of judgement against the obstinate Jews God is said to have kept his people as the apple of his eye so long Deut. 32. 10. Psal 17. 8. as they were obedient But temporall punishments inflicted on the wicked do not infringe the truth of his promise and of divine performance 519. Zech. 3. 9. I will remove the iniquity of his land in one day Revel 13. 8. Christ is slain from the beginning of the world In one day is the performance of Christs passion who dying for our sins restored us unto life But he was slain from the beginning of the world in Gods determinations by election virtue efficacy and acceptation and in respect of the fruits of it which redounded to the Church under the old Testament 520. Zech. 6. 13. He shall sit and rule upon his throne Isai 9. 7. He shall sit upon the throne of Daaid and upon his Kingdome Luk. 1. 33. Christ in respect of his divine nature hath his throne from everlasting to everlasting But in respect of his humanity being he is born of the seed of David according to the flesh the Lord God hath given him a throne that he may reign over the house of Jacob forever 521. Zech. 11. 12. They weighed for my price 30 pieces of silver Mat. 27. 9. Then was fulfilled what was spoken by Jeremiah the prophet they took 30 pieces of silver the price of him that was valued whom they did value Eusebius saith that Jeremiahs name was put De Demonstraâ—â— l. 10. c. 4. for Zecharias name by the errour of the Scrivener Out of Jeremiah some make the computation where he makes mention of 17 shekels which make 30 pieces of silver Jer. 32. 9. 522. Zech. 13. 7. Awake O sword against my shepherd and against the man that is my fellow saith the Lord of hosts smite the shepherd and the sheep shall be scattered Joh. 10. 10. No man takes away my life from me The Prophet mentioneth God the Father commanding in the name of the whole Trinity whose words outwardly are common to the three Persons and undivided that his shepheard namely Christ should be slaine that contradicts not Christs words who willingly laid down his life for us 523. Zech. 13. 7. The sheep shall be scattered Joh. 17. 12. Those that thou gavest unto me I have kept them Chap. 18. 9 10. I have not lost one God the Father speaks of the scattering Christ of the keeping That scattering takes not away Christs keeping because none of the Apostles which his Father gave to him perished but the son of perdition MALACHIES Prophesie HE complains of the wickednesse of the people of the Jewes and the Priests He comforts the godly Threatens the wicked Exhorts all to repentance and faith in Christ He was the last that prophesied before Christs incarnation In the year of the world 3513. 524. Mal. 1. 2. Was not Esau Jacobs brother saith the Lord yet I loved Jacob and hated Esau 2 Chron. 19. 7. There is no accepting of persons with God God is a most free agent and doth all things that he doth according to his own good pleasure he respects not the externall quality of the person nor his condition nation sex riches poverty hatred c. so he loved Jacob revealed himself unto him gave to his posterity the land of Canaan He neglected Esau who was Isaacs eldest son and most beloved of his Father nor was he bound by any laws to do otherwise unto him 525. Mal. 1. 8. If you offer the blind the lame the sick for sacrifice is it not evill Psal 50. 8. I will not reprove thee for thy burnt sacrifices The Prophet speaks of sacrifices the Psalmist of the sacrificers Sacrifices were to be offered unto God without spot or fault not blind or lame but without scars scabs or blisters for Christ of whom they were but types was an Lev. 22. 22 25. oblation most pure and absolute and free from all spots for our sins 526. Mal. 2. 7. The Priests lips should keep knowledge and they should seek the law at his mouth Mat. 22. 29. You erre not knowing the Scriptures of God The first place is concerning the office of the Priests who were bound to keep knowledge that the people might seek for knowledge at their mouth and they were to answer the people Lev. 10. 11 that inquired concerning the law The latter is concerning the ignorance of the Priests who fit upon Moses chair contrary to Gods commandement and their own duty which was the cause that the people together with the Priests and the Scribes ran to errour Hitherto we have described the Reconciliations of appearing contrarieties in the Canon of the old Testament for the space of 4000 years from the creation of the world from Adam Noah Abraham and Solomon untill the time that Christ came Now follow those of the new Testament from Christs Nativity to the end of the world RECONCILING Of Places of the NEW-TESTAMENT THe Scripture of the New-Testament is the Word of God written after Christ was revealed by the Apostles and Evangelists in the Greek tongue some few things were written in Hebrew namely St. Matthews Gospel and the Epistle to the Hebrews It is divided Euseb l. 3. c. 26. l. 6. c. 11. 19. Jeron in Catal. Scriptorum into Evangelical and Epistolical books Those are the Evangelical books which contain a part of the glad tidings or the holy Gospel of our Lord Jesus Christ with the History from his Nativity to his Ascension into Heaven at the thirty fourth year of his age The Gospel of St. MATTHEW IT contains the Genealogy of Jesus Christ his birth education his Prophetical Office in Preaching Miracles his Priestly Office in the oblation of himself for our sins and his Kingly Office in his rising from the dead and the government of his Church 527. Mat. 1. 1. The book of the generation of Jesus Christ 1 Tim. 1. 4. Tit. 3. 9. Avoid foolish and endlesse genealogies The knowledge of Christs genealogie is more profitable that we may know Jesus to be the true Messias promised of the seed of Abraham and David Paul condemns the madnesse of those who tell mens fortunes by their Nativities and such as move unprofitable questions concerning genealogies which the Jews addicted themselves much to neglecting the study of godlinesse those he bids us to avoid as vain and idle and Heathenish fancies 528. Mat. 1. 1. The book of the generation of Jesus Christ the son of David the son of Abraham Luk. 3. 23 38. Who was the son of Heli Nagge Matthat c. of Adam of God Matthew and Luke differ not Matthew describes the genealogie of Christ by the line of Solomon to Joseph Luke by Nathan another son of David from Josephs Father in law who was called Eli to David and so far as Adam the father of mankind 529. Mat. 1. 6. David the King begat Solomon Luk. 3. 31. Who was the son of Nathan who was the son
dead excepting Jacob his whole family make 75 souls in number 80. Exod. 1. 19. The Midwives lyed to Pharaoh and God blessed them Chap. 3. 18. 5. 3. Moses said We will goe three dayes journey into the wildernesse and sacrifice unto the Lord our God Zach. 8. 16. Speak every one truth to his neighbour It is not certain whether the Midwives did 1 Pet. 21. lie or not it might be the Hebrew women were delivered before they came at them and God blessed the Midwives not for lying but because they feared him Moses spake the words of God unto Pharaoh and God is the God of truth 81. Exod. 2. 3. Moses was laid by the river in an arke of bulrushes Heb. 11. 23. Moses parents feared not the Kings commandement It is certain that the Hebrew parents feared God more then Pharaoh nor did they doubt in exposing of Moses but that God would deliver him 82. Exod. 2. 15. Moses feared and fled from the face of Pharaoh Heb. 11. 27. He feared not the wrath of the King Moses feared for killing the Egyptian whilst Pharaoh sought to slay him therefore he fled into the Land of Madian But upon his return when God sent him to Pharaoh he despised his threatnings being secure from all danger 83. Exod. 4. 21. 7. 3. 10. 27. 11. 10. But I will harden Pharaohs heart Chap. 8. 15. 8. 32. Pharaoh hardned his heart and was hardned c. God hardens permissively not effectively Ezeck 18. 23. 33. 11. Cont. Faust by no antecedent will for he will not the death of a sinner but by a consequent will when he punisheth by just judgment and useth evill to a good end Satan saith Augustine hardens by perswading Man by consenting God by forsaking 84. Exod. 4. 24. Moses had his wife with him in his journey Chap. 8. 5. And Jethro Moses Father in law came with his wife and his sons unto Moses Moses sent his wife Zipporah back to her father and then afterwards received her with her children brought unto him by his father in law 85. Exod. 5. 2. Who is the Lord that I should obey his voice and let Israel go I know not the Lord c. Rom. 1. 21. The Nations knew God and his power so that they are inexcusable Pharaoh was ignorant who Jehovah the God of Israel was nor had he a true knowledge of the true God that he might serve him onely 86. Exod. 7. 20 21. All the waters in Egypt were turned into bloud Vers 22. And the Magicians of Egypt did so with their inchantments when they came to the water That which the Magicians did with water digged out of the earth seemed to be the like for they are no true miracles of God which are done by the help of the Devill 87. Exod. 9. 16. And in very deed for this cause have I raised thee up for to shew in thee my power and that my name may be declared throughout all the earth Rom. 3. 8. We must not do evill that good may come of it The hardning of Pharaoh was a punishment of his former sins and of his tyranny shewed over the Israelites and this God directed for a good end that in Pharaoh his power glory and justice might appear 88. Exod. 9. 29. Moses prayed for Pharaoh that the plagues may cease 1 Joh. 3. 4. 5. 16. We must not pray for any that sinne unto death Moses prayed not for Pharaoh but for the taking away of the plagues farther to declare the power of God and to overcome the wickednesse and obstinacy of Pharaohs tyrannicall heart 89. Exod. 11. 5. And all the first born in the Land of Egypt shall die Chap. 12. 30. There was not a house where there was not one dead We must understand here not only the first-born by birth but such as were so by authority for it was so ordered by divine providence that there was a first born found in every house 90. Exod. 12. 36. The Israelires spoyled the Egyptians by borrowing of them Psal 37. 21. The wicked borroweth and payeth not again The Israelites had Gods speciall command for it to spoile the ingratefull Egyptians whom they had served for many years for no Gen. 15. 14. wages God foretold this to Abraham that his posterity should come out of slavery with great wealth 91. Exod. 14. 15. And the Egyptians which you have seen to day you shall see them again no more forever Vers 30. And Israel saw the Egyptians dead upon the sea shoar In the former place he means the Egyptians alive following the Israelites which afterwards the Israelites saw choked in the waters and cast dead upon the seashoar 92. Exod. 20. 5. I am the Lord thy God a jealous God visiting the iniquities of the fathers upon the children unto the third and fourth generation Deut. 24. 16. Ezek. 18. 20. The son shall not bear the Fathers iniquity God visits the fathers sins upon the children if they walk in the way of their fathers that is on them that hate him but it is otherwise if the children repent Also God punisheth the iniquities of the fathers upon the children with temporall punishments not with eternall unlesse they follow the footsteps of their wicked fathers 93. Exod. 20. 8. Remember thou keep holy the Sabbath day Deut. 5. 12. Mat. 12. 5. On the Sabbath days the Priests in the Temple profane the Sabbath day and are blamelesse Legall ceremonies and their externall observations give place to charity and necessity morall duties are preferred before ceremonials God forbad those works which hinder his worship but Christ defends his Disciples plucking ears of corn on the Sabbath day against the Pharisee by the example of David and of the Priests killing sacrifices on the Sabbath day pulling off their hides and washing of them 94. Exod. 20. 12. Honour thy father and mother Luk. 14. 26. If any man come to me and hate not his father and mother and wife and children and brethren and sisters yea and his own life also he cannot be may disciple Christ forbids not the honour due to parents Mat. 10. 37 but he saith He that loves them more then me is not worthy of me for all things must be forsaken and hated too so far as they hinder our love of God and Christ for all things must give place to the love of God and that takes not away our duty or due honour to our parents 95. Exod. 20. 12. Honour thy Father Matth. 23. 9. Call no man Father upon the earth Christ forbids not children to honour their 2 King 2. 1 Chron. 4. parents or the hearers to honour the Preachers for Paul cals himself the father of the Corinthians but he forbids us to depend on humane authority in divine matters but we must depend on one God and have a filial confidence in him 96. Exod. 20. 13. Thou shalt not kill Mat. 5. 21. 18. 9. If thy eye hand foot
said to be for ever by reason of the long continuance of the Jewish polity but they are all abolished by one compleat sacrifice of Christ 114. Lev. 9. 24. Fire went out from before the Lord and consumed the burnt-offering c. Amos 5. 22. Though you offer me burnt-offerings and gifts I will not accept them neither will I regard the peace-offerings of your fat beasts Offerings to God from a pious and sincere heart were accepted by him but the offerings of Hypocrites proceedings from a corrupt heart were an abomination to the Lord. 115. Lev. 11. 1. Vnclean beasts Gen. 1. 31. All things that God made were very good Unclean creatures in the old Testament were so in respect of the Jewish pedagogie of the ceremoniall Law and not by nature but because God was pleased to have it so whereas by goodnesse of the creation all things were good and clean to those that were clean 116. Lev. 11. 7. The Jews must eat no swines Tit. 2. 15. flesh Mat. 5. 11. The Gadarens of the tribe of Benjamin fed hogs Hogs flesh was not eaten by the Jewes but yet they were not forbid to apply the paunch the skin and the fat to other uses 117. Lev. 13. 46. The Leper and unclean lived alone without the Camp Mat. 8. 2. In the City a Leper craved of Jesus The divine Law was that the Leper set apart should dwell alone but this leper comes boldly to Christ not doubting to be free from his leprosie 118. Lev. 16. 3. The sacrifices were appointed by Gods commandement Psal 40. 7. Sacrifices and burnt-offerings thou wouldest not The sacrifices were appointed by God under the old Testament that they might shadow forth the sacrifice of Christ and foreshew his coming but God would none of them as the Jewes abused them for ostentation and placed the worship of God in the outward ceremonie without the internall devotion 119. Lev. 16. 6. Aaron shall offer his bullock and make an atonement for himself Heb. 10. 4. It is impossible that the bloud of Goats should take away sins The legall sacrifices did not expiate sins of themselves but as they were a figure of Christ his owne oblation surpasseth them all and is propitiatory for our sinnes 120. Lev. 18. 6. None of you shall approach to any that is neer of kin to him Vers 16. Thou shall not uncover the nakednesse of thy brothers wife Deut. 25. 5. The brother shall take his brothers wife The law of the nearnesse of bloud and not uncovering the brothers nakednesse is perpetuall and must be holily observed by us but that of raising seed to the brother was partly ceremoniall figuring the primogeniture of Christ partly judiciall lest the inheritance should depart to another family which doth not oblige us but is abrogated 121. Lev. 19. 18. Thou shalt love thy neighbour as thy self 1 Joh. 2. 15. If any man love the world the love of the Father is not in him In the former place he understands the love that is due to our neighbour according to Law In the latter concerning unlawfull love of worldly things as those that prefer the things of this world as honours riches and pleasures before God himself 122. Lev. 22. 25. From a strangers hand you shall not offer the bread of your God 1 King 5. 10. Hiram gave to Solomon cedar-trees and fir-trees All strangers were not abominable in the sight of God but onely the enemies and persecutors of his Church so Cyrus King of the Persians promoted the building of the second Temple and restored to the Jews the golden and silver vessels 123. Lev. 24. 19. As he hath done so it shall be done to him Rom. 12. 19. You shall not revenge your selves In the former place private persons are forbidden to avenge themselves but the Magistrate is admonished of his office In the latter onely private revenge is forbidden 124. Lev. 27. 30. And all the tithe of the Exod. 22. 29. Deut. 1. 18. Land whether of the seed of the Land or of the fruit of the tree is the Lords Num. 18. 21. I have given the children of Levi all the tithes in Israel for an inheritance for the service which they serve me The tenths are called Gods because they were commanded by him for a holy use and good of the Church they were given to the sons of Levi or to the Ministers of the Church for their service for an inheritance to support them because they being consecrated to Gods service had no inheritance amongst their brethren NUMBERS THis Book is so called from the numbring of the people of God Wherein Mansions and Offices were ordained for all the Tribes between the mount of Sinah and the promised land many transgressions and dangers of the people and punishments and benefits of God are numbred The History contains 28. years 125. Num. 1. 19. Moses numbred the people in the wildernesse of Sinah 2 Sam. 24. David offended God by numbring the people Moses and Aaron did that for good order as God commanded them but David sinned out of arrogancy by numbring the people without command 126. Num. 4. 3. The Levites stood from 30. years old to 50. years old to minister in the Tabernacle of the Covenant 1 Chron. 23. 3 24. The Levites did the work of the Ministry for the house of the Lord from 20. years old Num. 8. 23. from 25. years The younger Levites were newly instructed to 20. years then they were admitted to the office of doing service at 25. years from that time a kind of secondary service was committed to them till they came to be 30. years old from 30. to 50. years they did fully execute the Leviticall office 127. Num. 7. 89. Moses entred into the Tabernacle of the Covenant Exod. 40. 35. Moses could not enter into the Tabernacle of the congregation for a cloud abode thereon and the glory of the Lord filled the Tabernacle First when the cloud covered the Tabernacle of the testimony and the glory of God filled that Moses could not then enter but when the cloud was removed then he went into it 128. Num. 8. 7. The Levites shall shave off all the hair of their flesh Lev. 19. 27. You shall not round the corners of your heads nor shave your beards In the time of the Leviticall pacification they did shave the hair of their flesh but otherwise to cut their hair of the heads or Ezek. 44. 22. shave their beards round was forbad them by Moses 129. Num. 10. 29. Hobab was Moses father in Law Exod. 2. 18. Raguel Chap. 3. 1. 4. 18. 18. 5. Jethro Hobab because he was the son of Raguel is thought by some to be Moses kinsman in the Scripture oft-times persons have two or three names so the father in law of Moses had many names 130. Num. 12. 8. God spake with Moses mouth to mouth Exod. 33. 20. Joh. 1. 18. No man hath seen God at any time The divine essence is invisible
anger and took him away in my wrath God gave a lawfull Magistrate of his mercy for the good of the godly to defend them against the Philistines yet because by diffidence of God they sought for a King after the example of the Nations as if they could not be safe without a King therefore God gave them a King in his anger 212. 1 Sam. 13. 14. David was a man after Gods own heart Act. 13. 2 Sam. 11. 4. An adulterer Vers 5. A Murderer David amended all by repentance and the heart of God is that he desireth not the death of a sinner but rather that he should be converted and live David indeed erred in many Just Mart. quaest 78. things yet was he constant in the Covenant with God 213. 1 Sam. 15. 24. Saul said to Samuel I have sinned now therefore I pray thee pardon my sin Isa 43. 25. I am he saith the Lord that blot out thy transgressions for my name sake God by his own authority but men ministerially from God remit sins and declare to those that are penitent the pardon of their sins for Christs sake 214. 1 Sam. 15. 35. After Agag was slain Samuel saw Saul no more Chap. 19. 24. Saul prophesied with the rest before Samuel Samuel saw him no more when he had withdrawn himself from Saul till he had joyned himself to the company of Prophets or he never saw him more in his Kingly ornament or to converse familiarly with him as before 215. 1 Sam. 15. 35. It repented the Lord that he had made Saul King Rom. 11. 29. The gifts and graces of God are without repentance The Scripture speaking by anthropopathy after the manner of men affirmes that God repented because he knew Saul to be impenitent and that he should lose his Kingdome and his life also by the just judgement of God 216. 1 Sam. 16. 1. Saul was rejected by God that he should no longer raign over Israel above 10 years Act. 13. 21. he gave them Saul the son of Cis a King for 40 years Saul after he was anointed raigned 10. years Paul joyned the govenment of Saul and Samuel together 217. 1 Sam. 16. 21. David stood before Saul and became his Armour-bearer Chap. 17. 55. Saul seeing David goe forth against the Philistines he said unto Abner Whose sonne is this young man Order is not alwayes observed in History before the duell with Goliah David was no approved Souldier but after that therefore it is Hysterosis that is put before which should follow after 218. 1 Sam. 21. 1. David came to Nob to Abimelech the Priest Mark 2. 26. He went into the house of God in the dayes of Abiathar the Priest Abimelechs Father was Abiathar the Son doing the Priests office was in place of his Father who followed David and was in exile with him 219. 1 Sam. 21. 13. David changed his behaviour before Achis and fayned himself mad Eccles 7. 17. Be not foolish 1 Pet. 2. 1. David fearing greatly conterfeited folly and by that dishonest meanes secured himselfe 220. 1 Sam. 26. 10. Or his day shall come Job 14. 5. to die Eccles 7. 17. Why wilt thou die before thy time His dayes are determined the number of his months are with God thou hast appointed his bounds which he cannot passe Ecclesiastes warns us that we should not by intemperance and wichednesse shorten our own dayes for they that are put to death by mans reason might live longer 221. 1 Sam. 28. 14. Samuel appeared to Saul after his death Revel 14. 13. For the dead rest from their labours He saw a shadow of Samuel but not true Samuel whose soul is in Gods hand and his body rests in peace had it been Samuel indeed he would not suffer Saul to worship him but would have reproved him for that he had fallen from God to look after Witches it was the Devill therefore in Samuels likenesse 222. 2 Sam. 8. 18. The Sons of David were priests elders Lev. 8. Aaron and his sons were consecrated to be Priests Priests that were to officiate in sacred things were chosen only out of the tribe of Levi as Aaron and his sons but in politick matters by priests of Justice Presbyters of counsels are Presidents Princes and chief Rulers to be understood 223. 2 Sam. 10. 2. David would make a league with Hanun King of the Ammonites Deut. 23. 3. Ammonites and Moabites shall not enter into the congregation of the Lord. The Jews might not make a publick league with the Ammonites yet they might hold private friendship with them and the Moabites 224. 2 Sam. 12. 15. David judged a man worthy of death for taking away a sheep Exod. 22. 1. If any one steal a sheep he shall restore four sheep for it David judged the punishment of this theft ought to be increased for the civill circumstances that went with it so the Magistrate useth to lay on more punishment where he finds the offender more bold 225. 2 Sam. 12. 30. David put the crown of the King of the Ammonites on his own head Deut. 7. 25. Thou shalt take nothing to thy self of the prey taken from the enemies of God That law was concerning Idolatrous people that inhabited the Land of promise the Ammonites were out of those bounds therefore David sinned not when he put the Kings crown on his own head and divided the spoil to his followers 226. 2 Sam. 14. 27. Absalon had three sons and one daughter whose name was Tamar Chap. 18. 18. He said I have no sons to keep my name in remembrance The sons of Absalon were dead before their father and so he was without sons 227. 2 Sam. 17. 25. The Father of Amasa was Jethra an Israelite 2 Chron. 2. 17. An Ismaelite He was an Israelite by birth by education an Ismaelite for he lived there a long time 228. 2 Sam. 19. 23. The King said to Shimei Thou shalt not die and he sware unto him 1 King 2. 9. He said to Solomon Bring down his hoary head to the grave with bloud David swore for himself but not for his successor Shimei need not fear whilst David lived and under Solomon he had been out of danger had he staid at Jerusalem 229. 2 Sam. 20. 23. Joab was over the whole Army Chap. 19. 13. David said to Amasa Thou shalt be Captain of the hoast for ever before me in the room of Joab David desired to remove Joab from being Captain because of his cruelty yet he did it not because in great matters he stood in need of him In the mean time Joab deceitfully killed Amasa lest he should be preferred before him the punishment for this David deferred but he did not wholly remit 230. 2 Sam. 24. 9. Joab gave up the number of the people to the King 800000. 2 Chron. 21. 5. He gave David the number of them 1100000. In the former place only the valiant men are counted in the latter the ordinary Souldiers also 231. 2 Sam. 24. 9.
because the beginnings of this did not seem to answer the Majesty of the former Temple 283. 1 Ezd. 7. 7. And there went up some of the children of Israel of the Priests and the Levites unto Jerusalem in the seventh year of Artaxerxes Ch. Jer. 25. 12. 34. 10. 2 Chron. 3. 22. 1. 1. In the first year of Cyrus King of Persia the Jews had power given them to go up to Jerusalem After that Cyrus had given licence to them to return from Babylon to Jerusalem many with Ezdras and Nehemiah returned to Jerusalem under the reign of Artaxerxes 284. 2 Ezd. 3. 8. The Jews built the wals of Jerusalem after their return Zach. 3. 4. Jerusalem shall be inhabited without wals Under the name of Jerusalem Zacharias prophesieth Zach. 2. 5. of the Church of Christ and the heavenly Jerusalem the majesty of it is larger then can be comprehended in one City of which God is the wall a fire round about and glory in the midst of her 285. 2 Ezd. 5. 9. 10. 12. Nehemias reprehends the richer Jews because they thought to live by usury Gen. 47. 23. Joseph bought the land of Egypt and the people thereof he made subject to Pharaoh for corne The Egyptians were punished by God for their iniquities the Jews after their return into their Country were so proved the richer Jews oppressing their poor brethren with biting usury did burden them which Joseph did not 286. 2 Ezd. 10. 32. The houses were not builded Vers 3. Let not your doores be open Their houses were not fully built the Cities had gates 287. 2 Ezd. 8. 18. Ezdras read in the book day by day 1 Ezd. 3. 4. They kept also the feast of Tabernacles as it is written This was a singular example of piety for they were not bound to do so by the Law yet they came willingly day by day to hear the book of the Law 288. 2 Ezd. 10. 32. Also we made ordinances amongst our selves yearly to charge ourselves with a third part of a shekell for the work of the Lord. Exod. 30. 13. They shall give every one that passeth amongst them that be numbred halfe a shekell Moses once by Gods command laid on them that tribute and Joas at the renewing of the Temple ordered that every one should give what he pleased so Nehemias ordained the third part of 2 shekell by the year to restore the Temple not from the Law but from necessity 289. 2 Ezd. 11. 6. Of the children of Phares that dwelt at Jerusalem were 468. Benjamin 928. 2 Chron. 9. 6. Jehuel 690. Benjamin 956. First the chief are set down to whom a dwelling fell by lot then other voluntary inhabitants who chose a habitation willingly ESTHER THe book of Esther is so called from Esther who was Ahasuerus wife here is shewed how Ahasuerus divorcing Vashti chose Esther to be Queen Haman the enemy of the Jews and of Mordecai is hanged Mordecai is made Provost of the Kingdome It contains the History of 20 years Ezdras was the writer of it or else the men of the great Synagogue 290. Esth 1. 12. Ahasuerus divorced Vashti because she refused to come at his commandement Mat. 19. 9. Whosoever shall put away his wife except for fornication and shall marry an other committeth adultery The pride of Vashti hurt not the King alone but all the people and Princes of the Kingdom by shewing a kind of dominion over the King before other women Now adayes men do not divorce their wives but for the cause of Adultery only and they are bound by the Laws of God and man to obey their husbands 291. Esth 9. 21. Mordecai sent to the Jews in all the provinces that the 14 and 15 dayes of the moneth Adar should be held for festivals Deut. 4. 2. Chap. 12. 32. What I command you this day you shall not add to it The ordinance of Mordecai was not against the Law nor was it a feast of Gods worship but only commemorative for the divine wonderfull deliverance of the people of the Jews JOB THis Book is so called from Job who was also called Jobab King of Edom. Moses Gen. 36. is thought to have written that book for an example of patience there is contained the affliction of Job and contention with his friends and disputing with them God ends this controversie at last and restores Job to his former posterity The History appertains to the time of Jacob. 292. Job 1. 1. He lived in the land of Vz his name was Job 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 Jethro Moses father in Law the Gibeonites and Job here so Rahab and Ruth 293. Job 1. 6. Satan came amongst the sons of God 2 Pet. 2. 4. God spared not the Angels that sinned but cast them down to hell and delivered them unto chains of darknesse The coming of Satan amongst the sons of God was onely as an executioner of the commands and judgments of God 294. Job 5. 1. Call if there be any that will answer thee and to which of the Saints wilt thou turn Isa 63. 16. Abraham knew us not Israel was ignorant of us Eliphaz teacheth Job that there is no flying to Saints in misery and that no man is unjustly punished by God but there is 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 295. Job 14. 4. Who can bring a clean thing Psal 51. 7. Rom. 7. 20. out of unclean Rom. 11. 16. For if the first fruits be holy the lump is also holy All of us by originall sin are conceived and born in sin 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 296. Job 14. 5. His dayes are determined the number of his moneths are with thee thou hast appointed his bounds that he cannot passe Prov. 18. 21. Life and death are in the power of the tongue Death and life of man are in the power of God who hath put bounds to his 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 297. Job 14. 6 14. Shall a man if he die live again 1 Cor. 15. 22. In Christ shall all be made alive Job denyeth not the resurrection but he saith Dan. 12. 2. rather that men shall rise not with bodies subject to death but such as shall live for ever
5. Heb. 11. 9. And he gave him no inheritance in it no not so much as to set his foot on Prophesies and Promises are given to some and fulfilled to others nor are they alwayes fulfilled to those to whom they are given but in those for whose cause they were given So the Land was given to Abraham according to right but to his posterity for possession 50. Gen. 13. 16. I will make thy seed as the dust of the earth 2 Sam. 24. 9. And Joab gave up the summe of the number of the people unto the King The posterity of Abraham which were and are before the numbring David made cannot be numbred nor had David the compleat number of the people from Joab who gave the King a lesse number of the people then they were 51. Gen. 15. 6. Abraham believed God and he counted it unto him for righteousnesse Jam. 2. 21. Abraham was justified by works Abraham before God was justified by faith and was declared to be just by his works before men offering up his son Isaac upon the Altar 52. Gen. 15. 13. Thy seed shall be a stranger in a Land that is not theirs and shall serve them 400 years Exod. 12. 40. Now the sojourning of the children of Israel who dwelt in Egypt was 430 years In the Scripture the years are not alwayes precisely numbred the lesser number is omitted and here under the greater round number the lesse is comprehended 53. Gen. 15. 15. Thou shalt goe to thy Fathers in peace Josh 24. 2. Terah and his fathers served Chrys hom 36. in Gen. other Gods To goe to his Fathers that is to die it is an Hebrew phrase Also by the name of Fathers here may be understood Adam Abel Noah c. to whom he went by faith 54. Gen. 16. 9. The Angel of the Lord said unto Hagar Returne to thy Mistresse Chap. 21. 12. God commands Abraham to send Hagar away First Hagar flying of her own accord was commanded to return to her Mistresse then being thrust out by force she staid in the desert Gal. 4. 22. Chap. 31. the Apostle expounds that figure and applies it to the old and new Testament 55. Gen. 17. 12. God appointed circumcision 1 Cor. 7. 19. Circumcision is nothing Circumcision by divine institution in the old Testament was a sacrament to the coming of Christ but in the new Testament it is nothing nor is profitable to our salvation we must therefore distinguish the times of the old and new Testament 56. Gen. 18. 25. Thou shalt not kill the righteous with the wicked Ezek. 21. 3. I will cut off from thee the righteous and the wicked Abraham speaks of eternall destruction and cutting off God speaks of corporall and temporall affliction of the righteous with the wicked 57. Gen. 21. 9. Ismael plaid with Isaac Gal. 4. 29. He persecuted Isaac Jerom saith that Ismael challenged the primogeniture insulting over Isaac in words and deeds and he cals that the contention of the young ones It is certain if Ismael had not wronged Isaac he should not have been expelled from his Fathers house 58. Gen. 22. 1. God tempted Abraham Jam. 1. 13. Let no man say when he is tempted I am tempted of God The first place is concerning outward temptation sent from God to prove our faith patience and hope and for our good The latter is concerning internall temptations from the flesh Aug. l. 16. c. 32. Deciv Lei. and the devill who do allure us to sin or concerning temptations for our hurt Abraham was tryed to sacrifice his son that so his dutifull obedience might appear not to God but to the ages that should be for a mans minde oft-times cannot be known to himself unlesse he make tryall of his strength not by word but by deeds when he is examined by temptation 59. Gen. 22. 2. Thou shalt offer the son whom thou lovest for a burnt-offering Exod. 20. 13. Deut. 5. 17. Thou shalt not kill God gave the Law not to himself but us this is a command and example which is singular of the faith or obedience of Abraham or of his tryall neither is it contrary to the precept of the Decalogue of not killing our neighbour for the speciall dictates and commands of God do not derogate from his generall commands 60. Gen. 22. 2. God commanded vers 12. God forbad to offer up Isaac Jam. 1. 17. With God there is no variablenesse The decree of God which he will bring to effect is immutable those decrees that are not fulfilled are but conditionall and but for tryall such is this example of a command given to Abraham and then revoked 61. Gen. 22. 18. In thy seed shall all the nations of the earth be blessed Ephes 3. 5. The mystery of the incarnation of the son of God was not known to the sons of men as it is now revealed to his Apostles and Prophets by the Spirit In the former place God promised to Abraham that of his seed should be born Christ the Saviour of the world In the latter the Apostle speaks by comparison for that mystery was not known before the preaching of the Gospell for it was revealed to the Fathers in Heb. 1. 1. many parts and divers manners under shadowes and figures only but to us after the promises fulfilled in Christ plainly clearly and perspicuously 62. Gen. 23. 37. Abraham stood up and bowed himself to the people of the land Exod. 20. 5. Thou shalt not bow down thy self to them nor serve them Matth. 4. 10. Thou shalt worship the Lord thy God He gave civill adoration to the people which was an ordinary thing amongst those of the east but religious adoration is only due to God which he will not have to be given to an other 63. Gen. 25. 23. The elder shall serve the younger Chap. 33. 3. Jacob lowed himself seven times when he came to his brother Jacob gave civili honour to his brother Esau who was in great power and authority yet that takes not off from the force of the promise which was fulfilled in its time when David Psal 60. 1. conquered the Idumaeans and made them subject to the Israelites 64. Gen. 26. 34. Esau married two wives Judith the daughter of B eri the Hittite and Besamath the daughter of Elon the Hittite Chap. 36. 2. Esau tooke his wives of the daughters of Canaan Adah the daughter of Elon the Hittite and Abolibama the daughter of Zibeon the Hivite Those wives were two or each of them had two names for the Hittites were in the borders of the Hivites 65. Gen. 27. 23. Jacob deceived his father Isaac Chap. 30. 41. His Father in law and his uncle Laban Mark 10. 29. Defraud not We must live by Gods law and not by examples 1 Thess 4. 6. Jacob did that by inspiration from God without injuring his Father or his Uncle Let us so live in mutuall conversation that we circumvent not our brother in any thing
because God is the revenger of all these things for all deceit is openly condemned in the word of God 66. Gen. 27. 28. God give thee of the dew of heaven and of the fatnesse of the earth and plenty of corn and wine Chap. 42. 2. Jacob for want of provision sent his sons into Egypt to buy corne Deficiency and temporall want doth not diminish the divine blessing and force of the promise As travelling did not hinder Abraham so Jacob did not lose the fruit of his Fathers blessing 67. Gen. 27. 38. Esan list up his voiee and wept Esa 12. 17. Esau found no place of repentance Esaus repentance was not true but hypocriticall for he did not aknowledge his sin but was sorry for his losse and would have killed his brother Nor could he by his tears move his Father to repent of the blessing given to Jacob. 68. Gen. 32. 3. 33. 14. Esau lived before Jacobs return in the Land of Seir. Chap. 36. 6. Esau took all that he had got in the Land of Canaan and went unto Seir from the face of his brother Jacob. Esau saith August after that his brother was departed to Mesopotamia would not live with his parents whether by reason of that commotion that he grieved that he was deceived of the blessing of his Father or whether it were by reason of his wives which he saw were hatefull to his parents or whatsoever the cause was and he began to live in the mountain of Seir then after that Jacob was returned peace being made betwixt them he went back to his Parents and when they both together had buried their Father he went again to Seir and there he propagated the Nation of the Idumaeans 69. Gen. 32. 30. I have seen God face to face saith Jacob. Exod. 33. 20. No man can see my face and live It was the common opinion of the Antients that if any man should see the face of God he must die the death so Gideon Manoah and the Israelites feared their lives but Jacob here Abraham Chap. 18. Isaiah Chap. 6. Daniel Chap. 7. by Joh. 1. 18. their example confute that opinion for they saw God face to face that is the glory of God was manifest to them but the essence and nature of Gods face no mortall man can see nor ever did see 70. Gen. 33. 19. Jacob bought a parcell of a field at the hand of the children of Hamor Shechems father Chap. 23. 16. Abraham bought the field with the cave of Ephron the Hittite Abraham bought the possession of the Cave with the ground about it for the buriall of the dead Jacob bought the greater part of the field to dwell there where he pitched his tents In the cave that Abraham bought was Sarah buried Gen. 30. 13. Chap. 48. Josh 24. 32. and he himself also Isaac and Jacob. But in the field that Jacob bought and gave to his son Joseph were Josephs bones buried brought thither out of Egypt 71. Gen. 33. 19. Jacob bought a parcell of a field where he had spread his Tents Chap. 23. 16. Abraham paid the money for the Cave and the borders round about Act. 7. 5. And he gave him no inheritance in it no not so much as to set his foot on The Patriarchs would not possesse themselves of the Land of promise before the time whose patrimony was not bought with mony but as we find it Act. 7. God gave it freely to their posterity 72. Gen. 42. 15. By the life of Pharaoh Mat. 34. Swear not at all Joseph sweareth not but he confirmeth his Deut 30. 19. 2 Cor. 1. 23. words by speaking after the usuall manner that the Egyptians did So Moses calleth the heaven and the earth and Paul calleth God to witnesse upon his soul Christ by the Evangelist forbids all vain and unnecessary oaths and forbids perjury 73. Gen. 46. 4. I will goe down with thee into Egypt and I will also surely bring thee up again Chap. 49. 33. Jacob died in Egypt Gen. 50. 13. Jacob returned out of Egypt in his posterity and his body also after his death was brought into the land of Canaan and buryed there 74. Gen. 46. 21. The tenne sonnes of Benjamin Chap. 44. 20. He was a childe a little one Jacob gave a wife to his youngest son Benjamin Dom. Mart. Luth. that Rachel might have seed by him and whilst God by a singular blessing gave him so many sons by that means he pacified Jacobs sorrow for Joseph 75. Gen. 46. 34. Every shepherd is an abomination to the Egyptians Chap. 47. 6. If thou knowest any men of activity amongst them then make them rulers over my cattle The Egyptians hated the shepherds of the Hebrewes not for their cattell but for their circumcision and religion because they sacrificed those things which the Egyptians worshipped for Gods 76. Gen. 47. 31. And Israel bowed himself upon his beds head Heb. 11. 21. Worshipped leaning upon the top of his staffe Jacob being lifted up at the head of his bed bowed himself upon the top of his staf and so worshipping God left an example of piety behind him to his children 77. Gen. 49. 10. The Scepter shall not depart from Judah not a lawgiver from between his feet untill Shiloh come 1 Sam. 10. 1. The Scepter was before David in the tribe of Benjamin Luk. 2. 1. And when Christ was born it was with Augustus Caesar The supreme power over the Jewes was in Moses and Joshua their leaders then in the Judges unto Saul under the Kings to the captivity of Babylon under the Priests untill Herod Now the accompishment of this Prophefie began not in the time it was pronounced but from the time the Kingly Government was confirmed in the tribe of Judah and the Princes of that tribe were in the Sanhedrim untill Christ came it was at last abolished by Herod 78. Gen. 49. 28. Jacob blessed all his sons with their proper benedictions Vers 7. Jacob cursed Simeon and Levi. That is he blessed them all in Christ but he foreshewed to every one of them blessings or cursings as the Holy Ghost inspired him EXODUS THis Book hath its name from going out for here is described the going forth of the Children of Israel out of Egypt the promulgation of the morall Law and the ceremoniall and judiciall in the wildernesse the raising of the Tabernacle with all things belonging to it It contains a History of 114 yeares 79. Exod. 1. 5. And all the sons that came out of the loynes of Jacob were 70 souls Gen. 46. 26. All the souls which came into Egypt with Jacob were 66. Act. 7. 14. Joseph called his father Jacob and his kindred 75 souls that went down into Egypt There descended with Jacob into Egypt the souls which came out of his thighs 66. if you adde to these Jacob and Joseph and his two sons they make 70. Stephen adds the four wives of Jacob and the two sons of Judah which were
of wrath Since God hath ordained the wicked for the day of wrath he hath ordained him for his own glory for when he punisheth wicked men with temporall or eternall punishments he justifieth himself in his own glory God created wicked men also but he created not their wickednesse 380. Prov. 16. 6. By mercy and truth iniquity is purged Heb. 9. 22. And without shedding of bloud there is no remission Mercy and Truth are understood of God 1 Joh. 1. 7. himself who is the primary cause of the remission of sins nor doth this contradict the meritorious effusion of Christs bloud for us whereby we are cleansed 381. Prov. 17. 15. He that justifyeth the wicked and he that condemneth the just even they both are abominable to the Lord. Rom. 4. 5. God justifieth the ungodly He that justifieth the wicked against the law of God or man without satisfaction made by himself or one for him is abominable unto God But God justifieth the wicked not that is so now but was so freely by faith for the merits of Christ and his full satisfaction 382. Prov. 20. 9. Who can say I have made my heart clean I am pure from my sin Psal 24. 3. He that hath pure hands and a clean heart shall stand in the holy place We are all unclean in the sight of God and corrupt by nature yet our hearts are purified by his grace through faith in the bloud of Christ 383. Prov. 21. 20. There is desirable treasure in the dwelling of the wise Mat. 6. 19. Treasure not up for your selves treasures upon earth Pious wisdome in honest gain is not reproved by Christ but covetousnesse and confidence in worldly wealth is forbidden since we lose thereby the heavenly treasure 384. Prov. 22. 28. Remove not the ancient I and-marke which thy Fathers have set Ezek. 20. 18. Walk not in the statutes of your fathers neither observe their judgements Solomon speaks of the bounds of Land and Inheritance Ezekiel concerning the statutes of their Fathers about the worship of God and the profanation thereof Let us not imitate those who oppose themselves against Gods law but let us walke in his laws and keep his statutes 385. Prov. 24. 17. Rejoyce not at the fall of thine enemy Psal 137. 8. Happy shall he be that rewardeth thee as thou hast rewarded us The Godly do not rejoyce for the destruction of their enemies and for revenge of wrongs but for Gods glory and the edification and good of the Church So Moses after the drowning of Pharaoh in the Red sea by his great zeal for Gods glory sang a song of praise 386. Prov. 26. 4. Answer not a fool according to his folly lest thou be like him Vers 5. Answer a fool according to his folly The art of dealing with fools is necessary that we speak not foolish things with a fool foolishly for if a fool that is an ungodly person blinded profane speaks with scorns and evill speaches and derisions we must not answer him likewise but when Gods glory is questioned if there be danger we must reprove his folly and his arrogancy lest he proceed to please himselfe and corrupt others ECCLESIASTES Heb. Coheleth The Preacher SOlomon in this book convinceth the vanity of the world and the foolishnesse of men Shews that there is nothing better then to fear God and to keep his Commandements And he maintains that there shall be a future judgment He wrote this book after his falling from God in token of true repentance 387. Eccl. 1. 4. The earth abides for ever Isai 40. 8. Luk. 21. 33. Heaven and earth shall passe away In the opinion of men the earth abides for Rom. 822. 2 Pet. 3. ever but in respect of God and the future change and purgation from corruption and vanity it shall passe away 388. Eccl. 1. 9. That which was shall be and there is no new thing under the sun Gen. 1. 1. The world was once created Heb. 9. 25. Christ once offered himself Ecclesiastes speaks not of all things none excepted but of the vanity of naturall and artificiall things which is collected from the naturall corruption and change of things 389. Eccl. 1. 10. There is no new thing under the sun Revel 21. 5. Behold I make all things new Ecclesiastes purpose is not concerning a creation of new kinds of creatures but concerning their change and vicissitude in the world and concerning the malice of men and the Devill that men by the instinct of the Devill from the beginning after man had sinned being defiled with much wickednesse proceed to covet after evill unlesse God renews their hearts and they become a new creature in Christ 390. Eccl. 2. 2. I said of laughter It is mad and of mirth What doth it Prov. 17. 22. A merry heart doth good like a medicine In the first place is meant naturall laughter and rejoycing in prosperity and the goods of Nature and Fortune as the Gentiles do and this Ecclesiastes condemns as folly But in the Proverbs is commended that joy only which proceeds from the holy Ghost 391. Eccl. 2. 15. What doth it profit me that I laboured to attain more wisdome Prov. 8. 35. He that findeth me findeth life Politick wisdome is indeed a singular gift of God but if any man abuseth it and dependeth on his wisdome it profits not but is all vanity Divine wisdome which teacheth us to wait all events from God and to pray to him for his direction in all confers eternall life 392. Eccl. 2. 23. The dayes of man are full of labour and sorrow Psal 128. 2. Of the labour of thy hands thou shalt eat and happy shalt thou be Ecclesiastes condemns not labour which God hath laid on men for that is good and necessary having great promises but because riches are purchased by much travell and no man knows whether he shall be a wise man or a foole that he must leave them to 393. Eccl. 3. 19. There is one event to man and beast as the one dieth so dieth the other Chap. 17. 7. The spirit of man returns to God that gave it him In the former place is shewed the opinion of carnall men concerning man and beasts who compares them by the likenesse of their deeds and events In the latter place is taught what is the excellency of mans soul above the beasts and the difference after death But a naturall man cannot perceive these things 394. Eccl. 4. 1. I saw the oppressions done under the sun and behold the tears of such as were oppressed and they had no comforter Joh. 14. 26. 15. 26. I will send unto you the Comforter from the Father the Spirit of Truth Ecclesiastes compares the oppressed with the oppressours in that which happens in the world for oppressours are rich mighty men they have their Abetters and their Clients The oppressed are alone and defend themselves with tears Christ sheweth how true comfort comes to those that are oppressed namely
inflicts it hath the nature of good 450. Lam. 5. 7. Our fathers have sinned and are not and we have born their iniquities Ezek. 18. 20. The sons shall not bear the Fathers iniquities The children succeeding the Parents in their sins succeed them also in their punishments Godly and penitent children shall not beare the iniquities of their parents for ever though they be afflicted with temporall punishments 451. Lamen 5. 21. Turn thou us unto thee O Lord and we shall be turned Psal 119. ult Hosea 14. 2. Turn O Israel to the Lord thy God Conversion and Repentance is the worke Act. 11. 8. of God he gives it to the Gentiles and none but those that are enlightned in their hearts can truly turn unto God EZEKIELS Prophesie THe Priest the son 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 20 years 452. 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 judgement doth not hinder the truth which maintains that all things be they never so secret yea the thoughts of our hearts are open before God 453. Ezek. 18. 4. The soul that sins that shall die Rom. 5. 6. Christ died for us The first sentence is 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 454. Ezek. 12. 13. I will bring Zedekiah into Babylon to the land of the Chaldees yet shall be not see it though he shall die there Jer. 34. 3. Thine eyes shall behold the eyes of the King of Babylon and he shall speak with thee mouth to mouth Zedekias being taken saw the King of Babylon afterwards they put out his eyes that he could not see the Land of the Caldees nor Babylon in his captivity 455. Ezek. 18. 19. Walke in my precepts keep my judgements 1 Tim. 19 The law was not made for the righteous but for the wicked and disobedient The Prophet understands the law that teacheth and enlightens us The Apostle the law that condemns us For there is no condemnation Rom. 8. 33 to those that are justified in Christ Jesus 456. Ezek. 18. 21. But if the wicked will turn from all his sins that he hath committed he shall not die Heb. 6. 4. It is impossible for those that were once illuminated if they shall fall away to renew them again by repentance It is hard and impossible in respect of those who bar themselves out from 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 457. Ezek. 18. 23. 33. 11. God will not the death He hath no pleasure in the death of the wicked Rom. 9. 18. He hath mercy on whom he will and whom he will he hardneth God will not the death of a sinner by his antecedent will but by his consequent will or his justice because he justly punisheth him who rejects the grace of God offered unto him He hardens therefore permissively not effectively 458. Ezek. 18. 23. I will not the death of him that dyeth Chap. 3. 18. Thou shalt die the death God as our Father will not by the Gospell but as he is our judge and revenger he will by the law that a sinner shall die 459. Ezek 18. 23. 32. I have no pleasure in the death of him that dieth 1 Joh. 5. 16. A sin unto death God will not the death of him that repents for his mercy is over all his works A sin unto death is a sin against the holy Ghost and so it is called because it is iustly punished with finall impenitency 460. Ezek. 18. 26. When a righteous man turns away from his righteousnesse and doth iniquity he shall die in it Rom. 8. 30. Whom he justified them he glorified Righteous in the first place is not truly so but only in opinion so Christ came not to call the just but the Apostle speaks of Mat. 9. 13. those that are truly just who are justified in Christ and shall be surely glorified Or if the place of the Prophet be to be interpreted of him that is truly just it is conditionall and so proves nothing and the contradiction is reconciled 461. Ezek. 20. 25. I gave them also Statutes that were not good and judgments whereby they should not live Psal 19. 9. The judgments of the Lord are true and righteous altogether Precepts that are not good are either legall threatnings by which God menaces curses to the wicked or false doctrine when God by his just judgement suffers those that would not believe the truth but go forward in iniquity to believe lies 462. Ezek. 44. 9. No stranger uncircumcised in heart and flesh shall enter into my Sanctuary Gal. 5. 2. If you be circumcised Christ shall profit you nothing The Prophet means spirituall circumcision by faith in Christ but the Apostle means nothing but corporall and legall circumcision which was that the Jews strove to be justified by Col. 2. 15. DANIELS Prophesie DAniel was carried young with Joakim to Babylon there he lived 70 years to the time of Cyrus in the year 3370. He interprets Nebuchodonozors dream of the image and writeth what was done under Nebuchodonozors reign Balshazars and Darius And describes the four Monarchies and the eternall kingdome of Christ he numbred also the weeks of years of the coming of Christ 463. Dan. 1. 5. The King appointed for Daniel and his fellowes a dayly provision that at the end of three years they might stand before the King Chap. 2. 1. In the second year of Nebuchadnezzar the King dreamed a dream wherewith his spirit was troubled Vers 16. Daniel went in and desired of the King that he would give him time That was done in the second year after these things were ended which were appointed for the education of Daniel and his companions under the government of Nabuchodonozor 464. Dan. 1. 21. 6. 28. And Daniel continued unto the first year of King Cyrus Chap. 10. 1. In the third year of Cyrus King of Persia a thing was revealed to Daniel In the former place the two following years are not excluded but it is noted that God prolonged the life of Daniel untill the time of the return of the people of the Jews from Babylon Daniel was in his office at Court to the first year of Cyrus then being grown old he led a quiet private life 465. Dan. 2.
shall no more passe through thee 2 King 24. 1. Chap. 25. 1. Nebuchadnezzar invaded the land of Judah and spoyled it The Prophet speaks of Senacherib that he should come no more into the land of Judah for he was killed by his own sons Also the words of the Prophet may be understood concerning the perfect blessednesse of the next world HABAKKUKS Prophesie HE foretels to the Jews when they sinned their destruction by the Caldeans He comforts the faithfull with the coming of the Messias and the destruction of the Babylonians He prays for the ignorant He prophesied in the year 3290. 506. Heb. 1. 5. Behold you amongst the heathen and regard for I will work a worke in your dayes which you will not believe though it be told you Act. 13. 41. Paul refers these words to the resurrection of Christ. The Apostle compares the resurrection of Christ with the wonderfull deliverance of the Jews from the bondage of Babylon which though their forefathers would not believe yet they found it to be true so their posterity must needs acknowledge that Christ was raised from the dead 507. Hab. 2. 4. The just shall live by his faith Mat. 9. 2. Jesus seeing their faith Every one shall live by his own faith to eternall life but an other mans faith or prayers may obtain from God for us temporall benefits or deliverance In the latter place Christ speaks not only of their faith who brought the man to him that was sick of the Palsie but of his faith also 508. Hab. 2. 4. The just shall live by his faith Luk. 10. 28. Do this and live We live and are justified by faith not for our faith but because by faith we lay hold on Christ Do this saith Christ to the Lawyer that from the Law he might learn to know his own weaknesse and not that by observing the Law he might deserve life for by the law no man is justified in the sight of Rom. 3. 9. Gal. 3. 24. God ZEPHANIAHS Prophesie THe son of Chushi he prophesieth to the unbelieving Jews their destruction by their neighbour Nations and to those Nations their extermination by other Nations But deliverance to believers He prophesied about the year 3451. 509. Zeph. 1. 5. He prophesied in the days of Josiah of the evills which should come upon Judah 2 King 23. 3. Josias and all the people made a covenant with the Lord that they should walk after God with all their heart The Prophesie by a legall commination moved both King and people to manifest their zeal But he frighted the wicked Hypocrites and such as were averse from God by threatning them that so they might forsake their sinnes 510. Zeph. 1. 7. The day of the Lord is at hand 2 Thess 2. 3. Be not terrified as though the day of the Lord were at hand In the former place by the day of the Lord is understood the neernesse of the Babylonish captivity In the latter the coming of the Lord to Judgement the time whereof is not for us to know 511. Zeph. 3. 7. I said surely thou wilt fear me Vers 7. But they corrupted their own doing I said the Lord useth that word after the manner of men not as though he had failed of his hope for all things are known to him before they be but as if he should say Who would thing you should be so hardned that my very threatnings should not move you HAGGIES Prophesie HE upbraids the Jews for that they did not rebuild the Temple and exhorts them to build it and he describes the magnificence of the second Temple He prophesied after the captivity of Babylon under Darius Hystaspes in the year 3444. 512. Hagg. 1. 8. Bring wood and build the house Isai 66. 1. Thus saith the Lord Heaven is my seat and the earth is my footstoole what house is that you will build unto me The rebuilding of the Temple was accepted with God for the holy convocation and the worship in it to Gods glory that was with the Priesthood and Leviticall rites a type of Christ unto whose coming onely it was to endure 513. Hagg. 2. 3. You that saw this house in its firstglory and how do you see it now Is it not in comparison of it as nothing Vers 9. The glory of this latter house shall be greater then that of the former house saith the Lord of hosts The structure indeed of this house did not answer the Majesty of the first house built by Solomon Yet the spiritual glory of this latter house shall be greater then the former house because the Lord himself came into it and preached in it disputed and wrought great miracles there 514. Hagg. 2. 4. Do so for I am with you saith the Lord of hosts Zach. 1. 12. O Lord of hosts how long will it be ere thou have pity on Jerusalem In the first place the Prophet comforts the people by the hope of promises in Christ promising that God would be present there with his people after the captivity of Babylon In the latter Christ intercedes for his Church which hath sinned against God and was punished by a just judgement of God with a Babylonian captivity for 70. years 515. Hag. 2. 6. Yet a little while and I will shake the heaven and the earth and the desire of all Nations shall come This Prophesie was fulfilled after 500 years under Augustus Caesar Luk. 2. 11. With God 1000 years are but as one day or one watch in the night ZECHARIAS Prophesie THe son of Barachiah He warns the Jews to repent to build the Temple he makes mention of his visions and explains them by the effusion of the Spirit of grace and prayers He prophesied after the return from Babylon in the year of the world 3456. 516. Zech. 1. 3. Turn unto me and I will turn unto you Joh. 6. 44. No man comes unto me unlesse my Father draw him The first place is legall requiring of us what we ought and not what we can do The latter is evangelicall for no man comes unto God unlesse God draw him by his Spirit Therefore we must pray diligently Convert me O Lord that I may be converted because Jer. 31. 18. thou O Lord art my God 517. Zech. 1. 17. Chap. 2. 10. The Lord shall yet comfort Zion and shall yet choose Jerusalem Eph. 1. 4. God the Father chose us in Christ before the foundations of the world The election of a certain people to be a visible Church in the first place is taken metonymically for by that deed God sheweth that he hath confirmed the election of Jerusalem In the latter God speaks of our election unto eternall life 518. Zech. 2. 8. He that toucheth you toucheth the apple of mine eye Isai 3. 1. Behold the Lord of hosts doth take away from Jerusalem the whole stay of bread In the first place is contained the promise of God to the faithfull that keep his Covenant In the latter is the pronouncing
Elias the Thishbite who lived in the dayes of Ahab for the Jews were of that opinion as some now adayes look for Enoch and Elias 589. Mat. 11. 18. John came neither eating nor drinking cap. 3. 4. His meat was Locusts and wild Honey Christ commends Johns austere life sobriety and temperance in the former place because he used not ordinary meat and drink Yet he did not exceed Christ in his austere life For bodily exercise 1 Tim 4. 8. profiteth but little 590. Mat. 11. 25. O Father Lord of Heaven and Earth because thou hast hid these things from the wise and prudent and hast revealed them unto babes Jam. 3. 13. Who so is a wise man and endued with knowledge amongst you let him shew out of a good conversation his works with meeknesse of wisedome Christ speaks of the wisdome of this world and Diabolical wisdome which is contrary to divine wisdome James speaks of both divine and humane wisdome 591. Mat. 11. 28. Christ saith Come unto me all 1 Cor. 1. 26. You see your calling brethren how that not many wise men after the flesh not many noble are called The general vocation extends to all there is one general call of all men to the great Supper and another special cal of believers onely who Luk. 14. obey Christ and his Gospel 592. Mat. 11. 30. My yoak is easie and my burden is light Mar. 10. 25. It is easier for a Camel to goe through the eye of a needle then for a rich man to enter into the Kingdome of God The yoke of Christ is easie and his burden light to the spirit not to the flesh to those that are mild and humble by Christs example or the Gospel yoke is easie by the holy Ghost and in comparison of the unsupportable yoke of the law It is a hard matter for a rich covetous man to enter into the Kingdome of God not for that riches are evil but because he doth wickedly abuse them 593. Mat. 12. 10. The Pharises ask Christ if it be lawful to heal on the Sabbath days Mar. 3. 4. Christ asketh the Pharisees whether it were lawful to doe good on the Sahbath dayes To the question of the Pharisees Christ answered by inversion intimating that God was more pleased to help a miserable man then to Mat. 12 8. forsake him 594. Mat. 12. 32. Whosoever speaketh a word against the Son of Man it shall be forgiven him but whosoever speaketh against the holy Ghost it shall not be forgiven him Rom. 5. 20. Where sin hath abounded grace doth much more abound The unpardonable sin against the holy Ghost is not so in it self that it cannot be forgiven but for the malicious obstinacy of those that will not come to Christ by repentance and doe proudly seduce others 595. Mat. 12. 49. He stretched forth his hand towards his Disciples and said Behold my Mother and my Brethren Mat. 1. 10. Luk. 2. The Virgin was Christs Mother Christ denyeth not his kindred according to the flesh but prefers spiritual kindred before them and that speech depends on his Office who receives the faithful into the first degree of honour as though they were his neerest kindred 596. Mat. 13. 12. Hee that hath not Ver. 12. From him shall be taken away even that he hath He is said not to have who is more careful to seek after novelties then to believe Gods Word or look after his own salvation such a one because he thinks he hath the knowledge of God and disdains his Word shall fall away at last by his boasting and shall by his own Luk. 8. 18. Rom. 2. 17. Ap. 3. destruction understand how miserable naked and poor he is 597. Mat. 13. 16. Blessed are your eyes that see Joh. 20. 29. Blessed are they that have not seen and yet believed In the first place is understood the temporal blessednesse and felicity of those who conversed with Christ In the latter the heavenly and eternal felicity of believers 598. Mat. 13. 33. The kingdome of heaven is like to leaven 1 Cor. 5. 7. Purge out the old leaven The doctrine of the Apostles was like to leaven because of its sudden piercing into the whole world as the doctrine of the Pharisees was like to leaven which was to be avoided or all iniquity and filthinesse of nature and Mat. 16. 22. carnal desires of wicked men may be so compared therefore we may interpret this either for good or evill leaven in the first place is taken in a good sense in the second in an evill sense 599. Mat. 15. 22. A woman of Canaan Mar. 7. 26. A Greek a Syrophenissian She was of the posterity of the Cananites by kind a Syrophenissian in the borders of Tyre and Sydon she dwelt in the Countrey of Syria and Phenicia 600. Mat. 15. 24. I am not sent but to the lost sheep of the house of Israel 1 Tim. 2. 5. There is one Mediator between God and man who gave himself a ransome for all In the former place Christ speaks of his Prophetical Office that is of teaching and working Miracles In his second of his Mediatorship of salvation and redemption that belongs and is extended to all believers 601. Mat. 16. 6. Take heed of the Leaven of the Pharisees and of the Sadduces c. 23. 2 3. The Scribes and the Pharisees sit in Moses seat All therefore whatsoever they bid you that observe and doe By the leaven of the Pharisees is here understood their perverse doctrine corrupting the purity of Gods Word Christ commands them to beware of this and their hypocrisie infecting the sincerity of manners for like leaven it penetrates puffs up and corrupts but the eyes of God respect sincerity only yet he bids them observe what they taught that sit in Moses Jer. 5. 5. chair out of the law of God For truth whosoever preacheth it must be received for it self but we must not depend on their false hypocritical glosses for God is worshipped in vain after the commandements of men 602. Mat. 17. 15. Lord have mercy on my son for he is lunatick Mar. 9. 17. I have brought unto thee my son who hath a dumb spirit He is lunatick who upon the wane of the Moon is sick of the Falling-sicknesse or a Vertigo which happens to many by imperfection of nature This man was said to be dumb and deaf not by nature but because Satan possessed his tongue and ears so that he added more diseases to his natural Infirmity 603. Mat. 18 8. If thy hand or thy foot offend thee cut it off and cast it from thee Ephes 5. 29. No man hateth his own flesh Christs speaks figuratively that we should crucifie the old man with his evill affections that bear rule in the members of our bodies that we must cast away the most dear and profitable things from us which set our sins on fire and foster them and offend us 604. Mat. 18. 15. If thy brother trespasse against thee
our hearts by the baptism of his Spirit and his own bloud pardoning our sins and purging our corrupt affections 707. Joh. 4. 13. Whosoever drinketh of the water that I shall give him shall never thirst Ecclesiasticus 24. 21. They that eat me shall yet hunger and they who drink me shall thirst yet Christ speaks concerning thirst and desire of a thing which a man that hath it not wisheth for Ecclesiasticus concerning a thing already acquired and of wisdome whose memory is sweeter then Honey and the Inheritance thereof better then Honey and the Honeys-combe as Lyra speaks on Ecclesiasticus 708. Joh. 4. 38. You have entred into others mens labours 1 Pet. 4. 15. Let no man be a busie-body in other mens matters In the first place Christ speaks of Apostles lawfully called who under the New Testament not drawn by curiosity but being divinely and immediately called entred on the labours of the Prophets in the latter an ill desire is forbidden 709. Joh. 3. 5. 19. The Son can doe nothing of himself c. 10. 18. No man taketh away my life from me but I lay it down of my self Christ as man can doe nothing of Gods works of himself but from the Father giving all honour and glory to the Father So the Phil. 4. 13. Apostle could doe all things through Christ In the latter place he treats of the divine power that he had of laying down his life for his sheep Joh. 10. 15. and of taking it up again 710. Joh. 5. 22. The Father judgeth no man but hath committed all judgement to the Son c. 8. 15. I judge no man saith Christ to the Jews The Father judgeth by the Son and worketh all things for works external are common to the three Persons Christ judgeth no man with unrighteous Judgement as the Jews did rashly judge of him according to their carnal affections being led with hatred and malice 711. Joh. 5. 27. The Father hath given all power and judgement to the Son c. 3. 17. God sent not his Son into the world that he might judge the world but that the world should be saved by him The first place speaks of the coming of Christ in glory and of his Majesty or of the sending of the Son to Judgement the latter is concerning Christs coming in humility when he came not to judge the world but that the world should be saved by him 712. Joh. 5. 31. If I bear witnesse of my self my witnesse is not true c. 8. 14. Though I bear record of my self yet my record is true In the former place Christ speaks after the opinion of the Jews who would say to him thou bearest witnesse of thy self and no man that bears witnesse of himself is worthy to be believed and he urgeth them with it that if he testified of himself without the testimony of others then they should not believe him but he had John for a witnesse c. 5. v. 33. the Father vers 32. 37. his works vers 36. the Scripture vers 39. By the latter he defends the authority of his own testimony because he knew for what he was sent and to whom he should return that is to the Father and because he was not alone but the Father was with Vers 16. him 713. Joh. 5. 34. I receive not testimony from men c. 15. 27. And ye also shall bear witnesse because you have been with me Christ in respect of himself wanteth no mans testimony nor doth receive the testimony of men or glory from them chap. 5. 41. as the Jews did chap. 5. 44. But when Christ chooseth witnesses of his Truth amongst men he doth it by reason of our infirmity that believing Joh. 20. 32. Act. 10. 43. 1 Joh. 1. 3. we may have society with him and it may be for our salvation 714. Joh. 5. 39. Search the Scriptures c. 6. 45. They shall be all taught of God Christ speaks first of the manner and outward means but afterwards of the internal means for God teacheth us by the Scripture as an ordinary means for he will have us to search his will in and out of the Scriptures because he teacheth us by the Scriptures as he doth bring to passe other things by ordinary means 715. Joh. 5. 44. How can you believe who receive honour one of another and seek not the honour that cometh from God only chap. 12. 42. Among the Chief Rulers also many believed on him but because of the Pharisees they did not confesse him left they should be put out of the Synagogue The faith of the Rulers if it had been true and lively in Christ it would have shewed it self by confession and good works and would have brought forth good fruit it was therefore but an Historical or temporary faith for they loved the glory of man more then the glory of God 716. Joh. 6. 29. This is the work of God that you believe Rom. 3. 28. We are justified by faith without the deeds of the Law Faith is called the work of God because it is the effect and gift of God and pleasing unto him The work of faith as it is a gift of God infused into us and is an inherent quality so faith in this sense doth not absolutely justifie us but relatively as it apprehends Christ with his benefits and applyes them so we are justified by faith alone without works not for the inexistence inherence dignity or merit of faith but for the instrumental efficiency and application by it 717. Joh. 6. 37. And him that cometh unto me I will in no wise cast out Rom. 9. 16. It is not of him that willeth nor that runneth but of God that sheweth mercy To come to Christ that is to believe is not in our power but in the will of God because it is given from the Father so that it is not in mans will but in Gods mercy that we come to Christ and believe in him 718. Joh. 6. 53. Except you eat of the flesh of the Son of Man and drink his bloud you have not life in you Heb. 10. 1. The Fathers under the law had shadows of future good things Christ speaks of the spiritual receiving of his body and bloud by faith as believers are made partakers of his benefits In the Old Testament under figures in the New Tenament without figures yet so that the Fathers and we eat and drink the same spiritual meat and drink and we as they receive Christ by faith 719. Joh. 6. 54. He that eateth my flesh and drinketh my bloud hath eternal life v. 63. The flesh profiteth nothing In the first place is understood the flesh of Christ which giveth life in the latter the flesh of men taken in a carnal sense also the flesh profiteth nothing in that manner as the Capernaites dreamt concerning it 720. Joh. 6. 54. He that eateth my flesh and drinketh my bloud hath eternall life 1 Cor. 11. 28. He that eateth and drinketh unworthily eateth and drinketh his
to the Gentiles but extraordinarily he might teach the Jews 1 Tim. 2. 7 also 791. Acts 10. 30. Four daies after the vision of Cornelius Peter came to Cesarea 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 Cesarea 792. Acts 14. 22. We must through many tribulations enter into the kingdom of God Heb. 6. 12. c. 11. 1 The Saints by faith and patience inherit the promises The condition of the faithfull is common through many tribulations to enter into the Kingdom of heaven from which some are freed by speciall priviledge for faith is the means of acquiring life eternall but tribulation is the way thither 793. Acts 15. 10. The Law is a yoke which neither we nor our fathers were able to bear 1 John 5. 3. His Commandments are not grievous The Law is a yoke in respect of perfect obedience for here that is impossible for us the Commandments are easie in respect of the imputation of Christs righteousnesse who fulfilled the Law for us in whom our sins are forgiven Rom. 6. 14. 794. Acts 15. 28. It seemed good to the holy Ghost and to us that you abstain from blood and things strangled Luk. 16. 16. The Law and the Prophets were untill John That was a temporall command belonging to the Ceremoniall Law untill the weak in faith who were not fully instructed were better confirmed least their conscience should be troubled and offended 795. Acts 16. 3. Paul circumcised Timothy because of the Jews Gal. 2. 3. Titus being a Greek was not compelled to be circumcised Circumcision from the time of its institution untill Christs death was necessary because of Gods command for it was a Sacrament and a part of Gods worship After Christs death the Ceremony and use of it remained for some time untill the Jews were taught concerning the abrogation of the Law for it was needfull that the Synagogue should by degrees be buried with honour as the Ceremonies were by degrees set up Paul circumcised Timothy lest he should offend the weak but might win them to Christ he would not circumcise Titus after the Gospel was planted lest he should do wrong to Christian liberty 796. Acts 16. 6. They were forbidden of the holy Ghost to preach the Word in Asia Mat. 28. 19. Go and teach all Nations The time to preach the Word of God in Asia was not yet come and Paul and Silas were then sent to some other place to greater increase of the Gospel yet at last the Gospel was plentifully 1 Pet. 1. 21. preached there also 797. Acts 16. 18. Paul would not suffer the spirit of divination Phil. 1. 18. What then notwithstanding every way whither in pretence or in truth Christ is preached and I therein do rejoyce and will rejoyce Paul had great causes to cast out the spirit of divination because translating himself into an Angel of light he would have drawn the Apostolicall doctrine to be suspected as if they had been both as one and so they that beleeved the Apostles should beleeve the spirit of Divination that he might overthrow the Gospel 798. Acts 17. 28. In him we live and move and have our being this sentence is from Aratus the Heathen out of Menander 1 Cor. 15. 33. Evil communications corrupt good manners Tit. 1. 12. That the Cretians are liars evil beasts slow bellies is taken out of Epimerides and Callimachus Jerem gives the reason of this thing that they who were obstinate in their heathenish malice might be condemned out of their own Writers 799. Acts 18. 8. Paul baptized Crispus and Gaius and the house of Stephanus 1 Cor. 1. 17. Christ sent me not to baptize but to preach the Gospel Christ sent all the Apostles to preach and to baptize yet because the ordinary way of preaching was better more hard and more necessary therefore he would have them apply themselves rather to this leaving baptizing to those that were inferiour to them Paul denyeth that he was sent to Baptize not simply but comparatively so God commanded not sacrificing but obedience because he will rather have this then that Jer. 7. 22. 800. Acts 18. 2 18. Priscilla and Aquila were with Paul at Corinth Rom. 16. 3. Writing from Corinth he salutes Priscilla and Aquila Paul when he was again at Corinth writing to Rome salutes amongst others Priscilla and Aquila who were then there 801. Acts 18. 18. Paul shaved his head at Cenchrea for he had a vow Gal. 5. 1. Stand fast in the liberty wherewith Christ hath made us free and be not entangled again with the yoke of bondage Some referre that vow and shaving to Aquila if Paul did that he did it therefore that he 1 Cor. 9. Act. 21. 26. might become all things to all men that he might win some that he might serve the time and not offend the Jews but promote the cause of the Gospel 802. Acts 19. 2. The Disciples said to Paul we have not heard whether there be any holy Ghost v. 4. They were baptized therefore they must know the holy Ghost In the first place he speaks of the extraordinary miraculous gifts of the holy Ghost otherwise they were taught concerning the person of the holy Ghost by John and they had received his common gifts conferred in Baptism 803. Acts 19. 3. Into Johns vers 5. They were baptized in the Name of the Lord Jesus Baptisme in the first place is taken for the whole Ministry of John vers 5. there was no reiteration of Baptism but an approbation of Baptism conferred in the Name of Jesus by John which is understood to be done by laying on of hands 804. Acts 19. 13. Certain of the vagabond Jews exercists took upon them to call on the Name of the Lord Jesus 1 Cor. 12. 3. No man can say that Jesus is the Lord but by the holy Ghost The Lord Jesus is so called either by the mouth only as by the exorcists or from the heart by the holy Ghost there are externall gifts of the holy Ghost and confession is reckoned amongst the common gifts so those that were possessed with the devil could say that Jesus was the Sonne of God but the gifts of regeneration are proper to Beleevers only 805. Acts 20. 9. Eutichus fallen asleep fell from the third loft and was taken up dead v. 10. his life is in him Paul speaks confidently whether the soul were in the young man or not so Christ said before he raised the maid she is not dead but sleepeth 806. Acts 20. 27. I have not shunned to declare unto you all the counsell of God Rom. 11. 34. 1 Cor. 2. 6. Who hath known the minde of the Lord The counsell of God is either necessary
a mans faith and judgeth by the works as the effects of mens faith and life and condemns bad works for unbelief 822. Rom. 2. 13. The doers of the Law shall be justified Gal. 2. 16. For by the works of the Law shall no flesh be justified Justification is attributed to the Law and to Works not simply but by supposition if any man can perfectly fulfill the works of the Law but no man can in this weaknesse perfectly fulfill the Law 823. Rom. 2. 14. The Gentiles which have not the Law do by nature the things contained in the Law ch 8. 7. The carnall minde is enmity to the Law of God for it is not subject to the Law of God The naturall Law convinceth the Gentiles the written Law the Jews The Apostle doth not in the former place affirm that all the Gentiles do fulfill the Law but indefinitely the things contained in the Law for he speaks of outward works and civil discipline which was honest amongst some Gentiles In the later by the name Carnall he understands unregenerate part and the corruption of nature 824. Rom. 2. 14. The Gentiles have not the Law 1 Joh. 3. 4. Sinne is the transgression of the Law The Gentiles indeed had not the Law published in writing by Moses but the naturall Law in the first Creation was printed in every man which we transgressed in Adam and so were made sinners Adam was saith Ambr. on Luke l. 7. and in him we were all Adam fell and in him all men fell 825. Rom. 2. 25. Circumcision verily profiteth if thou keep the Law Gal. 5. 2. ch 6. 15. If you be circumcised Christ shall profit you nothing Externall circumcision in the Old Testament was a Sacrament upon condition of the Law fulfilled Under the New Testament as other Ceremonies it is mortall in the place of this came Baptism in former times it did profit the Fathers as a seal of the righteousnesse of faith after Christ came and the Gospel was planted it was taken away by the full plenty of spirituall Circumcision 826. Rom. 3. 2. The Jews exceed the Gentiles much every way ver 9. What then are we better then they no in no wise ch 10. 12. The Apostle speaks in the former place in respect of the Jews excellency from the Covenant of God who was pleased to bestow on the Jews the grace of his Covenant and his Law before the Gentiles were called in the later place he speaks of the Jews themselves who deserved no more favour at Gods hands then the Gentiles nor were they better then we and continuing in their unbelief they have lost their priviledges they were nothing to be preferred before the Gentiles but now we are all one in Christ and that prerogative is taken away Gal. 3. 28. 827. Rom. 3. 4. Every man is a lyar ch 9. 1. I say the truth in Christ I lye not Man as he is man corrupt is subject to lye but being regenerated and enlightened with the holy Ghost he embraceth truth as is manifest in Paul 828. Rom. 3. 8. We must not do evil that good may come ch 9 18. God bardening the wicked produceth that which is good In the former place is spoken of evil of sinne in the later of evil of punishment It is the singular goodnesse of God that he so over-rules sin that it may be converted to good as we see in Joseph 829. Rom. 3. 12. There is no man that doth good no not one John 13. 10. chap. 15. 3. You are clean through the word which I have spoken By nature by reason of inherent sinne we are all unclean by the grace of God in Christ we are cleansed and our hearts are purged 830. Rom. 3. 20. For by the deeds of the Law there shall no flesh be justified in his sight ch 2. 7. To them who continue by patience in well-doing shall he render glory and honour and eternal Life The first place shuts out all works from mans Justification not by fault of the Law but by accident that is by the fault of men In the later the Apostle urgeth works as necessary not by necessity of the cause to justifie but to be present Rem in him that is justified for works are nâ—â— cause of reigning but they are the way to the Kingdom 831. Rom. 3. 28. Faith is greater then charity 1 Cor. 13. 8. Charity then faith Faith is greater as it is the cause of charity and our victory by faith Christ dwelleth in our hearts we please God but charity without Exod. 3. 17. out faith is sinne Charity is said to be greater then faith or hope because it never fails but shall endure in our future state of perfection faith and hope then ceasing as to their actions but it is not greater in respect of Justification because charity doth not justifie Legally for in many things we offend all and it is not perfect nor Evangelically because in the Gospel the act of Justification is ascribed to Faith 832. Rom. 3. 25. God hath set forth Jesus Christ to be a propitiation John 18. 2. Judas delivered him to the Jews The Father delivered his Son out of love to us but Judas delivered Christ out of covetousnesse The Father for us and for our salvation Judas for thirty pieces of silver to his own destruction 833. Rom. 3. 28. We conclude that a man is justified by faith without the deeds of the Law James 2. 24. You see that by works a man is justified and not by faith only Paul doth not separate as to existency Gal. 5. 6. works from faith which works by love but the object of Justification before God James rejects faith which wants good works that is a dead faith of the devil v. 17 19. and attributes to works the declaration of Justification v. 21. yet he confirms a lively faith v. 22. by the example of Abraham Augustine saith that when the Apostle saith a man is justified by faith he doth it not that works should be despised because they follow the man justified they do not go before Justification 834. Rom. 3. 31. Do we then make void the Law through faith God forbid yea we establish the Law Heb. 7. 18. There is a disanulling of the Commandment going before through the weaknesse thereof The first place is of the Morall Law which faith confirmeth because Christ came to fulfill it and not to destroy it and the end of the Law is to bring us to Christ The later place is concerning the ceremoniall Law which is abrogated because the shadow was to give place to the substance 835. Rom 4. 7. Blessed are they whose iniquities are forgiven and whose sins are covered Mat. 5. 2. Blessed are the poor in spirit the clean in heart the mercifull In the first place is spoken of the cause of blessednesse namely remission of sins and imputation of righteousnesse in the later of vertues which are the way to blessednesse 836. Rom. 4 15.
Doctrine and Law delivered by him or by his Ministry as Acts 19. into John's Doctrine but in the later it is taken properly so we are baptized in the name of the Father Sonne and holy Ghost for baptism cannot be performed in the name of any creature because to be baptized in the name of any one that is by his command and authority to be baptized for his worship faith and obedience 933. 1 Cor. 10. 23. No temptation hath befallen you but such as is common to men Matth. 4. 3. The devil is a tempter Temptation is the divine probation of our faith and obedience or a devilish tempting of us to sinne or when men tempt us to persevere in sinne or when the weaknesse of our nature draws us into faults and errours such were the temptations of the Saints and of the Corinthians here 934. 1 Cor. 10. 15. Judge ye your selves what I say Joh. 5. 39. Search the Scriptures The Apostle makes all men judges of his cause if any could not judge it was not imbecillity of the Law but the deed because all were bound to know things that concerned their faith for by the Word of God we may judge concerning things that belong to faith the knowledge whereof is necessary for all men and it is acquired by reading meditation invocation and searching the holy Scriptures 935. 1 Cor. 10. 15. I speak as to wise men ch 3. 1. As to carnall and babes The Corinthians were wise in respect of their doctrine but carnall in their affections by reason of their strife and contentions for the most learned have their carnall desires nor were they all wise or carnall for often what belongs to some is imputed to all 936. 1 Cor. 10. 21. Ye cannot drink the cup of the Lord and the cup of devils ch 11. 29. He that cateth and drinketh unworthily eateth and drinketh his own damnation The first place is of right and so they cannot nor must not eat or drink though they do eat and drink the later is understood of the fact whereby they take it 937. 1 Cor. 10. 24. Let no man seek his own but every man anothers wealth 1 Tim. 5. 8. But if any man provide not for his own especially for his own house he hath denied the faith and is worse then an Infidel The first is to be understood with limitation that no man out of over-much love of himself should do his own occasions boastingly which is farre from Christian charity which teacheth that a man is not born for himself but to serve God and to do good to his neighbour 938. 1 Cor. 11. 24. Eat this is my Body Rom. 6. 9. The Body dieth no more In the Lords Supper the Body of Christ is not broken by a naturall or carnall manner the Body and the Blood the Bread and the Wine are received conjunctively in respect of the instrument but they are received disjunctively in respect of the manner for the bread and wine is received after one manner the Body and Blood after another manner 939. 1 Cor. 11. 24. Which is broken for you Luk. 22. 1. Which is given The Apostle received from the Lord what he delivered to the Corinthians concerning the sacred Supper without doubt in the first institution the Lord used both the words and because the Evangelists make mention of the name of giving the Apostle addes the other 940. 1 Cor. 12. 3. No man can say that Jesus is the Lord but by the holy Ghost Matth. 7. 21. Isa 29 Mat. 7. â—â— Not every one that saith unto me Lord Lord shall enter into the Kingdom of heaven In the first place it is not only historically with outward lips to say that Jesus Christ is the Lord but with faith to beleeve that he is the Thâ—â— Lord which hypocrites and devils cannot do for though with their mouth they confesse him yet with works they deny him also no man can say for his own salvation that Jesus is the Lord unlesse he have the holy Ghost 941. 1 Cor. 12 6. God worketh all in all Phil. 2. 12. Work out your salvation God as the first cause works all good in all men we with God work 〈◊〉 our salvation subordinately we are called by God moving and helping us freely and by his grace we cooperate 942. 1 Cor. 13. 2. Though I have all faith so that I could remove mountains I am nothing Rom. 3. 28. We are justified by faith without the works of the Law In the first place by all faith is meant faith of Mat. 17 20. working all manner of miracles so that it can extend it self so farre as to remove mountains yet charity may be separated from such a 〈◊〉 but it can never be separated from a justifying Joh◠〈…〉 faith to subsist without it 943. 1 Cor. 13. 9. We know in part 1 John 2. 20. Ye know all things In this life our knowledge is in part and imperfect but in the next life it shall be perfected the later place is concerning necessary things to the knowledge of Antichrist that is done by the holy Ghost leading us into all truth by degrees and parts 944. 1 Cor. 13. 12. We see now through a glasse 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 generall presence Deut. 31. 17. for Gods grace Numb 6. 25. for his revenge Rev. 6. 16. for knowledge and internall vision Exod. 33. 11. of this in the first place but in the later is meant the sight of God in our Country that is in heaven as it is said through a glasse and in a riddle in respect of the Law for God is seen by us in part in the Word of God as he is 945. 1 Cor. 13. 13. Now abideth faith hope and charity but the greatest of these is charity Gal. 5. 6. Faith works by love Charity being the effect of faith is the inferiour for by faith we are justified and Christ Rom. 5. 1. dwelleth in us and we please God we are the sons of God and obtain eternall life Charity is not the greatest vertue but because it shall remain in the next life in its operations 946. 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 Jer. 28. 2. 1 Pet. 4. 11. called to the Office of Prophesying 947. 1 Cor. 15. 9 I am the least of the Apostles ver 10. I laboured more then they all He was the least in order because he was the last called to be an Apostle but he was greater in labouring because the charge of all the Churches was committed unto him In the first Rom. 15. 16 17. place he speaks lowly of himself according to Christs commandment When you have done all
labour shall not be lost 963. Gal. 5. 17. The flesh lusteth against the spirit Eph. 6. 12. We wrestle not against flesh and blood but against powers Flesh is taken in the first place for our corrupt nature in the later for men whose nature is frail and weak nor is our chief conflict with those but with spirituall powers which use many deceits and make many incursions upon the faithfull 964. Gal. 5. 24. They that are Christs have crucified the flesh with the affections Eph. 5. 29. No man ever yet hated his own flesh The first place is not concerning the nature of the flesh but the desire of the regenerate man who cares not for the affections of the flesh will not serve his belly his pleasures the world or worldly delights the later is concerning self-love naturall to us all and the Apostle speaking of the wife useth the name of flesh because they are both made one flesh 965. Gal. 6. 2. Bear ye one anothers burdens ver 5. Every man shall bear his own burden In the first place is spoken of the faults and infirmities of our brethren which are indeed a burden to us yet we must bear them by sympathy and the rule of charity will have it so that all of us help our brethren and tolerate their infirmities to lift up such as are down to hide their faults so much as may be and is fitting Thou hast this fault and not that another Theoderez man hath another fault do thou bear his fault let him bear thine and so fulfill the love of charity be not curious in other mens faults for every man shall give account of his own 966. Gal. 6. 4. Let every man prove his works 1 Cor. 3. 13. The fire shall try every mans work In the first place is intimated what is our duty to make our works approved to God in the later place the fire signifies either the holy Ghost or afflictions by which we are tried The Epistle of St PAUL to the EPHESIANS HE commemorates the benefits of God which are part and recites our Election Redemption Sanctification Vocation into the Church Justification by faith our future inheritance of eternall life and our duties in generall of us all in speciall of married people and unmarried of Parents of Children of Masters and of servants It was written from Rome in the Year of Christ 59. and sent by Tychicus 967. Eph. 1. 7. In whom we have redemption Rom. 8. 18. We wait for future glory and the redemption of our bodies We have redemption in Christ from the guilt of sinne by our justification we expect a full redemption from inherent sinnes in our glorification for Christ shall transform our mortall bodies that he may make them like to his glorious body that as we are one with him here in soul and body by grace so we may be also in glory 968. Eph. 3. 5. The mystery of Christs incarnation was in other ages unknown to men Col. 1. 5. You have heard before in the word of the truth of the Gospel It was unknown to the Fathers under the Law in respect of fulnesse and clearnesse of knowledge revealed since Christ came and it was made manifest to the whole world by the Ministry of the Apostles 969. Eph. 3. 15. All paternity is named from God the Father Joh. 8. 44. The devil is the father of lies God is the Father of heavenly and earthly paternity the devil is excluded from these for he hath no such paternity but as he is the Authour he is called the Father of a lie 970. Eph. 4. 19. The Gentiles gave themselves over to lasciviousnesse to work all uncleannesse Rom. 1. 28. God gave them over to a reprobate minde The Gentiles gave themselves over in regard of their sinnes God gave them over in regard of punishment 971. Eph. 5. 25. Husbands love your wives Luk. 14 26. Wives are to be beloved as they are wives but if they hinder us from following Christ they are to be hated with such a hatred as proceeds not from anger but zeal to Gods glory 972. Eph. 5. 33. Let the wife see that she reverence Deut. 6. 13. her husband Matth. 10. 28. Rather fear God Fear in respect of God must be guided the same way that love must God must be beloved above all not excluding fear which is due to others 973. Eph. 5. 1. Be ye followers of God 1 Cor. 11. 1. Be ye followers of me The Apostle warns the Ephesians to be followers of God for by that they shall fructifie the more Ae exhorts the Corinthians to follow him that as he followed Christ so they would learn of him as if he would have said If you cannot follow Christ yet follow me at least that am his servant 974 Eph 5. 26. Christ hath cleansed his Church by the washing of water by the word 1 John 1. 7. The blood of Jesus Christ cleanseth us from all sins Christ purgeth away our spots with his blood as with water by the Word and Sacraments as by instruments he communicates to us the power of his death 975. Eph. 6. 12. For we wrestle not against flesh and blood Gal. 5. 17. The spirit and the flesh are contrary In the former place mention is made of our principall and capitall enemy that is the devil in the later of the concupiscence of our corrupt flesh and the strife of it against the Spirit The Epistle of St PAUL to the PHILIPPIANS HE exhorts them to patience and not to be offended with his chains but that they should live patiently in mutuall love and take heed of false Teachers and study to lead a life unblameable Written from Rome by Epaphreditus 976. Phil. 2. 7. He was made in the likenesse of man and was found in fashion as a man 2 Cor. 5. 16. Henceforth know we Christ no more after the flesh The first place is concerning Christs true humanity who after his humiliation was exalted of God above all creatures and made to be Lord in the glory of the Father 977. Phil. 2. 9. God hath given him a Name which is above every name Matth. 1. 21. In his conception Luk. 2. 21. In his Circumcision they called his name Jesus By the Name above all names is understood Majesty and glory given from God the Father Mat. 1. 22. unto Jesus Christ our Lord. In his conception he was called Jesus because he shall save his people from their sinnes 978. Phil. 2. 12. Work out your own salvation with fear and trembling 2 Tim. 1. 12. I am certain because the Lord is able to keep that which I committed unto him The Apostle means fear and trembling not that which is servile but filiall which is opposed to presumption and security least we should grow insolent upon the confidence of our gifts but that we should altogether depend on the mercy and goodnesse of God 979. Phil. 3. 12. Not as though I were already perfect ver 15. So many
of David Matthew observes the natural order descending from Fathers to the sons Luke ascends from the sons to the Fathers Matthew by Solomon and his posterity reckons the fore-fathers of Christ from David to Salathiel Luke by Nathan and his posterity for Solomons race being extinct Christ was born of the posterity of Nathan according to the flesh 530. Mat. 1. 12. Jeconias begat Salathiel Luk. 3. 27. Salathiel was the son of Neri Melchi Addi Jeconias died without children Salathiel was the natural son of Neri born from David by Nathan the legal son of Jeconias because he succeeded him by right in the Kingdome 531. Mat. 2. 1. Behold wise men came from the East to Jerusalem cap. 11. 25. I confesse to thee Lord because thou hast hid these things from the wise c. The Wise men were led to Christ not by humane but divine wisdome acknowledging Col. 2. 3. Rom. 1. 25. Mat. 23. 23. Luk. 11. 12. 1 Cor. 1. 26. that in Christ were hid all the treasures of wisdome and knowledge Christ rejects no such wise men but such as are not wise from Gods Spirit and yet think themselves wise following the wisdome of this world as the Heathen Philosophers and the Pharisees amongst the Jews and those that are wise now adayes with fleshly wisdome 532. Mat. 3. 1. John the Baptist preached in the wildernesse Luk. 3. 3. He came into all the Countrey about Jordan preaching by the Desert Matthew means not the inward remote parts separated from the company of men but the fore-parts a Mountainous Countrey lying about Jordan 533. Mat. 3. 14. John knew Christ before he baptized him Joh. 1. 33. I knew him not but he that sent me to baptize with water said unto me Vpon whom thou shalt see the Spirit descending and resting upon him he it is that baptizeth with the holy Ghost John had a knowledge of Christ before his baptism by inchoation but that knowledge was confirmed and consummate when in baptism he saw the Heavens open and the Spirit of God descending upon him like a Dove and so by an outward revelation joyned with an inward illumination he pronounced that Jesus was the Messias and the Lamb of God that takes away the sinnes of the world 534. Mat. 3. 16. The Spirit of God descended and came upon Christ Luk. 1. 35. Christ had the holy Ghost before Gal. 4. 6. At the baptism of Christ the holy Ghost came upon him like a Dove to declare that Jesus Christ is the Mediator between God and man according to the prophesie The Spirit Isa 61. 1. of the Lord was upon me because he hath anoynted me to preach good tidings to the meek to proclaim the acceptable year of the Lord who being to Psal 45. 8. take upon him the Office of Mediator is anoynted with spiritual oyl 535. Mat. 4. 2. And when Jesus had fasted forty dayes and forty nights he was afterward an hungred and the Tempter came and said unto him Luk. 4. 1. He was tempted forty days The internal temptation lasted forty dayes then came the Devil to Christ in an external and corporal shape and spake unto him 536. Mat. 4. 8. The Devil at the third temptation took him up to a Mountain Luk. 4. 5. The Devil at the second temptation took him into a high Mountain In the holy Scripture saith Augustine there is no contradiction where any thing is related by divers Authors and not observed the same way De Cons Ecclesiae Matthew placeth the temptations in order But Luke by Hysterosis puts the second temptation after the third 537. Mat. 4. 12. 17. Jesus began to preach from the imprisonment of John the Baptist Joh. 1. 2 3 4. chap. He preached before John was in prison Matthew passeth over that which John sets down in his 4 first chapters 538. Mat. 4. 18. Jesus walking by the Sea of Galilee saw two brothers Simon and Andrew casting a Net into the Sea and he said Follow me Luk. 5. 1. He stood by the Lake of Gennesareth v. 3. Ascending into Simons ship he bade them put off a little from the land and he sat and taught the people out of the ship as he ended his speech he said to Simon Lanch into the deep v. 10. Fear not henceforth thou shalt catch men Here we have need of a threefold reconciliation Matthew saith that Christ walking toward Sea called Peter Luke in a little ship But Matthew speaks of his first call and Luke of his confirmation in it 2. Matthew makes no mention of the Miracle but what he let passe Luke describes 3. Matthew cals it the Sea of Galilee Luke the Lake of Genesareth because the Hebrews call all waters Seas Matthew respects the Province Luke the banks by the next City 539. Mat. 5. 1. Christ seeing the multitude went up into a Mountain and taught them Luk. 6. 17. He came down with them and stood in the plain Vers 20. Looking on his Disciples he said Blessed c. Here is also a threefold difference either Matthew saith that Christ preached in the Mountain Luke in the field Or Matthew saith he preached to the people Luke to his Disciples or Matthew saith before Luke after the healing of the leper Whence we conclude that Christ repeated that Sermon a second time 540. Mat. 5. 4. Blessed are they that mourn for they shall be comforted Vers 14. Rejoyce and be glad Phil. 4. 4. Rejoyce in the Lord alwayes Christ speaks not of all that mourn but such as from the heart mourn for their sins Joh. 16. â—3 Luk. 16. 25. 2 Cor. 1. and believe in him whose condition in this life is sorrowful and they suffer pressures in the world their mourning brings joy in this world and the world to come and God comforts them in all afflictions Christ pronounceth such mourners happy 541. Mat. 5. 5. Blessed are the meek for they shall possesse the earth Heb. 1â— 13. And they all confessed that they were strangers and pilgrims in the earth Meek are gentle such as with a quiet mind induring injuries do not resist evill but overcome evil with goodnesse by the example of Christ to these is the possession of the earth Rom. 12. 21. Mat. 11. 28. 1 Cor. 3. 22. Psal 27. 13 14. 16. promised not simply but by right of inheritance for the godly though they possesse nothing are said to possesse the earth because they have Christ who possesseth all things and he is only rich who hath a quiet mind The earth here is principally taken not for the element of earth but the land of the living 542. Mat. 5. 10. Blessed are they that suffer persecution for righteousnesse sake Ver. 12. Because great is their reward in heaven 1 Pet. 2. 10. c. 4. 14. Rom. 8. 18. The afflictions of this world are not worthy of the glory hereafter which shall be revealed in us The reward here hath no relation to any merit of ours but to the free love of