have kept them Chap. 18.9 10. I have not lâ—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 sâ—â—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 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
long after to be fulfilled Answ It is usual to give signs of things soon to come which happen long after 1 Sam. 2.34 1 Kin. 22.25 There were two signs set forth by the Prophet in Isa 7. The one of a temporal deliverance in token whereof he bringeth his son Shearjashub ver 14. The other of an eternal deliverance by the Son of God who was to come of a Virgin He could not call his own son Emmanuel c Esa 8.8 10. and to ascribe such wisdom to him the Jews say Almah doth not strictly signifie a Virgin But there are three words which signifie and betoken Virginity in the Hebrew The first Naarah any young woman whether a Virgin or not Secondly Bethulah a Virgin though she be not young and sometime it may be otherwise taken Thirdly Almah properly a young Virgin and not at all touched it imports youth and virginity which is the word here and so not applicable to the Prophets Wife or any save Mary It had been no wonder for any woman that had known a man to bear a son the wonder was that a Virgin or one that knew no man should bear a son 759. Mat. 2.1 Behold wise men came from the East to Jerusalem Chap. 11.25 I confess to thee Lord because thou hast hid these things from the wise c. The Wise men were led to Christ not by humane Col. 2.3 Rom. 1.25 Mat. 23.23 Luk. 11.12 1 Cor. 1.26 but divine wisdom acknowledging that in Christ were hid all the treasures of wisdom and knowledge Christ rejects no such wise men but such as are not wise from Gods Spirit and yet think themselves wise following the wisdom of this world as the Heathen Philosophers and the Pharisees amongst the Jews and those that are wise now adaies with fleshly wisdom * Mat. 2.1 with Mat. 11.5 The former place speaks of some Wise men whether worldly wise Astrologers Wizards c. The latter saith God revealed these things not to the wise i e. worldly wise or wise in their own opinions but to the men who became as children in their opinion and were as children ready to be instructed if worldly wise men would leave their high thoughts and opinions of themselves and become docible and little children as these wise men were they might understand the mind of God and see Christ The former place is understood of such Wise men as were so in the opinion of the World and by Profession though not so in the opinion of themselves The latter place is understood of such as are wise in themselves and that the world adjudges wise * 760. Mat. 2.23 He shall be called a Nazarene Isa 11.1 There shall come forth a rod out of the stem of Jesse There is not any place which in direct words cals Christ a Nazarene The former place saith that it might be fulfilled which is written by the Prophets But this place is equivalent to it some things are spoken Aenigmatically by the Prophets some things Allegorically Every thing that is spoken Aenigmatically is spoken Allegorically but every thing which is spoken Allegorically is not therefore spoken Aenigmatically This was spoken Aenigmatically and Allegorically of Christ for Isa 11.1 Christ is said to be a rod or branch Nezer which indifferently signifies a branch and the City of Nazareth one and the same word denoting Christ and the place where Christ should be born There were three sorts of Nazarenes First Those who were so by profession of Moses his Law Num. 6. Secondly Those who lived in Nazareth the City Thirdly Those who were Votives and Natives Christ was said to be a Nezer or Nazarene the second way 761. Mat. 3.1 John the Baptist preached in the wilderness Luk. 3.3 He came into all the Country about Jordan preaching by the Desart Matthew means not the inward remote parts separated from the company of men but the fore-parts a Mountainous Country lying about Jordan * Mat. 3.1 with Luk. 3.1 The former place saith no more than that he was preaching in the wilderness and the latter that he was in the Country about Jordan preaching which are thus reconciled The wilderness is meant either that which is called so and yet had in it Villages and Cities as Jos 15.61 62. 1 Sam. 23.14 24. some of which probably were in the Territories and under the command of Hebron the place where John was born for there is mention of the Cities of Hebron 2 Sam. 2.3 Or the Wilderness is taken for the inmost Wilderness and Desart where was no Habitations of men Iohn lived and was brought up in the former wilderness and when he came to thirty years old he began to preach first to his neighbours and friends and then afterwards came down into the Country about Iordan and preached there likewise 762. Mat. 3.14 Iohn knew Christ before he baptized him Joh. 1.33 I knew him not but he that sent me to baptize with water said unto me Upon whom thou shalt see the Spirit descending and resting upon him he it is that baptizeth with the Holy Ghost Iohn had a knowledge of Christ before his baptism by inchoation but that knowledge was confirmed and consummate when in baptism he saw the Heavens open and the Spirit of God descending upon him like a Dove and so by an outward revelation joyned with an inward illumination he pronounced that Jesus was the Messias and the Lamb of God that takes away the sins of the world 763. Mat. 3.16 The Spirit of God descended and came upon Christ. Luk. 1.35 Christ had the holy Ghost before Gal. 4.6 At the baptism of Christ the Holy Ghost came upon him like a Dove to declare that Jesus Christ is the Mediator between God and man according to the prophesie The spirit of the Lord was upon me Isa 61.1 because he hath anoynted me to preach good tidings to the meek to proclaim the acceptable year of the Lord Psa 45.8 who being to take upon him the Office of Mediator is anoynted with spiritual oyl 764. Mat. 4.2 And when Iesus had fasted forty daies and forty nights he was afterward an hungred and the Tempter came and said unto him Luk. 4.1 He was tempted forty daies The internal temptation lasted forty daies then came the devil to Christ in an external and corporal shape and spake unto him 765. Mat. 4.8 The devil at the third temptation took him up to a mountain Luk. 4.5 The devil at the second temptation took him into a high mountain In the holy Scriptures saith Augustine there is no contradiction where any thing is related by divers Authors and not observed the same way De Cons Eccles Matthew placeth the temptations in order But Luke by Hysterosis puts the second temptation after the third 766. Mat. 4.12 17. Iesus began to preach from the imprisonment of Iohn the Baptist Joh. 1.2 3 4. chap. He preached before Iohn was in prison Matthew passeth over that which Iohn sets down in his four first
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 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 salvation God 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
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 It s 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 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 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
regenerate by the holy Spirit do not give way to sin but carefully resist it being guided by the holy Ghost 360. 1 Kings 8.27 The Heaven and the Heaven of Heavens cannot contain God Col. 2.9 In Christ dwelleth all fullnesse of the God-head bodily The divine nature cannot be apprehended by us the divinity of Christ is personally united to the flesh and dwels in it as in its proper Temple * 361. 1 Kings 9.11 with Lev. 25. The Land shall not be sold for ever c. Answ Solomon parted not with the dominiost but the use of these Cities to the King of Tyre that he might have the benefit of those Cities so long till he had reparation for his expences 1 Kings 9.23 Princes over-Solomons work five hundred and fifty 2 Chron. 8.10 All the Princes over Solomons work were two hundred and fifty In the former place mention is made of all who took charge of the work in the latter of those that took charge by course * 1 Kings 9.23 with 2 Chron. 8.10 There were five hundred which served by turns two hundred and fifty at a time these two hundred and fifty mentioned in the latter place fifty more are to be added which were over those five hundred Rulers in their course and gave account of the five hundred so that there were in all five hundred and fifty Now these fifty Commissioners were Israelites the other inferior ones which were more in number were strangers and but onely Solicitors or Overseers 1 Kings 5.16 362. 1 Kings 9.28 Hiram sent to Solomon four hundred and twenty talents of Gold 2 Chron. 8.18 They brought from Ophir four hundred and fifty talents of Gold The marriners and Solomons servants spent thirty Talents by the way and they brought to Solomon to Jerusalem foure hundred and twenty 363. 1 Kings 11.35 God said to Jeroboam I will give unto thee ten Tribes Verse 36. To Solomons son one Tribe Chap. 12.21 Rehoboam gathered together all the house of Judah and the Tribe of Benjamin Rehoboam had but one whole Tribe and Jeroboam ten Tribes the Tribe of Benjamin was divided between them both Some others also of other Tribes that were godly men specially the Priests and Levites came to Jerusalem and staid in Judea 2 Sam. 7.16 Psal 142.12 364. 1 Kings 12.24 This thing is from me saith the Lord that is the revolting of the Israelites 2 Chron. 13.5 The Lord God gave the Kingdome of David over Israel to him and his sons by a Covenant of salt The promise made to David doth not much concerne his temporall Kingdom as the eternall and incorruptible Kingdome of Christ and the promise also was under a condition if his children should keep Gods Laws and walk in his wayes 1 Kings 2.4 * 365. 1 King 15.5 Save only in the matter of Vriah Now he sinned frequently he was resolved and had destined Nabals family to death 2. He promiseuously slew the Ammonites 3. He numbred the people c. Answ God speaks here aftâ—r the manner of men as he not sinning in these things which had any hoâ—est or virtuous pretâ—xt The anger conceived against Nabal and the Ammonites was covered with the pretext of a just revenge The numbring the people with the pretence of a religious Tribute for the Temple God therefore was content not to divulge them that they may be known ipsius judicio privato but adultery and murther enormous crimes as all men acknowledge Therefore these were accounted by the people grievous crimes of him in the matter of Vriah 366. 1 Kings 15.14 As a took not away the high places 2 Chron. 14.5 Also he took out of all the Cities of Judah the high places and the Images Those high places where God was worshipped Asa took not away but he destroyed the Idols of the Gentiles and the Images of the Sunne * 367. 1 Kings 15.16 And there was War between Asa and Baasha all their dayes 2 Chron. 15. ult There was none between them untill the five and thirtieth year of the reign of Asa It s one thing to reckon the Reign of Princes as it respects the people over whom they Reign Another thing to set down the years of their personall Reign respecting themselves The five and thirty years spoken of in the Chronicles in which the War brake forth between Asa and Baasha was so acconuted in regard of the people who had now been so many years under these divided times since the revolting of the Tribes to this day which was not five and thirty yeares of his personall Reign being but the fifteenth of that Reign * 1 Kings 15.25 with 1 Kings 15.28 Nadab the sonne of Jeroboam c. Even in the third yeare of Asa King of Judah did Baasha slay Nadab and reigned in his sted Nadab who began to Reign in the second year of Asa might Reign two years although Bâ—asha succeeded him in the third year of Asa because the last years of the Kings of Israel and Judah are not fully expired but some of them as in this place do scarcely contain moneths in them the rest of the years being put compleatly 368. 1 Kings 16.8 In the twenty six year of Asa King of Judah began Ela the son of Basa to reigne over Israel in Tersa two years Verse 10. And Zimri went and smote Ela in the twenty seaventh year of Asa King of Judah In the twenty six yeare of Asah King of Iudah Ela Reigned over Israel in the twenty seaventh year of Asa Zimri rebelled against Elah and killing him took the Kingdom from him * 369. 1 King 16.8 with Vers 10. Ela is said to Reign two years not that he reigned two compleate years for Zimries conspiracy was when he had not Reigned one or but one year But Ela began to Reign in the six and twentieth of Asa and so in the twenty seaventh was slain by Zimri and so he is said to Reign two yeares not of his own Reign but two yeares of Asa's or part of them which are reckoned for the whole 370. 1 Kings 17.4 God commands the Ravens to feed Elias Lev. 11.15 Every kind of Raven was abominable to God A Raven indeed is an unclean creature not by creation but by divine ordination and the forbidding men to eat his flesh but to touch the Raven alive or to eat the meat he brought was not unclean to Elias nor an abomination before God * 1 Kings 17.4 with Lev. 11.15 Some things were unclean ab intrinseco as by leprosie others ab extrinseco as by eating or touching of these there was a spirituall and corporall uncleannesse the spirituall when any beast though clean was abused to spirituall fornication as to be offered to Idols c. Corporall uncleanness was effective of bad nourishment or subjective as the swine c. such as fed uncleanly or lived in unclean places or both Some creatures though clean for use yet not for sacrifice as the Buck. Some unclean secundum speciem as those in Lev.
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 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
and great joy Mar. 16.8 They fled from the Sepulchre for they trembled and were amazed A joyful fear That fear and amazement was joyned with joy as it fals out in sudden accidents 906. Mat. 28.9 The women came and held him by the feet Joh. 20.17 He saith to Mary Magdalen Touch me not for I am not yet ascended to my Father Christ suffered the women to touch him to confirm the certainty of his Resurrection that they might be more sure witnesses to his Disciples and others he forbad Mary Magdalen to touch him because she rejoyced too much with carnal affection and therefore he would have her rather touch him by faith that is believe in him to be the Son of God the Lord of glory salvation life and death * Mat. 28.9 with Joh. 20.17 Christ suffered the women to touch him and to worship him But when Mary Magdalen would even out of her natural affection or spiritual desire so touch Christ as to hinder him in his progress and business he forbids her to touch him lest she might stay him from doing that work he had to do before he went to his Father 907. Mat. 28.18 All power is given to me both in heaven and in earth Mar. 13.32 But of that day knoweth no man no not the Son but the Father only All power is given unto Christ the Mediator because he is made Lord in the glory of God the Father In the day of his humiliation he knew not as man the day of Judgment or not for himself that he knew not but for us saith Augustine because it behoved not us to know 908. Mat. 28.18 All power is given to me in heaven and in earth Rom. 9.5 Christ who is over all God blessed for ever Power is given to Christ as man for nothing can be given to him is God for as God he had all things before in his power but the humaniâ—y of Christ hath not that power of it self but from the Divine Nature with which the humane nature is personally united * Mat. 28.18 with Rom. 9.5 Power is either a Physical power of Efficacy or a Moral power of Au hority The Physical power of Efficacy which is as some the omnipotency of his Godhead or as others a spiritual power of his Manhood but these are not meant here In all probability the power that is here given unto Christ is for its general nature the same which in the following words he communicates unto his Apostles but that is a power of Office and Authority a power to teach and baptize Now this power of Authority is either Essential or Official Essential or natural which belongs to him as God and is potestas innata or data therefore not here meant 2. The Official power is dispensative or donative delegated unto him as Mediator and head of his Church and therefore termed a Mediatory power and this is the power spoken of in this place the divine authority of Christ is Mediatory not as it is common unto every Person in the Trinity but as it is appropriated unto him the second Person This Person â—s God receiving by voluntary dispensation this honour from the Father that he should in an immediate and appropriate manner execute Government over all the Creatures in heaven and earth and though the Father and the Spirit have a right and soveraignty over the Creatures yet they do not immediately execute this in such sort as the Son doth 909. Mat. 28.19 Teach all Nations Mar. 16.15 Psal 19. Preach the Gospel to every Creature Mat. 7.6 Give not that which is holy to the Dogs Rom. 10.5 nor Pearls to Swine In the first place by the Nations and the Creatures are understood the Jews and Gentiles for the sweet voyce of the Gospel was to sound to all through the whole earth and the seed of the Word to be sown that Infidels might be left unexcusable In the latter Holy and Pearls signifie the same It must not be given to Dogs and Swine that is to persecutors scoffers Prov. 9.7 despisers profane For he that reproveth a scorner getteth himself shame and he that rebuketh a wicked man getteth himself a blot * 910. Mat. 28.20 I am with you to the end Mat. 26.11 The poor you have alwaies with you but me you have not alwaies Christs presence is twofold Substantial or Corporal 2. spiritual or gracious Christs corporal presence we have not alwaies with us but his children have alwaies his spiritual presence in their hearts The Gospel of St. MARK IT containeth briefly the sayings and deeds of Christ in Galilee Judea and Jerusalem Niceph. l. 2. c. 48. Euseb l. 2. c. 15. which Matthew wrote more at large some will have it dictated and approved by Peter whose Scholar Mark was Irenaus saith it was written after the death of Peter and Paul 911. MAR. 1.1 The beginning of the Gospel of Jesus Christ Ver. 3. The voyce of one crying in the Wilderness Mat. 1.1 Luk. 1.2 In the beginning of the Gospel of Jesus Christ his Conception and Nativity are described Mark understands the beginning of the Gospel to be the time of the promulgation Matthew begins the Evangelical History about thirty years before the Preaching of Iohn Baptist but Mark begins from his Preaching because the Law and the Prophets prophesied untill Iohn Mat. 11.15 * Mar. 1.1.3 with Mat. 1.1 Luk. 1.2 The Gospel of Jesus Christ And yet it speaks both of the Nativity and Birth of Jesus Christ and likewise of Iohn Baptist with much of the like nature It is called the beginning of the Gospel of Jesus though it begin with Iohn Baptist and his Doctrine for the beginning of the Gospel imports no more than the beginning of that Age of the World which the Prophets so unanimously pointed out for the time of good things to come and which they expressed by these or the like terms The last daies The acceptable year of the Lord The Kingdom of God c. The Gospel of Christ is said to begin though it be Iohns Preaching and Baptizing because it did bring in the Doctrine of the Gospel more clearly and fully than was brought forth before and had reference to the Doctrine of Christ Whereas there is mentioned Johns birth and death c. or Christs birth and death The former is in relation to Christ and the latter Christs birth c. is related as part of the good news which ought to be preached 912. Mat. 1.2 As it is written in the Prophets Luk. 3.4 In the Book of the words of Isaiah the Prophet Isa 43. Mal. 3.1 Isa 43.4 Mark understands Malachi and Isaiah the Prophets Luke means Isaiah only * Mar. 1.2 As it is written in the Prophets Luk. 3.4 As in the books of the Prophet Isaiah The first place speaks of both the Prophets Isaiah and Malachy from whence the Sentence urged here is taken But Luke urgeth only the name of the more eminent Prophet Isaiah The one
daies not so much regarded moreover they were called Sabbaths 948. Luk. 6.25 Wo to you that laugh now for you shall mourn and weep Joh. 16.22 Your heart shall rejoyce and your joy no man taketh from you In the first place the pleasures and delights of the world are understood by the name of laughter the end whereof is alwaies sorrow in the latter place is meant joy in Christ by the Holy Ghost which is heavenly and eternal 949. Luk. 6.26 Woe unto you when all men shall speak well of you Mat. 5.16 1 Pet. 2.12 Let your light so shine before men that they may see your good works and glorifie your Father which is in heaven Woe be to them who do only so that they may please the World and desire the praise of men flattering the wicked and winking at their sins that they may get favour But not to them who like a light are an example of good works and a godly life to others 950. Luk. 6.30 Give to every man that asketh Eccl. 12.4 Give to the godly and help not a sinner hold back thy bread and give it not unto him Christ will have that we shall do good to our friends and to our enemies though they be wicked and ingrateful by the example of our merciful heavenly Father and if we give not to the person yet give to his Nature as he is a man A place of Ecclesiasticus may not be opposed to Canonical Scripture who will have him that craves an alms to be humble shutting out the wicked and obstinate in malice who abuse the benificence of good men 951. Luk. 7.13 Weep not Eccl. 38.16 Let tears fall down over the dead Christ comforts the Widow who wept for the death of her only son because her son should suddenly live again But Christ disallows not moderate weeping for the death of our neighbour only we must not mourn as those that have no hope 952. Luk. 8.39 Return to thy house and shew how great things God hath done unto thee Cha. 5.14 He commands the Leper that he should tell no man Christ commanded him that was possessed with the devil to tell what benefits God had done for him because the time the place and other circumstances required that but he sent the leprous party who was cleansed to the Priest that he might approve of the cure 953. Luk. 10.4 Salute no man by the way Rom. 16.16 Salute one the other with an holy kiss The Churches of Christ salute you Phil. 4.22 The Saints Christ will have his Disciples diligent in dispatch of their Office that they should not hinder the course of their Ministry with long discourses and salutations but should fulfil their journey in a short time such a command gave Elias to his servant which denieth not our Christian duty and humane good manners to salute one the other 954. Luk. 10.18 I beheld Satan as lightning fall from heaven Joh. 8.44 The devil was a murderer from the beginning and the father of lies Satan fals from heaven when he is cast out of our hearts by sound doctrine and loseth his light that is his authority by the preaching of Gods Word here as it were by a thunderbolt from heaven that is from the Kingdom of God in the heart of man is he cast down and trod under foot but he was a murderer and lyar from the beginning that he fell not from that he was created 955. Luk. 10.22 No man knoweth who the Son is but the Father and who the Father is but the Son Joh. 15.26 The Spirit of Truth he shall testifie of me Christ excludes not the Persons of the Deity but the creatures and the false gods for the Father by the Son from Eternity infinitely communicating his infinite wisdom Joh. 16.13 revealed it to the Holy Ghost and therefore Christ saith the Spirit shall not speak of himself but whatsoever he shall hear that shal he speak * 956. Luk. 10.23 Blessed are the eyes which see those things which you see with Joh. 20.29 Blessed are those which have not seen and yet believe Sight is twofold bodily and spiritual Bodily sight is meant in the latter place spiritual sight or understanding is meant in the former Although many souls have not seen Christ in the flesh yet in regard they have seen him with the eyes of their soul and believed on him they are blessed 957. Luk. 10.24 Many Prophets and Kings have desired to see those things that you see Joh. 8.56 Abraham saw my day There are different manners of the Visions of Christ and of God 1 Cor. 13.12 We see now in a glass darkly but then that is in the next life we shall see face to face Abraham and the faithful in the Old Testament saw Christ promised that he should come The Apostles saw him manifested in the flesh The Prophets saw him of old in shadows and figures the Apostles and the Christians now see him clearly and manifestly 958. Luk. 10.28 Do this and live Rom. 4.5 But to â—im that worketh not but believeth his faith is counted for righteousness The parts of Gods Word are the Law and the Gospel the Law promiseth life eternal to them that do it the Gospel to them that believe Christ by the words Do this doth not shew that the Lawyer was able to fulfil the Law but only admonisheth him so that he might grow sensible of his own weakness 959. Luk. 10.41 Martha Martha Thou art careful and troubled about many things 1 Tim. 5.14 I will that the younger women marry guide the house Christ reprehends not Martha's care of her house but for presumption and false opinion because she preferred the care of her house before the Word of God 960. Luk. 11.41 Give alms and all things are clean unto you 1 Cor. 13.3 If I bestow all my goods to feed the poor it profiteth me nothing Christ speaks of alms proceeding from faith and charity the Apostle speaks of hypocritical alms without Christian Charity 961. Luk. 12.33 Sell what you have and give alms 1 Tim. 5.8 But if any provide not for his own especially those of his own houshold he hath denied the faith Christ would not have us forsake our neighbour in his wants and necessities but rather to help him we should sell our possessions to declare our compassion so far as we are able without doing injury to our family * 962. Luk. 13.32 Go tell that Fox with Act. 23.5 Exod. 22.28 Thou shalt not speak evil of the Ruler of thy people Some are of opinion that it was not meant of Herod but he that was the Author of their coming and speaking so to him For although Herod dealt like a Fox in killing of John Baptist pretending sorrow for his death and yet glad of the occasion he was not the Fox now but some subtil Pharisee who would have him thus spoken to as though they were thus sollicitous for him when as indeed they hated him to the death and