da­vids person. David prayed that God would not withdraw his favour from him, but that he in favour would hide away his face from his sinne, because sin would displease him.

474. 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.

475. Psal. 32.10. Many sorrowes shall be to the wicked. 73.5. The righteous are punished more than the wicked.

Punishments internall and sempi­ternall are for the wicked, but exter­nall and temporary are understood by the last place.

476. Psal. 34.5. They lookt unto him and were lightned. 1 Tim. 6.16. He dwels 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.

477. Psal. 34.10. There is no lack 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 spiri­tuall good, but in corporall and temporall good; yet their persecu­tions are good for them, and are re­warded with eternall life.

478 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 eternall de­struction, but they that believe in Christ, their faults shall not be impu­ted to them unto death.

479. Psal. 35.6. Let their way be made slippery and dark, and let the Angell 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 Gospell. In the latter place, those of whose conversion we have hope.

480. Psal. 36.8. Thou shalt pre­serve both man and beast O Lord. 1 Cor. 9.9. Doth God take care for Oxen?

Under the generall care of God are comprehended all creatures, but under his speciall care, Men, for whose sake God hath made the beasts. Ambrose saith, God cares nor for beasts for themselves, but for our sake, for which he created all things, and therefore his principall care is for us.

* 481. Psal. 36.25. I never saw, &c.

But many good men have perish­ed by hunger, Lazarus and Mar­tyrs.

Res. When God laid on the tem­porall punishment, he supplied it with [Page 88] spirituall comforts and food.

Secondly, David speaks of him­self, I have not seen; if it happened, it happened the seldomer.

482. Psal. 37.21. The wicked borrowes and payeth not again. Luke 6.35. Lend, looking for nothing a­gain.

If the Debter be fallen into ex­treme want that he cannot pay, we must not kill him, or forsake him in his utmost necessity.

483. Psal. 37.25. I have been young and now am old, yet saw I never the righteous forsaken, nor his seed beg­ging their bread. Luke 16.20. La­zarus a beggar desired to be satisfied with the crumbs which fell from the rich mans Table.

Beggery is a punishment to the wicked, but to the godly a fatherly punishment; and it is found in the unlawfull begging of Monks, sturdy, obstinate and idle people which re­fuse to work; but the lawfull beg­ging is for the Members of Christ, which are brought to extream po­verty by banishment, war, fire, wa­ter, sickness, &c.

* 484. Psal. 37.25. with Luke 16.20.

The former Text saith, I never saw the righteous forsaken, his seed beg­ging. It wants Nor in the Originall. And it may as well be rendred, The righteous forsaken and his seed, i. e. both the righteous and his seed. One may be forsaken as Lazarus, but not both the righteous and the seed of that righteous person forsaken.

485. Psal. 40.7. Sacrifice and offering thou wouldest not. 1 Pet. 2.5. Ye as living stones are built up a spi­rituall house, an holy Priesthood to of­fer up spirituall 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 spirituall sacrifices of Christians, as the oblation of our body, a contrite heart, giving of thanks, works of cha­rity, which are acceptable sacrifices to God.

* 486. Psal. 40.7. Sacrifice and offering thou didst not desire. Lev. 16. The Lord commanded, &c.

God would not have sacrifice, [...], as they came from prophane persons, without faith and charity. Yet God desires sacrifice in respect of their end and institution, as they prefigured Christ to come, not as the Jews gloried in them, and abu­sed them, to resist Christ; nor as they were to remain (in the Jewes opinion) after Christ; or as they might be conjoyned with Christ, nor yet as they might imagine that he was to be served with the outward act, and not having the inward power joyned with that outward act.

487. 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. Matth. 26.39. Father if it be possible let this cup passe from me; yet not as I will, but as thou wilt.

Christ that he might fulfill the will of his Father in redeeming mankind offered himself freely; and though in the act he was sorrowfull as men are, and would, if it had been possible, have escaped death, without the de­triment of mans salvation, yet he submitted himselfe to his Fathers will.

* 488. Psal. 43.1. Judg me O Lord. Psal. 143.2. Enter not into Judgement with thy servant O Lord.

Juding of a mans persons is one thing, of a mans cause is another. David desires God to manifest him­self, whether the cause which he was disputing with his enemies were just, and whether his heart was upright in that matter, in relation to them. But when David comes to consider the difference betwixt God and him, occasioned by his sinnes, then he finds himself so faulty, that he praies God to pardon him and not judg him for his sins were many.

489. Psal. 44.23. Awake, why sleepest thou O Lord? rise. 121.4. The keeper of Israel sleepeth not.

So the godly being grievously af­flicted, speake after the manner of men, not as if God slept, or took [Page 89] no care of them; but they crave of God that he would shew himself by his works of justice and mercy, and would help them.

* Psal. 44.23. with 121.4. In the former place he spake out of a sense of divine displeasure. In the latter he spake out of a sense of Gods pro­vidence. Affection makes Gods chil­dren think that to be which is not, think that God sleeps when he doth not; every moment in mesery, be­ing apprehended as the absence of a years mercy.

* Psal. 44.23. with Psal. 121.4. Sleeping is attributed to God by a Metaphor from men; when they are on sleep, they help not, nor regard the danger of other. And when God regarded not, or helped not David, (as he apprehended) he seemed to be as on sleep to him and his affaires, though he did not apprehend God to be on sleep in himself or to others; for if he had, he could not have imagined so small a cry as his on earth could have raised him in Hea­ven.

491. Psal. 45.2. Thou art fairer than the children of men. Isaiah 53.2. There was no comlinesse in him, he was despised, and we esteemed him not.

In the first place is spoken of Christ exaltation, and the glory of his Kingdome, of which Solomon was a type, not outwardly in the sight of men, but inwardly and spiritually before God and the faithfull peo­ple. In the latter of Christs humi­liation, and as carnall men judge of Christ.

* Psal. 45.2. with Isaiah 53.2. The former speaks of Christ as he appeares to the soule broken and bruised and called home. The latter of Christ, as he appeared to the men of the world, Jews and the wicked without any Majesty or Kingship. The former as he shall appear in glo­ry; the latter, as he appears in out­ward dispensations here below. The comelinesse is rather relating to his Majesty than to his person; though questionlesse, which in it self was fair, yet was through his troubles and sor­row beclouded, and he seemed a man of sorrow.

492. 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 satisfie 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 sinnes,1 Joh. 2.2. Rom. 20. and the sinnes of the whole world, and he is the fulfilling of the Law for righteousnesse to every one that believeth.

* 493. Psal. 49.12. He is like the beasts that perish. Rom. 8.21. The creature it self also shall be delivered from the bondage of corruption, into the glorious liberty of the Sonnes of God.

Beasts perish, because when they die there is an end, they have no resurrection. The second place speaks of the renewing of the world, after desolution thereof. And whether by the creature he means the Heaven and the Earth, with the rest of ina­nimate things, or he intends the ani­mate. Besides he shews that they shall be no more subject to any such alteration and corruption, as now when the beasts perish; much lesse to serve for the object and instru­ment of sinne; but every thing ac­cording as its capable, shall be glori­fied and fully delivered from vanity and perishing.

* 494. Psal. 50.15. Call upon me in the day of trouble, and I will hear thee. Isa. 65.25. And it shall come to passe, that before they call, I will an­swer.

When God saith he will answer before they call, it hinders not, but that when at other times they do call he will answer. The latter promise in Isaiah doth not say, that he will alwaies answer before they call; but that sometime he will answer before they call, i. e. he will deliver his people before they apprehend dan­ger.

* 495. Psal. 51.11. Cast me not away from thy presence, &c. Heb. 13.5. I will never leave thee nor forsake thee.

Doubt. If the Lord should take away his Spirit, and cast his people out of his presence; Then how comes he not to leave us?

Answ. The words of David might be spoken by him in his desertion, in which case a man may fear that which he is most sure to avoid. His praying that God would not cast him off, doth not necessarily imply a fear that God would do it, but ra­ther an hope and assurance that God would not do it. As elsewhere we find him praying for that which God hath promised unto him, and which he doubted not but God would per­forme, 2 Sam. 26.27. The former place shews what David in justice might fear for his sinne. The latter what God in mercy would grant for his Christ. The former what David in his prayers did seek. The latter what God in his promise did an­swer.

496. Psal. 95.11. Slay them not O Lord. Vers. 13. Consume them in thy wrath.

First he praies that the enemies of God may be tollerated 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.

* Psal. 59.11. with 13. Slay them not at once, or suddenly, let them rather have Cains punishment; but yet consume them surely, that so they may know themselves to be men, and thou the God of Hea­ven.

* 497. Psal. 60. title. When Joab returned, and smote of Aedem in the valley of Salt twelve thousand. 1 Chron. 18.12. Abishai the sonne of Zeruiah slew of the Aedemites in the valley of Salt eighteen thousand. 2 Sam. 8.13. And David gat him a name, when he returned from smite­ing of the Syrians in the valley of Salt eighteen thousand.

The victory is ascribed to David as Generalissimo, to Joab and Abi­shai, as two chief Commanders, and so all three had their speciall Victo­ries running into one. They are called Aedomites in some places, Sy­rians in another, because both Syri­ans and Aedomites joyned together against David, Joab and Abishai. In one place its said eighteen thousand, in another place twelve thousand, probably either David or some of the three at first slew six thousand; and then Joab returning with the rest, he either giving the first onset, or else doing some remarkable ser­vice is said to slay twelve thousand more; and so in all eighteen thou­sand.

498. Psal. 60.3. O God thou hast cast us off. Rom. 11.1. Hath God cast off his people? God forbid.

David speaks of temporall casting off; Paul of eternall.

499. Psal. 62.11. God spake once. Heb. 1.1. God spake by divers manners to the Fathers and Prophets.

God speaks once, not by number, but by counsell, nor doth he delibe­rate the second time; but he speaks divers wayes 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.

* 500. Psal. 68.18. Thou hast led captivity captive, and thou hast re­ceived gifts for men. Ephes. 4.8. When he ascended up on high, he gave gifts to men.

Led captivity captive, which may be interpreted either passively or actively; Passively, he took away from Satan, Death, and Hell, all their captives; changing their miserable captivity into an holy and happy captivity, whereby they are brought into the obedience of the Gospel. 2. Actively, Christ hath [Page 91] captivated the world flesh, and De­vill, Death and Hell; which in se­verall kinds had before captivated mankind.

Received gifts, and gave gifts, i. e. receiving, gave as the phrase is, Exod. 25.2. and in divers others places, taking is used for giving, 1 Kings 3.24. & 17.10. Judg. 14 2. and giving is used for taking, as Gen. 42.30.

So as Christ received gifts at Gods hands in the Psalms, and he did not keep these gifts, or use them for himself: but Saint Paul would have us to know that he gave us these spirituall gifts. Thus the one shews the giver, the other interprets to what end they were given to be be­stowed on us.

501. Psal. 69.1. Save me O Lord. 1 Pet. 3.21. Baptism saveth us.

God is the principall efficient ne­cessary cause of our safety. Baptism is the instrumentall cause, and not absolutely necessary; because many are saved without Baptism, for it is not the want of it, but the contempt of that condemns us.

502. Psal. 69.23. Let their Ta­ble be made a snare unto them. Matth. 5.44. Rom. 12.14. Blesse and curse not.

We may curse the enemies of God out of pious zeal, not out of evill affection. Christ bids us pray for our enemies rather than curse them.

503. Psal. 69.25. Let their ha­bitation be desolate. Act. 1.20. Peter applies that to Judas.

That which David speaks in ge­nerall of the enemies of Christ, that Peter applies to the Captain of them; Judas his habitation was desolate, and his place amongst the Apostles, untill another tooke his Bishop­rick.

* 504. Psal. 69.28. Let them be blotted out of thy Book of Life. Lev. 17.8. Whose names are not written in the Book of Life.

The booke of the living is one thing, the Booke of Life another. The book of the living in the Old Testament, is the book of such as live here; the Booke of Life in the New Testament is the Book of Eter­nall Life; David prayes that they may not be in the Land of the living, or their names found in the book of the living, that is, they may die and go to their grave.

Or else,

By the Book of the living and Life is meant the Book of Eternall Life, and so it signifies, That he desires that God would make it appear, that they are not written in the Book of Life, though they seem by their pro­fession to be of that number. So that this doth not speak that their names were ever in the Book of Life (for those, whose names are once there, cannot be obliterated, the Election of God standing firme) but in re­gard wicked men are subject to flat­ter themselves out of an erroneous heart, with the love and favour of God, which they never had. He de­sires that God would make a plain discovery of this their damnable de­lusion; letting their consciences taste the terrors of God, that so they may not deceive themselves.

505. Psal. 74.12. God is my King of old working salvation in the midst of the earth. Phil. 2.12. Worke out your salvation with feare 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 holinesse, and walk in good works unto the ac­complishment of our salvation.

506. Psal. 72.8. He shall reign from Sea to Sea. John 18.36. My Kingdom is not of this world. Vers. 36. It is not from hence.

The first place is concerning the power of Christs Kingdome, he reigns also powerfully amongst his enemies; the latter is of the Kingdome of Grace, for with his grace by faith he blesseth godly hearts; there­fore he saith, My Kingdome is not of this world; yet he denied [Page 82] not, but that it was in this world.

* 507. Psal 72. ult. The Prayers of David the sonne of Jesse are end­ed. Psalm 86.1. A Prayer of Da­vid.

The first place tells us, this was his last Prayer that he made for Solomon a little before his death. Or the last Psalm which David penned, leaving it as a depositum, or testimentary Legacy to Solomon: Or the last of those Psalms, that David set in or­der before his death, for the use of the Church. The rest were gathered together by others, as some of Solo­mons Proverbs were, Prov. 25.1.

* 508. Psal. 73.1. Truely God is good to such as be of a cleane heart. Prov. 20.9. Who can say his heart is clean?

To have an heart clean by endea­vour is one thing, to boast of a clean heart is another. David tells us that God is good to such as endeavour to have clean hearts, (God accepts of the will for the deed) and by Christ have cleannesse imputed to them. But yet even these cannot but say they find a polluted principle against which they strive.

* 509. Psal. 78.24. And had rained down Manna upon them to eat, and had given them the Corn of Hea­ven. Jo. 6.31. Our Fathers did eat Manna in the desert, as it is writ­ten, He gave them bread from Hea­ven to eat. With Jo. 6.32. Moses gave you not that bread from Hea­ven.

The Heavens are twofold, either visible or invisible, the two former Texts speak of Manna coming from the visible Heaven; the latter Text saith, the Manna came not from the invisible or spirituall Heaven. Man­na was a corporall food, and so came from a corporall Heaven. Its said to be Angels food comparatively, not positively or simply, as if the Angels had eaten thereof. But the Hebrews use the food of Angels for the food of the Mighty, an epithite given to Angels, i. e. a food that seemed ra­ther Angelicall and Celestiall, than Earthly: as well by reason of its origine purity and perfection, as for the efficacy of it, to preserve the bo­dy, in perfect health, and equall strength, by Gods speciall appoint­ment, in those who did not by their distrust or rebellion, make it of no efficacy. This Manna was not true­ly and properly Heavenly, but by signification and Sacramentally, as given by Moses the Minister of the Lord.

* 510. Psal. 78.59. When God heard this he was wroth. Isa. 27.4. Anger is not in me.

The first place tells us that God was as an angry man, in the effects he poured out upon his people. The second place, that an implacable an­ger towards his people is not in God, or that Gods anger and displeasure towards his Church was then over. Not that he never would expresse the effects of anger upon any part of his Church for the future, but that he at present was appeased with them.

511. Psal. 79.4. We are made a reproach to our neighbours, a scorne and derision to them that are round about us. Matth. 5.10. Happy are they that are persecuted for righteous­nesse sake.

Good men are more affected with scorns and reproaches than with blowes; for, saith Chrysostome, 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 Gods glory, and is hurtfull, we are to remit it to God by our just complaint, and prayer for revenge on him that doth the injury.

* Psal. 79.4. with Matth. 5.10. The former is a complaint to God. The second is declaration of Gods judgement, of such men as are a re­proach for his Gospell-cause. Men may be happy in Gods account, and yet such are they in the latter place, and yet be miserable in their own; the apprehension of misery is enough to make them cry out to God, as in the former place.

[Page 93]512. 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 vitious affection, and desire of re­venge, but from a just zeal kindled by the holy Ghost, whereby he was inflamed for Gods glory, against Blasphemers, the incurable enemies of God.

* Psalm 79.6. with 1 Cor. 13.7. The former is a deprecation against the enemies of the godly. The latter describes love, as that grace which makes a charitable man apt to con­strue all things to the best, and hope for the best, where there is no appa­rent reason to the contrary; endu­ring all things which may be endu­red with a good conscience, which no way hinders the praying against wicked men, as they are enemies to God or Religion. For though love may make us endure personall wrongs, it cannot make us endure publick wrongs to God and the Gos­pell. Charity may make us bear with outward pressures inflicted by per­secutors, yet pray against the perse­cutors as persecutors.

513. Psal. 81.13. He gave them over to their own hearts lusts. Act. 17.28. In him we live, and move, and have our being.

The first place speaks of the ill af­fection proceeding from mans cor­rupt nature; the latter of the work of God in men, and the conservati­on, sustentation, and government of all his creatures.

514. Psal. 82.6. I said, Ye are Gods. John 17.3. This is life eternall 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 Gods Vice­gerent, he must do all according to Gods will, and not according to his own will.

515 Psal. 89.7. O Lord God, who is like unto thee? 1 John 3.2. We know that when he appears, we sh [...]ll 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 faith­full, who though they are here strangers and pilgrims, seeing onely in a glasse 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.

516. Psal. 90.9. We passe away in thy wrath. John 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 sinnes, 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.

517. 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 sinnes, 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.

518. Psal. 102.26, 27. Heaven and earth shall passe away, as a gar­ment shall they wax old, and as a vesture shalt thou change them. 104.5.Eccl. 1.4. The earth shall not be removed for ever, &c.

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.

* 519. Psalm 102.26, 27. with Eccles. 1.4. But the earth abideth for ever.

The former shews that the earth is not permanent. The latter shews; that the earth abides a long time more than men; of whom its there [Page 94] said, One generation goeth, and ano­ther cometh. The earths duration is opposed (in the latter) to the du­ration of man, here not being inten­ded the duration of the motion or standing of it.

This word For ever in Scripture signifyeth that which is of long con­tinuance, as Exod. 21.6. 1 Sam. 1.22. and 27.12. 2 Kings 5.27. 2 Chron. 13.5. Though its not to be denied, that sometime it signi­fies that which never is to have end, Exod. 3.15. & 15.18. Deut. 33.40. Luke 1.33. In the former place the earth is compared to Gods Eternity, and so its said to wax old, and to be changed. In the latter place the earth is compared with that which is very short lived, man: and so its said to abide for ever, i. e. comparatively to man.

520. Psal. 103.10. Dealt not with us after our sinnes, 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 deale with us after our sinnes; for when we were his enemies, he was reconciled to us by Christ, and gave us life: but he rewards the un­believers according to their works, and condemnes them by just judge­ment.

521. Psal. 104.5. Thou laidst the foundations of the earth. 2 Peter 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.

* 522. Psal. 104.6. Thou coverest it with the deep, as with a garment, the waters stand about the Mountains. Psal. 136.6. He stretcheth out the earth above the waters.

God covered the earth in the first Creation with water, or rather in the generall deluge. He founded it on the waters. Either waters being at the Center of the earth, or else the hills are above, and so are the banks above the Seas.

523. Psalm 104.15. Oyle that maketh a chearfull countenance. Isa. 3.18. The Lord will take away the bravery of their tinkling ornaments, their caules, and their round tires.

God will not have people to paint their faces, for that is reprehended in Isaiah; but because God fore­knew by the fall, that most grievous diseases would afflict us, he gave power of healing to Plants, and art to Phisitians and Apothecaries to make Oyles and Unguents Chymi­cally, to cure and refresh men. Of this the Psalmist speaks.

524. 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.

525. Psal. 106.31. Phinehas slew two of them in their fornication, and that was counted to him for righteous­nesse. Rom. 4.3. Abraham believed God, and it was imputed unto him for righteousnesse.

This just heroicall act of Phinehas pleased God. To Abraham believ­ing in Christ, grace and righteous­nesse is imputed. Therefore to be imputed for righteousnesse, signifies diversly, as it is applyed to different persons.

* 526. Psal. 107.40, 42. He pour­eth contempt upon Princes, &c. The righteous shall see it and rejoyce. Prov. 24.17. Rejoyce not when thine enemy falleth.

The righteous rejoyceth not at the fall of the person, so much as at the fall of the power of a wicked man. He pitties his person, but he is glad that the Sword is taken out of the hand of the wicked, whereby the righteous might and should have been made to weep.

The godly rejoyce not out of [Page 95] spleen to the wicked, but because Gods enemies are fallen: and Gods glory begins to shine, and that he hath manifested his wrath against impiety and oppression.

527. Psal. 108.9. He curseth his enemies. Mat. 5.44. Love your enemies, bl [...]sse them that curse you, &c.

Christ in the person of David by a propheticall spirit wisheth horrid punishments to the enemies of God and his Church. In Matthew he ex­horts to sincere and ardent charity to our enemies.

528. Psal. 110.3. Thy people shall be willing in the day of thy power. Mat. 11.12. The Kingdome 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 spirituall violence of men with a burning zeal entring into the King­dome of God, and taking of it as it were by force, obeying the Gospell, forsaking legall ceremonies, and em­bracing salvation by Christ.

* 529. Psal. 112 3. Wealth and riches shall be in his house. Act. 3.6. Silver and gold have I none.

Supply is one thing, superfluity is another. God promiseth wealth and riches to supply the godly mans needs. The Apostles had none, because none was then requisite; they needed not at that time a supply of money; but had it when it was necessary. Wealth and riches when its neces­sary for them, and as much as is necessary.

530. 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. Psalm 34.10.

The righteous in Christ founded on him by a true faith shall not be overthrown, though the World and the Devill rage against him; but if at any time by infirmity of the flesh he do fall, yet he riseth again by Gods grace; nor doth he despair, or cast away his trust in God, but by repen­tance he returns into favour with God again.

531. Psal. 115.4. The Idols of the heathens are silver and gold. Isa. 41.45, 46, 1 Cor. 8.4. An Idoll is nothing in the world.

Idols for their matter are things created by God; but an Idoll 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.

532. Psal. 116.11. Every man is a lyar. Rev. 14.5. There was found no guile in their mouth.

The first place sheweth what we are by nature of our selves; 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.

* 533. Psal. 116.11. All men are lyars. Isaiah 63.8. Surely they are my people, Children that will not lye.

David said this in haste, that all men are liars, even Samuel, and all who said David should be King, so pressing was his affliction. What he said when the cloud of blacknesse was upon his understanding, is not to be taken, as his clear judgement. All men its true naturally are lyars, but yet grace alters them. Isaiah tells us, what an opinion the Lord had of his people, that they would not lie, that is, deal disloyally with God, in departing from him to Idols. If they had done so, they had lyed, in regard of the promise made to the Lord to the contrary.

534. Psal. 119.13. With my lips have I shewed all the judgments of thy mouth. Rom. 11.33. The judgments of God are unsearchable.

The Psalmist speaks of the judge­ments of Gods mouth revealed in his Word; Paul of the secret and unscrutable judgments, or the reason why God doth this or that, to make one man rich, another poor.

535. Psal. 119.13. I have hated the wicked. Rom. 12.14. Blesse those that persecute you, and curse them not.

Godly men must not hate mens [Page 96] persons,Mat. 5.2. Acts 7. but rather their faults; not those that sinne of weaknesse, but those that sinne of obstinacy; and rather to pray for them, both by the example of Christ and Ste­phen, &c. than to curse either.

* 536. Psal. 119.54. Thy statutes have been my Songs, in the house of my Pilgrimage. Psal. 137.3. How long shall I sing the Lords Song in a strange Land?

Gods statutes were Davids joy or comfort, or Songs, (for that may be meant by Songs,) or Gods Word was the subject of his Songs in the time of his trouble.

The latter place tells us, that Saints are unwilling to sing at the de­sire of the wicked, which will make a mock of the Songs of God. Nor doth it say, but that Saints may sing the Lords Songs in the time of affli­ction, when the Lord moves their spirits to that work. It is one thing for Saints to sing of their own accord, another thing to sing by compulsion or invitation of the wicked.

537. 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 hardned in their sinnes, 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 sinnes, flie to the mercy of God, and seek health in Gods grace onely, through Jesus Christ.

538. 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 fruitfull and barren Vines, the Apostles boughs, by which he represents the faithfull and Infidels; those that were broken off, it was for their unbelief.

539. Psal. 128.1. Blessed are all they who feare 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 apprehended God as pre­sent, all the faithfull 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.

* Psal. 128.1. with 1 John 4.18. There is a twofold fear, servile, fi­lial; servile is that fear which hath punishment for its object and no­thing else.

Now in punishment are two things observable;

First, The punishment of losse.

Secondly, The punishment of sense.

1. The punishment of losse, a to­tall and finall separation from the face, presence, and favour of God, which in some measure may be the object of a filiall fear.

2. The punishment of sense, the dolours, pains, and torments of Hell; and of these there is a twofold fear, moderate and immoderate. Now when the fear of these are immode­rate, they cannot stand with love. But when we are affraid out of the love and respect we owe to God to displease him, or we moderately fear the punishments of the Lord. These may stand with love. Perfect love, casts out all tormenting fear, not all fear whatsoever, for Matth. 10.28. Fear him which is able to destroy both soul and body in Hell.

* 540. Psal. 129.1. Many times have they afflicted me from my youth up. Nahum. 1.9. Affliction shall not rise the second time.

The first place tells us, that the godly are often afflicted. The second place tells nothing to the contrary; but that the enterprises of the Assyri­ans against Judah, and the Church, were against God; and therefore he would so destroy them at once, that he should not need to return the se­cond time to destroy.

541. Psal. 132.13. God hath cho­sen Sion for his habitation, this is my rest for ever, here will I dwell, because I have chosen it. Acts 6.14. We heard [Page 97] 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 ruine of the City and Temple at Jerusalem, invites them to repentance.

542. Psal. 136.1, to 26. The good­nesse and mercy of the Lord is for ever and ever. Tit. 3.4. When the gentlenesse and love of God our Saviour appeared.

The Fathers under the old Co­venant did no otherwise taste the goodnesse of God than we do by looking unto Christ, to whom God commended his goodnesse, and him that he promised to give our Fa­thers for their salvation, he hath gi­ven unto us revealed in the flesh.

543. 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 sinne, but he desires by mercy to be cleansed. The Apostle sheweth what is our duty, namely to make our works approved to God, which he will prove.

* 544. Psal. 139.21, 22. Do not I hate them O Lord that hate thee? &c. Matth. 5.44. Love your enemies.

There is a difference betwixt our enemies cause and his person. Their sinnes and evill causes must be hated, we must give no approbation there­to; but their persons being Gods creatures, and was his Image, must beloved. Enemies are of two sorts, private and publick; a private ene­my is he which hateth a man for some private cause, such a one we must love and not hate. A publick ene­my, is he that hates an enemy for Gods cause, for the Gospels cause, and these be of two sorts, curable, and incurable; if curable, pray for their conversion, hating their con­ditions; incurable, 1 Cor. 16.22. and even to these we must ha [...]e their sin [...], and for their sinnes hate their per­sons, and no otherwise David in the former place speaks of publick, not private, who hated not him but God, and were incurable.

545. 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 mercifull, so that he offereth his goodnesse to wicked men also, and declares in them the effects of his grace and cle­mency; he made them, he given them temporall goods, he defers his tempo­rall and eternall judgments, though they are ungratefull to him; but he sheweth mercy to whom he will, not looking on our worth, but he saveth us frely, without being obliged, he doth all of his own goodnesse and mercy.

* Psal. 145.8. with Exod. 33.9. The former place speaks of Gods mercy compared with his other attri­butes, as they are communicated to men, and so comparatively his mer­cy is above all his works, for even wicked men have many mercies from the Lord. The second place shews Gods mercy from eternity on parti­cular persons, which no waies crosseth the former.

546. Psal. 147.9. He giveth to the beasts his food, &c. 1 Cor. 9.9. Doth God take care for Oxen?

God takes care for Oxen, so as to give them their food in due season. Yet he takes no care for Oxen in comparison as he cares for man. The Apostles meaning is to shew, that the end of the Law was not to shew or prescribe how Cattle should be sed, (though that may be occasionally de­livered in it) but to command equity to be used in the just rewarding of those who labour for us, and under similitudes and shadows, these wer [...] prefigured in the Law.

The PROVERBS OF SOLOMON.

VVIthout doubt it was taken out of his three thousand Parables, and his most wise sentences, for the good of the Church, teaching good men patience and wis­dome, and the fruit of it is to be imbraced, and sinne to be fled from. Relating the works of the wise and foolish, he com­mends the manners of an honest woman.

547. PRov. 1.15. My sonne 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 evill with wicked men, or to allow of their wickednesse. Christ receiving publicans and sinners, reproved their faults, exhorted them to repentance by his great love toward them.

* 548. Prov. 1.20. Wisdome ut­tereth her voice in the streets. Esay 42.2. He shall not cause his voice to be heard in the streets.

Christ the eternall wisdom of his Father, uttereth his Gospell in the most publick places, so as none can plead ignorance. Nor doth this hin­der Christ in his Incarnation, to come privately, and not with the externall pompe and glory of worldly Princes, which by reason of their followers and triumphs make a noise in the streets.

549. 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 sinners, as death is the destruction of nature. The former place belongs to Gods consequent will; the latter to his antecedent will; that is ruled by justice, this by mercy.

* 550. Prov. 1.28. They shall seek me early, but shall not find. Mat. 7.7. Seek and ye shall find.

When Christ saith seek and find, he bids seek in time, and not out of time; not deferre our repentance, and calling on God till Gods time be past: for then, if they seek God, as many may do in distresses and cala­mities, they shall not find a return of deliverance. But if any man in the day of grace will seek God, he shall find him.

* 551. Prov. 2.19. They that go in to her return no more. 1 Cor. 6.10. Such were some of you, but you are washt.

When Solomon speaks of none re­turning, he speaks comparatively; none in regard of the multitudes that never return. There are so few re­turn, that they may be accounted none in comparison of the multi­tudes that perish by whoredome. And though some of the Corinthians returned, yet they were but some few, and unus vir, nullus vir.

552. Prov. 4.3. Solomon was the only son of his Mother. 2 Sam. 11.27. Bathsheba bare sons to David, Siman, Sobab, Nathan.

Solomon was so beloved of his Mo­ther for the singular gifts of nature, as though he had been her only son.

[Page 99]553. Prov. 6.6. Go to the Airs thou sluggard, and consider her wayes. Psal. 55.22. Cast thy way upon the Lord, and he shall bring it to passe.

Solomon by the example of the Pismire, would bring idle slothfull 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 lawfull means, and effect all our works by them. So when Christ faith, Be not carefull for the morrow; Luke 12.15. Theoph. he doth not forbid us to work, or to give our selves over to care, and to neglect Gods providence, for we are com­manded to till the ground and to take care to live.

554. Prov. 6.39. 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 lesse in Theft than Adultery.

555. 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 oxe 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 cloaths, 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 Cattle.

* 556. Prov. 8.5. O ye simple un­derstand wisdome. Prov. 24.7. Wisdom too high for a foole.

Simplicity which is naturall is one thing, simplicity which is heightned is another. Oh ye poor souls which are naturally simple; though you can­not by your selves understand wis­dom which is spirituall, yet come hither, and by using of the meanes, you may attain to a right under­standing of wisdom or divine know­ledge.

There are men which are natural­ly ignorant and bemone their igno­rance, being willing to be instructed in the things of God, such simple ones are called. Others are fooles in spirituall things, and yet think them­selves wise, these cannot attain to wisedom.

* 557. Prov. 8.17. I love them that love me. 1 Jo. 4.19. He loved us first.

God first loves the creatures, and infuseth his graces into their hearts, whereby they love him, and then he loves them for loving him; so that the last Text shews, that Gods lov­ing us, is the cause of our loving him. The second Text tells us, he rewards our loving him, not as merita nostra, but as dona sua.

558. Prov. 8.23. I Wisedom was crea [...]d from the beginning. 2 Peter 1.19, 21. Holy men spake as they were moved by the holy Ghost, in time.

First is meant the essentiall wis­dome of God, that is Christ the Lord; but the Apostle means wis­dome revealed by the Prophets.

559. Prov. 8.35. He that find­eth wisdome findeth life. Eccles. 2.16. There shall be no remembrance more of the wise than of the fool forever.

In the former place we must un­derstand divine wisdome, which conferres eternall life. In the latter, humane wisdome which profits no­thing after death.

* 560. Prov. 13.15. The way of transgressors is hard. Mat. 7.13. Broad is the way.

The way of transgressors is hard or harsh, displeasing to good men. Nor doth the breadth hinder the hardnesse of the way. For a way which is broad may be hard. Broad in regard of the liberty they take to themselves; hard in regard of the judgement of others, yea their way is hard in themselves.

* 561. Prov. 15.27. He that hate­eth gifts shall live. Prov. 17.8. A gift is a pretious stone in the eyes of him that hath it, whithersoever it turneth it prospereth.

He that hateth gifts shall live com­fortably [Page 100] in respect of his own house, of his own conscience, and of his own renown; he shall live in the de­sires and memories of good men, and he shall live in the sight of God and with him.

When Solomon tells us of a gift being a precious stone, he intends in the eyes of those which giveth it, they thinking that they by their gifts shall prosper and be glorious: Not that he doth by these words approve either of giving or taking gifts, but shews, what the givers commonly esteem them.

562. 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 mans 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 bribes oft-times, obtains what his mind wished for.

* Prov. 15.27. with 17.8. and 18.16.

The first place relates to Magi­strates, and those who may have gifts offered them to hinder justice. Such as refuse gifts, as bribes may live in the favour of God.

The second place speaks of gifts, as they are commonly esteemed of men, by reason of the corruption of their minds, even as pretious pearles drawing mens eyes.

The third place speaks what ef­fects gifts have with many, if not with the most men, it tells us not what they ought to have.

563. 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 temporall or eternall punishments, he justifieth himself in his own glo­ry. God created wicked men al­so, but he created not their wicked­nesse.

* Prov. 16.4. with 4. For the day of wrath.

The end of a thing is either ulti­mate or lesse principall. God made all things ultimately for his own glo­ry, but there are proximate or lesse principall ends; and thus God made the wicked for the day of wrath, yet he so made them for the day of wrath that in the ultimate end they might be to his glory.

564. Prov. 16.6. By mercy and truth iniquity is purged. Heb. 9.22. And without shedding blood there is no remission.

Mercy and Truth are understood of God himself,1 Joh. 1.7. who is the primary cause of the remission of sinnes; nor doth this contradict the meritori­ous effusion of Christs bloud for us, whereby we are cleansed.

* Prov. 16.6. with Heb. 9.22. Mercy and truth are either under­stood of God, or of man. Of God, so the words run to this sense, by his mercy in promising, and his truth in performing iniquity is done away, Prov. 14.22. And thus Gods mercy in sending Christ and his truth in per­forming it, Christ shedding his blood iniquity is done away.

Secondly, Mercy and truth as they are graces in man, do sinne a­way.

Sinne is done away two wayes.

1. Meritoriously in the Court of Heaven: Or

2. Declaratively in the Court of conscience.

The former way, Christs bloud on­ly puts away sinne. The latter way, mercy and truth purge away sinne, i. e. where the soul finds mercy and truth, as graces of the Spirit, im­planted within it; there it may con­clude, that the sinnes thereof are forgiven: these being a good Index to shew that the father loves it.

565. Prov. 17.15. He that justi­fieth 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 [Page 101] satisfaction made by himself or one for him, is abominable unto God. But God justifieth the wicked, not that it is so now, but was so, free­ly, by faith, for the merits of Christ and his full satisfaction.

* 566. Prov. 18.21. Death and life are in the power of the tongue. Job 14.6. Till he shall accomplish, as an hireling his day. Vers. 5. His dayes are determined.

Death and life are in the power of God originall and primarily; in the power of the tongue, instrumentally and secondarily. Evil and treasonable words may cut off our lives, and ha­sten our deaths. Our dayes are said to be determined, that is, in relation to Gods decree and fore-knowledge, that we shall live so long, and no longer. But our dayes may be cut off, as we consider them, having re­lation to the crasis, constitution and habit of the body, which might have naturally been enlarged, if we by our words had not cut them off. God might determine to give us a body so well compact as would live long, and yet determine to leave us to our selves, to speak this or that, which speeches should occasion our cutting off much the sooner.

567. 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 bloud of Christ.

568. Prov. 21.20. There is desi­rable treasure in the dwelling of the wise. Matth. 6.19. Treasure not up for your selves treasures upon earth.

Pious wisdome in honest gain is not reproved by Christ; but cove­tousnesse and confidence in worldly wealth is forbidden, since we lose thereby the heavenly treasure.

569. Prov. 22.28. Remove not the ancient Land-mark which thy Fathers have set. Ezek. 20.18. Walk not in the statutes of your fathers, neither observe their judgments.

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 Gods Law, but let us walk in his laws and keep his statutes.

570. Prov. 24.17. Rejoyce 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 rejoyce for the destruction of their enemies, and for revenge of wrongs, but for Gods 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 Gods glory sang a song of praise.

* Prov. 24.17. with Psal. 137.9. The former place tells us, that we ought neither as men or as Gods children rejoyce in destruction of our enemies, as our enemies: but we may rejoyce in the destruction of the enemies of Gods Children, and that by the destruction of these men, Gods children may have more li­berty to serve him, more freedome from presures, and security in their lives. The latter place shews that wicked men may be destroyed (if there be a lawfull call thereto) if so be they aime not at malice or re­venge on the persons, but to deliver Gods people from danger by the de­struction of the wicked.

571. 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, prophane, speaks with scorns and evill speeches and derisions, we must not answer him likewise; but when Gods glory is questioned, if there be danger, we must reprove his folly and his arrogancy, lest he pro­ceed to please himself and corrupt others.

* Prov. 26.4. Answer not a foole. with Vers. 5.

Answ. Answer not a foole with words, for they are in vain, but with blows and correction, restraining his saucinesse: The spurre for the Horse, the saddle for the Ass, and the rod for the fooles back.

Secondly, Answer not a foole, &c. lest thou answer foolishly as he doth, and so be made like him. The second Text, according to his fol­ly, that is as his folly deserves, the LXX hath it, [...].

Answer not a foole foolishly, but wisely; not foolishly, as he speaks, or as soothing, humouring or con­senting to him therein, imitating his foolish passions, and undecent carri­age, and raling.

Answer him gravely, opportunely, observing time, place, person, and manner of answering; or if necessi­ty require, sting him and stop his mouth.

* 572. Prov. 27.2. Let another man praise thee, and not thine own mouth. 1 Cor. 15.10. I have la­boured more abundantly than they all.

When Solomon would not have us to praise our selves, he doth not ex­clude our just defence of our selves, but our vain boasting. David may speak of his innocency, and Paul of his labour in opposition to those, which would make the world believe he was inferiour in labours, &c. to other Apostles. When men speake of themselves to manifest the truth, it is one thing; when they doe it to their own glory, and not Gods is another, Paul did it for Gods glory.

* 573. Prov. 27.23. Be thou di­ligent to know thy flocks, &c. Matth. 6.19. Lay up for your selves trea­suers, &c.

These are congruous, being dili­gent in our calling, and laying up treasures in Heaven; there is a dili­gence about the work it self, or flocks themselves, that they may thrive or prosper; this may lawfully be done; there is a diligence about the end of the work, or issue or event of it. And besides this, diligence that the work may succeed well, and come to an happy issue; there is a carking and distrustfull care, used about the issue and events of things, we setting our hearts wholly on them. This is not to be used, we may use diligence, but we must not use our affections lower than God.

Heb. Co­heleth.ECCLESIASTES, THE PREACHER.

SOlomon in this Booke convinceth the vanity of the world, and the foolishnesse of men. Shews that there is nothing better than to fear God and to keep his Commandements. And he maintains that there shall be a future judgement. He wrote this Book after his falling from God, in token of true repentance.

574. ECcl. 1.4. The earth abides for ever. (Isa. 40.8.) Luke 21.33. Heaven and earth shall passe away.

Rom. 8.22. 2 Pet. 3.In the opinion of men, the earth abides for ever, but in respect of God and the future change and pur­gation from corruption and vanity, it shall passe away.

575. Eccl. 1.9. That which was shall be, and there is no new thing un­der the Sun. Gen. 1.1. The world was [Page 103] once created. Heb. 9.25. Christ once offered himself.

Ecclesiastes speaks not of all things, none excepted, but of the va­nity of naturall and artificiall things, which is collected from the naturall corruption and change of things.

* Eccl. 1.9. with Heb. 9.25. The former place speaks in relation to happinesse, so there is nothing new to create our happinesse. The second place speaks of Christ being offered, which if we regard the substance was not new, for he was designed from the beginning of the world to be of­fered, and his offering is yet as fresh and powerfull, as it was at first. Some­thing as to circumstance of time and place, &c. may be new, but not as to substance and force. A thing may be new in the individuality thereof, but not in the species and kind.

576. 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 Devill; that men by the instinct of the Devill, from the beginning, after man had sinned, being defiled with much wickednesse, proceed to covet after evill; unlesse God renews their hearts, and they become a new creature in Christ.

* Eccl. 1.10. with Rev. 21.5. No new naturall species or kind of crea­ture, so the first place. But yet new qualifications, accidents, and circum­stances of creatures, so the latter place. Christ will make all new, not onely raise men from their old dust in a new manner, but endue them in soul with new graces, and in bo­dies with new tempers; and so purge every thing from its drossie quality and mortality, as it shall appear to be new.

* 577. Eccl. 1.15. That which is crooked can never be made straight. Isa. 40.4. And the crooked shall be made straight.

That men by all their diligence, nor Princes by their power, can make things otherwise than they are; that which naturally is crooked will have an inclination and bending thither: and yet this hinders not, that God can and will, according to his pro­mise, make our hearts, which na­turally are crooked, to become straight.

578. 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 naturall laughter, and rejoycing 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 onely which proceeds from the holy Ghost.

* Eccl. 2.2. with Prov. 17.22. Laughter is either naturall, the effect of rationality. 2. Spirituall, the ef­fect of spirituall ratiocination; the former place speaks of laughter as na­turall, which yet cannot be said to be madnesse, for it is the naturall product of our reason: but as it ex­ceeds either in the bounds, or ariseth from unworthy considerations. The second place speaks of the effect of a merry heart, which may be without outward laughter; the one being solid, the other flashy and frothy, or it speaks of an heart merry with the incomes of the spirit: Or, 3. Of an heart which is modestly merry and laugheth, but not of an immode­rate nonsensicall mirth and laugh­ter.

579. Eccl. 2.15. What doth it pro­fit me that I laboured to attain more wisdome? Prov. 8.35. He that findeth me findeth life.

Politick wisdome is indeed a sin­gular gift of God; but if any man abuseth it, and dependeth on his wisdome it profits not, but is all va­nity. Divine wisdome which teach­eth us to wait all events from God, and to pray to him for his direction in all, confers eternall life.

* 580. Eccl. 2.16, 17. For there is no remembrance of the wise, more than [Page 104] of the foole. Prov. 8.35. For who so findeth me findeth life.

The former place tells us, that wise men are forgotten as well as fools many times, in the thoughts and re­membrance of men in this world. The latter place tells us of getting wis­dome, which will make a man live with God after, and in this life. The former place speaking of worldly wisdome; The latter place of Christ the essentiall or divine wisdome.

* 581. Eccl. 2.22. For what hath man of all his labour. Psal. 128.2. Of the labour of thy hands.

The former place speaks of a man at the day of his death. The latter of a man in his life; the former saith all the fruits of our labours cannot advantage us at the day of our death; the latter saith, yet they may advan­tage us in our life time, if we be godly.

582. Eccl. 2.23. The dayes 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 travell, and no man knows whether he shall be a wise man or a foole that he must leave them to.

* 583. Eccles. 3.14. I know that whatsoever God doth, it shall be for ever. 2 Cor. 4.18. For the things that are seen are temporall.

The former place speaks of thing being for ever, not as so in them­selves, or appointed to be so by God. But so in relation to men, men not being able to alter or change the work of God. The latter place speaks of things as they are in relation to God, and as they are in themselves temporall.

584. Eccl. 3.19. There is one event to man and beast, as the one dieth, so dieth the other. Chap. 12.7. The spi­rit of man returns to God that gave it him.

In the former place is shewed the opinion of carnall men, concerning man and beasts, who compares them by the likenesse of their deeds and events. In the latter place is taught what is the exellency of mans soul above the beasts, and the difference after death. But a naturall man can­not perceive these things.

* Eccl. 3.19. with Eccl. 12.7. The former place speaks of man and beast, in relation to outward acci­dents, as hunger, cold, thirst, death, they are alike in these; and the other place speaks of the soul alone, in that it differs from a beast.

585. Eccl. 4.1. I saw the oppres­sions done under the sinne, and behold the tears of such as were oppressed, and they, had no comforter. John 14 26. & 15.26. I will send unto you the Comforter from the Father, the Spirit of Truth.

Ecclesiastes compares the oppres­sed with the oppressours, in that which happens in the world: for op­pressours are rich, mighty men, they have their A betters and their Clients. The oppressed are alone, and defend themselves with tears Christ sheweth how true comfort comes to those that are oppressed, namely, from the holy Ghost.

* Eccl. 4.1. with Jo. 14.26. The former place speaks of such as had no outward or humane comforters; the latter place speaks of sending of in­ward comfort. The former of such as were oppressed, were they good or had. The latter place of such as were only Religious and Gods Chil­dren.

586. Eccl. 7.16. Be not over righ­teous. Rev. 22.11. Let him that is just, be just still.

Ecclesiastes understands a mans judgement of himself, and forbids us, that we should not have too great opinion of our own righteousnesse, when it is not so with us. John speaks of the oath of Justice, and continu­ing the benefit of justification.

* Eccl. 7.16. with Revel. 22.11. The former place speaks of righte­ousnesse in a mans conceit of others: Or, 2. Of a mans self, of others. Censure not good men, because God [Page 105] suffers them to be afflicted, or to se­verely reprove every petty error, or urge not every thing which thou in thine own opinion thinkest just; without yielding any way, either in charity or wise integrity, to the opi­nions of others, or to the necessity of times, common custome or hu­mane frailty. 2. Of our selves, we must moderate our zeal with pru­dence, Matth. 10.16. not make our selves over-wise to do a thing con­scientiously, scrupulously, upon opi­nion of duty, when indeed there was no necessity so to do, and so to make sinne where God made none; and thus all superstitious creatures are over-religious and over-righteous.

The second place speaks of inhe­rent justice, and righteousnesse, or holinesse, and so it is meant of reall right holinesse; let him that is holy be more holy. The other is onely meant of a righteousnesse in con­ceit.

* 587. Eccl. 7.17. Why shouldst thou dye before thy time? Job. 14.6. Till he shall accomplish as an hireling his day.

The former place speaks of our time, as it is considered from the constitutions of our body, and what we may live by nature. The latter is spoken of our days, as they are pre­cisely numbred and appointed by God. We by our sinnes may hasten on our death, that is, we may occasion the cutting off those dayes, which by our naturall constitutions we might have lived unto, though we cannot either procrastinate or shor­ten those of Gods appointment.

588. 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 carnall 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 rejoyce for ever. Wick­ed men are abominable here, and hereafter they shall be punished eter­nally.

589. 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 hap­pinesse or unhappinesse,It is one thing to know love or hatred in a mans self and own heart, a­nother thing to know it in other mens hearts. who it is that God loveth or whom he hateth, because these fall out alike to good and evill, 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 separate us from the love of God.

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 wise­dom, whether he be worthy of love or hatred, because God bestoweth riches, honour, strength, &c. without any difference. Ecclesiastes speaks of discerning good men from bad by naturall judgement; the Apostle of the certainty of his salvation.

* 590. Eccl. 9.7. Go thy way, eat thy bread with joy, and drink thy wine with a merry heart. Eccles. 7.2. Its better to go into the house of mourning, than to the house of feast­ing.

The former place bids us not re­pine at Gods dealings, but what he in his providence is pleased to do, let us with chearfullnesse submit to it, eating and enjoying the crea­tures with a sober chearfullnesse; and yet this doth not encourage any to an excessive or sinnefull mirth and jollity, for it is better to go into the house of mourning (as the se­cond place saith) than so to spend [Page 106] our time in joviallnesse and feast­ing.

591. Eccl. 9.8. Let thy gar­ments be alwayes white. Isaiah 2.8. Luke 16.19. Luxurie in cloathing is disallowed.

Ecclesiastes commends not Luxu­ry, but decent and comely cloathing, according to our quality, which God doth not detest, but approves, that being refreshed in body and mind, we may the better undergoe the la­bours of our vocation.

* 592. Eccl. 12.7. The spirit re­turns to God that gave it. Rev. 6.9. I saw under the Altar the souls of them that were slain.

The one is a literall, the other is an allegoricall place: and yet both agree together, shewing, that the souls of the godly return to God, but yet by the mediation and inter­cession, and merit of Jesus Christ, who is the Altar: And though ma­ny Christians which were slain upon the account of Religion, by the ma­teriall Sword, yet by the virtue of Christ, the Altar under whose shade they lye, they are in happinesse.

The SONG OF SOLOMON.

HHB. Sirhastrim, and Kodes Kodassin, that is, the Holy of Holies. Wherein Solomon under the similitude of a Bridegroome and his Bride, describeth Christ and his Church, the heavenly and spi­tuall treasure, and the mysteries of salvation to the godly.

593. 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 her self amongst her friends, that is, her members, that they should not be offended at her blacknesse, that is, with the scorns and reproaches that her adversaries cast upon her, and so she speaks of her self, as she is in her self. In the latter place, as she pleaseth the Bridegroom; in which is considerable, how he purg­eth her by beginnings of holi­nesse in this life, and will in the next life set her compleatly holy before his Father without spot or rinckle.

* Cant. 1.5. with Cant. 4.1. Blacknesse in Scripture is put for tribulation or for sinne, or thirdly, for sorrow for both the former. The first place speak of her black­nesse, as she was in her own eyes. Secondly, As she was in others eyes, in all these three relations. I am black in yours and mine own ap­prehensions with tribulation, sin and sorrow.

The second place speaks of beau­ty or fairenesse in Christs account. It is one thing what a woman ac­counts her self, another thing what her husband accounts her; she was faire in the latter sense. It is one thing to be faire in it self, another thing to be faire by reflexion or imputation. The spouse was inherent­ly black, but by imputation and re­flexion, as she was to the glasse to the Sun Christ so fair.

594. Cant. 5.1. Eat O friends, drink, yea drink abundantly belo­ved. Isaiah 5.11. Woe be to ye that [Page 107] rise early in the morning to drinke strong drink. Ephes. 5.14. Luke 21.34. Amb. lib. 1. cap. 5. de Cain & Abel.

Drunkennesse with grace, not with wine, which makes us rejoyce not stumble, must be here under­stood. To be drunk here, is to be filled with the grace of the holy Ghost, and with spirituall joy con­cerning the Gospell, which thing produceth healthfull and pleasant fruit. Isaiah cries out, woe to drun­kards, filling themselves with Wine, and luxuriating in over much drink.

595. Cant. 6.10. The Church is terrible as an Army with banners. Chap. 7.6. How fair, how pleasant art thou O love for delights?

She is terrible to the Devill, the World, to Hell; but most dear and and delightfull to her Bridegroome the Lord Jesus Christ.

ISAIAH HIS PROPHESIE.

He pro­phesied ninety years.IT was written by Isaiah the sonne of Amos, the Brother of A­masiah King of Judah, about the year of the World 3190. It con­tains legall Prophesies from Chap. 1, to the 40th. with the History of Ezechias. And from Chap. 40, to the end, it contains Evan­gelicall Prophesies.

596. ISai. 1.2. I have nourished chil­dren, and they have rebelled against me. Vers. 4. Ephes. 5.27. The Church is glorious without spot or wrinckle.

The Church of it self and from it self is full of sinnes and deformities; but she is without spot or wrinkle in her Husband and head Christ, who loved her, and gave himself for her, that he might sanctifie her, cleansing her with the laver of water in the word of life.Ephes. 5.26.

597. Isa. 7.14. And they shall call his name Emanuel. Luk. 2.21. His name was called Jesus.

In the Scriptures sometime the name is given to the person, not ac­cording to the word, but the thing signified. Emanuel in effect is the same with Jesus. Emanuel is, God with us; by this word the Prophet would explain the person, the office and the benefits of Christ, and the mystery of the personall Union, and that that Sonne should be God and Man, and live amongst men in his humane nature that he should as­sume, that he might redeem them and save them from their sinnes.

598. Isai. 8.20. To the Law and the Testament. 1 Cor. 2.2. [...]etermi­ned to know nothing amongst you, Matth. 1.21. but Jesus Christ and him crucified.

Since Christ is the end of the Law and the Prophets; it is most profita­ble for us to believe in him, and to seek comfort in his Crosse; for with­out he had been crucified, he had not wrought salvation for man­kind.

* 599. Isai. 8.20. with 1 Cor. 2.2.

He that sends us to the Law and testimonies, he sends us to Christ, for the Law is a Schoolemaster to bring us to Christ, and the Prophets are they which testifie of Christ. To be sent to them, was in relation to him, so that the precept of Isaiah, and the practise of Paul were the same.

600. Isai. 9.3. Thou hast multi­plied the Nation, and hast not increa­sed their joy. Chap. 60.5. Then thou shalt see, and shalt flow together, and thine heart shall fear and be enlarged, because the abundance of the sea shall [Page 108] be converted unto thee, the forces of the Gentiles shall come unto thee.

The joy of the Nation and the people under the yoak of Rome, though it be not increased, yet it is enlarged, whilst the Heathen peo­ple being called into the Church, for­saking their heathenish rites, do em­brace the Christian Religion.

601. Isai. 9.6. Ʋnto us a child is born, unto us a son is given. Luke 2. After seven hundred years Christ was born under Augustus Caesar.

It is usuall in the Scripture to have the present tence and preter tence, put for the future tence; and the future tence for the present and pre­ter tence: So Psal. 22.8. All make a mock of me.

602. Isai. 9.6. His name shall be called the Prince of peace, of his peace there shall be no end. Matth. 10.34. Think not that I came to send peace on the earth, I came not to send peace, but the sword.

In the former place is understood the true Christian peace of God and Christ, which we have with God, our Ne [...]bour and our selves. In the latter is meant worldly peace, that we have with men of this world, which is often bad. Yet Christ doth not of himself bring the sword, but by accident, in regard of the malice of the World and the De­vill, who are the authors of con­tentions.

603. Isai. 9.6. He shall be called the everlasting Father. 1 Cor. 15.24. He shall deliver up the Kingdome to his Father, when he shall have put down all principality.

Since eternall and Kingly power belongeth unto Christ, it shall never be taken from him; but the manner of his governement shall be chang­ed; for he shall no longer governe his Church by the Ministery of his Word and Sacraments, but shall re­present it to his heavenly Father freed from all evill. Nor shall there be any more worldly governements after the blessed resurrection.

* 604. Isai. 9.6. with 6. A son is given.—The everlasting Father.

He is the sonne of the everlasting Father by nature. He is the everlast­ing Father, in respect of us, whom he hath bought by his Blood, begot­ten by his Spirit, preserved by his Power, and created by his Divi­nity.

605. Isai. 9.7. Of the increase of his Government, and peace there shall be no end. Luk. 12.49. I came to send fire into the earth, and what will I, but that it may be kindled?

It is not meant a fire of discord and malice amongst men, but a fire of pure doctrine, consuming all filth and temptations betwixt the spirit and the flesh, the true and false tea­chers, the godly and the wicked, the Devill and men. For the Gospell is no cause of troubles, but as lime when it is mixt with water, grow­eth hot, so the wickednesse of men stirred up by Gods Word, rageth a­gainst Christ and his Gospell.

* 606. Isai. 26.10. with Isa. 40.5.

The first place shews what wicked men will do, the second what the Lord will do. The first, That wick­ed men will not take notice of the Lords glorious works, though the works being considered in them­selves are glorious. The second place shews what a glorious work that of redemption should be, that even all that would see and take notice of it, not shutting their eyes, and being obstinate, as the wicked do, might see it.

* 607. Isai. 26.14. They are dead, they shall not live. Vers. 19. Thy dead men shall live.

The condition of wicked men pe­rishing, is one thing; the Saints ri­sing is another. There is a difference betwixt men that are dead to God, and men that are Gods dead men, or that die for God, or are his. The former Texts speaks of oppressors which are but dead though they live, they are many times cut off in the midst of their dayes, they shall not live; but those that are dead or slain upon Gods account, shall live again, live for ever.

608. Isai. 26.20. The wicked will [Page 109] 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 Kingdome of Christ, and the state thereof; and he teacheth in the for­mer place that the wicked shall be so blinded, that they cannot per­ceive the mighty worke of God, wherein he hath shewed his great­nesse, his glory, his power, and his mercy; which blindnesse of theirs doth not take away the glory of God and of Christs Kingdome, which all men may see in the saving work of mans Redemption.

609. Isai. 28.16. Behold, I lay in Sion a stone, a sure foundation, faith 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 Sonne, and the perfection of mans salvation. Paul laid the foundation in respect of ma­nifestation, and of his office, and of the Christian Religion at Co­rinth.

* 610. Isai. 30.26. The light of the Moon shall be as the light of the Sun, and the light of the Sun seven­fold. Matth. 24.29. The Sun shall be darkned, and the Moon shall not give her light.

Spirituall shining is one thing, na­turall is another. The light and knowledge of God should so farre exceed that which it had been; that as much as the Moon light was infe­riour to that of the Sun, so much the knowledge of that time should be in­feriour to that which was to be in af­ter ages. Nor yet doth this hinder, but that at the generall desoluti­on of the world, the naturall lights of the Sun and Moon should be ob­scured.

* 611. Isai. 30.20. Thy Teachers shall not be removed into a Corner any more. Phil. 5.1. Paul a priso­ner, &c.

The former place speaks compara­tively, thy Teachers shall not as for­merly be removed into corners, but there shall be more plenty: Nor doth this hinder, but God may up­on speciall occasions, remove this and that Teacher, and suffer them to be imprisoned as Paul, though he never leaveth his Church in generall without Teachers. Some distinguish betwixt teaching in Corners, and Teachers to be driven to Corners by persecution.

* 612. Isai. 31.7. Idols of Silver and of Gold, which your own hands have made. 1 Cor. 8.4. We know that an Idol is nothing.

Idols are something materiall, or in relation to the substance that they are framed of; they are nothing in relation to their effects and energies: an Idol is of no force or value.

* 613. Isai. 33.52. The Lord is our Law-giver. Gal. 3.19. The Law was Ordained by Angels.

The former place speaks of God as the Author; the latter place de­nies not God to be the Author, but speaks of Angels as instruments or meanes by which the Lord gave the Law.

* 614. Isai. 35.8. He was taken from prison, and from judgement, and who shall declare his generation. Act. 8.33. In his humiliation his judg­ment was taken away.

It is one thing to quote the word, another thing the sense. Luke quo­ted the sense and substance of what the Prophet had said, and not the words. He was taken away from the judgement of his adversaries, and delivered from prison. What else was that, but the exalting of his own judgement, above them that past up­on him? The word that is rendred, is as well to lift up a thing, as to take away.

615. Isa. 38.1.2 Kings 20.1, 2 Chron. 32.24. Set thy house in order, for thou shalt dye and not live. Vers. 5. I will adde unto thy dayes fif­teen years, saith the Lord.

Augustine saith, that Ezechias was in order to dye according to some causes of future events,In Gen. tit. lib. 6. cap. 17. yet God added fifteen years to his life, doing onely that which he foreknew he [Page 110] would do before the beginning of the world. Gods justice brought the command for Ezechias death, but his mercy prolonged his life, and so Ezechias Piety and Repen­tance is proved.

616. Isai. 41.7. Chap. 46.6. They lavish gold out of the bag, and weigh silver in the ballance, and hire a Gold­smith and he wageth it a God. 1 Cor. 8.4. An Idoll 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.

617. Isai. 42.8. Chap. 48.11. I will not give my glory to another. Matth. 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 eternall God also with the Father and the ho­ly Ghost, having co-equall glory with them, but by reason of his of­fice of Mediator, all things are given him of the Father.

618. Isai. 42.8. I will not give my glory to another. 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 letter concerning the participati­on and place of glory in the life to come, which he will communicate to us.

619. Isai. 42.10. Sing unto the Lord a new Song, (that is the Gos­pell.) Gen. 3.15. It was Sung in Paradise concerning the blessed seed of woman.

That Evangelicall Song is called new, not for time, but because it comprehends new and wonderfull things, a new light is kindled by it, it makes a new Creature, and shews us the new way to heaven.

620. Isai. 45.6, 7. I am the Lord, and there is none else; I forme the light, and create darknesse; I make peace, and create evill; I the Lord do all these things. Gen. 1.31. And all that God made was good.

God makes evill, not of sinne but of punishment and calamity, by which he justly afflicts sinners: Also the Prophet here opposeth the evill of the misery of war to the good of peace. Mad men here wrest the name of evill, as though God were the author of evill, that is, sinne; but it may easily appear how absurdly they do it, abusing the testimony of the Prophet. The Antithesis shew­eth this sufficiently; the members whereof must be compared together, for he opposeth peace to evill, that is, to adversity.

* 621. Isai. 45.7. with Lam. 3.37, 38. & Amos 3.6.

Joseph was sold by his brethren, Job spoiled, David cursed by Shimei, Christ crucified by the Jews, and all this by the determinate counsell of God.

Answ. Distinguish betwixt the act and pravity thereof; the act as proceeding from God, and as issu­ing from the rationall creature. God willeth an act quà act, and produ­ceth it by the creature, as the first cause by the second cause; and although the second cause may con­taminate the act by a morall pravi­ty, yet God willeth or suffereth the same act as coming from him by a morall rectitude; for he produceth it by his power, from an unblamea­ble and unspotted holinesse, which can never deviate nor be contamina­ted by any secundary cause. God is pleased to use that act, which in it self is essentially good, (though it be contaminated by the creature,) holy and justly from his divine ju­stice, either as a punishment, or as an instrument of probation and ex­ercise, and by an orderly and con­venient medium; he brings the act to a good end. Thus he creates evill. Joseph was by him sold into Aegypt, &c. God did predetermine to pro­duce [Page 111] those acts as acts, and to per­mit the creature to contaminate these acts; and though those acts should be contaminated by the crea­tures, yet the Lord would call them forth to good ends. God willeth the act quà act, voluntate decernente: God suffereth the vitiosity of the act as contaminating the creature, vo­luntate permittente, and he suffereth the act as now contaminated by the creature to some good and holy end. God can will the same act as an act, and nill it by his commanding will, as an act so depraved. The act quà act is essentially good, and indeed indifferently good or evill. For as the essentiall goodnesse of an act re­ceives morall tinctures of good and evill, so its denominated.

622. Isa. 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. Matth. 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 gene­rall gracious Ministery of Christ to both Jews and Gentiles. The latter concerning the especiall sending forth of the Apostles to the Jews alone, to whom the Gospell was first published, untill such time as the partition wall betwixt the Jews and Gentiles was broken down;Mat. 28.19. Mark 16.15. Luke 2. which was done in the resurrection of Christ: Afterwards he sent the Apo­stles to all Nations, for he was the light of the Gentiles.

* 623. Isai. 49.6. with Matth. 10.5, 6.

The former place tells, that Christ would be a light to the Gentiles, and to restore the preserved of the Jews. The latter shews, that Christ by his Disciples strove to restore the Jews. Nor doth this sending of Christ at that time onely to the Jews, con­clude that Christ did not afterwards make good this promise, for he did make it good afterwards, by sending of his Disciples unto the Gentiles. When the Text saith, Go not into the way of the Gentiles, its but to be un­derstood temporarily.

624. Isai. 52.31. The Lord hath made bare his holy arme in the eyes of all the Nations. Matth. 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 Nations. His office of teaching,Isai. 52.13. Revel. 19.10. and confirming his Doctrine by Miracles, he dis­charged only amongst the Israelites, as Minister of the Circumcision.

625. Isa. 52.13. My servant shall be exalted and extolled, and shall be very high. Rev. 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 An­gell, not admitting of divine wor­ship.

626. Isai. 53.2. He hath no form nor comlinesse. Heb. 1.3. The brightness of his fathers glory.

The Prophet speaks of the passion of Christ, wherein was scorn and great pain, otherwise he is the splen­dor of his Father, which he presents in goodnesse and majesty, the fair­est, the most comely, also in his bo­dy white, ruddy, beloved, chosen be­fore thousands, Cant. 5.

627. Isai. 53.8. Who shall declare his generation? Mat. 1.1. The book of the generation of Jesus Christ.

The first place is of Christs divini­ty,Heb. 7.3. whose 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.

628. Isai. 56.7. My house shall be called a house of prayer for all peo­ple. Matth. 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; [Page 112] wherein amongst all Nations God is invoked every where. Christ against Hypocrites and boasters, teacheth that it is better to pray in our closet, than hypocritically to pray in pub­lick places; yet he doth not by this precept take away publick prayers in the Church,John 4.21, 23. Ezek. 3.17. Ch. 33.7. but he will have us de­pend on God, and the internall testimony of our own conscience, not on the opinion and applause of men.

629. Isai. 58.1. Cry aloud, spare not, lift up thy voice like a Trumpet. Ephes. 4.31. Let all bitternesse, 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 carnall, boasting, earthly, devillish cries, directed for revenge against our Neighbour.

630. 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 depart out of thy mouth, nor out of the mouth of thy seed. Matth. 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 ruine to the ungratefull peo­ple of the Jewes, and desolation to them that were blinded by their malice.

* 631. Isai. 59. ult. My Covenant shall not depart from thee, nor from thy seed for ever. Matth. 21.43. The Kingdome shall be taken from you.

It is one thing what is done to Gods own peculiar children in a Na­tion. Another thing what is done to a Nation in generall. God promised his spirituall seed, or the true Israel, that they should not be cast off, but have the incomes of his Spirit, &c. When Christ saies, the Jews King­dome should be taken from them, he meanes from the externall Israe­lites, which were not of the spiritu­all seed. Nor doth he say, that he would take away the spirituall King­dome from his Children, but he would take away the externall King­dome.

632. Isai. 60.6.Ps. 42.10. The multitude of Camels 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 generall 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 lyeth to the East.

633. 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 straight 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 Gods patience, who crying to God seek for salvation and are grie­ved, not so much that they have of­fended God, but because they see punishment provided for them; which they cannot avoid, and yet they repent not.

* 634. Isai. 60.11. Thy gates shall be open continually, they shall not be shut day nor night. Rev. 21.25 And the gates of it shall not be shut at all by day, for there shall be no night there.

The first place shews that the gates of the Church shall continual­ly be open to receive Converts: for by night and day is meant continu­ally. The second place tells us the same, for the gates shall be open all [Page 113] day, that is continually: and where­as St John mentioneth onely the day and not night. He would have us to know, that the light of the Gos­pel shall be so great, as that in regard of the dispensation under the Law, there should be no night, but all should be day; so that its the same in substance, onely a variation of phrases to shew the glory and light of the Gospel.

* 635. Isai. 63.11. Who is this that cometh up from Aedom, &c. Glori­ous in his apparrel, &c. Matth. 2.15. Out of Aegypt have I called my Sonne.

The first place is a description of Christ returning from the conquest of the enemies of his Church, among whom the Aedomites, none of the last or least propounded as a Type of the spirituall enemies thereof. The second place speaks of Christ, not as returning from the conquest of his enemies, but as returning from the persecution of Herod.

636. 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 Gentiles. 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,Mat. 7.7. for he moveth our hearts to seek him, and gives both the will and the deed, saith Paul.

* 637. Isa. 65.1. with 1 Chron. 28.9. and Matth. 7.7. Seek and find.

Man is to be considered in a dou­ble capacity, as dead in sinne, and not able to seek God, and so were the Gentiles. 2. As converted and a­live by the grace of God. God finds those first who are in their naturall estate before they find him, of this the first place. But those that are con­verted and alive, must seek the Lord before he will be found of them.

638. Isai. 65.24. And before they call I will answer, and before they speake I will hear, saith the Lord. 2 Cor. 12.8. Paul asked of God thrice, that the messenger of Sa­tan might depart 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.

639. Isai. 66.2. But to this man will I lock, even to him that is poor. (Chap. 57.15. Chap. 611.) Rom. 2.6. There is no respect of persons with God.

God in the Prophet reproving Hypocrites sacrificing with an opini­on of their desert, prefers the poor in spirit before them, and him that is contrite and of a sincere heart, pro­fessing to do nothing without Gods grace: but God respects not mens persons, nor is he a respecter of them, for in gratitudes accepting of per­sons can have no place.Acts 10.34. And he is ac­cepted with God amongst all Nati­ons who fear God and work righte­ousnesse.

* 640. Isa. 66.2. with Rom. 2.1. Looking or approving and taking care of a person, is one thing, accep­ting of the person, is another. God he looks and approves of the person of the humble, more than the curious fabrick of his materiall Temple, so in the former place; in the latter, he is no accepter of the persons of men, i. e. he chuseth not this man and refuseth that, upon the account of Nation, stock, gifts, birth, breeding, lands, or the like, or refuseth poore men, be­cause they are poore; but he accepts of this man, poore or rich, that is contrite.

The PROPHESIE OF JEREMIAH,

THe sonne 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 seventy years. After the captivity he went into Aegypt, and there he shewed to Ido­laters the anger of God, and punishments, with the destruction of Ba­bylon by the Medes and Persians: he prophesied thirty four years.

641. JEr. 3 5. Will he 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,Matth. 7. with whom God is not angry for ever; he chast­neth them indeed with temporall punishments. Christ speaks of ob­stinately wicked men, of whom God is the severe judge, and he cals them the workers of iniquity.

* 642. Jer. 3.14. And I will take you one of a City, and two of a Tribe. Rev. 7.4. There were sealed an hun­dred forty and four thousand of all Tribes.

The first place signifies, that there should but a few of that people be saved from the Judgement which the Prophet there speaks of; and though it were meant of eternall salvation, yet one of a City, and two of a Tribe being saved this week, and as many another, in the conclu­sion, the whole summe being cast up will be great, if we consider all times. The number of the godly is great in it self, but its small, compared with the multitude of the wicked.

643. Jer. 6.10. Chap. 9.26. All the house of Israel are uncircumcised in heart. Rom. 11.16. If the root be ho­ly, so are the branches.

All] is taken here for the greatest part. The root of the Jews was ho­ly by reason of the Covenant, be­cause they were born from their Fa­ther who was in the Covenant, and so were they confederate with God, and separated from the profane Gentiles.

* 644. Jer. 9.17. Send for the mourning women. Ezek. 24.17. Make no mourning for the dead.

The former place shews the Judg­ment of God to fall so heavily upon the people, that they should make a solemn mourning for themselves. The latter place intimates, that the affliction should be so great upon the people, that there should be no mourning for them, because noe mourning could expresse it, pauca cura loquunter ingentes stupent; or else this was a peculiar case which breaks not a generall rule.

645. Jer. 10.23. O Lord, I know that the way of man is not in himself, it is not in man to direct his steps. Matth. 23.37. I would have gathered thy children together, and thou would­est not.

In spirituall matters that con­cern his salvation, a man can do no­thing that is good. In politick and civill affairs he can indeed do some­thing, but more inclining to evill, than to good.

* 646. Jer. 15.1. with Matth. 18.19.

The former place speaks, that God may in some cases be so provoked by [Page 115] sinne, as he will not hear even two or three gathered together; though the most renowned of Saints. The second place speaks, that God will grant all things which are asked by faith, which must be according to the rule and Cannon of faith, by two or three together.

647. Jer. 17.5. Cursed be the man that trusteth in man. Rom. 10.11. He that believeth in Christ shall not be confounded. Isa. 28.16.

The Prophet speaks of bare mor­tall deceitfull man in himself. The Apostle speaks of man subsisting in the person of the Sonne of God, in whom the fullnesse of the Godhead dwelt bodily.

648. Jer. 15.1. If Moses and Sa­muel stood before me, yet my mind could not be toward this people. Matth. 18.19. If two of you shall agree on earth, as touching any thing that they shall aske, it shall be done for them of my Father which is in Heaven.

In the former place the speech is hypotheticall; as if he should say, though they were amongst the liv­ing, and did stand before me, and would turn away my wrath from this people, yet would I not spare them. Christ in the latter promiseth tem­porall good things, upon condition of repentance.

649. Jer. 17.10. Chap. 20.12. I the Lord search the heart, I try the reins. 1 Cor 2.11. Who knows what is in man, but the spirit of man which is in him?

God is not excluded from know­ing what is in the heart; but An­gels and men are, be they good or bad.

650. Jer. 22.11. Thus saith the Lord touching Sellum the son of Josi­ah. 2 Kings 23.30. 2 Chron. 3.6. The people of the Land took the sonne of Josiah, Joachaz and annointed him to be King.

Joachaz is called Sellum ironical­ly, because as King Sellum, Israel was led captive into Egypt, so Jo­achaz shall not return from the Ba­bylonish captivity.

651. Jer. 22.30. Thus saith the Lord, Write ye this man childlesse, 1 Chron. 3.19. for no man of his seed shall prosper. Mat. 1.12. Salathiel his son.

Jekonias died without children, Salathiel the son of Neri was from Nathan, the adopted son of Jekonias, and by succession, not his naturall sonne.

652. Jer. 25.1. The fourth year of Jehojakim the son of Josiah King of Judah, was the first year of Nabu­chadonozer King of Babylon. Dan. 1.1. In the third year of Jehojakim King of Judah came Nabuchadonozer King of Babylon to Jerusalem.

That is in the end of the third year, and the beginning of the fourth year of Jehojakims reign.

* 653. Jer. 25.1. with Dan. 1.1. That of Daniel which saith, the third counts from the time he reign­ed as a vassall to the King of Baby­lon, 2 Kings 24.1. having before reigned seaven years as a Vassall of Aegypt, 2 Kings 23.34, 36. Now these three years must be understood compleate, because that which is there spoken of hapned the fourth of his reign as in Jeremy.

654. Jer. 25.11. And this whole Land shall be a desolation and an asto­nishment, and these Nations shall serve the King of Babylon seventy years. Acts 1.7. It is not for you to know the times.

God by a Propheticall spirit re­vealed this to Jeremiah, and so com­forted his people; but we must not curiously search to know the times contrary to Gods will, that is the moment of the day of Judgement, the destruction of the world, which the Father hath reserved in his own power.

655. Jer. 29.11. I think toward you thoughts of peace and not of evill. Vers. 17. Thus saith the Lord of hosts, I will send upon them the Famine.

God gives peace to penitent sin­ners; but punisheth sinners for their sins.

656. Jer. 31.15. A voice was heard in Ramah, lamentation and Rachel weeping. Matth. 2.16. That was done at length in the killing the children at Bethlehem.

The Prophets speak often in the present tense, or time past, of things which are to come, for the certainty of the Prophesie. So here he fore­shews the lamentation of the Mo­thers for the children that were slain at Bethlehem by Herods com­mand.

657. Jer. 31.2. The Lord shall create a new thing on the earth. Eccl. 1.10. There is no new thing under the Sun.

New things are made by creation, so God the Father created all things new, so we are a new creature in Christ, by sanctification, when we are regenerated by the holy Ghost; by change, so when Christ shall come all things shall be made new.

658. Jer. 31.31. Behold, the days come, saith the Lord, and I will make a new Covenant with the house of Is­rael and the house of Judah. Matth. 5.17. I came not to destroy the Law.

God promised a new Covenant when Christ should come, yet such a one that should not differ from the former Covenant in substance, but sanctified by the Messias. The Do­ctrine of the Prophets and the Apo­stles was not changed by the coming of Christ, but remains an eternall Law of leading our life; the cere­monies are abrogated according to their use, but their signification was more declared by his coming, and illustrated, and the Prophesies had their complement in him.

659. Jer. 36.30. Thus saith the Lord of Jehojakim King of Judah, he shall have none to sit upon the Throne of David. 2 Kings 24.6. And his sonne Joakim reigned in his stead.

Joakim did not sit, that is, he had no fast seat in the Kingdome, for in the third moneth of his Govern­ment, Sedechias was put by force, not by right, into his place by Nebu­chadonozer.

660. Jer. 37.14. Jeremy said, I fall not away to the Chaldeans. Chap. 21.9. He that goeth out and fals to the Chaldeans shall live.

Jeremy taken in the gate defend­eth his innocency, that he fell not to the Chaldeans, nor was a betrayer of his Countrey, but he said, that he would go into the Land of Ben­jamin.

661. Jer. 52.31. In the thirty seventh year of the captivity of Je­hojakim King of Judah, in the twelfth moneth, in the twenty fifth day of the moneth, Evilmerodach lifted up the head of Jehojakim King of Ju­dah. 2 Kings 25.27. In the thirty seventh year of the captivity of Jehoja­kim he was lifted up in the twelfth moneth, the seven and twentieth day.

On the twenty fifth day Evilme­rodach took counsell, to deliver Joa­kim out of prison, on the twenty seventh day it was concluded and effected, all things being disposed well for his enlargement.

THE THRENES or LAMENTATIONS OF JEREMIAH.

THe Prophet bewails the destruction of Jerusalem, and the King­dome of Judah, and the captivity of the people. He comfort­eth himself and the people in the promise of God, and com­mends the cause to God by his prayers.

* 662. LAm. 3.31. The Lord will not cast of for ever. Lam. ult. ult. Thou hast utterly reject­ed us.

The first place tells, that God may afflict his for a time, yet he will not cast off for ever. The latter place are the words of those sadly afflict­ed, which makes them think them­selves so miserable, as that they were utterly rejected. Or else it may be read by way of Interrogation, Hast thou utterly rejected us? not that it doth say, that God would reject them, but that they were so long in affliction, as they thought God had forgotten them.

* 663. Lam. 3.33. He afflicts none willingly. 1 Pet 4.19. They that suffer according to the will of God.

It is true, they which suffer, suffer according to Gods will, and yet he afflicts none with delight, or so as taking pleasure in it, or doing it upon recreation, but he is forced thereto by their wickednesse.

664. Lam. 3.37. Who is he that saith, and it cometh to passe, when the Lord commandeth not. Verse 38. Out of the month of the most High proceedeth not both evill and good? Deut. 32.4. The works of the Lord are perfect.

The evill of punishment not of sin is meant in the first place, which is not ill in it self, but in respect of men. For all punishment in respect of God that inflicts it, hath the nature of good.

665. Lam. 5.7. Our fathers have sinned and are not, and we have born their iniquities. Ezek. 18.20. The Sonnes shall not bear the Fathers ini­quities.

The children succeeding the Pa­rents in their sinnes, succeed them also in their punishments. Godly and penitent children shall not bear the iniquities of their parents for e­ver, though they be afflicted with temporall punishments.

666. Lam. 5.21. Turn thou us unto thee O Lord, and we shall be turned. Psal. 119. ult. Hosea 14.2. Turn O Israel to the Lord thy God.

Conversion and repentance is the work of God,Act. 11.8. he gives it to the Gen­tiles; and none but those that are enlightned in their hearts, can truely turn unto God.

EZEKIEL HIS PROPHESIE.

THE Priest the sonne of Buzi, who was brought into Babylon under Jekonias, and confirmed the Prophesie of Jeremiah, and comforted the captives, about the year 3350, by the River Che­bar, he had the visions from God. He prophesied twenty years.

667. EZek. 8.12. The Lord seeth us not. Heb. 4.13. All things are naked and open before the eyes of God.

The Prophet makes mention of what foolish men say; who thought both by their words and deeds, that God saw them not; whose perverse judgment doth not hinder the truth, which maintains, that all things, be they never so secret, yea the thoughts of our hearts are open before God.

668. Ezek. 18.4. The soul that sins, that shall dye. Rom. 5.6. Christ died for us.

The first sentence is legall, and teacheth what must be done by the Law divine or humane, legally. The [Page 118] last is Evangelicall, shewing that God for Christs sake freely gives us his grace and salvation.

669. Ezek. 12.13. I will bring Zedekiah into Babylon, to the Land of the Chaldees, yet shall he not see it though he shall dye there. Jer. 34.3. Thine eyes shall behold the eyes of the King of Babylon, and he shall speak with thee mouth to mouth.

Zedekias being taken saw the King of Babylon, afterwards they put out his eyes, that he could not see the Land of the Chaldees, nor Babylon in his captivity.

* 670. Ezek. 16.3. Thy birth and thy nativity is from the Land of Ca­naan. Rom. 11.1. The seed of A­braham.

Its true, the Israelites were of A­brahams race, yet so degenerate, that they in manners seemed rather to be Ammonites and Hittites, two execrable Nations, they were Canaa­nites in imitation, Israelites in ge­neration.

671. Ezek. 18.19. Walke in my precepts, keep my judgments. 1 Tim. 19. The Law was not made for the righteous, but for the wicked and diso­bedient.

The Prophet understands the Law that teacheth and enlightens us. The Apostle, the Law that condemns us;Rom. 8.33. For there is no condemnation to those that are justified in Christ Jesus.

672. Ezek. 18.21. But if the wicked will turn from all his sinnes that he hath committed, he shall not dye. Heb. 6.4. It is impossible for those that were once illuminated, if they shall fall away, to renew them again by repentance.

It is hard and impossible in respect of those who barre themselves out from Gods mercy, and shut their hearts, that they may not be enlight­ned by the Sun of righteousnesse, but it is not so in respect of God who would have all men to repent and be saved; yet he justly punisheth with finall impenitency, all obstinate and malicious Apostates, and such as sin against the holy Ghost.

673. Ezek. 18.23. and 33.11. God will not the death. He hath no pleasure in the death of the wicked. Rom. 9.18. He hath mercy on whom he will, and whom he will he har­deneth.

God will not the death of a sin­ner by his antecedent will, but by his consequent will, or his justice; because he justly punisheth him who rejects the grace of God offered unto him. He hardens therefore permis­sively, not affectively.

674. Ezek. 18.23. I will not the death of him that dieth. Chap. 3. 18. Thou shalt die the death.

God as our Father will not by the Gospel, but as he is our judg and re­venger, he will by the Law, that a sinner shall die.

675. Ezek. 18.23, 32. I have no pleasure in the death of him that dyeth. 1 John 5.16. A sin unto death.

God will not the death of him that repents, for his mercy is over all his works. A sinne unto death, is a sinne against the holy Ghost, and so it is called, because it is justly pu­nished with finall impenitency.

676. Ezek. 18.26. When A righteous man turns away from his righteousnesse, and doth iniquity, he shall dye in it. Rom. 8.30. Whom he justified them he glorified.

Righteous in the first place is not truely so, but only in opinion, so Christ came not to call the just;Matth. 9.13. but the Apostle speaks of those that are truely just, who are j [...]stified in Christ, and shall be surely glorified. Or if the place of the Prophet be to be interpreted of him that is truely just, it is conditionall, and so proves nothing, and the contradiction is re­conciled.

* Ezek. 18.26. with Heb. 6.4. The first place speaks Hypothetical­ly, Qui subponit nihil ponit, such suppositions say nothing positively, that the supposition is true; the lat­ter place speaks positively. The first place speaks in vindication of Gods justice, that if it were so, that a righteous man could fall, that God would do and so. The latter place [Page 119] speaks in confirmation of those that are godly, that they cannot fall a­way. The first place speaks of Hypo­crites, the latter of reall Saints, so as they cannot be in opposition to one another. The former, of such a man as is righteous, by his own righ­teousnesse. The latter, by such as is righteous, by the righteousnesse of Christ.

677. Ezek. 20.25. I gave them also Statutes that were not good, and judgements whereby they should not live. Psalm 19.9. The judgements of the Lord are true, and righteous al­together.

Precepts that are not good are either legall threatnings, 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.

* 678. Ezek. 20.25. I gave them also Statutes which were not good. Rom. 7.12. The Law is holy, just and good.

God gave them Statutes, which as they relate to the Law-giver were good, and in themselves were good; but in respect of them that seek ju­stification by them, they will prove such judgments, whereby they shall not live.

679. 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 spirituall cir­cumcision by faith in Christ; but the Apostle means nothing but corpo­rall and legall circumcision, which was that the Jews strove to be justi­fied by.Col. 2.16.

* 680. Ezek. 48.35. Jehova Schamma.

The Socinians hence would ga­ther, that the name Jehovah is not onely attributed to God. But this place proves no such thing, for 'tis a sentence which is as a name to the City, and 'tis not in the nominative, but hath a transition into the gene­tive case, and the name of that City shall be the habitation of Jehovah, the place of the habitation of Je­hovah.

DANIEL HIS PROPHESIE.

DAniel was carried young with Joakim to Babylon, there he lived seventy years to the time of Cyrus, in the yeare 3370. He interprets Nebuchadnezzars Dreame of the Image; and writeth what was done under Nebuchadnezzars Reign, Belshaz­zars and Darius. And describes the four Monarchies, and the eter­nall Kingdome of Christ, he numbred also the weeks of years of the coming of Christ.

681. DAn. 1.5. The King appoin­ted for Daniel and his fel­lowes a daily provision, that at the end of three years they might stand before the King. Chap. 2.1. In the second year of Nebuchadnezzar, the King dreamed a dreame, 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 [Page 120] the government of Nebuchadnezzar.

* Dan. 1.5. with Dan. 2.1. And in the second year of the reign of Ne­buchadnezzar.

That is, two years after that these young Jews had been brought up in the Court, the space of three years, Dan. 1.5. So that this second year is not to be taken from the Kings Reign, (which fell out in the fift) but from Daniels Coronation, as it were with wisdom, this dreame following was expounded.

682. Dan. 1.21. and 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, untill 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.

1 Sam. 7.3.683. Dan. 2.46. Nebuchadnez­zar fell upon his face and worshipped Daniel. Deut. 6.13. & 10.30. Matth. 4.10. Thou shalt worship the Lord thy God.

Revel. 19.10. Nebuchadnezzar 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 adore the true God of gods.

684. Dan. 3.12. Chap. 2.49. Da­niel, Shadrach, Meshach and Abed­nego despised the Kings commande­ment. Rom. 13.1. Let every soul be subject to the higher powers.

Act. 4.19. ch. 5.29.God being the highest power we must principally obey him, and a­bove all men, we must obey the Ma­gistrate in things which are not against Gods Word and his true worship.

685. Dan. 4.27. O King break off thy sinnes by righteousnesse, and thine iniquities by shewing mercy to the poor. Isai. 53.7. The Lord hath laid upon him the iniquitie of us all. 1 Joh. 1.7. The Bloud of Jesus Christ doth cleanse us.

Our sinnes before men are re­deemed by making satisfaction for injuries, and by sorrow for them, to this Daniel exhorts Nebuchad­nezzar; but before God onely the merits of Christ Jesus can take away sinnes.

686. 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 doores pray­ed. Matth. 6.6. Christ commands the same.

Daniels 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 publick prayers, but boasting hypocrisie.

687. Dan. 9.3, to the 20. The prayer of Daniel is contained in many words. Matth. 6.7. And when ye pray use not many words. Isai. 23.3.

Daniels prayer was no vain repe­titions, but a testimony of his fer­vent desire powred 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 foolishnesse of them who think, that by many words repeated they can perswade God.

688. Dan. 9.17. Cause thy face to shine upon the Sanctuary for the Lords sake. John 16.24. Ye have hitherto asked nothing in my name.

We do aske in the name of Christ with confidence of his merit; that did the godly under the Old Testa­ment comparatively, secretly, im­plicitely, under a shadow, and a propitiatory; but under the New Testament, simply, nakedly and o­penly, without any shadows or ex­ternall propitiatory, which Christ hath abolished.

689. Dan. 9.25. Ʋnto Messiah the Prince shall be seven weeks, and threescore and two weeks. Acts. 2.7. It is not for you to know the times and seasons.

By divine revelation seaventy weeks, that is, four hundred and ninety years were foreshewed to Daniel, that within so many years Christ should come, and performe the office of a Messias: such a knowing of times is not forbid, but that which is rashly attempted by us without divine revelation.

TEREASAR, that is, as they are commonly called in Hebrew, The Prophesies of the twelve minor Prophets, not for their authority, but the quantity of the Book.

HOSEA HIS PROPHESIE, THE SONNE of BEERI.

HE chides the Jewes for their idolatry. He shews their casting off, and the espousing of the Gentiles to God. He declares salvation to those that should repent. He Prophesied fifty years, in the time of Osiah, Jotham, Achaz, Ezekias Kings of Judah, and in the dayes of Jeroboam sonne of Joas King of Israel, about the year 3150.

690. HOS. 1.2. Go take thee a wife of whoredoms, and children of whoredoms. Lev. 21.14. A widow, or a divorced woman, or pro­phane, or an harlot, these shall he not take, but a virgin.

The command of God to the Pro­phet was not that he should marry a whore, but a lawfull wife, yet with such an infamy, as though she were a Harlot and her children bastards. By this embleme the Israelites are admonished of their spirituall forni­cation.

* Hos. 1.2. with Lev. 21.14. As for the first place, its probable that all this was commanded, and seem­ed to the Prophet to be performed in vision, that by this allegory they might perceive their duty toward God, and rebellion against him.

691. Hos. 1.7. I will not save them by bow, nor by sword, nor by bat­tel. Rom. 13.4. The Magistrate bear­eth not the sword in vain.

The first place is of the conserva­tion of the Kingdome of Judah a­gainst the Assyrian, not by corporal weapons but by miracles, which takes not away the lawfull power of the Magistrate against the enemies of the Church, externall or internall.

692. Hos. 1.9. Ye are not my peo­ple. Vers. 10. Ye are the sons of the liv­ing God.

The Prophet divides the people of Israel into those which are, and those which shall be. Those which are he divides into righteous and wicked, the righteous that remain shall be few, but the wicked shall be more; he saith, that even the whole people of Israel should forsake God; yet some few should be saved to the coming of the Messias, Jer. 3.18. Ezek. 34.27. whilst all Nations both Jewes and Gentiles should be gathered into one people and one sheepfold under one King and one shepherd.

693. Hos. 2.13. I will visit up­on [Page 122] her the dayes of Baalim, when she burnt incense to them. 1 King. 18.40. Elias the Prophet killed Baals Pro­phets at the brook Kison.

The Baalites were destroyed in the time of Elias and of Jehu; yet their superstition remained and stuck to the posterity of the people.

694. Hos. 4.23. Swear not, The Lord liveth. Deut. 6.13. And thou shalt swear by the name of the Lord.

An oath is part of Gods worship, and therefore the Prophet warneth Idolaters not to abuse it as they did in Bethel, that they might seem to serve God, and not the Calf [...].

695. Hos. [...].4. They have set up Kings, but not by me. Rom. 13.1. There is no power but of God.

The Prophesie respects the break­ing of the ten Tribes from the house of Solomon, that was not from God, as the Israelites did it, who would not be subject to the Judges of Ju­dah, contrary to Gods revealed will; but yet it was from God, because he would punish the sinnes of Solo­mon. So Tyrants are from God, not onely as a scourge, but by reason of their power, because the power must be distinguished from the cor­ruption of the person who useth it, &c.

* 696. Hos. 10.6. Ephraim shall be ashamed, and Israel shall be ashamed. Joel 2.26. My people shall never be ashamed.

Its one thing to be ashamed of sin and the basenesse of mens wayes, as Ephraim and Israel were, when they saw themselves in their own colours. Its another thing to be ashamed of the wayes of God; the latter Text tells us, we should never be ashamed of worshipping God, for he would so answer their expectations, and as­sist them in their necessities, that they should have no cause of being a­shamed.

697. Hos. 11.1. When Israel was a childe, then I loved him, and called my sonne out of Aegypt. Matth. 2.15. This Prophesie was fulfilled in Christ being brought back from Ae­gypt.

These words were spoken of Is­rael Gods adopted Sonne, and of his onely begotten Sonne, accord­ing to the union of the body with the head, and comparison of the Type with the truth. The delive­rance of the children of Israel out of Egypt was a figure of our Redemp­tion and freedome by Christ.

698. Hos. 13.14. O death I will be thy plague, O grave I will be thy destruction. 1 Cor. 15.55. O death where is thy victory?

The first place may be explain­ed by the latter, for in both is shewed that death hath lost its strength, and is swallowed, up in victory.

* Hos. 13.14. with 1 Cor. 15.54, 55.

That which in one place is cal­led plague, in the other is called Victory: but the difference of me­taphors causeth not a difference in sense, for as a plague conquers where it comes, and eats up all, so doth death conquer and eat up all, and gets Victory.

JOEL HIS PROPHESIE, THE SONNE of PETHƲEL.

HE Prophesied in the year 3239. That the Israelites should be car­ried captives into Assyria; he exhorts them to repentance, and pro­miseth mercy to them that are penitent.

699. JOel 1.13. Chap. 2.12. Turn you unto me with fasting, with weeping and with mourning. Matth. 6.17. When thou fastest annoint thy head, and wash thy face, that thou seem not to fast before men.

Christ discommends not private or publick fastings, but he taxeth the hypocrisie of the Pharisees in their fasts: for godly people must not sound a Trumpet, but be con­tent to have God the witness of their works.

700. Joel 2.14. Who knoweth whether God will returne and re­pent and pardon us. James 1.6. He that doubts is like a wave of the Sea.

Who knoweth] Belongs not to re­mission of sinnes, but removing of punishment, for that is to be prayed for upon condition of the will of God and our good.

701. Joel 2.28. Isai. 44.3. And it shall come to passe after this that I will powre out my spirit upon all flesh. 2 Sam. 32.2. 2 Pet. 1.21. Holy men of God spake as they were inspired by the holy Ghost.

Joel speaks of the state of the Church after the coming of Mossi­as, and of the comparing of the spirituall gifts of the Jewish and Christian members of the Church. And he teacheth that after the Mes­sias shall be come, the spirituall gifts of God shall be greater amongst all men; but not that all under the New Testament should have the gift of Prophesie. The latter places are of publick and ordinary Prophesie.

* Joel 2.28. with 1 Cor. 14.34. I suffer not a woman to speak in the Church.

If women were to have the spirit powred upon them in the times im­mediately after Christs Ascention, then why must they not speak in the Church? The former place speaks of extraordinary gifts given to some women; the latter of a duty lying upon all. The former [...]s to be re­strained to the times [...]ext after Christs life, the latter is a duty lying upon all times. The former hath reference to extraordinary parts and gifts, the latter hath reference on­ly to ordinary preaching and teach­ing by way of office.

702. Joel 2.32. Whosoever calls upon the name of the Lord, shall be delivered. Heb. 6.4. Chap. 10.26. They that are once enlightned, if they fall they cannot be restored.

The first place speaks of the faith­full who call on the Lords name in faith. The latter concerning Apo­states that sinne against the holy Ghost, who have neither faith nor true prayer, though they pray with their lips; for they do it not sincere­ly, and therefore their prayers are an abomination to God.

* Joel 2.32. with Heb. 6.4. The former place is a promise to those that can pray. The latter to those who cannot pray, but actually fall [Page 124] away. The former is spoken of Gods Children (for God heareth not sin­ners) the latter speaks of the wick­ed; for Gods Children never fall a­way finally from grace, enlightning not being put here for saving know­ledge, but a Theory of Christ.

703. Joel 3.20. But Judah shall dwell for ever, and Jerusalem from generation to generation. Amos 9.11. The Tabernacle of David is fallen down, Matth. 24.1. Acts 15.16.

The promises of the perpetuity of the Temple and Kingdome of Judah, belong not to the building and walls of the City, or the civill Kingdome, but to the perpetuity of the King­dome of Christ and his Church; a­gainst which the gates of hell shall never be able to prevail; and they [...]re conditionall upon their faith, obedience and purity of Divine worship.

* Joel 3.20. with Matth. 24.1. The former place is meant of the spi­rituall Jerusalem and Judah, the Children of God. The latter of the materiall Temple and Jerusalem. The former is a promise (if it be meant of the externall Judah and Jerusalem) which hath a condition, if not ex­pressed yet implyed, viz. that they should walk with the Lord. The latter by the threatning of such judgements shews, and implies that they had broke their promise. The former place useth the word for ever. But that in Scripture is many times used for a long season, and so it was in the latter, before the judg­ment came on Jerusalem after Joels time.

AMOS HIS PROPHESIE.

VVHO was of the common people amongst the Heards­men of Tekoa. He prophesieth of the wrath of God, to the Kings and Kingdomes of Judah and Israel; and he threatens Famine, Sword, Pestilence, devastation and ruine to the neighbours who were enemies to Gods people. He pro­phesied in the year 3153, in the dayes of Josiah King of Judah.

704. AMos 1.3, 6, 9, 11, 13. Chap. 2.1, 4, 6. For three trans­gressions and for four I will not spare. And at length he reckons but one.

It is a periphrasis of the seventh number which three and four do make, which is called a perfect num­ber in the Scriptures, and a certain number is put for anuncertain; as if he would have said, For many iniquities I will not spare those Na­tions.

* 705. Amos 3.6. Is there any e­vill in a City that I have not done. Deut. 32.4. The Lord is a God of truth, void of iniquity.

The former place speaks of God as the Author of malum poenae, of af­fliction; the latter of him not as Au­thor malum culpa, of sinne. In the former sense, affliction is not simply and in it self evill, or as it is a punish­ment of God: but in respect of mens understanding or apprehension, and if God should punish sinne with sinne, we cannot say but the punish­ment is good, as from God, though the sinne be naught as practised by man.

706. Amos 5.18. Woe unto you that desire the day of the Lord, that day of the Lord is darknesse. Matth. 6.10. Thy kingdom come. Chap. 24.30. Let it come with glory.

The Prophet speaks of the day of Judgement, of this world which hypocrites desire, who look to be justified in their works, and not of the last judgement, which god­ly men ought to pray for, and to cry without ceasing,Rev. 22. Come Lord Jesus.

* 707. Amos 5.18. with Matth. 24.30. & Rev. 6.10.

The former place speaks of a pro­fane or scoffing desire, either as daring and provoking God to bring that once to passe, which he hath so long threatned. Or as believing that the day should never come to passe; or by an impudent presump­tion, as if God coming to Judge­ment should find them innocent, or lesse guilty than they were adjudged to be, and so they are the words of profane persons. The latter place of the desire of the faithfull in humility for the coming of Gods grace. God comes sometimes as a Judge, with vengeance to the wicked, so in the former; and he comes by his Spirit to the godly as a sanctifier, so in the latter.

708. Amos 5.21. I hate, I de­spise your feast dayes. Exod. 20.8. Remember thou keep holy the Sabbath day.

God hated the feasts and solemni­ties of the Israelites, because they were defiled with humane traditi­ons, and a Pharisaicall opinion of merit. But he doth not despise the Sabbaths appointed by himself, and feasts which are kept at his com­mand.

709. Amos 5.26. But ye have born the Tabernacle of your Moloch, and Chiun your Images, the star of your God, which you made for your selves. I will cause you to go into captivity beyond Damascus. Act. 7.43. You took up the Tabernacle of Mo­loch, and the star of your God Rem­pham, figures which you made to wor­ship them, and I will carry you beyond Babylon.

Rom. 16.19. 1 Esd. 8.17. Stephen cites this Prophesie, though in divers words, yet in the same sense; so Christ and his Apo­stles cite other places of the Old Te­stament. Moloch and Rempham were the Idols of the Ammonites. The Is­raelites of Damascus by Cyromedia were carried further into Persia, and the Countrey of the Caspians beyond Babylon.

* 710. Amos 5.26. with Acts 7.43.

The places have some seeming differences, but thus reconciled; The former place useth the words: the latter place, the matter and sense of those words which accorded to the institution, and transposed some words for perspicuity and evidence. Rempham in the latter place is ad­ded or put for Chiun, if by Chi­un (as some will) the Planet Sa­turne is meant. Plautus in his Pe­nulus calls the Ciun, and the Ae­gyptian Anubis calls Cyon in Greek. Plutarch conceives to be the same with Saturne, then its the same with Rempham. Besides Rephan in the Coptick language, a Tongue extant at this day, (partly consisting of Greek, and partly of old Aegyp­tian) is used for Saturn, as Kirche­rus saith. We know the Septua­gint was writ in the Land of Ae­gypt, at the instance of Ptolome­us Philadelphus, where the Tran­slators using Rephan, the noted name for Saturne instead of Chi­un; altered the word and retein­ed the sense a liberty lawfully as­sumed by the most faithfull Inter­preters. And probably Saint Ste­phen spake to the Jewes in their own language. But Saint Luke wri­ting in Greek, alledgeth his words according to the Septuagint Tran­slation. And whereas Saint Ste­phen addeth to worship them, 'tis but an amplification of the mean­ing which changeth not the sense at all, onely shew the end of their making such a God. Lastly, One place nameth beyond Damascus. The other beyond Babylon. Saint Stephen onely more clearly Inter­prets what the Prophet meant, for 2 Kings 16.9. Damascus was not far from thence.

[Page 126]712. Amos 8.14. They shall fall and never rise up again. 1 Cor. 11.22. We shall all rise.

The first place speaks of a re­surrection from sinne to grace, or from death to life, which is deny­ed to impenitent sinners. But the latter speaks of the generall resur­rection of our bodies at the last day.

OBADIAH HIS PROPHESIE.

HE Prophesieth against the Idumeans. He comforteth the Jews, and promiseth grace and help to the people of God. He prophesied in the year 3337.

713. OBad. Vers. 15. As thou hast done it shall be done un­to thee. Rev. 18.6. Double unto her double.

In both places is manifested the just revenge of God; he is comman­ded to mix double for Babylon, ac­cording to her works; thereby to shew that the Kingdome of Anti­christ shall be most miserably de­stroyed and trod down.

714. Obad. Vers. 21. And Savi­ours shall come upon Mount Sion. Matth. 1.21. Jesus shall save his people from their sins.

The Prophet means ministeriall Saviours, that is,Jer. 3.18. 1 Tim. 4.16. Jam. 5.20. Isa. 53.11. Joh. 1.29. Eph. 1.7. the Apostles and other Ministers of the Church, who do serve for the salvation of those that believe in Christ, by the mini­stry of the word, and not by the me­rit of their works; and these turn­ing sinners from their evill wayes, do save their souls from death. Christ Jesus is the onely Saviour who takes away the sins of the world, in whom we have redemption by his blood, and remission of our sinnes, ac­cording to the riches of his grace, nor is there salvation in any other. Act. 4.12.

JONAH HIS PROPHESIE.

THe sonne of Amittai of the Tribe of Zebulon. He was sent to Nineveh; the Metropolis of Assyria to Preach. First when he refused, he was cast into the Sea, swallowed by a Fish, and the third day he was cast on the Shoar; then being sent a­gain to Nineveh, he was angry because God spared them upon their re­pentance, therefore he was reprehended by God. He prophesied in the year 3110.

[Page 127]715. JON. 1.3. Jonas rose up to flee unto Tharses from the presence of the Lord. Vers. 9. I fear the Lord the God of Heaven, who hath made the Sea and the dry Land.

Jonas would not flee from God, so much, as to escape his office by fly­ing. Vers. 9. In the midst of the tem­pest he gives the Mariners an ac­count of his Religion, and of his flight, confessing that for his dis­obedience that great tempest was sent.

716. Jon. 1.10. Jonas fleeth to Tharsis from the presence of the Lord. Psal. 139.7. Whither shall I go from thy Spirit, or whither shall I flee from thy presence?

Jonas was not ignorant that no man could so flee from the face of the Lord, but he thought that if he forsook the holy Land, then all di­vine apparitions to him would cease; and that God would then call some other man to the office he had laid upon him.

717. Jon. 2.6. The earth with her barres was about me for ever. Vers. 10. The Fish cast Jonas on the dry Land.

Jonas thought in the belly of the Whale that he should remain there, but God brought him forth, and shewed thereby that he had power over life and death.

718. Jon. 3.4. Yet forty dayes and Nineveh shall be overthrown. Vers. 10. God spared them.

The divine commination was conditionall, if they repented not; but because they did embrace the Word of God, and detesting their wickednesse,Jer. 10.7, 8, 9, 10. they did turn to the Lord with all their hearts, God spa­red them. Of such God means speak­ing thus, If I speak against a King­dome or a Nation, that I will root it out, and that Nation repents of their evill wayes, I will repent that I thought to do so to them.

719. Jon. 3.4. Jonas foretold the overthrow of Nineveh, and it was not performed. Deut. 28.22. If a Prophet speak in the name of the Lord, and that thing cometh not to passe, the Lord hath not spoken it, but the Prophet hath spoken it pre­sumptuously.

That Sermon of Jonas was not so much a prophesie as a comminati­on. Moses speaks not of commi­nations and Prophesies which have a condition included, but of such Prophesies as are absolute, as Samuel foresaid to Saul, that two men should meet him.

720. Jon. 3.9. Who knows whe­ther God will return and repent? Mal. 3.6. I the Lord change not. Numb. 23.19. Jon. 1.7.

Repentance and passions of men are attributed to God, not proper­ly but figuratively, and by way of comparison, and by Anthropopa­thy, whilst God shews himself as a man repenting; otherwise with God there is no change.Jam. 1.17.

721. Jon. 4.11. In Nineveh were more then sixscore thousand persons, which partly by want of age, and part­ly by simplicity did not know their right hand from their left. Gen. 8.21. The imagination of mans heart is prone to evill from his youth.

Between the right and the left hand they did not know the diffe­rence, who were yet so young as to be free from actuall sinnes, and others in years that were simple and sincere.

MICAH HIS PROPHESIE.

THe Morasihite against the Kings, the Judges, the Priests and false Prophets in Judah and Israel. He threatens perdition to im­penitent sinners, and promiseth salvation to the Saints which re­mained. He prophesied in the year 3197.

723. MIcah 5.2. And thou Beth­lehem Ephrata, though thou be little amongst the thousands of Judah, out of thee shall he come forth unto me, that is, to be Ruler in Israel. Matth. 2.6. And thou Beth­lehem in the Land of Judah, art not the least amongst the Princes of Judah, for out of thee shall come a Governour that shall rule my people Israel.

The Prophet calls it Bethlehem Ephrata, and Matthew, Bethlehem Judah, for a difference from an o­ther City so called in the Tribe of Zabulon. It was indeed a little Town before Christs coming, before Christ was born, but afterwards it became a most noble City, because the Mes­sias was born there. Matthew cites the place of the Prophet faithfully, which the Pharisees had corrupted, and sets down the words which the Pharisees speak unto Herod.

Micah 5.2. And thou Bethlehem 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 expresly names the place of Christs nativity; the Jewes not knowing Christ to be the true God, did mingle his temporall ge­neration with his eternall, contend­ing amongst themselves: Doth not the Scripture say, that being of the seed of David, Christ should come from the City of David?

* Micah 5.2. with Matth. 2.6. Bethlehems both Texts speak of that in Judah, The thousands of Judah. The latter saith, The Princes of Ju­dah. The Tribes of Israel being divi­ded into thousands, every one had a head or Prince, whereupon St Mat­thew instead of thousands saith Prin­ces. Aleph signifies both a thousand and a Commander over a thousand. Thou art not the least, though thou be little. The words in Matthew are either to be taken as spoken by the Jewes or as the Evangelists, as spoken by the chief Priest and Scribes to Herod, for the place of Christs birth, called not the least; either reading the words of Micah interrogatively in a negative sense: or varying the Text out of igno­rance, or of set purpose before He­rod. Or as they are spoken by the Evangelist, Bethlehem was little when David was born there: not little but famous; for and after the true son of David, and son of God, was born there.

724. Micah 7.5. Trust ye not in a friend. 1 Cor. 13.7. Charity believ­eth all things.

The first place is a rule of Pru­dence needfull 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 the Jewes, Joh. 2.25, 26. because he knew all men, and knew what was in man.

725. Micah 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 Gods 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 adaies to the Christians, afflicting us without cause, though in the sight of God we are not with­out fault.

NAHUM HIS PROPHESIE, THE ELKOSHITE.

HE Prophesieth against the Assyrians. He denounceth destruction to the Ninivites an hundred years after Jonas, he comforts the Jews, preach­ing unto them the message of peace.

725. NAhum 1.2. The Lord a­vengeth and is furious. Psalm 103.8. The Lord is very pit­tifull, long suffering, and full of mercy.

God is jealous, a severe Judge and revenger, not pardoning the sinnes and wickednesse of impenitent sinners; but he is most mercifull as a tender Father to the godly, and such as be penitent.

726. Nahum 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 reprobate sense, to do those things which are not conveni­ent, and in the world to come with eter­nall 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 fault: so temporall punishments to the wicked, are but the beginning of eternall punish­ments. But the Prophet teacheth here, that God will so deal with the Assyrians in the Land of Judha, that there shall be no need of a se­cond judgment.

727. Nahum 1.15. For the wick­ed shall no more passe through thee. 2 Kings. 24.1. Chap. 25.1. Nebuchad­nezzar 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 sonnes. Also the words of the Prophet may be under­stood concerning the perfect blessed­ness of the next world.

HABAKKUK HIS PROPHESIE.

HE foretels to the Jewes when they sinned, their destruction by the Chaldeans. He comforts the faithfull with the coming of the Messias, and the destruction of the Babylonians. He prays for the ignorant. He prophesied in the year 3290.

728. HAb. 1.5. Behold you a­mongst the heathen and regard, for I will work a work in your dayes, which you will not be­lieve though it be told you. Act. 13.41. Paul refers these words to the resur­rection of Christ.

The Apostle compares the re­surrection of Christ with the won­derfull deliverance of the Jews from the bondage of Babylon, which though their forefathers would not believe, yet they found it to be true; so their posterity must needs acknow­ledge that Christ was raised from the dead.

729. Hab. 2.4. The just shall live by his faith. Matth. 9.2. Jesus seeing their faith.

Every one shall live by his own faith to eternall life; but another mans faith or prayers may obtain from God for us temporall bene­fits or deliverance. In the latter place Christ speaks not onely of their faith, who brought the man to him that was sick of the Palsie, but of his faith also.

730. 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 saith, 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,Rom. 3.9. Gal. 3.24. no man is justifi­ed in the sight of God.

* Hab. 2.4. with Luk. 10.28. The former speaks of our living in diffi­culties by faith alone; the latter speaks of Christs answer to one that thought he could live by the Law, which was to convince him by the Law, that he could not expect life in his deeds, but by his faith in Christ: Besides no man can do this without faith. So as though we live by faith alone, yet that faith which makes us live, is not alone, but makes us do this.

731. Hab. 2.4. with 1 Thes. 3.8. Now we live, if you stand fast in the Lord.

We live by our own faith, as to ju­stification and salvation; we live comfortably when we see the faith of others; and so the first place, the just man lives to justification, &c. by his own faith. Paul and the rest of the brethren were comforted ex­ceedingly, when they knew the Thes­salonians stood fast in the Lord.

ZEPHANIAH HIS PROPHESIE.

THe sonne of Cushi, he prophesieth to the unbelieving Jewes 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.

732. ZEph. 1.5. He prophesied In the dayes 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 Prophesie by a legall commi­nation moved both King and people to manifest their zeal. But he fright­ed the wicked Hypocrites, and such as were averse from God, by threat­ning them, that so they might for­sake their sins.

733. Zeph. 1.7. The day of the Lord is at hand. 2 Thes. 2.3. Be not terrified as though the day of the Lord were at hand.

In the former place by the day of the Lord is understood the neer­nesse of the Babylonish captivity. In the latter the coming of the Lord to Judgement, the time whereof is not for us to know.

734. Zeph. 3.7. I said, surely thou wilt fear me. Vers. 7. But they corrup­ted their own doing.

I said] The Lord useth that word after the manner of men, not as though he had failed of his hope, for all things are known to him be­fore they be; but as if he should say, Who would think you should be so hardned, that my very threatnings should not move you?

HAGGAI HIS PROPHESIE.

HE upbraids the Jews for that they did not rebuild the Temple, and exhorts them to build it, and he describes the magnificence of the second Temple. He prophesied after the captivity of Baby­lon under Darius Hystaspes, in the year 3444.

[Page 132]735. HAggai 1.8 Bring wood and build the house. Isai. 66.1. Thus saith the Lord, Heaven is my seat, and the earth is my footestole, what house is that you will build unto me?

The rebuilding of the Temple was accepted with God, for the holy convocation, and the wor­ship in it to Gods glory; that was with the Priesthood and Leviticall Rites a Type of Christ; unto whose coming only it was to endure.

736. Haggai 2.3. You that saw this house in its first glory, and how do you see it now? Is it not in com­parison of it as nothing? Verse 9. The glory of this latter house shall be greater than that of the for­mer house, saith the Lord of Hosts.

The structure indeed of this house, did not answer the Maje­sty of the first house built by So­lomon. Yet the spirituall glory of this latter house shall be greater than the former house, because the Lord himself came into it, and preached in it, disputed, and wrought great mi­racles there.

737. Haggai 2.4. Do so, for I am with you, saith the Lord of Hosts. Zach. 1.12. O Lord of Hosts, how long will it be ere thou have pitty on Jerusalem?

In the first place the Prophet comforts the people by the hope of promises in Christ, promising that God would be present there with his people after the captivity of Babylon. In the latter Christ in­tercedes for his Church, which hath sinned against God, and was pu­nished by a just judgement of God with a Babylonian captivity for se­venty years.

* 738. Haggai 2.4. with Zach. 1.12.

The former place is conditio­nall. I am with you if you do so. The latter shews, that they were in affliction, and so it implies they had broken their condition.

739. Haggai 2.6. Yet a little while and I will shake the Heaven and the Earth, and the desire of all Nations shall come. This Pro­phesie was fulfilled after five hun­dred yeares under Augustus Caesar, Luk. 2.11.

With God a thousand yeares are but as one day, or one watch in the night.

ZECHARIAH HIS PROPHESIE.

THE sonne of Barachiah. He warns the Jewes to repent, to build the Temple, he makes mention of his Visions, and ex­plains them by the effusion of the Spirit of grace and pray­er. He prophesied after the returne from Babylon, in the year of the world 3456.

[Page 133]740. Zech. 1.3. Turn unto me, and I will turn unto you. Joh. 6.44. No man comes unto me unlesse my Father draw him.

The first place is legall, requiring of us what we ought, and not what we can do. The latter is Evangelicall, for no man comes unto God, unless God draw him by his Spirit.Jer. 31.18. There­fore we must pray diligently, Con­vert me ô Lord that I may be conver­ted, because thou ô Lord are my God.

741. Zech. 1.17. Chap. 2.10. The Lord shall yet comfort Zion, and shall yet chose Jerusalem. Eph. 1.4. God the Father chose us in Christ before the foundations of the world.

The election of a certain people to be a visible Church, in the first place is taken metonymically, for by that deed God sheweth that he hath confirmed the election of Jerusalem. In the latter God speaks of our ele­ction unto eternall life.

742. Zech. 2.8. He that toucheth you, toucheth the apple of mine eye. Isa. 3.1. Behold the Lord of hosts doth take away from Jerusalem the whole stay of bread.

In the first place is contained the promise of God to the faithfull that keep his Covenant in the latter is the pronouncing of judgement against the obstinate Jews. God is said to have kept his people as the apple of his eye so long as they were obedi­ent.Deut. 32.10. Psal. 17.8. But temporall punishments in­flicted on the wicked do not infringe the truth of his promise and of di­vine performance.

743. Zech. 3.9. I will remove the i­niquity of his land in one day. Rev. 13.8. Christ slain from the beginning of the world.

In one day is the performance of Christs passion, who dying for our sins restored us unto life. But he was slain from the beginning of the world in Gods determinations by e­lection, virtue, eficacy, and accepta­tion, and in respect of the fruits of it, which redounded to the Church under the Old Testament.

744. Zech. 6.13. He shall sit and rul [...] upon his throne. Isa. 9 7. He shall sit upon the throne of David, and upon his Kingdome, Luk. 1.33.

Christ in respect of his divine na­ture hath his throne from everlasting to everlasting. But in respect of his humanity, being he is born of the seed of David according to the flesh, the Lord God hath given him a throne, that he may reign over the house of Jacob for ever.

745. Zech. 11.12. They weighed for my price thirty pieces of silver. Matth. 27.9. Then was fulfilled what was spoken by Jeremiah the Prophet, they took thirty pieces of silver, the price of him that was valued, whom they did value.

Eusebius saith,De Demon­strat. l. 10. c. 4. that Jeremiahs name was put for Zechariahs name, by the errour of the Scrivener. Out of Jeremiah some make the compu­tation, where he makes mention of seventeen shekels, which make thirty pieces of silver, Jer. 32.9.

746. Zech. 13.7. Awake ô sword a­gainst my shepherd, and against the man that is my fellow, saith the Lord of hosts; smite the shepherd, and the sheep shall be scattered. Joh. 10.10. No man takes away my life from me.

The Prophet mentioneth God the Father commanding in the name of the whole Trinity, whose words out­wardly are common to the three Persons, and undivided, that his shepherd, namely Christ, should be slain, that contradicts not Christs words, who willingly laid down his life for us.

747. Zech. 13.7. The sheep shall be scattered. Joh. 17.12. Those that thou gav [...]st unto me I have kept them. Chap. 18.9, 10. I have not l [...]st one.

God the Father speaks of the scattering, Christ of the keeping. That scattering takes not away Christs keeping, because none of the Apostles which his Father gave to him perished but the sonne of per­dition.

MALACHIE HIS PROPHESIE.

HE complains of the wickednesse of the people of the Jews and the Priests. He comforts the godly. Threatens the wicked. Exhorts all to repentance and faith in Christ. He was the last that prophesi­ed before Christs incarnation. In the year of the world 3513.

748. MAl. 1.2. Was not Esau Ja­cobs brother? saith tht Lord, yet I loved Jacob and hated E­sau. 2 Chron. 19.7. There is no accep­ting of persons with God.

God is a most free agent, and doth all things that he doth accord­ing to his own good pleasure, he re­spects not the externall quality of the person; nor his condition, nation, sex, riches, poverty, hatred, &c. so he loved Jacob, revealed himself unto him, gave to his posterity the Land of Cannan. He neglected Esau who was Isaacs eldest sonne, and most beloved of his Father, nor was he bound by any Laws to do otherwise unto him.

749. Mal. 1.8. If you offer the blind, the lame, the sick for sacrifice, is it not evill? Psal. 50.8. I will not reprove thee for thy burnt sacrifices.

The Prophet speaks of sacrifices, the Psalmist of the sacrificers. Sacri­fices were to be offered unto God without spot or fault▪ not blind, or lame, but without s [...]rs, scabs or bli­sters,Lev. 22.22, 25. for Christ of whom they were but but Types, was an obligation, most pure and absolute and free from all spots, for our sins.

750. Mal. 2.7. The Priests lips should keep knowledge, and they should seek the Law at his mouth. Mat. 22.29. You erre not knowing the Scriptures of God.

The first place is concerning the office of the Priests, who were bound to keep knowledge that the people might seek for knowledge at their mouth,Levit. 10.11. and they were to answer the people that inquired concerning the Law. The latter is concerning the ig­norance of the Priests, who sit upon Moses chair, contrary to Gods com­mandement and their own duty, which was the cause that the people together with the Priests and the Scribes ran to errour.

Hitherto we have described the Reconciliations of appearing contrarieties in the Canon of the Old Testament, for the space of four thousand years; from the creation of the world, from Adam, Noah, Abraham and Solo­mon, untill the time that Christ came. Now follow those of the New Testa­ment, from Christs Nativity to the end of the world.

The End of the Prophets.

RECONCILING Of Places of the Nevv-Testament.

THE Scripture of the New-Testament is the Word of God written, after Christ was revealed, by the Apo­stles and Evangelists, in the Greek Tongue, some few things were written in Hebrew, namely St. Matthews Gospel, and the Epistle to the Hebrews. Eusch. l. 3 c. 26. l. 6. c. 11. 19. Jeron. in Catal. Scripto­rum, It is divided into Evangelical and Epistolical Books.

Those are the Evangelical books, which contain a part of the glad tidings, or the holy Gospel of our Lord Jesus Christ; with the History from his Nativity to his Ascension in­to Heaven, at the thirty fourth year of his Age.

The Gospel of St. Matthew.

IT contains the Genealogy of Jesus Christ, his Birth, Education, his Prophetical Office in Preaching, Miracles; his Priestly Office in the Oblation of himself for our sins; and his Kingly Office in his rising from the dead, and the Government of his Church.

* 749. MAT. 1.1. The book of the Generation, &c. Isa. 53.8. Who shall declare his Generation?

The former place speaks of his Generation as Man, as the Son of Mary, and supposed Son of Joseph; The latter place, not according to his Humanity, but Divinity, so who shall declare the Excellency and Manner of his Generation; or if the Prophet must be interpreted to speak according to his Humanity, then we must say, there is a very few only can declare his Generation; neither is it possible to express his Humane Generation to the full, because that is so wonderful.

750. Mat. 1.1. The book of the ge­neration of Jesus Christ. 1 Tim. 1.4. Tit. 3.9. Avoid foolish and endless ge­nealogies.

The knowledge of Christs genea­logy is more profitable, that we may know Jesus to be the true Messias promised, of the seed of Abraham, and David. Paul condemns the madness of those who tell mens for­tunes by their Nativities, and such as move unprofitable questions con­cerning genealogies, which the Jews addicted themselves much to, neg­lecting the study of godliness; those [Page 2] he bids us to avoid as vain, and idle, and Heathenish fancies.

751. Mat. 1.1. The book of the ge­neration of Jesus Christ, the son of Da­vid, the son of Abraham. Luk. 3.23, 38. Who was the son of Heli, Nagge, Matthat, &c. of Adam, of God.

Matthew and Luke differ not; Matthew describes the genealogy of Christ by the Line of Solomon to Joseph. Luke by Nathan, another son of David, from Josephs Father in law, who was called Eli, to Da­vid, and so far as Adam the father of mankind.

* Mat. 1.1. with 1 Tim. 1.4.

The first speaks of a certain Ge­nealogy, and generation; the second speaks of an uncertain and vexati­ous generation. There were some, who probably being Jews naturally, and turned Christians, were addicted to these genealogies, that they might have a pretence of claiming kindred of Christ; they made no end of drawing down their lines of descent from David, or else they would make a scrupulous search after gene­alogies about Christ, about which there were great controversies in the Church, when as Herod had burnt all publick Records that were of that nature. Matthew and Mark had set down what was needful here­in.

* 752. Mat. 1.5. Salomon begat Booz of Rahab.

Doubt. How could Salmon beget children of Rahab the Harlot, if he entered not into the land of Canaan, for none which came out of Aegypt was to enter in, except Joshuah and Caleb?

Answ. Although Salmon came out of Aegypt, yet not being twenty years old, he was not under the Curse of the Lord, Num. 14.29.

753. Mat. 1.6. David the King be­gan Solomon. Luk. 3.31. Who was the son of Nathan, who was the son of Da­vid.

Matthew observes the natural or­der descending from Fathers to the Sons. Luke ascends from the Sons to the Fathers. Matthew by Solomon and his posterity reckons the fore-fa­thers of Christ from David to Sala­thiel; Luke by Nathan and his poste­rity; for Solomons race being ex­tinct, Christ was born of the posteri­ty of Nathan according to the flesh.

* Mat. 1.6. with Luk. 3.31.

Matthew observes the order of na­ture descending from the Fathers to the Sons; on the contrary, Luke in­verts the Order ascending from the Sons to the Fathers. 2. Matthew reckons not all, he begins from A­braham only; Luke accounts all, and ascends even to Adam, and God himself. Matthew begins at Abra­ham; for God chose the seed of A­braham to beget Christ on, and there­fore he only mentions Abrahams po­sterity. Luke considering both Jews and Gentiles had need of Christ, and that he was promised to all A­dams posterity, he deduced his Ori­ginal from him, and so from God. 3. Matthew derives Christ from Da­vid, by Solomon and his posterity to Salathiel: Luke by Nathan and his posterity. Matthew recites the legal Genealogy, that line by which the kingdom was conveyed from Solo­mon to Salathiel, which King ended in Jechoniah, and after when the kingdom was translated to Nathans posterity. Luke derives it from Na­than by a natural Genealogy. 4. Mat­thew and Mark differ in accounting the Genealogy from Salathiel to Joseph the husband of Mary, and though some think these were the same which had different names yet 'tis not to be imagined, in regard there are so many together, and their numbers do not agree; some would have Matthew to repeat the Genea­logy by Mary, Luke, by Joseph.

* 754. Mat. 1.8. Joram begat Ozi­as, with 2 Chro. 22.1. And the Inha­bitants of Jerusalem made Ahaziah his youngest son King, 2 Kin. 12. 2 Chro. 24. 2 Chro. 25.1.25. 2 Chro. 26. 1 Chro. 3.10, 11.

Joram begat Ozias, but not im­mediately, for three Kings came between, Ahaziah, Joash, and [Page 3] Amaziah, 1 Chro. 3.11, 12. It is likely those three Kings were omit­ted, because Matthew intended to keep within the compass of fourteen generations here as well as after­wards; and some think these three Kings were omitted, rather than o­thers, because Gods curse lay on Jo­ram for marrying of Ahabs daugh­ter, to the fourth generation, as his blessing was on Jehu for destroying Ahabs posterity, 2 Kin. 10.30. I will visit the sins of the fathers upon the children to the third and fourth genera­tion. In sign of his Judgment he blots out of this line to the fourth generation. It is the manner of Scripture very often to leave mens names out of certain Stories and Re­cords, to shew a distaste at some evil in them: So all Cains posterity is blotted out of the book of the Chro­nicles, as it was out of the world by the flood.

* 755. Mat. 1.11. Josias begat Je­chonias. 1 Chro. 3.15, 16. Josias begat Joakim, and Joakim begat Jechoniah his son.

Joakim is left out to make up fourteen generations from David to the Captivity into Babylon; it may be the reason why Joakim was not inserted, was, because he that was neither fit to be lamented, nor to be buried like one of the Kings of Ju­dah, Jer. 22.18, 19. was more unfit to come into the line of the Kings of Judah, that leadeth to Christ.

Some conceive, because mention is made of Jechonias, his brethren must be meant Jehojakim, because Je­choniah had no brethren, and that his brethren are here mentioned, be­cause two of them were Kings, Je­hoahaz and Zedekiah: Yet were they all noted for calamity, to shew, that it was no strange thing to see the Royal Stock so low afterwards: Yet Jechoniah is said to have a brother called Zedekiah, 1 Chro. 3.16. which cannot be Zedekiah his Uncle, that was King after him, for he was rec­koned there, vers. 15. as the son of Josiah.

756. 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.

* Mat. 1.12. with Luk. 3.27.

Jechonias was father to Salathiel, as Baasha was to Ahab, 1 Kin. 20.34. not by generation, but by predeces­sion, for Jechonias in very deed was childless, Jer. 22.30. and the natural father of Salathiel was Neri, Luk. 3.27. yet he is said to beget him, be­cause he declared and owned him for his next heir and successor. As God is said to beget Christ on the day of his resurrection, Psa. 2.7. Act. 13. [...] that is, declared him to be [...] son.

* Mat. 1.12. with Luk. 3.27.

Salathiel was the son of Neri by nature, and the son of Jechonias legal­ly in regard of succession in the same kingdom. After this manner Zede­kias is the brother of Jechonias or Jehojakim, 2 Chro. 36.10. and uncle, 2 Kin. 14.17. and son, 1 Chro. 3.16. His brother by generation, and his son by right of succession; on this manner Matthew and Luke are re­conciled in the Genealogy of Christ, for the one follows the natural order, as Luke, and the other the legal.

Mat. 1.12. And Salathiel begat Zerobabel. 1 Chro. 3.19. And the sons of Pedaiah were Zerobabel — Sela­thiel begat Pedaiah, 1 Chro. 3.18. Je­coniah begat Salathiel, 1 Chro. 3.17.

Zerobabel was either another than that which is meant in 1 Chr. 3. or else Salathiel died without children, and Pedaiah took his wife, and raised up seed to his brother according to the Law, and then he was the legal son of Salathiel, & the natural son of Pedai­ah, or else the masculine line of Solo­mons house failed in Jechonias, the dig­nity turned over to the line of Na­than, first setled upon Salathiel, but first shewed it self eminently in Zeroba­bel, therefore when mention is made of Zerobabel, constantly he is called [Page 4] the son of Pedaiah, a man of no acti­on, but obscure; and he was called the son of Salathiel, in whom the head of the Family began, for Je­choniah was as a signet plucked off, Jer. 22.24. and Zerobabel was set on again in his stead, Hag. 2.23.

* 757. Mat. 1.13. Zerobabel begat Abiud, with Luk. 3.27. Which was the son of Rhesa, which was the son of Zerobabel. 1 Chron. 3.1 [...]), 20. there is no mention of Abiud, or of Rhesa.

In Scripture its usual for one man to have several names, so its to be understood of these; the eldest son of Zerobabel, to whom the head late­ly fallen to that house was to de­scend, was called Mesullam, either in memorial of Solomon, the glory of that House, or from the signification of the word, which importeth, Re­quited; or from the peaceable build­ing and inhabiting Jerusalem after their return from Babel; Mesullam was called also Abiud, in remembrance of his fathers glory, and his second brother Hananiah was called also Rhesa, that is the chief, because Christ descended from him. Or else we must say, that here the Old Te­stament is silent, and neither Abiud, nor any of his posterity mentioned 1 Chron. 31.9. It may be the Evange­list had the rest either by tradition, or out of civil Records.

* 758. Mat. 1.22, 23. All this was done that it might be fulfilled which was spoken by the Prophet, saying, Be­hold a Virgin shall conceive, &c. Isa. 7.14 Behold a Virgin, &c.

Not that the Prediction was the cause of the accomplishment, the ac­complishment rather the cause of the Prediction; but this is said to shew, that the accomplishment was neces­sarily fulfilled in due time, and both the one and the other concurred. Doubt. That in Isaiah was meant, say the Jews, of the Prophets wife, this of Matthew, of Mary. The Pro­phets wife did bring forth, Chap. 8. Shearjashub; the sign was given to Asa, therefore not so long after to be fulfilled. Answ. It is usual to give signs of things soon to come, which happen long after, 1 Sam. 2.34. 1 Kin. 22.25. There were two signs set forth by the Prophet in Isa. 7. The one of a temporal deliverance, in token whereof he bringeth his son Shearjashub, ver. 14. The other of an eternal deliverance by the Son of God. who was to come of a Virgin. He could not call his own son Em­manuel, &c, Esa. 8.8, 10. and to ascribe such wisdom to him; the Jews say, Almah doth not strictly signifie a Virgin. But there are three words which signifie and betoken Virginity in the Hebrew: The first, Naarah, any young woman, whether a Virgin or not. Secondly, Bethu­lah, a Virgin, though she be not young, and sometime it may be o­therwise taken. Thirdly, Almah, properly a young Virgin, and not at all touched, it imports youth and virginity, which is the word here, and so not applicable to the Pro­phets Wife, or any save Mary. It had been no wonder for any woman that had known a man to bear a son, the wonder was, that a Virgin, or one that knew no man, should bear a son.

759. Mat. 2.1. Behold wise men came from the East to Jerusalem. Chap. 11.25. I confess to thee Lord, because thou hast hid these things from the wise, &c.

The Wise men were led to Christ, not by humane,Col. 2.3. Rom. 1.25. Mat. 23.23. Luk. 11.12. 1 Cor. 1.26. but divine wisdom, acknowledging that in Christ were hid all the treasures of wisdom and knowledge; Christ re­jects no such wise men, but such as are not wise from Gods Spirit, and yet think themselves wise, following the wisdom of this world; as the Heathen Philosophers, and the Pha­risees amongst the Jews, and those that are wise now adaies with flesh­ly wisdom.

* Mat. 2.1. with Mat. 11.5.

The former place speaks of some Wise men, whether worldly wise, A­strologers, Wizards, &c. The latter saith, God revealed these things not to the wise, i, e. worldly wise, or wise in their own opinions, but to the [Page 5] men, who became as children in their opinion, and were as children ready to be instructed; if worldly wise men would leave their high thoughts and opinions of them­selves, and become docible, and lit­tle children (as these wise men were) they might understand the mind of God, and see Christ. The former place is understood of such Wise men as were so in the opinion of the World, and by Profession, though not so in the opinion of themselves. The latter place is un­derstood of such, as are wise in them­selves, and that the world adjudges wise.

* 760. Mat. 2.23. He shall be cal­led a Nazarene. Isa. 11.1. There shall come forth a rod out of the stem of Jesse.

There is not any place which in direct words cals Christ a Nazarene; The former place saith, that it might be fulfilled which is written by the Prophets. But this place is equiva­lent to it; some things are spoken Aenigmatically by the Prophets, some things Allegorically: Every thing that is spoken Aenigmatically is spoken Allegorically, but every thing which is spoken Allegorically is not therefore spoken Aenigmati­cally. This was spoken Aenigmati­cally and Allegorically of Christ, for, Isa. 11.1. Christ is said to be a rod or branch Nezer, which indifferent­ly signifies a branch, and the City of Nazareth, one and the same word denoting Christ, and the place where Christ should be born. There were three sorts of Nazarenes: First, Those who were so by profession of Moses his Law, Num. 6. Secondly, Those who lived in Nazareth the City. Thirdly, Those who were Votives and Natives; Christ was said to be a Nezer, or Nazarene the second way.

761. Mat. 3.1. John the Baptist preached in the wilderness. Luk. 3.3. He came into all the Country about Jordan preaching by the Desart.

Matthew means not the inward remote parts separated from the company of men, but the fore-parts, a Mountainous Country lying about Jordan.

* Mat. 3.1. with Luk. 3.1.

The former place saith no more than that he was preaching in the wilderness, and the latter, that he was in the Country about Jordan preaching, which are thus reconci­led: The wilderness is meant either that which is called so, and yet had in it Villages and Cities, as Jos. 15.61, 62. 1 Sam. 23.14, 24. some of which probably were in the Territo­ries, and under the command of He­bron, the place where John was born: for there is mention of the Cities of Hebron, 2 Sam. 2.3. Or the Wil­derness is taken for the inmost Wil­derness and Desart, where was no Habitations of men. Iohn lived, and was brought up in the former wilderness, and when he came to thirty years old he began to preach first to his neighbours and friends, and then afterwards came down into the Country about Iordan, and prea­ched there likewise.

762. Mat. 3.14. Iohn knew Christ before he baptized him. Joh. 1.33. I knew him not, but he that sent me to baptize with water, said unto me, Upon whom thou shalt see the Spirit descend­ing and resting upon him, he it is that baptizeth with the Holy Ghost.

Iohn had a knowledge of Christ before his baptism, by inchoation, but that knowledge was confirmed and consummate, when in baptism he saw the Heavens open, and the Spirit of God descending upon him like a Dove, and so by an outward re­velation joyned with an inward illu­mination, he pronounced that Jesus was the Messias, and the Lamb of God that takes away the sins of the world.

763. Mat. 3.16. The Spirit of God descended and came upon Christ. Luk. 1.35. Christ had the holy Ghost before, Gal. 4.6.

At the baptism of Christ the Ho­ly Ghost came upon him like a Dove, to declare that Jesus Christ is the Mediator between God and man, according to the prophesie. The [Page 6] spirit of the Lord was upon me, Isa. 61.1. because he hath anoynted me, to preach good tidings to the meek, to proclaim the acceptable year of the Lord: Psa. 45.8. who being to take upon him the Office of Mediator, is anoynted with spiritual oyl.

764. Mat. 4.2. And when Iesus had fasted forty daies and forty nights, he was afterward an hungred, and the Tempter came and said unto him. Luk. 4.1. He was tempted forty daies.

The internal temptation lasted forty daies, then came the devil to Christ in an external and corporal shape, and spake unto him.

765. Mat. 4.8. The devil at the third temptation took him up to a moun­tain. Luk. 4.5. The devil at the second temptation took him into a high moun­tain.

In the holy Scriptures (saith Au­gustine) there is no contradiction, where any thing is related by divers Authors, and not observed the same way. De Cons. Eccles. Matthew placeth the temptations in order. But Luke by Hysterosis puts the second tem­ptation after the third.

766. Mat. 4.12, 17. Iesus began to preach from the imprisonment of Iohn the Baptist. Joh. 1.2, 3, 4. chap. He preached before Iohn was in prison.

Matthew passeth over that which Iohn sets down in his four first chap­ters.

* Mat. 4.12. with Ioh. 1. to the 4th Chap.

Matthew omits what was done and delivered by Christ in the daies of Iohn; because it would not have been so congruous to his design; Iohn he relates it as supplying that which might to some have seemed a defect. Matthew tells us, that Iohn was imprisoned, but sets not down particularly the time of his impri­sonment; for these words, When Ie­sus had heard that Iohn was impriso­ned, doth not imply, that immediat­ly upon Christs being tempted Iohn was imprisoned (for as Iohn relates many things were done) and Christ went into Galilee: But that Christ when he heard of Iohns imprison­ment began to preach and go into Galilee.

767. Mat. 4.18. Iesus, walking by the Sea of Galilee, saw two brothers, Si­mon and Andrew, casting a net into the Sea, and he said, Follow me. Luk. 5.1. He stood by the Lake of Genesareth. 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, Lanch 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.

* Mat. 4.18. with Luk. 5.1, 3, &c.

This is not contrariety, but illu­stration, one explains another; the story at full in them all is thus: As Jesus walked by the sea of Genesa­reth, he saw two ships standing there, the one whereof belonged to Peter and Andrew, and the other to Iames and Iohn. All these men being partners, had been fishing all night, but had caught nothing, and were not stepped down out of their ships to wash their nets, Christ passed with multitudes on the shore, entreth in­to Peters ship, and thence teacheth the people; and thence putting out a little into the Main, he helped Pe­ter to a miraculous draught of fishes, which was so unweildy, that he was glad to beckon up Iames and Iohn from the shore to come and help them; the draught of fishes was got up and boated, and then Iames and Iohn return to the shore again, and fall to mending their net, which was rent with helping at so great a draught. Peter seeing what was done, adoreth Christ, and he and Andrew, being yet at sea, are called by him [Page 7] for fishers of men, and bringing their ships to shore, they leave all and follow him. Christ and they coasting a little further along the shore came to Iames and Iohn, and he calleth them.

768. 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. Ver. 20. Looking on his Disciples, he said, Blessed, &c.

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.

* Mat. 5.1. with Luk. 6.17.

Or it may be thus: That it was the same Sermon in both Matthew and Luke, both reciting the doctrine of Christ. Luke making mention of a plain, Luk. 6.17. before Christs Sermon, not passing thence to the Sermon, but from his miracles to his Doctrine, having no intention to hint the time or place, though Mat­thew would the place, not the time. Or it might be thus: Luke saith not, that it was made by Christ in a plain, or standing: Only this he saith, that Christ coming from the mountain stood in a plain place, and there wrought certain Miracles, and then preached: Now all this might be done, and yet Christ might preach this Sermon in the mount sitting, as St Matthew saith; For the order of the story is this: Christ being malig­ned of the Jews, went into the mount, and there prayed: After a long prayer, he chose the twelve A­postles, and then came down into a Plain and wrought miracles: but by reason of the throng, which pressed about him to touch him, he went in­to the mountain again, and there preached this Sermon to his Apo­stles and others that followed him.

769. Mat. 5.4. Blessed are they that mourn, for they shall be comforted. Vers. 14. Rejoyce, and be glad. Phil. 4.4. Rejoyce in the Lord alwaies.

Christ speaks not of all that mourn, but such as from the heart mourn for their sins, and believe in him;Joh. 16.33. Luk. 16.25. 2 Cor. 1. 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.

* Mat. 5.4. with Phil. 4.4.

In the former place he pro­nounceth them blessed that seri­ously and truly mourn for their own and others sins. In the latter he commands the same mourning per­sons to take their portion, even to re­joyce and be glad for ever.

770. Mat. 5.5. Blessed are the meek, for they shall possess the earth. Heb. 11.13. And they all confessed that they were strangers and pilgrims in the earth.

Meek are gentle, such as with a quiet mind, endured injuries, do not resist evil, but overcome evil with goodness, by the example of Christ; to these is the possession of the earth promised, not simply,Rom. 12.21. Mat. 11.28. 1 Cor. 3.22. Psa. 27.13, 14.16 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 ha h a quiet mind. The earth here is principal­ly taken, not for the element of earth, but the land of the living.

* Mat. 5.5. with Heb. [...]1.13, 37, 38.

The former and the latter place both speak of meek men, such as with quiet and patient hearts bear Gods judgments and mens injuries. The former place speaks of their possessi­on of the earth, because God gives a meet and convenient portion of the earth either to them or their poste­rity, as he dealt with Abraham, Isaac, &c. they had sufficient for themselves, and a promise of great possessions, which their Posterity did enjoy. 2. If it fall out that meek per­sons die in want, or banishment, yet God gives them contentation, which [Page 8] is fully answerable to the inheritance of the earth, 2 Cor. 6.10. 3. The meek have this of right (as some suppose) being the members of Christ, who is Lord of all, 1 Cor. 3.21, 22. 4. They are Kings by Christ, and after the last Judgment they shall rule and reign with him for ever, Rev. 5.10. though for a time Gods people may want the possession of the earth, yet in regard of their posterity, or of having that which is equivalent to it for themselves, they do not want it.

771. 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 Christs 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.

* 772. Mat. 5.12. with Rom. 8.18.

The Former place tels us, that those who are persecuted for the Gospels cause may rejoyce; because they have a great reward in heaven, not that this persecution did merit Heaven, but because God would freely give it to such a person as was so qualified; it is a reward, not a de­sert; it is of grace, not of merit. The latter place shews, that all we can do cannot deserve heaven.

Mat. 5.44. Love your enemies, 1 Joh. 5.16. There is a sin unto death, I do not say, you shall pray for it.

The former place gives a general rule, the latter tels us of a particular exception. Love your enemies so as to pray for them, unless they be such enemies as sin a sin unto death. Love your private enemies, I do not say the enemies of the Church, pray for them till you be clearly convin­ced that they have sinned the sin unto death.

773. Mat. 5.12. Great is your re­ward in heaven. Eph. 2.8. By grace you are saved through faith, it is the gift of God.

Our salvation properly is not a re­ward, but the gift of God,Rom. 5.6. c. 3.28. Phil. 2.13 1 Tim. 4.8. in respect of acquiring it, and application, con­servation and perfection.

774. 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 enlightned by Christ are light, not of themselves, but from Christ, of whom they receive their splendor and divine light; or Christ is of himself the true original light, who enlightens every man that comes into the world.

* Mat. 5.14. with Ioh. 8.12.

There be several kinds of Lights, Original, and derived, the first as the Sun, the other as the Stars. Original is that which is the cause of all light, and so in the latter Text, Christ is the Cause of all light and know­ledge which is saving, and in this sence Iohn Baptist, Ioh. 1.8. is not the light, nor any Disciple. But there is a derived light, which shineth forth, but yet is received from another; and so Iohn was a burning and shi­ning light or lamp, Ioh. 5.35. and so were the Disciples, 2 Cor. 4.6. for they received their light from Christ; and they testified of this light, and they walked as in the light.

775. 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 enlightned 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.

* Mat. 5.16. with 6.1.

The former place speaks, that Mi­nisters must preach so as men may have occasion to glorifie God both by their life and Doctrine. The [Page 9] latter place bids both Minister and people to avoid doing any thing for vain glory, for that hinders the glory of God. It is lawful to do good works before men to stir them up to do the like, and to praise God: but it is not lawful to do any work to have praise with men; it is one thing to do a good work to evidence to men our faith, when it is doubted and accoun­ted by men to be hypocritical: ano­ther thing to do a good work before men to make our hearts, which are hypocritical, to appear to be true.

* 776. Mat. 5.17. with Rom. 10.4. Christ is the end of the Law to every one that believeth.

The former place shews, Christ as God and man, came not to destroy that mandatory part of the Law, viz. the moral part; the mandatory part is Ceremonial, Judicial, and Moral. He hath not destroyed this last, though he hath fulfilled (so much as concer­ned him) the first, second, yea, & the third. He came not to destroy that part of Gods Word, concerning Righteousness and Justice, which Moses penned by Gods Command­ment, or the Prophets, i. e. That part of Gods Word which is contained in the writings of all the Prophets in the old Testament after Moses; He came not either by his Doctrine or Practice to free men from the obe­dience thereof, or to put an end to them so as they should be useless: But he came to fulfil them, First, By his Doctrine, 1. Restoring the pro­per meaning and true use. 2. And by revealing the right way. Secondly, By his Person he fulfilleth the Law, 1. By becoming accursed to the Law. 2. And by perfect obedience unto the Law. Thirdly, He fulfilled the Law in the Elect by creating faith in Christ, and by giving them the Spirit of God. The second place tels us, Christ is the end of the Law; He ended the Ceremonial Law, and legal Rites, the Law & Prophets be­ing until John, Mat. 11. He was the end of the Law, but not directly, for in general the Law was made to make man righteous, but seeing that could not be done, the Law brings us to Christ in whom we are righteous. 3. Christ is the end and scope aimed at, in the Old Testament all the Pro­phets gave testimony of him. Christ he is the end, because he perfectly fulfilled it: the Ceremonial Law be­ing the substance of it, the Moral Law by his active and passive obedi­ence. Christ is the end of the Law, as the Law is taken more largely for the whole Doctrine contained in Moses, Joh. 5.46. Or secondly, as the Law is taken more strictly for the Precepts of the Moral Law in three respects: 1. Of his personal obedience which the Law required. 2. In regard of satisfaction for the punishment due by the Law. 3. In justifying us by Christ, to whom the Law, as a Schoolmaster, brings us.

777. 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 Christs satisfaction to our selves, we are said (spiritually) to fulfill the Law, from the curse and condemnation whereof we are re­deemed by Christ.

778. Mat. 5.22. Whosoever is an­gry with his brother is in danger of judgment. Eph. 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 Gods cause; Thou shalt not kill. It is law­ful, when for Gods glory, we are an­gry with their 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.

* Mat. 5.22. with Eph. 4.6.

Anger is twofold, either advised, or unadvised; the former place speaks of unadvised anger, the latter place of advised anger. Anger is such as ariseth from good principles, [Page 10] the love to God, guided thereby. Secondly, It hath for its end the Glory of God, of this anger the latter place. There is anger which looks at private revenge, and springs from private injuries that is excessive in its heat: of this in the former place.

779. 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, cals 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.

* 780. Mat. 5.29. If thy right eye offend thee, &c. Exod. 20. Thou shalt not kill.

The former place hints, that there is a twofold Body 1. of flesh, 2. Of sin; now whether of these Members, whether outward, or sins, if they stand betwixt us and Christ, we must cut them off and cast them from us. The second place condems murther, it forbids not a mans parting with any thing, though a member of our body, to serve Christ: It forbids us to kill our selves, but not to part with our selves for Christs sake or Cause.

781. Mat. 5.25. Agree with thine Adversary. 1 Pet. 5.9. Whom resist strong in the 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 alwaies resist, being armed with heavenly weapons against him.

782. Mat. 5.32. Whosoever puts a­way his wife, unless it be for fornication, causeth her to commit adultery. 1 Cor. 7.11. If shee 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 bond 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.

* Mat. 5.32. with 1 Cor. 7.15.

Laws are Moral, Civil, or Politick; and among particular Laws are those of permission and toleration, which were such as did not approve of evil, which they conceived, but did only tolerate and permit that evil which could not be avoyded, for the pre­venting of a greater evil which o­therwise would fall out, such were those Laws, Deu. 23.10.—21.15. This Law of divorce was not an ap­proving of the giving a Bill of di­vorce for every light cause, but tole­rating of it, for the preventing of a greater mischief, even murther: For the nature of the Jews was this; if a man once took dislike to his wife, he would never be at rest till he had shed her bloud if they might not be parted asunder; this Law of divorce was only to restrain this evil. The Law did not allow a woman to put away her husband, because there was no such fear of blood, but the man to put away his wife. Besides, the Law doth not bid a man put away his wife, but only permits it. The second place speaks of a malicious and willing departing of the Unbe­leever, which dissolves the marri­age, but this is no cause of giving a Bill of divorce; only Adultery cau­seth that. Here the beleever is a meer patient, and the divorce is made by the unbeleever, who unjust­ly forsaketh, and so puts away the o­ther.

* 783. Mat. 5.32. with Mat. 19.29. Whosoever forsaketh not wife, &c.

The former place speaks of a se­paration by divorce: The latter place of forsaking a wife, not by giving a Bill of divorcement, but that which [Page 11] is caused by imprisonment, banish­ment, or death.

* 784. Mat. 5.32. with Tit. 3.10. Avoid an Heretick after once or twice admonition.

The former speaks of private per­sons, and of a divorce allowed by the Law permissively. The latter place speaks of that Commandment which is not given to every private person, but to the Ministers of the Church, who after one or two admonitions are to excommunicate, and cut off all Hereticks from the Church. Secondly, It hindereth not, but that the bond of marriage may remain sure and firm, though one of the par­ties be cut off from the Church, 1 Cor. 7.12. It is one thing to be cut off from the Church, another thing to be cut off from bed and boord.

785. 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 spake that; and it is lawful for godly men to complain to the Judge, of injuries done unto them.

* Mat. 5.39. with Joh. 18.23.

The former place bids us not re­sist, or arise against the evil one, to requite like for like, according to the injury done unto us; It forbiddeth not resisting evil, for we may resist evil by a lawful defence, as Christ did by lawful reasoning; but he for­bids resisting evil by private revenge; for he speaketh to his Disciples as to private men, Luk. 6.27. The latter place shews an example of Christs reasoning with them about evil offe­red to them, but not of his resisting evil with evil, smiting with smiting, but readiness to suffer more, or turn the other cheek.

* 786. Mat. 5.39. with Rom. 13.4. Gods Ministers for executing wrath or revenge.

Revenge is twofold, private, or publick: Private, when those who are no Magistrates will revenge themselves on such as do them wrong: Instead of pardoning, they resist and revenge themselves. Pub­lick revenge, is when the Magistrate, according to Justice, and the Law of God, punisheth an evil person that wrongeth his brother. The former place is of private, the latter of pub­lick revenge. There are two kinds of injuries: First, for which restituti­on may be made. Secondly, for which it may not be made, and of this kind is striking; for what profi­teth, if thou strike him that stri [...]eth thee? Is the hurt of thy body salved by this? There is a revenge which belongs to mercy, which is not to be understood in the former, in that which availeth to correction: This belongs to them which have Autho­rity: for they ought to revenge, but with such a mind as Parents bear to­wards their little Children, whom they hate not. He speaketh after­wards of such injuries as restitution may be made, as money, coat, &c.

* 787. Mat. 5.40. And if any man will sue thee at the Law, and take away thy coat, &c. Rom. 13.1. There is no power but of God, Mat. 5.25. Luk. 12.58. 1 Cor. 6.4.

The former forbids not the going to law, but the wronged to re­venge himself: to wit, being injured in his goods, either privately, or un­der colour of Law. The latter shews that Magistracy is the Ordinance of God, and it may be used lawfully. The former place is not to be under­stood simply, but comparatively: to wit, rather than a man should seek private revenge, he must not only suffer the loss of one garment, but of more.

* 788. Mat. 5.42. And from him that would borrow of thee, turn thou not away. Deut. 15.3. Of a forreigner thou maiest exact it again.

Our Saviour in the former, not [Page 12] simply, as reaching to all persons whatsoever, and to all things, but lend to the poor, and lend what thou canst spare: He is worse than an Infi­del that provideth not for his Family. It was lawful to look for money back, with Usury, of strangers, which was not a Moral Rule. Besides, it is one thing to lend or give to the poor, an­other thing to them which are not really poor, but only at present want such or such a quantity of mo­ney to help him in his bargain, &c. we must not expect again where it is not to be had, we may when it is to be had.

788. Mat. 5.43. Thou shalt love thy neighbour, and hate thine enemy. Ver. 44.Luk. 6.35 Rom. 12.20. Love your enemies, 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 expresly commands men to love their enemies, Deut. 22.2.

789. Mat. 5.40. If any 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, untill 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.

790. 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 publickly, let us alwaies pray so as if we were hid in our Closets. The Apostle witnesseth that our prayer is accepted with God, be it in private or publick, when God is worshipped in spirit and truth.

* 791. Mat. 6.6. Enter into thy Chamber, &c. Mat. 18.19, 20. Where two or three are gathered together in my name, &c.

In the former place Christ oppo­seth private prayers to hypocrysie and vain-glory, praying in the Clo­set to praying in the streets. He op­poseth not private and publick pray­er, for they may well suit together at different times, and upon diffe­rent accounts; private prayer, the more freely to give our selves to God: The publick prayer to demon­strate our faith in God, and to help forward the Petitions of the Con­gregation, and to stir up zeal in them that are cold.

792. Mat. 6.7. When you pray, use not vain repetitions. Luk. 18.1. Men ought to pray alwaies, and not to faint. Col. 4.2. 1 Thes. 5.17.

Christ taxeth the vain babling and foolish prating of those who suppose to move God with words often repeated,Isa. 23.13. though they be cold and distrustful in their prayers. But he forbids not continuance in pray­ers, but will have us to pray alwaies, if not in words, yet in desires; for the prayers of godly men are arrows that are shot into heaven.

793. Mat. 6.7. They think they shall be heard for their much speaking. 2 Tim. 1.3. Pray without ceasing.

It is one thing to speak much, and put confidence in their much speak­ing in prayer; another thing to pray frequently or long, and refer their hearing to the force of Christs Me­diation. Christ condemns not long prayers if they be strong prayers, but he forbids and condemns mens thinking, if they can but babble any thing to make their prayers long, [Page 13] that the length of their prayers the very opus operatum shall be effe­ctual.

794. Mat. 6.13. Lead 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 Lords prayer, that God will not let us be tempted with evil; nor give us over into the hand of Satan to tempt us.

795. Mat. 6.13. For thine is the Kingdom, the power, and the glory. Luk. 11.4. That conclusion is not found in the Lords Prayer.

One Evangelist omitting what the other hath set down, doth no waies derogate from the truth of Gods Word. David used the same thanksgiving,1 Chron. 29.11. 2 Tim. 4.18. 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, &c.

* Mat. 6.17. But when thou fastest anoint thy head, &c. Joel 1.13. Gird your selves and lament, &c.

Fasts are either publick, such as concern Families, Towns, or Coun­tries; we must put on sackcloath in these, and publickly declare our sor­row. Private Fasts, or personal, such as are meant here in Matthew, must be con [...]eiled from others, as much as may be. The words in the former place are either properly to be ta­ken, or improperly: Properly, so they cannot be taken, in regard this would condemn all former Fasts of the godly; & likewise it would shew Christ commanding things contrary. They must be taken improperly, and the true meaning must be gathered out of the circumstances of the place. Christs intent here, as in the words before, is to prescribe men the ap­proving their hearts to God in fast­ing, by avoiding ostentation, and praise of men.

796. Mat. 6.19. Lay not up for your selves 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;Lev. 36.14. Psal. 112.3. but to lay up treasures to the wrong of other men, and to put our trust in them as the Gentiles do: nor doth he condemn the care for a mans own family.

* 797 Mat. 6.19. Lay not up for your selves treasure. Job 1.3. Job was the greatest man of all the men of the East.

It is lawful to lay up Gold, but not our treasure or greatest riches, as that which serveth for our greatest happiness. It is one thing to lay up gold, another thing to lay it up as our great treasure. Our Saviour in the former place he tels us, we must not lay up Gold, or earthly things, with delight and pleasure, with content and satisfaction, lay not up superflu­ous or unnecessary goods. The se­cond place speaks of Job as a rich man, but not as one which made ri­ches his treasure, or laid up riches here with delight or confidence, &c.

* 798. Mat. 6.25. Take no care what you shall eat, &c. He that provides not for his Family, 1 Tim. 5.8.

There is a studious care, and a carking care, a care de opere, and a care de operis successu: A care for the work it self, that it be honestly done. 2. A care for the issue and success of the work, an hanging in suspence and doubt of the event. Christ would have us studiously care­ful, Prov. 27.23. but not carkingly careful for our Families. Careful with a moderate honest care, not with a distrustful care.

799. 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 joyned with heathenish distrust: but not a Christian care to provide for our Family, with confidence in God.

[Page 14]800. Mat. 7.1. Judge not. Joh. 7.24. Judge righteous judgment.

Mat. 18.15. Jud. v. 8.Christ forbids rash judgment, and defamation; but not Politick or Ec­clesiastical Judicature, appointed by God under the Old Testament; not yet domestick: because all men are bound to judg of doctrine and man­ners, and to call those to the right way that are wandring from it.

* Mat. 7.1. with Joh. 7.24.

There are four sorts of Judgment, 1. Publick. 2. Private. Of publick, first, Civil, belonging to the Magi­strate, Deut. 1.16. Secondly, Eccle­siastical, belonging to the Minister, 1 Cor. 4.24. Heb. 11.7. Of private lawful Judgment first is admonition, whereby one Christian doth loving­ly reprehend another for his sins, and thereby judgeth him. The second is just dispraise, when the gross faults of notorious offendors are condem­ned, for this end alone, that others may take warning thereby, Mat. 23.1. we may judge these waies. But judge not rashly of an evil mind, judging amiss of others for some evil ends, and not according to the Laws and Rules of charity. Judging that which is well done for evil, or that which is indifferent take it in the worser part, or upon uncertain reports and bare surmisings suspect evil.

* 801. Mat. 7.2. The same measure ye mete shall be measured to you again. Rev. 18.6. Double to her, double according to her works.

The former place shews, that God rewards us according to our works: And the latter place speaks the same; for the words before are, reward her even as she hath rewarded you, &c. She hath doubly rewarded you to what you deserved, and therefore she shall be rewarded doubly to what she esteems to be just, though no more than is just in it self.

* 802. Mat. 7.6. Give not that which is holy to dogs. Mar. 16.15. Preach the Gospel to every Creature.

In the former Scripture by Holy is meant the holy Word and Sacra­ments, because they are holy in themselves, and in their effects and operations. By dogs are meant, the obstinate and wilful impugners of the Gospel, scorners of that which is good; so as the words seem to im­port, do not administer the pretious Promises and high mysteries of the Gospel, and the Sacraments to those scorners and resisters of the Gospel; when once you find that they are hardened in their sins leave them. The second Scripture bids the Di­sciples preach the Gospel to every creature, man and woman, such as are capable of instruction; preach to them till they oppose you, and impugn your Doctrine, and despise and scorn you, then withdraw, as the former place hints, and give them none of your pearls.

803. Mat. 7.8. Whosoever asketh receiveth. Iam. 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.

804. 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. Cha. 22.4. On these two Commandements, 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.

805. 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. Cha. 10.32. Whosoever shall confess me before men, him will I confess before my Father which is i [...] heaven.

Christ in the former place speaks of hypocrites who prophesied in his Name, and teaching so, did confess [Page 15] him with their tongue. In the lat­ter place he speaks of those who pro­fess his Name by faith, openly and sincerely without hypocrisie, they have both a promise and a large re­ward.

806. Mat. 8.4. Tell no man. Ver. 4. Go thy way, shew thy self to the Priest.

Christ forbad 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.

* Mat. 8.4. with Luk. 8.59.

It is one thing which is comman­ded, Tell no man by the way, or stay not talking by the way with any man till you come to the Priest, and tell him what is done to you, and ano­ther thing for a man not to tell it at all. This former Text is concerning his not talking till he spake with the Priest: The latter was up­on another occasion and so the com­mands differ, as to the circumstance, when as in substance they were the same, both being to be proclaimed, the one by himself, the other by the Priest.

807. Mat. 8.5. A Centurion came to Jesus, beseeching him, and saying. Luk. 7.3. The Elders of the Jews were sent unto him, beseeching him to come.

Theophylact reconciles these places thus: First the Centurion sent Mes­sengers to Christ, then he came him­self and met the Lord, and beseeched him with his own mouth relating the business.

808. Mat. 8.19. A certain scribe came unto him, and said, Master I will follow thee whither soever thou goest. And Jesus said unto him, The Foxes have holes. Joh. 6.37. Him that cometh to me will I in no wise cast out.

That Scribe would follow Christ out of vain boasting, and promised to himself great wealth, and dignities; Christ did not reject this man, but only admonished him of the pover­ty and misery of those that follow him in this life, which is rewarded with salvation and eternal life.

809. Mat. 8.26. The Disciples were fearful, and of little faith. Jam. 1.6. Ask in faith, nothing wavering: for he that wavereth is like a wave of the Sea, driven with the wind and tossed.

The infirmity of the Disciples is to be distinguished from Heathenish distrust: they that doubt receive no­thing; but believers receive what they ask in faith.

810. Mat. 8.28. Jesus came to the other side into the Country of the Gar­gasens. Mar. 5.1. They came over to the other side of the Sea into the Coun­try of the Gadarenes.

The City Gadara, and Gergaza were neighbour places in the Tribe of Manasses, having their several cir­cuit, in the borders whereof the pos­sessed met our Saviour.

811. Mat. 8.28. There met him two possessed with devils. Mat. 5.2. There met him out of the Tombs a man with an unclean spirit.

They were two in number, Mark mentions one, because the other was notably known. August.

812. Mat. 8.29. The Devils cried out, saying, What have we to do with thee Jesus thou Son of God? Joh. 8.44. The devil is a lyar, and the Father thereof.

The devils did not that for the glory of God and Christ, but to cause distrust in mens hearts: for the de­vil though he do speak truth, yet he do h it not without fraud and a false end, that he may draw men into er­rour.

* 813. Mat. 8.29. They cryed out, saying, Jesus thou Son of God. 1 Joh. 4.2. Every spirit that confesseth Jesus Christ to be come in the flesh is of God.

Every Spirit that confesseth wil­lingly and cheerfully that Jesus is the Christ, is of God: But wicked Spi­rits do neither confess it willingly, nor chearfully, what they did, they did it out out of terrour of consci­ence, and crying out, as it were, upon the rack, not with chearfulness.

814. Mat. 9.6. The Son of man hath power to forgive sins. Cha. 23.34. Father forgive them, they know not what they do.

The Father gives, the Son hath merited, and the Holy Ghost con­firms salvation and remission of sins.

815. Mat. 9.1. Jesus sat at meat in Matthews house. Luk. 5.28. Mat­thew left all, rose up, and followed Christ.

Matthew left all things which might hinder him from following Christ, as the receipt of custome, and his Office of a Publican; but he left not his house, nor did he wholly cast away his houshold affairs.

816. Mat. 9.18. My daughter (saith Jairus to Christ) is even now dead. Luk. 8.42. The daughter of Jairus lay a dying being about twelve years old.

She lay a dying when her Father went forth of his house; she was dead before Christ came to her.

* Mat. 9.30. See that no man know it. Mar. 5.19. Go and tell what great things God hath done for thee.

Several occasions occasioned se­veral commands; there is a time to speak and to hold ones tongue: The two blind men must not speak, be­cause they should see Christ affected not applause in the world: Nor were the people at that season fit for hearing of such things; besides, the discovery of that might hinder Christs other designs: Christ would have men to look more after his Do­ctrine than Miracles. The charge he gave the man possessed in Mark, was when God hath done any great work for or in us, we should tell it abroad and not conceal it, if there be a conveniency for it.

817. Mat. 10.2. The first Simon Peter, Andrew, James, John. Mar. 3.17. Peter, James, John, Andrew. Gal. 2. James, Cephas.

The Apostles were equal in dig­nity and office, but unequal in order. The Evangelists in naming the A­postles observed not the order of dignity: he that Matthew makes the second, Mark placeth in the fourth place, and Paul puts Peter after James the son of Alpheus.

* Mat. 10.2. First Peter, Andrew, James. Mar. 6.17. Peter, James, John.

The Evangelists had the substance of the History in regard, not the circumstances of honour who should be first, who last; in the one Peter and James are named (as some think) because first converted; in another Evangelist others are na­med, and not in that order. Order makes no difference of persons.

818. Mat. 10.5. Jesus sent the twelve, saying, Go not into the way of the Gentiles. Mar. 16.15. Go into all the world, and preach the Gospel to eve­ry creature.

Distinguish the time,De verb. Domini. saith Augu­stine, and the Scriptures will be re­conciled. The message of the Apo­stles to the Jews was before Christs Passion, the partition wall was not yet broken down between the Jews and the Gentiles. The general mes­sage was to all Nations, after Christs Resurrection and Exaltation, and it contains a plenary promulgation of the Gospel. So first the family, then strangers were called: So God in these daies calls at certain times whom he pleaseth.

819. Mat. 10.5. G [...] not into the way of the Gentiles. Joh. 4.10. Christ preached to the Samaritans.

That Interdiction was directed only to the Disciples, Christ of his free grace dispenseth the crums where and when he will; there is no law can forbid him.

* Mat. 10.5. with Joh. 4.10. Luk. 1.77.

There were two missions of the Apostles, the first temporary and spe­cial, as here; the other universal, af­ter the Resurrection. The former, to the Jews, only that they might be first exercised in Judea, as in a Palaestra, that they might be after­ward more fit to endure the lists of all Nations. And that the Jews might have the preheminence, the Gospel being first preached to them, and not to the Gentiles, till the Jews rejected it. This sending only to the Jews was to make them the more readily hearken to Christ; and [Page 17] besides, they were yet Gods own people, and the Gentiles without the Pale of the Church: Nor were they called in till the Jews by their rejection of Christ did disinherit themselves of those priviledges. Christ, it is true, preached to the Sa­maritans, but they were not Gen­tiles, they were of the Jews, though accounted prophane upon another account.

820. Mat. 10.8. Freely ye have re­ceived, freely give. Ver. 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, bad them give every one for his health what he pleased, lest they should make a gain of Miracles done in his Name. That command con­tradicts not the saying of Christ and his Apostles, of publick 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 was not to be sold.

* Mat. 10.8. with Gal. 6.6.

The first place was meant of wor­king Miracles especially; The se­cond place, of preaching the Word. Christ knew that the Disciples by working Miracles might be profered too much gain, and compass great wealth to themselves; therefore, that they and others might know, ga­thering wealth was not the design, he commands them, that as [...]hey had freely received, so they should free­ly give; they had received immedi­ately power from God without any humane adjuments, or advantages, or ministrations, therefore they should as freely dispence the power of Miracles. Secondly, If the for­mer place be understood of preaching the Word, it is not to be under­stood further than forbidding filthy Lucre, setting the Word to sale, prea­ching upon the design to grow rich, to benefit themselves in estate or name above measure, 1 Tim. 3.3. Thirdly, This was a temporary com­mand aimed at for the Journey which they were then at, not to be a standing Law in the Church, for so Ministers should have nothing at all, not wages for their work.

821. 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 daies to take a view of all Judea, forbad 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

* Mat. 10.9. Provide neither gold, nor silver, nor brass in your purses. with Luk. 22.36. But now he that hath a purse let him take it, &c.

The former place forbad thought and care for provisions in that Jour­ney. The latter place only shews, that for the future they would have occasions enough for money and meat; The former is not so precise­ly taken in the Letter as to make the Apostles▪ Practice and Christs Pre­cept to be at odds, or Christ con­demn himself, for he had his bag which Judas bare. Besides, he had his upper garment, Joh. 13.4. And Coat without seam, Joh. 19.23. Luk. 22.36. Peter had his Sandals, Act. 12. Paul had a Cloak, 2 Tim. 4. Second­ly, This was a temporary Precept given them only in commission only for the present; and that they were to go thus, signifies no more than that they were in haste to go and dis­patch. Christ himself intimates as much, as the Command was tempo­rary, Luk. 22.35. When I sent you with­out a purse, &c. But now he that hath a purse.

* Mat. 10.10. Neither two coats, neither shoes, nor yet staves. Mar. 6.8, 9. Take nothing for your journey save a staff only — but be shod with Sandals, and not put on two coats.

Christ forbids to carry two change­able garments, the one to wear to day, the other to morrow, but he did not forbid two necessary garments for keeping out cold; and the car­rying of two changeable garments, I conceive, was only for that present time and service; they being to make great expedition were not to bur­then themselves with many gar­ments. — Staff they might have, not staves, a staff to support, not staves to offend. —Sandals they might have, which were open above, and ready upon all occasions, not shooes, of more cost and credit in those daies.

822. 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 burthen­some to carry, in the latter place of a staff to support one;Gen. 32.10. Exo. 4.7. which we call a walking staff, which is a help to a man in his journey.

823. Mat. 10.10. Nor shooes. Mar. 6.9. But be shod with Sandals.

He forbids them to take shooes with them, that is, two pair; as he forbad them to take two coats: but he lets them be shod with Sandals, which were then in use.

* 824. Mat. 10.12. Salute it. Luk. 10.4. Salute no man by the way.

Salutations are lawful; Paul com­mands them, Rom. 16.16. But Christ forbad them only for that journey, which they were to dispatch in haste, salutations being most commonly hinderances and spenders of time; and though in that journey they might not salute any by the way, yet when they were at their journeys end, in houses where they were to abide, they might then salute any man worthy of a salutation. So that the salutations forbidden was only at that time, and in relation to hin­derance of business.

825. 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 the world you shall have trouble.

826. Mat. 10.16. Be wise as ser­pents. Rom. 6.8. To be 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.

* 827. Mat. 10.16. with 1 Cor. 3.18. If any among you be wise, let him become a fool.

There is a natural or acquisite pru­dence, which is to be exercised in all callings, as men have relation to men, or to External troubles and af­fairs of this life; and there is this prudence as it hath relation to God and the mysteries of Religion; We and Apostles had need to exercise our wisdom and prudence in the af­fairs with men, especially in dan­gers, where so many traps are laid for their lives; to be wise as ser­pents in foreseeing dangers, and yet fly innocently on as Doves, till we be stricken down; and yet this hin­ders not but that the most worldly-wise men may be blind in the things that co [...]cern our eternal salvation. The former place would have those that are wise in the things of God, viz. the children of God to be wise in their carriage and management of affairs here below. The latter place tells us, that those who are worldly-wise cannot be able to understand the things of God.

828. Mat. 10.23. When they perse­cute you in one City, flee ye to another. Joh. 10.1. A good shepheard giveth his life for his sheep, 1 Pet. 4.3.

The flight of Ministers is lawful, when they are conversant with those [Page 19] 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.Ad Hono­rant. Augustine prescribes this 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.

* 829. Mat. 10.23. When you are persecuted in one City flee into another, Joh. 10.12, 13. He that is an hireling seeth the wolf coming, and leaveth the sheep and fleeth, &c.

Christ in the former place shews it is lawful to flee upon some cer­tain occasions. In the latter place, shews those who flee meerly for fear of danger are but hirelings. In the former place, shews when it is for the profit of the Church we may flee. The latter, when it is only for fear of danger we may not. But in these five Cases we may: 1. When there is a dispersion of the whole Flock, the shepheard may escape, Act. 8.1. 2. When the Ministers person is aimed at, as Elias and Paul, 1 Kin. 19.3. Act. 9.23. 2. When the Ministers stay is not for the good of the Church, as in Cyprians, Peter Martyrs, and Came­roes Case. 4. When the Minister is endangered, and others are suffici­ently left to supply the care of the peoples souls. 5. When he hath the consent of the Church, Act. 9.23.— 17.13, 14.

830. Mat. 10.27. What I tell you in darkness, that speak ye in the 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 pub­lickly 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 preacht openly by his Apostles. In the latter, being asked of the High Priest concerning his doctrine, he saith he spake nothing in secret, in respect of the time and the persons, as for the substance of his doctrine, which was alwaies the same, whether taught publickly or privately by the Apostles or others.

831. 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,Eph. 2.14 in the latter of peace of conscience.

* Mat. 10.34. Luk. 12.51. with Joh. 14.27. — 16.32.

In the former place, Christ strives to inform his Disciples that they must not expect the daies of the Go­spel should be daies of peace to the godly, for they must even expect trouble from their nearest and dea­rest Relation, Sons from Fathers. Not that the Gospel or Christ brings this in, and of himself: But that this is by accident, and in respect of the malice of the world and devil, and thorough the corruption of the heart. The latter place tels us, that Christ leaves his peace; as his kingdom and rule is spiritual, so his peace is spiritual and inward which he leaves: For though he sent outward wars and troubles, yet he sends inward peace and quiet, which is much bet­ter.

* Mat. 10.35. I came to set a man at variance against his father. Rom. 16.17. Mark them that make divi­sions.

Christ set a man at variance, not by his command or operation, but by accident and our corruption: He sets at variance, as he makes our eyes ake, not by reason of his clear beams, but by reason of our weak and soar eyes.

832. Mat. 11.9. Christ speaks of [Page 20] 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.

833. Mat. 11.13. All the Pro­phets and the Law prophesied untill 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 Messias, to whom the Law directed.

834. 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 vertue. The Baptist de­nies that he is Elias the Thishbite, who lived in the daies of Ahab, for the Jews were of that opinion, as some now adaies look for Enoch and Elias.

* Mat. 11.14. with Joh. 1.21.

Elias was either properly so cal­led, that is, Personally Elias the Thishbite; or else Metaphorically, one who for the similitude of his mind, manners, graces, gifts, and of­fice, might and was called Elias, and this was John Baptist, Mat. 11.13, 14. and this is Elias which was for to come. In the former place, Christ speaks of John Baptist the metapho­rical Elias, he that came in the power and spirit of Elias. In the lat­ter place he speaks of Elias in his own proper person, not in his power.

835. Mat. 11.18. John came nei­ther eating nor drinking. Cha. 3.4. His meat was Locusts and wild honey.

Christ commends Johns 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 profiteth but little. 1 Tim. 4.8.

* Mat. 11.18. with 3.4.

John came not eating and drink­ing in such a familiar way, conversing and sitting with any company, nor of any meat, but had his more re­cluse way and particular meat; not that John did not eat at all or drink, but he eat not after such a manner, though he might after such a mea­sure, as the Son of God did.

* 836. Mat. 11.23. Then began he to upbraid the Cities. Jam. 1.5. He up­braideth none.

It is one thing to upbraid one which is penitent, another thing to upbraid an unthankful receiver; Christ upbraids the latter, not the former. Christ upbraids, or blames, or reproves boldly the wicked that have had so many blessings, and were not worthy of them: But Christ ne­ver tells a poor penitent, that comes weeping to him, that he must be gone, for he hath been a Rebel, a base man, or the like; he upbraids no man with his former life.

836. Mat. 11.25. O Father, Lord of Heaven and Earth, because thou hast hid these things from the wise and prudent, and hast revealed them unto babes. Iam. 3.13. Who so is a wise man and endued with knowledge a­mongst you; let him shew out of a good conversation his works with meekness of wisdom.

Christ speaks of the wisdom of this world, and diabolical wisdom, which is contrary to divine wisdom; James speaks of both divine and hu­mane wisdom.

837. M [...]t. 11.28. Christ saith, Come unto me all. 1 Cor. 1.26. You see your calling, brethren, how that not many wise men after the flesh, not many noble are called.

The general vocation extends to all; there is one general call of all men to the great Supper: and ano­ther special call of believers only,Luk. 14. who obey Christ and his Gospel.

* Mat. 11.28. with 1 Cor. 1.26.

Christ calls not every particular man in the world: he calls every particular man that is weary in, and of the world, to come to him. The latter place shews that not many wise are called; but hereupon it fol­lows not that those wise ones are not weary ones.

838. Mat. 11.30. My yoak is easie, and my burden is light. Mar. 10.25. It is easier for a Camel to go through the eye of a needle, then for a rich man to enter into the Kingdom of God.

The yoake of Christ is easie, and his burden light to the spirit, not to the flesh, to those that are mild and humble by Christs example: or the Gospel-yoak is easie by the Holy Ghost, and in comparison of the un­supportable yoak of the Law. It is a hard matter for a rich covetous man to enter into the Kingdom of God, not for that riches are evil, but be­cause he doth wickedly abuse them.

* 839. Mat. 12.1. At that time Ie­sus went on the Sabbath day. Luk. 6.1. And it came to pass on the second Sab­bath after the first.

In Matthew it is Sabbaths in the Plural by an enallage Numeri, as Jephtha is said to be buried in the Cities of Gilead, Jud. 12.7. That is, in one of the Cities: or its Sabbaths, that is, the second Sabbath after the first; which if so, it belongs to one of their Festivals, in their great fe­stivals, as their Paschal, Feast of Ta­bernacles and Dedication; the first day was most holy, the rest to the last not so renowned, yet all were called Sabbath, although it was law­ful on such daies to provide victuals; it was called the second Sabbath af­ter the first, because it was the second from that renowned and great Sab­bath, and that first great Sabbath of those which followed. So as he who walked the second day from the Sabbath, according to Mat­thew and Mark, walked on the Sab­bath, and as Luke, the second Sab­bath after the first. Or others are of opinion, the second Sabbath after the first, the next Sabbath after the Passeover, Exod. 12.16. It was not lawful to do any work upon it. Others, by the second Sabbath after the first, understand the next Festi­val to the Passeover, which is Pente­cost.

* 840. Mat. 12.10. And they as­ked him, saying, is it lawful to heal on the Sabath daies? Luk. 6.8. But he knew their thoughts.

It is probable that the Jews at first observed Christ whether he would heal or no, and after he had healed the man, they ask him whe­ther it were lawful to heal on the Sabbath or not; and he by way of answer asks them, whether it were lawful to do good on the Sabbath? And though Matthew do place the words before the healing, yet there may be an anticipation. Or else thus, that while they observed him, he deferring to do any thing, they broke out into this question, Whe­ther it were lawful to heal on the Sabbath day? Which might be ta­ken as a question simply moved to learn of him, but it is said, that he knew their thoughts, and that they had a mind in them to cavil with him for his Question to them, Whe­ther it were lawful to do good, or to do evil upon the Sabbath day? It agreeth fitly to the occasion, for the not helping a man in misery, is to do evil at any time in him that hath power to help; not to save life, when a man can, is to kill.

* 841. Mat. 12.5. Have you not read in the Law, that the Priests pro­phane the Temple on the Sabbath? Exod. 20. Remember to keep holy the Sabbath.

The Jews had an opinion, that rest on the Sabbath (as I conceive) must be so large, as no work at all must be done on it. Christ he goes about to prove, if this opinion were true, then David and the Priests break, and have broken the Law; they have broken the Law, because the Priests did circumcise on that day, did make fires, kill Oxen, offer burnt offe­rings, &c. which were but Ceremo­nial works, whereas the work of his [Page 22] Disciples plucking corn was a work of necessity, a Moral Command, it was to do good to all, and at all times; so that Interpretation of the Jews about the Sabbaths observati­on, and their censuring his Disciples were in vain.

And whereas there may seem a difference betwixt Matthew and Mark, saying, they spake against Christ, and Luke, that they spake against the Disciples, they perad­venture began with the Disciples, and after came to him: Or they spake against Christ in speaking a­gainst the Disciples.

842. Mat. 12.10. The Pharisees ask Christ if it be lawful to heal on the Sabbath daies? Mar. 3.4. Christ asketh the Pharisees, whether it were lawful to do good on the Sabbath daies?

To the question of the Pharisees Christ answereth by inversion; inti­mating that God was more pleased to help a miserable man then to for­sake him.Mat. 12.8.

843. Mat. 12.32. Whosoever speak­eth a word against the Son of Man, it shall be forgiven him; but whosoever speaketh against the Holy Ghost, it shall not be forgiven him. Rom. 5.20. Where sin hath abounded, grace doth much more abound.

The unpardonable sin against the Holy Ghost is not so in it self, that it cannot be forgiven, but for the mali­cious obstinacy of those that will not come to Christ by repentance, and do proudly seduce others.

* 844. Mat. 12.48. Who is my mo­ther? with Luk. 2.

Christ had a mother, and was not born of a Phantasie, as Marcion the Heretick, and the Manichees, nor de­nieth duty to them; God sent forth his Son made of a woman, Gal. 4.4. and he was the seed of Abraham, and his Genealogy was derived from Adam according to the flesh. He had brethren, but brethren are taken several waies in Scripture: 1. By na­ture, as Jacob and Esau. 2. By Nati­on, as the Jews. 3. By affection, as Christians in general; or else in special, as friends, David and Jona­than. 4. By Cognation, the Jews calling kindred brethren; and so Christ had brethren.

Christ doth not disown his mo­ther or brethren, but intimates, that he ought to have a greater regard to those hearers so imployed than ei­ther to mother and brethren, and that they were in place of mother or brethren, or more to be eyed than either.

* 845. Mat. 12.35. A good man out of the good treasure of his heart. Mat. 19.17. None Good but God.

Original goodness is one thing, derived another; none good but God Originally. Saints are good de­rivatively; A man may be good, as a glass may be light, by the beams it receives from the Sun, but nothing is light originally but the Sun: So nothing is good but God primarily, but secondarily or derivatively men may be good, as receiving it from God.

* 846. Mat. 12.39. A wicked and adulterous generation seeketh after a sign. Joh. 16.23. Whatsoever you ask the father in my name, &c.

Christ condemns not so much their seeking a sign, as their seeking preposterously: They should first have sought the Scriptures, and then a sign, and not first signs; they should first have eyed them, and then less esteemed signs; but here they most seriously looked at signs, and less at the Scriptures. What was asked of the Father which was just should be granted, but it was not just to ask signs in the first place.

* 847. Mat. 12.39. There shall be given no other sign but the sign of Io­nah. Joh. 10. I have done many mi­raculous works which testifie of me.

No other sign so clear and emi­nent as this sign; though others shall be done, yet none more clear and convincing both of Christs Re­surrection, and the peoples de­struction; for as Ionah was three daies — so should Christ be — which was clear enough as to the time — and as afterwards [Page 23] Nineveh was destroyed, they not li­ving up to what Jonah had preached, so should these people be destroyed for not living answerable to Christs Doctrine.

848. 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 Christs Mother.

Christ denieth 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.

* 849. Mat. 13.11. To you it is gi­ven to know the mysteries of the king­dom of heaven: but to them it is not gi­ven. Psal. 119. The Law is a light, &c. Isa. 16.49.

The former place intimates that God must give us the knowledge of the Scriptures, else we cannot un­derstand them. The latter place in­timates, that the Scriptures are per­spicuous, and yet both agree. For a thing may be conspicuous of it self, and yet not so to us: The Scriptures in those things which concern our Salvation are conspicuous but by rea­son of the blindness which is upon our minds we cannot understand them till God give understanding.

850. 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, than to believe Gods Word, or look after his own salvation; such a one, because he thinks he hath the know­ledge of God,Luk. 8.18 Rom. 2.17. and disdains his Word, shall fall away at last by his boasting, and shall by his own destruction un­derstand how miserable, naked and poor he is.

851. 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.

852. 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;Mat. 16.22. or all iniquity and filthiness of nature, and 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.

853. 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 dwelt in the Country of Syria and Phenicia.

She was called a Grecian, for the Jews counted all Heathens Greci­ans, probably because of the rule they had in Syria, in former times over these people of Syria Phenicia, she was an Alien from the Common­wealth of Israel, of the Posterity of the Canaanites, which was in the Land of Canaan, and a Syrophenissi­an, so called from the Region where­in she lived. Phenicia was a part of Syria, in which were Tyre and Sydon, famous Cities.

854. 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 Mcdiatorship, of salvation and redemption, that be­longs and is extended to all belie­vers.

855. Mat. 16.6. Take heed of the Leaven of the Pharisees, and of the Sadduces. Cha. 23.2, 3. The Scribes and the Pharisees sit in Moses Chair, All therefore whatsoever they [Page 24] bid you, that observe and do.

By the leaven of the Pharisees, is here understood their perverse Do­ctrine, corrupting the purity of Gods Word, Christ commands them to beware of this, and their hypocrisie, 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 chair,Jer. 5.5. out of the Law of God. For truth, whosoever preacheth it, must be received for it self, but we must not depend on their false hy­pocritical glosses; for God is wor­shipped in vain after the command­ments of men.

* Mat. 16.6. with Mat. 23.1.

The former place bids us examine the Doctrine, it forbids us to enter­tain it if we find it false. The latter bids us hear them, and all that they teach we must entertain, so be they teach aright, but if wrong, as before, not. The former seems a general rule; The latter, the limitation or ex­ception.

* Mat. 16.6.12. with Mat. 23.2.

The latter place bids us observe to do all that we are commanded out of Moses chair, or Moses Law which God gave him; so long as they teach Moses commands, do all, though they themselves do them not. But they must beware that the Pharisees in­trude not on them their own Tradi­tions for Doctrines out of Moses his chair, their own Traditions being no better than Leaven.

* 856. Mat. 16.20. Then he char­ged his Disciples that they should tell no man that he was the Christ. Mat. 28. ult. Go teach all Nations.

Christ would have every thing done in its own order: He now sent his Disciples to prepare the people for an expectation of Christs com­ing. Afterwards he sends them to say that Christ was come. Christ forbad them because place and per­sons were not convenient; He com­manded them to go and invite those that were bidden when all things were ready.

* 857. Mat. 17.1. The sixth day after Jesus took Peter, &c. Luk. 9.28. And it came to pass about eight daies after that having taken to him, &c.

Matthew puts exclusively only the daies that were between, which were altogether accomplished. Luke puts in the reckoning, the two outermost daies: The day wherein Christ spake is reckoned one, and the day of his Transfiguration another; but here in the former are numbred the daies only coming between.

* 858. Mat. 17.11. Elias shall come. 17.12. Elias is come.

Some reconcile these thus: The former place is meant of litteral E­lias, the other of mystical. But rather Christ in the former words answers to the Disciples, which in regard that Elias went away and continued not with them, they wondered how the Prophesie of Malachy, and the opinion of the Jews should be true, that Elias was to come: Christ tels them, that it is true which was said, he should come; yea, and to make it appear that it was true, he tels them he was already come.

859. Mat. 17.15. Lord have mer­cy on my Son, for he is lunatick. Mar. 9.17. I have brought unto thee my son, who hath a dumb spirit.

He is lunatick, 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.

* 860. Mat. 17.23. The third day he shall rise. Mar. 8.31. After three daies he shall rise.

Several waies of resolving this lat­ter: As Synechdochically, as when we say, He hated me from that day, when even that very day he hated me. But how can that be after, which was within three daies? Others say, These words, after three daies, ought not to be referred to the next word, suffer, but to all that went before in that discourse: So Christ rose the [Page 25] third day, not from his Death, but Passion, which began chiefly the day before the preparation for the Passe­over, which Mark there speaks of, which others reject, because the Phari­sees would have the stone rolled to the Sepulchres mouth but till the third day, because he said, I will rise after three daies; it seems they feared no cheat afterwards. Besides, Resurre­ction is opposed to Death, therefore the time of the future Resurrection must begin from Death. Others say, [...] ought not to be interpreted by after, because it appoints no certain time, and it would have impeded the Pharisees reason for keeping the Se­pulchre three daies. Some say, [...] signifies and is put for [...], not declaring any certain time. Others say, seeing he rose within three daies, his word is much more amply made good: For in Promises a prefixed time is set, to the end that the thing promised may not be delayed beyond the time, but re­strains not the performance of it be­fore.

* 861. Mat. 18.1. At the same time came the Disciples unto Jesus, saying, who is the greatest in the kingdom of hea­ven. Mar. 9.35. And he sat down and called the twelve, and saith unto them if any man desire to be first, &c.

We find the agreement thus: Christ knew (saith Matthew) their disputing in their thoughts. Mark saith, they disputed this by the way. Mark saith, Christ called the Disciples: Matthew saith, they came, implying, when they were called; and Matthew saith, they asked Christ Who is the greatest? Mark saith he told them, If any man desire to be first, &c.

862. Mat. 18.8. If thy hand or thy foot offend thee, cut it off, and cast it from thee. Eph. 5.29. No man hateth his own flesh.

Christ speaks figuratively, that we should crucifie 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.

863. 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 publike scandals, and wils that we shall not be too severe or soft examiners of our brothers faults. The Apostle speaks of the publick office of the Presbytery against those who per­severe in their sins, as Theophylact ex­pounds it.

864. 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.

865. Mat. 19.17. There is no man good save one, who is God. Luk. 6.35. 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 Beeing, 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.

* Mat. 19.17. God only is good. Luk. 6.45. A good man out of the good trea­sury.

God only is good: 1. Originally. 2. Perfectionally. And 3. Causally. God is only the increated good: O­ther Creatures are good by a created goodness, or a created convenience in the Creatures with the mind of the Creator understanding and ordaining all things.

Christ doth not in this place deny himself to be God, but he applies himself to the person to whom he spake; he reprehends his hypocrisie, though he spake the truth, yet he was reproved for not speaking it with a [Page 26] true heart; for as some gather by his sudden departure he came to catch ra­ther than to obey, and yet some of the ancient Fathers do think Christ reproved him of pride of his own righteousness; However this is an I­ronical, not a negative speech. There is a great distance betwixt these— Do not call me good, and Why callest thou me good? The former denies goodness to be in him; The latter only seems to expostulate the matter thus, Why dost thou call me good, seeing thou dost not believe me to be God, nor art resolved to follow my Doctrine?

866. 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 owe 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 owe unto him.

867. 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 Gods Word; so God cals all men indifferently to partake of his grace; or by the internal vocation joyned with the outward, whereby God by his holy Spirit manifesteth to us our election,Rom. 8. and declares us to be his children.

868. 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 the mediation of their Mother, because she was Christs Cou­sin.

869. 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 fit 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.

* Mat. 20.23. with Rev. 3.23.

He saith, It is not mine to give; not that he wants power as God; but it is not mine to give at this time. I came not from the Father for that purpose to reward men with degrees of Glory before mine Ascension, but my busi­ness was to die for you, and to teach you how by enduring the Cross, and despising the shame, and cleaving unto me you may have that glory which is requisite for you. It is not want of power, but want of injustice that it is not mine to give; for when the time of remuneration comes, (which is after this life) even then I shall not have recourse, or an eye unto Relati­ons, or Kindreds; but I shall give it to whom it is due, and in what degree it is fit. As if two Princes were set to behold Champions striving for victo­ry, and one of them having some fa­miliarity with one of the Princes, should desire him to give him the prize, and he should answer, it is not mine to give, but it shall be given to him that winneth it; no man will say that he wanteth power, but com­mend his justice: So the Lord saith it is not mine, not because he cannot, but because he will not violate the laws of Justice, preferring them, and neglecting others, if any should after­wards be of more labours, or suffe­rings, or vertues. It is not Christs to give, as man, say others. The latter place speaks that Christ shall judici­ally distribute rewards at the last day.

[Page 27]870. Mat. 20.29. And as they depar­ted from Jericho, behold two blind men fit­ting 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.

871. 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 entred the City, the blind man first cryed out, and when he was not heard for the noyse, 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.

* Mat. 20.29. Luk. 18.35. Mar. 10.46.

Matthew and Mark are easily re­conciled, it being usual when one speaketh of two, for the other to speak but of one of most note, as when the two possessed with devils were deli­vered: Or it may be that one cryed first unto him, and the other fol­lowed his example. And as for Luke telling that it was done when they were about to enter Jericho, I think they did cry unto him when he was to enter, but being hindered by the con­course and noyse of the people, could not be heard, wherefore they stood in some more convenient place about the time of his going out, and then crying unto him prevailed: But Luke, content only to supply what is wanting in the other Evangelists, speaketh of no more but the crying to him when he entred, and so cometh directly to the Miracle; And this is the more probable, because Christ oftentimes was wont to delay men seeking to him, for the tryal of their faith.

872. Mat. 21.19. The fig tree was forthwith dryed. Mar. 11.20. In the morning as they passed by, they saw the fig-tree dryed up from the root.

The fig-tree indeed withered forth­with, but on the morning the day fol­lowing the witheredness was made manifest.

* 873. Mat. 22.14. Many are called, few are chosen. 1 Tim. 2.4. God would have all men to be saved.

Many called by Gods revealed Will, or that of his Precept, but not chosen by his private, or the will of his purpose, for few are chosen by that. God would have all men saved, all sorts of men, not every particular man, but of all conditions of men, poor, and rich, &c.

* 874. Mat. 21.38. This is the heir, come let us kill him. 1 Cor. 2.8. Had they known him, they would not have cru­cified, &c.

The former place is but Paraboli­cal, and so not argumentative. How­ever the Text tels us only they knew him with an head knowledge, as the devils knew, that is, were perswaded by his Works and Miracles, he must needs be the Christ, but they knew not savingly or feelingly that he was the Christ.

The latter Text is a Text of chari­ty, which St. Paul looking upon him­self in his former estate of persecuti­on, pronounced, thinking that no man would be so base as to persecute and kill the Son of God, if he knew that he was the Son of God. But this Judgment of charity doth not affirm, that there will be none who will sin presumptuously, and against the Holy Ghost, as probably they did in Mat­thew.

875. Mat. 22.32. God is not the God of the dead, but of the living. Rom. 14.8. Whether we live or dye, we are the Lords.

Christ denieth 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 Christs resurrection, on this wise, God is the God of the dead, because the dead bo­dies shall rise again.

876. Mat. 23.9. Call no man your Father upon the earth. 1 Cor. 4.15. If you had ten thousand instructors in Christ, [Page 28] yet have you not many Fathers, for in Christ Jesus have I 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.

877. Mat. 23.10. Be not called Ma­sters. 1 Cor. 4.15. You have many Ma­sters.

[...]oh. 1.Christ is our only spiritual Rabbi, Master and 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 fulness we have all received, he is the way, the truth, and the life, and it is enough to us that he said it.

878. Mat. 23.17. Ye fools and blind. Cha. 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.

879. Mat. 23.37. O Jerusalem, Jeru­salem, thou that killest the Prophets, and stonest them. Cha. 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 Messias 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.

* 880. Mat. 24.25. Prepared from the beginning. Joh. 14.2. I go to prepare a place for you.

Preparation by Predestination is one thing: Preparation by Possession is another. Heaven was prepared by Council and Predestination for Gods Children: But by possession actually by Christ, who took our humane na­ture, and carried it into heaven, to take possession in the name of the Elect.

881. M [...]t. 25.3. And he shall sepa­rate the sheep from the goats. Joh. 10.16. There shall be one sheep-fold, and one shepheard.

There is a difference betwixt a sheep-fold and a fold for Goats. There is a difference betwixt true sheep, and sheep only in appearance; sheep in appearance may have the same visible Church as the true sheep, but in the future state of the Church the true sheep shal be separated from the hypo­crites. There is but one sheepfold of both Jew and Gentile — nor of both, but one shepheard.

882. 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 Judgment, that shall be otherwise then it is now, for then shall there be a separation made. Hypocrites now pass for Sheep, then they shall be ma­nifested to be Goats.Eph. 2.14 Cap. 5.23 1 Cor. 3.11. The latter place is of the faithful, who shall be gathered into one sheepfold, that is, the Church, both Jews and Gentiles under one shep­heard.

883. Mat. 25.34. Inherit the King­dom prepared for you from the foundation of the world. Eph. 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 foundations of this world were laid, God chose us in Christ to salvation.

884. 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 Gods decree provided for us from eternity, accord­ing to predestination, but not particu­lar designation, which is done after [Page 29] Christs ascension; but the Devil, Death and Hell, and Malediction did not suffer us to come thither, untill Christ had destroyed those impedi­ments, and by his death vanquished the Devil, Death, and Hell, blotted out our sins, & 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.

* 885. Mat. 25.46. These shall go in­to eternal punishment. Jer. 3.12. For I am merciful, saith the Lord, and will not keep mine anger for ever.

The former place speaks of Gods expression of his wrath in the world which is to come; This latter place speaks of the expression of his wrath in this life. The former is pronoun­ced against particular persons that were desperately reprobate; the latter of such, as though they were despe­rately wicked, yet would or might return (having still time) to the Lord.

886. Mat. 26.2. Ye know that after two daies is the Feast of the Passeover. Ver. 6. Jesus was in Bethany six daies before the Passeover.

The Evangelist began to speak of what was done two daies before the Passeover, but repeating the matter higher, he relates some things were done in Bethany six daies before the Passeover, because the History of Ju­das the Traytor required that. There­fore here is an Hysterosis.

* 887. Mat. 26.2.—17. Mar. 14.12. Joh. 13.1.

The Hebrews begin their day at Evening, Lev. 23.32. The day from the ingress of Christ into Jerusalem to the Resurrection may be reckoned three waies:

After the Jews.After the Gentiles.After the Evangelists.
The first of the SabbathsSundayThe day of entering into Jeru­salem.
The second of the SabbathsMondayOf cursing the Tree.
The third of the SabbathsTuesdayOf the Supper.
The fourth of the SabbathsWednesdayOf selling.
The fifth of the SabbathsThursdayOf the day before the preparat.
6. The preparation of the great SabbathsFridayOf Preparation & Supper, &c.
7. The SabbathSaturdayOf rest in the Sepulchre.
The eighth of the SabbathsSundayOf rising.

So that after two daies [...]ems the third day after his solemn entrance into Je­rusalem. But while I study brevity I dare not enter into the sea of that variety which is here offered.

888. Mat. 26.7. A woman poured Oyntment on our Saviours head. Joh. 12.3. Mary took a pound of Oyntment of Spikenard very costly, and anoynted the feet of Jesus.

Some hold that these are different Histories, yet it might be, that when a greater quantity of oyntment was poured forth, that his feet were anointed also at the same time.

* Mat. 26.7. with Joh. 12.3.

John saith, Judas spake against this womans act: Matthew, that the Disci­ples, and that by a figure called Syllep­sis, by which one is called more; They were sawn, Heb. 11. when it was Isaiah. John saith, she anointed his feet, and Matthew saith, his head; she did both anoynt head and foot, the oyntment running out in great measure; or she did first anoynt his feet, and then break the box and diffuse the residue upon his head. Matthew saith, the Passe­over was to be kept two daies after. John saith, this anoynting was six daies before the Passeover. Matthew speaks by way of recapitulation, and having spoken of the Passeover within two daies, he doth not say after these things, Jesus being in the house of [Page 30] Simon the Leper, but relateth it as a thing done, not setting down the time of doing it. Whereas Matthew, spea­keth of the Disciples; John, of Judas murmuring against the fact, it is to be understood, that the other Disciples ei­ther said so, or thought so, Judas per­swading them; but they spake it of a true care for the poor; Judas, out of a theevish intention. Some think that the women are not the same, Mary being one, and the other, which the Disciples did murmure at, was ano­ther.

889. 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, if their consent went along with him. So the murmu­ring which Judas began, is imputed to the rest who held their peace.

890. Mat. 26.11. You have the poor alwaies with you, but me you have not alwaies, Cha. 28.20. And loe I am with you alwaies, 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 alwaies with them. In the latter of the assurance 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 vertue 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.

891. Mat. 26.26. This is my Body. Cha. 24.23. If any man shall say unto you, Loe here is Christ, or there, believe him not.

In the first place Christ asserts his presence in the sacred Supper. In the latter he foretels 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 Gods word, but only in Christ Jesus our Lord.

892. 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 dye 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.

* Mat. 26.26. with Joh. 6.63.

This is my body, that signifies and sets forth, or is sacramentally my body, which being spiritually eaten, or appli­ed by faith is bread and meat indeed; but the ordinary flesh which is spoken of profiteth nothing to the saving of the soul.

Mat. 26.26. — with — He went up into heaven, and sits at the right hand of God. — Whom the heavens must retain, &c.

Christ is sacramentally on the Lords Table really, spiritually, not corporal­ly; Corporally in heaven, yet by faith and by his effects and benefits on earth; this denotes his body, and as surely as the bread is taken, so surely is the benefits of Christs body taken.

893. Mat. 26.29. I will not drink henceforth of the 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 Cu [...] to his Disciples,Cap. 3. de Conv. E­vang. saith Au­gustine; but Luke hath not made his Narration in a continued History, nor alwaies observed the order of time, so that here is an Hysterosis again.

* Mat. 26.29. with Luk. 22.18.

They both agree in the words; Luke only speaks frequently, not so exactly of the time. I will no more drink of the fruit of the Vine, &c. is, that the Kingdom of God was now so near that this was the last meat and drink, or the last meal that he was to have before that came. By the Kingdom of God, meaning his Resurrection and forward, when God by him had conquered Death, Satan, and Hell. And whereas he saith, Till I drink it new with you, &c. He did so, eating and [Page 31] drinking with them after his Resur­rection. This therefore being the aime of his speech, it was seasonable to say so, any time of the meal, this is the last meal I must eat with you, till I be risen again from the dead; and hereupon the Evangelists have left the time of his uttering of it at that indif­ferency that they have done.

894. Mat. 26.29. I will not drink henceforth of the fruit of the Vine, untill that day when I drink it new with you in my Fathers Kingdom. Act. 10.41. We eat and drank with him after he rose 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.

895. 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.

* Mat. 26.34. with Mar. 14.30.

Crow thrice in all; for Peter deny­ing him once before the first crowing, and twice before the second. He that saith, He shall deny me thrice before the Cock crow twice, doth not imply at all, but he shall or may deny him thrice before the morning Cock crow to break of day, or before the Cock give over crowing.

* Mat. 26.36. Then came Jesus into the place that is called Gethsamine. Mar. 14.32. with Luk. 22.39. He went forth, as he was went, into the Mount of Olives.

Gethsamine was at the foot of mount Olivet, into a Garden which was there. The Talmudists speak of Gardens there, and tell how the Gardeners use to fatten their grounds with the scou­ring of the sink that carried the bloud and filth of the Temple Court into that Valley.

896. 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 evill with goodness:Rom. 12. 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 therefore we must be armed with it.

* Mat. 26.52. with Luk. 22.36.

The former place forbids taking of swords for private defence unlawfully. The latter place tels us, that the Per­secution would be so great, as it in all probability would be the greatest wis­dom to part with our estates and buy swords; not that indeed he would have them to buy swords, but that by this Prophesie he would shew them they must provide for trouble; and that it is rather meant of material swords, will appear by their shewing of him two material swords, which he seeing, and their willingness to de­fend his person, said, It is enough.

897. Mat. 27.4. Judas saith, I have sinned betraying the innocent bloud. 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 Christs innocency, was not with true repentance; but only sorrow by the sense of his sin, which led him not to conversion, but to hang himself.

* Mat. 27.4. with Act. 1.18.

The one place speaks what Judas said before he went to hang himself, which the other place saith he after­wards did.

* 898. Mat. 27.5. And went and han­ged himself. Act. 1.18. And falling headlong he burst asunder in the midst, and all his bowels gushed out.

Having hanged himself, to hasten his death the more, or to be the more revenged of himself, he cast himself headlong with violence from the place, where the halter was fastened, and so it being broken fell [Page 32] down, and with the violence of the fall he burst asunder, and his bowels burst out in a pittiful manner.

* 899. Mat. 27.7. And bought with them the Potters field. Act. 1.18. Now this man purchased a field.

He purchased the field by their hands, and they purchased the field with his money.

* 900. Mat. 27.9. That which was spoken by Jeremy the Prophet — Zach. 11.12. So they weighed for my price thirty pieces of silver.

There are two things reconcileable, 1. Whether Matthew mean Jeremy or Zachary? If Jeremy, then where is it in that Prophesie? If Zachary, why cals he him Jeremy? 2. Why urgeth he the words so? Matthew speaks ac­cording to an ordinary manner of spea­king used among the Jews, & by them would easily be understood, though he cited a Text of Zachary under the name of Jeremy: For the illustration of which matter we must first pro­duce their ordering of the books of the old Testament, the Law, the Pro­phets, and Hagiographa. By the last, meaning the Psalms, Proverbs, Eccle­siastes, Canticles, Job, Ruth, Ester, &c. Then the five Books of Moses, Joshua, Judges, Samuel, Kings, and then the Prophets, among whom Jeremy was set first, and then Ezekiel, and after him Isaiah, and then the twelve. And thus in the Bibles of old, Jeremy came next after the book of the Kings, and stood first in the Volumn of the Prophets. So that Matthew alledging of a Text of Zachary under the name of Jere­my, doth but alledge a Text out of a Volumn of the Prophets, under his name that stood first in that Volumn: And such a manner of speech is that of Christ, Luk. 22.44. in which he follows the general division that we have mentioned, only he calleth the whole third part or H [...]giographa by the title of the Psalms, because the book of Psalms stood first of all the books of that part. In that saying, Mat. 16.14. Others say Jeremy, or one of the Prophets. There is the same reason why Jeremy alone is named by name, viz. because his name stood first in the Volumn of the Prophets, and so came first in their way when they were speaking of the Prophets. Or 2. It may be it was at first delivered by Jeremy, and after written by Za­chary, who in many things imitates him. Hence the Hebrews say, the spi­rit of Jeremy was in Zachary. Or 3. It might be taken partly out of Jeremy, and partly out of Zachary; for Ieremy bought a field also, Ier. 32. Or Zacha­ry might have two names — As for the second Question, some think the words are partly taken out of Ier. 18.2. and 32.9. and Zach. 11.12. and here in Matthew are conjoyned; and although the name of Potter be in Ier. 18. yet as not pertinent to the History of Christs Passion it is omit­ted.

901. 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 carryed the Cross, and when he was grown too feeble in body, the souldi­ers compelled Simon whom they met on the way, to carry the Cross.

902. Mat. 27.44. The Thieves also who were crucified with him, cast the same in his teeth. Luk. 23.39. And one of the malefactors which were hanged, rayled 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 Messias.

* 903. Mat. 28.1. In the end of the Sabbath as it began to dawn, Joh. 20. The first day of the week cometh Mary Mag­dalene early, when it was yet dark.

Iohn saith Mary Magdalene came while it was yet dark; Matthew, when it began to dawn: Mark saith, she and the other women came thither at Sun-rising: All which speak the story thus: That at the dawning, and while it was yet dark, the women, as soon as they could see, (at the least Mary Magdalen) set out to go to the Sepul­chre, and that was at the very instant [Page 33] of Christs rising, when there was a great earthquake, and an Angel came and rolled away the stone. Mary Magdalen came from Bethany, from her Brother Lazarus's house (if she came from her own home) and the other women were at their several Lodgings, and to get them altogether would spend some time, so as though Mary were early stirring, yet it was Sun-rising before they were altogether at the Sepulchre.

904. Mat. 28.2. The Angel of the Lord descended from heaven. Joh. 20.12. And seeth two Angels, with Mar. 15.5.

The women had two journeys to the Sepulchre, the first early in the Morning: when they saw an Angel without, sitting upon the stone; and coming within the Sepulchre, they saw a young man sitting on the right side of the Sepulchre; and then after this they go to the Disciples, and came back again to the Sepulchre, where Mary finds either the same Angels to have shifted their places, and to sit at the head and feet, or two others to sit within the Sepulchre, which John speaks of.

905. 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.

A joyful fear.That fear and amazement was joy­ned with joy, as it fals out in sudden accidents.

906. Mat. 28.9. The women came and held him by the feet. Joh. 20.17. He saith to Mary Magdalen, Touch me not, for I am not yet ascended to my Fa­ther.

Christ suffered the women to touch him, to confirm the certainty of his Resurrection, that they might be more sure witnesses to his Disciples and others: he forbad Mary Magda­len to touch him, because she rejoyced too much with carnal affection, and therefore he would have her rather touch him by faith, that is, believe in him, to be the Son of God, the Lord of glory, salvation, life and death.

* Mat. 28.9. with Joh. 20.17.

Christ suffered the women to touch him, and to worship him: But when Mary Magdalen would even out of her natural affection, or spiritual desire, so touch Christ as to hinder him in his progress and business, he forbids her to touch him lest she might stay him from doing that work he had to do before he went to his Fa­ther.

907. Mat. 28.18. All power is given to me both in heaven and in earth. Mar. 13.32. But of that day knoweth no man, no not the Son, but the Father only.

All power is given unto Christ the Mediator, because he is made Lord in the glory of God the Father. In the day of his humiliation he knew not as man the day of Judgment, or not for himself that he knew not, but for us, saith Augustine, because it behoved not us to know.

908. Mat. 28.18. All power is given to me in heaven and in earth. Rom. 9.5. Christ who is over all, God blessed for ever.

Power is given to Christ as man, for nothing can be given to him is God, for as God he had all things before in his power, but the humani [...]y of Christ hath not that power of it self, but from the Divine Nature with which the humane nature is personally uni­ted.

* Mat. 28.18. with Rom. 9.5.

Power is either a Physical power of Efficacy, or a Moral power of Au ho­rity. The Physical power of Efficacy, which is (as some, the omnipotency of his Godhead, or as others) a spiri­tual power of his Manhood, but these are not meant here; In all probability, the power that is here given unto Christ is for its general nature, the same, which in the following words he communicates unto his Apostles, but that is a power of Office and Au­thority, a power to teach and baptize. Now this power of Authority is ei­ther Essential or Official: Essential or natural, which belongs to him as God, and is potestas innata, or data, therefore not here meant. 2. The Of­ficial power is dispensative, or dona­tive, delegated unto him as Mediator and head of his Church, and therefore [Page 34] termed a Mediatory power, and this is the power spoken of in this place; the divine authority of Christ is Mediato­ry, not as it is common unto every Person in the Trinity, but as it is appro­priated unto him, the second Person. This Person [...]s God receiving by vo­luntary dispensation this honour from the Father, that he should in an im­mediate and appropriate manner exe­cute Government over all the Crea­tures in heaven and earth; and though the Father and the Spirit have a right and soveraignty over the Creatures, yet they do not immediately execute this in such sort as the Son doth.

909. Mat. 28.19. Teach all Nations. Mar. 16.15.Psal. 19. Preach the Gospel to every Creature. Mat. 7.6. Give not that which is holy to the Dogs, Rom. 10.5. nor Pearls to Swine.

In the first place, by the Nations, and the Creatures, are understood the Jews and Gentiles, for the sweet voyce of the Gospel was to sound to all through the whole earth, and the seed of the Word to be sown, that Infidels might be left unexcusable. In the lat­ter, Holy, and Pearls signifie the same; It must not be given to Dogs and Swine, that is, to persecutors, scoffers,Prov. 9.7 despisers, profane; For he that repro­veth a scorner, getteth himself shame, and he that rebuketh a wicked man, getteth himself a blot.

* 910. Mat. 28.20. I am with you to the end. Mat. 26.11. The poor you have alwaies with you, but me you have not al­waies.

Christs presence is twofold, Sub­stantial or Corporal, 2. spiritual or gra­cious. Christs corporal presence we have not alwaies with us: but his chil­dren have alwaies his spiritual pre­sence in their hearts.

The Gospel of St. MARK.

IT containeth briefly the sayings and deeds of Christ in Galilee, Judea, and Jerusalem, Niceph. l. 2. c. 48. Euseb. l. 2. c. 15. which Matthew wrote more at large, some will have it dictated and approved by Peter, whose Scholar Mark was. Irenaus saith it was written after the death of Peter and Paul.

911. MAR. 1.1. The beginning of the Gospel of Jesus Christ. Ver. 3. The voyce of one crying in the Wilderness. Mat. 1.1. Luk. 1.2. In the be­ginning of the Gospel of Jesus Christ, his Conception and Nativity are descri­bed.

Mark understands the beginning of the Gospel to be the time of the pro­mulgation. Matthew begins the Evan­gelical History about thirty years be­fore the Preaching of Iohn Baptist; but Mark begins from his Preaching, because the Law and the Prophets pro­phesied untill Iohn, Mat. 11.15.

* Mar. 1.1.3. with Mat. 1.1. Luk. 1.2.

The Gospel of Jesus Christ— And yet it speaks both of the Nativity and Birth of Jesus Christ, and likewise of Iohn Baptist, with much of the like nature.

It is called the beginning of the Gospel of Jesus, though it begin with Iohn Baptist, and his Doctrine; for the beginning of the Gospel im­ports no more than the beginning of that Age of the World which the Prophets so unanimously pointed out for the time of good things to come; and which they expressed by these or the like terms: The last daies; The acceptable year of the Lord; The Kingdom of God, &c. The Gospel of Christ is said to begin, though it be Iohns Preaching and Baptizing, because [Page 35] it did bring in the Doctrine of the Gospel more clearly and fully than was brought forth before, and had re­ference to the Doctrine of Christ. Whereas there is mentioned Johns birth and death, &c. or Christs birth and death. The former is in relation to Christ, and the latter, Christs birth, &c. is related as part of the good news which ought to be prea­ched.

912. Mat. 1.2. As it is written in the Prophets. Luk. 3.4. In the Book of the words of Isaiah the Prophet.

Isa. 43. Mal. 3.1. Isa. 43.4. Mark understands Malachi and Isaiah the Prophets, Luke means Isaiah only.

* Mar. 1.2. As it is written in the Prophets. Luk. 3.4. As in the books of the Prophet Isaiah.

The first place speaks of both the Prophets, Isaiah, and Malachy, from whence the Sentence urged here is taken. But Luke urgeth only the name of the more eminent Prophet, Isaiah. The one half of the words alledged in the Text are not in Isaiah at all, but in Malachy. So Mark might say the Prophets; and yet sometime in the New Testament, in Allegations from the Old, do closely couch two several places together under one quotation, as if they were but one; yet maketh it sure, that the first alwaies is the very place which it takes on it to cite, though the second be another. As Act. 7.7. a speech is alledged which was spoken at twice, so that here Luke might say Isaiah.

* 913. Mar. 1.35. And in the mor­ning, rising up a great while before day, he went out, and departed into a solitary place, and there prayed. with Luk. 4.42. And when it was day he departed, and went into a desart place, and the people sought him, &c. with Mat. 8.18.

Matthew observeth not the time when Peters wives mother was cured, he bringing the History in when other circumstances of place or persons, &c. invited him thereto. And whereas Mark saith, it was before day, and Luke, when it was day, both agree, for it was in the twilight, which is not yet clear day, and yet it is so much light as to be called day. And where­as Matthew saith, Christ commanded the multitudes to depart to the other side, which questionless they did, and Christ he went into the Wilderness, and the multitude came thither to seek him. The meaning may be, Christ commanded that they should depart to the other side, not that which is opposite directly, but to the other side, in respect of the sinus of the sea of Galilee, which was towards Capernaum: So the multitude sayled over part of the Lake, yet did not wholly leave Galilee; Christ he came by Land to the place where the peo­ple sought him. The History tells us what Christ commanded, not what the people did.

914. Mar. 2.7. Who can forgive sins, but God only? Joh. 20.23. Whose sins you remit, they are remitted unto them.

God above remits sins by his own authority. The Apostles and Pastors of the Churches only testifie in the Name of Christ, that upon condition of faith, they are remitted. But God speaks to us by his Ministers, that we should be sure of his grace, and should have the Sacred Function in honour, since it is confirmed in heaven what the Ministers declare on earth.

* Mar. 2.7. with Mat. 6. As we for­give our debts or trespasses.

In every trespass which any do to their Neighbours, there be two offen­ces, one to God, another to Man. In the first respect, as it is against God, and his Commandments it is called a sin: And that God only forgives. In the other respect, it is called only an injury or dammage, and so man may forgive it. When a man is rob­bed, the Law is broken by stealing, and the injury that is done, is against a man that hath goods stollen, this in­jury, as it is an injury, a man may for­give; but as it is a sin, he cannot, but God only.

* Mar. 2.7. with Joh. 20.23.

God forgives sin by authority, Man ministerially; God of himself alone, Man only from God; God abso­lutely, Man with conditions and supposition; God really and origi­nally, [Page 36] Man only declaratively.

915. Mar. 5.20. The man that was possessed with the Devil published in De­capolis, how great things Jesus had done for him. Luk. 3.39. He went through the City publishing.

He published it first in the City of the Gadarenes, and afterwards in other parts of Decapolis.

916. Mar. 5.30. Vertue went forth of Christ to cure the woman. Ver. 34. He said unto her, Daughter, thy faith hath made thee whole.

By vertue from Christ was the wo­man restored to her health, which she applyed to her self by faith, and so her issue of bloud staied.

917. Mar. 6.5. Christ could do no migh­ty works in his own Country. Mat. 28.18. All power is given to me in heaven and in earth.

Christ was not destitute of vertue, but for their incredulity; for faith is the hand that receives Christs bene­fits, and to those that believe all things are possible: that he could not, is meant here, he would not, for that is Gods will, to be able, saith Tertulli­an.

918. Mar. 9.2. After six daies Iesus taketh with him Peter, Iames, and Iohn. Luk. 9.28. And it came to pass about eight daies.

The first place must be understood exclusively in respect of the day, in which Christ speaks, and was transfor­med. The latter includes both those daies, and he numbreth not precisely, but about eight, there were not so ma­ny whole daies.

919. Mar. 9.35. And he sate down and called the twelve. Mat. 18.1. The Disciples came unto him, saying.

The Disciples on the way disputed who should be the greatest of them, Christ therefore at home called the twelve, and they being called came unto him.

920. Mar. 10.19. Christ answereth him that asked of him about eternal life, Thou knowest the Commandments, Do not commit adultery, do not kill, do not steal. Rom. 3.20. By the deeds of the Law shall no flesh be justified in the sight of God, Gal. 2.16. c. 3.10.

To him that asked, What shall I do? Christ answering this question, that he might make him know his weakness, he sends him back to the rule of Works, or the Law of God, and so would have him to seek salva­tion in Christ, and not in his own works.

921. Mar. 11.7. They brought the Colt to Iesus. Mat. 21.7. They brought the Ass and the Colt.

Matthew is an eye witness, that the Ass and the Colt were both brought, according to the Prophesie,Zac. 9 9. Fear not O Daughter of Sion, behold thy King com­eth sitting upon an Ass, and the Foal of an Ass. Some make this an emblem of the Iews and Gentiles, by the Iew to be meant the Ass, which our Saviour rid first on, but because she went unto­wardly, he left her, and road on the Foal, which was an embleme of the Gentiles, who received the Gospel wil­lingly, which the Iews rejected.

* 922. Mar. 13.32. But of that day, and of that hour knoweth no man, no not the Angels that are in heaven, no not the Son, but the Father. Col. 2.3. In Whom are hid all the treasures of wisdom and knowledge.

Christ knew not the hour, say some, that is, knew it not to teach us to know it; but thus God himself he knows it not; nor could Christ have said, No, not the Son, but the Father. Thus we may aequivoke in any thing: I know it not, because I will not tell you it. Christ, as Man, knew not the time of Gods judging the world, though as God he did; and as Media­tor he had the fulness of wisdom dwelling in him, that is, as the Di­vine Nature is there. It is likely as Man he had not this Mystery discove­vered to him till after his Ascensi­on.

923. Mar. 14.12. And the first day of unleavened bread when they killed the Passeover. Joh. 13.1. Now before the Feast of the Passeover, when Iesus knew that his hour was come.

The Iews began their day from the Evening, and they were to celebrate the Passeover on the fourteenth day of the month Nisan, according to the [Page 37] Law,Lev. 23. as Christ did. But the Iews refer­red that solemnity to the Sabbath day, and called it the great day of the Sab­bath.

924. 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.

925. Mar. 15.25. And it was the third hour, and they crucified him. Joh. 19.14. About the sixt hour Pilate said to the Iews, Behold your King.

In the former place, the hour of the day was reckoned according to the manner of the Iews, 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 crucified the third hour after Sun-rising; at the sixt 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.Joh. 20.12.

* Mar. 15.25. with Joh. 19.14.

The East Country men do diversly distinguish their artificial day both in­to twelve equal hours (called Planeta­ry hours) and into Quadrants, ha­ving the name of the hour going next before. The Eastern men accounting

1,1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12.
3,
6,
9.

The manner of our accounting 7, 8, 9, 10, 11, 12, 1, 2, 3, 4, 5, 6. The opposition is not in the same respect therefore in the manner of accounting.

Mark in that Calculation of the time takes his date from the first time that Pilate gave him up to their abu­sings, and his phrase may be taken of so comprehensive an intimation, as to speak both the time of his first giving up at the third hour of the day, and the time of his nayling to the Cross the third hour from that; and much after the same manner of account that our Saviours six hours sufferings from Pilates first giving him up, to his dying are reckoned: So the 430 years of sojourning of the Children of Israel in Aegypt, Exod. 12. are computed, namely, the one half before they came in Aegypt, and the other half after. As to the latter place, Iohn seem­eth the rather to have added this cir­cumstance, not only to state the time, (which was of weighty concernment) but to brand the Jews impiety, and neglect of their Religion for the satis­fying of their malice, who would on so high a day spend it so far and do nothing. And though some scruple may be, how it could be that it was about the sixth hour when Pilate deli­vered him up, seeing Christ was on the Cross, and darkness about the sixth hour? Yet the words of Iohn as they raise the scruple, so they give the an­swer. For it might very properly be said, and that according to the usual speech of the Nation, th [...]t it was about the sixth hour, when the sixth hour was but now beginning, & by the time that it was compleated, all that might be dispatched, that passed be­twixt his sentencing and his raising up­on the Cross.

926. Mar. 16.1. When the Sabbath day was past, the Maries brought spices. Luk. 23.56. The day of the Passeover the women prepared Spices and oyntments.

On the day of the Passeover they bought spices, and began to make Oyntments, on the Sabbath day after Sun-set they continued it, and when the Sabbath was past, they came very early in the morning to Christs Sepul­chre.

927. 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 spake to the women. Luke speaks of two that were witnesses of our Saviours Resurrection.

928. Mar. 16.6. He is risen, he is not here; Behold the place where they laid him. Joh. 20.14. Mary turned her self back, and saw Iesus standing.

The Angel speaketh concerning him dead, such a one as the women sought for, that they might anoint his [Page 38] 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.

* 929. Mar. 16.8. Neither said they any thing, &c. And yet they told it to the Disciples.

They said nothing to any man while they were on the way running and trembling, but as soon as they got within doors they told it to the Disci­ples; they stood not talking by the way, but hasted to the Disciples.

930. 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.

Mary Magdalen is first named, be­cause she in a peculiar manner saw Christ, then the other women after her saw him in their order.

* Mar. 16.9. with Mat. 28.9.

Mary had two journeys to the Se­pulchre: In the one, she and other women; in the other, she alone met him. Or else she spoke to him, and not to the rest, therefore mention is made of her, and not the rest.

931. 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 Christs Kingdom amongst all Nations after Christs Resurrection. The latter is concerning the first tem­poral mission of the Disciples to the Jews only; for the mystery of our Re­demption before Christs death, was not to be preacht to the Gentiles; Rom. 15.8. therefore Christ was called the Mini­ster of the Circumcision.

932. Mar. 16.16. He that believeth and is baptized, 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 that faith is not in the heart, where confession is not in the mouth, but where it is in the heart it ingenders all parts of out­ward confession.

933. 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 hardned that they should not believe the Gospel, such shall be damned. So they that are not moved by promises or threatnings, 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 Gods mercy in Christ.

934. Mar. 16.19. The Lord Jesus after he had spoken unto them was recei­ved up into heaven, and sate at the right hand of God. Chap. 14.22. This is my body.

Christ ascending and sitting at the right hand of God, doth not take away the presence of his body in the holy Supper, but confessing it,Phil. 2.9. that he is ex­alted above all things into glory.

935. Mar. 16.19. Christ sits at the right hand of God. Eph. 1.20. Col. 3.1. Heb. 1.3. c. 8.1. 1 Pet. 3.22. Act. 7.56. Steven saw Jesus standing at the right hand of God.

To sit is the part of the Judge, to stand, the part of him that fights and helps us, saith Gregory; Homil. de As­cens. Domini. Steven therefore being at the conflict with death, saw him stand­ing whom he had for to help him; but Mark describes Christ sitting after his Resurrection, for after the glory of his Ascension, he shall come as Judge in the end of the World.

The Gospel of St. LUKE.

IT comprehends the Conception of John Baptist, and Jesus Christ, with their Nativity, Life, Vocation, Sermons in special, the Miracles of Christ, his Passion, Death, Resurrection, Apparition, and Ascension into Hea­ven.

936. LUK. 1.13. Zacharias prayer is heard. ver. 18. He belie­ved not.

Although he had a conflict through the weakness of his faith, of the spe­cial gift of so wonderful a Son, yet he had a general faith concerning a Messi­as the Deliverer of the people from their disgrace, and therefore his doubt­ing did not exclude his prayers from being heard.

937. Luk. 1.32. The Lord God shall give unto him the Throne of his Father David. Joh. 18.36. My Kingdom is not of this world.

To sit in the Throne of David here, is not to govern a temporal Kingdom, as David did here on earth, but a spiri­tual, wherein Christ reigns by faith in the hearts of his followers, and he rules over sin, death, and the devil.

938. Luk. 1.33. And he shall reign over the House of Jacob for ever. 1 Cor. 15.24. He shall deliver up the Kingdom to God the Father. ver. 28. He shall be subject unto him.

Christs Kingdom is eternal and without end, not as Davids earthly Kingdom was for a few daies, but it must be continued for ever in the Per­son of Christ, and the faithful, after a spiritual manner; he shall deliver the Kingdom to the Father, not that he shall no longer rule with the Father, but because [...]fter this world is ended, he will fully joyn us to his Father, and will govern his Church otherwise than it is now governed.

* Luk. 1.33. with 1 Cor. 15.24, 28.

There is a twofold Kingdom of Christ, 1. Essential, as God; 2. Oeco­nomical, as Mediator, God and Man, betwixt God and Man. The first King­dom is not here spoken of in either place. And as for the second which he received from his Father, he shall sur­render it up again to his Father after he hath subdued sin and death, and put all his enemies under his feet. Christ governs his Kingdom, his Church and people here by means and instru­ments, as the Word, Sacraments, Mi­nisters, &c. By Angels, Men, Ecclest­astical, or Politick; opposing means, for the suppressing his childrens ad­versaries. Now he shall deliver this Mediatory rule (when he hath fully reconciled all men to God, and per­fected his work) to God the Father, who will rule his Children in a new and hidden way without men or means, nor mediatly, but immediate­ly by himself Christ shall still reign. He shall reign over Israel for ever, be­cause he shall rule till Eternity come, and after him there shall be no King; for when Eternity comes, he shall rule though in a new way.

939. Luk. 1.36. Elizabeth Maries Cousin. ver. 5. She was of the daughters of Aaron. Luk. 2.5. Mary was of the Tribe of Judah, of the house of David.

In the Scripture they are called Cousins, though they are not at all of the same family, so vulgarly Anna is affirmed to be the mother of Mary, and the sister of Elizabeth.

940. Luk. 1.44. The babe leaped in my womb for joy, that is, Iohn Baptist in the womb of his Mother, when Mary came to her. Joh. 1.31. I knew him not, saith Iohn.

Christ was known to John before by internal and spiritual knowledge, but John knew him externally and corpo­rally in his baptism.

941. Luk. 1.67. Zacharias prophesied being full of the Holy Ghost. Joh. 7.39. The Holy Ghost was not yet, because Christ was not yet glorified.

The first place is meant of the gift and Spirit of Prophesie; the latter place is concerning the visible and wonderful effusion of gifts of the Holy Ghost upon the Apostles after Christs glorification.

942. Luk. 2.11. There is born to you a Saviour in the City of David, which is Christ the Lord. 1 Pet. 3.21. Baptism doth save us.

Subalternates do not disagree, Christ makes his people safe from their sins principally as the efficient meritorious cause, Baptism serves but instrumen­tally, and not alwaies; for it is not the want of Baptism, but the contempt which conde [...]ns us.

943. Luk. 2.33. His Father and mo­ther marvelled at those things. Mat. 1.8. Jesus according to his humanity, had no Father. Heb. 7.3. According to his Divi­nity had no Mother.

The Father of Jesus Christ, Joseph was only so for his care, but not really and naturally so, for he was appointed by God to be a keeper of the Virgin Mary espoused to him, and her Son, and Christ being a little child, gave him honour and reverence due to a Fa­ther. The Virgin Mary was his natu­ral Mother according to the flesh, for he received his humane nature of her substance.

944. Luk. 2.34. Simeon blessed him. Heb. 7.7. The lesser is blessed of the bet­ter.

Simeon prayed well for Mary, con­gratulating her concerning her happy and blessed Off-spring, and by a Pro­phetick Spirit foreshewing the hard success she and her Son should have, but he did not prefer himself before them.

945. Luk. 3.7. The Baptist cals the Pharisees a generation of Vipers. Mat. 5.22. He that saith to his brother, Thou Fool, shall be in danger of hell fire.

John Baptist calls them not so re­proachfully out of an ill affection, but from his Office, because such were full of poyson and malice, working the Vi­perous works of the devil the old Ser­pent. So the Ministers of the Church must publickly complain of the sins of the people.

946. Luk. 5.10. Fear not, from hence­forth thou shalt catch men. Joh. 1.42. Andrew brought Simon his brother to Christ.

Simon is brought by Andrew to fol­low Christ, and to profess the Gospel, by a general call, but Christ calls him by a special call to the Sacred Functi­on, about the matter of Fishing.

947. Luk. 6.1. And it came to pass on the second Sabbath after the first, that he went through the Corn fields. Mat. 12.1. At that time Jesus went on the Sabbath day through the corn.

The Jews cal [...]ed the eight day of the great solemnity, the second Sab­bath after the fir [...]; for some of their Feasts lasted for eight daies, and the first day with the eighth day were the most solemn, and the intermediate daies, not so much regarded, moreover they were called Sabbaths.

948. Luk. 6.25. Wo to you that laugh now, for you shall mourn and weep. Joh. 16.22. Your heart shall rejoyce, and your joy no man taketh from you.

In the first place the pleasures and delights of the world are understood by the name of laughter, the end whereof is alwaies sorrow; in the lat­ter place is meant joy in Christ by the Holy Ghost, which is heavenly and eternal.

949. Luk. 6.26. Woe unto you when all men shall speak well of you. Mat. 5.16. (1 Pet. 2.12.) Let your light so shine before men, that they may see your good works and glorifie your Father which is in heaven.

Woe be to them, who do only so that they may please the World, and desire the praise of men, flattering the wicked, and winking at their sins that they may get favour. But not to them who like a light are an exam­ple of good works, and a godly life to others.

[Page 41]950. Luk. 6.30. Give to every man that asketh. Eccl. 12.4. Give to the god­ly, and help not a sinner, hold back thy bread and give it not unto him.

Christ will have that we shall do good to our friends, and to our ene­mies, though they be wicked and in­grateful, by the example of our merci­ful heavenly Father, and if we give not to the person, yet give to his Na­ture as he is a man. A place of Eccle­siasticus may not be opposed to Cano­nical Scripture, who will have him that craves an alms to be humble, shutting out the wicked and obstinate in ma­lice, who abuse the benificence of good men.

951. Luk. 7.13. Weep not. Eccl. 38.16. Let tears fall down over the dead

Christ comforts the Widow, who wept for the death of her only son, because her son should suddenly live again. But Christ disallows not moderate weeping for the death of our neighbour, only we must not mourn as those that have no hope.

952. Luk. 8.39. Return to thy house, and shew how great things God hath done unto thee. Cha. 5.14. He commands the Leper that he should tell no man.

Christ commanded him that was pos­sessed with the devil, to tell what be­nefits God had done for him, because the time, the place and other circum­stances required that; but he sent the leprous party who was cleansed, to the Priest, that he might approve of the cure.

953. Luk. 10.4. Salute no man by the way. Rom. 16.16. Salute one the other with an holy kiss, The Churches of Christ salute you. Phil. 4.22. The Saints.

Christ will have his Disciples dili­gent in dispatch of their Office, that they should not hinder the course of their Ministry with long discourses and salutations, but should fulfil their jour­ney in a short time: such a command gave Elias to his servant: which de­nieth not our Christian duty and hu­mane good manners to salute one the other.

954. Luk. 10.18. I beheld Satan as lightning fall from heaven. Joh. 8.44. The devil was a murderer from the beginning, and the father of lies.

Satan fals from heaven, when he is cast out of our hearts by sound do­ctrine, and loseth his light, that is, his authority, by the preaching of Gods Word here, as it were by a thunder­bolt from heaven, that is, from the Kingdom of God in the heart of man is he cast down and trod under foot: but he was a murderer and lyar from the beginning that he fell; not from that he was created.

955. Luk. 10.22. No man knoweth who the Son is, but the Father, and who the Father is, but the Son. Joh. 15.26. The Spirit of Truth he shall testifie of me.

Christ excludes not the Persons of the Deity, but the creatures and the false gods, for the Father by the Son from Eternity infinitely communica­ting his infinite wisdom,Joh. 16.13. revealed it to the Holy Ghost, and therefore Christ saith, the Spirit shall not speak of him­self, but whatsoever he shall hear, that shal he speak.

* 956. Luk. 10.23. Blessed are the eyes which see those things which you see. with Joh. 20.29. Blessed are those which have not seen, and yet believe.

Sight is twofold, bodily, and spiritu­al: Bodily sight is meant in the latter place; spiritual sight or understanding is meant in the former. Although many souls have not seen Christ in the flesh, yet in regard they have seen him with the eyes of their soul, and belie­ved on him, they are blessed.

957. Luk. 10.24. Many Prophets and Kings have desired to see those things that you see. Joh. 8.56. Abraham saw my day.

There are different manners of the Visions of Christ and of God.1 Cor. 13.12. We see now in a glass darkly, but then, that is, in the next life we shall see face to face. Abraham and the faith­ful in the Old Testament saw Christ promised that he should come: The Apostles saw him manifested in the flesh. The Prophets saw him of old in shadows and figures, the Apostles and the Christians now see him clearly and manifestly.

958. Luk. 10.28. Do this and live. Rom. 4.5. But to [...]im that worketh not, [Page 42] but believeth, his faith is counted for righteousness.

The parts of Gods Word are the Law and the Gospel; the Law promi­seth life eternal to them that do it, the Gospel to them that believe. Christ by the words, Do this, doth not shew that the Lawyer was able to fulfil the Law, but only admonisheth him so, that he might grow sensible of his own weak­ness.

959. Luk. 10.41. Martha, Martha, Thou art careful and troubled about ma­ny things. 1 Tim. 5.14. I will that the younger women marry guide the house.

Christ reprehends not Martha's care of her house, but for presumption and false opinion, because she prefer­red the care of her house before the Word of God.

960. Luk. 11.41. Give alms, and all things are clean unto you. 1 Cor. 13.3. If I bestow all my goods to feed the poor, it profiteth me nothing.

Christ speaks of alms proceeding from faith and charity; the Apostle speaks of hypocritical alms without Christian Charity.

961. Luk. 12.33. Sell what you have and give alms. 1 Tim. 5.8. But if any pro­vide not for his own, especially those of his own houshold, he hath denied the faith.

Christ would not have us forsake our neighbour in his wants and neces­sities, but rather (to help him) we should sell our possessions, to declare our compassion so far as we are able, without doing injury to our fami­ly.

* 962. Luk. 13.32. Go tell that Fox. with Act. 23.5. Exod. 22.28. Thou shalt not speak evil of the Ruler of thy people.

Some are of opinion, that it was not meant of Herod, but he that was the Author of their coming, and speaking so to him. For although Herod dealt like a Fox in killing of John Baptist, pretending sorrow for his death, and yet glad of the occasion: he was not the Fox now, but some subtil Phari­see, who would have him thus spoken to, as though they were thus sollicitous for him, when as indeed they hated him to the death, and intended no­thing else, but because his Doctrine was still against them, to drive him away, if by any means they could. Or if it were spoken of Herod, Christ spoke not as a private person, nor did he speak as a rayler on the Magistrate, but as one that by a tart word would shew him his sin and nature. The latter place speaks of private persons speaking injuriously of their Prince, or in contempt of him.

963. Luk. 14.23. Compel them to come in. 1 Pet. 5.3. Not as being Lords over Gods 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 daies of John the Baptist, Mat. 11.12. untill now the Kingdom of heaven suffereth vio­lence, and the violent take 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 than good Christians, there­fore the Apostle warns us well, that no man should affect to Lord it over Gods people, that is, the Church, and to use a tyrannical power over their consciences.

964. Luk. 14.24. None of those men which were bidden shall tast 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 ruine, and not God.

965. 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. Eph. 6.2. Honour thy Father and thy Mother, that it may be well with thee. Cha. 5.25. Husbands love your Wives. 1 Joh. 3.15. He that hateth his brother is a murderer.

Christ is to be beloved above all [Page 43] creatures, and rather our Parents, bro­thers, and sisters, and our own life should be lost, then we should deny the Gospel. He that loveth his Father and Mother more than me, is not worthy of me, saith Christ; otherwise we must honour our Parents and love our chil­dren.

* Luk. 14.26. with Eph. 6.2.

The latter place bids us honour our Parents in all things that are lawful, yet not as Gods: The former place tels us, he that honours his parents so much, when Christ and his Parents come in competition, as they chuse their Parents, and doth not so far pre­fer Christ as in an holy Zeal, leave and even hate their Parents is not worthy of Christ.

966. Luk. 15.7. The righteous need no repentance. Cha. 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.

967. 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 often got unjustly, and many abuse them to injustice, pride, tyranny, luxu­ry, gluttony, &c. therefore Christ calls them the Mammon of unrighteousness, Mat. 13.7. 1 Tim. 6.9. thorns; the Apostle cals 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.

* 968. Luk. 16.16. The Law and the Prophets were untill John. with Luk. 2.1.

Christs intent is concerning the Policy of Moses and the Ceremonies which were in force untill Johns com­ing, after whose daies follows a spiri­tual administration which John begun, plainly preaching repentance and re­mission of sins by the bloud of the Lamb. The Jews had a phansie that Moses his Law should be dispensed amongst the Gentiles, and the whole World to be under their Polity, which Christ reproved, and told them of ano­ther Kingdom and Policy to come. Christ speaks nothing here of the Mo­ral Law, which in propriety of speech is no part of Moses Polity, as the Ce­remonial and Judaical were; the Mo­ral Law was natural and eternal, and therefore belonged to all times and persons. The Ceremonial Law had no force compulsory over the people; but yet after John it shewed us Christ held forth in the times under the Law.

969. 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 back-biters and false Apostles that un­justly reproached him.

* 970. Luk. 17.10. with Psal. 19.12. In keeping thy Commandment there is great reward.

When we have done all there is no merit, it is but all duty; but when we have done all, there is a reward, it is Gods Promise and Goodness, though we by our best deeds meant nothing; yet God out of his good­ness rewards us with some thing plen­tifully.

971. Luk. 18.1. We ought to pray al­waies, and not to faint. — Christs Disci­ples did not do so, nor were they bla­med for it.

This word alwaies signifieth not a continuation of time, but a constancy and perseverance in the duty. There were set hours for prayer: Christ would not have us confine our selves to these hours, but rather to take any time we can, being diligent in the duty. We say, This boy is alwaies at his study, because he is most an end [Page 44] there, or he makes it his greatest busi­ness: So a Christian should alwaies be at his prayers, make it his greatest bu­siness.

972. 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 Gods sake, who shall not receive manifold more. 1. Cor. 7.10. The wife must not depart 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.

* 973. Luk. 18.35. And when he drew nigh unto Jericho, a blind man sit­ting by the way-side—Mar. 10.46. As he went out of Jericho—blind Barti­meus — Mat. 20.30. And behold two blind men sitting by the way-side, as they departed from Jericho.

Some say, these were different times and passages; others, that they were in the same Journey, and that he hea­led one blind man at his coming in; and as he went forth two more, where­of the more noted was Bartimeus, or in English, the son of Timeus, and he be­ing the more noted his name is only set down. But others say, he cured one at his going in, another as he came forth, and then further on his way, two more.

974. Luk. 22.28. Ye are they who have continued with me in my temptations. Mat. 26.56. All the Disciples forsook him and fled.

In the former place, the Disciples constancy is commended for the time past, that they forsook not Christ in his temptations, when others were back­ward. In the latter, is observed their scattering abroad, for that at the time of Christs passion their faith was much shaken.

975. Luk. 22.29. I appoint to you a Kingdom, as my Father hath appointed me. Mar. 10.40. For to sit on my right hand and on my left hand is not mine to give.

He speaks at first, not of the King­dom of heaven, whereof he hath the sole government, but of the admini­stration of the Kingdom of Grace, in the promulgation of the Gospel through all the world; and planting of Churches by Apostolical Authority, which he going to his Father, left in charge with them, as he had it com­mitted to him by his Father.

976. Luk. 22.31. Satan desired to have you, that he may sift you as Wheat. 1 Joh. 5.18. And he that is born of God sinneth not, and that wicked one, that is, the devil, toucheth him not.

Satan laies snares for godly men alwaies, seeking whom he may devour, that Christ confirms by example of the Disciples. John teacheth that that evil one shall not hurt us, though he set upon us. For God is faithful, who will not suffer you to be tempted above what you are able, 1 Cor. 10.13. but will with the temptation make a way to escape, that you may be able to bear it.

* Luk. 22.31. Satan hath desired to sift you. 1 Joh. 5.18. That evil one shall not touch you.

The former place sheweth Satans intent and desire; The latter shews Gods intent and resolution. Satans desire is by tempting and sifting to overthrow, but he shall only cleanse and refine you, and this by goodness of God, who may suffer Satan to take of the chaff, but will not suffer him to touch or meddle with the corn.

977. Luk. 23.34. Father forgive them. Joh. 17.9. I pray not for the world.

Christ both by words and his own example taught us to pray for our ene­mies, he prayed not for the world, that is, for wicked men hardned in their sins, of whom there was no hopes of repentance: we must not imitate that, because he only knew best who they were that were such.

* Luk. 23.34. with Joh. 17.9.

In the former, Christ seeing the people zealous without knowledge, and that he might teach us to pray for those which despitefully use us, prayed [Page 45] for the Jews; not that he so prayed for them, as absolutely to pray and be­lieve that all and every particular soul of them should be saved, but that those who belonged to the election of grace, among them should be forgiven, &c. The latter place saith, that Christ would not pray that all and every paticular person in the world should be saved.

978. Luk. 24.10. Mary Magdalen and Joanna, and Mary the Mother of James, which told these things unto the Apostles. Mar. 16.10. Mary Magda­len told them that had been with him.

Mark excludes not the other wo­men, he names Mary Magdalen, ei­ther because she spake to the Apostles in the name of all the rest, or else with greater affection, or because she spake first.

The Gospel of St. JOHN.

IT Contains a relation of Christs Person both according to his divine and humane Nature, also his Office,Mat. 10.7 and pains he endured unto the death of the Cross, his Resurrection also, and his appearings. It was written after the other Evangelists against the Heresies of Ebion and Corinthus, being as it were a Complement of those things were let pass by the other Evangelists.

* 979. IOH. 1.1. And the Word was God. Jesus Christ yesterday, to day, and for ever, &c.

Doubt. A word is vox evanescens, a vanishing voice; Christ is a Word, ergo, vanishing, and not stable.

Answ. There is an equivocation in the word [...], or word; for [...], or a word is sometime in the predica­ment of Quality when it signifies a sound or transient voice, volat irrevo­cabile verbum; sometime it is in the predicament of Relation, when it sig­nifies a promise, by which you are ob­liged to another.

Verba ligat homines, taurorum Cornua funes.

As oft in the predicament of Action when it signifies a thought, or delibe­ration, or purpose of mind; but in this place it is taken essentially, not vulgarly; as for [...], quoddam subsistens & intelligens; And Christ is called the Word in respect of the Fa­ther, because he was begot by the mind of his Father: and in respect of us, as the person producing the Go­spel from the bosome of the eternal Father, and keeping the Ministry thereof.

Joh. 1.1. And the Word was made flesh. Flesh is a Creature, therefore Christ was a Creature.

Mutato genere predicationes non valet consequentia. In majore usitata predica­tio est generis de specie. Flesh is a crea­ted substance in the other propositi­on; The Word was made flesh was an improper speech. The Word was made flesh, i. e. The Word is Man, or the Word the Divine Nature assumed in­to personal union with the Humane Nature.

Joh. 1. We saw his glory as of the on­ly Son of God. Ioh. 1.12. To them gave he power to become the Sons of God.

The word Son is sometime taken [...], sometimes [...]. They are properly Sons who are procreated of the Fathers substance, and keep the Fathers Nature in themselves, so Isaac was the son of Abraham. Others are sons by Law or adoption, when he who was not of the nature of the Fa­ther is taken and acknowledged by the pleasure of the father to be his son, as Eleazer was to Abraham when yet Isaac was not born; and sometimes Catechistically, Scholars are called sons of Masters. Angels and Believers [Page 46] are the Sons of God by Adoption and Grace, but Christ is the true and natu­ral Son of God. He is the only be­gotten and beloved Son, storge naturali, with a natural affection; and thorough this Son it is that all other Sons of God are beloved and adopted.

980. Joh. 1.7. John came for a wit­ness to bear witness of the light. c. 5. 34. I (saith Christ) receive not testimony from man.

Act. 1.8. c. 10.39. John testified of Christ that he was the light of the world, not for Christs cause, but for mans cause, that they might believe in him. For seeing he is the chief good, the testimony of men or Angels can adde nothing unto him.

* Joh. 1.7. with Joh. 5.34.

The former place speaks of Johns office and end in coming to preach, to bear witness. The latter place speaks of Johns Testimony as nothing in comparison of God's. q. d. I have no need to ground my Doctrine of Johns Testimony concerning me; the Testimony that I ground on, is that of the Father, which is far greater than that of Johns. Though I deny not Johns Testimony in its place, yet I will not compare it with the Testimo­ny of God.

981. Joh. 1.8. He, that is, (John) was not that light. c. 5. 35. He was a burning light.

John was not the light of life which enlightens every man that comes into the world,Joh. 8.12 but Christ who is the light of the world. Yet John was a burn­ing light, which not of himself, but be­fore others carried the Torch-light of the Word, and enlightned many by the Ministry, that so they might see that true Light and Sun of Righteous­ness. So Ministers of the Church and all the godly shine before others in holy doctrine and pious life.

* Joh. 1.8. with Joh. 5.35.

Light is either created, or increated. John the Baptist was a created light; Christ was the increated light. John was not the increated, but a created light. John was not the original light, but he was a derivative light, or a re­flection of that Sun. John was not the light, but he bore witness of the light, and in this regard he was called a bur­ning light.

982. Joh. 1.14, 18. We behold his glory as of the only begotten of the Father. Gal. 3.26. For you are all the children of God by faith, which is in Christ Jesus.

Christ is the only begotten Son of God, namely,Rom. 8.15. 1 Cor. 1.22. c. 5. 15. the natural Son begot­ten from everlasting, by the communi­cation of the whole divine Nature from the Father: the faithful are cal­led the Sons of God by Adoption, their faith in Christ, and the Holy Ghost, which is called the Spirit of Adoption, because by his vertue and operation, he adopts us to be the sons of God.

* 983. Joh. 1.18. No man hath seen God at any time. Isa. I saw the God of Sabbath sitting, &c.

Seeing God, is either wholly or in part; no man hath seen God, or com­prehended God with the eye of his bo­dy or of his mind, the fulness of God. It is one thing to see another, to comprehend by seeing, when as no­thing of the whole is concealed, but it is seen round about in all the limits thereof. God may be seen by certain similitudes, but by the species of his nature he cannot be seen; when Jacob, Moses, and Isaiah saw God, it was by certain similitudes, but not his uncir­cumscribed nature. Or else no man formerly in the dispensation of the Law hath so clearly and fully seen God as now he is revealed in the daies of the Gospel; though Isaiah and others have had some twilight, yet not so as now in larger beams.

984. Joh. 1.27. He it is who came af­ter me. Ver. 27. For he was before me.

Christ was born after John the Bap­tist, of the Virgin Mary, in the sixth month according to his humane Na­ture; but he was before him, as he was God from everla­sting.

* 985. Joh. 1.31. I knew him not. The babe leaped in my womb.

I knew him not by sight, before God revealed him to me, when Christ [Page 47] came to my Baptism, and did after­ward confirm it by the sight of a Dove. There was no jugling betwixt Christ and me, for I was not acquain­ted with him, or saw him before. When John leaped in his mothers belly, it was by divine instinct, not na­tural knowledge.

986. Joh. 2.4. Woman what have I to do with thee? Mat. 15.4. Honour thy Father and Mother.

The words of Christ were of Infor­mation, not of Reprehension. For we must obey God rather than men. By the word woman, he implies that the Virgin Mary must not be the object of Invocation, but God only, saith Epi­phan. Haeres. 79.

* Joh. 2.4. with Mat. 15.4.

The former place shews nothing of irreverence to his mother. Christ is to be considered as God, as Man, as the Son of God, as the Son of Man. As God he did Miracles, and so he reproves or inhibits her doing Mira­cles, and so sets aside her Motherhood; or if we consider him as Man, he doth not shew irreverence, only would by that word chide her for intermedling in appointing times and seasons for his doing Miracles, and shewing the power and glory of God in him.

* 987. Joh. 2.20. —

Forty six years was this Temple in building, Solomons was but seven and an half, Zorobabel was not so many, it was about fifteen, it is meant of the last restauration by Herod Ascalonita. He began it 27 of the Julian year, and finished it 15 of Tiberius, and 73 Ju­lian; so as they are 46 years in buil­ding, it being finished about the first of Christs Preaching.

988. Joh. 3.13. No man hath ascen­ded up to heaven, but he that came from heaven, even the Son of Man which is in heaven. Chap. 17.24. Father, I will that they also whom thou hast given me be with me where I am, that they may behold my glory.

By ascending and descending here, we must understand the usurpation of heavenly things, for the natural and carnal man perceiveth not those things which are from the Spirit of God. And all those whom the Father gave to Christ, that is, the faithful, shall be blessed with him for ever both in souls and bodies, and so the first place is ex­plained by the latter. Christ is head of the faithful, and we are his Mem­bers; he is in the midst of us, and our conversation is in heaven. He descen­ded in weakness, that he might raise us to his glory, for no man can come to the Father but by him.

* Ioh. 3.13. with 17.24.

Ascending into heaven is either Corporal or Mental; No man hath corporally ascended into heaven, but by the merits of the Son of Man. But 2. No man hath Spiritually or Men­tally ascended into the Mysteries of God fully and thoroughly, but the Son of Man hath fully and thoroughly, for in him dwels the whole treasure of wisdom; and if any man hath ascen­ded in part, or into any one part there­of, it is by the help and spirit of this Son of Man, who is likewise the Son of God; which as the Son of God came down from heaven, the property of one nature being usually ascribed to the other.

989. Joh. 3.17. God sent not his Son into the world. Gal. 4.4. God sent his Son.

God sent not his Son to judge the World in his state of humiliation; but he sent him to redeem those that were under the law: now in his state of ex­altation he doth and will judge the World.Joh. 5.19. Mat 28. For all judgment and power is given to him from the Father both in Heaven and in Earth.

* 990. Ioh. 3.21. with 1 Cor. 15.22.

The first Text tells us, Christ quic­kens whom he will, intimating, that none but whom he will is quickned, the power being solely in his hand. The latter place tells us, That all are made alive in Christ. Life is either temporal, the effect or result of the conjunction of the soul and the body. Secondly, Spiritual life, the conjuncti­on of the Soul and God, and that is either inchoate or perfect in this life, and perfect in the life to come, when God doth discover the conjunction more fully, beside uniting the soul and [Page 48] body. Now upon this account the souls that are enlivened are enlive­ned by Christ, and none other. Or if (as others will) it be meant of all, then Christ is the cause of the rising of all at the last day.

And so Joe. 3.22. with Joh. 4.2.991. Joh. 4.1. Jesus baptized. Ver. 2. Jesus himself baptized not, but his Di­sciples.

Christ did not outwardly baptize with his own hands, but by his Disci­ples; yet it is called Christs Baptism, because he appointed it, and conse­crated it by his Word, sanctified it by his own Baptism, adorned it, and con­firmed it by annexing a promise to it, and because with the outward Bap­tism by water, he joyneth the baptism by fire, that is, he inwardly washeth our hearts by the baptism of his Spi­rit and his own bloud,Mat. 3.11 Luk. 3.17 pardoning our sins, and purging our corrupt affecti­ons.

992. Joh. 4.13. Whosoever drinketh of the water, that I shall give him, shall never thirst. Ecclesiasticus 24.21. They that eat me, shall yet hunger, and they who drink me, shall thirst yet.

Christ speaks concerning thirst and desire of a thing, which a man that hath it not wisheth for; Ecclesiasticus concerning a thing already acquired; and of wisdom, whose memory is sweeter than honey, and the Inheri­tance thereof, better than honey and the honey-combe, as Lyra speaks on Ecclesiasticus.

* Joh. 4.13. Shall not thirst for ever. with Ecclus. 24.29.

They shall not thirst from defect or meer privation of grace and com­fort wholly and finally, as if they had no water, which who drinks of world­ly water must do, but they shall thirst from desire of having more plenty of those waters, as those who once taste of sweet things desire more to taste of them.

993. Joh. 4.38. You have entred into other mens labours. 1 Pet. 4.15. Let no man be a busie body in other mens mat­ters.

In the first place Christ speaks of Apostles lawfully called, who under the New Testament not drawn by curiosity, but being divinely and im­mediately called, entred on the la­bours of the Prophets; In the latter an ill desire is forbidden.

* Joh. 4.38. with 1 Pet. 4.15.

The former place speaks of the A­postles entring upon the Ministry, and labour of the Prophets, and John Babtist. The latter place forbids mens being Spies and disturbers of the pub­like peace.

994. Joh. 5.19. The Son can do nothing of himself. Chap. 10.18. No man taketh away my life from me, but I lay it down of my self.

Christ as man can do nothing of Gods works of himself, but from the Father, giving all honour and glory to Father.Phil. 4.13. So the Apostle could do all things through Christ: In the latter place he treats of the divine power, that he had of laying down his life for his sheep, and of taking it up again.

* Joh. 5.19. with Joh. 10.18.

The former place speaks in relation to God, and so he can do nothing di­stinct from the Fathers work: seeing as they are one God, so have they one will, and one working. The latter place speaks in relation to men, so no man taketh it from me, and this I have as conjunct with the Father, not of my self as Son of Man.

995. Joh. 5.22. The Father judgeth no man, but hath committed all judgement to the Son. Chap. 8.15. I judge no man, saith Christ to the Jews.

The Father judgeth by the Son, and worketh all things; for works external are common to the three Persons: Christ judgeth no man with unrighte­ous Judgment, as the Jews did rashly judge of him, according to their carnal affections, being led with hatred and malice.

* Joh. 5.22. with 8.15.

The Father judgeth no man imme­diately, but the Father governs the World in the Sons Person, and exer­ciseth his Empire with his hand that he may rule heaven and earth accord­ing to his pleasure. The latter place speaks of Christ in the office of his Mediatorship wherein he did not [Page 49] proceed against the Jews, or any else as a rigorous and criminal Judge, as his authority might have extended, and he have had good reason to do, his end being to save by instruction, ex­hortation, conversion, and not to ruine by judgement and condemnation; he judgeth not in his first coming, his se­cond is to judge.

996. Joh. 5.27. The Father hath gi­ven all power and judgment to the Son. Chap. 3.17. God sent not his Son into the world, that he might judge the world, but that the world should be saved by him.

The first place speaks of the coming of Christ in glory, and of his Majesty; or of the sending of the Son to judge­ment; the latter is concerning Christs coming in humility, when he came not to judge the world, but that the world should be saved by him.

997. Ioh. 5.31. If I bear witness of my self, my witness is not true. Chap. 8.14. Though I bear record of my self, yet my record is true.

In the former place Christ speaks after the opinion of the Jews, who would say to him, thou bearest witness of thy self, and no man that bears wit­ness of himself is worthy to be belie­ved; and he urgeth them with it, that if he testified of himself, without the testimony of others, then they should not believe him, but he had Iohn for a witness. Chap. 5.33. The Father. ver. 32.37. His works. Ver. 36. The Scri­pture. Ver. 39. By the latter he de­fends the authority of his own testi­mony, because he knew for what he was sent; and to whom he should re­turn, that is, to the Father, and because he was not alone,Ver. 16. but the Father was with him.

* Ioh. 5.31. with — 8.14.

The first place intimates thus much: You think I aime not at Gods glory, but at my own, and more eye Fame than Truth, which occasions my speak­ing such great things of my self, with­out any witnesses worthy belief. If the case were so, I were not worthy your faith: But you are deceived, I neither seek my own glory, nor am I without witness, for there is my Father in hea­ven, and Iohn, and others on earth.

998. Ioh. 5.34. I receive not testimo­ny from men. Chap. 15.27. And ye also shall bear witness, because you have been with me.

Christ in respect of himself wan­teth no mans testimony, nor doth re­ceive the testimony of men, or glory from them, Chap. 5.41. as the Iews did, Chap. 5.44. But when Christ chooseth witnesses of his Truth amongst men,Joh. 20.32. Act. 10.43. 2 Joh. 1.3 he doth it by reason of our infirmity, that believing we may have society with him, and it may be for our salvation.

* Ioh. 5.34.

Christ receives not testimony from man originally, My testimony is from heaven, as in my Baptism, This is my beloved Son; and from the Scriptures, They testifie of me. Christians and Di­sciples do not so much give testimony to Christ that he is the Messias, as they hold forth this testimony, being for­merly given by the Holy Ghost. Iohn and the Apostles bore witness not so much to, as of Christ to the people.

999. Ioh. 5.39. Search the Scriptures. Chap. 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.

* Ioh. 5.39. with 6.45.

In the former place Christ tells us what is our duty if we would be taught of God. The latter place tells us who will teach us, the Spirit within by the Word without; the one, as the Effi­cient; the other, as the Instrument. He that saith, they shall all be taught of the Master himself, saith not, that they shall leave off reading, but they shall read that the Master may teach them.

1000. Ioh. 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, [Page 50] but because of the Pharisees they did not confess him, lest they should be put out of the Synagogue.

The faith of the Rulers, if it had been true and lively in Christ, it would have shewed it self by confession and good works, and would have brought forth good fruit: It was therefore but an Historical or Temporary faith: for they loved the glory of man, more than the glory of God.

* 1001. Joh. 6.27. Labour not for the meat that perisheth. 2 Thes. 3.10. He that will not labour must not eat.

Labour not so much for outward meat as for spiritual and eternal. La­bour every one must in his outward Calling, yet this outward labouring must not make us labour so earnestly as we do in our effectual and spiritual Calling. He sets not aside outward la­bour, but prefers spiritual.

1002. Joh. 6.29. This is the work of God, that you believe. Rom. 3.28. We are justified by faith without the deeds of the Law.

Faith is called the work of God, be­cause it is the effect and gift of God, and pleasing unto him. The work of faith, as it is a gift of God infused in­to us, and is an inherent quality, so faith in this sense doth not absolutely justifie us, but relatively as it appre­hends Christ with his benefits, and 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.

* Joh. 6.29. with Rom. 3.28.

Though faith be considered as a work wrought in the soul, yet it would not follow that we were justified by works, but by a work; which is a So­phism of the Papists, or others, to put the singular for the plural: And yet Faith, not as a work in or of the soul, not as an act, habit, or quality, justi­fies; but faith is said to justifie in op­position to the external and internal performances of the Law. It justifies instrumentally, as the hand heals by applying that which heals.

* 1003. Ioh. 6.32. Moses gave you not that bread to eat from heaven. with 1 Cor. 10.3, 4. Did all eat the same spi­ritual meat, and drink the same spiritual [...]ock Christ.

Moses did not give that bread or rock which was really Christ, but only significantly Christ; They all eat that meat, and dranke the same rock: not lit­terally, or substantially eat and dranke the rock; for that could not be, it be­ing a rock, and so not potable, nor could there be a spiritual rock, (as spi­ritual is put for a substance without flesh and bones,) but figuratively a rock; Though Moses gave the sign, he could not give Christ himself, which came after Moses time from heaven, and took our nature upon him.

1004. Joh. 6.37. And him that com­eth unto me, I will in no wise cast out. Rom. 9.16. It is not of him that willeth, nor that runneth, but of God that sheweth mercy.

To come to Christ, that is, to be­lieve, is not in our power, but in the will of God, because it is given from the Father, so that it is not in mans will, but in Gods mercy, that we come to Christ, and believe in him.

* 1005. Joh. 6.44. No man cometh to me but whom the Father draweth. with Ezek. — Turn you, turn you, why will you die?

The former place shews no man hath strength to turn: The latter place shews us our duty, we ought to turn. The former place shews where strength is to be had, that we may turn: The latter place shews, that in regard it is our duty to turn our selves, and we cannot of our selves do this, we must seek for help from the Lord that we may be turned. The Master saies, Every Boy is bound to con his Lesson perfectly; and he saies moreover, No Boy can do this of himself, he must ask me: He therefore fairly invites the Boys to ask him.

* Joh. 6.44. And him that cometh, &c.

The former place tels us not who gives strength to come to Christ, but assures us that who comes shall be en­tertained. The latter tells us, none can come, but those to whom God gives mercy, and draws by his mercy: So as they seem both to speak thus [Page 51] much, It is Gods mercy any comes, and likewise it is his mercy that he will not refuse those which come.

1006. Joh. 6.53. Except you eat of the flesh of the Son of Man, and drink his bloud, you have not life in you. Heb. 10.1. The Fathers under the Law had shadows of future good things.

Christ speaks of the spiritual recei­ving of his body and bloud by faith, as believers are made partakers of his be­nefits. In the Old Testament under figures, in the New Testament 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.

* Joh. 6.53. with Heb. 10.1.

It is one thing to eat the wheat pure and winnowed from the chaff, another thing to eat wheat with the chaff, in or out of the Ear. The Jews eat Christ spiritually, but in the chaff of Ceremonies and Types, not so purely and spiritually as we who live in the daies of the Gospel, and have the wheat winnowed from the chaff, Christ from Ceremonies.

1007. Joh. 6.54. He that eateth my flesh, and drinketh my bloud, hath eternal life. Ver. 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 dream't concerning it.

* Joh. 6.54. with v. 63.

The first place imports, that he who eateth Christs flesh, i. e. believeth in and resteth on that which he hath done in his flesh or humane Nature shall have nothing: And the latter place is an Exposition how flesh is to be taken; in the former place not lit­terally as flesh is external and visible, for that doth not profit, no not Christs flesh as seperate from the Spirit, but it is the spiritual flesh that must be ea­ten: It is the spirit which is in me must quicken you; and the spiritual meaning must be here used.

1008. Joh. 6.54. He that eateth my flesh, and drinketh my bloud hath eternal life. 1 Cor. 11.28. He that eateth and drinketh unworthily, eateth and drinketh his own damnation.

The flesh of Christ in it self giveth life, because it is alwaies so, also in re­spect of men, because some are faith­ful, which it doth actually give life to, others Infidels who are not quickned in Christ; the cause whereof is not from Christ, but from their own Infi­delity and unworthiness, for not dis­cerning the body and bloud of the Lord, they draw on the judgements of God upon themselves.

* Joh. 6.54. with 1 Cor. 11.28.

He that eateth my flesh. Flesh is two­fold, it is material substantial flesh, or secondly that which was purchased by that flesh, spiritual flesh. Eating is twofold, with material teeth, and with spiritual faith. He that spiritually be­lieveth in and relieth on that which I did in my flesh, i. e. those spiritual and eternal advantages I have obtained, he hath a right to, and a pledge of eternal life, he hath those graces which will bring him thither, and he shall as­suredly have eternal life as if he had it.

2. The wicked eat neither Christ's spiritual or material Flesh, they only eat, that which represents his flesh; and that flesh they do eat unworthily, by eating it only with carnal appre­hensions, or carnally he eats the sign, not the substance.

1009. Joh. 7.5. Neither did his bre­thren believe in him. Chap. 16.27. Ye have believed that I came out from God.

The former place must be under­stood of his brethren and corporal kindred; the latter of the Apostles and his Disciples, which were not all kindred to Christ according to the flesh

* Joh. 7.5. with 16.27.

We must distinguish of times, that we may reconcile the Scripture. At the first preaching of Christ, or the beginning of his Ministry, his own kin­dred (which were not disciples) did not think of Christ as his deserts ex­prest, but afterwards many of them did believe and were converts.

[Page 52]1010. Joh. 7.7. The world cannot hate you. Chap. 15.19. Ye are not of the world, but I have chosen you out of the world, therefore the world hateth you.

In the first place Crist speaketh to his Brethren and Cousins according to the flesh that did not believe in him, living carnally, and after the manner of the world; in the latter place he speaks of the Apostles who believed in him, and were purged from all dregs of Infidelity, and he assigns the causes wherefore they and other believers were hated of the world.

* Joh. 7.7. with 15.19.

Christ in the former place looks on his kindred as then having not made any profession of Christianity, but living according to the manner of the Jews; and so long as they did so they would not be hated of the world, but if once they came to believe as they did. Chap. 15.19. Then they must expect that the world would hate them.

1011. Joh. 7.8. I go not up yet unto this Feast. Ver. 10. He went up to the Feast.

He went not openly with his friends that he might be seen, but pri­vately; by this example of his, he hath taught us not to venture our selves rashly amongst our enemies.

* Joh. 7.8. with 10.

The former place tells us that Christ was resolved not to go immediatly; but yet when he had got quit of those carnal relations he went to the Feast, whether it were that day or the next I know not.

1012. Joh. 7.16. My Doctrine is not mine, but my Fathers who sent me. Chap. 17.10. All mine are thine, and thine are mine.

The Doctrine of Christ is said to be his Fathers, and his in different re­spects; the Father hath it from him­self, Christ from his Father; also it is said to be the Fathers, because he sent his Son, for Christ was sent from the Father to publish it.

* Joh. 7.16. with 17.10.

My Doctrine is not mine original­ly as I am the Son of Man, but it is that Doctrine, which as I am the Re­deemer of the world, or the Prophet which Moses said should be raised from among the Brethren, the Father had determined I should preach. The latter place speaks of Persons, not Doctrine, all my sheep and people; or if of Doctrine, then so all things are Gods as they are Christs, and so Christs that they are Gods.

* 1013. Joh. 7.24. with Mat. 7.1. Luk. 6.37.

Judge righteous Judgment when you are called upon to judge matters or things in controversie betwixt man and man, or betwixt a mans actions and the Law, Judge without partiality— But judge not private transactions, wherein you are not called to judge, or do not pass your censure rashly on mens persons.

1014. Joh. 7.26. Do the Rulers know indeed that this is the very Christ? 1 Cor. 2.8. Had they known it, they would not have crucified the Lord of glory.

The knowledge of Christ is either carnal and historical, so the Rulers of the Jews, and the devils knew Christ; but this is nothing to salvation, or a spiritual knowledge by faith, which ju­stifieth believers, and which the Jews that crucified Christ had not. Here the same thing is said in both places, and what in the first place is explained by an Ironical Interrogation, in it self negative, that in the latter place is done affirmatively.

1015. Joh. 7.34, 36. Where I am, thi­ther ye cannot come. Chap. 17.24. Father, I will that they also which thou hast given me, be with me where I am.

Christ in the former place speaks to the Pharisees and carnal men, reject­ing his grace, and he saith to them, Where I am ye cannot come, that is, into heaven. In the latter place he speaks of all the faithful which his Father hath given him.

1016. Joh. 8.15. I am not alone, but I and the Father that sent me. Chap. 16.5. Now I go my way to him that sent me.

In the first place Christ speaks of the unity of the Divine Nature, and the inseparable conjunction of the Person; [Page 53] In the latter concerning his Death and Ascention into heaven, to inter­cede with God the Father for us.

* Joh. 8.16. with Joh. 16.5.

The first place shews Christ to be so conjoyned to God by his Divine Na­ture, that he was never alone; The se­cond place tells us, that Christ accor­ding to his Humane Nature was to go to such a place as the Father did more fully evidence himself than here. Not as if Christ as God were not pre­sent on earth as well as in heaven, but that he went from them in his Hu­mane Nature into the heavens, from whence he shall come to judge the world.

* 1017. Joh. 8.19. You neither know me, Joh. 7.28. And you know me.

You know me; not as to my Divini­ty, you know me, as to my Humanity.

1018. Joh. 8.23. Ye are of this world. Chap. 15.19. Ye are not of this world.

To be of the world is to be in dark­ness, and to lead a wicked life: Not to be of the world, is to acknowledge Christ, and to live godly. The first place therefore respects the unbelie­ving Jews and carnal men; the latter respects all the faithful, the children of God, and elected to salvation.

1019. Joh. 8.26. I have many things to say, and to judge of you. Chap. 3.18. He that believeth not, is condemned al­ready.

In the first place the present-tense is put for the future, For we must all of us appear before Christs Tribunal, Rom. 14.10. that every man may receive the things done in his body, according to that he hath done, whether it be good or bad, 2 Cor. 5.10.

* Joh. 8.26. with 3.18.

The first place tells us, that Christ had many things whereof he might judge them, and accuse them, but that at present was not his work, he came to convince them by his Preaching and Miracles, who he was, and afterwards to die for them; as for judging them it was at present his Fathers work, who was true. The second place, that he that believeth not is in a condem­ned estate, and his conscience upon a serious inquest will condemn him, and the Law will judge him as condem­ned, tho [...]gh the sentence of condem­nation is not already solemnly pro­nounced against him, as it will be at the last day.

1020. Joh. 8.28. I do nothing of my self. Chap. 10.18. I have power, &c.

Christ of himself, that is, without the Father, or against his Fathers au­thority, did nothing.

1021. Joh. 8.33. We be Abrahams seed. Ver. 44. Ye are of your Father the devil.

There are sons carnal, and sons spi­ritual; the carnal Jews were the seed of Abraham, in respect of corporal propagation. Spiritual are such as are guided by a good or evil spirit, sons by a good Spirit are all the faithful, who are of the seed of Abraham by faith in Christ, who gave to believing Abra­ham, that he should be c [...]led the Fa­ther of believers: Christ saith the Jews were from an evil spirit, who did not the works of Abraham, but of the devil, in respect of their malice & imitation; and he that doth the works of another may be called his son.

1022. Joh. 8.35. The servant abideth not in the house for ever. 1 Thes. 4.17. We shall ever be with the Lord.

In the first place is spoken of a ser­vant of sin; in the latter, of the faith­ful; who shall be delivered from all bondage, being made free by the Son, Joh. 8.36.

* Joh. 8.35. with 1 Thes. 4.17.

The former place speaketh of the condition of a servant in general, whether it be meant of a bodily ser­vice, or otherwise. He remains not alwaies in the Masters house; but as soon as the daies of his servitude are past, he goeth to live of himself. And this place compares a son and a ser­vant; the one stayeth a time, the other for ever. They were not spiritually and really Sons, though externally and carnally sons, but really and spiritually servants. The second place speaks of those who were not servants to sin, or the Law, but sons. I call you no more servants, but sons; and so they may, as the sons of God spiritually in Christ, remain in the house for ever.

[Page 54]1023. Joh. 8.36. Ye shall be free in­deed. Rom. 7.23. Paul was a captive un­der the law of sin.

The faithful are free from sin, in re­spect of condemnation, dominion, and perfect liberty which they shall enjoy in the next life, they are said to be captive under sin, by reason of inherent sin; which begets ill desires in them against their wills.

* 1024. Joh. 8.36. You are free in­deed. Rom. 7.16. I am sold under sin.

A Christian is free from the Cere­monies of the Law, and from the damning power of the Moral Law, (as he is in Christ) and he is free from the power of sin, that is, free from sins damnation, and free from sins dominion, i. e. when he begins to be­lieve, the Lord enables him more freely to resist sin than formerly, and so day­ly enlargeth his heart, till in the con­clusion this freedom is perfected; and yet St. Paul might speak of his being in his own apprehension so troubled with sin as if he were sold under it, though he were in part free, and was going on to perfect freedom from sin. It is one thing what Christ spake as to the right and portion of a Christian, another thing what Paul speaks out of his hatred and detestation of the weight and lusting of sin within him. A child of God takes the longing of his spirit after sins grievously, and complains he is sold under sin when he finds sin strongly tempt him.

* 1025. Joh. 8.44. He was a mur­therer from the beginning. Joh. 1.1. In the beginning was the word.

This word beginning hath several considerations: It is not to be taken from the first absolute beginning, for then Satan had no being not from his own beginning: For at his creation he was good, as all things else were, but so soon as ever Man was, he resolved to destroy man, and with reference to that intention he was a man-slayer or murderer of Man from the beginning of Man. So that this place is meant of Mans beginning, and the second place is meant simply the beginning of the world.

1026. Joh. 8.46. Which of you convin­vinceth me of sin? Chap. 9.24. We know that this man is a sinner.

Christ speaks of firm proof, that no man could convince him of sin. The Jews for despight and calumny said falsely, that he was a sinner.

* Joh. 8.46. with 9.24.

The former place, put by way of Question, implies a Negative, that none could justly convince him. The latter place tells us not that they did convince him of sin, but they behind his back would scandalize him to be a sinner in the general, without im­plying any particular sin that he was guilty of: Only they being ignorant of his birth, and thinking him to be be­got after the ordinary manner of men, and consequently guilty of original sin do call him a sinner; but this doth not in the least convince him of this or that sin.

1027. Joh. 8.50. I seek not mine own glory. Vers. 12. I am the light of the world.

He means glory acquired from his Father, not affected glory: and he cals himself, the Light of the world, truly confessing what he is, and not by hunt­ing after vain-glory.

* Joh. 8.50. with 12.

A man may speak what he is, and what he hath without affectation of glory: for the manifestation of truth, and the good of others will require it. If Christ should not have discovered what he was, they had not known what he had been; therefore his say­ing he was the light of the world was no affecting or seeking glory of him­self, but a manifestation of truth for the good of others.

* 1028. Joh. 8.50. I seek not my own glory. Joh. 17.1. Father glorifie thy Son.

Glory is either earthly and exter­nal, or spiritual and eternal. Christ sought not, as those who affect exter­nal glory on earth, to do what he could to be seen of men, and reputed po­tent; for he strove to hide his Mira­cles many times from the Jews, but he notwithstanding might pray, and did, that God would be pleased to deli­ver him from this prison of the world, and give him eternal glory, and spiri­tual [Page 55] enjoyments in heaven.

1029. Joh. 8.51. If a man keep my saying he shall never see death. Heb. 9.27. It is appointed unto all men once to dye.

Christ speaks of spiritual and eter­nal death, the Apostle speaks of corpo­ral and temporal death.

1030. Joh. 8.58. Before Abraham was I am. Heb. 2.17. He took upon him the seed of Abraham.

There are three kinds of speeches concerning Christ, some things are spo­ken of him according to his Divine Nature, so he was before Abraham, some things are spoken according to his Humane Nature, when he is called Abrahams seed, or Davids, and some things are spoken of both Natures, that he is the Mediator between God and Man, 1 Tim. 2.5.

1031. Joh. 9 3. Neither this man sin­ned, nor his Parents. Rom. 3.10. There is none righteous, no not one, none that under­standeth.

The cause of his blindness was no notable and enormous wickedness of himself or his Parents, though all men be sinners, and for their sins, infirmi­ties and defects of nature, are obnoxi­ous to temporal and eternal punish­ments.

* Joh. 9.3. with Rom. 3.10.

This man and his Father both sin­ned, and were sinners: yet neither the Fathers particular sin, or the Sons was the cause why the Lord made this man blind; but the reason why this man was blind was God, would have glory.

* 1032. Joh. 9.29. We know not whence thou art. Joh. 7.27. We know whence thou art.

We know not from whom thou hast thy authority or was sent, whe­ther from God or not: But we know thy Country, and Kindred, and Pa­rents.

1033. Joh. 9.31. God heareth not sinners. 1 Joh. 1.9. If we confess our sins, God is faithful and just to forgive us, and to cleanse us from all our sins.

God hears not impenitent sinners, obdurate in their wickedness, but to such as repent, confess, and amend their lives, he pardons their sins.

1034. Joh. 9.39. For judgment I am come into this world. Chap. 3.17. Chap. 12.40.47. I came not to judge the world; but to save the world.

In the former place, by Judgment is meant a benefit given to men by the coming of Christ, by which he brought those things to good order that were out of order; In the latter, Christ speaks of his principal end of his coming into the world.

* Joh. 9.39. with 12.40, 47.

The former place intimates, that he came to discern betwixt the cause of such as believe and confess: and of the proud, who think that they see, being hereby the more blinded. And as he discerned rightly the cause of the blind and seeing, so he administred knowledge and light, as the Physitian judgeth betwixt him that is really cra­zy, thinking himself to be sound, and him that is really sound, and thinks himself crazy. The latter place speaks of his authoritative Judicature of men according to their works at the last day; For thus at his first coming he came not to judge the world, though the other way he did come to judge.

1035. Joh. 9.41. If you were blind, you should have no sin. Rom. 11.25. Blindness is hapned unto Israel.

In the first place Christ speaks of the Jews, according to the opinion they had of themselves, for they did not acknowledge any blindness of their minds or their sins; In the latter, what was the truth of them indeed; blind­ness hapned to them, not that they should all perish, but that many multi­tudes of the Gentiles might be conver­ted and saved so well as the Jews.

* Joh. 9.41. with Rom. 11.25.

Blindness is either praev [...] dispositio­nis, or purae Negationis, if they were blind purae Negationis, then they had not had sin, i. e. sin so aggravated so as now; that they have the means and waies of knowledge and will not know. Blindness is partial or Total. The Apostle tells us, they were blind in part; if they had been totally igno­rant and blind, and wanted the means of knowledge they had not had sin. Blindness is either affected and joy­ned [Page 56] with a contempt of knowledge, Job 21.14. or blindness which ariseth from negligence, when men use not their just endeavours to know that which they should and ought to pra­ctice; ignorance is per accidens, as when it follows upon the doing of some vo­luntary previous action, as drunkards sin of ignorance, or ignorance is in­vincible, and that is to be understood both juris & facti; That is defined to be invincible, which when the per­son who is ignorant useth all sufficient means for knowledge, and yet doth not attain knowledge: If the Jews had been blind or ignorant this way they had had the less sin, but their blindness was affected and negligent, and per accidens blindness. The Apo­stle speaks of this blindness, not of that which is invincible.

* 1036. Joh. 10.8. All that came before me are thieves and robbers. Joh. 1.6. There was a man sent from God whose name was John.

The former place meaneth of false Prophets, which came not in by Christ or his authority, but by Satan and their own ambition; who did not preach Christ as Moses and John did in all their administrations, all these false Prophets are thieves. The latter place speaks not of a false Prophet, but of a true Prophet who declared Christ.

* 1037. Joh. 10.15. Christ laid down his life for his sheep. Heb. 10. Christ poured forth his bloud for the ungodly.

By bloud in the second place (as in other Scriptures) no more is meant than life, so that to pour forth his bloud, and to lay down his life are all one. For his sheep, i. e. for the Elect. For the ungodly, by ungodly is meant the Elect before their Conversion or Justification, as Rom. 4.5.—5.6. So that Christ poured forth his bloud for the Elect, even when they were not yet converted or justified, but in their natural and sinful estate and conditi­on, to the greater glory of his grace.

* 1038. Joh. 10.22. The Feast of the Dedication, and it was Winter — Solo­mons Feast was about the Autumnal Aequinoctial. 1 Kin. 8. Zerobabels was in the Spring, a little before Easter.

This was neither, for it was institu­ted by Maccabeus, 1 Mac. 4.59. The design was to praise God for the de­liverance of the people, and to put them in mind of the consecration of the Temple, which had been propha­ned by Antiochus, and was of the He­brews called chamucho, and by the Greeks Euraenia, which signifieth re­newing, because the Temple had been new dedicated. That Feast was kept in the Month Caslew, which the No­vember Moon corresponds with.

1039. Joh. 10.28. My sheep shall ne­ver perish, neither shall any man pluck them out of my hand. Chap. 13.18. Ju­das was chosen to be of Christs sheep, and yet perished.

Election in the first place is meant to eternal life; In the latter to an Office, Judas was Christs sheep only by outward vocation and profession.

1040. Joh. 10.29. My Father is greater. Ver. 30. I and my Father are one.

Christ is equal to God the Father according to his Divine Nature, less than the Father according to his Hu­mane Nature, and his Office of Me­diatorship between God and Man.

* 1041. Joh. 10.30. I and my Father are one. Joh. 14.28. My father is grea­ter than I.

They are one as to the Divinity of Christ— Christ and God are one God so; as to the Humanity of Christ, and his Office of being an Advocate and Mediator, a Servant and Messen­ger, so the Father is greater than I.

1042. Joh. 10.32. Many good works have I shewed you from my Father. chap. 14.10. The Father that dwelleth in me, he doth the works.

In the former place Christ speaks not exclusively, because the works of the Trinity outwardly are common to the three Persons: There is no work of the Son which the Father doth not work in him. In the latter ascrib­ing operation to the Father, he asserts that it is done by the authority and counsel of his Father, so speaking of the manner and order of working, he takes not away the unity of [Page 57] Essence, Majesty and Power.

* 1043. Joh. 10.36. Whom the Fa­ther hath sanctified, &c. with Joh. 1.1. And the Word was God.

The Socinians would gather, that Christ is the only begotten Son of God, either by reason of the concep­tion by the Holy Ghost, or for the sanctification and sending into the world, as the formal cause of his Deity and Filiation. 'Tis true, by reason of his conception by the Holy Spirit, the Son of God who in the beginning with God the Father was God, and after made man, but [...], without any mutation of the Deity, or confusion of the same by his taking flesh. Neither is his Mission the foundation of the Deity of the Son, or of his Filiation, but is founded in that, and shews it a posteriori. He could not be sanctified and sent into the world who was not coeternal with the Father which sent him.

* 1044. Joh. 10.36. Whom the Fa­ther hath sanctified and sent into the world. Joh. 17.19. I sanctifie my self.

God the Father sanctified the Hu­mane Nature of Christ even from his first conception, and from all contagi­on of sin made him full of the gifts of the Holy Ghost, and consecrated him to the Divine Office of being Saviour of the world. Yet Christ as God sanctified himself, for the Father wor­keth, and he wrought the same work in the Humane Nature.

1045. Joh. 11.4. Lazarus sickness was not unto death. Vers. 14. Lazarus is dead.

The sickness of Lazarus by reason of the event was not unto death, be­cause Christ raised him again; and saith, that his death was but a sleep, for we are not so early awaked from sleep, as Christ called Lazarus out of his grave, and he shall raise us all at the last day.

* Joh. 11.4. with 14.

Lazarus sickness was not really in the event unto death, though in appea­rance he was dead at the present. In respect of Christ it was not unto death, in respect of his friends he was dead. Not unto death, as death is a perpetual seperation of the soul from the body, Christ purposing to reunite them shortly. Lazarus was dead, as to the present seperation of soul & body.

* 1046. Joh. 11.15. I was not there. mat. 18.20. Where two or three be gathe­red together in my name, I am in the midst of them.

Christ was not there by his Hu­mane Presence, which can be only in one place at once, though his Divine Nature is in all places. Christ may be present in a place, and with a person, in his humane shape and body, (as he was many times with the Jews) and yet not present by his gracious influ­ences and help. Christ was present neither bodily, nor by his help there. In the latter place, which is not meant of ordinary matters, but of the Assembly and Meetings of Gods People about his Worship, Christ is present there, not by his bodily pre­sence, but by his gracious influence [...], and spiritual presence.

1047. Joh. 11.25. He that believeth in me, though he were dead, yet shall he live. Ver. 26. He that believeth in me shall never dye.

Death is temporal and eternal, temporal in this world is corporal and spiritual; Christ speaks of both in the former place; Spiritual death is either of them, who being dead, have not Christs quickning Spirit, and of this he speaks not here; but of them that being quickned by Christs Spirit are dead to sin and the flesh; in the latter is meant chiefly eternal death.

1048. Joh. 11.26. Whosoever belie­veth in me shall never die. Heb. 9.27. It is appointed for all men once to dye.

The faithful do not dye a spiritual and eternal death; but natural death is common to all men.

1049. Joh. 11.34. Where have you laid him? Chap. 21.17. Thou knowest all things.

Christ enquired of Lazarus his grave, not as if he were ignorant there­of, but that he might stir up a desire in his sisters and those that were present to consider, and to see the Miracle of the Resurrection. So God said to [Page 58] Adam, Gen. 3.9. Adam where art thou?

* Joh. 11.34. with Joh. 21.17.

He that knew Lazarus to be dead, knew where they had laid him; he ei­ther speaks this as Man, and so he acted when he wept; or else he speaks it, not as ignorant of it, but as one who would draw them to go with him, by asking that question, he gave them an opportunity to follow him to see what he did, and how he raised Lazarus.

* 1050. Joh. 11.42. And I knew that thou hearest me alwaies. Psal. 22.2. O my God, I cry in the day time, but thou hea­rest not.

There are several waies of hearing: The King heareth his Subjects by way of Regality; The Master, his Scholar by way of docibility; The Father hea­reth his child by way of natural affe­ction. God heareth Christ as a Father his Son alwaies that he asked any thing of God. The second place speaks of David in the Letter, and Christ in the Mystery; he was heard alwaies of God, though God did not alwaies seemingly attend to him, but some­time forbear to give a present reme­dy according to his Petition, as in his Passion: Not that really and indeed he did ever shut his ears against his Prayers; It is one thing to hear and grant, though not just in the same mode and time; another thing to hear, and presently give a supply in the same manner and method.

1051. 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 Gods 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 Pro­phesie.

* Joh. 11.50. That one man should dye, &c. Rom. 8.14.

The gifts of God are one thing, the graces of God are another. Caiphas, though a wicked man, might have this gift given, or by a thorough considera­tion of the Scriptures might know, that one man was to dye, and yet this hinders not but that only the Sons of God should have the graces of the Spirit.

* 1052. Joh. 12.25. He that hateth his life in this world, shall keep it unto eternal life. 1 Joh. — He that loveth wickedness hateth his own soul.

Hatred is not here taken properly, for so man never yet hated his own flesh, but hating is taken for less lo­ving; i. e. He that less loveth his life, than trouble for the Gospel, while he lives here, shall keep his soul to eternal life, though he may suffer the loss of his external life. Hatred in the se­cond place is taken for the effects of hatred. He that loveth wickedness effe­cteth that to his soul which a man that hateth him would do, that is, he puni­sheth his own soul.

1053. 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 than dye, if that might have been granted without detriment to Gods glory and our salvation; but because it was not possible that that Cup should pass from him, he submitted himself to his Fathers will, and said, Therefore came I unto this hour.

1054. Joh. 12.30. Now shall the Prime of this world be cast out. Eph. 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 waies, 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.

* Joh. 12.30. with Eph. 6.12.

Satan is cast out, while the darkness of Ceremonies, neglecting the Sub­stance, and the Idolatry that was amongst Jews and Gentiles was cast out, and Christ by the preaching of the Gospel was exalted. 2. Satan is [Page 59] cast out of the hearts of Gods people, when he hath not his Regal and full sway in the heart, but by the power of Gods grace he is mastered; though satan, as a tyrant, even in them may strive and make onsets against the grace of God, so that he being cast out as to his reigning, yet not as to his tempting and striving, warring against the hearts of Gods children, which the latter place speaks of.

* 1055. Joh. 12.50. And I know that his Commandment is life. 2 Cor. 3.7. The Law is the ministration of death.

The Commandment of God is that which either may be accounted Legal or Evangelical. The former place intends Evangelical Commands, i. e. such commands as were given by Christ, or concerning Christ. The lat­ter is meant of Legal Commands without reference to Christ, or else without the ministration of the Spi­rit.

* 1056. Joh. 13.1. Loving his own in the world, he loved them to the end. Hos. 1.9. For you are not my people, and I will not be your God. Hos. 9.17. My God will cast them away, &c.

Gods People are his own, first, in a general or National way, so are they which make an external profession of the Lord, and are in outward covenant with him, as the Jews, these may have the external signs and impresses of Gods love, and these turning away from the Lord, the Lord will turn from them. Secondly, Gods own Elect or chosen forth of others, which he once setting his love upon, he loves to the end. The former place is meant of his Elect.

1057. Joh. 13.27. After the sop satan entred into him. Ver. 2. And supper be­ing ended, the devil having now put into the heart of Judas Iscariot.

The first place is of total possession, 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.

* 1058. Joh, 13.27. Do quickly.— God commands no sin.

These are not the words of exhor­tation or command, but spoken Iro­nically, as if he should say: Well, take thy course, and do what thou wilt, make haste man.

* 1059. Joh. 13.29. Judas had the bag. Mat. 10.9. Provide neither gold, nor silver, nor brass in your purse.

The latter place speaks of Christs Command, upon a peculiar and parti­cular occasion not upon the account of all times; and that temporary com­mand expired with that expedition. But Christ having a purse-bearer con­stantly, as Judas was, shews that it is lawful to have and use money for our necessaries.

1060. Joh. 13.34. A new Command­ment I give unto you, that you love one the other. Mat. 22.27. 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.

* Joh. 13.34. with Mat. 22.37.

It was an old command, as to the substance of the command, but a new command, as to the circumstances: Christ commanding it in a new man­ner; it is not now, Love your Neigh­bour as your self, but, As I have loved you. The Gospel or Testament, where­of this is a part, is new, the Spirit works it in out new hearts.

1061. Ioh. 14.3. I go to prepare a place. Mat. 25.34. Inherit the Kingdom prepared from the beginning of the world.

The place was predestinated from the beginning of the world, but now by Christ it was particularly designed, and fitted by the Ascension of Christ actually for the Godly.

1062. Ioh. 14.4. Whither I go ye know, and the way ye know. Ver. 5. We know not.

They did know inchoatively, and imperfectly, but because they know not [Page 60] that they did know, the cause was their rudeness and forgetfulness of Christs words.

* Joh. 14.4. wi h 5.

The Disciples knew that Christ was to go to heaven, but they were not so thoroughly instructed what heaven was, or that he would go then thither. Possibly they might imagine him to speak of going to some other place, and so say, We knew not, and yet Christ might justly say, You know; you know if you will consider what you know, and apply it to this present pur­pose.

1063. Joh. 14.8. Shew us the Fa­ther. Ver. 9. He that seeth m [...], seeth the Father.

The Apostles did not perfectly know Christ, therefore he taxed them of ignorance, for they ought to have seen and known the Father in him.

* 1064. Joh. 14.10. I am in the Fa­ther, and the Father in me. Psal. 22. Why hast thou forsaken me.

I am in the Father by an essential union, the Father in Christ, as God, being one; and so in the first place. In the second, Christ was forsaken, not in respect of Essential Union, nor in re­spect of the personal Union, the God­head with the Humane Nature in the Mediator; that which the Person of the Son took once upon him he never laid down. But he was forsaken in re­spect of the sense of Divine aide in the time of his passion in his Humane Nature.

1065. Joh. 14.12. He that believeth on me, the works that I do shall he do al­so, and greater. Chap. 3.2. No man can do these Miracles that thou dost.

Christ means not works of divine Creation, Redemption, or Sanctifica­tion, but of his mission, such Miracles as he wrought in the world, such and greater than they were wrought by the Apostles, whose shadows cured sick men, as they passed by after Christs Ascention, and the wonderful con­version of the Gentiles followed.

* Joh. 14.12. with 3.2.

The latter place saith no more, than no man can do such Miracles as thou dost, except he have power from God; it saith not, that no other man shall do such, excluding all, but no man can do them, except he come from God. The former place shews that power of him which gave, not of him who brought forth the Miracles; he which did grea­ter Miracles than Christ, did them not without, but by Christs power, whe­ther by greater works, greater works of conversion, as Peters conversion of three thousand by one Sermon; and the conversion of multitudes: Or by greater works be meant the working Miracles, as healing their sick by his shadow, and handkerchiefs, which was not done by Christ, I shall not deter­mine. However, if we interpret it thus, we must restrain it to believers in the Primitive times, not to all believers, and that in all Ages.

1066. Joh. 14.13. Chap. 16.24. Whatsoever you shall ask the Father in my Name, that will I do. Ask and you shall receive. Jam. 4.3. Ye ask and receive not.

We ought to ask in Christs Name, in ful confidence of his merits, with true faith, and without doubting, spiri­tual or corporal blessings, with excep­tion of Gods Will, and our own sal­vation, in oll occasions, and in all our prayers, they that ask so, receive, and they that receive not, ask amiss.

* 1067. Joh. 14.16. And he shall give you another Comforter. 1 Cor. 12. No man can call Jesus Lord but by the Holy Ghost.

The latter place intends no man can do it truly and cordially, but only fainedly, acknowledging him in words, but in deeds denying him. By this word another, is not meant any other than that Holy Ghost which formerly had wrought grace, which now was to work comfort in them in another manner, i. e. in a more large, clear, and spiritual manner than formerly; and he is called another to shew the distincti­on of the Person of the Holy Ghost from the Son. He is called another Comforter, not as if it were another spirit which was to work now in them which did not before; but whereas be­fore they were comforted immediate­ly and visibly by the presence and [Page 61] words of Christ, so now they should be comforted immediately and invisi­bly by his influences within.

1068. Joh. 14.23. If any man love me, he will keep my words. Ver. 23. The Word which ye hear is not mine.

The Word that Christ taught was his, but not any invention of his, but his Fathers Word, which he was sent into the world to preach.

1069. Joh. 14.23. And we will come unto him, and make our abode with him. Rom. 7.20. Sin dwelleth in me. Ver. 14. I am sold under sin.

The first place is concerning the in­habitation of the Sacred Trinity in the spiritual part of a regenerate man. The latter is of the dwelling of sin in our carnal members.

* Joh. 14.23. with Rom. 7.14, 20.

The former place speaks of the in­dwelling of the Trinity in the souls of believers, not personally, but pow­erfully and effectually. The latter place speaks of the dwelling of sin, but so as it is in all the faculties or parts of the soul, Understanding, Will, Memory: Not that these, the Trini­ty and sin have different parts of the soul, but that they both exercise their powers and Energies in the same Fa­culties, as water which is luke-warm is both hot and cold all over, so sin and grace is all over the soul; and as we say, fire is still in the hand which is burned, when it is only the effect of fire: So it is here, God is in the soul, when grace, which is the effect of his presence is there, and not God perso­nally dwelling there.

* 1070. Joh. 14.28. The Father is greater than I. Joh. 17.21. The Father and I are one. Eph. 2.6.

The Father is greater than Christ as Mediator, and in respect of his huma­nity, but the Father and I are one in respect of his Divinity.

* 1071. Joh. 15.13. Christ laid down his life for his friend. Rom. 5.10. When we were enemies, &c.

He laid down his life for us as we were enemies, that we might become his friends; and he laid down his life for us as friends, that we should con­tinue so; as we were enemies, by the corruption of the flesh, as we are friends, as reconciled by the bloud of his Cross.

1072. Joh. 15.15. I call you not ser­vants, but friends. Mat. 25.21. Well done good servant.

The Disciples were Christs servants by right of Creation, Redemption, and Vocation, friends by right of Adopti­on, Communication, and Patefaction. Aug. tr. 55. on John.

* Joh. 15.15. with. Mat. 25.21.

Christ calls us not servants in the former place, to shew the great Uni­on, and happiness by that Union, which a Christian should have with and in Christ. He would not use them as servants in his dispensations and fa­vours, but rather as children, with love and delight. In the second place, Christ cals them servants when he was to give them the reward of heaven; which reward was so far beyond their deserts that our thoughts cannot ima­gine, they being but servants, and so owed all they did to God as duty, and they might say they were unprofitable servants. The former place tells us, Christ calleth us not servants, to shew that now we were free as friends. The latter place is but a Parable and Para­bolical speeches and words are not ar­gumentative; A man may be a son by Adoption, and yet the servant of God by duty.

1074. Joh. 15.15. All things that I have heard of my Father, I have made known unto you. Chap. 16.12. I have yet many things to say unto you.

In the Scriptures some things are said to be full, which are to be fulfilled; In the former place Christ speaks con­cerning the knowledge of God, and the perfect worship of Christians in it self; in the latter, concerning the un­derstanding of this Word, which the Disciples by reason of their rudeness could not bear before they had recei­ved the Holy Ghost; nor did they un­derstand it.

* Joh. 15.15. with 16.12.

All things I have heard, either he spake this Prophetically, as if things to come were past; or else I have de­clared the substance and maine, though [Page 62] not the particulars which are to be re­vealed afterwards. I have revealed what the Father would have me to re­veal, for that which is to come, when the Father gives me license and autho­rity to do it, I shall.

* 1074. Joh. 15.24. If I had not done such works as none other man. Joh. 14.12. The works that I do, ye shall do and grea­ter.

The former place speaks of what had been done in the time past, Christ did such Miracles, as none did the like. The latter place tells of what the god­ly should do, and so they should do greater works.

1075. Joh. 16.13. The Spirit of Truth shall guide you into all Truth. Gal. 2.11. Peter erred after he had received the Holy Ghost.

The Apostles were led into all truth in part and degrees of it. After they had received the Holy Ghost they erred not in doctrine, in writing, or teaching, but in life and conversation, such was the errour of Peter which was to be reproved whilst he conversed a­mongst the Gentiles.

* Joh. 16.13. with Gal. 2.11.

The Spirit of Truth did lead them into all truth necessary for them to know; they were led into all truth, but not into all truth at the same time, God dispensed his truth to them some­time after a fall or doubt, sometime without a fall, but we know that they were led into all truth in their wri­tings.

1076. Joh. 16.24. Hitherto have ye asked nothing in my Name. Mat. 6.9. Luk. 11.2. He had given them the Form of Prayer before.

The Disciples did indeed pray be­fore, but not so plainly, with a clear knowledge of Christs Office, that their prayers should be heard for the Messias that was sent.

* Joh. 16.24. with Mat. 6.9. Luk. 11.2.

We cannot imagine that the Pa­triachs and Prophets, with the Disci­ples, did pray explicitely and distinct­ly in the name of Christ the Media­tor, or for his Cause; though probably the Apostles and others did it more implicitely. Before Christs rising from the dead they might pray for their Saviours cause and sake in gene­ral terms, and yet not pray in this Christs name, and for his sake as the promised Saviour to come: and though they might take him to be the Christ, yet not so distinctly call upon God in his name.

1077. Joh. 16.26. I say not unto you that I will pray the Father for you. Rom. 8.26. He makes intercession for us.

Christ alone doth not pray for us, but we also must come to the Father, and in his name and at his command pray in full assurance, which is necessa­ry for our salvation.

* Joh. 16.26. with Rom. 8.26.

Christ in the former place would have the Disciples to know that they have favour with God, and not only by his means, but also of the natural pro­pensity and proclivity of the Fathers nature towards poor Creatures, who sent Christ for sinners, and who is as ready to grant as they are to ask in Christs name; therefore I do not say, that the Father contemns you, and on­ly when I pray, the Father hath a re­spect for you, for you are even dear to the Father as you are to me. The se­cond place shews that the Spirit in­tercedes for us, but it is by the merit of Christ, and yet this hinders not, but God hath a love towards us, else he had not sent Christ to save us.

1078. Joh. 17.3. That they may know thee, Father, to be the only true God. Act. 20.28. The Son is God. Chap. 5.4. The Holy Ghost is God.

Only] here doth not exclude the Persons in the Divine Essence, but Creatures and Idols which are no gods.

* Joh. 17.3. The only true God.

The Socinians would have the ex­clusive adjection he [...]e, [...], to know thee to be solum ve­rum Deum, the alone true God. Christ said not [...], that they may know thee only to be the true God. It is not the Father alone: as the solitary subject of the Enunciation of being the true God, but [...], solus ille verus [Page 63] Deus is the predicate, and attributed to the Father, as he that sent Jesus Christ. Here is excluded all that are called Gods, as the Objects of Religi­ous Worship, and only the true God introduced.

1079. Joh. 18.20. I speak openly to the world, and in secret have I said nothing. Mar. 9.28. He taught his Disciples pri­vately in the Desert.

In the first place he speaks of his Doctrine which he brought from Hea­ven, that he might reveal it to all men, and teach it publikely and in the Temple, not in private corners; In the latter place he taught privately, explaining those things which he had taught publikely.

* Joh. 18.20. with Mar. 9.28.

Christ taught nothing in private, which he bid his hearers keep to themselves, but what he taught in pri­vate he would have it revealed on the house top.

* 1080. Joh. 18.28. That they might eat the Passeover. Exod. 12. The four­teenth day.

Doubt. Our Saviour had eaten the Passeover over night, so that either Christ or the Jews hit not on the right Fourteenth day, either he a day too soon, or they a day too late.

Answer, Neither the one, nor the other; Christ and the Jews eat both on the same night, Mat. 26.17. Mar. 14.12. Luk. 22.7. The Passeover which the Jews reserved to themselves to be eaten now was not the Paschal Lamb that was eaten the night before, but of the Passeover Bullock mentioned, Deut. 16.2. 2 Chron. 35.7, 8, 9. Which Bullocks were slain at the Passeover time, but not for the Passeover Beast properly taken, for that must be of a Lamb or Kid unalterably: But those Bullocks were slain as attendants upon the Paschal, from the nature of which Sacrifice they differed.

* 1081. Joh. 18 31. It is not lawful for us to put any man to death. — And yet they killed Stephen and James.

The Romans had taken from the Jews the power of putting to death, leaving them only power to take Cog­nizance of an offence, and judge it according to their Law, not execute that Law. Stephen had no leg [...]l tryal, but slain tumultuously, and James was slain by Annas, who then was no more than a private person, being deprived of his authority. Or else it is not lawful to kill any in the Passeover time.

* 1082. Joh. 18.31. with Joh. 19.7. We have a Law, and by our Law he ought to die.

They had a Law in jure, not in facto; A Law, but it wanted the life, Executi­on. They might judge among them­selves whether such a one were wor­thy death (as they wrongfully judged Christ here) but yet the Romans had given them a Law, that they should not put their Laws in execution which concerned life: And so by the Ro­man Law it was unlawful for them to put any man to death.

* 1083. Joh. 18.36. with Psa. 71.28.

Christs Kingdom is not of this worlds fashion, nor of the fashion of the world, nor of the Subjects of this world, but it consists of Gods Chil­dren, and it is set up in their heart.

There is the Kingdom of Christs power which he sheweth in the Pro­tecting of the godly from the wicked, in the destruction of his enemies, and in the advancement of his name from one end of the earth to the other.

1084. Joh. 19.9. Jesus answered not Pilate. 1 Tim. 6.13. Christ Jesus before Pontius Pilate witnessed a good confessi­on.

To Pilates 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.

* 1085. Joh. 19.29. And they filled a spunge with vinegar, and put it upon Hysop. with Mar. 15. They put it on a reed.—And so Mat. 27.

There was a vessel of Vinegar, which upon such occasions usually stood there, either as some say to shor­ten life, or to ease the pain, but the souldiers did wickedly mingle gall [Page 64] with some of it, and offered it him to drink, before he was lifted up upon the Cross, which he refused, and then after when he was upon the Cross, they offered him Vinegar, and he took it, so Matthew and John agree. As for the Hyssope some suppose it put about the Spunge, so as the Spunge gave him Vinegar to his mouth, and the Hyssope besprinkled his face with the Vinegar wherein it was dipped.

1086. Joh. 20.1. Christ rose on the first day of the week. Mat. 12.40. The Son of Man shall be three daies and three nights in the heart of the earth (untill 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 whol day; Christ was three daies in the grave, but it was in­compleatly three daies; so also he was two nights in the grave, the night be­fore being added to them.

1087. Joh. 20.1. Mary 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 Sun-rising.

1088. 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 than 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 witnesse of Christs Resurrection.

Touch me not, so as loving mothers touch their Sons, that they have wan­ted, that is, touch me not to stay me: For I am not yet ascended. I am in haste, and have not dispatched all I must, I have now the business of being your Advocate to do, and I must spee­dily about it. But yet Thomas thou art an unbelieving man in this point, and hast less faith than this woman, touch thou me, for confirming of thy Faith, not to stay my Journey.

The ACTS of the APOSTLES.

LUKE the Evangelist describes either in general all the Acts of the A­postles; or in special, Peters Preachings, Acts, Visions, Miracles, Impri­sonments, the Conversion of Paul, his Travels, Disputations, Miracles, Bonds, Imprisonments; and the History of the Primitive Church after Christs Ascension, from 26 years, unto the 60 year from Christs Nativity.

1089. ACTS. 1.1. Of all things that Jesus began both to do and teach, Luke wrote. Joh. 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 it self 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. In John Tract. 49. Christ did many things that are not written, as John the Evangelist witnesseth, but those things were chosen to be written, which [Page 65] might suffice for the salvation of Be­leevers.

* Act. 1.1. with Joh. 21.25.

Of all things, that is, somthing of eve­ry thing which Jesus did, the most ma­terial and chief things, or all things which the Spirit of God suggested to be writtten, or all things which were sufficient for the preaching of the Gospel, and his he [...]rers. The latter place tels us, that there are many other things, beside the principal matters, which were not written, though it de­nies not but the principal are writ­ten.

1090. Act. 1.7. It is not for you to know the times or the seasons. 1 Thes. 5.1. Of the times and seasons brethren you have no need I write to you.

Times and seasons, as they are in a general consideration is one thing, and as they are taken for particular years, or daies, or seasons, are another. The Apostles must not be too curious to know the year or day when Christ will come, or restore the Kingdom to Isra­el; but yet the Apostle would not have them ignorant of this, that there is a time when Christ will come again, though he may conceale the particulars of it.

1091. Acts 1.9. Whilst the Disciples beheld Christ was taken up, and a cloud received him. Joh. 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.

Acts 1.9. with Joh. 3.13.

The former place speaks of Christs personal ascent into heaven, as Man, where he is to be reserved till his se­second coming: It speaks not of his ascent as God, for there he was as God; yet the Person in which the Di­vine Nature was ascended visibly. The latter place speaks of Christs being in heaven as God.

1092. 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 Matthias.

* Acts 1.15. with 1 Cor. 15.6.

There is no difference betwixt these, for they are not meant of the same ap­parition, nor of the same time; for the first apparition of our Saviour, be­ing risen, was to Mary Magdalen alone, Jo. 20.11.19. The same day he appeared to two men, Luk. 24.13, 18. That night he appeared to the twelve, so called, 1 Cor. 15.5. Eight daies after to the Disciples, and convinced Tho­mas, Joh. 20.26. At the sea of Tiberias he appeared to seven Disciples, Joh. 21.24. On the Mountain in Gal lee to the Eleven, Mat. 28.16. And to five hun­dred brethren at once, 1 Cor. 15.6.— Another time to James, 1 Cor. 15.7. And lastly, to all the Apostles, 1 Cor. 15.7. Being gathered to Jerusalem by his appointment, Acts 1.4. And led them to Bethany, and was taken up, Luk. 24.50.

1093. Acts. 1.18. Judas purchased a field with the reward of iniquity. Mat. 27.3. He repented himself, and brought again the thirty pieces of silver to the chief Priests and Elders.

Judas purchased a field,It is Me­tonymia Adjuncti. not actual­ly, but by purpose and event; for he hoped with those silver pieces to buy a field, he acquired the money, and the price wherewith the Priests bought the field.

* Acts 1.18. with Mat. 27.3.

The first place denotes not that he himself bought the field; the Chief Priests bought it for this damned Bribe. Nor was any such thing in his intention when he bargained for his Mony, but Peter by a bitter irrision sheweth the fruit and profit of this wretched covetousness; and how that he had thought to enlarge his revenues and to settle his habitation by such horrid means: Yet on the contrary, his revenues was to purchase lands for others, his habitation to be desolate, [Page 66] and himself to come to so sad an end.

* 1094. Acts 1.20. For it is written in the Book of the Psalms, Let his habi­tation be desolate, &c. Psal. 69.26. For they persecute him whom thou hast smit­ten, and they talk to the grief of their heart. Psal. 109.8. Let his daies be few, and let another take his Office.

The former place is taken out of two several Psalms, and though David seem to apply the place to many, yet in regard Christ is the head of the Church, what was said of the enemies of the Church may be said of his ene­mies, and in regard Judas was the Antesignanus, or the chief enemy, it may particularly be attributed to him; and though one of the Testimonies may seem rather a Curse than a Pro­phesie or Prediction, yet such Curses have the force of a Prediction; as for that difference of words, Let another take his Office, — And his Bishop­prick let another take, [...], Episcopatum. David writ litterally concerning Doeg the chief of the Kings Shepheards, which he calls his Office, and the word being thence translated to Ecclesiastical affairs and administrations is called, his Bi­shoprick or superintendency, which another should take.

1095. Acts 2.23. Jesus being deli­vered by the determinate counsel and fore­knowledge of God, by wicked hands you have crucified and slain. Joh. 19.11. He that delivered me unto thee hath the grea­ter sin.

The death of Christ is ascribed to God and men in divers respects: God delivered him by his determinate counsel that he might procure life for us: The Jews out of their diabolical hate, that they might blot out the me­mory of him.

* Acts 2.23. By the determinate counsel, &c. with Joh. 19.11.

Gods foreknowledge was no force why the Jews should crucifie him; nor his determinate Council any ne­cessity why they should commit this sin, but God did foresee that the Jews by abuse of their will would fall into the greatest of sins when any occasion was offered. He did determine that Christ should die and be crucified, and that the Jews should do it, they falling from him by a frequent sinning he would suffer them to be the Executi­oners of this decree upon Christ, and that as a just punishment for their for­mer transgressions. God did deter­mine Christ should be crucified out of love to man, and that the Jews should do it out of judgment for their sins. As for that Scripture, Joh. 19.11. it is not to be understood of Gods delive­ring up Christ, but as the Jews delive­ring him up as Prosecutors to a Judge, not as a Creator delivering one Crea­ture to another.

1096. Acts 2.33. Christ is exalted by the right hand of God. Joh. 17.5. Christ was glorified with the Father be­fore the world was.

The state of Christs humiliation and exaltation, is in respect of right and profession; Christ was as Mediator at the right hand of God, also before his corporal Ascension, but in respect of use after his Ascension.

1097. Acts 2.36. God hath made that same Jesus whom you have crucified both Lord and Christ. Luk. 2.11. He is called Lord at his Nativity by the An­gel.

Christ by right of his personal uni­on was made Lord at his Nativity; by possession and use in his Glorification, declared to be so by his sitting at the right hand of God, according to the rule, Then a thing is said to be done, when it is manifested to be done.

* 1098. Acts 2.36. Lord and Christ. Joh. 1.1. And the Word was God.

Christ was Lord and God from the beginning, but this place speaks of him as Mediator, and so he is Lord and Christ; Lord over the Creatures, and Christ Gods anointed; The words being made, is not to the definition of the Deity of the Son of God, but to the demonstration of the Rule and Dominion that Person had over all Creatures.

1099. Acts 2.38. And be baptized every one of you in the Name of Jesus Christ. Mat. 28.19. Baptizing them in the Name of the Father, of the Son, [Page 67] and of the Holy Ghost.

In the first place there is the com­mand and fruit of Baptism, but not the form: Some by the Name Christ understand the three Persons, the Fa­ther anointing, the Son anointed, and the Holy Ghost the Unction. Also in the Name of Christ, is, in the Do­ctrine, Faith, Knowledge, and Obliga­tion of Christ.

* Acts 2.38. with Mat. 28.19.

Not that their Baptism was not ad­ministred in the name of the Father, and the Holy Ghost also; but that he would especially work them up to the acknowledgment of Christ; for the Father and the Holy Ghost they ac­knowledged, without any scrupling, but to own Christ for God, whom they had crucified, and to be initiated into Jesus of Nazareth, was the great work that the Apostles went about: And therefore especially endeavour to enter them into Jesus, and to have them baptized in his name.

* 1100. Acts 2.38. Repent and be baptized. Heb. 12.17. Esau found no place of repentance.

Repentance is either a natural affe­ction or acting of the soul, which some call Civil or Politick grief, change of mind: or else it is a saving grace, whereby a sinner turns from sin to God. As Repentance in the former place is taken for a saving repentance: In the latter place, it is taken for a sorrow or change in the mind, not of himself, but of his Father.

1101. Acts 3.2. And a man lame from his mothers womb they laid daily at the gate of the Temple to ask alms. Cha. 4.34. Neither was there any among them that lacked.

They that carried the lame man to the Beautiful Gate of the Temple were not of the number of those who believed in Christ, nor the lame man himself before he was healed.

1102. Acts 4.31. And when they had prayed, they were all filled with the Holy Ghost. Chap. 2.4. In the Feast of Pentecost the Holy Ghost sat upon every one of them before.

The first place is of the increase of gifts, and their boldness and confi­dence to profess the Gospel; that ca­sting away all sorrow they were full of rejoycing, and preached the Word of God freely against the threatnings and interdicts of the High Priests.

* 1103. Acts 4.31. with Acts 4.8.

Peter was filled with the gifts of the Holy Ghost to preach and answer stoutly, according as Christ had pro­mised. Nor doth this hinder, but that he might receive further Augmentati­ons and repletions of the Spirit after­wards; for when it is said, He was fil­led with the Spirit, it implies no more than that the Spirit did at present fur­nish the soul for that work it was a­bout fully and compleatly, which hin­ders not the Spirits furnishing the soul with other gifts and graces for other works. There are several works of the Spirit, and if so, these two places are reconciled, the one of fulness, for one office; the other place of fulness, to a new matter and office.

1104. Acts, 7.2. Men, Brethren, and Fathers, hearken. Ver. 52. Betrayers and murderers.

In the former place he doth civilly use those compellations to the Jews, in the latter he shews what the truth is; according to the Gospel they were enemies,Rom. 11.28. but according to Election they are beloved for the Fathers sake.

* 1105. Acts 7.3. Get thee out of thy Country. Gen. 12.1.

Divers Expositors think these words, and Gen. 12.1. to be the same, and to speak of the same time and thing: whereas others suppose them different; and they mean two several calls of God to Abraham, the one in Chaldea, the other in Charran: In Chal­dea God appears to him, and bids him, Get thee out of thy Country, and from thy Kindred, but makes no mention of leaving his Fathers house, for that he took along with him, Gen. 11.31. The Holy Ghost indeed hath ascribed the conduct of this Journey to Terah, as if he had received the Call, and had been the chief Mover in the business, but it is only to shew his conversion and for­saking his native Country and Idola­try, [Page 68] and his readiness to go with Abra­ham when God called Abram: but that the Call was to Abram, it is not only asserted by Stephen here, and Joshuah 24.2. but also confessed by some of the Jews themselves. But when God calls him away from Haran or Charran, he then bids him depart from his fathers house, as well as he had done from his Country and Kindred before, for now he left his brother Na­hor, and all his Fathers house behind him. The story in Genesis runs in a continuation, and seems to say thus much: God in Ur of the Chaldees ap­peared to Abraham, and said unto him, get thee out of thy Country, and from thy Kindred, but take thy Fathers house with thee, and go to a Land which I shall shew thee: And when Abram told Terah of this command, Terah condescen­ded and consented; and Terah took Abram, and Lot, and Sarai: And they (Terah and Abram) went with them from Ur to Haran, and dwelt there: and Terah died in Haran; and then God said to Abram, Get thee out of thy Country, and from thy Kindred, and from thy Fathers house also now, and go into Canaan, &c. Ur and Haran are both called Abrahams Country, Moses and Stephen laieth them both in Mesopota­mia.

* 1106. Acts 7.6. And intreat them evil four hundred years. with Gen. 15.13. Exod. 12.40.

There is a double sum of years mentioned concerning the seed of Abraham, namely, four hundred years, and four hundred and thirty. The four hundred and thirty was from Abra­hams receiving of the Promise, to the delivery out of Aegypt; and the four hundred was from the fifth year of Isaac to that delivery: Then did Ishma­el mock, and then began affliction to Abrahams seed; and from thence they were in affliction and sojourning in a strange land, Canaan and Aegypt four hundred years.

* 1107. Acts 7.14. Threescore and fifteen souls. Gen. 46.27. Exod. 1.5. Deut. 10.22.

Whereas Moses saith, that all the souls of the Family of Jacob that went down into Aegypt were but seventy, Steven enlargeth the number, and saith seventy five, and herein he followeth the Septuagint, who in the first cited places have that sum, and they make up the account in Gen. 46. by fetching the names of five children of Joseph out of the Book of Chronicles, which Mo­ses mentioneth not, and which indeed were not born at their going out into Aegypt, but after, and these were Machir, Gilead, Shulela, Taben, and Eden.

* 1108. Acts 7.16. And were carried into Shechem. Gen. 49.29, 30, 31.

The shortness of the language in this place hath bred some difficulty, and as Stephens speaking more than Moses in the Verse foregoing was the cause of some obscurity there, so is it a cause of more in this verse for that he hath not spoken so much. Moses saith, Jacob in Hebron. Stephen saies, in She­chem. Moses saies, Jacob was the buyer of the land of Emoreh, Stephen seemeth to make Abraham the buyer of it. And in conclusion to make Ja­cob and his twelve Sons to lye in one Sepulchre, and Abrahams and Jacobs purchase to be but one & the same. Ste­phen and Moses speak the same thing, only Stephen useth shortness of speech in relating a story which was so well known, that a word was enough for a sentence: And he spake in a language which had its proprieties and Idioms which those that heard him easily un­derstood, in regard that the ordinari­ness of the matter was such, as if Ste­phen had failed in the least it had been a disgrace: Therefore it is past all doubting that Shechem was known and generally reputed the place of the Patriarchs burial: Although there be only mention of Moses bringing up the bones of Joseph, Exod. 13.19. yet we may learn hence, that the bones of all the Patriarchs were brought up with him. Now why Stephen speaking of the burials of Jacob and his Sons which were in distance and different places, doth yet couch their Story so close together as if they were in the same place. 1. Because treating of two numbers so unequal as twelve and [Page 69] one, he followeth first the story of the greater number. 2. He useth the sin­gular number for the plural, Sepulchre for Sepulchres, a common thing in Scripture. 3. He useth an Elepsis, a cutting off a Conjunction, And. So that the sen [...]e seems to be, And Jacob and our Fathers died, and were removed to Shichem, and were laid in Sepulchres, in that which Abraham bought for mo­ney, and in that was bought from the Sons of Emmor, the father of Shichem.

1109. Acts 7.38. Moses received in mount Sinai the lively Oracles. 2 Cor. 3.7. Paul calls the Law, the ministration of death.

The words of the Law were words of life, because the Law hath life in it self, and leads us to Christ; it is not the Ministration of death in it self, but in respect of mens infirmities, and our corrupt nature.

Acts 7.38. with 2 Cor. 3.7.

That which Moses received was lively Oracles, for they were lively delivered to him, and not only writ­ten (as some part was,) they were lively, because the Moral and Cere­monial Laws together brings a man to life; for the Moral Law lets us see our infirmities and necessity of a Saviour to take us from our sins; and the Ce­remonial shewed Christ the Messiah, which would take us from our sins.

Paul calls the Law, the ministration of death, not that of it self, and qua Lex, brings death, but that it pro­nounceth and worketh a sense of death to, and in the disobedient and rebellious.

* 1110. Acts 7.43. Ye took up the Tabernacle of Molech, &c. Amos. 5.26.

The Tabernacle of Molech. In A­mos it is Succuth, Malkekim, which is rendred by some, Succuth the King, or the Tabernacle of the King, or the ob­servance of your King. Moloch was the Idol of the children of Ammon, 1 Kin. 11.17. And singularly prohibited to Israel, Lev. 18.20. — 20.2. This Image was without Jerusalem, and set within seven Chappels; which seven Chappels help us to understand what is meant by Molechs Tabernacle, he is called Succuth, or the Covert God, be­cause he was retired within so many Cancelli before one could come at him.

You took up Succuth, or the Covert God your King, which is the Taber­nacle of Molech; that Idol you prize as highly as the chiefest King. Molech, Molech, Milcham, or Malcham are the same Baal.

And the Star of your God Rem­pham; Amos saith Chijim, your Images the star of your God. Chijim is either taken as the proper name of an Idol, as Hercules, which by the Aegyptians was called Chon. Or Saturn, which by the Arabians was called Chevan. Or else Chijim is an appellative word, and so it signifies the whole host of heaven, which one Idoll cannot do Malchom. Besides, Chijim, Tsalmecon, the latter word in the Plural number, and as it seemeth by the very posture of it, the latter of two Substantive, and not in apposition, for if Chijim were but one Idol, it is somewhat improper to say Chijim, your Images, as speaking of more: Chijim may be construed for the ordering or disposing of their Ima­ges. Stephen saith, they had their [...], or representations of the whole hea­ven, and host of it in one Series, or in one body: beset with variety of stars and figures representing this or that Planet, and this or that Constellation. Amos sai [...]h, You took up Succuth your King, and the frame or disposal of your Images, in one compact piece the stars of your God which you have made to your selves.

Remphan, upon this word are seve­ral conjectures: The seventy have rendred Chijim, [...], mistaking one piece of a Letter, reading ד for ב, but to omit these, it seems 1. That Stephen doth something follow the seventy in this word as well as he doth in the rest of the Text: & for the New Testament to follow them differently from the Hebrew Text is no wonder. 2. That Stephen doth adde a letter to the word, or doth a little change it from those very syllables that the Septu [...]gint use, that he might give the sense of the Prophet the more clearly and plainly. As the Prophet in the word Chijim expressed the Fabrick of the Host of [Page 70] heaven, which the Idolatrous people had wrought and represented in one piece, so should Stephen speak to the very same sense, and therefore forsa­keth the word [...], which he found in the seventy, and taketh up or for­meth it into [...], which signifies the high face, or high representation, or that whole peece, that represented the whole heaven, which he calleth their God, because in that they adored all the Stars and Hosts of heaven at once, and so [...] is but one num­ber put for another, one Star for many.

And I will carry you beyond Babylon. in Amos it is beyond Damascus, and so in the seventy, which Stephen seems purposely to have changed beyond Ba­bylon: because that as he had treated in the beginning of the Chapter of Abra­hams coming out of those parts into that Land, he would now shew e con­tra how they for their Idolatry should be carried out of that Land into those parts again.

1111. Acts 7.51. You do alwaies re­sist the Holy Ghost, as your fathers did. Rom. 9.19. Who hath resisted his will?

To resist the Holy Ghost, is not to hear him in the Word of God, so the Jews rejected grace proffered unto them, and despised it revealed in the Word, and so were the cause of their own damnation. The Apostle speaks of Gods absolute will, according to that he doth all things, to which we must be subject.

* 1112. Acts 7.56. Jesus standing at the right hand of God, Mar. 16.19. And Jesus sat at the right hand of God.

Sitting and standing are not words properly used no more than the word at the right hand of God. These Meta­phorical Phrases must not be strained to signifie several things. He saw him standing, that is, he saw Christ as an Advocate standing to plead his cause with God the Father. And Jesus sat, that is, He was now sitting to judge and order the actions and sins of men.

1113. Acts 7.59. Lord Jesus receive my spirit. Luk. 16.22. Lazarus was carried by the Angels into Abrahams bosome.

All the godly and faithful children of Abraham, must commend their spi­rits into the hands of the Son of God who enlivens us; there is that bo­some, and the soul of Abraham rests there.

1114. Acts 8.1. And they were all scattered abroad throughout the Region of Judah and Samaria, except the Apo­stles. Mar. 16.15. Go into all the world and preach the Gospel.

The beginning of the Apostles preaching was at Jerusalem, where they suffered persecutions building a Church unto Christ, before they went to other Nations.

* Acts 8.1. with Mar. 16.15.

The former place shews de facto how they were dispersed; The latter shews how de jure they ought to di­sperse themselves to preach the Go­spel. The former place shews how Providence offered an opportunity, and the latter, that they ought to make use of all opportunities in any place to preach the Gospel. Though the latter place did tye them to the performing of the duty, yet it did not limit them to this or that day, they were to begin at the Center, Jerusalem, and so run to the utmost point of the Circle of the Isles.

* 1115. Acts 8.33. with Isa. 53. 7, 8. Who shall declare his Generation?

Some Christians understand it con­cerning the ineffability of Christs E­ternal Generation; others, of the in­effability of his Incarnation, or the Generation of his Humane Nature united to the Godhead. Others con­cerning the wondrous Generation of the Church. But that the word [...] is to be understood of the Age and Generation in which Christ lived, ra­ther than that of his own Generation or Descent. And the meaning of the Verse is to this purpose: He was ta­ken away and hurried from prison, and from Judgment to execution, and as the seventy had inlarged the sense by change of phrase in his poor and de­jected estate, his judgment was utter­ly taken away, and no right done him; [Page 71] And who can sufficiently speak of the looseness and wickedness of that Ge­neration of Vipers who dealt so un­justly and wretchedly with him, as to take and cut him off from the Land of the living.

1116. 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 baptize him, and heal him, but not to call him to be an Apostle.

* 1117. Acts 9.6. with — 26.16, 17, 18.

In the one place more was related to be spoken from heaven than in the other, and it is usual with the Holy Ghost to relate part of a story in one place, part in another, challenging the Readers pains and study to find them out.

1118. Acts 9.7. And the men that journeyed with him stood speechless. Cha. 26.14. And when we were all fallen to the earth, I heard a voice.

The companions of Saul were first cast down, then they stood speechless, nor could they go forward, untill Saul also rose from the earth.

* Acts 9.7. with 26.14.

Stood speechless; The word [...], they stood stands in opposition to their going forward, and not to their falling to the earth, and meaneth that their amazedness fixed them that they could not flee nor stir.

Acts 9.7. They heard a voice, but they saw no man. Chap. 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,Joh. 12.29. the company that heard it said it thundred.

* 1119. Acts 9.7. with — 22.9.

They heard the voice of Paul spea­king to Christ, but not Christs voice to him: Or if they heard the voice from heaven, yet they understood not what it said distinctly.

1120. Acts 9.8. They led Saul into Damascus. Gal. 1.17. He went into A­rabia.

Paul after his conversion was first at Damascus, then he went into Arabia, and so returned again to Damascus.

1121. Acts 9.15. Paul bare the name of the Lord before the Gentiles, the Kings, and the Children of Israel. G [...]l. 1.16. He was separated to preach to the Gentiles the Gospel of Christ.

He was the ordinary Apostle to the Gentiles,1 Tim. 2.7. but extraordinarily he might teach the Jews also.

1122. Acts 10.30. Four daies 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.

* 1123. Acts 12.17. Tell it to Iames and the Brethren. Iames was already dead, Ver. 2.

Either the [...]e is anticipation of that Vers. 2. or else this James was James of Alphaeus, James the less, Mar. 15.40. The Brother or Kinsman of our Lord yet surviving, who was Bishop of Jerusalem, as Antiquity affirms.

* 1124. Acts 13.22. I have found David the son of Jesse, a man after my own heart which shall fulfill all my will. with Psal. 32.5. Psal. 51.4. Against thee have I sinned.

David was after Gods mind in the main of his life, though not in every particular action, the denomination being from the greater part. Besides, God looked upon David as a man af [...]er his heart, as he was repenting, return­ing, and washed from his sin, not as he committed his sin. He fulfilled all Gods will, that is, all the Precepts of Gods will, though not all the par­ticulars of those general Precepts, he fulfilled singula generum, though not genera singulorum. He fulfilled wi [...]h sincerity though not with perfection [Page 72] of degrees the whole will of God.

1125. 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 priviledge, for faith is the means of ac­quiring life eternal, but tribulation is the way thither.

* Acts 14.22. with Heb. 6.12.

We pass thorough many afflictions as they are the paths which God in his providence orders us to walk into heaven, but we walk in these paths by faith and patience, as they are the feet of the soul, or Qualifications of those persons which walk in tribulations heaven-ward.

* 1126. Acts 15.2. When therefore Paul and Barnabas had no small dissenti­on. Rom. 14. Him that is weak in the faith. 1 Tim. 3.3. The servants of Christ ought not to be contentious.

Paul and Barnabas were earnest in the contest, because it was in a matter which so nearly concern'd the main of Religion, as dispence with that, and with all. It is one thing not to con­tend about things indifferent in their own natures, another thing to con­tend about that which is of absolute necessity, as this tru [...]h which they here so contended about. The servants of Christ must not be contentious about trifles, but we must con [...]end for the faith once delivered to the Saints.

1127. Acts 15.10. The Law is a yoke which neither we nor our fathers were able to bear.. 1 Joh. 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 easie in respect of the imputation of Christs righteousness,Rom 6.14. who fulfilled the Law for us, in whom our sins are for­given.

* Acts 15.10. with 1 Joh. 5.3.

The former is meant of the Cere­monial Law, which both because of the extream painful bondage in the obser­vation thereof, as also because that the observance could never be so perfect, but that the conscience would be in­volved in many scruples and angui­shes: And besides, because that under them being understood in the sense of these false Apostles, the necessity of observing the whole Law was inclu­ded, for to find out ones righteousness before God, Gal. 5.3. which being im­possible to do for man, the Law was a yoke which neither they nor their Fa­thers could bear. The latter place shews that Christs Commands are not grievous, because the Holy Ghost gives believers the power, and a sincere will to execute them, and to overcome all opposition of the flesh. The Law of Christ is not grievous, compared with Moses dispensation of the Ceremonial Law.

1128. Acts 15.28. It seemed good to the Holy Ghost and to us that you abstain from bloud and things strangled. Luk. 16.16. The Law and the Prophets were un­till John.

That was a temporal command be­longing to the Ceremonial Law, untill the weak in faith who were not fully instructed were better confirmed, least their conscience should be troubled and offended.

* 1129. Acts 15.28. with Rom. — The kingdom of God consists not in meats.

The former place forbids bloud-ea­ting, not as part of the Ceremonial Law, or the like, but as a thing which would be offensive to the Brethren, and hinder the Gospels progress, though in it self there was no sin.

1130. Acts 16.3. Paul circumcised Timothy because of the Jews. Gal. 2.3. Titus being a Greek was not compelled to be circumcised.

Circumcision from the time of its institution untill Christs death was ne­cessary, because of Gods command, for it was a Sacrament, and a part of Gods worship. After Christs death the Ceremony and use of it remained for some time, untill the Jews were taught concerning the abrogation of the Law; for it was needful that the Synagogue should by degrees be [Page 73] buried with honour, as the Ceremo­nies were by degrees set up. Paul cir­cumcised Timothy lest he should of­fend the weak, but might win them to Christ; he would not circumcise Titus after the Gospel was planted, lest he should do wrong to Christian Liber­ty.

* Acts 16.3. Paul did circumcise Timothy, which seemeth strange, in re­gard, Gal. 5. he saith, If you be circumci­sed Christ shall profit you nothing.

Some say Timothy's Mother Eunice was a Jew, and his Grandmother Lois, but his father an Heathen: Therefore that the Jews might less abhor Timo­thy, and in the infancy of the Church, when these Ceremonies were not wholly abolished, the readilier to gain them to hear him he was circumcised, without which it is conceived they would not hear him. As to that of the Galathians, he reproves their vain ima­gination that Circumcision should be a necessary Ordinance for the Wor­ship of God, and merit even under the Gospel of Christ for Jews and Gentiles. Paul would root out that opinion of Merit and necessity, and make Circumcission to be a thing in­different; and as a thing indifferent he used it, becoming a Jew to the Jews to gain them, nor could the Gen­tiles take offence hereat since his mo­ther was a Jew.

1131. Acts 16.6. They were forbid­den of the Holy Ghost to preach the Word in Asia. Mat. 28.19. Go and teach all Nations.

The time to preach the Word of God in Asia was not yet come, and Paul and Silas were then sent to some other place to greater increase of the Gospel;1 Pet. 1.21. yet at last the Gospel was plentifully preached there also.

* 1132. Acts 16.6. with Gal. 2.3.

It is one thing to use Circumcision as a Sacrament, according to the first institution; Another thing to use it as indifferent, till the light of the Gospel should shine more brightly. In the one place he used it as a thing indiffe­rent, which being used might more prepare the Jews for receiving the Go­spel of Christ. When Paul would not suffer Titus to be circumcised, he did it as in opposition to that opinion, that Circumcision was a sacrament, and ne­cessary to salvation.

1133. Acts 16.18. Paul would not suffer the spirit of divination. Phil. 1.18. What then? Notwithstanding every way, whether in pretence or in truth, Christ is preached, and I therein do rejoyce, and will rejoyce.

Paul had great causes to cast out the spirit of divination, because translating himself into an Angel of light, he would have drawn the Apostolical do­ctrine to be suspected, as if they had been both as one, and so they that be­lieved the Apostles should believe the spirit of Divination, that he might overthrow the Gospel.

1134. Acts 17.28. In him we live, and move, and have our being: this sentence is from Aratus the Heathen, out of Menander. 1 Cor. 15.33. Evil communications corrupt good manners. Tit. 1.12. That the Cretians are lyars, evil beasts, slow bellies, is taken out of Epimerides and Callimachus.

Jerom gives the reason of this thing, that they who were obstinate in their heathenish malice might be condem­ned out of their own Writers.

* 1135. Acts 17.28. In him we live, move, and have our being. Psal. 81.12. And they walked in their own Coun­cils.

The former place speaks of what we have Originally from God, life, motion, and beeing. The latter place speaks of Gods suffering us to use our Lives, Motions, and Beeings irregular­ly. Our Lives and Motions are one thing, the moving and living this or that way is another; The one is from God, the other from our selves.

* 1136. Acts 18.3. And because he was of the same Craft, and wrought. Gal. 6.6. Let him that is taught in the Word Communicate, &c.

The former Example shews, that somtimes the extreamity of professors of the Gospel may be so great, as Musculus must turn Weaver, and Paul Tent-Maker: But this shews not that it shall alwaies be so, or that when the condition of the Gospel is otherwise [Page 74] that they may, and must not eat the fruit of their labours; this shews what Paul in extremity did, not what the Ministers of Christ must constantly do. Paul himself received contributi­on of the Philipians when he was ab­sent from them, Phil. 4.16. If Paul received Contribution where he did not at present labour, it is now lawful for Ministers to receive where they do labour. It is one thing what was done in the first propagation of the Gospel, and none yet had the knowledge of Christ; another thing when the Go­spel is propagated and setled.

1137. Acts 18.8. Paul baptized Crispus and Gaius, and the house of Ste­phanus. 1 Cor. 1.17. Christ sent me not to baptize, but to preach the Gospel.

Christ sent all the Apostles to preach and to baptize; yet because the ordinary way of preaching was better, more hard and more necessary, there­fore he would have them apply them­selves rather to this, leaving baptizing to those that were inferiour to them. Paul denyeth that he was sent to bap­tize, not simply, but comparatively, so God commanded not sacrificing, but obedience, because he will rather have this than that, Jer. 7.22.

1138. Acts 18.2, 18. Priscilla and Aquila were with Paul at Corinth. Rom. 16.3. Writing from Corinth he salutes Priscilla and Aquila.

Paul when he was again at Corinth, writing to Rome, salutes amongst o­thers Priscilla and Aquila, who were then there.

* Acts 18.2, 18. with Rom. 16.3.

I, and two others may have been at London, and they two coming to York, I still remaining there, or else after we had all come from London, I return back thither, and they go to York, I may write to them from London to York for all the former being together at London: The same is here about Paul and their being at Corinth, and yet his writing afterward to them, shews no [...]hing to the contrary but their being there.

1139. Acts 18.18. Paul shaved his head at Cenchrea, for he had a vow. Gal. 5.1. Stand fast in the liberty wherewith Christ hath made us free, and be not entangled again with the yoke of bon­dage.

Some refer that vow and shaving to Aquila, if Paul did that, he did it therefore that he might become all things to all men,1 Cor. 9. Acts. 21.26. that he might win some, that he might serve the time, and not offend the Jews, but promote the cause of the Gospel.

* Acts 18.18. with Gal. 5.1.

While this was done it was but an using the liberty of shaving the head, a thing indifferent to the advantage of the Gospel.

1140. Acts 19.2. The Disciples said to Paul, we have not heard whether there be any Holy Ghost. Ver. 4. They were bap­tized, therefore they must know the Holy Ghost.

In the first place he speaks of the ex­traordinary miraculous gifts of the Holy Ghost, otherwise they were taught concerning the person of the Holy Ghost by John, and they had re­ceived his common gifts conferred in Baptism.

* Acts 19.2. Whether there be an Holy Ghost.

Not that they doubted of such a Person in the Trinity, but that where­as they had learned in the Schools, that the Holy Ghost departed away after the death of Malachy they had never yet heard whether he was resto­red again in his gifts of Prophesie and miracles till now or no. The Jews had an old Maxime, That after the death of Zacharias, Malachy, and those last Pro­phets, the Spirit of God departed from Israel, and went up; So that from thence forward Predictions of future things, and working Miracles were ra­rities among them.

1141. Acts 19.3. Into Johns. Vers. 5. They were baptized in the Name of the Lord Jesus.

Baptism in the first place is taken for the whole Ministry of John, Ver. 5. there was no reiteration of Bap­tism; but an approbation of Baptism conferred in the name of Jesus by John, which is understood to be done by laying on of hands.

* Acts 19.3. with 5.

The word Baptism is used in Scri­pture for 1. The Baptism of water, and outward washing. 2. For the Baptism of bloud or Martyrdom. 3. Metapho­rically for the effusion of gifts of the Holy Ghost. 4. Synecdochically, not only for external Baptism, but also for the whole doctrine, & so they are said to be baptized unto Johns Baptism. Some understand the words, V. 5. not of Paul, but of John, [...], those which heard John, were baptized by John in the name of Jesus, so as these words seem not to be spoken by Saint Luke of Paul, but Pauls words conti­nued of John, as the Particle [...], to which [...] necessarily answers. Others think, that though Johns Baptism was for remission of sins, in the name and bloud of Christ, and so in substance was the same with Christs Baptism; yet that Form of words was not then used, neither was there any mention made of the Holy Ghost, so that it was imperfect, and yet such, as in the Di­vine Providence befitted that time, wherein the Mysteries of the Gospel were not so plainly revealed, but some more direct and particular preparati­on unto Christ, and to his Baptism, was made then before by the Prophets and legal Ceremonies.

1142. Acts 19.13. Certain of the va­gabond Jews, exorcists, took upon them to call on the Name of the Lord Jesus. 1 Cor. 12.3. No man can say that Jesus is the Lord, but by the Holy Ghost.

The Lord Jesus is so called either by the mouth only, as by the exorcists, or from the heart by the Holy Ghost: there are external gifts of the Holy Ghost, and Confession is reckoned amongst the common gifts, so those that were possessed with the devil could say that Jesus was the Son of God; but the gifts of regeneration are proper to Believers only.

1143. Acts 20.9. Euticus fallen asleep fell from the third loft, and was taken up dead. Ver. 10. His life is in him.

Paul speaks confidently, whether the soul were in the young man or not; so Christ said before he raised the maid, she is not dead, but sleepeth.

* Acts 20.9. with 10.

The former verse speaks of him as really dead; the latter verse speaks of him as one that was as sure to live as if he were now alive.

* 1144. Acts 20.22. Behold I go bound in the Spirit to Jerusalem. Acts 21.4. The Disciples told him by the Spi­rit he should not go.

The former place tells us, Paul knew he must go to Jerusalem, and held himself bound in conscience or spirit to go thither. The second place tells us, that the Disciples which were inspired did represent to Paul the dan­ger of his Journey by the Spirit, and [...], not to ascend to Jerusalem because of the danger he would be in. So that the sum is. Paul was bound in his own spirit, or re­solved to go to Jerusalem, and these Disciples from the Spirit of God tell him the danger of that resolution. Or else if Paul was thus bound by the Spirit of God, or commanded by him to do it. The same Spirit of God did afterwards tell him of the dangers he should undergo, and they from their Christian affection towards him, which is a true fruit of the Spirit, wished him not to ascend up.

* Acts 20.22. with 21.4.

The former place saith, he should not go, not as hereby forbidding him absolutely to go, but forbidding him to go, unless upon the condition of his suffering soar afflictions. Though the condition be not expressed, yet it is necessarily implied, as in other Scri­ptures and the Context expresseth.

1145. Acts 20.27. I have not shun­ned to declare unto you all the counsel of God. Rom. 11.34. 1 Cor. 2.6. Who hath known the mind of the Lord?

The counsel of God is either neces­sary for our salvation, which was hid be­fore, and now is revealed; or not ne­cessary, secret, ascribing to the revea­led will of God.

* Acts 20.27. with Rom. 11.34.

He declared all the Counsel of God which was necessary for them to know at that time. The mind of God is ei­ther of precept or purpose, secret or revealed. Who hath known the secret will, the will of Gods purpose? And [Page 76] as for the revealed will and mind of God it is either in things that more necessarily have relation to our sal­vation or less concern it. He speaks in the former place of those things which were more necessary for their salvation at that time. The latter place speaks of the will of his secret purpose.

1146. Acts 20.35. It is more blessed to give than to receive. Paul saith, that these were the words of the Lord Jesus, which are not found in the Evange­lists.

Though the words be not found there in the same letters, yet the sense of them is found in the words of Christ? Lend, looking for nothing again; Give, and it shall be given to you; for all Christs words and deeds are not set down, but only those which suffice for true faith and our salvation.

1147. Acts 21.4. The Disciples said to Paul that he should not go up to Ierusa­lem. Chap. 20.22. Now behold I go bound in the spirit to Ierusalem, saith Paul.

The Disciples by suggestion of the Spirit warned him of bonds and af­flictons, using also some perswasions of their own, as they were moved with brotherly affection, being ignorant that it was the will of God that Paul should go up thither, which he had revealed to him after a singular man­ner.

1148. Acts 21.9. Philip had four daughters, Virgins which did prophesie. 1 Cor. 14.34. Let your women keep si­lence in the Churches.

The first place is concerning private and extraordinary gifts; the latter, of the publike Ministry, and that which is ordinarily used, from which women are excluded.

1149. Acts 23.3. Paul reviled Ana­nias the High Priest. 1 Cor. 6.10. Revi­lers shall not inherit the Kingdom of God.

Reviling is either lawful, which ri­seth from zeal to Justice, and hath the observation of the Law for its object, that is just and honest; so Peter revi­led Ananias, Simon Magus; Paul, Bar Jesus or Elymas, and God all wicked men: Or unlawful, which proceeds from a wicked desire and mind of re­venge that Paul had not.Acts 5.8. c. 13.10.

* Acts 23.3. with 1 Cor. 6.10.

The words in the former place are by some, not words of reviling, but a Prediction of the destruction of the Legal Priesthood, being figurative: The true High Priest being come, he was but a shadow and whited wall. Or else it was a free and confident de­nouncing of Judgment by a kind of Apostolical authority. Or else he did it in passion, and repented in the fol­lowing words. Revilers in the latter place is meant of such as practice it, not such as repent of it, and seldom use it.

Acts 23.3. Sittest thou to judge me after the Law, &c. 2 Cor. 11.10. For ye suffer, &c.

It is one thing to plead the equity of their cause, another thing after the pleading of their cause to bear their sufferings patiently. Pauls pleading here against the High Priests unjust proceedings doth not imply, that he was impatient in his sufferings.

1150. Acts 23.6. Paul cryed out in the council, Men and brethren, I am a Pharisee. 1 Cor. 1.12. He reproves and condemns denominations from men.

Paul amongst those that disagreed admits the denomination only for di­stinction sake, and so thinking with the Pharisees, he distinguisheth himself from the Sadduces: So the faithful Pro­fessors of the Gospel are called Chri­stians, but when the persons agree in Doctrine, he forbids to prefer one be­fore the other.

* Acts 23.6. with 1 Cor. 1.12.

Paul calls not himself a Pharisee, as if by that name he would abet names to make sects among Christi­ans, or those of the same body, who agree in substantials, but he useth a name which was generally known to hold forth such and such an opinion, as that of the Resurrection from the dead. I am of Paul, &c. That shews names to distinguish Christians from Christians, as it was corruptly used. They all agreed in the main and sub­stance, only one gloried he was for Paul, another for Apollo, &c. as they [Page 77] were Teachers, one excelling another in the manner of delivery, not in the matter delivered.

1151. Acts 25.10. Paul will be judged at Caesars Judgement seat. 1 Cor. 6.1. Dare any of you go to Law before the unjust?

Civil Judicatures are to be had in honour, the abuse of them is condem­ned, and he admonisheth Christians that they should avoid contentions before unjust Judges, lest so contend­ing concerning small matters they should prostitute their sacred Religi­on.

* Acts 25.10. with 1 Cor. 6.1.

It is one thing for one Christian to implead another; another thing for an Heathen to implead a Christian. It is lawful for a Christian, being implea­ded by an Heathen before Heathens, to appeal from one Heathen Judica­ture to another, though it be unlawful for two Christians contending, which may have the conclusion made by Christians, to fly and appeal to Hea­thens, which is the thing the Apostle condemns in the Corinthians.

* 1152. Acts 25.15. Agrippa and Bernice came down to Caesarea. Chap. 12. He was eaten with worms.

This Agryppa was the son of Herod. Agryppa who was eaten to death — the brother of Drusilla, nor was he King in Judea, but in Trachonitis.

* 1153. Acts 27.12. We came to Phaenice to winter in the Port of Crete. Phaenicia is a Province of Syria.

Phaenice is either a Province which is not here meant, or a City and Port in the Island of Crete, which Crete is at this day called Candy, and subject to the Venetians.

* 1154. Acts 27.33. The fourteenth day—fasting —

Which cannot naturally be, in re­gard no man in his health can live without meat above seven daie [...], taking nothing by way of set meal, or a full refection, only now and then a little to keep them alive.

1155. Acts 28.28. Be it known therefore unto you, that the salvation of God is sent unto the Gentiles. Mat. 15.24. I am not sent but to the l [...]st sheep of the house of Israel.

The Gospel ought to be preached by the Apostles first to the Jews, they not believing it came to the Gentiles: So Christ preached to the Israelites, before he gave command to his Di­sciples, Go and teach all Nations, Mat. 28.19.

St. PAULS Epistle to the ROMANS.

IT may be said to be the Method of the holy Scripture: in this are contained that which convinceth all both Jews and Gentiles of their sins; it demon­strates Justification from sin by the Grace of God, by Redemption of Jesus Christ, which we apprehend by faith, and testifie by good Works as the fruits of our faith. It was written in the year of Christ 55. and sent from Corinth.

1156. ROM. 1.1. Paul a servant of Jesus Christ. Joh. 15.15. I will not call you servants.

There are servants of sin, and ser­vants of Righteousness; Christ speaks of servants of sin, the Apostle was an Apostle of Righteousness, either in re­spect of the common condition that he was freed by Christ from the power of Satan, or of his Apostolical office being placed in the sacred Ministry by a singular manner.

1157. Rom. 1.2. The Gospel of God, which he had promised before by his Pro­phets in the holy Scriptures. Chap. 16.25. The Gospel was kept secret since the world [Page 78] 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.

1158. Rom. 1.13. I oftentimes pur­posed to come unto you. Ver. 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 hinde­rances in his way, or sickness, the plan­ting of Churches, or the like.

* 1159. Rom. 1.17. The just shall live by faith. Hab. 2.4. The Just shall live by his faith.

The latter place tells us, though wicked or carnal men may trust in ex­ternall security: yet good souls shall be maintained in their spiritual life by faith in Christ. And the former place shews us, that man obtaineth life and salvation by the Gospel, inasmuch as it offereth Christ (the cause of life) and likewise this Christ is to be embraced by a lively faith. The one or both pla­ces tells of getting life, if not of keep­ing and getting; for in attributing the one to faith, it doth the other conse­quently.

1160. 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.

1161. 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 commemo [...]tes 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.

* 1162. Rom. 1.26. God gave them up to vile affections, &c. 1. Joh. 2.16. Lust of the flesh — is not of the Father.

God gave them up by permission, or suffered them to give up themselves to vile affections, or God gave them up out of Judgement by substracting his grace, and this as his justice because of their former inordinate walking. The latter place tells us, that lust, &c. come not from God as the Author; nor doth it deny, that God for his own glory is the permitter of sin, or that he may withdraw his grace.

1163. 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.

1164. 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 latter, 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 shal be saved; and both waies God will reward according to our works,Mar. 16.16. as they were done well or ill from faith or infidelity.

1165. Rom. 2.6. He shall render to every man according to his deeds. Chap. 3.28. Chap. 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;Rev. 22.12. Behold I come quickly, and my reward 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 [Page 79] works for a mans faith, and judgeth by the works as the effects of mens faith and life, and condemns bad works for unbelief.

* 1166. Rom. 2.11. For there is no respect of persons with God. Rom. 9.13. Jacob have I loved, but Esau have I ha­ted.

God doth not accept this person, or refuse that, because the one is of this Nation, the other of that, the one rich, the other poor, &c. But in love he accepts whom he will from the ordina­ry or damnable condition of the wic­ked; that he accepts any upon argu­ments taken from himself or his love, is not in in justice to the rest, but mer­cy to the Elect. Debitum si non reddis, habes quod gratuleris, si reddis, non habes quod queraris. If thou dost not pay thy debt which thou owest, thou hast cause to be thankeful, if thou dost, thou hast no cause to complain, Aug.

* 1167. Rom. 2.12. He that sins without the Law, &c. Rom. 4.15. Where no Law is, there is no transgression, &c.

There are three kinds of Laws, the written Law, given to the Jews, not to the Gentiles: and of this Law spea­keth the Apostle here, that they sin­ned without the Law, and so shall pe­rish without Law, that is, the written Law of Moses. There is beside the Law of Nature, whereof the Apostle speaketh afterward. Ver. 14. They ha­ving not the Law, are a Law unto them­selves: Against this Law the Gentiles sinned, and by this Law they shall be judged. The third Law is that which was given unto Adam in Paradice, by which not only he, but all his Posteri­ty are found to be Transgressors: And in respect of this Law even Infants are found trespassers, because of Ori­ginal sin.

1168. 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.

* 1169. Rom. 2.13. The doers of the Law are justified. Rom. 3.28. We con­clude a man justified by Faith without the Works of the Law.

The Law is fulfilled two waies: One is in supposition, that if a man could by his own strength keep the Law, he should thereby be justified: There is another fulfilling, which is by the perfect obedience of Christ, im­puted to us by faith, whereof the Apo­stle speaks. Phil. 3.9. Of these the A­postle speaks here, who endeavour themselves to live according to the Law, and shew their faith by their works, yet are saved by the obedience of Christ. There are two kinds of Ju­stification: One is verily and indeed before God, which is by faith in Christ, Rom. 3.26. The other is in opi­nion of men, Luk. 16.15. Of the for­mer the Apostle speaks here.

1170. Rom. 2.14. The Gentiles which have not the Law, do by nature the things contained in the Law. Chap. 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 latter, by the name Carnal he understands the unre­generate part, and the corruption of nature.

1171. Rom. 2.14. The Gentiles have not the Law. 1 Joh. 3.4. Sin is the trans­gression of the Law.

The Gentiles indeed had not the Law published in writing by Moses: but the natural Law in the first Crea­tion was printed in every man, which we transgressed in Adam, and so were made sinners: Adam was, saith Am­brose on Luke l. 7. and in him we were all; Adam fell, and in him all men fell.

* 1172. Rom. 2.14. Do by nature the things contained in the Law. Eph. 2.3. Were by nature children of wrath as well as others.

The Apostle in the former place describes the Gentiles in general even before the times of the Gospel, and such as had no other direction than by the Law of Nature which they had, as appears both by the external works of the Law, and by the inward Testimony of their conscience. Yet the Apostle saith not, they followed the Law, they only did certain things prescribed in the Law, and he speaks rather, De noti­tia naturali, quam de implendi legis fa­cultate; of the natural knowledge which he had, not of any power or fa­culty to fulfil the Law, and he mea­ne [...]h, not all the Gentiles in general, but the wiser sort among them, as So­lon, Socrates, Aristides, &c. who out­wardly did some external works which the Law commanded though they wanted the inward obedience. The sum is, this place speaks of doing the same things in kind with Christians, but not out of a Christian principle, much less with all Christian Qualifi­cations, and so though they did by the light of nature some things contained in the Law, (no man can imagine they did all) yet could not be justified by the Law.

* 1173. Rom. 2.23. Circumcision profiteth if thou keep the Law. Gal. 5.2, 5. — 6.1. If you be circumcised Christ shall profit you nothing.

In the places last mentioned the Apostle speaketh of Circumcision then abrogated in the times of the Gospel, but in the former he hath respect unto the times of the Law, while Circum­cision was an ordinary Sacrament of the old Testamen [...]. The Apostle speaks here of the profit which Circumcision brought: which was only during the continuance of such legal Sacraments, which were profitable unto them then, as being seals unto them of the righ­teousness of faith in Christ: so then Circumcision with other legal Rites was profitable under the Law: But af­ter the Ceremonies were abolished, they became unprofitable in the mean time between bo [...]h, as they profited not such as believed of the Circumci­sion, so they hindred not, if they did not repose their trust and confidence in them.

1174. Rom. 2.25. Circumcision veri­ly profiteth if thou keep the Law. Gal. 5.2. c. 6.15. If you be circumcised, Christ shall profit you nothing.

External Circumcision in the Old Testament was a Sacrament, upon con­dition of the Law fulfilled: Under the New Testament, as other Ceremo­nies, it is mortal; in the place of this came Baptism: In former times it did profit the Fathers, as a seal of the righ­teousness of faith: after Christ came, and the Gospel was planted it was ta­ken away, by the full plenty of spiritu­al Circumcision.

1175. Rom. 3.2. The Jews exceed the Gentiles much every way, Ver. 9. What then? Are we b [...]tter than they? No in no wise. Chap. 10.12.

The Apostle speaks in the former place in respect of the Jews excellency from the Covenant of God,A tempo­rary pri­viledge is on thing, an everla­sting is another. who was pleased to bestow on the Jews the grace of his Covenant and his Law, before the Gentiles were called; In the latter place he speaks of the Jews themselves who deserved no more fa­vour at Gods hands than the Gentiles, nor were they better than we, and con­tinuing in their unbelief they have lost their priviledges, they were nothing to be preferred before the Gentiles,Gal. 3.28. but now we are all one in Christ, and that prerogative is taken away.

1176. Rom. 3.4. Every man is a lyar. Chap. 9.1. I say the truth in Christ I lye not.

Man as he is man corrupt, is subject to lye, but being regenerated and en­ligh [...]ened with the Holy Ghost, he embraceth truth, as is manifest in Paul.

1177. Rom. 3.8. We must not do evil that good may come. Chap. 9.18. God hardening the wicked produceth that which is good.

In the former place is spoken of evil of sin, in the latter of evil of punish­ment. It is the singular goodness of God that he so over-rules sin, that it may be converted to good, as we see in Joseph.

1178. Rom. 3.12. There is no man that doth good, no not one. Joh. 13.10. Ch. 15.3. You are clean through the word which I have spoken.

By nature, by reason of inherent sin, we are all unclean by the grace of God in Christ we are cleansed, and our hearts are purged.

1179. Rom. 3.20. For by the deeds of the Law there shall no flesh be justified in his sight. Chap. 2.7. To them who continue by patience in well-doing, shall he render glory and honour and eternal Life.

The first place shuts out all works from mans Justification, not by fault of the Law, but by accident, that is by the fault of men: In the latter the Apostle urgeth works as necessary, not by necessity of the cause to justifie,Bern. but to be present in him that is iustified; for works are no cause of reigning, but they are the way to the King­dom.

* 1180. Rom. 3.24. Being justified freely by his grace. Rom. 5.1. Being justi­fied by faith.

We are justified freely in respect of any merit of or in us; what God doth, he doth it freely and by his grace. We are said to be justified by faith, not in opposition, but subordination to grace, grace is the cause, faith is the instrument. We are justified by faith as it brings home Christ the cause of our salvation, but not as the cause it self.

1181. Rom. 3.28. Faith is greater than charity. 1 Cor. 13.8. Charity then faith.

Faith is greater, as it is the cause of charity, and our victory, by faith Christ dwelleth in our hearts,Exod. 3.17. we please God, but charity without faith is sin. Charity is said to be greater than faith or hope, because it never fails, but shall endure in our future state and perfection, faith and hope then ceasing as to their acti­ons; but it is not greater in respect of Justification, because charity doth not justifie Legally, for in many things we offend all, and it is not perfect nor Evangelically, because in the Gospel the act of Justification is ascribed to Faith.

1182. Rom. 3.25. God hath sent forth Jesus Christ to be a propitiation. Joh. 18.2. Judas delivered him to the Jews.

The Father delivered his Son out of love to us; but Judas delivered Christ out of covetousness. The Fa­ther for us and for our salvation, Judas for thirty pieces of silver to his own destruction.

1183. Rom. 3.28. We conclude that a man is justified by faith without the deeds of the Law, Jam. 2.24. You see that by works a man is justified, and nat by faith only.

Paul doth not separate, as to existen­cy, works from faith which works by love, but the object of Justification be­fore God.Gal. 5.6. James rejects faith which wants good works, that is, a dead faith of the devil, v. 17, 19. and attributes to works the declaration of Iustification, v. 21. yet he confirms a lively faith, v. 22. by the example of Abraham. Au­gustine saith, that when the Apostle saith, a man is justified by fa [...], he doth it not that works should be despised, because they follow the man justified, they do not go before Justification.

* Rom. 3.28. with Jam. 2.24.

St. Paul tells us, a man is justified by faith in opposition to that justifica­tion, which the Jews expected by the deeds of the Law. St. James tells us, a man is justified by works in oppositi­on to a pretence of faith, or such a faith as men say they have, while they pretend to believe in Christ, and yet do nothing that Christ commands. St. Paul tells us, it is a faith alone that justifies, but not such a faith as is a­lone; for that faith which justifies, though it justifie as alone, yet it al­waies is accompanied with good works. St. James saith, a man is justifi­ed by works, or a faith which is wor­king. St. Paul speaks of faith as it ju­stifies in foro divino before God. St. James of works as they justifie in fo­ro conscientiae vel humano, as they justi­fie us to our selves, or to others. Faith justifies our Persons, Works justifie our Faith.

1184. Rom. 3.31. Do we then make void the Law through faith? God for­bid, yea, we establish the Law. Heb. 7.18. There is a disanulling of the Command­ment going before through the weakness thereof.

The first place is of the Moral Law, which faith confirmeth, because Christ came to fulfil it, and not to destroy it; and the end of the Law is to bring us to Christ. The latter place is concern­ing the Ceremonial Law, which is a­brogated, because the shadow was to give place to the substance.

* 1185. Rom. 4.3. Abraham belie­ved God, and it was counted unto him for righteousness. Psal. 106.31. — And Phinehas executed judgment, and it was counted unto him for righteousness.

Abraham was not justified merito fidei, by the merit and worthiness of his faith. Abraham was justified by faith, not materialiter, materially, as it was an act, but relate & objective, as it hath relation unto the Object, the Justice of Christ, and Organice instrumentally, as it applyeth the righteousness of Christ. Abraham believed the Promise of God to be his shield, and to give him an heir of his own body, and to multiply his numerous Posterity, of whom Christ was the chief, and by whom all Nations were to be blessed. As for Phinehas, God accounted his Act as a righteous Act, though men might count it an an Act of rash Zeal. So that the Act did not Justifie the Person, but the Person doing that Act sincerely was justified as to that Acti­on.

* 1186. Rom. 4.5. God justifieth the ungodly. 1 Kin. 8.31. Condemning the wicked to bring his way upon his head, and justifying the righteous.

God justifieth the ungodly, not as he is ungodly, but as he is penitent and turning from his ungodliness; He is said to justifie the ungodly, as those who were so in themselves and are cloathed in Christ, and so are esteemed godly.

* 1187. Rom. 4.5. But to him that worketh not, but believeth. Lu. 10.28. This do and thou shalt live.

The former place saith, He who is not able to fulfil the condition of works, not grounding himself thereon, taking the way to be saved by belie­ving, to him is the reward reckoned. The latter place shews us a man who sought Eternal life by the works of the Law, which he could not fulfil, whom Christ referred to the Law to shew him his sin: knowing that would be a means to bring him to Christ, or leave him inexcusable, and so they intend the same thing.

1188. Rom. 4.7. Blessed are they whose iniquities are forgiven, and whose sins are covered. Mat. 5.2. Blessed are the poor in spirit, the clean in heart, the merciful.

In the first place is spoken of the cause of blessedness, namely, remission of sins, and imputation of righteosness: In the latter place, of vertues which are the way to blessedness.

1189. Rom. 4.15. Chap. 5.20. Where there is no Law there is no transgression. Chap. 2.12. As many as sin in the Law shall be judged by the Law.

In the former place the Law is ta­ken generally, without which there can be no transgression; In the latter place he speaks of the natural Law; for even the Gentiles shall perish for vio­lating of it.

* 1190. Rom. 4.17. Even God who quickneth the dead. 2 Kings. 4.35. Elias raised the dead, &c.

God only and of his own power raised the dead, the Prophets and A­postles raised the dead by power of God, and not by their own power; They, as Instruments; God, as the Cause.

1191. Rom. 4.18. Abraham against hope. Ver. 18. Believed in hope.

He believed contrary to humane hope, by his hope in God, having con­fidence contrary to the reason of the flesh, the force of nature, for all these would have weakned hope, would make him doubt and despair also, yet he overcame all those difficulties by firm hope, he hoped in things, despe­rate, distrusting himself, but trusting in God.

* 1192. Rom. 4.20. He staggered not at the Promise. Gen. 17.17. Abra­ham fell upon his face and laughed.

This laughing is of admiration at Gods favour, nor at distrust of his power: though he had hitherto found an indisposition in his body to beget a Child, and having been so long with­out, [Page 83] he could not but entertain the Promise by way of wonder and re­joycing; and in this rejoycing his faith might reach as far as the joy of the Messiah, Luk. 2.10: Joh. 8.56.

1193. Rom. 4.25. God raised Jesus Christ our Lord from the dead. Joh. 10.18. I have power to lay down my life, and I have power to take it up.

The Resurrection is ascribed to God the Father, because the works of the Trinity, ad extra, are indivisible to the Son, because he hath the same power with the Father, who willingly underwent death, and therefore the Resurrection is to be ascribed to his free will.

1194. Rom. 5.2. By faith we stand and rejoyce. 1 Cor. 10.12. Let him that thinketh he standeth take heed least he fall.

We stand founded on Gods grace, whilst we are kept by the power of God by faith unto salvation: by sin we fall, when we think we stand.

1195. Rom. 5.4. Patience worketh ex­perience. Jam. 1.3. Experience worketh patience.

Probation in the first place is taken passively for experience which rejoy­ceth by patience, in the latter place it is taken actively for trial and the ef­fect of it, that is tribulation, for affliction trieth faith, as fire doth gold.

1196. Rom. 5.6, 7. Christ died for us. 1 Joh. 3.16. Because he that is Christ laid down his life for us, and we ought to lay down our lives for the brethren.

Col. 1.24.Christ dying for us a sacrifice, and revenger, paid our ransom for us. John comparing the death of Christ for us, and our death for the brethren, doth it secundum quid, for we dye not to re­deem our brethren, but to edifie them.

1197. Rom. 5.8. God commendeth his love towards us in that when we were yet sinners, Christ died for us. Rom. 8.32. The Father spared not his own Son, but delivered him up for us all.

The Father and the Son did alwaies love us, and have done all things for us; Christ delivered himself for our sins into the power of the devil; and because we were not to be redeemed by power, but by righteousness, Christ the Righteous died for us, and so by righteousness he overcame the devil; therefore because the devil had slain Christ, it was necessary that he should release those that were captives,Aug. de Trin. l. 13. c. 2. and the devil by the price paid, was not made rich but ensnared.

1198. Rom. 5.10. When we were ene­mies we were reconciled to God by the death of his Son. Joh. 15.13. No man hath greater love than this, that a man lay down his life for his friends.

By nature we are Gods enemies, by reason of sin, but by grace we are re­conciled to God by Christ, who died for us, and we are so made the dearest friends unto God.

1199. Rom. 5.12, 18. As by one man sin entred into the world, and death by sin, so death passed over all men. Ver. 19 As by one mans disobedience many were made sinners, so by one mans obedience many shall be made righteous.

The guilt of Adam is here compa­red with the grace of Christ, because both have that descends on their fol­lowers. Adam derives his guilt on all men by nature, Christ derives his righ­teousness by grace on all that believe on him.

* Rom. 5.12, 18. with 19.

This term of Universality All must be restrained according to the nature of the subject, as Adam transfused his Sin unto all which were his off-spring, so Christ also justifieth all his, that is, all his which believe in him. Besides, the preheminence of the benefit con­sists not in the equality of the num­ber, that Christ should save as many as are lost in Adam, for then there should be only an equality, not a su­periority. Herein the Prerogative of grace is seen, 1. In the excellency of the effect, Life being more excellent than Death, Righteousness than Sin. 2. In the powerfulness of the Work. it shews a greater power to save than to destroy. 3. In the preheminence of the amplitude of grace, we are ju­stified not only from one, but all kind of sins.

1200. Rom. 5.20. The Law entred [Page 84] that sin might abound. Chap. 7.12. The Law is holy, and the Commandment holy, just, and good.

The Law increaseth sin, not of it self and its own nature, but by acci­dent, because it discovers sin, and the poyson of it, that we may know it; for by the corruption of nature we are stir­red up to strive against the Command­ment, yet the Law remains still in it self just and good.

1201. Rom. 6.3. So many of us as were baptized into Jesus Christ, were baptized into his death. Acts 8.13. Simon Magus and other hypocrites were bapti­zed, yet they put not on Christ.

To be baptized into Christ is to put on Christ, the Robes of his Righteous­ness and Holiness, which Believers who are baptized do.Hieron. in Rom. 6. Simon Magus and hypocrites that are not faithful, receive not the Spirit, but water only in Baptism, for there is a common Baptism to all that are baptized, but not the vertue of Baptism, that is grace. Aug. in Psal. 77.

1202. Rom. 6.12. Let not sin reign in your mortall body. Chap. 3.12. There is none that doth good, no not one.

The first place is to exhort us to mortifie sin in us, in the Regenerate sin reigns not, they are wholly dead to sin in Christ, and partly in themselves; they that are not Regenerate know indeed what they ought to do, and know that of themselves they are una­ble to perform it.

1203. Rom. 6.14. Ye are not under the Law, but under grace. Gal. 3.22. The Scripture hath concluded all under sin.

The first place is concerning the Regenerate, who are not under the malediction, dominion, and rigid ex­action of the Law: The latter place is concerning all that are subject to sin, for whom the Law is a Schoolmaster to Christ by the knowledge of our sins.

1204. Rom. 6.18. You are become the servants of righteousness. Ver. 20. You were free from righteousness.

In the former place is spoken of those who were converted and freed from the yoke of sin; in the latter, of those that are not yet converted, who are free from righteousness, and are not under the government of righte­ousness, for carnal wisdom cannot be subject to the Law of God.

1205. Rom. 6.23. The wages of sin is death. Wisdom 2.24. By the envy of the devil death entred into the world.

The wages of sin is death, because the Justice of God would have it so, to punish mankind that was fallen, by death, the Author whereof was not God, but it came into the world by the envy of the devil.

1206. Rom. 7.6. Now we are delive­red from the Law. Mat. 5.17. I came not to destroy the Law.

We are delivered from the curse of the Law, the rigour and provocation of it to sin; also from the Law or death in which we were held; but that takes not away the right use of the Law in respect of us.

1207. Rom. 7.7. I had not known lust, unless the Law had said, Thou shalt not covet. 1 Tim. 3.1. If a man desireth the Office of a Bishop, he desireth a good work.

Concupiscence taken morally, is ei­ther absolutely indifferent, as to eat and drink, or relatively to the Law, and so good or bad, as it is done contrary or according to the Law, being ordi­nate or disordinate; The latter place the Law condemns.

1208. Rom. 7.8. Sin in me wrought in me all manner of concupiscence. Jam. 1.15. When lust hath conceived it bringeth forth sin.

Paul means actual concupiscence of corrupt nature, James, original concu­piscence.

1209. Rom. 7.9. I was alive without the Law once, saith Paul. Phil. 3.6. Touching the righteousness which is in the Law blameless.

Before his conversion Paul lived a Pharisee, without any true knowledge of the divine Law, ascribing to himself external righteousness, which was hy­pocrisie.

1210. Rom. 7.12. The Law is holy, just and good. 2 Cor. 3.7. It is the mini­stration of death.

The Law in it self in respect of the Author, is good, holy, and just, because it declareth the good and holy will of God: in respect of us it is called the ministration of Death, because it reproves sin, and threatens us with death.

1211. Rom. 7.14. I am carnal sold under sin. Chap. 6.22. We are made free from the Law of sin wherein we were held.

The Apostle according to the unre­generated part was carnal, that is, in­dulgent to his carnal lusts: but being Regenerate he did lament for those carnal affections, and resisted them.

1212. Rom. 7.18. In me dwelleth no good thing. Chap. 8.9. The Spirit of God dwelleth in us.

The first place is of the old man, in me, that is my flesh, and that part which is not regenerate: The second is concerning man that is regenerate, for Christ liveth in us, the Holy Ghost liveth in us, and indeed the whole Tri­nity, Joh. 14.23.

1213. Rom. 7.18. To will is present with me. Phil. 2.13. God worketh in you to will.

To be willing is that good which is wrought in us by the Holy Ghost; but after the fall of man to be willing and be able to will what is good, was lost in us.

1214. Rom. 7.22. I delight in the Law of God after the inward man. Ver. 23. I see another Law in my members, warring against the Law of my mind.

Paul delighted, according to his spirit and inward man, the regenerate part, in the Law of God, but rebelled against it in his outward man, the flesh, and the part unregenerate: for the whole man, is as it is commonly said, partly flesh and partly spirit.

1215. Rom. 7.23. I see another Law in my members warring against the Law of my mind. Chap. 8.2. The Law of the Spirit of life in Christ Jesus hath made me free from the Law of sin and of death.

The faithful are either captivated by the Law of sin, that they cannot do that good they would, but what sin will have done that dwelleth in them; or they are freed from sin here inchoa­tively, because it doth not condemn them, nor yet reign in them,Psal. 32.1. Rom. 8.1. c. 6.12. but in the next world it shall be accompli­shed, and they shall be perfectly made free from it.

1216. Rom. 8.2. The Law of the spirit of life in Christ Jesus hath made me free from the Law of sin and death. Joh. 5.28. The hour is coming in the which all that are in the graves, shall hear his voice and come forth.

Resurrection from death to life is common to the good and bad, but in a divers manner, and for a divers end, the good shall come forth gloriously to life, the wicked ignominiously unto death.

1217. Rom. 8.24. We are saved by hope. Eph. 2.8. By grace are you saved through faith. Mar. 16.16.

Subalternates disagree not, the grace of God is the efficient cause, faith and hope the instrumental causes of our salvation.

* 1218. Rom. 8.26. The spirit it self maketh intercession for the Saints, accord­ing to the will of God. 1 Tim. 2.5. One Mediator between God and Man, the Man Christ Jesus.

The Spirit provoketh us to prayers, and tells us as it were within what we should say, and how we should groan. The Son doth properly make interces­sion for us, who is our Advocate. Yet by a figure the Holy Ghost is said to make intercession for us also: because he rowseth and stirreth us up to pray­er, and prompteth, as it were, our Les­son unto us, and how we ought to pray in all our necessities.

1219. Rom. 8.30. God, whom he did predestimate, them he also called. Mat. 20.16. c. 22.14. Many are called, but few chosen.

The first place is concerning those who being called are obedient to the Holy Ghost, and make their vocation firm unto the end of their lives: The latter is of those who resist the vocati­on of God; in respect of the former there are as many predestinated as are called, but of the latter more called than are predestinated.

1220. Rom. 8.31. If God be for us, [Page 86] who can be against us? 1 Pet. 5.8. Your adversary the devil.

When God is for us, though the de­vil be against us, he prevails not.

1221. Rom. 8.38. Nothing, nor crea­ture can separate us from the love of God. Chap. 9.3. I could wish that my self were accursed from Christ, for my bre­thren.

The wish of Paul was conditional, if it were lawful and might be done; the Apostle thereby sheweth the ve­hemency of his affection toward his kindred, and submits himself to the Divine will. Chrysostom on this place saith, that Paul by a premeditated pray­er desired to be separated from Christ by a temporal and eternal abjection for the salvation of his brethren, and so would by his own destruction re­deem them to eternal salvation; nei­ther did he therefore love his brethren more than Christ, for he did not desire to be separated from the love of Christ, but from the fruit of his love and friendship; he desireth to perish, not as an enemy of Christ, but a preserver of his brethren, as Christ was made a curse for us, not as Gods enemy, but as our Redeemer.

* Rom. 8.38. with 9.3.

In the latter place Paul had respect unto the glory of God alone, or unto the salvation of his brethren alone, Sed charitatem hominum in studio gloriae Dei conjungimus; but we joyn the love of Men with the glory of God, &c. He wisheth the salvation of his brethren with respect unto the glory of God, as Moses in the like Case, in making re­quest for his people, therein desired the promotion of Gods glory.

This doth not shew that Paul could be separated from Gods love, but that his zeal for Gods people was so great, that if it were possible he would be se­parate. Qui subponit nihil ponit. Or secondly, [...] only imports Ex­communication, whereby one is held as accursed, and execrable, and depri­ved of all communion with the Church, not as if the Apostle wished to be hardned in heart against the Lord Christ, and severed from his love; for that can never simply be wished of any pious man, but that he out of the over­flowing of his love wished that he himself might bear the punishment, which they might expect from the righteous judgment of God for their hardness, so they might be freed from this hardness and accursedness.

* 1222. Rom. 9.13. Jacob have I loved, but Esau have I hated.

There are three things to be consi­dered in the accepting of persons: 1. When some external condition is respected beside the merit of the cause. 2. And this is done contrary to the Law of Equity. 3. And not without injury done unto another. But none of these are seen in Gods electing Jacob, and rejecting Esau. 1. He re­specteth not any condition or quality in them which are elected: but he maketh of this or that man, of his own good pleasure. 2. He is not tied to any Law, and so transgresseth no Law. 3. He doth no wrong unto any in ex­empting some from destruction, which in the rigour of his justice is due unto all. If the Creditor do forgive his debt unto one, and exact it of another, he doth no wrong: It is free for him to do what he will with his own, Mat. 20.15. The re-acceptation of persons properly is where the Judge leaving the merit of the cause doth find some­what in the person, for which he gi­veth sentence with one against ano­ther: But so doth not God, he finds no difference in the persons, but all being in the same cause of damnation he of his own free will forgiveth his debt unto some, and requireth it of others. Though God give unequally, yet it is not accepting of persons, but when this is done with respect to some qua­lity in the person.

1223. Rom. 9.16. It is not of him that willeth, nor of him that runneth, but of God that sheweth mercy. Mat. 19.17. If thou wilt enter into life keep the Com­mandments.

It is therefore said not to be of him that willeth, because salvation is not given for our merit, but of Gods mer­cy: but it is also of him that willeth, not because we will, though no man is saved against his will, but of unwil­ling [Page 87] to receive Gods call, he is made willing.

1224. Rom. 9.18. God hath mercy on whom he will have mercy, and whom he will he hardneth. Chap. 11.32. God hath concluded them all in unbelief, that he might have mercy upon all.

The first place is concerning the most free will and power of God, who may have mercy on whom he please; his Antecedent will reacheth to all men, his consequent will is restrained to the believers and unbelievers, and so he will have mercy of the faithful, that they may be saved, but he justly punisheth and hardneth the unbelie­vers and wicked men who resist his grace freely offered unto them.

* 1225. Rom. 10.4. Christ is the end of the Law. Mat. 6. I came not to destroy the Law.

The word [...], or end, signifieth not the abolition or destruction, but the scope or drift of the Law; him whom the Law would have us to be­lieve, and to whom by its strictness it sends us unto. Christ is the end which the Ceremonial Law aims at, demon­strates, and declares; The Sacrifices were types of our having reconciliati­on by Christ, and the Politick part of the Law was a shadow of the King­dom of heaven, or the Church of Christ. The moral Law (which the Apostle principally intends in this E­pistle) in that it cannot receive satis­faction from our transactions, and hol­ding forth the Messiah of which man stood so much in need of is terminated in Christ; not that Christ is effective, only the end of the Law, as if he giving us his Holy Spirit, whereby our souls are regenerated and enabled to walk in obedience which the Law requires, but that principally he is the end of the Law by imputation of his righte­ousness to us, whereby we stand clear in the account of the Law.

1226. Rom. 10.10. With the mouth is made confession unto salvation. 1 Cor. 4.20. The Kingdom of God is not in word.

In the first place is spoken of con­fession with faith; in the latter of humane words, which the false teachers used in preaching, wherein the King­dom of God consists not, but in the vertue, that is, in a true performance of those things they profess with their mouths.

* 1227. Rom. 10.17. Faith comes by hearing. Rom. 15.21. They that have not heard shall understand.

Faith, though it be the gift of God, yet it is wrought by the preaching of the Word. The latter place tells us, that they which had not the Law nor the Prophets, they shall now hear the preaching of the Apostles, and under­stand or believe; So that the latter place contradicts not the former, but tells us, that they which yet heard not shall hear and so understand, and by understanding believe. He which pro­miseth the end, implies the means conducing to that end.

* 1228. Rom. 10.20. I was found of them that sought me not. Isa. 65.1. I am sought of them that asked not for me, I am found of them that sought me not, &c.

St. Paul neither exactly followeth the Hebrew Text, nor yet the Septua­gint, as Erasmus observeth, and as may appear unto him that will compare them together: But he taketh the sense, 1. The order is somewhat inver­ted, for Isa. 65.1. the first part of the sentence, I was found of them that sought me not, is there the latter: And the latter here, I was made manifest to them that asked not after me, is there the first. 2. The word in the Hebrew which St. Paul translateth, I was made, [...], manifest, is there Nidrashti, not I was sought for of them that asked not after me; for how can that be? But I caused them to seek me, as Beza and Pagaine observe.

1229. Rom. 11.2. Who hath known the mind of the Lord. 1 Cor. 2.16. We have known the mind of Christ.

These words were spoken by Elias in Passion, however, not as if there were none at all that knew the mind of the Lord, for he himself knew it; but that he conceived there was very few, for they did visibly appear to him to be few. The latter place shews, that some do know the mind of Christ, though it implies not that all do it.

[Page 88]1230. Rom. 11.7. Israel hath not obtained that which he seeketh for. Mat. 7.7. Seek and you shall find.

In the first place he speaks of works, so they that seek God and righteous­ness attain it not, but in the latter the promise is made to them that seek by faith.

* Rom. 11.7. with Mat. 7.7.

There are two kinds of seeking God, a lawful, right and true seeking of God, wherein there must be both observed the manner, which must be of faith, and the end, which is of the glory of God: And the other is not right, which faileth of either of these, as the Jews failed in both: for they sought not righteousness by faith, and therefore missed of that which they sought for; and beside, they went about to establish their own righteous­ness, and would not submit themselves to the righteousness of God, i. e. They sought their own praise and glory, and not Gods, and therefore they failed of their desire.

* 1231. Rom. 11.9. Let their table be made a snare. Mat. 5.46. Rom. 12.14. &c. Bless them which persecute you, bless, I say, and curse not.

We must distinguish first the cause, whether private, wich concerns one person only, in which cause it is unlaw­ful to curse; or publick, concerning the glory of God, as Acts 5.

Secondly, We must consider the condition and calling of them which use imprecations, whether they do it out of private affection, which is un­lawful: Or of a Prophetical spirit, as the Prophets and Apostles did, Acts 13.9.

Thirdly, The things themselves, whether temporal, which may tend unto their amendment, Psal. 89.16. Or eternal, but these cannot be de­nounced without Gods special war­rant.

Fourthly, The persons are to be di­stinguished which are cursed; some are such as there is an hope of an a­mendment, or others of whom there is no hope of amendment, professed enemies.

Fifthly, The manner and kind of imprecations must be looked into, some are extraordinary or ordinary; of the former there is no question, coming from an extraordinary spirit. The ordinary, in which must be consi­dered, 1. The persons that curse, which must be publick. 2. The persons cur­sed, which must be intractable. 3. The manner, they must curse conditional­ly, not absolutely. 4. With such affe­ctions as the persons be not hated, but the vices detested.

In Davids imprecation, there was Gods cause, a Prophetical spirit, they were professed enemies of God. The second place is meant against private curses, against persons not desperately evil, and without any special directi­on.

1232. Rom. 11.11. The fall of the Jews is for the salvation of the Gentiles, that they may provoke them to emulation. Chap. 3.8. We must not do evil that good may come of it.

God rejected the Jews by his just judgment, not that they 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 latter place is to be understood of the evil of punish­ment.

1233. 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. Joh. 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 prophane 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.

* 1234. Rom. 11.16. For if the first fruits be holy, the lump is also holy: and if the root be holy, so are the branches.

Isaiah calleth the Jews a rebellious people; the same Israel cannot be said holy in all the parts, and in respect of the same time to be both holy and un­holy: but divers parts and times con­sidered, both may agree unto Israel; for the faithful and elect considered in [Page 89] Israel they were holy: But the rest were rebellious and unholy, the Pro­position must be understood not of the whole Nation, but of divers parts.

* 1235. Rom. 11.16. If the root be holy — Job 14.5. Who can bring a clean thing out of an unclean.

We must distinguish between in­ternal, inherent and personal quali­ties, such are the habits of the mind, Wisdom, Piety, Faith, &c. these are not conveighed by generation; and the external priviledges which are gi­ven unto a stock and kindred, which do descend by Generation, as Free­men beget Freemen, Slaves beget Slaves, Jews beget Jews, and Christi­ans are born of Christians: Because the Promise is made to the faithful and their seed, the branches then are holy because of the holy root, not by an actual and inherent holiness, but by an outward Prerogative of grace, grounded on the Promise of God made unto Believers and their seed.

No man can bring a clean thing by personal and inherent cleanness out of a soyl that is inherently unclean; Though a person under the external priviledges of holiness, called a branch, may yet be unclean in himself, and so bring forth nothing but unclean­ness.

* 1236. Rom. 11.16. If the root be holy, so are the branches. Eph. 2.3. We were by nature the children of wrath as well as others.

In respect of original corruption there is no difference betwixt Jews and Gentiles, both were the children of wrath; but in respect of external priviledges and advantages the Jews were the right Olive, a holy root and branches, they were descended of be­lieving Parents, to whom the Promise was made.

1237. Rom. 11.17. The Gentiles were engrafted into the stock of the Jews, or the Olive tree. Chap. 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.

1238. Rom. 11.20. Be not high min­ded, but fear. Ver. 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 profess 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 Gods displeasure.

1239. Rom. 11.22. The Jews that were cut off shall be engrafted again, and the Gentiles shall be cut off. Ch [...]p. 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.

1240. Rom. 11.25. Blindness is hap­ned in part unto Israel, untill the ful­ness of the Gentiles be come in. 1 Thes. 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 hindred the preaching of the Gospel to the Gentiles.

1241. 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 Gods mouth, there will be a great multitude of the faithful, so that all Israel shall be saved; for as the ful­ness of the Gentiles is not taken ge­nerally for the conversion of every in­dividual amongst the Gentiles, but for [Page 90] a great part, so it must be understood of the conversion of the Jews.

* 1242. Rom. 11.29. For the gifts and calling of God are without repen­tance. Gen. 6.6. God is said to repent, it repented God he made man.

This word Paenitere, to repent, is ta­ken two waies, either properly, and so it signifieth a change of the mind and purpose, which wisheth a thing un­done, and not to be, which is: and in this sence God cannot repent him of any thing which he hath done, nor of any gifts bestowed, no not upon the wicked: For howsoever they abuse them ungratiously, yet the Lord had reason to do as he did: He that repen­teth, either faileth in his counsel, not foreseeing all things, or in his power, not being able to effect what he inten­ded: but God hath no defect either in counsel or power, therefore properly he cannot repent. 2. To repent signi­fieth a change, not in him that willeth and purposeth, but in the thing willed, and so God is said to repent, not that he changeth, but they change and alter upon whom the gifts are conferred, and shew themselves unworthy of them, so here is a Metonymy of the effect for the cause — Neither are all Gods gifts without repentance, but such gifts as depend upon Election: Neither is every Vocation unchangeable, but only the internal and spiritual. God had chosen Saul to be King, and furnished him with excellent gifts, but they were only temporal: Though he had a temporal Election to the Kingdom, it follows not that he was eternally elected; for God had decreed or fore­seen that Saul should not continue in the Kingdom appointed unto Da­vid.

1243. Rom. 11.32. God hath con­cluded them all in unbelief, that he might have mercy upon all. Mat. 7.14. For streight 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 meer mercy of God.

* 1244. Rom. 11.32. God hath shut them all in unbelief. Psal. 92.16. And there is no iniquity within him.

God doth not commit iniquity by shutting all up in unbelief, for they are shut up as in a prison in punishing them, as a just Judge, with the fetters, as it were with Gives, of their own blindness and hardness of heart, Rom. 1.26. Like as a Judge, doth in­flict imprisonment upon offenders and restraint of liberty: So men are kept in the prison of infidelity by the justice of God, their sins so deserving; But here is the difference: Civil im­prisonment is for sin, yet it is not sin; but Spiritual imprisonment is blind­ness and unbelief is sin: And God justly punisheth sin with sin, Quis di­cat Achabum non peccasse credendo spi­ritui mendaci, &c. Who can say that Ahab sinned not in believing the false Spirit? And who will say that sin was not the punishment of sin coming from the judgment of God.

1245. 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 Gods wisdom, which are not needful for us to know; the latter is concerning mysteries that belong to our salvation, revealed in Gods Word, and such which no man by his natural reason, were it never so acute, could ever come to know.

* 1246. Rom. 12, 2. Fashion not your selves. with 15. Rejoyce with them that rejoyce, weep with them that weep.

Fashion not, or be not conformed, or apply not your selves to the customs, dispositions, and Practises of worldly and corrupt men. The latter place bids us not rejoyce with wicked men, but with the godly, and weep with them, which contradicts not the for­mer.

1247. Rom. 12.20. Thou shalt heap coals of fire upon the head of thine ene­my. Mat. 5.44. Love your enemies, do good to them that hate you.

The Apostle understands here by coals the spiritual things of conscience, not naturall coals, for benefits done to an enemy are a cautery to his con­science, which pricks and burns out adversary, doth justly convince him, [Page 91] 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.

* 1248. Rom. 12.44. Love your ene­mies, bless them that curse you. Psal. 139.21, 22. Do not I ha [...]e them, O Lord, that hate thee, &c.

We must put a difference betwixt our enemies cause and his person, be­twixt sin and a sinner: Their evil causes and their sins must be hated, and we must give no approbation thereto; but yet their persons being Gods Creatures; and bearing his Image, in some sort must be loved— Enemies be of two sorts, Private and Publick: A private enemy is he that hateth a man for some private cause in himself, or concerning his affairs, and such a one we must love and not hate, as Christ commandeth and the Apostle here. A publick enemy is he that hateth a man for Gods cause, for Religion, and the Gospels sake; and these enemies be of two sorts, curable- and incurable. We must pray for the publick curable enemies that they may be converted, and yet hate their con­ditions. If they be incurable, and we have plain signs of their final impeni­tency, then we may hate them, for so we hate the devil; and ye [...] so hate, as to direct ou [...] hatred to their sins, and for their sins hate their persons, and no otherwise. The latter place speaks of publick enemies.

1249. 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.

* 1250. Rom. 13.1. The powers that be are ordained of God. Hos. 8.4. They have set up Princes, but not by me, they have made Princes, and I knew it not.

We distinguish betwixt the power in it self considered, and the way of at­taining unto that power, and the use and manner of execution. The first is alwais of God, but not the second, and the third; for when any by bribery, cruelty, or any other corrupt mean [...] attaineth unto any Magistracy, or abu­seth his power tyrannically or wicked­ly, in neither of these respects is he said to be of God.

As to that of Hosea, the renting of the Kingdom from Solomon and giving ten Tribes to Jeroboam was the Lords own act, 1 Kin. 11.31. But in respect of the circumstances, as the rebellion of the people against their lawful King, and their falling away from his obedience without consulting with God, so was it not the Lords act. Be­sides, He is said to have reigned, but not by God, in respect of the manner of his government, Q [...] se non acco­modavit, ad scriptam & patefactam Dei voluntatem; and so they reign, but not by God, both because it is contra­ry to the order instituted of God, and they reign to themselves, not to God.

1251. Rom. 13.2. Whosoever resi­steth the power, resisteth the Ordinance of God. Mat. 22.21. Render unto Caesar the things that are Cesars, and unto God the things that are Gods.

Preachers have authority to reprove the Magistrate Theologically for his sins, but not politickly to resist him, when he applies himself to Gods Commandments. But if he shall de­generate into a Tyrant and Idolater, and opposing himself to God,1 Tim. 5.20. 2 Tim. 4.2. Acts 5.29 shall set up what is contrary to God, then we must obey God rather than men: For the second Table of the Law must give place to the first Table.

* 1252. Rom. 13.2. Magistracy is the Ordinance of God. 1 Pet. 2.13. Ma­gistracy is intimated to be the Ordinance of man.

The Powers are not simply of God, as other things, but especially ordai­ned, that is, by special precept from God; there are other things of God, as Famine, Sickness, War, but not or­dained by Precept and Command. Three waies may these Powers be said [Page 92] to be ordained or ordered, first in re­spect of God, because they are by him instituted and appointed. Secondly, in regard of themselves, the Lord hath set them certain limits and bounds, whereby they should be ordered Thirdly, in respect of those which are to be ordered: God would have order among men; some to rule, and some to obey. Magistracy is said to be the Or­dinance of man, that is, the framing and ordering of Civil Government is of man; or intended by, or hath this or that mode from men, or is proper to men, or is discharged by men.

1253. 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.

Submissi­on is ei­ther ac­tive or Passive. If we can­not the active way, we must the passive way.The decrees of the Magistrate, if they agree with Gods 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 far as they hinder not the use of our Chri­stian Liberty.

* Rom. 13.5. For conscience sake. Gal. 5.1. Stand fast, &c.

For conscience sake of the Divine Precepts, which being obeyed brings peace of conscience, but to resist Gods Ordinance, i. e. the Magistrate in Li­citis & Honestis, or actively, is a dead­ly sin, sauciens conscientiam, wounding the conscience. The second place for­bids not obedience to the Magistrate, but bids us stand fast in that liberty which Christ hath given, but Christ never gave liberty to resist the Magi­strate, as before I said.

1254. Rom. 13.8. He that loveth another, hath fulfilled the Law. Mat. 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.

* Rom. 13.8. with Mat. 22.40.

Hath fulfilled the Law. The Apostle rehearseth not all the Commandments, but only those of the second Table, because he treateth of those Duties which are to be performed unto men; and by the keeping of the second Ta­ble is better observed and discerned the keeping of the Law than out of the first: We must restrain the word Law to the second Table, but in the former place we must take in both the Ta­bles. Besides, the love of our Neigh­bour may be said to be the fulfilling of the Law, because it proceeds from the love of God, and he that loves his Neighbour, first loves God, and then his Neighbour in order to God.

1255. Rom. 13.13. Let us not walk in strife and envying. 1 Cor. 14.39. Co­vet spirituall gifts.

Emulation joyned with envy by reason of anothers profit, is evil, and meant by the first place; in the latter, sincerity of love proceeding from good zeal and justice.

1256. 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 publick Council, he yet observed not, but was scandalous both to Jews and Gentiles.

1257. 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 Christs coming: In the latter he reproves the superstition of the Colossians, who be­ing taught the use of things indiffe­rent, yet brought them in as a part of Gods worship necessary to salvation. The Apostle doth not so much con­demn them for observing Ceremo­nies, as that they did keep them opini­one necessitatis, with an opinion of ne­cessity. [Page 93] In the latter place the Apo­stle speaketh not so much of absti­nence from meat, and marriages, but of the Precept of abstinence, from both which should be brought in by wicked Hereticks, the Manichees, Tali­ons, and others which condemned them as evil.

1258. 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 daies 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 daies, so they did it without opinion of merit, or necessity, or of­fending their neighbour: The latter 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.

* 1259. Rom. 14.9. That he might be the Lord both of the dead and of the li­ving. Mat. 22.32. He is not the God of the dead.

In the one place they are said to be dead according to the Sadduces sense, that had no being at all, but were ut­terly perished and extinct both in bo­dy and soul, of such the Lord is not God: For he is not a God of that which is not; he is not their God as they are dead, but as he purposeth to raise them again. But hereby the dead the Apostle understandeth them that are alive in soul though dead in body.

1260. 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 Satans 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.

* Rom. 14.15. with Joh. 10.28.

He is said to destroy his brother, who though he really cannot, yet g [...]ves occasion to such a ruine. The Apostle speaks not here exactly and precisely of those whom indeed Christ died for, but of such as in our charitable opini­on are held to be of that number: Omnes fidem Christi profitentes pro re­demptis habet charitas Christiana; All that profess the faith of Christ, Chri­stian charity holdeth to be of the number of those which are redeem­ed.

1261. 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.

* Rom. 15.2. with Gal. 1.10.

We must consider three things, Who, wherein, to what end, men are to be pleased.

1. Who, if I should please the incre­dulous Jews and Infidels I should not please Christ. He must seek to please the brethren and believers.

2. Neither must we please men in things that are evil. Cum bene agimus, & bene docemus, placemus, proximo; When we teach well, and do well, we please our neighbour, &c.

3. The end men must propound in pleasing their neighbours is in seeking their good, and furthering their salvati­on. Not to seek praise, but that men may profit by their example: And that profiting is either in bringing them to Christ, or if they be brought to Christ, to help them to encrease and go forward. The weak must not be supported so as to encourage him in his weakness, but rather to strengthen him in the faith.

1262. Rom. 15.14. And I my self also am perswaded of you my brethren, that you also are full of goodness, filled with all knowledge. Chap. 14.1. There were many amongst them weak in faith.

The Apostle before by Synechdoche attributes to the whole Church that which belongs but to one part, for there were many godly, learned, and weak also in that Church.

* Rom. 15.14. with Rom. 14.

He had formerly spoken sharply [Page 94] unto them, he now useth this insinu­ation to qualifie his former asperity, lest they should think that he judged them all to be very rude and simple; He speaks this perswasion by that of charity, and of some eminent ones which give denomination to the whole, not to every particular Member thereof.

1263. Rom. 15.20. I would not build on another mans foundation. Joh. 4.38. I sent you to reap that whereon you bestowed no labour.

Paul compares his Ministry with the other Apostles, and he denieth that he builded on another mans foundation; or to have preached where other Apostles had planted a Church, but rather to have taught there where the name of Christ was not so much as once heard of. The Prophets were the seeds men in Gods field, the Apostles they reaped the harvest, because they saw the ful­filling of the Prophesies, and they built on the foundation of the Pro­phets.

* 1264. Rom. 16.3. Greet Priscilla and Aquila. Acts 18.2, 8, &c. They were at Corinth with Paul, whence he wrote this Epistle.

Aquila and Priscilla were twice at Rome, once when by the Edict of Claudius they were thence expelled, Acts 18.2. And afterwards, when the cruel Edict ceased they returned to Rome again, where they were at that time when St. Paul wrote this Epi­stle. Or else,

Aquila and Priscilla from Rome came to Corinth, from thence with St. Paul removed to Ephesus, then they returned to Ephesus. 2. St. Paul was twice at Corinth, twice at Ephesus, twice at Jerusalem, after he had been the first time at Corinth. 3. Between Pauls first and second going to Corinth, there may be supposed some five years (some say six or seven) to have come between: He might come thither first in the ninth year of Claudius Reign, not in the seventh or eighth of Nero.

* 1265. Rom. 16.5. Epinetus the first fruits of Acaiah. 1 Cor. 16.15. You know the house of Stephanas that it is the first fruits of Achaia.

Epinetus was one of the first which believed, or because of his excellency of spirit, making a way for others en­trance into the faith, or for his good example to others, or for his perseve­rance in his first Zeal — So called the first fruits. It may be he was one of Stephanas houshold, and so the first fruit, and Stephanas likewise the first fruits this way.

1266. Rom. 16.20. The God of peace shall bruise Satan under your feet shortly. Col. 2.15. Christ hath spoyled principa­lities and powers.

Christ was already become Con­querour, bruising the head of the infer­nal Serpent, and he daily conquers Sa­tan in us, and he gives us force to overcome that wicked spirit by the vertue of the Holy Ghost; and so to triumph over him. Christ had himself overcome Satan, and purchased of God the Father that we should overcome; now Christ shall shortly come and make us actually tread and perfectly conquer Satan.

Two Epistles of St. PAUL to the CORINTHIANS.

THe first is Legal, reprehending them who were obnoxious to so many vices, it is direct against Sectaries, Incestuous, Whoremongers, Adul­terers, Contentious, Despisers of the weak brethren, Proud, Arro­gant, Covetous, such as denied the Resurrection, Written from Phi­lippi, in the Year of Christ 55.

The other Evangelical, to comfort the afflicted, commands them to receive him that was excommunicated, commends the Ministry of the Gospel; exhorts to give Alms, and do good works, reproves slanderers, and glories against them in the Lord. It was written from Philippi in the Year of Christ 55.

1267. 1 COR. 1.7. You come be­hind in no gift. Ver. 11. It hath been declared unto me that there are contentions amongst you. Chap. 3.3. Chap. 11.15.

The first place is concerning those that were approved and commended amongst the Corinthians: The latter is concerning those who did contenti­ously prefer themselves before other Ministers of the Church.

* 1 Cor. 1.7. with 1 Cor. 1.11.—3.3. —11.15.

They abounded in gifts, but this hinders not their want of grace; their having many gifts might make them contentious if they had not more gra­ces. 2. They were not behind in no gifts, i. e. in no kind of gifts, some could speak with Tongues, some could Prophesie, &c. And so altogether they might seem to be defective in no gift, and might excel others with whom they were compared, yet they might contend among themselves. 3. They came behind none of that age, and yet this saies not but that they as well as others were imperfect in grace.

1268. 1 Cor. 1.7. You come behind in no gift. 1 Cor. 13.9. We know in part.

In the first place is meant necessary graces to salvation, the abundance whereof was joyned with imperfection of degrees, which shall be fulfilled in the Revelation of Christ.

* 1269. 1 Cor. 1.14. I thank God that I baptized none of you but Cris­pus, &c. Ver. 17. Christ sent me not to preach. Mat. 28.19. Teach all Nati­ons.

The Apostle saies not, he thanked God he baptized none at all, but none except Crispus, &c. for if he had thought baptizing unlawful he would not have baptized them; but he thanks God he baptized no more, in regard they made the being baptized by such and such persons to be an oc­casion of their Divisions, one being of Paul, another of Apollo, and upon this account he blesseth God. When he saith, Christ sent him not to baptize, he doth not mean not to baptize at all, (for he confesseth he did baptize Cris­pus, &c.) but that baptizing was not his principal work, though Christ sent all the Apostles to baptize as well as to preach, yet not so the one as the other.

1270. 1 Cor. 1.17. Christ sent me not to baptize, but to preach the Gospel. Mat. 28.19. Go and teach all Nations, baptizing them.

In the Apostolical Ministration the less principal was to baptize; the prin­cipal was the preaching of the Gospel, and that was ordinary, or extraordi­nary.

1271. 1 Cor. 1.21. The wisdom of God. V. 21. It is called the foolishness of preaching.

The Gospel of it self is the wisdom of God; which in the opinion of car­nal and unbelieving men is called by accident foolishness.

1272. 1 Cor 1.21. It pleased God by the foolishness of Preaching to save them that believe. Mat. 9.21. If I may but touch his garment, I shall be whole.

The first place is of the salvation of the soul, which is done by the Gospel: The latter is of the cure of the body, which is wrought by divers means, ordinarily by the Word and Sacra­ments, extraordinarily by other means.

* 1273. 1 Cor. 1.24. Christ the wis­dom of God. God the Father is the God of wisdom.

Christ is called the wisdom of God, not as if the Father had no wis­dom of himself, or had no personal abilities of knowledge; The Son is called Wisdom as he is called the Word. To distinguish him from the person of the Father, the Son is said to be the Wisdom of the Father by a begotten Wisdom. Sapientia genita, and so the Word as light is begotten by light: The Son is said hereto be the revealed Wisdom of God in gathering his Church. Christ is that person that reveals the secret wisdom of God to us, by which he would have us brought to salvation, and so he is called the power of God; not that the Father is weak, and the Son only strong, but Christ is the person by whom the Fa­ther powerfully and effectually gathers his Church, and raiseth the dead.

* 1274. 1 Cor. 1.26. Not many wise after the flesh, &c. Mat. 11.28. Come unto me all ye that are weary, &c.

Calling is twofold, external and in­ternal, ordinary or extraordinary, common or spiritual and effectual; not many wise (as the world counts wise men) are called effectually, in­ternally, and savingly. Or Christ calls not all to him, he calls all the weary: All wise men and mighty men are not weary men, there are not many wise that are weary.

* 1275. 1 Cor. 2.2. For I determined not to know any thing among you, save Jesus Christ, and him crucified. Isa.— To the Law and to the Testimony.

When we are sent to the Law it is in reference to Christ, the Law and Prophets testifie of Christ, and are school-masters to bring us to Christ; Therefore the Apostle might deter­mine to know nothing but Christ, and yet know the Law and Prophets in relation to Christ, and so he might know other things in that respect.

1276. 1 Cor. 2.6. We speak wisdom amongst them that are perfect. Chap. 13.12. We know in part.

Perfection in the former place is not meant simply, but comparatively; the Apostle calls them perfect here, not those who wanted no perfection, but such as are so in respect of novices in the Church. Absolute perfection is proper to the next life, and of that we know here but in part.

* 1277. 1 Cor. 2.11. For what man knoweth the things of man which is in man? Jer. 17.10. I the Lord search the heart.

Man knows not his own heart, nor one man cannot know the things of another mans heart; yet the Lord knows all our hearts.

1278. 1 Cor. 2.15. He that is spiri­tual judgeth all things, yet he himself is judged of no man, Chap. 4.4. He that judgeth me is the Lord. Cha. 14.32. And the spirits of the Prophets are subject to the Prophets.

In the first place God, Ecclesiasti­cal and Political Judges are not exclu­ded, being they are ordained by God, but those that are carnal and sensual, the Prophets are subject to the Pro­phets in the judgment of faith, concer­ning things that are to be believed, for God giveth us his Holy Spirit by mea­sure: neither do we all understand all things, but comparing our opinions we must judge with Learned men.

1 Cor. 2.15. But he that is spiritual judgeth all things. 1 Cor. 4.4. He that judgeth me is the Lord.

The former place tells us, he that is spiritual or enlightned and regenera­ted by Gods Spirit understands and discerns all Gods truth, so much as concerns his salvation, and yet this hinders not the Lords judging of our [Page 97] consciences whether we have impro­ved our understandings to the ut­most in Gods service.

* 1279. 1 Cor. 3.1. with 2.1.

The word Carnal is not to be taken as in some places for that which is op­posite to spiritual, but to that which is less spiritual, and so the next words, [...], as babes, are Exegetical, or ex­planatory. I speak to you that are so far carnal as you seem but babes in Christ.

1280. 1 Cor. 3.1, 3. And I brethren could not speak to you as unto spiritual, but as unto carnal. Chap. 1.2. Sanctified in Christ Jesus, called to be Saints. Ver. 5. Enriched with all knowledge.

The Corinthians were more or less carnal; who walked according to men, depending on mens authority, in do­ctrine given to contentions, and trou­bling the Church of God with carnal desires.

* 1281. 1 Cor. 3.6. I have planted, Apollo watered. 1 Cor. 3.8. Now he that planteth, and he that watereth are one.

I first preached the Gospel among you, from which preaching sprung up your faith. Apollos came after me, and he taught the same doctrine of Christ to you, and watered you with seasona­ble instruction. Now both I and A­pollos are one, i. e. Have the same office from the same Lord, and we work in the same external manner, and neither the one or the other can make any im­pression upon the soul, nor infuse any vertue unto it without God. We are one as to the effects.

1282. 1 Cor. 3.7. Neither he that planteth, nor he that watereth is any thing, but God who giveth the increase. Ver. 8. He that planteth and he that watereth are one.

Any thing, is not to be taken abso­lutely, or for being in nature, but com­paratively, and secundum quid, for all our labour without Gods operation profits nothing.

1283. 1 Cor. 3.8. He that planteth and he that watereth are one. Ver. 4. Paul was not one with the Teachers at Co­rinth.

One is said to be either in number, degree, vocation, gifts, authority, time, labour, or reward. Preachers are not one all those waies. Paul was not one with those Teachers who preached up themselves more than Christ.

1284. 1 Cor. 3.10. Paul laid the foundation. Heb. 3.4. He that built all things is God.

God is the chief Work-master and builder of all things, and who alone giveth faith to his Church; but to commend the Ministry he gives this honour unto others, which he saith do that, which he himself doth: so in the Old Testament he calls the Prophets, in the New the Apostles the Archi­tects of the Foundation, other Doctors that build the Walls, others who cover the House, and Paul saith by his Apo­stolical Office, that he laid the Foun­dation.

1285. 1 Cor. 3.11. Other foundation can no man lay but that is laid, which is Christ Jesus. Ep. 2.20. You are built up­on the foundation of the Apostles and Pro­phets.

Christ is the Foundation of salvati­on by the eternal Decree, by his send­ing and delivering himself to death, 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.

1286. 1 Cor. 3.15. Hereticks shall be saved by fire. Mat. 7.22. They shall be condemned.

The first place is not concerning obstinate Hereticks who overthrow 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 with questions, mens inventions, Philoso­phical traditions, such if they renounce their opinions, and hold the true [Page 98] foundation they may be saved.

* 1 Cor. 3.15. with Mat. 7.22.

The first place shews, that if any mans Doctrine will not endure the tryal of the Word he shall lose the praise of his labour, which shall not be accepted nor praised of God. Notwith­standing (if he have not so erred as to de­stroy the foundation) he himself shall be saved by the fire of revealed bright­ness of Christ or of the fire of the spi­rit, which will shew the vanity of his work, or by the fire of affliction, or so saved as one that escapeth naked out of the fire without carrying away or sa­ving any of his goods. His person may be saved, but he shall lose his re­ward of a well-qualified Minister. The latter place tells us how Christ will do with such as preach, but live not as they preach, or else that preach in Christs name and destroy the foundation.

* 1287. 1 Cor. 3.18. If any man a­mong you seemeth to be wise in this world, let him become a fool that he may be wise — Jam. 1.5. If any of you lack wisdom, let him ask of God, &c.

If any man be worldly wise, let him lay aside that wisdom, and become such an one as the World accounts a fool, a Believer in Christ, that so he may be truly and spiritually wise. If any man want this spiritual wisdom (though he be worldly wise) let him ask this wisdom which is spiritual of God.

1288. 1 Cor. 4.1. Let a man so ac­count of us as of the Ministers of Christ. Joh. 15.15. You are my friends.

We are servants in respect of Crea­tion,Aug. in Joh. trac. Redemption, Vocation: friends in respect of Adoption, and Reve­lation of things necessary to Salva­tion.

1289. 1 Cor. 4.3. With me it is a small thing to be judged of you. Chap. 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 denieth that he hunts after favour or applause from men,2 Cor. 10.15. or that he cares for the sinister judgment of those that contemned him, therefore he appeals to the censure of the Church.

1290. 1 Cor. 4.3. I judge not my self. Vers. 4.1 Cor. 10.15. For I know nothing of my self.

I do not judge my self so as to pre­fer my self before others, nor do I commend my self, lest I should seem to boast, nor do I dispraise my self, lest I do wrong to my Office, saith Chrysostome. 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 judgment 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 fore-past life.

1291. 1 Cor. 4.3. I judge not my self. Chap. 11.31. If we would judge our selves we shold not be judged.

In the first place he avoids the judg­ment of dignity, of preferring himself before others: In the latter he com­mends the judgment of correction and proving of our selves, which belongs to all men.

1292. 1 Cor. 4.5. Judge nothing be­fore the time. Chap. 10 15. Judge ye.

The Apostle in the former place ap­peals from the corrupt judgment of the Corinthians unto Christ the su­pream 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 judgment day, when God shall judge us all; by which words he casts a bri­dle on all perverse censurers, and con­demns untimely judgment before things be certainly known.

* 1 Cor. 4.5. Judge nothing before the time. 1 Cor. 10.5. Judge you what I say.

The former place forbids not all judging of things and persons, but a rash and precipitate censuring of per­sons and actions, misconstruing doubt­ful things, which might in the judg­ment of charity have admitted a bet­ter interpretation. Judge not rigidly without mercy, exaggerating small faults; Judge not partially, having an eye to the offenders rather than to the offences. Things and actions that are [Page 99] not clear and conspicuous judge not before the time of Gods revealing, yet you may judg Doctrines, which are de­livered unto you, seeing you have the Word to judge by; nor is this judg­ing before the time, for the time is come to judge the Doctrines of men by the Word of God.

* 1293. 1 Cor. 4.14. I write not these things to shame you. 1 Cor. 6.5. I speak to your shame.

It is one thing to write scoffingly at their vanity, by comparing his own estate with theirs. Another thing to write to them, shewing them their own faults to themselves in such a con­vincing manner as may make them to avoid those courses which may make them ashamed. Paul did not the for­mer, but he did the latter.

* 1294. 1 Cor. 4.15. You have not many Fathers, for in Christ Jesus I have begotten you through the Gospel. Mat. 23.9. Call no man father on earth.

The first place speaks after this sense: You may have many Ministers to instruct you, and to feed you, being already begotten, but yet you cannot say you have many Fathers, or those which first preached the Gospel to you, and by that preaching begot you to believe in Christ. I did that office for you. The second place bids us call no man on earth primarily or original­ly father, secondarily, and as instru­ments we may.

* 1295. 1 Cor. 4.20. The Kingdom of God is not in word, but in power. Rom. 10.10. By the mouth confession is made to salvation.

The former place tells us the Apo­stle doth not govern nor handle the hearts of his by Rhetorical art and speeches, after the manner of worldly States, but by the strength of his Spirit, which gives life to the plainness of mens preaching. The second place tells us, that God requires of them whom he hath won by his Spirit that they should make confession of the name of Jesus Christ, if they think to be saved. God doth not only re­quire that you should believe with the heart that Jesus is the Christ, but he doth expect if you would have salvati­on by Christ, you should confess his name. So that the former place tells us how, and by what we come unto the kingdom of grace by the Spirit; The latter, how we should come unto the kingdom of glory, and that is by belie­ving and confessing.

1296. 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 sheweth 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.

* 1 Cor. 5.1. with Rom. 1.26.

The former place shews, that Incest was practised among these Corinthi­ans; a crime that the very Gentiles detested, & severely punished in their Laws, if any among them (which sel­dom fell out) defiled themselves with any such unnatural contract or abo­minable act. The latter place shews, that the Gentiles were given to all unclean affections in the whole; yet that this sin of Incest was generally practised of them, or by any of them without punishment is not said.

1297. 1 Cor. 5.12. What have I to do to judge them that are without? Cha. 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 latter is of the Saints in general, and their judgment of approbation. The Saints, saith Chry­sostome, shall judge the world by their exemplary judgment, because by their example the perfidiousness of the world shall be condemned.

1298. 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 con­demns their desire to contend before an unbelieving Judge; yet he doth not [Page 100] forbid them to appear before civil Ju­dicature.

* 1 Cor. 6.1. with Rom. 13.1.

The Apostle condemns not their going to law, or their trying civil Cau­ses at the Tribunal of Infidels, if right could not be had else where; and if the matter were of very great conse­quence, and not only concerning our selves. But he condemns them for go­ing to law before Infidels, whereas there were brethren and Christians enough to compose differences; and not out of spleen, or other sinister af­fection to implead one another before heathen Judges, which could not be done without great scandal to the godly, and wrong to Christian Religi­on; for this laid open to the Gentiles the Ambition, Envy, Covetousness, &c. of the Christians, who at the best are but men, though the Heathens consi­dered it not, but were subject to throw the failings of Professors on Profession it self.

* 1299. 1 Cor. 6.2. Do ye not know that the Saints shall judge the World? Psal. 9.8. And he shall judge the world in righteousness.

God judgeth the World authorita­tively and Primarily: The Saints judge the World derivatively and as Asses­sors and approvers of Gods Judgment to be just.

1300. 1 Cor. 6.5. Is there not a wise man among you? Chap. 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.

* 1 Cor. 6.5. with 1 Cor. 1.26.

While he asks the question, Whe­ther there be a wise man? He doth not deny that there is, but rather as­serts it. And while he saith, that not many wise men after the flesh. He doth not assert that there were many wise men among them, but this, that in all the world we should find that not many carnally wise men were converted to believe in Christ. The former place is spoken of discreet and prudent Christians; The latter place of carnally wise men.

1301. 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 mans body, shall not be destroy­ed, but glorified with the other mem­bers.

1302. 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 tranquility 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.

1303. 1 Cor. 7.6. I speak this by permission and not of commandment. Vers. 5. Defraud you not one the other. Vers. 2. Let every man have his own wife.

The first place leaves it free to mar­ried people to live continently if they can, and are willing so to do:Gen. 2.24 Mat. 19. [...] In the latter places, the pious custome of mar­ried people by the Institution of God and the approbation of Christ is com­mended.

1304. 1 Cor. 7.10. I command, Mat. 5.32 c. 19.3. yet not I, but 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.

* 1 Cor. 7.10. with 12. I command you from the Lord, and not by any new doctrine or Law, and yet not by meer counsel, and advice of wisdom, but by Christs express command.

He speaks not this by peculiar re­velation, as some other things after­wards, but that he had an express com­mand [Page 101] for it in Scripture. Yet I speak, not the Lord, I guided, as I suppose, by the Holy Ghost, but I cannot be so confident of this as of the rest, be­cause I have not so clear a revelation from God, nor have the express Word of God for it, so as for the other.

* 1305. 1 Cor. 7.10. Let not the wife depart from her husband. Luk. 18.29. No man hath left House, or Parents, or Bre­thren, or Wife, &c.

There is a double departure from a Wife, the one in body, the other in spirit and affection; let no man depart from his wife in the latter account; some may be forced upon the account of the Gospel to depart from their Wives bodily, and separate thus from them, though they that are thus sepa­rated are not separated in spirit; and if it be put to the question, Whether we should obey God in forsaking all, or else forsake God and keep us to our Wives? The answer will be, that our obeying God, though in opposition to our Wives, doth not argue our hating our Wives, or departing from them in affection, but our loving God better than our Wives.

* 1306. 1 Cor. 7.10. with Mat. 19.9. Except for the cause of fornication.

When he saith the wife may not de­part, he intends not, depart not upon a­ny occasion, but depart not upon any trifling or lesser occasion than the Word of God hath expresly laid forth, which is fornication — And yet it is one thing for the Wife to de­part from the Husband, another thing for the Husband to put away his Wife; Though the former is the safer opinion for reconciliation of this place.

1307. 1 Cor. 7.14. Your children are holy. Eph. 2.3. We were the children of wrath.

The first place sheweth 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.

* 1308. 1 Cor. 7.19. Circumcision is nothing. Gen. 17.16. And you shall cir­cumcise the flesh, &c.

To say Circumcision is nothing is one thing, and that it was commanded of God is another. Though God commanded Circumcision, yet he commanded it so as not to be an Or­dinance further than to reach that Age which was till Christ came and suffe­red. When the Apostle said it is no­thing, he meant now in the daies of the Gospel it is nothing, or of no force to salvation.

* 1309. 1 Cor. 7.20. Let every man abide in the same calling wherein he is called. 1 Tim. 3.1. If a man desire the Office of a Bishop he desireth a good work.

Doubt. How can a man desire the Office of a Bishop, which is a ruling over other Churches, and yet abide in his first calling of being a Deacon or Presbyter?

Ans. A man may abide in his Cal­ling and yet desire an higher degree in that Calling; to be a Minister, and to be a Bishop are not different species; for a Bishop when he doth assume that Office leaves not his Ministry.

1310. 1 Cor. 7.21. Art thou called being a servant? Care not for it. Ver. 21. But if thou maiest 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.

1311. 1 Cor. 7.23. Be not servants of men. Chap. 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.

1312. 1 Cor. 7.23. Be not servants of men. Eph. 6.5. Servants obey your Ma­sters.

Service is spiritual or carnal, from [Page 102] that he disswades in the former place, for we must not obey the wicked de­sires of men and dishonest commands,Gal 5.1. Eph. 6 6. 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.

* 1 Cor. 7.23. with Eph. 6.5.

The former place bids us, if we be free we must not wilfully or willingly (especially when the times are as they were in Pauls time) betake our selves to the services of men, but be as little entangled as may be, that both in bo­dy and spirit we may be Christs; Or however be not so the servants of men that you may forbear the commands of Christ; or be not so mens servants as to give men any command over you— depend only on Christ and his Word. The second place forbids nor our be­ing servants, but when we are servants to behave our selves as servants; yet if we can be lawfully made free to chuse that rather.

1313. 1 Cor. 7.25. Concerning Vir­gins I have no commandment of the Lord, yet I give my judgment. Mat. 19.12. There are some Eunuchs which have made themselves Eunuchs for the King­dom of heavens sake.

There is no command of Virginity in both the Covenants. Christ speaks of the Essence 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 alwaies in one place, and because of the cares which ordina­rily follow married people.

1314. 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.

1315. 1 Cor. 7.32. I would have you to be without carefulness. 2 Thes. 3.10. He that will not labour, let him not eat.

By carefulness here he means not, to call men from their vocations and houshould cares, but the inconvenien­ces of Matrimony, whereby we are of­ten called from the service of God.

1316. 1 Cor. 8.1. Knowledge puffeth up. 1 Cor. 1.5. Enriched in Christ with all knowledge.

The first place condemns vain knowledge adjoyned with pride; Knowledge puffeth up, not of it self, but by accident, smatterers and boa­sters abusing it, neglecting what is for their edification: The latter praiseth knowledge joyned with charity, as it was a gift of God in Christ amongst the Corinthians.

* 1317. 1 Cor. 8.4. We know that an Idoll is nothing. Isa. 41.45, 46. Idols are silver and gold, &c.

Materially they are something, so Silver and Gold, and the works of mens hands, but effectually they are no­thing, that is, not able to work any thing; they are nothing in the value of God or of good men; they are no­thing worth.

1318. 1 Cor. 8.11. Through thy knowledge shall thy weak brother perish, for whom Christ died. Joh. 10.28. Those that are Christs sheep shall never pe­rish.

Infirm Christians may perish, by reason of first their infirmity; second­ly Satans malice,; and thirdly the im­pudency of the wicked, who abusing their Christian Liberty, are an offence to the faithful, they cannot perish 1. In respect of the counsel of God; 2. And the merits of Christ; 3. And the efficacy of his intercession, who by a mighty hand preserves them to salva­tion.

* 1319. 1 Cor. 9.6. Or I only and [Page 103] Barnabas, have not we power to forbear working? 2 Thes. 3.9. He that will not labour let him not eat.

The former place tells us, it was as lawful for Paul and Barnabas to live upon the Churches allowance as for any other of the Apostles, nor doth this say that they were idle, or thwart the other place, for there is a labour with our head and with our hands. He that will not labour with head or with hand, according as his Calling is, is not worthy to eat; but the Apostle and Barnabas did labour with their heads in their Callings.

* 1320. 1 Cor. 9.9. Doth God take care for Oxen? God preserves both man and Beast.

God doth preserve and take care for Oxen to preserve them and feed them, but yet God doth not take care for Oxens preservation as he doth for Mans. The former place is spoken comparatively, and not Negatively.

1321. 1 Cor. 9.15. It were better for me to dye than that any man should make my glorying void. Chap. 1.29. That no flesh should glory in his presence.

The first place is of true and honest glory, necessary for a good conscience that hath faithfully discharged it self in its office: The latter is concerning vain, unjust boasting, and unnecessary, which must be avoided.

1322. 1 Cor. 9.20. To the Jews I be­came as a Jew. Acts 13.46. We turn to the Gentiles.

The Apostle would have won both Jews and Gentiles unto Christ; for the Jews cause he circumcised Ti­mothy, shore his head, paid his vow in the Temple, and observed other Ce­remonies for a time: In the latter place he turns to the Gentiles, from the Jews who were hardened, and thrust away from them the Word of God. The former place tells us what he did in prudence; The latter, what he did in justice. The former shews what the Apostle did to the Jews; The latter, what the Jews made him do to the Gentiles.

1323. 1 Cor. 9.22. I am made all things to all men. Gal. 1.10. If I yet pleased men, I should not be the servant of Christ.

In the first place as a wise Teacher he accommodates himself to strong and weak, to edifie them in the Go­spel, not as flatterers and hypocrites do.

* 1 Co [...]. 9.22. I am made all things to all men. Gal. 1.10. If I should please men I were not the servant of Christ.

In matters that are indifferent, which may be done or not done with a good conscience. I have changed my self into all fashions to comport with­all, that I might win at least some of all sorts. Non Mentientis astu, sed Compa­tientis effectu; Nor by the deceit of Dis­simulation, but by the effect of Com­passion. If I should please men by do­ing unlawful actions, and things that in their own nature are not ind [...]ffe­rent, then I could not please Christ.

1324. 1 Cor. 9.24. So run that ye may obtain. Rom. 9.16. It is not of him that willeth, nor of him that runneth, but of God that sheweth mercy.

The first place is of those that are justified, and heirs of eternal life, that fight a good fight: The latter is concerning the efficient cause of our salvation, which is the grace and mercy of God.

* 1325. 1 Cor. 9.27. But I keep un­der my body — lest that by any means, when I have preached to others I my self should be a cast away. Rom. 8.39. Who shall separate me from the love of God which is in Christ Jesus.

Paul mortified his lusts, and subdu­ed his flesh to the obedience and di­scipline of the Spirit of God, lest he should be a Cast-away, or reprovable, or unapproued, (so the Greek may signifie) the word signifies not a reprobate, as if he were uncertain of his election, for so who can separate us from the love of God — [...], signifies not here to be cast away for ever out of Gods favour, but to be rejected either as base and refuse Oare or dross: Or to be cast out of their society and company who wrestled or ran for the prize. The Apostle only shews that his care was that his life might be con­formable to his doctrine; His practice to his preaching, that so the one might not cross or confound the other, and [Page 104] that he might not be taxed to preach that he practised not. So that this thing to be a cast-away was in the sight of men, not of God, which nothing impedes his salvation.

1326. 1 Cor. 10.2. They were all bap­tized unto Moses. Chap. 1.13. Were you baptized in the name of Paul?

To be baptized in the name is ta­ken improperly; unto Moses, that is in the Doctrine and Law delivered by him, or by his Ministry, as Acts 19. in­to John's Doctrine; but in the latter it is taken properly, so we are baptized in the name of the Father, Son, and Holy Ghost, for baptism cannot be performed in the name of any crea­ture, because to be baptized in the name of any one, that is by his com­mand and authority to be baptized for his worship, faith and obedience.

* 1327. 1 Cor. 10.2. The Fathers were baptized into Moses.

The Socinians would gather Christ not to be God by comparing this with Mat. 28.19. In the name of Christ, and here in Moses they would have to be in the name of Moses, and so it is no more than to be baptized into the Legate of God.

But there is a difference betwixt to be baptized into Moses, and to be bap­tized into his name; though to be bap­tized into Christ and into Christs name be the same. This of Moses is no otherwise to be understood than the Syriack and Arabick render it, in manu, in the hand, i. e. by the Ministry of Moses to baptize in any mans name, as 1 Cor. 1.13. In Pauls, or Mo­ses, or the like, is added in Scripture as they being instruments or means of the administration.

* 1328. 1 Cor. 10.3. And did all eat the same spiritual meat, scil. Manna. Psal. 78.24. And had rained down Man­na upon them, and had given of the corn of heaven.

Manna and the water out of the rock were in regard of their substance corporal meat, and so Manna was the corn of heaven; yet in regard of their spiritual and sacramental signification the Apostle calleth them spiritual meat and drink, for so they were to believers, who by faith in eating and drinking of them laid hold upon Christs body and bloud, the true spiri­tual food of our souls.

* 1329. 1 Cor. 10.8. There fell 23000 in one day. Num. 26.9.24000.

Of these 24000. there was 23000 died by the immediate hand of God, and those are here reckoned, but be­sides those there was execution done upon others, which might make up another thousand. Or else the Apo­stle may well reckon 23000. as the les­ser is included in the greater.

1330. 1 Cor. 10.13. No temptation hath befallen you, but such as is common to men. Mat. 4.3. The devil is a tem­pter.

Temptation is the divine probati­on of our faith and obedience, or a de­villish tempting of us to sin, or when men tempt us to persevere in sin, or when the weakness of our nature draws us into faults and errours, such were the temptations of the Saints, and of the Corinthians here.

* 1 Cor. 10.13. with Mat. 4.3.

No temptation or affliction but such as are incident to men, such as usually befall men, even Gods own children. Though the devil do tempt, yet he brought no unusual temptations upon the Corinthians; though they not formerly have been acquainted with such temptations which might think them so strange, yet they may assure themselves, that those temptations un­der which they lie are no other than such as usually befals men.

* 1331. 1 Cor. 10.13. Who will not suf­fer you to be tempted above that ye are able. 2 Cor. 2.8. That we were pressed above measure, above strength.

What we are able to bear through Gods goodness and grace is one thing, and above this we cannot be tempted. What we are able to bear by our own strength is another, and thus Christi­ans and men, thus Paul were pressed above measure.

1332. 1 Cor. 10.15. Judge ye your selves what I say. Joh. 5.39. Search the Scriptures.

The Apostle makes all men judges of his cause, if any could not judge, it [Page 105] 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.

1333. 1 Cor. 10.15. I speak as to wise men. Chap. 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.

1334. 1 Cor. 10.21. Ye cannot drink the cup of the Lord and the cup of devils. Chap. 11.29. He that eateth and drin­keth unworthily, eateth and drinketh his own damnation.

The first place is of right, and so they cannot not must not eat or drink, though they do eat and drink; the lat­ter is understood of the fact whereby they take it.

1335. 1 Cor. 10.24. Let no man seek his own, but every man anothers 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 far from Christian charity, which teacheth that a man is not born for himself, but to serve God, and to do good to his neighbour. Let no man seek his own principally and solely, but thus let him seek Gods glory, and after this, and in reference to Gods glory let him seek his own.

* 1336. 1 Cor. 10. ult. I please all men in all things. Gal. 1.10. If I yet pleased men, I should not be the servant of Christ.

Things are either indifferent in their own nature, and so may be used or not used, according to opportunities & per­sons: Or else they are such as are sinful in their own nature, being forbidden of God. S. Paul pleaseth all men in things that he lawfully might, as in Ceremo­nies to observe or forbear them, but in such things as were simply evil, if by doing them he should please men he were not the servant of Christ, but of men whom he intends by such actions to please, while on the other side, should he not, wherein he lawfully might, please all men to gain them to Christ he was not the servant of Christ.

* 1337. 1 Cor. 11.16. If any seem to be contentious, we have no such custome. Jude 3. Contend earnestly.

The Apostle would have no man contend against reason and authority presumptuously, and yet we ought to contend earnestly where the authority of Scripture and the truth of reason is evident, and makes it appear that the thing contended for is matter of faith and salvation.

1338. 1 Cor. 11.24. Eat, this is my Body. Rom. 6.9. The body dieth no more.

In the Lords Supper, the Body of Christ is not broken by a natural or car­nal manner; the Body and the Bloud, 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 Bloud after another manner.

* 1 Cor. 11.24. This is my body. Rom. 6.9. The body dieth no more.

This is in signification, not in essence, my body; this is my body as the seven wheat ears were the seven dear years; as Christ is a door, this signifies my body. Christs body died but once, but it may be signified a thousand times to be dead.

1339. 1 Cor. 11.24. Which is broken for you. Luk. 22.19. 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.

* 1 Cor. 11.24. Luk. 22.19

So broken with cares within, and with nails and wounds without, as he might be said a man of sorrows; so gi­ven as to be broken, and so broken as to be given; a broken Christ for a broken soul. The Apostle had an eye to the substance and matter, and may seem in this to interpret what is meant by giving, as to the manner of the gift, a broken gift, or a bleeding Christ to make us have whole souls.

* 1340. 1 Cor. 11.28. Let a man ex­amine himself — Psal. 26.1. Examine me O Lord.

Our examinatiod of our selves hin­ders not our praying that God may examine us; for when we have exami­ned the most strictly, yet we shall leave much unexamined, but when God examines he examines every cor­ner of our heart, and sets our sins in order before us. He finds our sins as he found Saul, hid under the stuff. The Psalmist would have God to examine him to see the justness of his heart in that cause.

1341. 1 Cor. 12.3. No man can say that Jesus is the Lord but by the Holy Ghost. Isa. 29.13 Mat. 7.21 Mat. 7.21 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,Tit. 1.16. but with faith to believe that he is the 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.

1342. 1 Cor. 12.6. God worketh all in all. Phil. 2.12. Work out your salva­tion.

God works all that we may work out our salvationGod as the first cause works all good in all men, we with God work out our salvation subordinately, we are called by God moving and helping us freely, and by his grace we co-operate.

* 1 Cor. 12.6. with Phil. 2.12.

God works as the Author, and we must work as the Instruments; we must work because God works, we must work, but with Gods strength.

* 1343. 1 Cor. 12.7. But the manife­station of the Spirit is given to every man to profit withal. 2 Pet. 2.15. Balaam who loved the wages of unrighteous­ness.

The former place tells us, that God hath given gifts unto men that his Church may profit by those gifts; and the second place doth not tell, that if God did give Balaam those gifts, but he gave them for this purpose, that he should have made Gods Church profit thereby; now that he did not use those gifts so was his own failing. Besides, it is the opinion of most that Balaam was a Witch: And so had not those gifts, as Gods Children have them from God.

1344. 1 Cor. 13.2. Though I have all faith, so that I could remove moun­tains, I am nothing. Rom. 3.28. We are justified by faith without the works of the Law.

In the first place,Mat. 17.20. by all faith is meant faith of working all manner of miracles, so that it can extend it self so far as to remove mountains, yet charity may be separated from such a faith,1 Joh. 3.23. but it can never be separated from a justifying faith, to subsist with­out it.

* 1345. 1 Cor. 13.3. Bestow all my goods — it profiteth me nothing. Luk. 11.41. Give alms and all things shall be clean to you.

The Apostle supposeth that if a man which wants charity do such acts, yet he would be no better by those acts as to obtaining of heaven. Our Saviour speaks of giving alms out of charity, and from a right princi­ple.

1346. 1 Cor. 13.9. We know in part. 1 Joh. 2.20. Ye know all things.

In this life our knowledge is in part and imperfect, but in the next life it shall be perfected: the latter place is concerning necessary things to the knowledge of Antichrist, that is done by the Holy Ghost leading us into all truth by degrees and parts.

1347. 1 Cor. 13.12. We see now through a glass darkly, but then face to face. 2 Cor. 3.18. But we all as with open face beholding the glory of the Lord.

The face in Scripture is taken for Gods Essence, Exod. 33.23. for his ge­neral presence, Deut. 31.17. for Gods grace, Num. 6.25. for his revenge, Rev. 6.16. for knowledge and internal visi­on, Exod. 33.11. of this in the first place: but in the latter is meant the sight of God in our Country, that is in heaven; as it is said through a glass, and in riddle, in respect of the Law, for God is seen by us in part, in the Word of God, as he is.

* 1 Cor. 13.12. with 2 Cor. 3.18.

There is as much difference betwixt the knowledge we have at present of God, & that we shall have in heaven of him as betwixt seeing a man thorough the window at distance, and seeing him face to face. As for the second place it doth not compare the knowledge we have with what we shall have in heaven as the former did: but it com­pares the knowledge we have under the Gospel with that we or our Fathers had under the law; for now we in comparison of them which were under the Law seem to see face to face, and they as it were thorough a glass, yet we in comparison of them that are in glo­ry seem to see as thorough a glass and they face to face.

1348. 1 Cor. 13.13. Now abideth faith, hope and charity, but the greatest of these is charity. Gal. 5.6. Faith works by love.

Charity being the effect of faith is the inferiour, for by faith we are justi­fied,Rom. 5.1. and Christ dwelleth in us, and we please God, we are the sons of God and obtain eternal life. Charity is not the greatest vertue, but because it shall remain in the next life in its operati­ons.

* 1 Cor. 13.13. with Gal. 5.6.

Charity. If the Apostle speaks here not of justifying faith, but of faith of Miracles, of which Vers. 2. then there can be no question but charity far ex­ceeds that faith: But because he joyns it with hope, and Divines generally understand this of saving graces; let it be understood of justifying faith, and yet charity hath the greatest prehemi­nence, as 1. In respect of the Object, Faith respects God only, Charity God and our neighbour. 2. In respect of the manner of working. Faith works by receiving Christ and all his benefits; Charity by giving and bestowing both our affections and goods, it is better to give than receive. 3. In respect of du­ration or continuance, Faith and Hope shall cease in the life to come; Chari­ty shall remain in the life to come. 4. In respect of the end, Love is the end and scope of the other two graces, yet upon another account Faith is the principal grace, viz. of our Justifica­tion.

1349. 1 Cor. 14.31. You may all prophesie one by one. Heb. 5.4. No man taketh this honour to himself, but he that is called of God.

The Apostle understands all that are lawfully called to the Office of Prophesying.Jer. 28 2. 1 Pet. 4.11. You all that are Prophets may prophesie one by one, but this in­vites not others who are not to take this honour till they be called.

1350. 1 Cor. 15.9. I am the least of the Apostles. Ver. 10. I laboured more than they all.

He was the least in order, because he was the last called to be an Apostle; but he was greater in labouring,Rom. 15.16, 17. be­cause the charge of all the Churches was committed unto him. In the first place he speaks lowly of himself, ac­cording to Christs commandment, When you have done all those things which are commanded you, say, we are unprofi­table servants, we have done that which was our duty to do, Luk. 17.10. In the latter place he speaks of those that strove with him by emulation, to whom he compares himself, not dero­gating from others, but he magnifies his Apostleship from his faith, and fruits of his works.

* 1351. 1 Cor. 15.22. In Christ shall be made alive. Job 14.14. If a man die shall he live again?

All men shall rise to judgment. Job speaks of a mans dying in the world, and implies that he shall not live again in the world, though he doth not exclude by this his belief that man shall live again in the next world, for he said he knew his Redee­mer lived, &c.

* 1352. 1 Cor. 15.24, 28. Shall de­liver up the kingdom to his Father.

Hence the Socinians argue against the Eternal Deity of Christ, to deliver up the Kingdom was not regnantis po­testatem, the power of the Ruler: As if Christ should then cease to rule, for Luk. 1.33. he was to rule to eternity. By the Kingdom is to be understood the people or Church of Christ glorified, and this place is to be interpreted by Eph. 4.27. To deliver the kingdom to the Father is to set the Church before the Father gloriously, and therein is not the end of Christs ruling, but an end of the Oeconomy of Christs Mediation, and God shall be all in all.

1353. 1 Cor. 15.27. He hath put all things under his feet. Ver. 28. The Son also shall be subject to the Father.

That subjection shall be effected in his members and Church which is his Body; and by resignation of his King­dom, that now he administers at pre­sent by his Ministers in the midst of his enemies, but not without battel: also he shall declare his subjection to the Father, answerable to that nature according to which all power is given to him in heaven and in earth.

* 1354. 1 Cor. 15.44. It is raised a spiritual body. Job 19.21. I shall see him in my flesh.

A spiritual body, not in respect of substance or beeing, but by reason of those qualities which the glorified bo­dy shall partake of; Or a spiritual bo­dy, a body free from carnal desires, be­ing wholly subject to, and ruled by the Spirit. Job speaks of rising with the same body for substance, but doth nei­ther imply nor deny but the body may have more glorious qualities.

1355. 1 Cor. 15.50. Flesh and blood cannot inherit the Kingdom of God. Ver 53. This corruptible must put on in­corruption.

Flesh and bloud here signifies the corrupt nature of man in the state of sin; this as it is such, cannot inherit the Kingdom of God; but our nature pur­ged from corruption, shall put on in­corruption.

1356. 1 Cor. 16.15. The houshold of Stephanus addicted themselves to the ministry of the Saints. Heb. 5.4. No man taketh this honour to himself, but he that was called of God.

In the first place is meant the mi­nistry of transparting the collections to the brethren, and they did it by the sending of the Apostles by them in a most dangerous time.

1357. 1 Cor. 16.22. If any man love not the Lord Jesus Christ, let him be Anathema. Mat. 5.44. Love your ene­mies.

The Apostle doth not pronounce this Anathema out of his own pri­vate affection, but being led by the Holy Ghost; it is not lawful rashly to use private imprecations, unless the glory of God require it in an especial manner, and there be no hope left of their salvation. Love our own enemies, but not love Gods enemies; he pro­nounceth a curse, not against his, but Christs enemies, if they love not Christ.

1358. 2 Cor. 1.1. Timothy with Paul wrote that Epistle. 1 Tim. 1.3. He was left at Ephesus, when Paul went into Ma­cedonia.

Paul sayling from Corinth into Asia, Acts 18.19. left Timothy at Ephesus together with Aquila and Priscilla, but that they were with the Apostle at Corinth at that time, the Inscription it self te­stifieth.

1359. 2 Cor. 1.8. In Asia we were pressed out of measure, above strength. 1 Cor. 10.13. God will not suffer you to be tempted above that you are able.

The first place is concerning tem­ptation exceeding bare humane strength, the second concerning faith and strength given to us by God, which is our victory.

* 1360. 2 Cor. 2.5. But if any have caused grief, he hath not grieved me but in part — with Ver. 4. For out of much affliction and anguish of heart I wrote unto you.

If the incestuous person or any other have been the cause of your and my grief together, I make no reckoning of the grief which I have received there­by [Page 109] in respect of that which my cen­sures have brought upon you, whereof he hath been the cause. And yet my aim hath not been to afflict you, as bea­ring you any ill will, but rather to give you a certain proof of my charity, by gaining your salvation through repen­tance.

1361. 2 Cor. 5.2. In this we groan earnestly, desiring to be cloathed upon with our house which is from heaven. Ver. 4. We groan being burdened, not that we would be uncloathed.

The first place is concerning the groaning by grace, the second by na­ture, for the Holy Ghost stirs up a de­sire of life eternal in the mind of the godly, and it is natural to fear death, because it destroys nature.

1362. 2 Cor. 5.16. We know no man after the flesh. Rom. 1.3. Christ of the seed of David according to the flesh. Phil. 2.8.

To know according to the flesh, is to praise that which corrupt flesh de­lights in, and to despise what it despi­seth, so we knew not Christ carnally, but out of Gods Word we know him to be of the seed of David.

1363. 2 Cor. 5.19. God was in Christ reconciling the world unto himself. Ver. 20. We pray you in Christs stead be ye re­conciled to God.

Reconciliation is ascribed to God as the principal cause, to Christ as the meritorious cause, or to the Ministry of the Word as to the Instrumental cause, or to our selves apprehending it by faith, and applying it for our salva­tion.

1364. 2 Cor. 8.20. Avoiding this that no man should blame us in this abun­dance which is administred by us. 1 Cor. 4.3. With me it is a very small thing that I should be judged of you.

The first place is of just dispraise, wherein our hearts convince us; the latter is concerning the unjust judg­ments of the world, which proceed from mens depraved affections.

1365. 2 Cor. 11.4. If he that cometh preacheth another Jesus whom we have not preached, or receive another Gospel which ye have not accepted, ye might well bear with him. Gal. 1.8. Though we or an Angel from heaven preach any other Go­spel unto you, then that we have preached, let him be accursed.

In the first place is meant by ano­ther Christ, and another Gospel, a bet­ter Doctrine than the Apostle taught; but in the latter, by another Gospel is meant false doctrine which over­throweth Gods grace and Christs me­rits.

1366. 2 Cor. 11.17. That which I speak, I speak it not after the Lord, but foolishly. 1 Pet. 4.11. If any man speak, let him speak as the Oracles of God.

Paul being forced to it by the ca­lumnies of false Apostles, said some­things concerning his own labours and dangers, which did not directly apper­tain to his Ministry. Peter speaks of those things which directly apper­tain to the Ministry of the Word; wherein the rule of our words must be the Oracles of God revealed in the Scriptures.

The Epistle of St. PAUL to the GALATIANS.

HE defends the Justice of faith against false Apostles, that a man is ju­stified, not by the works of the Law, but by faith in Christ, and ex­horts to good works, that the fruits of faith must be sowed in Christian charity and liberty: It was written from Rome in the Year of Christ 60.

1367. GAL. 1.1. Paul an Apostle, not of men, neither by man, but by Jesus Christ. Chap. 2.2. I com­municated unto them the Gospel which I preach among the Gentiles. Ver. 6. Who seemed to be somewhat.

Paul came to Peter and the rest of the Apostles, not that he might learn the Gospel from them, but to have their testimony of his Doctrine, that he preached nothing to the Gentiles but the Gospel of Jesus Christ.

1368. Gal. 1.17. I went not up to Je­rusalem to them which were Apostles be­fore me, but I went into Arabia. Acts 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 befel 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.

* 1369. Gal. 3.1. O foolish Galathi­ans—Mat. 5.22. Call no man fool.

Christ condemns not the word, so as the manner of speaking the word, when it is spoken with virulency and rayling, especially proceeding from causeless anger. St. Paul did not call them foolish out of passion, but discre­tion, to let them see their carriage and behaviour in the affairs of the Gospel.

* 1370. Gal. 4.4. Christ was born of a woman. Mat. 11.11. John Baptist was the greatest of those who were born of a woman.

John was preferred before any of the Prophets or others that went be­fore him, but not before any that suc­ceeded him. However John was not to be compared with him who was not begot by man, but by the Holy Ghost himself, as Christ was.

* 1371. Gal. 4.6. And because you are sons God hath sent forth the Spirit of his Son. Jo. 11.50, 51. Caiphas prophesied.

It is one thing to have the Spirit of grace, another the gifts of the Spirit; a wicked man may speak from the gifts of the Spirit, yet not have the graces of the Spirit Caiphas beside he spake this extraordinarily, not ordi­narily.

1372. Gal. 4.11. I am afraid of you lest I have bestowed upon you labour in vain. 1 Cor. 15.58. Be ye stedfast, 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, Isa. 65.23 who sought their salvation more from the Law than from Christ: in the latter he hopes well of the Corinthians, that his labour shall not be lost.

1373. Gal. 5.17. The flesh lusteth against the Spirit. Eph. 6.12. We wrestle not against flesh and bloud, but against powers.

Flesh is taken in the first place for our corrupt nature; in the latter 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.

1374. Gal. 5.24. They that are Christs 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 latter 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.

1375. Gal. 6.2. Bear ye one anothers 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 hide their faults, so much as may be and is fitting.Theod. ‘Thou hast this fault, and not that, another man hath another fault, do thou bear his fault, let him bear thine, and so fulfil the law of charity; be not curious in other mens faults, for every man shall give account of his own.’

1376. Gal. 6.4. Let every man prove his works. 1 Cor. 3.13. The fire shall try every mans work.

In the first place is intimated what is our duty, to make our works appro­ved to God; in the latter 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.

1377. EPH. 1.7. In whom we have redemption. Rom. 8.18. We wait for future glory, and the redemption of our bodies.

1. We have redemption in Christ from the guilt of sin by our justificati­on, we expect a full redemption from inherent sins in our glorification; 2. 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.

* 1378. Eph. 2.19. You are no more strangers and forreigners. 1 Pet. 2.11. I beseech you as strangers and pil­grims.

No more strangers to God and Christ, but friends and sons, no more strangers to heaven, but fellow Citi­zens; but you are strangers and pil­grims in and to the world and worldly courses.

1379. Eph. 3.5. The mystery of Christs 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 fulness and clearness of knowledge, revealed since Christ came, and it was made manifest to the whole world by the Ministry of the Apostles.

* 1380. Eph. 3.5, 6. It was not made known in other ages — That the Gen­tiles should be fellow heirs of the same bo­dy. Gen. 12.5. In thy seed shall all Na­tions be blessed.

He meaneth not, that none knew the Calling of the Gentiles before, but because very few in comparison knew of it; and they that did know of it had it revealed to them darkly, and for the most part under Figures in general & confusedly. It was revealed, [Page 112] but not so distinctly and particularly as now it is.

1381. 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 bath no such paterni­ty, but as he is the Author, his called the Father of a lie.

1382. 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.

* 1383. Eph. 4.26. Be angry and sin not. Mat. 5.22. But whosoever is angry with his brother, &c.

The former place commands anger, but not as it is a sin; the latter forbids it as it is a sin. The former would have us rather angry with the sin; the latter, not with the person as a person. The former rather respects the wrong done to God, for which we ought to be angry, and the latter, the wrong done to us, for which we should not be angry. However the former and the latter both condemn excess of an­ger, or such as may be sinful.

* 1384. Eph. 4.28. Let him that stole steal no more. Rev. 22.11. Let him that is unjust be unjust still.

The former place is a duty or com­mand that thieves forbear their former courses. The latter is the denunciation of a Judgment; they that in the daies when the Gospel is preached shall re­main hardned in their sins shall by Gods Judgment be delivered to the devil and their own wicked lusts, being deprived of all safety of the spirit.

1385. 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 fructifie the more: He 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 servent.

1386. Eph. 5.25. Husbands 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 Gods glo­ry.

1387. Eph. 5.26. Christ hath clean­sed his Church by the washing of water by the Word, 1 Joh. 1.7. The blood of Jesus Christ cleanseth us from all sins.

Christ purgeth away our spots with his bloud, as with water, by the Word and Sacraments, as by instruments he communicates to us the power of his death.

1388. Eph. 5.33.Deu. 6.13 Let the Wife see that she reverence her husband. Mat. 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.

1389. Eph. 6.12. For we wrestle not against flesh and bloud. 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 latter, of the concupiscence of our corrupt flesh, and the strife of it against the Spirit.

1390. Eph. 6.12. We wrastle not gainst flesh and bloud. 1 Pet. 2.11. Ab­stain from fleshly lusts which war against the soul.

The Apostle in the former place saith nor, that we do not wrestle against flesh and bloud, but against greater and stronger enemies against principalities and powers; q.d. you must not think that your main work is to contend against these petty enemies of flesh and bloud, (though you must contend against these) but your main work is against principallities and powers. The latter place tells us, that lusts sight against us, and yet it hinders not but we must wrestle against more.

The Epistle of St. PAUL to the PHILLIPPIANS.

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 Epaphroditus.

1391. 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 Christs true humiliation, who after his humanity was exalted of God above all creatures, and made to be Lord in the glory of the Father.

* Phil. 2.7. with 2 Cor. 5.16.

He was in likeness, habit, shape, and nature of other men. Yet we know no man after the flesh; neither Paul or any other Apostle had any worldly or carnal affection, to take notice of out­wards, as Kindred, Qualities, Ho­nours, &c. no nor yet Christ, &c. they put off all carnal imaginations of Christs Kingdom which the Jews had; nor did they know him, i. e. seek or ex­pect fleshly things with him, or did they desire to please men but Christ and him only: To whom also they stand no longer affected after any meerly humane, civil or natural man­ner of affections, such as those bare unto him who conversed with him upon earth, but altogether in a divine and spiritual manner.

1392. Phil. 2.9. God hath given him a Name which is above every name. Mat. 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 unto Jesus Christ our Lord.Mat. 1.21 In his conception he was cal­led Jesus, because he shal save his peo­ple from their sins.

1393. Phil. 2.12. Work out your 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.

1394. Phil. 3.12. Not as though I were already perfect. Ver. 15. So many as are already perfect.

Mans 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,Col. 3 6. Heb. 5.13 who are to be born withal by those which are strong, in respect of whom also they are termed children.

1395. 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 Christs glorious body which he had in his Resurrection; but not by reason of his Majesty and power he hath by the Hypostatical union.

* 1396. Phil. 4.3. Whose names are in the book of life. 2 Tim. 2.19. The Lord only knows who are his.

In the former place the Apostle speaks by a judgment of charity, or he judgeth the tree by its fruit, or men by [Page 114] the outward appearance. He saw them walk so orderly, and upon such true and real principles as he could con­clude no other but that they were the Elect of God; and yet this hinders not but that God only can infallibly know who are his.

* 1397. Phil. 4.5. The Lord is at hand. 2 Thes. 2.2, 3. As the day of Christ is at hand, let no man deceive you, &c.

The Lord is at hand in regard of his presence and providence, which may move us to be moderate. Besides, Christs second coming is at hand in regard of God, who counts a thousand years as one day. It is at hand in re­gard of Christians expectation, who when they see the day dawning, and hear the Cock crowing, frequently do hence gather that the day light is at hand; so they when they see the fore­runners of Christs second coming do conclude that he is not far off; and yet not so at hand as to make us cast off all labour, plowing and sowing, and to make us sit idely, every hour expecting his coming.

* 1398. Phil. 4.12. Salute all the Saints. Luk. 10.4. Salute no man by the way.

When our Saviour forbids his Di­sciples to salute, it was only by the way, and upon that extraordinary occa­sion he then sent them, not that he did afterwards forbid salutations.

The Epistle of St. PAUL to the COLOSSIANS.

HE exhorts them to embrace the Doctrine of the Gospel, and to fly from the teaching of false Apostles, and he warns them to live godly, putting off the old, and putting on the new man, that in Oeconomical Government, the men, old men and Masters, should observe humani­ty and equity; women, children and servants should live in obedience, that all should be watchful in prayer. It was sent from Rome by Tychicus and One­simus.

* 1399. COL. 1.15. Christ is the Image of the invisible God. Joh. 1.1. And the Word was God.

Now an Image is not of the same substance and excellency as the thing it self. Christ is called the Image of God, i. e. substantial Image, not a va­nishing or vain one, as Images and forms and shapes are in our mind; but God the Eternal Father knowing him­self, and beholding himself begot this enduring Image in his own Deity, which Image is [...].

1. Christ was the Image of God from Eternity, a Word increate, a per­fect, essential, and invisible Image of his Father, and thus in respect of his eternal birth.

2. In respect of his being made man, God the Father did in him, and by him, as a lively Image, set forth be­fore our eyes his glorious attributes of Wisdom, Goodness, Righteousness, and Almightiness, &c. Now, though Christ was God, yet he might be in the Image of God; for the word God is taken personally, not essentially, it de­signs the Father alone, not the Divine Nature in genere. Christ is the Image of the Father, not of the Deity. The Person of the Son bears the Image of the Person of the Father; but the Di­vine Essence or Nature in the Son is the same with that in the Father; Christ therefore cannot be the same in Person with him whose Image he [Page 115] bears, yet he may be the same in Es­sence.

* 1400. Col. 1.15. The first born of every creature.

Hence the Arians imply, that Christ is a Creature: But the first born of every Creature is no more than that he was begotten before every Crea­ture, even from Eternity; this is not so to be interpreted, as if his ineffable generation as God had a beginning from the beginning of time, so that first, or first born implies when it is said of God not temporally, it ex­cludes a priority of other things.

1401. Col. 1.24. I fill up that which is behind of the afflictions of Christ in my flesh, for his body's sake which is the Church. Heb. 10.14. For by one offering he hath perfected for ever them that are sanctified.

Zac. 2.8. Mat. 25. 2 Tim. 3.12.The Passions of Christ, as to merit and satisfaction, are perfect for his Church; the Apostles and Martyrs fill up in their flesh what is behind of the afflictions of Christ, enduring miseries wherein Christ himself suffereth, for they are his Members, He that toucheth you, toucheth the apple of mine eye. What you do to any of these little ones, you do it unto me; It is added for the Church, not to redeem the Chuch, but to edifie and strenthen the Church by our ex­ample of constancy and patience.

* Col. 1.24. with Heb. 10.14.

The afflictions or passions of Christ are twofold, those which he suffered in his own body, and so nothing re­maineth to be fulfilled or filled up; Or secondly, for such afflictions which Christ suffers in his mystical body the Church, and so there remains many things to be filled up personally, i. e. in every man there must be an endu­ring and bearing of afflictions after the manner of Christ.

1402. Col. 2.3. In Christ are hid all the treasures of wisdom and knowledge. Mat. 24.36. But of that day and hour knoweth no man, no not the Angels in hea­ven, but the Father only.

Christ in the state of exaltation hath a perfect knowledge of all things, because all power in heaven and earth is given to him, and he fits at the right hand of God. In the state of humilia­tion he knew not when the last day should be, not in respect of himself, saith Augustine, but in respect of us. Christ hath in him the perfection of all wisdom and knowledge; or else se­condly, all saving knowledge and true wisdom consists in a right knowledge of him.

1403. Col. 2.9. In Christ dwelleth all the fulness of the Godhead bodily. Heb. 2.17. It behoved him to be like un­to to us in all things, sin excepted.

He is like to us in all things in re­spect of the Essence of Humane Na­ture, not in respect of his subsistence in the person of the Word, and of his Hypostatical Union, Glory, and Maje­sty.

1404. Col. 3.2. Set your affections on things above, and not on things on the earth. Rom. 11.33. O the depth of the ri­ches both of the wisdom and knowledge of God.

To set our affections on things above, is to elevate our minds to hea­ven, above all earthly things, unto our Country where we wait for our happi­ness, yet so that we be not high-min­ded, and desire to know that which God will not have us to know: for some things are to be believed, and so­berly to be searched into, but other things which exceed the measure of our faith, must not be searched into;Pro. 25 2. he is overwhelmed with Glory, that seeks into Gods Majesty.

1405. Col. 3.2. Set not your affections on earthly things. 1 Tim. 5.8. He that provideth not for his own houshold is worse than an Infidel.

The first place forbids us to search after earthly things, neglecting spiritu­al and heavenly things, for so far must we take care for earthly things, as they may serve to Gods glory and our use for our salvation.

* 1406. Col. 3.22. Servants obey in all things your Masters. Deut. 10.12. To serve the Lord thy God with all thy heart, &c.

Servants may and must obey in all things their Masters, so be those all things exceed not the bounds of all things in the Lord, Eph. 6.1. in all [Page 116] things warrantable for the Masters to command, and the Servants to per­form. Subordinate obedience of Ser­vants to their Masters is not contrary to an absolute obedience to God, but rather the obedience Servants shew to their Masters, being in reference to perform Gods command, fulfils that command of serving God with all our heart.

Two Epistles of St. PAUL to the THESSALONIANS.

IN the first he commends their faith and constancy, and exhorts them to an honest life, and a serious expectation of Christs last coming; In the second he comforts them against persecutions, and foretels the last day, the King­dom of Antichrist, defection from the Gospel: He exhorts them to good words and works. These two Epistles were written from Athens.

1407. 1 THES. 1.3. Remembring 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 from our own strength,Joh. 6.29 for then it would not justifie us, but it is the work of God, and a quality in us respecting the merits of Christ, there­fore the Apostle calls not Faith it self so much a work, as he doth that which proceeds from faith.

* 1 Thes. 1.3. with Gal. 3.10.

Faith is a work and brings forth works; is a work of the Spirit, and brings forth works of righteousness in us; yet this hinders not, but that Faith may be opposed to Works in the matter of Justification; Faith as it justifies is not considered as it brings forth Works, but as it brings home Christ: Faith yet which brings home Christ is not without Works, which Works do shew themselves immedi­ately upon Justification, though I can­not say in [...] of Justification.

1408. 1 Thes. 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,1 Cor. 15.10. but the grace of God which was with me.

1409. 1 Thes. 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.

* 1410. 1 Thes. 4.17. And so we shall be ever with the Lord. Rev. 20.6. They shall be Priests of God and of Christ, and shall reign with him a thousand years.

We shall be ever (after our Tran­slation) with the Lord. The latter place speaks of a thousand years, but probably this may be in this world before our translation, and so it no­thing hinders but that after our tran­slation we may be with the Lord for ever. Whether these thousand years are to be meant litterally for so many years, or else figuratively (as the rest of the verse must be, viz. Kings and Priests) interpreted, it is [Page 117] not to the purpose in hand.

1411. 1 Thes. 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, nor 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 Sonhood acquired here by grace, from that which shall be in our Coun­try by glory.

1412. 2 Thes. 1.5. The persecutions and tribulations which you endure, are a manifest token of the righteous judgment of God, that ye may be counted wor­thy of the Kingdom of God, for which you also suffer. Eph. 2.8. You are saved through faith, and not of your selves, it is the gift of God.

The faithful are worthy, not by their own worthiness, but Christs; also the word worthy is the same here with convenient.Col. 1.13

1413. 2 Thes. 2.2. The day of Christ is 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 judg­ment draweth nigh: it is called the last hour in respect of God, because our daies compared to Eternity, are but one moment, and a thousand years in Gods sight as yesterday, when it is past, also all things are present with God.

1414. 2 Thes. 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,Works are ei­ther of the head, or of the brain. flesh and idleness are condemned; in the latter labour is commended, which is wrought not with the hand alone, but with the head also; the Ministers of the Church are not to get their living by the labour of their hands, being they are not Me­chanicks: The Apostle had a singular gift from God to preach extempora­ry,2 Cor. 1.11. and yet had he means from the Churches.

Two Epistles of St. PAUL to TIMOTHY.

THE first is a pattern for Pastors, to shew them what they ought to be in Doctrine and Prayers, and in Life with their families; and laies down the way how to instruct all men, of what state, age, or condition soever. It was written from Laodicea, in the Year of Christ 52. The se­cond confirms Timothy that he should not be cast down in his 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 seventy.

* 1415. 1 TIM. 1.19, 20. Some ha­ving put away, scil. a good conscience, concerning faith have made shipwrack. Joh. 3.36. He that believeth hath life eternal.

Doubt. He that believes in Christ is [Page 118] as sure of salvation as if he were alrea­dy in an actual and real possession of Christ, which cannot be, if a man may fall from faith.

Answ. Hymeneus and Alexander made shipwrack, not so much of faith it self, as of the object of faith; that they believed the doctrine of faith which they once professed and after­ward deserted, falling into heretical blasphemies, and blasphemous here­sies, 2 Tim. 2.17, 18. which place clear­ly explicates the other, it shews that they fell from some fundamental truth formerly professed, as in the point of the Resurrection, or the like. The Apostle adds immediately, Ver. 19. Nevertheless the foundation of the Lord abideth sure, &c. q.d. though some pro­fessors fall away, yet such as do indeed belong unto Christ, and are his, are firm and stable. Or secondly, they gave reins to a licentious life, against the dictates of their own conscience, which God punished by taking away the light of the Spirit from them, that so in the midst of their course they should lose their most spiritual Mer­chandize. Yet this shews not that ever these fell from true saving faith, or ever had it; they that have it once cannot finally lose it.

1416. 1 Tim. 2.4. God will have all men to be saved (every one.) Acts 13.48. And as many as were ordained to eternal life believed.

All that believe in Christ, God doth promote them to salvation, and they by Gods Divine decree are pre-ordai­ned to eternal life: For Christ is the Saviour of all, especially of those who believe.

* 1 Tim. 2.4. with Acts 13.48.

All men. Men of all sorts and Na­tions and conditions, genera singula­rum, not singula generum. Secondly, God by his will of Precept, or signi would have all men to be saved, not of purpose, or bene placiti; God by his will medii would have all men not by his will finis. Remota hac dipretione quam divina scientia intra secretum justitia sua continet, syncerissime credendum est, &c. August. Setting apart the se­cret Will or Counsel of God, it is sin­cerely to be believed, that God would have all men to be saved: That is, of­fering to all the outward means of sal­vation, as his Word and Sacraments.

1417. 1 Tim. 2.5. There is one Me­diator between God and man, the man Christ Jesus. Rom. 8.26. The spirit makes intercession for us, with groans which cannot be uttered.

Christ is our only Mediator of Re­demption and Intercession; the Holy Ghost is said to pray for us, when he stirreth up our hearts to prayer, and causeth us to groan when we call upon God.

1418. 1 Tim. 2.12. But I suffer not a woman to teach. Tit. 2.3. Let the aged women be teachers of good things,

Women must not teach publickly in the Church, lest they should thereby take occasion of usurping authority over the men; but let them be in subjecti­on; let the aged women teach the younger women modesty and pru­dence at home, for that they are com­manded to do.

1419. 1 Tim. 2.15. Women shall be saved in child-bearing. Joh. 3.16. Whoso­ever believeth in Christ shall not perish, but shall have everlasting life.

The first place is concerning the state of women, and by, for, and in, are set down for their consolation, lest be­ing married they should fall from the hope of salvation, but they must con­tinue in faith, love, holiness, and so­briety.

* 1 Tim. 2.15. with Joh. 3.16.

Though painful child-bearing were part of the punishment inflicted upon Eve and her Sex for her first transgres­sion; yet she and all faithful women shall he saved by Maries bearing the holy Child Jesus. 2. Notwithstanding by child-bearing and subjection to Man, God hath imprinted on women the mark of Eves punishment and all other women; whence might be conjectured, that in regard of this Curse there was no hope of salvation for the married women: yet the Apo­stle teacheth that this shall not hinder their salvation if they abide in the faith; now child-bearing and breeding is an ordinary way by which, or [Page 119] through which women may go to hea­ven.

1420. 1 Tim. 3.1. If a man desireth the office of a Bishop he desireth a good work. 1 Cor. 7.20. Let every man abide in the same calling wherein he was called.

To desire a Bishops Office for that end that a man may serve God faith­fully is not disallowed, if a man have an honest vocation, and continue in it, he doth well.

1521. 1 Tim. 3.15. The Church of the living God is the pillar and ground of Truth. 1 Cor. 3.11. Other foundation can no man lay, than that which is laid, even Christ Jesus.

The pillar and ground he saith that the Church is, but not the foundation, it doth not primarily support the spiri­tual building, but the Church it self is supported by the foundation.

* 1 Tim. 3.15. with 1 Cor. 3.11.

It is called a pillar and ground of truth, not absolutely or substantially, as though the truth should be measu­red by the Church, but the Church is a pillar demonstratively because it pro­fesseth the truth, and as a golden Can­dlestick holdeth out the light in the world, which is not elsewhere to be found but in the Church; and it is the pillar of truth as it is the house of God, suffering it self to be ruled and guided by the Word of God.

1422. 1 Tim. 4.16. Thou shalt both save thy self and them that hear thee. Luk. 2.11. Christ the Lord is our Savi­our.

The first place speaks of the instru­ment of our salvation in the Ministry of the Word, whereby the faithful at­tain salvation; the latter speaks of the meritorious cause, and that is Christ.

1423. 1 Tim. 5.20. Them that sin re­buke before all. Mat. 18.15. If thy brother trespass against thee, tell him his fault be­tween him and thee alone.

In the first place he saith what the duty of Pastors is in rebuking sins which are committed publickly to the common-scandal; in the second he speaks of the sins of private men, committed privately against private persons.

1424. 1 Tim. 6.10. The love of mo­ney is the root of all evil. Eccles. 10.9. Pride.

Pride and covetousness are almost alwaies joyned together. He is proud who desireth to exceed his condition; he is covetous that would have more than enough; neither of them can be contented with God himself; these two were in the sin of the first man the chief ingredients.

1425. 1 Tim. 6.16. God only hath immortality. Mat. 10.28. The souls of men are immortal.

God of himself and in himself is im­mortal only; but Angels and men by the grace of God.

1426. 1 Tim. 6.16. No man hath seen God. 1 Joh. 3.2. We shall see him as he is.

God being by nature invisible, can­not be seen with bodily eyes: The faithful either see God by faith in this life, or after a special manner; in the life to come we shall see him as he is, by a more perfect way than we do here, by the participation of his glory.

* 1427. 1 Tim. 6.19. with Eccles. 10.9.

Covetousness is said to be the root of all evil, not as if all evil proceeded from it, as it is a distinct species of sin, (though as Covetousness signifies any desire or longing after this or that, so it may signifie the root.) But yet the Apostle intended not (probably) fur­ther than to shew, that as from the root proceed infinite branches, so from Covetousness proceeds many branches of sin, as Hatred, Fraud, &c.

1428. 2 Tim. 2.10. I endure all things for the Elect sake, that they may also ob­tain salvation. 1 Pet. 3.18. Christ hath once suffered for our sins.

The Apostle sustained all things for the Elect sake, not by satisfying for them, but by his example edifying and confirming them, that they might not refuse to suffer something: When he saith that they obtain salvation by Christ, he shuts out his own sufferings, that they may not be reckoned for sa­tisfactory.

1429. 2 Tim. 2.21. If any man purge himself from these he shall be a vessel unto [Page 120] honour. 1 Joh, 1.7. The bloud of Jesus Christ cleanseth us from all our sins.

Paul means purging from the cor­ruptions of doctrine and manners. Ver. 18. John shews a plenary redemption from our sins by Christ Jesus.

* 2 Tim. 2.21. with 1 Joh. 1.1.

Purge him, not efficiently, but in­strumentally. Purge, endeavour to purge, i. e. to apply that which may purge us, viz. the Bloud of Christ, and to get the Spirit of God; the one to take away the stain, the other the ru­ling of sin within us. The one to take away sin, the other, evil doctrine and corrupt opinions— He that saith, we may be cleansed from sin by Christ, and that we must purge our selves, doth but in the one tell, where we may have the remedy; and in the other, who must use the remedy.

* 1430. 2 Tim. 3.12. Yea, all that will live godly in Christ Jesus shall suffer per­secution. Psal. 34.12. The godly man is said to see good.

Persecution is either of the tongue or hand, they that are godly shall be persecuted with the one or the other.

The godly see Good in their perse­cutions in that they see the comforts of the Spirit, and the graces of Gods Spirit works in them. Good is either Spiritual and Perpetual, or Corporal and Temporary. Godly men have the former, not alwaies the latter, for by persecutions they lose the latter, yet obtain more of the former.

* 1431. 2 Tim. 4.8. Henceforth is laid up for me a Crown of righteousness. Eccles. 9.1. No man knoweth either love or hatred.

The Apostle had an huge confidence or assurance of his salvation, and that upon good grounds. The Wise man tells us, not that a man can by no waies or means know at all whether he be in favour with God, but that it cannot be discerned by the outward chances and accidents of this life; nor doth he hereby say, hatred and love are impos­sible to be known, but that the external passages of this life do not infallibly shew them.

The Epistle of St. PAUL to TITUS.

IT is the compendium of Christian Doctrine, informing Teachers, set in the Ecclesiastical State Political or Oeconomical, what thay ought to do; he ex­horts all and every one to good works, and to fly vain questions and heresies. It was written from Nicopolis in the Year of Christ 54.

1432. TIT. 1.9. Able by sound Do­ctrine to convince gainsayers. Chap. 3.9. Avoid foolish questions, con­tentions and strivings about the Law.

In the first place he requires that Teachers by their Office shall rebuke those that are gainsayers, with all long suffering and sobriety: In the latter, that they avoid janglings about words, that is contentious, clamorous, unprofi­table Disputations, and verbal Dis­course, which tends not to edification, either with Hereticks or others in the Church, because they edifie none, but rather confirm them in their sins.

1433. Tit. 2.15. Rebuke with all au­thority. 1 Tim. 3.3. A Bishop must be no striker.

Titus was gentle by nature, there­fore he is warned to rebuke with au­thority, He inculcates to Timothy mo­desty and mildness, that when he re­bukes he should not strike, but should rebuke diversly according to the diver­sity [Page 121] of mens faults, offices, ages, de­grees, otherwise old men, otherwise young men, otherwise those that sin of malice, otherwise those that sin of in­firmity, otherwise those that were rea­dy to obey, and otherwise those that were obstinate, as there were in Cr [...]e many despisers of the Ministry.

* 1434. Tit. 3.10. A man that is an heretick after the first and second admo­nition reject. Deut. 13.5. And that Pro­phet or dreamer of dreams shall be put to death.

He that commands a lesser, hinders not the inflicting the greater punish­ment. While the Apostle bids reject, he doth not disallow the putting to death of Hereticks. Moses Moral Law is perpetually obliging. The Apostle might have said, kill, if that could in his time have been done without pre­judice, (Civil Magistrates being Hea­thens then) but when the Church may do it without prejudice (the Ma­gistrates being Christian) the former Law needs no suspension at all. Omnes fere ex nostratibus hujus sunt sententiae quod Haeretici sint gladii puniendi, Zan­chy. Almost all Protestants are of opi­nion that Hereticks may be punished with the Sword.

The Epistle of St. PAUL to PHILEMON.

HE intercedes for Onesimus, who was run from his Master Philemon, and would have his Master receive him again.

1435. PHILEM. v. 5. He had love and faith toward all the Saints. Mat. 16.16. Joh. 3.16. Whosoever believeth in Christ shall be saved.

Philemon did testifie to all men by his works of love toward the Saints, that he had a lively faith in Christ.

The Epistle to the HEBREVVS Is also thought to be St. PAULS, but his Name was left out, lest the Jews should be deterred from the reading of it.

HE describes the person of Christ according to his Divine and Humane Nature: And he confirms his Offices, Priestly, Kingly, and Prophe­tical, and exhorts the Jews to Faith, Constancy, and good Works, by the Example of the Fathers.

1436. HEB. 1.3. Christ sate down at the right hand of the Ma­jesty on high. Acts. 7.55. Steven saw the Son of man standing at the right hand.

To sit at the right hand, is to have all Glory, Majesty, Kingdom, and Power both in heaven and in earth: The Lamb standing at Gods right hand, which was slain for us, and intercedes as a Priest on our behalf, stands as Aa­ron stood with his Censer of old, be­twixt the living and the dead, to turn away the wrath of God.

* Heb. 1.3. with Acts 7.55.

Sitting and standing are not proper­ly, but allegorically attributed to Christ in this place; for God hath not pro­perly and substantially a right hand; but here sitting down the Apostle al­ludeth to the custome of Kings, who place him at the right hand whom they put next in authority and power under them: Hereby is denoted the supream and high dignity and power of Christ obtained by ascending into heaven. He is said to stand to shew his readiness to intercede to God for us.

* 1437. Heb. 1.3. Who being the brightness of his glory, &c. Isa. 53.2. He hath no form nor comliness.

The first is a Metaphorical speech: God the Father is compared unto the lightsome body, God the Son unto the beam or splendor sent down. The se­cond place speaks of Christ as the Jews esteemed him in his Humiliati­on. It is one thing, what Christ was in himself; another thing, what he appea­red in our eyes.

* 1438. Heb. 1.11. The heavens and the earth shall perish. Eccles. 1.4. But the earth abideth for ever.

The Heavens and Earth perish ac­cording to their form and outward ac­cidents; some think that the substance shall remain; However when Solomon saith, the earth abideth for ever; He speaks comparatively, in relation to men, One Generation passeth, and another cometh, but the earth abideth — The earth is the same, and shall be till the day of Judgment.

1439. Heb. 2.3. The Gospel was con­firmed unto us by those that heard Christ, Gal. 1.12. I neither received it of man, neither was I taught it, but by the reve­lation of Jesus Christ.

In the first place it is spoken of the Apostles, who were with the Lord, in­to which number Paul was taken after Christs Resurrection; and he was more confirmed after his admission, communicating with them those things that he had learned by revela­lation from Christ.

* 1440. Heb. 6.4. It is impossible to restore such —Ezek. 18. But if the [Page 123] wicked will turn, &c. he shall surely live.

It is impossible in regard of Gods Wisdom and Justice, giving them up to an impenitent heart, to restore those which sin so sadly, as is mentioned be­fore in the Chapter. The second place tells us, if the wicked, but it doth not tell us that the wicked; that is, such wicked men as the other place menti­ons shall turn; suppositions are not positions; He that saith, If the wicked, doth not say, that the wicked shal — This latter place speaks of wicked men which have not sinned the sin against the Holy Ghost; the former doth (as I think) speak of that sin, but I submit to better Judgments.

1441. Heb. 7.29. The Law made no­thing perfect. Jam. 1.15. 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 latter place is concerning the whole Do­ctrine divinely revealed acomprehen­ded in Gods Word, which contains not only in writing Moral Precepts, but also Promises concerning Christ, of all which Christ is the soul, recrea­ting out souls by his Spirit, and en­lightning our eyes.

* 1442. Heb. 9.27. It is appointed un­to men once to die, &c. Heb. 11.5. Enoch was translated, that he should not see death.

It was appointed by God that men should once, i. e. according to the com­mon or ordinary course of nature, though there be some extraordinary ex­amples to die. Though Enoch was not subject to a separation of soul and bo­dy, yet he had a translation, which was equivalent to death. However this particular breaks not a general rule. But probably by death is meant a change and translation out of this life, as multitudes at the day of Christs se­cond coming to judgment must be, we shall not all die, but all be changed.

* 1443. Heb. 10.14. By once offe­ring, or by one offering he hath for ever perfected them which are sanctified. Lev. 16.34. And this shall be an ever­lasting statute unto you to make an attone­ment.

Christ once offering hath really and effectually purged us from our sins, and reconciled us to God. The word Everlasting, or for ever, used in the latter place is (though used for time without end) yet otherwhere for a long time, as Prov. 29.14. Dan. 3.9. as till the year of Jubilee, &c. till the end of that generation or world, and so Sa­crifices reached till Christ, when there was an end of that World or Genera­tion, there being now all things new.

1444. 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.

1445. Heb. 11.13. The Patriarchs 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, Acts 7.5. which Abra­ham, Isaac, and Jacob obtained, not by themselves, but by their successours; but the Promise was spiritual concern­ing Christ to be sent,Joh. 8.56 and that by faith in him they should obtain eternal life; so the Fathers obtained the promises, because they saw Christ afar off, and rejoyced that Christ should come; they did not obtain the promises, be­cause he came not in their daies, yet they believed he should come.

* 1446. Heb. 11.23. By faith Moses when he was born was hid. Ver. 23. They hid him because they saw he was a proper child.

Divers causes of the same thing may agree together; Faith was the principle, beauty or properness the less principle; and probably the out­ward features of his body might be an inducement to the more confirming [Page 124] them of Gods goodness towards that child.

* 1447. Heb. 11.23. Hid three months of his Parents. Exod. 2.3. His Mother kept him.

The mother was the chief doer, and the Father, though not so active, yet gave his consent at the least: Now Consent is a kind of action whether in good or evil things, as Acts 7.58. with Acts 22.20.

* 1448. Heb. 11.23. They were not affraid of the Kings Commandment.

Why then did they hide him, and why did they expose him to the wa­ter?

These words they did not fear must not be understood absolutely and sim­ply, but with limitation; for many places of Scripture are spoken simply which must be understood with re­spect, as Mat. 11.18. John came neither eating nor drinking, that is, not eating nothing at all, but eating little, and so Mat. 10.34. He came not to bring peace, but the sword, that is, (as Luke expounds it, Luk. 12.51.) rather debate than peace; And so in this place Moses Pa­rents feared not the Kings Com­mandment; that is, they did not fear it overmuch, or wholly, or only, or so much as others did in the like case.

* 1449. Heb. 11.27. By faith he for­sook Egypt, not fearing the wrath of the King. Exod. 2.14. Then Moses feared and said, &c.

Moses left Aegypt twice: The first time he feared the King; but the se­cond time, when he brought the Isra­elites thence, he feared not Pharoahs anger at all, as Exod. 10.29. Besides, if we understand it of his first depar­ture, Moses fled not for any fear, in re­spect of himself, but lest that his Cal­ling by this means should be hindered, and he withdraweth himself not so much of fear, as to reserve himself for a better opportunity. Nor doth he fear as distrusting his Calling, but be­cause he lost this opportunity. The Reason of this fear is expressed in the Text, Then Moses feared, and said, cer­tainly this thing is known, He feared lest he should be hindred in this business of the deliverance of the people.

* 1450. Heb. 11.33. with 39.

They received the benefit and ac­complishment of those particular Pro­mises which were made unto them. Yet they received not the Promise, Christ in the flesh, and the happy and glorious estate of the Church under him.

1451. 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 take it actively,Gen. 27.33. Ver. 45. concerning Esau's re­pentance, and that was not serious, but hypocritical, who intended to kill his brother.

* 1452. Heb. 12.26. Yet once more I shake not the earth only, but heaven. Ver. 28. We receiving a Kingdom which can­not be moved.

The former, place speaks of the Earthquake, which was at the giving of the Law; and of Christs second com­ing when the Heaven and Earth shall be shaken. The latter place speaks of the kingdom of Christs glory, which we receive by Christ; though the ma­terial heaven may be shaken, yet the sedes beatorum, or the place where the Saints glorified are, shall not be sha­ken; or the spiritual administration of this Kingdom shall not be shaken.

The Canonical Epistle of St. JAMES.

HE warns them who boasted of their faith without works, that they should shew their faith by their works in the Divine Law, and flee from sins that are forbidden, and embrace vertues that are commanded.

1453. JAM. 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 latter concern­ing vain, earthly, worldly wisdom, and carnal, which is foolishness with God.

1454. Jam. 1.25. Chap. 2.12. The perfect Law of liberty. Gal. 4.24. Which gendreth unto bondage.

In the former place, not only the Moral 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 latter, in respect of us and by accident, it is called the Law of bondage.

1455. Jam. 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 sayings of the Apostles Paul and James are not repugnant one to the other, [...] Aug. quest. 76. 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.

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, Politique, and Eccle­siastical condition, &c. The latter 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 Judgment.

1456. 1 PET. 1.12. The Angels de­sire to look into. Mat. 18.10. Their Angels 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 breadth of Gods mercy manifested so far, that the very Angels cannot comprehend it all. Angels are said to behold Gods face, [Page 126] because as Servants they are in the pre­sence of the King to go at his com­mand. These two places together seem to reprove that of the Papists, that Saints and Angels can know by looking into Gods face what is said or done by men in several places: For here are Angels beholding Gods face, and yet ignorant of the mystery of our Redemption.

1457. 1 Pet. 2.11. I beseech you as strangers and pilgrims. Eph. 2.12, 19. You are no more strangers and forreigners, but fellow Citizens with the Saints.

The faithful are strangers and pil­grims in respect of the Kingdom of Glory, but not of the Kingdom of Grace, which St. Paul speaks of.

* 1458. 1 Pet. 2.18. Servants be subject to your Masters with all fear. Psal. 2.11. Serve the Lord with fear.

Withal lawful fear, with all that fear that is due to Creatures or Ma­sters. But yet serve the Lord with all the fear that is due to the Creator; serve the Lord with fear to displease him; and serve men with such fear as it may be known you fear the Lord.

1459. 1 Pet. 2.23. Christ when he was reviled, reviled not again, when he suffe­red, he threatned not. Joh. 8.44. He con­tended with the Jews.

Christ as a Priest in his sufferings threatned not, and being reviled, revi­led not again; but as a Prophet he threatned those that were refractory with hell fire.

* 1460. 1 Pet. 2.23. When he suffe­red, he threatned not. Joh. 8. and other places he threatned the Jews.

Christ threatned the Jews as a Pro­phet, but not as a Priest, for their in­juring of him; Their abusing him did not provoke him to threaten them, but his love to save them made him threa­ten them, or rather foretel such judg­ments as would destroy them and fall upon them.

1461. 1 Pet. 3.21. Baptism saves us. Psal. 69.10. The Lord saves us.

Baptism did not ex opere operato, save us, but signifie to us that salvation was to be had by Christs dying and rising again, represented in their going into and ascending out of the water; the Lord saves us as the efficient cause principally necessary. Baptism instru­mentally, nor yet so as if none could be saved without it, or all that used it were saved.

* 1462. 1 Pet. 4.15. Or as a busie body in other mens matters. Joh. 4.38. You have entered into other mens labours.

Let no man meddle with any other mens Calling or Affairs whether spiri­tual or temporal, but where he is law­fully called to it. The Apostles were lawfully called into the labour of the Prophets.

1463. 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 devils malice can do nothing against us, when God defends us.

1464. 1 Pet. 5.9. Whom resist, i. e. your adversary the devil. Mat. 5.25. Agree with thy adversary.

We must agree with men that are our adversaries, but not with the devil that is our adversary. The latter place is meant, agree with such adversaries as are not Gods adversaries, as we in and about temporal things have made them our adversaries. The former place is meant of our spiritual adversary.

1465. 2 Pet. 1.19. The sacred Scri­pture is as a burning lamp in a dark place, Chap. 3.16. In Pauls Epistles some things are hard to be understood.

In the Scriptures 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.

* 2 Pet. 1.19. with 3.16.

The Scripture is perspicuous to us, not by our Nature, of Grace we are illuminate. The Law may be known even to wicked men ratione Materia­litatis non finis, they may know the matter of the Precept, but not rightly the end of the Law, that is, to acknow­ledge and hate sin, &c. and yet they do not know the Scriptures perfectly ra­tione materialitatis; for they know no [Page 127] more than the Pharisees, not all the Precepts perfectly. There is a disci­plinary knowledge, as when any thing is taught by Precepts; and an experi­mental knowledge, which we from ex­perience obtain, which is proper to the Elect and faithful.

1466. 2 Pet. 1.21. Holy men of God spake 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 Prophesies more fully and clearly than the Prophets that foretold them, because the Apostles had seen the ful­filling of the Prophesies, and Christ opened their minds,Luk. 24.41. that they might understand the Scriptures.

Three Epistles of the Apostle St. JOHN.

THe first is Catholick, it breaths out the love of God to us in Christ out 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.

1467. 1 JOH. 1.8. If we say we have no sin, we deceive our selves. 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 latter in special for some grievous sin, which useth to be the cause of some grievous singular punishment from God.

1468. 1 Joh. 1.8. If we say we have no sin the truth is not in us. Chap. 3.9. He cannot sin 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.

1469. 1 Joh. 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, son whose sins Christ is the propitiation, as for the sufficiency of his merits, the price and vertue, but not for the effica­cy thereof, which is hindered by the infidelity and sins of the wicked, con­cerning which the latter places must be understood.

1470. 1 Joh. 2.18. Antichrist shall come, and even now are there many Anti­christs. 2 Thes. 2.3. Antichrist was not yet revealed.

All those are Antichrists in general, who deny Christs Divine or Humane Nature, or in his Person or Office, &c. In special, that great Antichrist is the son of Perdition, who in the time of Paul was not yet revealed, though the [Page 128] mystery of iniquity began to work.

* 1471. 1 Joh. 3.15. Whosoever ha­teth his brother is a murtherer. Luk. 14.26. He that hateth not his brother cannot be my disciple.

The former place speaks of an ha­tred towards our brother, which is ei­ther because our brother is good, or upon the account of some temporary affairs, or upon the account of true Doctrine, whosoever thus hateth his brother is a murtherer. The latter place is spoken of such an hatred as cometh by our brothers being against Christ and hating of him, or striving to draw us from him.

1472. 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 shew our duty of humanity to all men, or to salute them civilly, but we are admo­nished not to use too great familiarity with seducers.

* 1473. 2 Joh. 10.11. with Rom. 16.3, 3, 4. Salute Priscilla, &c.

John speaks of such persons as are enemies to God, and to his truth and Church, such we must not embrace, 2 Kin. 3.14. These here in S. John were open and desperate enemies, such as Marcion whom Polycarpe meeting would not salute; the not saluting them is a chastisement to them, by it they may know whence they are fal­len. The other place is salutation of one Christian to another.

1474. 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, then what is contained in the sacred Scriptures: In the latter, he manifestly confirms, that all things are written which appertain and are necessary to true faith in Christ, and to eternal life. So that we have no need of Traditions by word of mouth.

The Canonical Epistle of St. JUDE, The son of Thaddaeus.

HE exhorts the Faithful to constancy, and threatens the adversaries of Christ with extream misery; and warneth that the godly hold their faith in God, and avoid false doctrine.

1475. JUDE v. 9. Michael disputed with Satan about the body of Moses. Ver. 14. The Prophesie of Enoch is mentioned, whereof the Scri­pture before speaks not at all.

The striving of the Arch-Angel is not expresly set down in Scripture, yet there appears 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 hindred by Michael. The Prophesie 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 Apocalyps, 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 Prophesie concerning the state of the Church Militant on earth, and the Church Triumphant in Heaven.

1476. REV. 1.1. The Revelation of Jesus Christ, which God gave [...]nto him. Col. 2.3. In whom are [...] treasures of wisdom and know­ [...].

Christ as he is God, is the fountain [...] knowledge, born of the substance of the Father: in respect of order he is [...]id 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. They are hid in Christ as in a Treasury: yet not so hid, but he that seeks may find. All Treasures are hid in him, though some of the droppings are to be revealed to us.

1477. 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 delaies; for the whole time of this Prophesie unto the last day is in the sight of God, but as one day or one hour,Psal 94. 2 Pet. 3.8 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.

* 1478. Rev. 1.7. And every eye shall see him, and they also which pierced him. Job 19.27. Whom I shall see for my self — and not another, or a not stran­ger.

Every eye, godly, and wicked, shall behold Christ either to their comfort, or sorrow. Job saith, he shall see him, and not another shall see him for Job, or in the place of Job; but Job shall see him for himself: Which denies not, but Job, and another, yea, all shall see Christ, and yet every man for him­self.

1479. Rev. 1.13. I saw one like to the Son of man. Mat. 9.6. Christ is the Son of man really.

The first place is an Hebraism, by which is intimated the certainty of Christs humanity; also he may be said to be like man, because he appeared in a singular form.

1480. 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.

1481. 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 in to him.

The Son of God is he that opens the internal door of the heart,Joh. 14. we open only the external, for no man comes to the Father but by him.

1482. Rev. 3.10. I will keep thee from the hour of temptation which shall come [Page 130] 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.

1483. Rev. 4.8. They rest not night nor day. Chap. 14.13. They that dye in the Lord rest from their labours.

The souls in the heavenly rest of the blessed are not idle, they have their la­bours that weary them not, but most sweetly refresh them; in the latter place is understood the end of the trou­bles of this world.

1484. 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.

* 1485. Rev. 5.5. Christ is called the Lion of the Tribe of Juda. Rev. 5.6. Christ is called the Lamb.

He is called a Lion to shew his great strength, Majesty, and Dignity, and of the Tribe of Judah, because he arose from thence, which Tribe boar the Arms a Lion.

* 1486. Rev. 5.12. Worthy is the Lamb — to receive honour, glory, and blessing.

If Christ be God, how can he re­ceive honour, for we cannot add to Di­vinity?

Ans. Christ as God cannot receive an addition of honour in himself, but we may give him a relative honour, or Quo ad nos. He may seem to be more honourable to us, that is, when we take all the honour that the Creature hath or Idols hath, and place it upon the head of Christ; we esteem him most honourable and glorious.

1487. 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 cloathed; 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.

1488. Rev. 6.10. The souls of those that were slain cry out for revenge against those that slew them. Mat. 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 Gods glory, because they would have no ungodli­ness or wickedness remain unpunish­ed, &c. in the day of revenge and judgment, we suffering here accord­ing to Christs command pray for our enemies.

1489. 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 it self, it comprehends an innumerable multi­tude of all Ages, Sexes, Places, Tribes, and People.

* 1490. Rev. 7.12. Blessing, and Glo­ry, and Wisdom, &c. Rev. 8.1. There was silence in heaven about the space of half an hour.

In the former place it shews what is Angels work in heaven (as I take it.) The latter is shewn what for a little while may be done on Earth; whether as in Constantines time, or it be an allu­sion to that silence that was used to be in the Temple, while the Incense was offering, whereas they blew Trumpets and sung while the sacrifice was offered.

1491. Rev. 11.19. The Temple of God was opened in heaven. Cha. 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 latter place, we must not think there shall be any material Temple in the life to come, as we have here on earth.

1492. Rev. 13.8. The Lamb slain from the foundation of the world. Gal. 4.4. When the fulness of time was come, God sent forth his Son made of a wo­man.

He was the Lamb slain from the [Page 131] foundation of the world, not properly, but figuratively, and in Gods Decree, by Types, Predictions, and Efficacy, by Acceptation, not by Execution.

1493. 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 Ayr, or Sun, was not for themselves, but to af­flict the earth and those that dwell thereon.

1494. Rev. 18.6. Double unto her, double according to her work. Mat. 7.2. And what measure you mete shall be mea­sured to you again.

The first place is a special command of God concerning retaliation: In the latter Christ forbids rash judgment concerning others, adding the Law of retaliation the more to convince the Jews.

* Rev. 18.6. with Mat. 7.2.

Double, not of her deserts, but of those miseries she hath brought on you before, and that is just, both because God biddeth them do it, and because she did wrongfully torture Innocents.

1495. Rev. 20.4. And they lived and reigned with Christ a thousand years. 1 Thes. 4.17. So shall we alwaies 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 rose again, which is the first Resurrection.

* 1496. Rev. 21.5. Behold, I make all things new. Eccles. 1.9. There is no new thing.

There is nothing new in reallity: Seeing that all things in all ages, have been of the same nature and kind, and the novelty or diversity is only in certain outward appearances, in which true happiness cannot consist.

I make all things new; This may in­tend the glorious state of Gods Saints after the Resurrection, or a more am­ple restauration of the true Doctrine, and sincere Worship of God on earth, before the end.

1497. Rev. 22.11. He that is unjust, let him be unjust still. Mat. 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 Gods 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.

1498. 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.

1499. Rev. 22.19. If any man shall take away from the words of the Book of this Prophesie, 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 heresie is made mani­fest, that we may collect that they were not written in the Catalogue of the Elect.

1500. 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 alwais to us, and is present with us by his grace and power: [Page 132] 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.

Jude v. 25.‘To the only wise God our Saviour be Glory and Majesty, Dominion and Power, now and for ever, AMEN.’

Jamque opus exegi I have contracted my sailes, and now being in the Haven, though I have been writing on the Canon, I should end with the Apocrypha, 2 Maccab. 15.38. And if I have done well, and as it is fitting the Story, it is that which I desired: But if slenderly and meanly, it is that which I could attain unto. The design of the Augmentor of the former Edition being not Magisterially to dictate his Cogitations upon any mans faith, but humbly to submit himself and Studies to the Judgment of the Church of England.

T. M.
‘Scioli tantum ad detrah [...]ndum, qui in eo se d [...]ctos estentari volunt, si omnia dicta lace­rent. Hieron. T. 2. Apol. pro. lib. Adver. Jovin. p. 109.’‘Non eadem est sententia tribunalis Dei & anguli susurronum. idem. Epist. ad Virg. Hermon. L. 1. p. 212.’
FINIS.

Courteous Reader, These Books following, are Printed for Simon Miller, and Sold by him at the Starre in Saint Paul's Church-yard.

Small Folio.
  • THe Reconciler of the Bible Inlarged: wherein above Three Thousand seeming Contradictions throughout the Old and New Testament, are fully and plainly Reconciled. A like Work never yet exstant, and may serve for the Expla­nation of the most difficult places of the Bible: being usefull for all such as desire to understand the Sacred Scriptures aright unto Salvation. Humbly presented to the Censure of the Sonnes of the Prophets. By J. T. and T. M. Ministers of Gods holy Word and Sacraments.
  • Doctor Lightfoot his Harmony on the New Testament, which will shortly be re-printed with large Additions.
  • Astrology restored; or an Introduction to the language of the Stars in four Books, by William Ramsey Gent.
  • The civil Wars of Spain in the Reigne of Charls the fifth, Emperor of Germany, and King of that Nation, wherin our late unhappy Differences are paralleled in many particulars.
  • A general History of Scotland, from the year 767 to the death of King James, &c. By David Hume of Godscroft.
  • The History of this Iron Age, where­in is set down the true state of Europe, as it was in the year 1500. also the causes of all the Warres and Commotions that have happened to this present time; with the memorable Sieges and Battles; toge­ther with the lively Effigies of the most re­nowned persons.
  • Master Paul Baine his Practicall Com­mentary on the whole Epistle of Saint Paul to the Ephesians.
  • The most pleasant and profitable Histo­ry of Francion, wherein all the vices that usually attend youth are plainly laid open, that the misfortunes of some may teach others to abandon vice: done into Eng­lish by a person of honour.
  • Eighteen Books of the Secrets of Art and Nature, being the summe and sub­stance of Naturall Philosophy, first de­signed by Doctor John Wecker, and now much enlarged by Doctor R. Read.
  • The Queen of Arragon, a Play in folio.
In Quarto large.
  • Jo. Barklay his Argenis, Translated by Sir Robert le Grise Knight, by his Late Majesties special Command with Figures or without.
Quarto Small.
  • An Experimental Treatise of Surgery, by Felix Wortz.
  • Abraham's Faith, or the good Old Re­ligion, &c. By John Nicholson Minister of the Gospel.
  • The Anatomy of Mortality: By George Stroad.
  • Three Teatises: 1. The Conversion of Nineveh, touching Prayer and Fasting. 2. Gods Trumpet sounding to Repen­tance. 3. Sovereign preservatives against distrustfull thoughts and cares: By Will. Attersoll Minister of Gods Word at Iesield in Sussex.
  • Aynsworth on the Cantic.
  • Paul Baine, his Diocesans Trial.
  • Gralle against Appolonius.
  • A Treatise of Civil policy, &c. By Samuel Rutherford Professor of Divinity of St Andrews in Scotland.
  • Politick and Military Observations of Civil and Military Government, contain­ing the Birth, Encrease, Decay of Mo­narchies, the carriage of Princes and Ma­gistrates.
  • [Page]Mr Pinchin his Meritorious price of mans Redemption, cleared.
  • Astrology Theologized, shewing what nature and influence the Starres and Pla­nets have over men, and how the same may be diverted and avoided.
  • Wells his Souls Progress.
  • Christ tempted, the Devill Conquered; Being a plain Exposition on the fourth Chapter of Saint Matthews Gospel: By John Gumbleden Minister of the Gospel.
  • The Saints Society.
  • D. Stoughtons thirteen choice Sermons, with his Body of Divini y
  • The Reasons of the d [...]ssenting Brethren concerning the Presbyterian Government, together with the answer of the Assembly of Divines.
  • The Doctrine of mans Redemption by Edward Holioke.
  • Of the doctrine of the Church of Eng­land, sweetly harmonizing with the Con­fessions of Faith of all the Protestant Re­formed Churches.
  • The Philosophicall Touchstone; or Observations upon Sir Kenelme Digbye's Discourses of the nature of bodies, and of the reasonable soule, by Alexander Ross.
  • The Saints Triangles of dangers, deli­verances, and duties, by Nathaniel Whiting Minister of the Gospel.
  • The Confession of Faith, of all the con­gregationall Churches of England agreed upon at the Savoy, 1659.
  • An History of Angels, being a Treatise of our Communion and War with them: By Henry Lawrance.
  • The Description of the Universal Qua­drant, &c. By Tho. Stirrup Mathem.
  • The whole Art of Drawing, Painting, Limning and Etching: collected out of the choisest Italian and Germane Au­thours, by Alex. Brown Practitioner.
Large Octavo.
  • A Treatise of the Divine Promises: By Edw. Leigh Esquire.
  • The Rights of the Crown of England, as it is established by Law: by Edward Bag­shaw Esquire, of the Inner-Temple.
  • Florus Anglicus, with the Lively Effi­gies of all the Kings and Queens since the Conquest, cut in brasse.
  • Evidences for Heaven, containing in­fallible signs, and reall demonstrations for Assurance of Salvation, published by Edm. Calamy.
  • The Life and Reign of King Charls, from his Birth to his Death, by Lambert Wood.
  • The Night-search, the second part: by H. Mill.
  • A view of the Jewish Religion, with their Rites, Customs and Ceremonies.
  • Usefull instructions for these Evil times; held forth in Twenty Two Sermons, by Nicholas Lockyer, Provost of Eaton Col­ledge
  • The Nullity of Church-Censures, or Excommunication, not of Divine Institu­tion, but a meer humane Invention: Writ­by the famous Tho. Erastus, and never be­fore Englished.
  • Merry Drollery in two parts, being a Collection of Joviall Poems, merry Songs, and witty Drolleries, intermixt with plea­sant Catches.
Small Octavo.
  • Ed Waterhouse Esquire, His Discourse of Piety and Charity.
  • Panacea, or the Universall Medicine; being a Discourse of the Admirable Na­ture and Virtues of Tobacco: By Dr. Eve­rard and Others.
  • A view and Defence of the Reformati­on of the Church of England, very usefull in these times.
  • Mr. Pet. du Moulin, his Antidote against Popery; published on purpose to prevent the Delusions of the Priests and Jesuites who are now very busie among us.
  • Vinditiae Gratiae Sacramentalis duobus Tra­ctatulis comprehensae. 1. De efficaciâ Sacra­mentorum in genere. 2. De efficaciâ Baptismi, quantum ad parvulos quibus praefigitur.
  • Epistola Reverendissimi Patris Johannis Daven [...] [...] Episcopi Sari [...]buriensis.
  • Dr. R. Record his Urinall of Physick.
  • Herberts Devotions, or a Companion for a Christian, containing Meditations and prayers usefull upon all occasions.
  • Rare verities; or the Cabinet of Venus unlockt, and her secrets laid open.
  • Extrancus Vapulans, or the Observator rescued from the violent but vain assault of Haman Lestrange Esquire, and the back­blows of D. Bernard an Irish Dean: by P. Heyli [...] D. D.
  • Ovid de Ponto, in English.
  • The Loves of Clerrio and Lozio a Ro­mance.
  • Mr. Knowles, his Rudiment of the He­brew Tongue.
  • A Book of Scheams or Figures of Hea­ven, ready set for every four Minutes of times, and very usefull for all Astrolo­gers.
  • Florus Anglicus, or an exact History of England, from the Reign of William the Conquerour to the death of the Late King.
  • Lingua, or the Combate of the Tongue, and five Senses for Superiority: a serious Comedy; Acted by Oliver Cromwell the late Usurper.
  • The Spirits Touchstone; being a clear discovery how a man may certainly know whether he be truly taught by the Spirit of God, or not.
  • The poor mans Physician and Chyrurgion.
  • [Page]Physicall Rarities, containing the most choice Receipts in Physick and Chyrurge­ry, for the cure of all Diseases Incident to mans body: By R W lliams. To which is added the physical Mathematicks: By Hermes Tris-Megistus.
  • The Idol of Clowns, or the Relation of Wat Tiler's Rebellion.
  • The Raconian Catechism in English.
  • The life of that incomparable man Faustus Socinus Senensis, described by a Polonian Knight.
  • The Golden Fleece, or a Discourse of the cloathing of England.
  • Dr. Sibbs his Divine Meditations.
  • Vigerius Precepts of Idiotismes.
  • Grotij Poemata.
  • Three Books of M. Matthews Minister at Swansey in South-wales.
  • 1 The Messiah Magnified by the mouthes of Babes in America; or Gai [...] and Gamaliel, a helpfull Father, and his hopeful Son, dis­coursing of the three most considerable points. 1. The great want of Christ. 2. The great worth that is in Christ. 3. The good way that is chalkt out by Christ.
  • 2. The New Congregationall Church, prov'd to be the old Christian Church, by Scripture, Reason, and History.
  • 3 The Rending Church-member Re­gularly call'd back to Christ and his Church.
  • A physical Dictionary.
  • An exact History of the several changes of Government in England, from the horrid Murther of King Charles the first, to the happy Restauration of King Charles the se­cond, with the Renowned Actions of Ge­neral Monck, by J. D.
Duodecim.
  • Dr. Smith's practice of physick.
  • Proverbs, English, French, Dutch, Italian and Spanish, all Englished, and Alphabet­tically digested.
  • The London Distiller, or the whole Art of Distillations laid open.
  • Fryer Bacon his discovery of the miracles of Art, Nature and Magick.
  • The Grammar War.
  • Posselius Apothegmes.
  • Fasciculus Florum.
  • Crashaw's Visions.
  • The Juniper Lecture.
  • Helvicus Colloquies.
  • The torments of hell shaken; or a Dis­course with many proofs, shewing that there is not a punishment after this life for any to endure that shall never end, by Samuel Richardson
  • The understanding Christians duty, often to commemorate the death and passion of our Lord and Saviour Jesus; with the ne­cessary preparatives thereunto.
  • The Christian Souldier, his Combate with the three arch-enemies of mankind, the world, the flesh, and the devil.
  • Seasonable advice to the Apprentices of the Honourable City of London, touching their duty to God, and their Masters.
  • Heinsius de Crepundiis.
  • The History of Russia, or the Govern­ment of the Emperour of Muscovia, with the manner and fashions of the people of that Countrey.
  • Drexeliu's school of Patience.
  • Drexelius his right Intention of every ones action.
  • A School or Nurture for Children, or the Duty of Children to Parents, very use­full for all that intend to bring up their chil­dren in the fear of God.
Viginti Quarto.
  • The New Testament.
  • The third part of the Bible.
  • Sir Richard Bakers Meditations and Pray­ers for every day of the Week.
  • All the Works of that great and glorious Monark and Martyr King Charles the first, Collected into one Volume.
A Play.
  • The London Chanticlers: a Comedy full of various and delightfull Mirth, never be­fore published.
FINIS.

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