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 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 profiâ— he Lord. It s one thing what God gâ—â—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
greater amongst all men but not that all under the New Testament should have the gift of Prophesie The latter places are of publick and ordinary Prophesie * Joel 2.28 with 1 Cor. 14.34 I suffer not a woman to speak in the Church If women were to have the spirit powred upon them in the times immediately after Christs Ascention then why must they not speak in the Church The former place speaks of extraordinary gifts given to some women the latter of a duty lying upon all The former â—s to be restrained to the times â—ext after Christs life the latter is a duty lying upon all times The former hath reference to extraordinary parts and gifts the latter hath reference only to ordinary preaching and teaching by way of office 702. Joel 2.32 Whosoever calls upon the name of the Lord shall be delivered Heb. 6.4 Chap. 10.26 They that are once enlightned if they fall they cannot be restored The first place speaks of the faithfull who call on the Lords name in faith The latter concerning Apostates that sinne against the holy Ghost who have neither faith nor true prayer though they pray with their lips for they do it not sincerely and therefore their prayers are an abomination to God * Joel 2.32 with Heb. 6.4 The former place is a promise to those that can pray The latter to those who cannot pray but actually fall away The former is spoken of Gods Children for God heareth not sinners the latter speaks of the wicked for Gods Children never fall away finally from grace enlightning not being put here for saving knowledge but a Theory of Christ 703. Joel 3.20 But Judah shall dwell for ever and Jerusalem from generation to generation Amos 9.11 The Tabernacle of David is fallen down Matth. 24.1 Acts 15.16 The promises of the perpetuity of the Temple and Kingdome of Judah belong not to the building and walls of the City or the civill Kingdome but to the perpetuity of the Kingdome of Christ and his Church against which the gates of hell shall never be able to prevail and they â—re conditionall upon their faith obedience and purity of Divine worship * Joel 3.20 with Matth. 24.1 The former place is meant of the spirituall Jerusalem and Judah the Children of God The latter of the materiall Temple and Jerusalem The former is a promise if it be meant of the externall Judah and Jerusalem which hath a condition if not expressed yet implyed viz. that they should walk with the Lord. The latter by the threatning of such judgements shews and implies that they had broke their promise The former place useth the word for ever But that in Scripture is many times used for a long season and so it was in the latter before the judgment came on Jerusalem after Joels time AMOS HIS PROPHESIE VVHO was of the common people amongst the Heardsmen of Tekoa He prophesieth of the wrath of God to the Kings and Kingdomes of Judah and Israel and he threatens Famine Sword Pestilence devastation and ruine to the neighbours who were enemies to Gods people He prophesied in the year 3153 in the dayes of Josiah King of Judah 704. AMos 1.3 6 9 11 13. Chap. 2.1 4 6. For three transgressions and for four I will not spare And at length he reckons but one It is a periphrasis of the seventh number which three and four do make which is called a perfect number in the Scriptures and a certain number is put for anuncertain as if he would have said For many iniquities I will not spare those Nations * 705. Amos 3.6 Is there any evill in a City that I have not done Deut. 32.4 The Lord is a God of truth void of iniquity The former place speaks of God as the Author of malum poenae of affliction the latter of him not as Author malum culpa of sinne In the former sense affliction is not simply and in it self evill or as it is a punishment of God but in respect of mens understanding or apprehension and if God should punish sinne with sinne we cannot say but the punishment is good as from God though the sinne be naught as practised by man 706. Amos 5.18 Woe unto you that desire the day of the Lord that day of the Lord is darknesse Matth. 6.10 Thy kingdom come Chap. 24.30 Let it come with glory The Prophet speaks of the day of Judgement of this world which hypocrites desire who look to be justified in their works and not of the last judgement which godly men ought to pray for and to cry without ceasing Rev. 22. Come Lord Jesus * 707. Amos 5.18 with Matth. 24.30 Rev. 6.10 The former place speaks of a profane or scoffing desire either as daring and provoking God to bring that once to passe which he hath so long threatned Or as believing that the day should never come to passe or by an impudent presumption as if God coming to Judgement should find them innocent or lesse guilty than they were adjudged to be and so they are the words of profane persons The latter place of the desire of the faithfull in humility for the coming of Gods grace God comes sometimes as a Judge with vengeance to the wicked so in the former and he comes by his Spirit to the godly as a sanctifier so in the latter 708. Amos 5.21 I hate I despise your feast dayes Exod. 20.8 Remember thou keep holy the Sabbath day God hated the feasts and solemnities of the Israelites because they were defiled with humane traditions and a Pharisaicall opinion of merit But he doth not despise the Sabbaths appointed by himself and feasts which are kept at his command 709. Amos 5.26 But ye have born the Tabernacle of your Moloch and Chiun your Images the star of your God which you made for your selves I will cause you to go into captivity beyond Damascus Act. 7.43 You took up the Tabernacle of Moloch and the star of your God Rempham figures which you made to worship them and I will carry you beyond Babylon Rom. 16.19 1 Esd 8.17 Stephen cites this Prophesie though in divers words yet in the same sense so Christ and his Apostles cite other places of the Old Testament Moloch and Rempham were the Idols of the Ammonites The Israelites of Damascus by Cyromedia were carried further into Persia and the Countrey of the Caspians beyond Babylon * 710. Amos 5.26 with Acts 7.43 The places have some seeming differences but thus reconciled The former place useth the words the latter place the matter and sense of those words which accorded to the institution and transposed some words for perspicuity and evidence Rempham in the latter place is added or put for Chiun if by Chiun as some will the Planet Saturne is meant Plautus in his Penulus calls the Ciun and the Aegyptian Anubis calls Cyon in Greek Plutarch conceives to be the same with Saturne then its the same with Rempham Besides Rephan in the Coptick language
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 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. â— 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 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
THE Reconciler OF THE BIBLE INLARGED WHEREIN Above Three Thousand seeming Contradictions throughout the Old and New Testament are fully and plainly RECONCILED A Like Work never yet extant and may serve for the Explanation of the most difficult places of the Bible being usefull for all such as desire to understand the Sacred Scriptures aright unto SALVATION Humbly submitted to the Censure of the Sons of the Prophets By J. T. and T. M. Ministers of Gods holy Word and Sacraments LONDON Printed for Simon Miller at the Starre in St Pauls Church-yard near the West end 1662. THE STATIONER TO THE READER IT S not yours I seek but you else I could have facilitated my Expence and frustrated your Expectation The Addition in this Edition may serve you for other Volumes of greater price each line being an hint and Compendium of the larger dictates of the Learned You will find this to be usefull even in the explaining of Texts I alwayes held Contraria juxta se posita clarias elucescant None can so well cleare the sense as he which considers the opposition If you find not resolution in the one place consult the other or a parallel place and before you judge consult Authors and the Text. However the Author may run the Gantlop yet I hope I shall escape the Lash But in regard every man is left to his freedome of Judgement and men may easily halt in such flinty way 't were but charity to deale kindly with the Augmentor who modestly proposeth his own without refuting others opinions It s my confidence this will neither burden your Person or Purse so it will engage you to think well of Your Obsequious Friend S. Miller Reader take notice the Additions in this Book are marked thus * throughout the whole Work TO THE READER SEverall places of Scripture compared sound as severall strings in an Instrument jarring and at odds but by a more heedfull eye and attentive eare though a fift and a third are no full concord yet with a third and an eight or a fift with a first will make a sweet Symphony Some Scriptures upon a slight view seem as much at odds as the Poles but the context or phrase the intent or time may so farre facilitate the agreement that the whole Scripture may seem without any doubting to be a Web spun by the same hand I am not ignorant that the climbing up these Hills is a work both tedious and difficult even the hardest Piece of Divinity other parts being delightfull Valleyes whose variety of matter and fruitfullnesse in use will be sufficient reward this may advantage no further than censure and contempt and though the issue be no other yet it must not be neglected in regard Atheists Antiscripturists Hypocrites and the c. of prophanenesse make these seeming contradictions to be the Catholick Patron for their errors and practice I had not adventured on these rough Billows but that the Stationer who formerly had caused the Reconciler to be Printed which was no more than Johannes Thaddaeus Translated finding that Book to be defective both as to multitudes of places which were not handled at all and as to the obscurity of severall which were there undertaken he engaged me to make a Supplement which might in some measure run parallel with the design How I have performed you may best judg when you have consulted Magrio Calvin Doctor Hammond Pezelius Gerhard Mayer Musculus Mannassa Ben Israel Lorinus Willet the Assembly Diodat c. Some on one some on another place The Quotations of Authors were forborne to forbear abruption of sense and repeating of their very words the substance being most an end reserved without an exact account of the words themselves Thaddaeus seems to have lighted his Candle constantly at Scorpius his Sun what he omitted is superadded with the addition of the Authors own opinion and yet leaving a just place for every mans own additionall Judgement This may at the first seem a work of a few houres Houses are viewed at a glance which when one considers in their severall Materials the Stone in the Quarry the Beam in the Wood the Lime in the Stone the Workman in his Hewing c. will take up the thoughts as of a larger extent Books presented as finished is an easie work for the eye and understanding and yet the consulting Authors examining opinions leaving of rubbish and taking what is fit both is a labour to the head and hand It s easier to read than compose Books and as easie to censure as either But no wise man will censure him who by writing would help the weak and by his weaknesse invite the strong to afford the energy of their brains However the world may censure the work I hope they will see it their duty to pray for him who is hereby engaged to be Their assured T. Man THE PREFACE THE Scripture of the Old and New Testament revealed from God by the Prophets and Apostles 2 Tim. 3.16 since it is the rule of heavenly Doctrine it ought to be held in high account amongst us Gal. 6.16 For so many as walk according to this rule peace be on them and mercy and upon the Israel of God c. But for as much as the enemies of Divine truth are adversaries to those who continue in the same it is no wonder that they fear not both to resist the Spirit by whom it was inspired and to accuse the work of contrariety and imperfection Though the Scripture have no reall contrarieties indeed in it self for the Spirit of God 2 Peter 1.21 Chrys in Gen. hom 1. by whom those holy men that writ it were led being not contrary to himself did so govern the matter that it should wholly agree in all parts yet some apparent contrarieties there are in it which cause some difficulty to the Reader yet the whole body of the Doctrine is not therefore to be accused of obscurity as though the will of God could not thence be certainly known concerning things which appertain to Religion Nothing is searched out there which is not to be found easily in some othâ—r place nor is there any opposition in the Scripture witnesse Aug. lib. 5. cap. 8. de Genes I will never dare to think saith Justin Martyr in Dial. cum Tryph. Judaeo nor speak that the Scriptures can be adverse to themselves but if any Scripture seem to be so and hath a colour as though it did contradict some other Scripture I will rather confess that I understand not the things there spoken being certainly perswaded that no part of Scripture can be opposite to any other part thereof c. This is that I undertake to prove in this Reconciliatory Bible wherein are Reconciled Three Thousand places of the Sacred Scripture opposite in appearance in a plain order by the Canonicall Books of the Old and New Testament short collections of each Book and Chronologicall numbers being set down before them and the truth
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 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 It s 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 it s 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 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
the time of Iacob 435. JOb 1.1 He lived in the Land of Vz 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 Vz 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 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. 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 It s 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
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 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 blâ—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 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
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 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 seven-fold 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 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
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 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 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 It s 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
15.22 The first Text tells us Christ quickens whom he will intimating that none but whom he will is quickned the power being solely in his hand The latter place tells us That all are made alive in Christ Life is either temporal the effect or result of the conjunction of the soul and the body Secondly Spiritual life the conjunction of the Soul and God and that is either inchoate or perfect in this life and perfect in the life to come when God doth discover the conjunction more fully beside uniting the soul and body Now upon this account the souls that are enlivened are enlivened by Christ and none other Or if as others will it be meant of all then Christ is the cause of the rising of all at the last day And so Joe 3.22 with Joh. 4.2 991. Joh. 4.1 Jesus baptized Ver. 2. Jesus himself baptized not but his Disciples Christ did not outwardly baptize with his own hands but by his Disciples yet it is called Christs Baptism because he appointed it and consecrated it by his Word sanctified it by his own Baptism adorned it and confirmed it by annexing a promise to it and because with the outward Baptism by water he joyneth the baptism by fire that is he inwardly washeth our hearts by the baptism of his Spirit and his own bloud Mat. 3.11 Luk. 3.17 pardoning our sins and purging our corrupt affections 992. Joh. 4.13 Whosoever drinketh of the water that I shall give him shall never thirst Ecclesiasticus 24.21 They that eat me shall yet hunger and they who drink me shall thirst yet Christ speaks concerning thirst and desire of a thing which a man that hath it not wisheth for Ecclesiasticus concerning a thing already acquired and of wisdom whose memory is sweeter than honey and the Inheritance thereof better than honey and the honey-combe as Lyra speaks on Ecclesiasticus * Joh. 4.13 Shall not thirst for ever with Ecclus. 24.29 They shall not thirst from defect or meer privation of grace and comfort wholly and finally as if they had no water which who drinks of worldly water must do but they shall thirst from desire of having more plenty of those waters as those who once taste of sweet things desire more to taste of them 993. Joh. 4.38 You have entred into other mens labours 1 Pet. 4.15 Let no man be a busie body in other mens matters In the first place Christ speaks of Apostles lawfully called who under the New Testament not drawn by curiosity but being divinely and immediately called entred on the labours of the Prophets In the latter an ill desire is forbidden * Joh. 4.38 with 1 Pet. 4.15 The former place speaks of the Apostles entring upon the Ministry and labour of the Prophets and John Babtist The latter place forbids mens being Spies and disturbers of the publike peace 994. Joh. 5.19 The Son can do nothing of himself Chap. 10.18 No man taketh away my life from me but I lay it down of my self Christ as man can do nothing of Gods works of himself but from the Father giving all honour and glory to Father Phil. 4.13 So the Apostle could do all things through Christ In the latter place he treats of the divine power that he had of laying down his life for his sheep and of taking it up again * Joh. 5.19 with Joh. 10.18 The former place speaks in relation to God and so he can do nothing distinct from the Fathers work seeing as they are one God so have they one will and one working The latter place speaks in relation to men so no man taketh it from me and this I have as conjunct with the Father not of my self as Son of Man 995. Joh. 5.22 The Father judgeth no man but hath committed all judgement to the Son Chap. 8.15 I judge no man saith Christ to the Jews The Father judgeth by the Son and worketh all things for works external are common to the three Persons Christ judgeth no man with unrighteous Judgment as the Jews did rashly judge of him according to their carnal affections being led with hatred and malice * Joh. 5.22 with 8.15 The Father judgeth no man immediately but the Father governs the World in the Sons Person and exerciseth his Empire with his hand that he may rule heaven and earth according to his pleasure The latter place speaks of Christ in the office of his Mediatorship wherein he did not proceed against the Jews or any else as a rigorous and criminal Judge as his authority might have extended and he have had good reason to do his end being to save by instruction exhortation conversion and not to ruine by judgement and condemnation he judgeth not in his first coming his second is to judge 996. Joh. 5.27 The Father hath given all power and judgment to the Son Chap. 3.17 God sent not his Son into the world that he might judge the world but that the world should be saved by him The first place speaks of the coming of Christ in glory and of his Majesty or of the sending of the Son to judgement the latter is concerning Christs coming in humility when he came not to judge the world but that the world should be saved by him 997. Ioh. 5.31 If I bear witness of my self my witness is not true Chap. 8.14 Though I bear record of my self yet my record is true In the former place Christ speaks after the opinion of the Jews who would say to him thou bearest witness of thy self and no man that bears witness of himself is worthy to be believed and he urgeth them with it that if he testified of himself without the testimony of others then they should not believe him but he had Iohn for a witness Chap. 5.33 The Father ver 32.37 His works Ver. 36. The Scripture Ver. 39. By the latter he defends the authority of his own testimony because he knew for what he was sent and to whom he should return that is to the Father and because he was not alone Ver. 16. but the Father was with him * Ioh. 5.31 with 8.14 The first place intimates thus much You think I aime not at Gods glory but at my own and more eye Fame than Truth which occasions my speaking such great things of my self without any witnesses worthy belief If the case were so I were not worthy your faith But you are deceived I neither seek my own glory nor am I without witness for there is my Father in heaven and Iohn and others on earth 998. Ioh. 5.34 I receive not testimony from men Chap. 15.27 And ye also shall bear witness because you have been with me Christ in respect of himself wanteth no mans testimony nor doth receive the testimony of men or glory from them Chap. 5.41 as the Iews did Chap. 5.44 But when Christ chooseth witnesses of his Truth amongst men Joh. 20.32 Act. 10.43 2 Joh. 1.3 he doth it by reason of our infirmity that believing
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 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 praevâ— 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 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
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 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 Gâ—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 theâ—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 afâ—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 wiâ—h sincerity though not with perfection 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 truâ—h which they here so contended about The servants of Christ must not be contentious about trifles but we must conâ—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
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 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 daieâ— 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 lâ—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 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
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 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 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
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 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 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
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 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
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 it s 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 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 Vnto 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 law-giver 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. it s 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 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 't is 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