from a beast 585. Eccl. 4.1 I saw the oppressions done under the sinne and behold the tears of such as were oppressed and they had no comforter John 14 26. 15.26 I will send unto you the Comforter from the Father the Spirit of Truth Ecclesiastes compares the oppressed with the oppressours in that which happens in the world for oppressours are rich mighty men they have their A betters and their Clients The oppressed are alone and defend themselves with tears Christ sheweth how true comfort comes to those that are oppressed namely from the holy Ghost * Eccl. 4.1 with Jo. 14.26 The former place speaks of such as had no outward or humane comforters the latter place speaks of sending of inward comfort The former of such as were oppressed were they good or had The latter place of such as were only Religious and Gods Children 586. Eccl. 7.16 Be not over righteous Rev. 22.11 Let him that is just be just still Ecclesiastes understands a mans judgement of himself and forbids us that we should not have too great opinion of our own righteousnesse when it is not so with us John speaks of the oath of Justice and continuing the benefit of justification * Eccl. 7.16 with Revel 22.11 The former place speaks of righteousnesse in a mans conceit of others Or 2. Of a mans self of others Censure not good men because God suffers them to be afflicted or to severely reprove every petty error or urge not every thing which thou in thine own opinion thinkest just without yielding any way either in charity or wise integrity to the opinions of others or to the necessity of times common custome or humane frailty 2. Of our selves we must moderate our zeal with prudence Matth. 10.16 not make our selves over-wise to do a thing conscientiously scrupulously upon opinion of duty when indeed there was no necessity so to do and so to make sinne where God made none and thus all superstitious creatures are over-religious and over-righteous The second place speaks of inherent justice and righteousnesse or holinesse and so it is meant of reall right holinesse let him that is holy be more holy The other is onely meant of a righteousnesse in conceit * 587. Eccl. 7.17 Why shouldst thou dye before thy time Job 14.6 Till he shall accomplish as an hireling his day The former place speaks of our time as it is considered from the constitutions of our body and what we may live by nature The latter is spoken of our days as they are precisely numbred and appointed by God We by our sinnes may hasten on our death that is we may occasion the cutting off those dayes which by our naturall constitutions we might have lived unto though we cannot either procrastinate or shorten those of Gods appointment 588. Eccl. 8.14 There are righteous men to whom evils happen according to the manner of the wicked Psal 1.3 He shall be like a tree planted by the river side Vers 4. So shall not the ungodly Ecclesiastes sets down the judgement of carnall men concerning the righteous and the wicked from their outward condition and they judge of them both alike yet the condition of good and bad men is most different in this life and in the end of it Here the state of the godly is more excellent and after this life they shall rejoyce for ever Wicked men are abominable here and hereafter they shall be punished eternally 589. Eccl. 9.1 No man knoweth either love or hatred Rom. 8.35 38. Who shall separate us from the love of Christ 2 Tim. 1.12 The first place teacheth that it cannot be gathered by outward happinesse or unhappinesse It is one thing to know love or hatred in a mans self and own heart another thing to know it in other mens hearts who it is that God loveth or whom he hateth because these fall out alike to good and evill righteous and unrighteous men Therefore we must not judge according to outward things and accidents but according to the testimony of our faith and the holy Ghost concerning the love of God being certain that no things that befall us for adversity can separate us from the love of God Eccl. 9.1 No man knoweth whether he be worthy of love or hatred 2 Tim. 4.8 There is laid up for me a crown of righteousness which the Lord shall give me A man knoweth not from himself or his own strength or humane wisedom whether he be worthy of love or hatred because God bestoweth riches honour strength c. without any difference Ecclesiastes speaks of discerning good men from bad by naturall judgement the Apostle of the certainty of his salvation * 590. Eccl. 9.7 Go thy way eat thy bread with joy and drink thy wine with a merry heart Eccles 7.2 It s better to go into the house of mourning than to the house of feasting The former place bids us not repine at Gods dealings but what he in his providence is pleased to do let us with chearfullnesse submit to it eating and enjoying the creatures with a sober chearfullnesse and yet this doth not encourage any to an excessive or sinnefull mirth and jollity for it is better to go into the house of mourning as the second place saith than so to spend our time in joviallnesse and feasting 591. Eccl. 9.8 Let thy garments be alwayes white Isaiah 2.8 Luke 16.19 Luxurie in cloathing is disallowed Ecclesiastes commends not Luxury but decent and comely cloathing according to our quality which God doth not detest but approves that being refreshed in body and mind we may the better undergoe the labours of our vocation * 592. Eccl. 12.7 The spirit returns to God that gave it Rev. 6.9 I saw under the Altar the souls of them that were slain The one is a literall the other is an allegoricall place and yet both agree together shewing that the souls of the godly return to God but yet by the mediation and intercession and merit of Jesus Christ who is the Altar And though many Christians which were slain upon the account of Religion by the materiall Sword yet by the virtue of Christ the Altar under whose shade they lye they are in happinesse The SONG OF SOLOMON HHB. Sirhastrim and Kodes Kodassin that is the Holy of Holies Wherein Solomon under the similitude of a Bridegroome and his Bride describeth Christ and his Church the heavenly and spituall treasure and the mysteries of salvation to the godly 593. CAnt 1.5 I am black Vers 6. Look not upon me because I am black Vers 8. O thou fairest amongst women Chap. 4.1 Behold thou art fair First the Spouse of Christ purgeth her self amongst her friends that is her members that they should not be offended at her blacknesse that is with the scorns and reproaches that her adversaries cast upon her and so she speaks of her self as she is in her self In the latter place as she pleaseth the Bridegroom in which is considerable how he purgeth
long after to be fulfilled Answ It is usual to give signs of things soon to come which happen long after 1 Sam. 2.34 1 Kin. 22.25 There were two signs set forth by the Prophet in Isa 7. The one of a temporal deliverance in token whereof he bringeth his son Shearjashub ver 14. The other of an eternal deliverance by the Son of God who was to come of a Virgin He could not call his own son Emmanuel c Esa 8.8 10. and to ascribe such wisdom to him the Jews say Almah doth not strictly signifie a Virgin But there are three words which signifie and betoken Virginity in the Hebrew The first Naarah any young woman whether a Virgin or not Secondly Bethulah a Virgin though she be not young and sometime it may be otherwise taken Thirdly Almah properly a young Virgin and not at all touched it imports youth and virginity which is the word here and so not applicable to the Prophets Wife or any save Mary It had been no wonder for any woman that had known a man to bear a son the wonder was that a Virgin or one that knew no man should bear a son 759. Mat. 2.1 Behold wise men came from the East to Jerusalem Chap. 11.25 I confess to thee Lord because thou hast hid these things from the wise c. The Wise men were led to Christ not by humane Col. 2.3 Rom. 1.25 Mat. 23.23 Luk. 11.12 1 Cor. 1.26 but divine wisdom acknowledging that in Christ were hid all the treasures of wisdom and knowledge Christ rejects no such wise men but such as are not wise from Gods Spirit and yet think themselves wise following the wisdom of this world as the Heathen Philosophers and the Pharisees amongst the Jews and those that are wise now adaies with fleshly wisdom * Mat. 2.1 with Mat. 11.5 The former place speaks of some Wise men whether worldly wise Astrologers Wizards c. The latter saith God revealed these things not to the wise i e. worldly wise or wise in their own opinions but to the men who became as children in their opinion and were as children ready to be instructed if worldly wise men would leave their high thoughts and opinions of themselves and become docible and little children as these wise men were they might understand the mind of God and see Christ The former place is understood of such Wise men as were so in the opinion of the World and by Profession though not so in the opinion of themselves The latter place is understood of such as are wise in themselves and that the world adjudges wise * 760. Mat. 2.23 He shall be called a Nazarene Isa 11.1 There shall come forth a rod out of the stem of Jesse There is not any place which in direct words cals Christ a Nazarene The former place saith that it might be fulfilled which is written by the Prophets But this place is equivalent to it some things are spoken Aenigmatically by the Prophets some things Allegorically Every thing that is spoken Aenigmatically is spoken Allegorically but every thing which is spoken Allegorically is not therefore spoken Aenigmatically This was spoken Aenigmatically and Allegorically of Christ for Isa 11.1 Christ is said to be a rod or branch Nezer which indifferently signifies a branch and the City of Nazareth one and the same word denoting Christ and the place where Christ should be born There were three sorts of Nazarenes First Those who were so by profession of Moses his Law Num. 6. Secondly Those who lived in Nazareth the City Thirdly Those who were Votives and Natives Christ was said to be a Nezer or Nazarene the second way 761. Mat. 3.1 John the Baptist preached in the wilderness Luk. 3.3 He came into all the Country about Jordan preaching by the Desart Matthew means not the inward remote parts separated from the company of men but the fore-parts a Mountainous Country lying about Jordan * Mat. 3.1 with Luk. 3.1 The former place saith no more than that he was preaching in the wilderness and the latter that he was in the Country about Jordan preaching which are thus reconciled The wilderness is meant either that which is called so and yet had in it Villages and Cities as Jos 15.61 62. 1 Sam. 23.14 24. some of which probably were in the Territories and under the command of Hebron the place where John was born for there is mention of the Cities of Hebron 2 Sam. 2.3 Or the Wilderness is taken for the inmost Wilderness and Desart where was no Habitations of men Iohn lived and was brought up in the former wilderness and when he came to thirty years old he began to preach first to his neighbours and friends and then afterwards came down into the Country about Iordan and preached there likewise 762. Mat. 3.14 Iohn knew Christ before he baptized him Joh. 1.33 I knew him not but he that sent me to baptize with water said unto me Upon whom thou shalt see the Spirit descending and resting upon him he it is that baptizeth with the Holy Ghost Iohn had a knowledge of Christ before his baptism by inchoation but that knowledge was confirmed and consummate when in baptism he saw the Heavens open and the Spirit of God descending upon him like a Dove and so by an outward revelation joyned with an inward illumination he pronounced that Jesus was the Messias and the Lamb of God that takes away the sins of the world 763. Mat. 3.16 The Spirit of God descended and came upon Christ. Luk. 1.35 Christ had the holy Ghost before Gal. 4.6 At the baptism of Christ the Holy Ghost came upon him like a Dove to declare that Jesus Christ is the Mediator between God and man according to the prophesie The spirit of the Lord was upon me Isa 61.1 because he hath anoynted me to preach good tidings to the meek to proclaim the acceptable year of the Lord Psa 45.8 who being to take upon him the Office of Mediator is anoynted with spiritual oyl 764. Mat. 4.2 And when Iesus had fasted forty daies and forty nights he was afterward an hungred and the Tempter came and said unto him Luk. 4.1 He was tempted forty daies The internal temptation lasted forty daies then came the devil to Christ in an external and corporal shape and spake unto him 765. Mat. 4.8 The devil at the third temptation took him up to a mountain Luk. 4.5 The devil at the second temptation took him into a high mountain In the holy Scriptures saith Augustine there is no contradiction where any thing is related by divers Authors and not observed the same way De Cons Eccles Matthew placeth the temptations in order But Luke by Hysterosis puts the second temptation after the third 766. Mat. 4.12 17. Iesus began to preach from the imprisonment of Iohn the Baptist Joh. 1.2 3 4. chap. He preached before Iohn was in prison Matthew passeth over that which Iohn sets down in his four first
hear and grant though not just in the same mode and time another thing to hear and presently give a supply in the same manner and method 1051. Joh. 11.50 Caiphas a wicked man prophesied by the instinct of the Spirit Rom. 8.14 As many as are led by the Spirit of God they are the sons of God The gifts of Gods Spirit are of Sanctification and Salvation and those are proper to the elect children of God or gifts of administration which are common to good and bad men amongst which is the gift of Prophesie * Joh. 11.50 That one man should dye c. Rom. 8.14 The gifts of God are one thing the graces of God are another Caiphas though a wicked man might have this gift given or by a thorough consideration of the Scriptures might know that one man was to dye and yet this hinders not but that only the Sons of God should have the graces of the Spirit * 1052. Joh. 12.25 He that hateth his life in this world shall keep it unto eternal life 1 Joh. He that loveth wickedness hateth his own soul Hatred is not here taken properly for so man never yet hated his own flesh but hating is taken for less loving i. e. He that less loveth his life than trouble for the Gospel while he lives here shall keep his soul to eternal life though he may suffer the loss of his external life Hatred in the second place is taken for the effects of hatred He that loveth wickedness effecteth that to his soul which a man that hateth him would do that is he punisheth his own soul 1053. Joh. 12.27 Father save me from this hour Phil. 2.8 He became obedient unto death Christ feeling the sins of the world lying upon him feared death as he was man and desired rather to live than dye if that might have been granted without detriment to Gods glory and our salvation but because it was not possible that that Cup should pass from him he submitted himself to his Fathers will and said Therefore came I unto this hour 1054. Joh. 12.30 Now shall the Prime of this world be cast out Eph. 6.12 We have yet war with the Prince of this world That casting out was out of the hearts of the faithful whom though the devil do tempt and oppose many waies yet he cannot vanquish them but is cast out Also Christ respects the casting out of the devil whilst both Jews and Gentiles amongst whom the devil reigned were called to the grace of Christ by his coming * Joh. 12.30 with Eph. 6.12 Satan is cast out while the darkness of Ceremonies neglecting the Substance and the Idolatry that was amongst Jews and Gentiles was cast out and Christ by the preaching of the Gospel was exalted 2. Satan is cast out of the hearts of Gods people when he hath not his Regal and full sway in the heart but by the power of Gods grace he is mastered though satan as a tyrant even in them may strive and make onsets against the grace of God so that he being cast out as to his reigning yet not as to his tempting and striving warring against the hearts of Gods children which the latter place speaks of * 1055. Joh. 12.50 And I know that his Commandment is life 2 Cor. 3.7 The Law is the ministration of death The Commandment of God is that which either may be accounted Legal or Evangelical The former place intends Evangelical Commands i. e. such commands as were given by Christ or concerning Christ The latter is meant of Legal Commands without reference to Christ or else without the ministration of the Spirit * 1056. Joh. 13.1 Loving his own in the world he loved them to the end Hos 1.9 For you are not my people and I will not be your God Hos 9.17 My God will cast them away c. Gods People are his own first in a general or National way so are they which make an external profession of the Lord and are in outward covenant with him as the Jews these may have the external signs and impresses of Gods love and these turning away from the Lord the Lord will turn from them Secondly Gods own Elect or chosen forth of others which he once setting his love upon he loves to the end The former place is meant of his Elect. 1057. Joh. 13.27 After the sop satan entred into him Ver. 2. And supper being ended the devil having now put into the heart of Judas Iscariot The first place is of total possession when after so many admonitions from Christ and so many humane favours received Judas yet continued in his purpose of betraying Christ he is delivered to satan to be ruled so that he could think on nothing that was sound and good * 1058. Joh 13.27 Do quickly God commands no sin These are not the words of exhortation or command but spoken Ironically as if he should say Well take thy course and do what thou wilt make haste man * 1059. Joh. 13.29 Judas had the bag Mat. 10.9 Provide neither gold nor silver nor brass in your purse The latter place speaks of Christs Command upon a peculiar and particular occasion not upon the account of all times and that temporary command expired with that expedition But Christ having a purse-bearer constantly as Judas was shews that it is lawful to have and use money for our necessaries 1060. Joh. 13.34 A new Commandment I give unto you that you love one the other Mat. 22.27 This was the greatest Commandment in the Old Testament to love God and our Neighbour It is called a new Commandment not by reason of the substance but because Christ renewed it and the singular affection of love which Christ requires in his followers As he loved them and gave himself for them so he would that they should love one the other with singular affection * Joh. 13.34 with Mat. 22.37 It was an old command as to the substance of the command but a new command as to the circumstances Christ commanding it in a new manner it is not now Love your Neighbour as your self but As I have loved you The Gospel or Testament whereof this is a part is new the Spirit works it in out new hearts 1061. Ioh. 14.3 I go to prepare a place Mat. 25.34 Inherit the Kingdom prepared from the beginning of the world The place was predestinated from the beginning of the world but now by Christ it was particularly designed and fitted by the Ascension of Christ actually for the Godly 1062. Ioh. 14.4 Whither I go ye know and the way ye know Ver. 5. We know not They did know inchoatively and imperfectly but because they know not that they did know the cause was their rudeness and forgetfulness of Christs words * Joh. 14.4 wi h 5. The Disciples knew that Christ was to go to heaven but they were not so thoroughly instructed what heaven was or that he would go then thither Possibly they might imagine him to speak of
certainty of the things foretold in respect of God though not in our opinion he shuts out long delaies for the whole time of this Prophesie unto the last day is in the sight of God but as one day or one hour Psal 94. 2 Pet. 3.8 which is a comfort to the godly that they may not despair and it exhorts the wicked to repentance by reason of the sudden destruction shall fall upon them * 1478. Rev. 1.7 And every eye shall see him and they also which pierced him Job 19.27 Whom I shall see for my self and not another or a not stranger Every eye godly and wicked shall behold Christ either to their comfort or sorrow Job saith he shall see him and not another shall see him for Job or in the place of Job but Job shall see him for himself Which denies not but Job and another yea all shall see Christ and yet every man for himself 1479. Rev. 1.13 I saw one like to the Son of man Mat. 9.6 Christ is the Son of man really The first place is an Hebraism by which is intimated the certainty of Christs humanity also he may be said to be like man because he appeared in a singular form 1480. Rev. 2.11 He that overcometh shall not be hurt of the second death Heb. 9.27 It is appointed unto men once to die The bodily death is one because the soul is but once separated from the body The second death is taken Metaphorically for the misery and torment of the soul after the death of the body 1481. Rev. 3.7 Christ openeth and no man shutteth shutteth and no man openeth Ver. 20. If any man hear my voice and open the door I will come in to him The Son of God is he that opens the internal door of the heart Joh. 14. we open only the external for no man comes to the Father but by him 1482. Rev. 3.10 I will keep thee from the hour of temptation which shall come upon all the world Ver. 19. As many as I love I rebuke and chasten God kept the Angel of Philadelphia from evil temptation because he was a pious assertor of the truth but the Angel of Laodicea who was luke-warm he would mend by his reprehension 1483. Rev. 4.8 They rest not night nor day Chap. 14.13 They that dye in the Lord rest from their labours The souls in the heavenly rest of the blessed are not idle they have their labours that weary them not but most sweetly refresh them in the latter place is understood the end of the troubles of this world 1484. Rev. 5.1 I saw a book written Ver. 4. No man was worthy to look thereon John saw the book in a bare Vision but no man could see the mysteries contained in it * 1485. Rev. 5.5 Christ is called the Lion of the Tribe of Juda. Rev. 5.6 Christ is called the Lamb. He is called a Lion to shew his great strength Majesty and Dignity and of the Tribe of Judah because he arose from thence which Tribe boar the Arms a Lion * 1486. Rev. 5.12 Worthy is the Lamb to receive honour glory and blessing If Christ be God how can he receive honour for we cannot add to Divinity Ans Christ as God cannot receive an addition of honour in himself but we may give him a relative honour or Quo ad nos He may seem to be more honourable to us that is when we take all the honour that the Creature hath or Idols hath and place it upon the head of Christ we esteem him most honourable and glorious 1487. Rev. 6.9 Under the Altar I saw the souls of them that were slain Ver. 11. White robes were given to every one of them Souls are invisible spirits which cannot be seen or cloathed it is therefore the sight of the mind and not of the body which is here understood for these things were seen in the Spirit 1488. Rev. 6.10 The souls of those that were slain cry out for revenge against those that slew them Mat. 5.44 Love your enemies and pray for them The cry of the souls proceeds not from a wicked desire of revenge but an earnest desire for Gods glory because they would have no ungodliness or wickedness remain unpunished c. in the day of revenge and judgment we suffering here according to Christs command pray for our enemies 1489. Rev. 7.9 I saw a great multitude which no man could number Luk. 12.32 The flock of Christ is called a little flock The Church compared with the numerous multitude of the wicked is a little flock but considered in it self it comprehends an innumerable multitude of all Ages Sexes Places Tribes and People * 1490. Rev. 7.12 Blessing and Glory and Wisdom c. Rev. 8.1 There was silence in heaven about the space of half an hour In the former place it shews what is Angels work in heaven as I take it The latter is shewn what for a little while may be done on Earth whether as in Constantines time or it be an allusion to that silence that was used to be in the Temple while the Incense was offering whereas they blew Trumpets and sung while the sacrifice was offered 1491. Rev. 11.19 The Temple of God was opened in heaven Cha. 21. v. 22. And I saw no Temple therein In the former place the Temple is taken figuratively this the Holy Ghost intimates that God is worshipped most holily with Hymns and Psalms In the latter place we must not think there shall be any material Temple in the life to come as we have here on earth 1492. Rev. 13.8 The Lamb slain from the foundation of the world Gal. 4.4 When the fulness of time was come God sent forth his Son made of a woman He was the Lamb slain from the foundation of the world not properly but figuratively and in Gods Decree by Types Predictions and Efficacy by Acceptation not by Execution 1493. Rev. 16.1 Go and pour out the vials of the wrath of God upon the earth Ver. 4. to the 13. They poured out their vials of wrath upon the sea the rivers the fountains the sun the seat of the beast and Euphrates In the first place the earth is taken in a general signification because the effects of all the Vials redounds to the earth in a manner and to earthly men the followers of Antichrist for whatsoever the wrath of God was which was cast on the Seas Rivers or the Ayr or Sun was not for themselves but to afflict the earth and those that dwell thereon 1494. Rev. 18.6 Double unto her double according to her work Mat. 7.2 And what measure you mete shall be measured to you again The first place is a special command of God concerning retaliation In the latter Christ forbids rash judgment concerning others adding the Law of retaliation the more to convince the Jews * Rev. 18.6 with Mat. 7.2 Double not of her deserts but of those miseries she hath brought on you before and that is just
The right of living is one thing the possession another Abraham had the right to the land and he had the possession but it was in his seed and posterity 69. Gen. 13.16 I will make thy seed as the dust of the earth 2 Sam. 24.9 And Joab gave up the summe of the number of the people unto the King The posterity of Abraham which were and are before the numbring David made cannot be numbred nor had David the compleat number of the people from Joab who gave the King a lesse number of the people than they were * 70. Gen. 14.13 And these were confederate with Abraham 2 Chron. 19. Shouldest thou help the ungodly and love them that help the Lord. The Law of God forbids leagues with Infidels and wicked men but not all leagues those are condemned only which are against true Religion Marriages or joyning in armes except in the case of publick necessity as Asa with Benadab Josaphat with Achab c. but such leagues as are concerning the defending of their Countrey preserving neighbourhood of not making inroads of prâ—serving the publick peace or mutuall commerce where Religion is not hurt are not forbidden but are adjudged lawfull and necessary such a league was this of Abraham with the neighbouring Cananites * 71. Gen. 15.6 Whereby shall I know this Matth. 12.39 An evill and adulterous generation seeks after a sign It is one thing to ask a sing for the confirmation of temporall promises where the thing was obscure and altogether hid another thing to ask a sign to demonstrate a thing which might otherwise be known Abraham seeking a sign was a speciall motion of Gods Spirit which Christ condemns not for it hath been permitted to some by a peculiar favour as to Gideon and Hezekiah which they did not so much out of incredulity as out of a desire to be forfeited against humane infirmity or he asked this Question not so much doubting of the thing promised as desiring to know somewhat more particularly of the manner of performance Abraham might well seek a sign in a thing which he had no promise on before nor no footstep of the manner of the comming of it discovered there being many difficulties to encounter withall before it could be effected The Jews they might have sought the Scriptures and found so clear evidences that Jesus was the Christ that they need not seek any signes concerning him 72. Gen. 15.6 Abraham believed God and he counted it unto him for righteousnesse James 2.21 Abraham was justified by works Abraham before God was justified by faith and was declared to be just by his works before men offering up his son Isaac upon the Altar 73. Gen. 15.13 Thy seed shall be a stranger in a Land that is not theirs and shall serve them 400 years Exod. 12.40 Now the sojourning of the children of Israel who dwelt in Aegypt was 430 years In the Scripture the years are not alwayes precisely numbred the lesser number is omitted and here under the greater round number the lesse is comprehended * Gen. 15.13 with Exod. 12.40 In a great summe so small a number comes under no particular account as the 72 Interpreters are called the 70 and this account is not to begin lower than the giving of the promise to Abraham to the deliverance of the Israelites out of Aegypt and the giving of the Law were 430 years Exod. 12.40 Gal. 3.13 of which neither 405 nor 400 nor 430 was spent under the Egyptian persecution for though the account end with their parting thence it did not begin with their coming thither but so much of the time was run before Jacob's coming thither and so much after that peaceably passed on untill the death of Joseph so as some account the time of their rigid servitude to an 140 some to a 121 at the most the summe of 430 equally divided the one half spent before their going into Aegypt the other half in their abiding there 215 before their going into Aegypt reckoned thus from the promise given to Abraham to the birth of Isaac 25 from the birth of Isaac to the birth of Jacob 60 years from thence to their coming into Aegypt 130 in all 215 the other 215 thus 94 before the death of Levi 121 betwixt his death and their deliverance out of Aegypt Chrys hom 36. in Gen. 74. Gen. 15.15 Thou shalt go to thy Fathers in peace Joshua 24.2 Terah and his fathers served other Gods To go to his Fathers that is to die it is an Hebrew phrase Also by the name of Fathers here may be understood Adam Abel Noah c. to whom he went by faith * 75. Gen. 15.16 But in the fourth generation they shall come hither again 1 Chro. There are reckoned six in the Tribe of Judah from Abraham Isaac Jacob Judah Phares Hezron Chaleb so in the Tribe of Levi from Abraham to Moses are reckoned six from Abraham Isaac Jacob Levi Cahath Amram Moses Answ In the fourth generation that is in the 400 year 100 year to a generation or somewhat about this which for evennesse and rotundity is not reckoned Or Secondly By the fourth generation is meant the fourth geniture or birth of the Father and the Son so the fourth generation is to be reckoned from the descent of the sonnes of Jacob into Aegypt to their entrance into Canaan as in the Tribe of Judah from Judah to Phares from Phares to Hesron from Hesron to Caleb so in Levi Levi Cahath Amram Moses Thirdly It is one thing to begin the reckoning of four generations from the day that God made this promise to Abraham at which time Abraham had none at all and another thing to begin their account from the time that their servitude in a strange Nation which God foretold should determine before ever God promised the returning of any fourth generations he told Abraham they must first fojourne in a strange Land then in the fourth generation of them whom God brings out thence they shall return to this Land which account Moses set down Exod. 6.16 reckoning from Levi whose first generation was Coath the second was Amram the third Aaron the fourth Eliazar who divided the Land at the time God had foretold Abraham 76. Gen. 16.9 The Angel of the Lord said unto Hagar Return to thy Mistress Chap. 21.12 God commands Abraham to send Hagar away First Hagar flying of her own accord was commanded to return to her Mistresse Gal. 4.22 Chap. 31. then being thrust out by force she staid in the desert the Apostle expounds that figure and applies it to the Old and New Testament 77. Gen. 17.12 God appointed circumcision 1 Cor. 7.19 Circumcision is nothing Circumcision by divine institution in the Old Testament was a sacrament to the coming of Christ but in the New Testament it is nothing nor is profitable to our salvation we must therefore distinguish the times of the Old and New Testament 78. Gen. 18.25 Thou shalt not kill the righteous with the
wicked Ezek. 21.3 I will cut off from thee the righteous and the wicked Abraham speaks of eternall destruction and cutting off God speaks of corporall and temporall affliction of the righteous with the wicked 79. Gen. 21.9 Ismael plaid with Isaac Gal. 4.29 He persecuted Isaac Jerome saith That Ismael challenged the primogeniture insulting over Isaac in words and deeds and he calls that the contention of the young ones It is certain if Ismael had not wronged Isaac he should not have been expelled from his Fathers house * 80. Gen. 21.31 Wherefore he called the name of that place Beersheba Gen. 26.33 Therefore the name of the City is Beersheba unto this day There were two places of that name the one in the Tribe of Zebulon betwixt the upper and nether Galilee so Aducham the other was in the south part of Judah Josh 15.21 28. which these Texts speak of Now there was a Well and a City of the same name Abraham gave a name to the Region or Countrey it self Isaac to the City or else Abraham gave name to the City and Well but in processe of time it lost it among the Cananites filling up the Well but Isaac opening the Well again gave it the old name of Beersheba * Gen. 21.31 There they both sware Matth. 5.34 Swear not at all Abraham sware solemnly to confirme what they were about Christ condemnes vain rash frivolous vitious and ill conceived swearing He condemnes not all swearing for Deut. 6.17 Thou shalt sware by his name and Psalm 53.12 but that rash ordinary swearing which is used commonly and prophanely 81. Gen. 22.1 God tempted Abraham James 1.13 Let no man say when he is tempted I am tempted of God The first place is concerning outward temptation sent from God to prove our faith patience and hope and for our good The latter is concerning internall temptations from the flesh and the devill who do allure us to sinne or concerning temptations for our hurt Aug. lib. 16. cap. 32. De Civ Dei Abraham was tried to sacrifice his sonne that so his dutifull obedience might appear not to God but to the ages that should be for a mans mind oft-times cannot be known to himself unlesse he make tryall of his strength not by word but by deeds when he is examined by temptation * Gen. 22.1 with James 1.13 Temptations are either probations or provoca ions to evil When God tempâ—s its by probation not provocation and that probation is either by mercies Deut. 8 2 16. or by afflictions James 1.2 1 Peter 2.7 And this God doth not that he knows not what is in man but that man may know what is in himself and that either as to his grace or corruption or else that man may see what Gods preventing renewing and saving grace is able to do 'T is true that God may in a judiciary manner tempt man or leave him to be tempted withdrawing his grace from him Saint James speaks of temptations actively not passively to evill not to good to the evill of sin not of suffering 82. Gen. 22.2 Thou shalt offer the sonne whom thou lovest for a burnt-offering Exod. 20.13 Deut. 5.17 Thou shalt not kill God gave the Law not to himself but us this is a command and example which is singular of the faith or obedience of Abraham or of his triall neither is it contrary to the precept of the Decalogue of not killing our neighbour for the speciall dictâ—tes and commands of God do not derogate from his generall commands 83. Gen. 22.2 God commanded vers 12. God forbad to offer up Isaac James 1.17 With God there is no variablenesse The decree of God which he will bring to effect is immutable those decrees that are not fulfilled are but conditionall and but for tryall such is this example of a command given to Abraham and then revoked * Gen. 22.2 Take thy son and offer him c. 22.12 Lay not thy hand on the Lad. James 1.17 in whom there is no shaddow of change God did decree to command Abraham to offer his sonne and yet resolved he should not be suffered to offer his sonne but only tried whether he would offer him or no so as God alters not his will he only prosecutes the decree he had made * 84. Gen. 22.12 Lay not thy hand on the child c. Heb. 11.17 Abraham offered up Isaac when he was tryed Intention is one thing reall performance is an other yet God accepts of the intention for the action Abrahams intentions were to offer up his sonne and he endeavoured it which made the holy Ghost account his sonne as offered 85. Gen. 22.18 In thy seed shall all the nations of the earth be blessed Ephes 3.5 The mystery of the incarnation of the Sonne of God was not known to the sonnes of men as it is now revealed to his Apostles and Prophets by the Spirit In the former place God promised to Abraham that of his seed should be born Christ the Saviour of the world In the latter the Apostle speaks by comparison for that mystery was not known before the preaching of the Gospel Heb. 1.1 for it was revealed to the Fathers in many parts and divers manners under shadows and figures only but to us after the promises fulfilled in Christ plainly clearly and perspicuously * 86. Gen. 23.17 18. Were made sure unto Abraham c. Acts 7.5 And He gave him none inheritance c. The Land or Cave was made sure to Abraham not for an heritage so much as a burying place not for the living to enjoy as for the dead to rest in the right of possession and heritage was not bought by Abraham but given by God gratis to his posterity 87. Gen. 23.37 Abraham stood up and bowed himself to the people of the land Exod. 20.5 Thou shalt not bow down thy self to them nor serve them Mat. 4.10 Thou shalt worship the Lord thy God He gave civill adoration to the people which was an ordinary thing amongst those of the east but religious adoration is only due to God which he will not have to be given to an other 88. Gen. 25.23 The elder shall serve the younger Chap. 33.3 Jacob bowed himself seven times when he came to his brother Jacob gave civill honour to his brother Esau who was in great power and authority yet that takes not off from the force of the promise Psal 60.1 which was fulfilled in its time when David conquered the Idumaeans and made them subject to the Israelites * 89. Gen. 25.23 with Gen. 33.3 33.14 The person of a man is one thing his posterity is another The elder shall serve c. The preeminence of Jacob the younger above Esau the elder consisted in the prerogative of the birth-right which gave him authority over his brethren and the rest of the houshold under his Father devolved from Esau to Jacob. 2. In promise of the land of Canaan 3. in the holy Covenant of Religion with
suffered him to go though he were displeased at it yet on this condition that he should speak nothing than what God commanded him * 198. Numb 22.22 And the Lord was angry Verse 32. with 20. Answ God gave Balaam leave to go upon this condition that he should do nothing but what the Lord commanded But Balaam being overcome with the desire of money resolved with himself if he could by any means to curse the Hebrews which was altogether against Gods mind * 199. Numb 23.12 Must I not speak that which the Lord hath put into my mouth Josh 13.22 Balaam the son of Peor the Southsayer A wicked man may speak the truth the Lord makes use of such instruments for his own glory Balaam was probably a southsayer yet he might have particular wayes of knowing the mind of God in this case or his reason might dictate that to him However it was that he knew the mind of God he did deliver it 200 Numb 23.10 Balaam prophesied to his own disgrace 1 Cor. 12.7 To every man the manifestation of the Spirit is given to profit withall The gift of Prophesie was not hurtfull to Balaam in respect of God that gave it him had he used it well John 11.51 but Balaam abused it False Prophets also speak truth as Caiphas did though it be against their will 201. Numb 25.3 Israel joyned himself to Baal-peor and God was angry with Israel 1 Cor. 10.8 Neither let us commit fornication as some of them committed Lyra. Since Idolatry is spirituall fornication Paul makes mention of it for the daughters of Moah would not admit the Israelites before they had eaten things offered to Idols 202. Numb 25.9 There died of the plague 24000. 1 Cor. 10.8 They fell in one day 23000. Moses collects the number of those which fell by sword and strangling but the Apostle counts onely those that fell by the sword * Numb 25.9 with 1 Cor. 10.8 There was a double execution of Gods anger upon this people the one by the hand of man Verse 4. The heads of the people were to be hanged up The number of which probably was a 1000 and 23000 died by the immediate hand of God in one day and though it be said that 24000 died of the plague by the best interpreters of the Original may be read stroake there died of that stroak of divine justice for all was either of Gods bidding or his doing 24000 the lesser number taken away by mans hand cast into the greater number and so making up the whole of 24000 there is rather a subordination than a contradiction for the lesser number is contained in the greater * Numb 25.12 with 1 Sam. 2. In the one place there is a promise made of the Priesthood being kept in Phinehas line In another Heli hath it who was as Josephus saith lib. 5. Antiq. cap. ult lib. 8. cap. 1. of Ithamars family Answ This promise was conditionate if the posterity of Phinehas continued in faith and the true worship of God So that though that it was taken away from them afterward when they repented in the dayes of David and Solomon the Priesthood was restored again and reserved in that family till the dayes of Herod or well nigh and although there was an interception towards the end of the synagogue-worship yet they held Jus ad rem not in re 203. Numb 27.12 Go up into mount Abarim and see the land Deut. 34.1 Moses went up to mount Nebo to the top of Pisgah c. Abarim was the mountain but Nebo and Pisgah were the tops of that mountain so they differ but as a part from the whole 204. Numb 27.21 The Priest shall ask counsell for him after the judgement of Vrim 1 Sam. 30.8 And Abiathar brought to David the Ephod and he enquired at the Lord. The Ephod was properly belonging to the high Priest common to all sacrificing Priests which David made use of extraordinarily and was inspired by God with a propheticall spirit 205. Numb 31.18 But all maids that have not known a man keep alive for your selves 1 Sam. 15.3 Slay both man woman and infant The sinne of the Midianites was not so horrible as that of the Amalekites and we though we know not the cause of Gods commands yet must we say Righteous art thou O Lord and just are thy judgements 206. Numb 32.16 17. Reuben and Gad and the half tribe of Manasse went armed to battle before the children of Israel Joshua 22.8 Divide the spoile of the enemies with your brethren that is to those that staid at home The strong and fighting men went with the Israelites but those that were weak and unfit for warre staid at home who took the charge to look to the Cities and manuring of the fields 207. Numb 32.21 with Josh 4.13 Every Warriour not every man that could fight for likely they were more than 40000 but every Warriour appointed by me or Joshua for there were some that staid behind to keep the Cities on the other side Jordan 208. Numb 33.54 Divide the land amongst you Deut. 18.12 Lots are forbidden Lots were ordained of God which are used according to Gods Commandement Josh 14.2 Act. 1.26 and the Land of Canaan was divided by the lawfull use of them Matthias was chosen to be an Apostle so every man must be contented with his own lot they are unlawfull and prohibited which are used in sports and playes 209. Numb 34.17 Eleazar the Priest and Joshua shall divide the Land unto you Luke 12.13 Christ would not divide the Inheritance An office which is Ecclesiasticall is distinguished from a secular office in the dividing of the land Eleazar the Priest for his authority was joyned to Joshua the Prince that all things might proceed in right order and the Tribe of Levi might be well provided for a place to dwell in from every Tribe DEUTERONOMIE THat is the second Law Moses repeats here the ceremoniall and judiciall Laws spoken before in Exodus and Leviticus Chap. 34. to the end from Verse 5. Joshua fulfilled them after the death of Moses The time of this Booke is but two moneths namely the two last moneths of the 40 year divided into the time of Moses his repeating the Law and dying and Israels mourning 30 dayes for him 210. DEut. 1.16 Judge righteously Matth. 7.1 Judg not at all Judgements appointed by God in the Church or Common-wealth are lawfull but Christ forbids disorderly and rash judgements that man should suddenly or falsly pass sentence on his neighbours words or deeds 211. Deut. 2.5 I will not give you in the land of Esau so much as a foots breadth Psalm 60.8 Over Edom will I cast out my shooe 2 Chron. 10. The Israelites going into the Land of Canaan through the Land of the Edomites were not to offend them because the time to bring them into subjection was not yet full but they were made tributaries under David nor was the land of Idumaea
lower than God Heb. Coheleth ECCLESIASTES THE PREACHER SOlomon in this Booke convinceth the vanity of the world and the foolishnesse of men Shews that there is nothing better than to fear God and to keep his Commandements And he maintains that there shall be a future judgement He wrote this Book after his falling from God in token of true repentance 574. ECcl. 1.4 The earth abides for ever Isa 40.8 Luke 21.33 Heaven and earth shall passe away Rom. 8.22 2 Pet. 3. In the opinion of men the earth abides for ever but in respect of God and the future change and purgation from corruption and vanity it shall passe away 575. Eccl. 1.9 That which was shall be and there is no new thing under the Sun Gen. 1.1 The world was once created Heb. 9.25 Christ once offered himself Ecclesiastes speaks not of all things none excepted but of the vanity of naturall and artificiall things which is collected from the naturall corruption and change of things * Eccl. 1.9 with Heb. 9.25 The former place speaks in relation to happinesse so there is nothing new to create our happinesse The second place speaks of Christ being offered which if we regard the substance was not new for he was designed from the beginning of the world to be offered and his offering is yet as fresh and powerfull as it was at first Something as to circumstance of time and place c. may be new but not as to substance and force A thing may be new in the individuality thereof but not in the species and kind 576. Eccl. 1.10 There is no new thing under the Sun Revel 21.5 Behold I make all things new Ecclesiastes purpose is not concerning a creation of new kinds of creatures but concerning their change and vicissitude in the world and concerning the malice of men and the Devill that men by the instinct of the Devill from the beginning after man had sinned being defiled with much wickednesse proceed to covet after evill unlesse God renews their hearts and they become a new creature in Christ * Eccl. 1.10 with Rev. 21.5 No new naturall species or kind of creature so the first place But yet new qualifications accidents and circumstances of creatures so the latter place Christ will make all new not onely raise men from their old dust in a new manner but endue them in soul with new graces and in bodies with new tempers and so purge every thing from its drossie quality and mortality as it shall appear to be new * 577. Eccl. 1.15 That which is crooked can never be made straight Isa 40.4 And the crooked shall be made straight That men by all their diligence nor Princes by their power can make things otherwise than they are that which naturally is crooked will have an inclination and bending thither and yet this hinders not that God can and will according to his promise make our hearts which naturally are crooked to become straight 578. Eccl. 2.2 I said of laughter It is mad and of mirth What doth it Prov. 17.22 A merry heart doth good like a medicine In the first place is meant naturall laughter and rejoycing in prosperity and the goods of Nature and Fortune as the Gentiles do and this Ecclesiastes condemns as folly But in the Proverbs is commended that joy onely which proceeds from the holy Ghost * Eccl. 2.2 with Prov. 17.22 Laughter is either naturall the effect of rationality 2. Spirituall the effect of spirituall ratiocination the former place speaks of laughter as naturall which yet cannot be said to be madnesse for it is the naturall product of our reason but as it exceeds either in the bounds or ariseth from unworthy considerations The second place speaks of the effect of a merry heart which may be without outward laughter the one being solid the other flashy and frothy or it speaks of an heart merry with the incomes of the spirit Or 3. Of an heart which is modestly merry and laugheth but not of an immoderate nonsensicall mirth and laughter 579. Eccl. 2.15 What doth it profit me that I laboured to attain more wisdome Prov. 8.35 He that findeth me findeth life Politick wisdome is indeed a singular gift of God but if any man abuseth it and dependeth on his wisdome it profits not but is all vanity Divine wisdome which teacheth us to wait all events from God and to pray to him for his direction in all confers eternall life * 580. Eccl. 2.16 17. For there is no remembrance of the wise more than of the foole Prov. 8.35 For who so findeth me findeth life The former place tells us that wise men are forgotten as well as fools many times in the thoughts and remembrance of men in this world The latter place tells us of getting wisdome which will make a man live with God after and in this life The former place speaking of worldly wisdome The latter place of Christ the essentiall or divine wisdome * 581. Eccl. 2.22 For what hath man of all his labour Psal 128.2 Of the labour of thy hands The former place speaks of a man at the day of his death The latter of a man in his life the former saith all the fruits of our labours cannot advantage us at the day of our death the latter saith yet they may advantage us in our life time if we be godly 582. Eccl. 2.23 The dayes of man are full of labour and sorrow Psal 128.2 Of the labour of thy hands thou shalt eat and happy shalt thou be Ecclesiastes condemns not labour which God hath laid on men for that is good and necessary having great promises but because riches are purchased by much travell and no man knows whether he shall be a wise man or a foole that he must leave them to * 583. Eccles 3.14 I know that whatsoever God doth it shall be for ever 2 Cor. 4.18 For the things that are seen are temporall The former place speaks of thing being for ever not as so in themselves or appointed to be so by God But so in relation to men men not being able to alter or change the work of God The latter place speaks of things as they are in relation to God and as they are in themselves temporall 584. Eccl. 3.19 There is one event to man and beast as the one dieth so dieth the other Chap. 12.7 The spirit of man returns to God that gave it him In the former place is shewed the opinion of carnall men concerning man and beasts who compares them by the likenesse of their deeds and events In the latter place is taught what is the exellency of mans soul above the beasts and the difference after death But a naturall man cannot perceive these things * Eccl. 3.19 with Eccl. 12.7 The former place speaks of man and beast in relation to outward accidents as hunger cold thirst death they are alike in these and the other place speaks of the soul alone in that it differs
and two of a Tribe being saved this week and as many another in the conclusion the whole summe being cast up will be great if we consider all times The number of the godly is great in it self but its small compared with the multitude of the wicked 643. Jer. 6.10 Chap. 9.26 All the house of Israel are uncircumcised in heart Rom. 11.16 If the root be holy so are the branches All is taken here for the greatest part The root of the Jews was holy by reason of the Covenant because they were born from their Father who was in the Covenant and so were they confederate with God and separated from the profane Gentiles * 644. Jer. 9.17 Send for the mourning women Ezek. 24.17 Make no mourning for the dead The former place shews the Judgment of God to fall so heavily upon the people that they should make a solemn mourning for themselves The latter place intimates that the affliction should be so great upon the people that there should be no mourning for them because noe mourning could expresse it pauca cura loquunter ingentes stupent or else this was a peculiar case which breaks not a generall rule 645. Jer. 10.23 O Lord I know that the way of man is not in himself it is not in man to direct his steps Matth. 23.37 I would have gathered thy children together and thou wouldest not In spirituall matters that concern his salvation a man can do nothing that is good In politick and civill affairs he can indeed do something but more inclining to evill than to good * 646. Jer. 15.1 with Matth. 18.19 The former place speaks that God may in some cases be so provoked by sinne as he will not hear even two or three gathered together though the most renowned of Saints The second place speaks that God will grant all things which are asked by faith which must be according to the rule and Cannon of faith by two or three together 647. Jer. 17.5 Cursed be the man that trusteth in man Rom. 10.11 He that believeth in Christ shall not be confounded Isa 28.16 The Prophet speaks of bare mortall deceitfull man in himself The Apostle speaks of man subsisting in the person of the Sonne of God in whom the fullnesse of the Godhead dwelt bodily 648. Jer. 15.1 If Moses and Samuel stood before me yet my mind could not be toward this people Matth. 18.19 If two of you shall agree on earth as touching any thing that they shall aske it shall be done for them of my Father which is in Heaven In the former place the speech is hypotheticall as if he should say though they were amongst the living and did stand before me and would turn away my wrath from this people yet would I not spare them Christ in the latter promiseth temporall good things upon condition of repentance 649. Jer. 17.10 Chap. 20.12 I the Lord search the heart I try the reins 1 Cor 2.11 Who knows what is in man but the spirit of man which is in him God is not excluded from knowing what is in the heart but Angels and men are be they good or bad 650. Jer. 22.11 Thus saith the Lord touching Sellum the son of Josiah 2 Kings 23.30 2 Chron. 3.6 The people of the Land took the sonne of Josiah Joachaz and annointed him to be King Joachaz is called Sellum ironically because as King Sellum Israel was led captive into Egypt so Joachaz shall not return from the Babylonish captivity 651. Jer. 22.30 Thus saith the Lord Write ye this man childlesse 1 Chron. 3.19 for no man of his seed shall prosper Mat. 1.12 Salathiel his son Jekonias died without children Salathiel the son of Neri was from Nathan the adopted son of Jekonias and by succession not his naturall sonne 652. Jer. 25.1 The fourth year of Jehojakim the son of Josiah King of Judah was the first year of Nabuchadonozer King of Babylon Dan. 1.1 In the third year of Jehojakim King of Judah came Nabuchadonozer King of Babylon to Jerusalem That is in the end of the third year and the beginning of the fourth year of Jehojakims reign * 653. Jer. 25.1 with Dan. 1.1 That of Daniel which saith the third counts from the time he reigned as a vassall to the King of Babylon 2 Kings 24.1 having before reigned seaven years as a Vassall of Aegypt 2 Kings 23.34 36. Now these three years must be understood compleate because that which is there spoken of hapned the fourth of his reign as in Jeremy 654. Jer. 25.11 And this whole Land shall be a desolation and an astonishment and these Nations shall serve the King of Babylon seventy years Acts 1.7 It is not for you to know the times God by a Propheticall spirit revealed this to Jeremiah and so comforted his people but we must not curiously search to know the times contrary to Gods will that is the moment of the day of Judgement the destruction of the world which the Father hath reserved in his own power 655. Jer. 29.11 I think toward you thoughts of peace and not of evill Vers 17. Thus saith the Lord of hosts I will send upon them the Famine God gives peace to penitent sinners but punisheth sinners for their sins 656. Jer. 31.15 A voice was heard in Ramah lamentation and Rachel weeping Matth. 2.16 That was done at length in the killing the children at Bethlehem The Prophets speak often in the present tense or time past of things which are to come for the certainty of the Prophesie So here he foreshews the lamentation of the Mothers for the children that were slain at Bethlehem by Herods command 657. Jer. 31.2 The Lord shall create a new thing on the earth Eccl. 1.10 There is no new thing under the Sun New things are made by creation so God the Father created all things new so we are a new creature in Christ by sanctification when we are regenerated by the holy Ghost by change so when Christ shall come all things shall be made new 658. Jer. 31.31 Behold the days come saith the Lord and I will make a new Covenant with the house of Israel and the house of Judah Matth. 5.17 I came not to destroy the Law God promised a new Covenant when Christ should come yet such a one that should not differ from the former Covenant in substance but sanctified by the Messias The Doctrine of the Prophets and the Apostles was not changed by the coming of Christ but remains an eternall Law of leading our life the ceremonies are abrogated according to their use but their signification was more declared by his coming and illustrated and the Prophesies had their complement in him 659. Jer. 36.30 Thus saith the Lord of Jehojakim King of Judah he shall have none to sit upon the Throne of David 2 Kings 24.6 And his sonne Joakim reigned in his stead Joakim did not sit that is he had no fast seat in the Kingdome for in the third moneth
and openly without any shadows or externall propitiatory which Christ hath abolished 689. Dan. 9.25 Vnto Messiah the Prince shall be seven weeks and threescore and two weeks Acts. 2.7 It is not for you to know the times and seasons By divine revelation seaventy weeks that is four hundred and ninety years were foreshewed to Daniel that within so many years Christ should come and performe the office of a Messias such a knowing of times is not forbid but that which is rashly attempted by us without divine revelation TEREASAR that is as they are commonly called in Hebrew The Prophesies of the twelve minor Prophets not for their authority but the quantity of the Book HOSEA HIS PROPHESIE THE SONNE of BEERI HE chides the Jewes for their idolatry He shews their casting off and the espousing of the Gentiles to God He declares salvation to those that should repent He Prophesied fifty years in the time of Osiah Jotham Achaz Ezekias Kings of Judah and in the dayes of Jeroboam sonne of Joas King of Israel about the year 3150. 690. HOS 1.2 Go take thee a wife of whoredoms and children of whoredoms Lev. 21.14 A widow or a divorced woman or prophane or an harlot these shall he not take but a virgin The command of God to the Prophet was not that he should marry a whore but a lawfull wife yet with such an infamy as though she were a Harlot and her children bastards By this embleme the Israelites are admonished of their spirituall fornication * Hos 1.2 with Lev. 21.14 As for the first place its probable that all this was commanded and seemed to the Prophet to be performed in vision that by this allegory they might perceive their duty toward God and rebellion against him 691. Hos 1.7 I will not save them by bow nor by sword nor by battel Rom. 13.4 The Magistrate beareth not the sword in vain The first place is of the conservation of the Kingdome of Judah against the Assyrian not by corporal weapons but by miracles which takes not away the lawfull power of the Magistrate against the enemies of the Church externall or internall 692. Hos 1.9 Ye are not my people Vers 10. Ye are the sons of the living God The Prophet divides the people of Israel into those which are and those which shall be Those which are he divides into righteous and wicked the righteous that remain shall be few but the wicked shall be more he saith that even the whole people of Israel should forsake God yet some few should be saved to the coming of the Messias Jer. 3.18 Ezek. 34.27 whilst all Nations both Jewes and Gentiles should be gathered into one people and one sheepfold under one King and one shepherd 693. Hos 2.13 I will visit upon her the dayes of Baalim when she burnt incense to them 1 King 18.40 Elias the Prophet killed Baals Prophets at the brook Kison The Baalites were destroyed in the time of Elias and of Jehu yet their superstition remained and stuck to the posterity of the people 694. Hos 4.23 Swear not The Lord liveth Deut. 6.13 And thou shalt swear by the name of the Lord. An oath is part of Gods worship and therefore the Prophet warneth Idolaters not to abuse it as they did in Bethel that they might seem to serve God and not the Calfâ— 695. Hos â— 4 They have set up Kings but not by me Rom. 13.1 There is no power but of God The Prophesie respects the breaking of the ten Tribes from the house of Solomon that was not from God as the Israelites did it who would not be subject to the Judges of Judah contrary to Gods revealed will but yet it was from God because he would punish the sinnes of Solomon So Tyrants are from God not onely as a scourge but by reason of their power because the power must be distinguished from the corruption of the person who useth it c. * 696. Hos 10.6 Ephraim shall be ashamed and Israel shall be ashamed Joel 2.26 My people shall never be ashamed It s one thing to be ashamed of sin and the basenesse of mens wayes as Ephraim and Israel were when they saw themselves in their own colours It s another thing to be ashamed of the wayes of God the latter Text tells us we should never be ashamed of worshipping God for he would so answer their expectations and assist them in their necessities that they should have no cause of being ashamed 697. Hos 11.1 When Israel was a childe then I loved him and called my sonne out of Aegypt Matth. 2.15 This Prophesie was fulfilled in Christ being brought back from Aegypt These words were spoken of Israel Gods adopted Sonne and of his onely begotten Sonne according to the union of the body with the head and comparison of the Type with the truth The deliverance of the children of Israel out of Egypt was a figure of our Redemption and freedome by Christ 698. Hos 13.14 O death I will be thy plague O grave I will be thy destruction 1 Cor. 15.55 O death where is thy victory The first place may be explained by the latter for in both is shewed that death hath lost its strength and is swallowed up in victory * Hos 13.14 with 1 Cor. 15.54 55. That which in one place is called plague in the other is called Victory but the difference of metaphors causeth not a difference in sense for as a plague conquers where it comes and eats up all so doth death conquer and eat up all and gets Victory JOEL HIS PROPHESIE THE SONNE of PETHVEL HE Prophesied in the year 3239. That the Israelites should be carried captives into Assyria he exhorts them to repentance and promiseth mercy to them that are penitent 699. JOel 1.13 Chap. 2.12 Turn you unto me with fasting with weeping and with mourning Matth. 6.17 When thou fastest annoint thy head and wash thy face that thou seem not to fast before men Christ discommends not private or publick fastings but he taxeth the hypocrisie of the Pharisees in their fasts for godly people must not sound a Trumpet but be content to have God the witness of their works 700. Joel 2.14 Who knoweth whether God will returne and repent and pardon us James 1.6 He that doubts is like a wave of the Sea Who knoweth Belongs not to remission of sinnes but removing of punishment for that is to be prayed for upon condition of the will of God and our good 701. Joel 2.28 Isai 44.3 And it shall come to passe after this that I will powre out my spirit upon all flesh 2 Sam. 32.2 2 Pet. 1.21 Holy men of God spake as they were inspired by the holy Ghost Joel speaks of the state of the Church after the coming of Mossias and of the comparing of the spirituall gifts of the Jewish and Christian members of the Church And he teacheth that after the Messias shall be come the spirituall gifts of God shall be
sate at the right hand of God Chap. 14.22 This is my body Christ ascending and sitting at the right hand of God doth not take away the presence of his body in the holy Supper but confessing it Phil. 2.9 that he is exalted above all things into glory 935. Mar. 16.19 Christ sits at the right hand of God Eph. 1.20 Col. 3.1 Heb. 1.3 c. 8.1 1 Pet. 3.22 Act. 7.56 Steven saw Jesus standing at the right hand of God To sit is the part of the Judge to stand the part of him that fights and helps us saith Gregory Homil. de Ascens Domini Steven therefore being at the conflict with death saw him standing whom he had for to help him but Mark describes Christ sitting after his Resurrection for after the glory of his Ascension he shall come as Judge in the end of the World The Gospel of St. LUKE IT comprehends the Conception of John Baptist and Jesus Christ with their Nativity Life Vocation Sermons in special the Miracles of Christ his Passion Death Resurrection Apparition and Ascension into Heaven 936. LUK. 1.13 Zacharias prayer is heard ver 18. He believed not Although he had a conflict through the weakness of his faith of the special gift of so wonderful a Son yet he had a general faith concerning a Messias the Deliverer of the people from their disgrace and therefore his doubting did not exclude his prayers from being heard 937. Luk. 1.32 The Lord God shall give unto him the Throne of his Father David Joh. 18.36 My Kingdom is not of this world To sit in the Throne of David here is not to govern a temporal Kingdom as David did here on earth but a spiritual wherein Christ reigns by faith in the hearts of his followers and he rules over sin death and the devil 938. Luk. 1.33 And he shall reign over the House of Jacob for ever 1 Cor. 15.24 He shall deliver up the Kingdom to God the Father ver 28. He shall be subject unto him Christs Kingdom is eternal and without end not as Davids earthly Kingdom was for a few daies but it must be continued for ever in the Person of Christ and the faithful after a spiritual manner he shall deliver the Kingdom to the Father not that he shall no longer rule with the Father but because â—fter this world is ended he will fully joyn us to his Father and will govern his Church otherwise than it is now governed * Luk. 1.33 with 1 Cor. 15.24 28. There is a twofold Kingdom of Christ 1. Essential as God 2. Oeconomical as Mediator God and Man betwixt God and Man The first Kingdom is not here spoken of in either place And as for the second which he received from his Father he shall surrender it up again to his Father after he hath subdued sin and death and put all his enemies under his feet Christ governs his Kingdom his Church and people here by means and instruments as the Word Sacraments Ministers c. By Angels Men Ecclestastical or Politick opposing means for the suppressing his childrens adversaries Now he shall deliver this Mediatory rule when he hath fully reconciled all men to God and perfected his work to God the Father who will rule his Children in a new and hidden way without men or means nor mediatly but immediately by himself Christ shall still reign He shall reign over Israel for ever because he shall rule till Eternity come and after him there shall be no King for when Eternity comes he shall rule though in a new way 939. Luk. 1.36 Elizabeth Maries Cousin ver 5. She was of the daughters of Aaron Luk. 2.5 Mary was of the Tribe of Judah of the house of David In the Scripture they are called Cousins though they are not at all of the same family so vulgarly Anna is affirmed to be the mother of Mary and the sister of Elizabeth 940. Luk. 1.44 The babe leaped in my womb for joy that is Iohn Baptist in the womb of his Mother when Mary came to her Joh. 1.31 I knew him not saith Iohn Christ was known to John before by internal and spiritual knowledge but John knew him externally and corporally in his baptism 941. Luk. 1.67 Zacharias prophesied being full of the Holy Ghost Joh. 7.39 The Holy Ghost was not yet because Christ was not yet glorified The first place is meant of the gift and Spirit of Prophesie the latter place is concerning the visible and wonderful effusion of gifts of the Holy Ghost upon the Apostles after Christs glorification 942. Luk. 2.11 There is born to you a Saviour in the City of David which is Christ the Lord. 1 Pet. 3.21 Baptism doth save us Subalternates do not disagree Christ makes his people safe from their sins principally as the efficient meritorious cause Baptism serves but instrumentally and not alwaies for it is not the want of Baptism but the contempt which condeâ—ns us 943. Luk. 2.33 His Father and mother marvelled at those things Mat. 1.8 Jesus according to his humanity had no Father Heb. 7.3 According to his Divinity had no Mother The Father of Jesus Christ Joseph was only so for his care but not really and naturally so for he was appointed by God to be a keeper of the Virgin Mary espoused to him and her Son and Christ being a little child gave him honour and reverence due to a Father The Virgin Mary was his natural Mother according to the flesh for he received his humane nature of her substance 944. Luk. 2.34 Simeon blessed him Heb. 7.7 The lesser is blessed of the better Simeon prayed well for Mary congratulating her concerning her happy and blessed Off-spring and by a Prophetick Spirit foreshewing the hard success she and her Son should have but he did not prefer himself before them 945. Luk. 3.7 The Baptist cals the Pharisees a generation of Vipers Mat. 5.22 He that saith to his brother Thou Fool shall be in danger of hell fire John Baptist calls them not so reproachfully out of an ill affection but from his Office because such were full of poyson and malice working the Viperous works of the devil the old Serpent So the Ministers of the Church must publickly complain of the sins of the people 946. Luk. 5.10 Fear not from henceforth thou shalt catch men Joh. 1.42 Andrew brought Simon his brother to Christ Simon is brought by Andrew to follow Christ and to profess the Gospel by a general call but Christ calls him by a special call to the Sacred Function about the matter of Fishing 947. Luk. 6.1 And it came to pass on the second Sabbath after the first that he went through the Corn fields Mat. 12.1 At that time Jesus went on the Sabbath day through the corn The Jews calâ—ed the eight day of the great solemnity the second Sabbath after the firâ—â— for some of their Feasts lasted for eight daies and the first day with the eighth day were the most solemn and the intermediate
daies not so much regarded moreover they were called Sabbaths 948. Luk. 6.25 Wo to you that laugh now for you shall mourn and weep Joh. 16.22 Your heart shall rejoyce and your joy no man taketh from you In the first place the pleasures and delights of the world are understood by the name of laughter the end whereof is alwaies sorrow in the latter place is meant joy in Christ by the Holy Ghost which is heavenly and eternal 949. Luk. 6.26 Woe unto you when all men shall speak well of you Mat. 5.16 1 Pet. 2.12 Let your light so shine before men that they may see your good works and glorifie your Father which is in heaven Woe be to them who do only so that they may please the World and desire the praise of men flattering the wicked and winking at their sins that they may get favour But not to them who like a light are an example of good works and a godly life to others 950. Luk. 6.30 Give to every man that asketh Eccl. 12.4 Give to the godly and help not a sinner hold back thy bread and give it not unto him Christ will have that we shall do good to our friends and to our enemies though they be wicked and ingrateful by the example of our merciful heavenly Father and if we give not to the person yet give to his Nature as he is a man A place of Ecclesiasticus may not be opposed to Canonical Scripture who will have him that craves an alms to be humble shutting out the wicked and obstinate in malice who abuse the benificence of good men 951. Luk. 7.13 Weep not Eccl. 38.16 Let tears fall down over the dead Christ comforts the Widow who wept for the death of her only son because her son should suddenly live again But Christ disallows not moderate weeping for the death of our neighbour only we must not mourn as those that have no hope 952. Luk. 8.39 Return to thy house and shew how great things God hath done unto thee Cha. 5.14 He commands the Leper that he should tell no man Christ commanded him that was possessed with the devil to tell what benefits God had done for him because the time the place and other circumstances required that but he sent the leprous party who was cleansed to the Priest that he might approve of the cure 953. Luk. 10.4 Salute no man by the way Rom. 16.16 Salute one the other with an holy kiss The Churches of Christ salute you Phil. 4.22 The Saints Christ will have his Disciples diligent in dispatch of their Office that they should not hinder the course of their Ministry with long discourses and salutations but should fulfil their journey in a short time such a command gave Elias to his servant which denieth not our Christian duty and humane good manners to salute one the other 954. Luk. 10.18 I beheld Satan as lightning fall from heaven Joh. 8.44 The devil was a murderer from the beginning and the father of lies Satan fals from heaven when he is cast out of our hearts by sound doctrine and loseth his light that is his authority by the preaching of Gods Word here as it were by a thunderbolt from heaven that is from the Kingdom of God in the heart of man is he cast down and trod under foot but he was a murderer and lyar from the beginning that he fell not from that he was created 955. Luk. 10.22 No man knoweth who the Son is but the Father and who the Father is but the Son Joh. 15.26 The Spirit of Truth he shall testifie of me Christ excludes not the Persons of the Deity but the creatures and the false gods for the Father by the Son from Eternity infinitely communicating his infinite wisdom Joh. 16.13 revealed it to the Holy Ghost and therefore Christ saith the Spirit shall not speak of himself but whatsoever he shall hear that shal he speak * 956. Luk. 10.23 Blessed are the eyes which see those things which you see with Joh. 20.29 Blessed are those which have not seen and yet believe Sight is twofold bodily and spiritual Bodily sight is meant in the latter place spiritual sight or understanding is meant in the former Although many souls have not seen Christ in the flesh yet in regard they have seen him with the eyes of their soul and believed on him they are blessed 957. Luk. 10.24 Many Prophets and Kings have desired to see those things that you see Joh. 8.56 Abraham saw my day There are different manners of the Visions of Christ and of God 1 Cor. 13.12 We see now in a glass darkly but then that is in the next life we shall see face to face Abraham and the faithful in the Old Testament saw Christ promised that he should come The Apostles saw him manifested in the flesh The Prophets saw him of old in shadows and figures the Apostles and the Christians now see him clearly and manifestly 958. Luk. 10.28 Do this and live Rom. 4.5 But to â—im that worketh not but believeth his faith is counted for righteousness The parts of Gods Word are the Law and the Gospel the Law promiseth life eternal to them that do it the Gospel to them that believe Christ by the words Do this doth not shew that the Lawyer was able to fulfil the Law but only admonisheth him so that he might grow sensible of his own weakness 959. Luk. 10.41 Martha Martha Thou art careful and troubled about many things 1 Tim. 5.14 I will that the younger women marry guide the house Christ reprehends not Martha's care of her house but for presumption and false opinion because she preferred the care of her house before the Word of God 960. Luk. 11.41 Give alms and all things are clean unto you 1 Cor. 13.3 If I bestow all my goods to feed the poor it profiteth me nothing Christ speaks of alms proceeding from faith and charity the Apostle speaks of hypocritical alms without Christian Charity 961. Luk. 12.33 Sell what you have and give alms 1 Tim. 5.8 But if any provide not for his own especially those of his own houshold he hath denied the faith Christ would not have us forsake our neighbour in his wants and necessities but rather to help him we should sell our possessions to declare our compassion so far as we are able without doing injury to our family * 962. Luk. 13.32 Go tell that Fox with Act. 23.5 Exod. 22.28 Thou shalt not speak evil of the Ruler of thy people Some are of opinion that it was not meant of Herod but he that was the Author of their coming and speaking so to him For although Herod dealt like a Fox in killing of John Baptist pretending sorrow for his death and yet glad of the occasion he was not the Fox now but some subtil Pharisee who would have him thus spoken to as though they were thus sollicitous for him when as indeed they hated him to the death and
testimony of men or Angels can adde nothing unto him * Joh. 1.7 with Joh. 5.34 The former place speaks of Johns office and end in coming to preach to bear witness The latter place speaks of Johns Testimony as nothing in comparison of God's q. d. I have no need to ground my Doctrine of Johns Testimony concerning me the Testimony that I ground on is that of the Father which is far greater than that of Johns Though I deny not Johns Testimony in its place yet I will not compare it with the Testimony of God 981. Joh. 1.8 He that is John was not that light c. 5. 35. He was a burning light John was not the light of life which enlightens every man that comes into the world Joh. 8.12 but Christ who is the light of the world Yet John was a burning light which not of himself but before others carried the Torch-light of the Word and enlightned many by the Ministry that so they might see that true Light and Sun of Righteousness So Ministers of the Church and all the godly shine before others in holy doctrine and pious life * Joh. 1.8 with Joh. 5.35 Light is either created or increated John the Baptist was a created light Christ was the increated light John was not the increated but a created light John was not the original light but he was a derivative light or a reflection of that Sun John was not the light but he bore witness of the light and in this regard he was called a burning light 982. Joh. 1.14 18. We behold his glory as of the only begotten of the Father Gal. 3.26 For you are all the children of God by faith which is in Christ Jesus Christ is the only begotten Son of God namely Rom. 8.15 1 Cor. 1.22 c. 5. 15. the natural Son begotten from everlasting by the communication of the whole divine Nature from the Father the faithful are called the Sons of God by Adoption their faith in Christ and the Holy Ghost which is called the Spirit of Adoption because by his vertue and operation he adopts us to be the sons of God * 983. Joh. 1.18 No man hath seen God at any time Isa I saw the God of Sabbath sitting c. Seeing God is either wholly or in part no man hath seen God or comprehended God with the eye of his body or of his mind the fulness of God It is one thing to see another to comprehend by seeing when as nothing of the whole is concealed but it is seen round about in all the limits thereof God may be seen by certain similitudes but by the species of his nature he cannot be seen when Jacob Moses and Isaiah saw God it was by certain similitudes but not his uncircumscribed nature Or else no man formerly in the dispensation of the Law hath so clearly and fully seen God as now he is revealed in the daies of the Gospel though Isaiah and others have had some twilight yet not so as now in larger beams 984. Joh. 1.27 He it is who came after me Ver. 27. For he was before me Christ was born after John the Baptist of the Virgin Mary in the sixth month according to his humane Nature but he was before him as he was God from everlasting * 985. Joh. 1.31 I knew him not The babe leaped in my womb I knew him not by sight before God revealed him to me when Christ came to my Baptism and did afterward confirm it by the sight of a Dove There was no jugling betwixt Christ and me for I was not acquainted with him or saw him before When John leaped in his mothers belly it was by divine instinct not natural knowledge 986. Joh. 2.4 Woman what have I to do with thee Mat. 15.4 Honour thy Father and Mother The words of Christ were of Information not of Reprehension For we must obey God rather than men By the word woman he implies that the Virgin Mary must not be the object of Invocation but God only saith Epiphan Haeres 79. * Joh. 2.4 with Mat. 15.4 The former place shews nothing of irreverence to his mother Christ is to be considered as God as Man as the Son of God as the Son of Man As God he did Miracles and so he reproves or inhibits her doing Miracles and so sets aside her Motherhood or if we consider him as Man he doth not shew irreverence only would by that word chide her for intermedling in appointing times and seasons for his doing Miracles and shewing the power and glory of God in him * 987. Joh. 2.20 Forty six years was this Temple in building Solomons was but seven and an half Zorobabel was not so many it was about fifteen it is meant of the last restauration by Herod Ascalonita He began it 27 of the Julian year and finished it 15 of Tiberius and 73 Julian so as they are 46 years in building it being finished about the first of Christs Preaching 988. Joh. 3.13 No man hath ascended up to heaven but he that came from heaven even the Son of Man which is in heaven Chap. 17.24 Father I will that they also whom thou hast given me be with me where I am that they may behold my glory By ascending and descending here we must understand the usurpation of heavenly things for the natural and carnal man perceiveth not those things which are from the Spirit of God And all those whom the Father gave to Christ that is the faithful shall be blessed with him for ever both in souls and bodies and so the first place is explained by the latter Christ is head of the faithful and we are his Members he is in the midst of us and our conversation is in heaven He descended in weakness that he might raise us to his glory for no man can come to the Father but by him * Ioh. 3.13 with 17.24 Ascending into heaven is either Corporal or Mental No man hath corporally ascended into heaven but by the merits of the Son of Man But 2. No man hath Spiritually or Mentally ascended into the Mysteries of God fully and thoroughly but the Son of Man hath fully and thoroughly for in him dwels the whole treasure of wisdom and if any man hath ascended in part or into any one part thereof it is by the help and spirit of this Son of Man who is likewise the Son of God which as the Son of God came down from heaven the property of one nature being usually ascribed to the other 989. Joh. 3.17 God sent not his Son into the world Gal. 4.4 God sent his Son God sent not his Son to judge the World in his state of humiliation but he sent him to redeem those that were under the law now in his state of exaltation he doth and will judge the World Joh. 5.19 Mat 28. For all judgment and power is given to him from the Father both in Heaven and in Earth * 990. Ioh. 3.21 with 1 Cor.
from sin to God As Repentance in the former place is taken for a saving repentance In the latter place it is taken for a sorrow or change in the mind not of himself but of his Father 1101. Acts 3.2 And a man lame from his mothers womb they laid daily at the gate of the Temple to ask alms Cha. 4.34 Neither was there any among them that lacked They that carried the lame man to the Beautiful Gate of the Temple were not of the number of those who believed in Christ nor the lame man himself before he was healed 1102. Acts 4.31 And when they had prayed they were all filled with the Holy Ghost Chap. 2.4 In the Feast of Pentecost the Holy Ghost sat upon every one of them before The first place is of the increase of gifts and their boldness and confidence to profess the Gospel that casting away all sorrow they were full of rejoycing and preached the Word of God freely against the threatnings and interdicts of the High Priests * 1103. Acts 4.31 with Acts 4.8 Peter was filled with the gifts of the Holy Ghost to preach and answer stoutly according as Christ had promised Nor doth this hinder but that he might receive further Augmentations and repletions of the Spirit afterwards for when it is said He was filled with the Spirit it implies no more than that the Spirit did at present furnish the soul for that work it was about fully and compleatly which hinders not the Spirits furnishing the soul with other gifts and graces for other works There are several works of the Spirit and if so these two places are reconciled the one of fulness for one office the other place of fulness to a new matter and office 1104. Acts 7.2 Men Brethren and Fathers hearken Ver. 52. Betrayers and murderers In the former place he doth civilly use those compellations to the Jews in the latter he shews what the truth is according to the Gospel they were enemies Rom. 11.28 but according to Election they are beloved for the Fathers sake * 1105. Acts 7.3 Get thee out of thy Country Gen. 12.1 Divers Expositors think these words and Gen. 12.1 to be the same and to speak of the same time and thing whereas others suppose them different and they mean two several calls of God to Abraham the one in Chaldea the other in Charran In Chaldea God appears to him and bids him Get thee out of thy Country and from thy Kindred but makes no mention of leaving his Fathers house for that he took along with him Gen. 11.31 The Holy Ghost indeed hath ascribed the conduct of this Journey to Terah as if he had received the Call and had been the chief Mover in the business but it is only to shew his conversion and forsaking his native Country and Idolatry and his readiness to go with Abraham when God called Abram but that the Call was to Abram it is not only asserted by Stephen here and Joshuah 24.2 but also confessed by some of the Jews themselves But when God calls him away from Haran or Charran he then bids him depart from his fathers house as well as he had done from his Country and Kindred before for now he left his brother Nahor and all his Fathers house behind him The story in Genesis runs in a continuation and seems to say thus much God in Ur of the Chaldees appeared to Abraham and said unto him get thee out of thy Country and from thy Kindred but take thy Fathers house with thee and go to a Land which I shall shew thee And when Abram told Terah of this command Terah condescended and consented and Terah took Abram and Lot and Sarai And they Terah and Abram went with them from Ur to Haran and dwelt there and Terah died in Haran and then God said to Abram Get thee out of thy Country and from thy Kindred and from thy Fathers house also now and go into Canaan c. Ur and Haran are both called Abrahams Country Moses and Stephen laieth them both in Mesopotamia * 1106. Acts 7.6 And intreat them evil four hundred years with Gen. 15.13 Exod. 12.40 There is a double sum of years mentioned concerning the seed of Abraham namely four hundred years and four hundred and thirty The four hundred and thirty was from Abrahams receiving of the Promise to the delivery out of Aegypt and the four hundred was from the fifth year of Isaac to that delivery Then did Ishmael mock and then began affliction to Abrahams seed and from thence they were in affliction and sojourning in a strange land Canaan and Aegypt four hundred years * 1107. Acts 7.14 Threescore and fifteen souls Gen. 46.27 Exod. 1.5 Deut. 10.22 Whereas Moses saith that all the souls of the Family of Jacob that went down into Aegypt were but seventy Steven enlargeth the number and saith seventy five and herein he followeth the Septuagint who in the first cited places have that sum and they make up the account in Gen. 46. by fetching the names of five children of Joseph out of the Book of Chronicles which Moses mentioneth not and which indeed were not born at their going out into Aegypt but after and these were Machir Gilead Shulela Taben and Eden * 1108. Acts 7.16 And were carried into Shechem Gen. 49.29 30 31. The shortness of the language in this place hath bred some difficulty and as Stephens speaking more than Moses in the Verse foregoing was the cause of some obscurity there so is it a cause of more in this verse for that he hath not spoken so much Moses saith Jacob in Hebron Stephen saies in Shechem Moses saies Jacob was the buyer of the land of Emoreh Stephen seemeth to make Abraham the buyer of it And in conclusion to make Jacob and his twelve Sons to lye in one Sepulchre and Abrahams and Jacobs purchase to be but one the same Stephen and Moses speak the same thing only Stephen useth shortness of speech in relating a story which was so well known that a word was enough for a sentence And he spake in a language which had its proprieties and Idioms which those that heard him easily understood in regard that the ordinariness of the matter was such as if Stephen had failed in the least it had been a disgrace Therefore it is past all doubting that Shechem was known and generally reputed the place of the Patriarchs burial Although there be only mention of Moses bringing up the bones of Joseph Exod. 13.19 yet we may learn hence that the bones of all the Patriarchs were brought up with him Now why Stephen speaking of the burials of Jacob and his Sons which were in distance and different places doth yet couch their Story so close together as if they were in the same place 1. Because treating of two numbers so unequal as twelve and one he followeth first the story of the greater number 2. He useth the singular number for the plural Sepulchre
for Sepulchres a common thing in Scripture 3. He useth an Elepsis a cutting off a Conjunction And. So that the senâ—e seems to be And Jacob and our Fathers died and were removed to Shichem and were laid in Sepulchres in that which Abraham bought for money and in that was bought from the Sons of Emmor the father of Shichem 1109. Acts 7.38 Moses received in mount Sinai the lively Oracles 2 Cor. 3.7 Paul calls the Law the ministration of death The words of the Law were words of life because the Law hath life in it self and leads us to Christ it is not the Ministration of death in it self but in respect of mens infirmities and our corrupt nature Acts 7.38 with 2 Cor. 3.7 That which Moses received was lively Oracles for they were lively delivered to him and not only written as some part was they were lively because the Moral and Ceremonial Laws together brings a man to life for the Moral Law lets us see our infirmities and necessity of a Saviour to take us from our sins and the Ceremonial shewed Christ the Messiah which would take us from our sins Paul calls the Law the ministration of death not that of it self and qua Lex brings death but that it pronounceth and worketh a sense of death to and in the disobedient and rebellious * 1110. Acts 7.43 Ye took up the Tabernacle of Molech c. Amos. 5.26 The Tabernacle of Molech In Amos it is Succuth Malkekim which is rendred by some Succuth the King or the Tabernacle of the King or the observance of your King Moloch was the Idol of the children of Ammon 1 Kin. 11.17 And singularly prohibited to Israel Lev. 18.20 20.2 This Image was without Jerusalem and set within seven Chappels which seven Chappels help us to understand what is meant by Molechs Tabernacle he is called Succuth or the Covert God because he was retired within so many Cancelli before one could come at him You took up Succuth or the Covert God your King which is the Tabernacle of Molech that Idol you prize as highly as the chiefest King Molech Molech Milcham or Malcham are the same Baal And the Star of your God Rempham Amos saith Chijim your Images the star of your God Chijim is either taken as the proper name of an Idol as Hercules which by the Aegyptians was called Chon Or Saturn which by the Arabians was called Chevan Or else Chijim is an appellative word and so it signifies the whole host of heaven which one Idoll cannot do Malchom Besides Chijim Tsalmecon the latter word in the Plural number and as it seemeth by the very posture of it the latter of two Substantive and not in apposition for if Chijim were but one Idol it is somewhat improper to say Chijim your Images as speaking of more Chijim may be construed for the ordering or disposing of their Images Stephen saith they had their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or representations of the whole heaven and host of it in one Series or in one body beset with variety of stars and figures representing this or that Planet and this or that Constellation Amos saiâ—h You took up Succuth your King and the frame or disposal of your Images in one compact piece the stars of your God which you have made to your selves Remphan upon this word are several conjectures The seventy have rendred Chijim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mistaking one piece of a Letter reading ד for ב but to omit these it seems 1. That Stephen doth something follow the seventy in this word as well as he doth in the rest of the Text for the New Testament to follow them differently from the Hebrew Text is no wonder 2. That Stephen doth adde a letter to the word or doth a little change it from those very syllables that the Septuâ—gint use that he might give the sense of the Prophet the more clearly and plainly As the Prophet in the word Chijim expressed the Fabrick of the Host of heaven which the Idolatrous people had wrought and represented in one piece so should Stephen speak to the very same sense and therefore forsaketh the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which he found in the seventy and taketh up or formeth it into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies the high face or high representation or that whole peece that represented the whole heaven which he calleth their God because in that they adored all the Stars and Hosts of heaven at once and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is but one number put for another one Star for many And I will carry you beyond Babylon in Amos it is beyond Damascus and so in the seventy which Stephen seems purposely to have changed beyond Babylon because that as he had treated in the beginning of the Chapter of Abrahams coming out of those parts into that Land he would now shew e contra how they for their Idolatry should be carried out of that Land into those parts again 1111. Acts 7.51 You do alwaies resist the Holy Ghost as your fathers did Rom. 9.19 Who hath resisted his will To resist the Holy Ghost is not to hear him in the Word of God so the Jews rejected grace proffered unto them and despised it revealed in the Word and so were the cause of their own damnation The Apostle speaks of Gods absolute will according to that he doth all things to which we must be subject * 1112. Acts 7.56 Jesus standing at the right hand of God Mar. 16.19 And Jesus sat at the right hand of God Sitting and standing are not words properly used no more than the word at the right hand of God These Metaphorical Phrases must not be strained to signifie several things He saw him standing that is he saw Christ as an Advocate standing to plead his cause with God the Father And Jesus sat that is He was now sitting to judge and order the actions and sins of men 1113. Acts 7.59 Lord Jesus receive my spirit Luk. 16.22 Lazarus was carried by the Angels into Abrahams bosome All the godly and faithful children of Abraham must commend their spirits into the hands of the Son of God who enlivens us there is that bosome and the soul of Abraham rests there 1114. Acts 8.1 And they were all scattered abroad throughout the Region of Judah and Samaria except the Apostles Mar. 16.15 Go into all the world and preach the Gospel The beginning of the Apostles preaching was at Jerusalem where they suffered persecutions building a Church unto Christ before they went to other Nations * Acts 8.1 with Mar. 16.15 The former place shews de facto how they were dispersed The latter shews how de jure they ought to disperse themselves to preach the Gospel The former place shews how Providence offered an opportunity and the latter that they ought to make use of all opportunities in any place to preach the Gospel Though the latter place did tye them to the performing of the duty yet it did
then there * Acts 18.2 18. with Rom. 16.3 I and two others may have been at London and they two coming to York I still remaining there or else after we had all come from London I return back thither and they go to York I may write to them from London to York for all the former being together at London The same is here about Paul and their being at Corinth and yet his writing afterward to them shews noâ—hing to the contrary but their being there 1139. Acts 18.18 Paul shaved his head at Cenchrea for he had a vow Gal. 5.1 Stand fast in the liberty wherewith Christ hath made us free and be not entangled again with the yoke of bondage Some refer that vow and shaving to Aquila if Paul did that he did it therefore that he might become all things to all men 1 Cor. 9. Acts. 21.26 that he might win some that he might serve the time and not offend the Jews but promote the cause of the Gospel * Acts 18.18 with Gal. 5.1 While this was done it was but an using the liberty of shaving the head a thing indifferent to the advantage of the Gospel 1140. Acts 19.2 The Disciples said to Paul we have not heard whether there be any Holy Ghost Ver. 4. They were baptized therefore they must know the Holy Ghost In the first place he speaks of the extraordinary miraculous gifts of the Holy Ghost otherwise they were taught concerning the person of the Holy Ghost by John and they had received his common gifts conferred in Baptism * Acts 19.2 Whether there be an Holy Ghost Not that they doubted of such a Person in the Trinity but that whereas they had learned in the Schools that the Holy Ghost departed away after the death of Malachy they had never yet heard whether he was restored again in his gifts of Prophesie and miracles till now or no. The Jews had an old Maxime That after the death of Zacharias Malachy and those last Prophets the Spirit of God departed from Israel and went up So that from thence forward Predictions of future things and working Miracles were rarities among them 1141. Acts 19.3 Into Johns Vers 5. They were baptized in the Name of the Lord Jesus Baptism in the first place is taken for the whole Ministry of John Ver. 5. there was no reiteration of Baptism but an approbation of Baptism conferred in the name of Jesus by John which is understood to be done by laying on of hands * Acts 19.3 with 5. The word Baptism is used in Scripture for 1. The Baptism of water and outward washing 2. For the Baptism of bloud or Martyrdom 3. Metaphorically for the effusion of gifts of the Holy Ghost 4. Synecdochically not only for external Baptism but also for the whole doctrine so they are said to be baptized unto Johns Baptism Some understand the words V. 5. not of Paul but of John 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those which heard John were baptized by John in the name of Jesus so as these words seem not to be spoken by Saint Luke of Paul but Pauls words continued of John as the Particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 necessarily answers Others think that though Johns Baptism was for remission of sins in the name and bloud of Christ and so in substance was the same with Christs Baptism yet that Form of words was not then used neither was there any mention made of the Holy Ghost so that it was imperfect and yet such as in the Divine Providence befitted that time wherein the Mysteries of the Gospel were not so plainly revealed but some more direct and particular preparation unto Christ and to his Baptism was made then before by the Prophets and legal Ceremonies 1142. Acts 19.13 Certain of the vagabond Jews exorcists took upon them to call on the Name of the Lord Jesus 1 Cor. 12.3 No man can say that Jesus is the Lord but by the Holy Ghost The Lord Jesus is so called either by the mouth only as by the exorcists or from the heart by the Holy Ghost there are external gifts of the Holy Ghost and Confession is reckoned amongst the common gifts so those that were possessed with the devil could say that Jesus was the Son of God but the gifts of regeneration are proper to Believers only 1143. Acts 20.9 Euticus fallen asleep fell from the third loft and was taken up dead Ver. 10. His life is in him Paul speaks confidently whether the soul were in the young man or not so Christ said before he raised the maid she is not dead but sleepeth * Acts 20.9 with 10. The former verse speaks of him as really dead the latter verse speaks of him as one that was as sure to live as if he were now alive * 1144. Acts 20.22 Behold I go bound in the Spirit to Jerusalem Acts 21.4 The Disciples told him by the Spirit he should not go The former place tells us Paul knew he must go to Jerusalem and held himself bound in conscience or spirit to go thither The second place tells us that the Disciples which were inspired did represent to Paul the danger of his Journey by the Spirit and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not to ascend to Jerusalem because of the danger he would be in So that the sum is Paul was bound in his own spirit or resolved to go to Jerusalem and these Disciples from the Spirit of God tell him the danger of that resolution Or else if Paul was thus bound by the Spirit of God or commanded by him to do it The same Spirit of God did afterwards tell him of the dangers he should undergo and they from their Christian affection towards him which is a true fruit of the Spirit wished him not to ascend up * Acts 20.22 with 21.4 The former place saith he should not go not as hereby forbidding him absolutely to go but forbidding him to go unless upon the condition of his suffering soar afflictions Though the condition be not expressed yet it is necessarily implied as in other Scriptures and the Context expresseth 1145. Acts 20.27 I have not shunned to declare unto you all the counsel of God Rom. 11.34 1 Cor. 2.6 Who hath known the mind of the Lord The counsel of God is either necessary for our salvation which was hid before and now is revealed or not necessary secret ascribing to the revealed will of God * Acts 20.27 with Rom. 11.34 He declared all the Counsel of God which was necessary for them to know at that time The mind of God is either of precept or purpose secret or revealed Who hath known the secret will the will of Gods purpose And as for the revealed will and mind of God it is either in things that more necessarily have relation to our salvation or less concern it He speaks in the former place of those things which were more necessary for their salvation at that time The latter place
love to us but Judas delivered Christ out of covetousness The Father for us and for our salvation Judas for thirty pieces of silver to his own destruction 1183. Rom. 3.28 We conclude that a man is justified by faith without the deeds of the Law Jam. 2.24 You see that by works a man is justified and nat by faith only Paul doth not separate as to existency works from faith which works by love but the object of Justification before God Gal. 5.6 James rejects faith which wants good works that is a dead faith of the devil v. 17 19. and attributes to works the declaration of Iustification v. 21. yet he confirms a lively faith v. 22. by the example of Abraham Augustine saith that when the Apostle saith a man is justified by faâ—â— he doth it not that works should be despised because they follow the man justified they do not go before Justification * Rom. 3.28 with Jam. 2.24 St. Paul tells us a man is justified by faith in opposition to that justification which the Jews expected by the deeds of the Law St. James tells us a man is justified by works in opposition to a pretence of faith or such a faith as men say they have while they pretend to believe in Christ and yet do nothing that Christ commands St. Paul tells us it is a faith alone that justifies but not such a faith as is alone for that faith which justifies though it justifie as alone yet it alwaies is accompanied with good works St. James saith a man is justified by works or a faith which is working St. Paul speaks of faith as it justifies in foro divino before God St. James of works as they justifie in foro conscientiae vel humano as they justifie us to our selves or to others Faith justifies our Persons Works justifie our Faith 1184. Rom. 3.31 Do we then make void the Law through faith God forbid yea we establish the Law Heb. 7.18 There is a disanulling of the Commandment going before through the weakness thereof The first place is of the Moral Law which faith confirmeth because Christ came to fulfil it and not to destroy it and the end of the Law is to bring us to Christ The latter place is concerning the Ceremonial Law which is abrogated because the shadow was to give place to the substance * 1185. Rom. 4.3 Abraham believed God and it was counted unto him for righteousness Psal 106.31 And Phinehas executed judgment and it was counted unto him for righteousness Abraham was not justified merito fidei by the merit and worthiness of his faith Abraham was justified by faith not materialiter materially as it was an act but relate objective as it hath relation unto the Object the Justice of Christ and Organice instrumentally as it applyeth the righteousness of Christ Abraham believed the Promise of God to be his shield and to give him an heir of his own body and to multiply his numerous Posterity of whom Christ was the chief and by whom all Nations were to be blessed As for Phinehas God accounted his Act as a righteous Act though men might count it an an Act of rash Zeal So that the Act did not Justifie the Person but the Person doing that Act sincerely was justified as to that Action * 1186. Rom. 4.5 God justifieth the ungodly 1 Kin. 8.31 Condemning the wicked to bring his way upon his head and justifying the righteous God justifieth the ungodly not as he is ungodly but as he is penitent and turning from his ungodliness He is said to justifie the ungodly as those who were so in themselves and are cloathed in Christ and so are esteemed godly * 1187. Rom. 4.5 But to him that worketh not but believeth Lu. 10.28 This do and thou shalt live The former place saith He who is not able to fulfil the condition of works not grounding himself thereon taking the way to be saved by believing to him is the reward reckoned The latter place shews us a man who sought Eternal life by the works of the Law which he could not fulfil whom Christ referred to the Law to shew him his sin knowing that would be a means to bring him to Christ or leave him inexcusable and so they intend the same thing 1188. Rom. 4.7 Blessed are they whose iniquities are forgiven and whose sins are covered Mat. 5.2 Blessed are the poor in spirit the clean in heart the merciful In the first place is spoken of the cause of blessedness namely remission of sins and imputation of righteosness In the latter place of vertues which are the way to blessedness 1189. Rom. 4.15 Chap. 5.20 Where there is no Law there is no transgression Chap. 2.12 As many as sin in the Law shall be judged by the Law In the former place the Law is taken generally without which there can be no transgression In the latter place he speaks of the natural Law for even the Gentiles shall perish for violating of it * 1190. Rom. 4.17 Even God who quickneth the dead 2 Kings 4.35 Elias raised the dead c. God only and of his own power raised the dead the Prophets and Apostles raised the dead by power of God and not by their own power They as Instruments God as the Cause 1191. Rom. 4.18 Abraham against hope Ver. 18. Believed in hope He believed contrary to humane hope by his hope in God having confidence contrary to the reason of the flesh the force of nature for all these would have weakned hope would make him doubt and despair also yet he overcame all those difficulties by firm hope he hoped in things desperate distrusting himself but trusting in God * 1192. Rom. 4.20 He staggered not at the Promise Gen. 17.17 Abraham fell upon his face and laughed This laughing is of admiration at Gods favour nor at distrust of his power though he had hitherto found an indisposition in his body to beget a Child and having been so long without he could not but entertain the Promise by way of wonder and rejoycing and in this rejoycing his faith might reach as far as the joy of the Messiah Luk. 2.10 Joh. 8.56 1193. Rom. 4.25 God raised Jesus Christ our Lord from the dead Joh. 10.18 I have power to lay down my life and I have power to take it up The Resurrection is ascribed to God the Father because the works of the Trinity ad extra are indivisible to the Son because he hath the same power with the Father who willingly underwent death and therefore the Resurrection is to be ascribed to his free will 1194. Rom. 5.2 By faith we stand and rejoyce 1 Cor. 10.12 Let him that thinketh he standeth take heed least he fall We stand founded on Gods grace whilst we are kept by the power of God by faith unto salvation by sin we fall when we think we stand 1195. Rom. 5.4 Patience worketh experience Jam. 1.3 Experience worketh patience Probation in the first place is taken
If the Creditor do forgive his debt unto one and exact it of another he doth no wrong It is free for him to do what he will with his own Mat. 20.15 The re-acceptation of persons properly is where the Judge leaving the merit of the cause doth find somewhat in the person for which he giveth sentence with one against another But so doth not God he finds no difference in the persons but all being in the same cause of damnation he of his own free will forgiveth his debt unto some and requireth it of others Though God give unequally yet it is not accepting of persons but when this is done with respect to some quality in the person 1223. Rom. 9.16 It is not of him that willeth nor of him that runneth but of God that sheweth mercy Mat. 19.17 If thou wilt enter into life keep the Commandments It is therefore said not to be of him that willeth because salvation is not given for our merit but of Gods mercy but it is also of him that willeth not because we will though no man is saved against his will but of unwilling to receive Gods call he is made willing 1224. Rom. 9.18 God hath mercy on whom he will have mercy and whom he will he hardneth Chap. 11.32 God hath concluded them all in unbelief that he might have mercy upon all The first place is concerning the most free will and power of God who may have mercy on whom he please his Antecedent will reacheth to all men his consequent will is restrained to the believers and unbelievers and so he will have mercy of the faithful that they may be saved but he justly punisheth and hardneth the unbelievers and wicked men who resist his grace freely offered unto them * 1225. Rom. 10.4 Christ is the end of the Law Mat. 6. I came not to destroy the Law The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or end signifieth not the abolition or destruction but the scope or drift of the Law him whom the Law would have us to believe and to whom by its strictness it sends us unto Christ is the end which the Ceremonial Law aims at demonstrates and declares The Sacrifices were types of our having reconciliation by Christ and the Politick part of the Law was a shadow of the Kingdom of heaven or the Church of Christ The moral Law which the Apostle principally intends in this Epistle in that it cannot receive satisfaction from our transactions and holding forth the Messiah of which man stood so much in need of is terminated in Christ not that Christ is effective only the end of the Law as if he giving us his Holy Spirit whereby our souls are regenerated and enabled to walk in obedience which the Law requires but that principally he is the end of the Law by imputation of his righteousness to us whereby we stand clear in the account of the Law 1226. Rom. 10.10 With the mouth is made confession unto salvation 1 Cor. 4.20 The Kingdom of God is not in word In the first place is spoken of confession with faith in the latter of humane words which the false teachers used in preaching wherein the Kingdom of God consists not but in the vertue that is in a true performance of those things they profess with their mouths * 1227. Rom. 10.17 Faith comes by hearing Rom. 15.21 They that have not heard shall understand Faith though it be the gift of God yet it is wrought by the preaching of the Word The latter place tells us that they which had not the Law nor the Prophets they shall now hear the preaching of the Apostles and understand or believe So that the latter place contradicts not the former but tells us that they which yet heard not shall hear and so understand and by understanding believe He which promiseth the end implies the means conducing to that end * 1228. Rom. 10.20 I was found of them that sought me not Isa 65.1 I am sought of them that asked not for me I am found of them that sought me not c. St. Paul neither exactly followeth the Hebrew Text nor yet the Septuagint as Erasmus observeth and as may appear unto him that will compare them together But he taketh the sense 1. The order is somewhat inverted for Isa 65.1 the first part of the sentence I was found of them that sought me not is there the latter And the latter here I was made manifest to them that asked not after me is there the first 2. The word in the Hebrew which St. Paul translateth I was made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 manifest is there Nidrashti not I was sought for of them that asked not after me for how can that be But I caused them to seek me as Beza and Pagaine observe 1229. Rom. 11.2 Who hath known the mind of the Lord. 1 Cor. 2.16 We have known the mind of Christ These words were spoken by Elias in Passion however not as if there were none at all that knew the mind of the Lord for he himself knew it but that he conceived there was very few for they did visibly appear to him to be few The latter place shews that some do know the mind of Christ though it implies not that all do it 1230. Rom. 11.7 Israel hath not obtained that which he seeketh for Mat. 7.7 Seek and you shall find In the first place he speaks of works so they that seek God and righteousness attain it not but in the latter the promise is made to them that seek by faith * Rom. 11.7 with Mat. 7.7 There are two kinds of seeking God a lawful right and true seeking of God wherein there must be both observed the manner which must be of faith and the end which is of the glory of God And the other is not right which faileth of either of these as the Jews failed in both for they sought not righteousness by faith and therefore missed of that which they sought for and beside they went about to establish their own righteousness and would not submit themselves to the righteousness of God i. e. They sought their own praise and glory and not Gods and therefore they failed of their desire * 1231. Rom. 11.9 Let their table be made a snare Mat. 5.46 Rom. 12.14 c. Bless them which persecute you bless I say and curse not We must distinguish first the cause whether private wich concerns one person only in which cause it is unlawful to curse or publick concerning the glory of God as Acts 5. Secondly We must consider the condition and calling of them which use imprecations whether they do it out of private affection which is unlawful Or of a Prophetical spirit as the Prophets and Apostles did Acts 13.9 Thirdly The things themselves whether temporal which may tend unto their amendment Psal 89.16 Or eternal but these cannot be denounced without Gods special warrant Fourthly The persons are to be distinguished which are cursed some are such as
Neither must we please men in things that are evil Cum bene agimus bene docemus placemus proximo When we teach well and do well we please our neighbour c. 3. The end men must propound in pleasing their neighbours is in seeking their good and furthering their salvation Not to seek praise but that men may profit by their example And that profiting is either in bringing them to Christ or if they be brought to Christ to help them to encrease and go forward The weak must not be supported so as to encourage him in his weakness but rather to strengthen him in the faith 1262. Rom. 15.14 And I my self also am perswaded of you my brethren that you also are full of goodness filled with all knowledge Chap. 14.1 There were many amongst them weak in faith The Apostle before by Synechdoche attributes to the whole Church that which belongs but to one part for there were many godly learned and weak also in that Church * Rom. 15.14 with Rom. 14. He had formerly spoken sharply unto them he now useth this insinuation to qualifie his former asperity lest they should think that he judged them all to be very rude and simple He speaks this perswasion by that of charity and of some eminent ones which give denomination to the whole not to every particular Member thereof 1263. Rom. 15.20 I would not build on another mans foundation Joh. 4.38 I sent you to reap that whereon you bestowed no labour Paul compares his Ministry with the other Apostles and he denieth that he builded on another mans foundation or to have preached where other Apostles had planted a Church but rather to have taught there where the name of Christ was not so much as once heard of The Prophets were the seeds men in Gods field the Apostles they reaped the harvest because they saw the fulfilling of the Prophesies and they built on the foundation of the Prophets * 1264. Rom. 16.3 Greet Priscilla and Aquila Acts 18.2 8 c. They were at Corinth with Paul whence he wrote this Epistle Aquila and Priscilla were twice at Rome once when by the Edict of Claudius they were thence expelled Acts 18.2 And afterwards when the cruel Edict ceased they returned to Rome again where they were at that time when St. Paul wrote this Epistle Or else Aquila and Priscilla from Rome came to Corinth from thence with St. Paul removed to Ephesus then they returned to Ephesus 2. St. Paul was twice at Corinth twice at Ephesus twice at Jerusalem after he had been the first time at Corinth 3. Between Pauls first and second going to Corinth there may be supposed some five years some say six or seven to have come between He might come thither first in the ninth year of Claudius Reign not in the seventh or eighth of Nero. * 1265. Rom. 16.5 Epinetus the first fruits of Acaiah 1 Cor. 16.15 You know the house of Stephanas that it is the first fruits of Achaia Epinetus was one of the first which believed or because of his excellency of spirit making a way for others entrance into the faith or for his good example to others or for his perseverance in his first Zeal So called the first fruits It may be he was one of Stephanas houshold and so the first fruit and Stephanas likewise the first fruits this way 1266. Rom. 16.20 The God of peace shall bruise Satan under your feet shortly Col. 2.15 Christ hath spoyled principalities and powers Christ was already become Conquerour bruising the head of the infernal Serpent and he daily conquers Satan in us and he gives us force to overcome that wicked spirit by the vertue of the Holy Ghost and so to triumph over him Christ had himself overcome Satan and purchased of God the Father that we should overcome now Christ shall shortly come and make us actually tread and perfectly conquer Satan Two Epistles of St. PAUL to the CORINTHIANS THe first is Legal reprehending them who were obnoxious to so many vices it is direct against Sectaries Incestuous Whoremongers Adulterers Contentious Despisers of the weak brethren Proud Arrogant Covetous such as denied the Resurrection Written from Philippi in the Year of Christ 55. The other Evangelical to comfort the afflicted commands them to receive him that was excommunicated commends the Ministry of the Gospel exhorts to give Alms and do good works reproves slanderers and glories against them in the Lord. It was written from Philippi in the Year of Christ 55. 1267. 1 COR. 1.7 You come behind in no gift Ver. 11. It hath been declared unto me that there are contentions amongst you Chap. 3.3 Chap. 11.15 The first place is concerning those that were approved and commended amongst the Corinthians The latter is concerning those who did contentiously prefer themselves before other Ministers of the Church * 1 Cor. 1.7 with 1 Cor. 1.11 3.3 11.15 They abounded in gifts but this hinders not their want of grace their having many gifts might make them contentious if they had not more graces 2. They were not behind in no gifts i. e. in no kind of gifts some could speak with Tongues some could Prophesie c. And so altogether they might seem to be defective in no gift and might excel others with whom they were compared yet they might contend among themselves 3. They came behind none of that age and yet this saies not but that they as well as others were imperfect in grace 1268. 1 Cor. 1.7 You come behind in no gift 1 Cor. 13.9 We know in part In the first place is meant necessary graces to salvation the abundance whereof was joyned with imperfection of degrees which shall be fulfilled in the Revelation of Christ * 1269. 1 Cor. 1.14 I thank God that I baptized none of you but Crispus c. Ver. 17. Christ sent me not to preach Mat. 28.19 Teach all Nations The Apostle saies not he thanked God he baptized none at all but none except Crispus c. for if he had thought baptizing unlawful he would not have baptized them but he thanks God he baptized no more in regard they made the being baptized by such and such persons to be an occasion of their Divisions one being of Paul another of Apollo and upon this account he blesseth God When he saith Christ sent him not to baptize he doth not mean not to baptize at all for he confesseth he did baptize Crispus c. but that baptizing was not his principal work though Christ sent all the Apostles to baptize as well as to preach yet not so the one as the other 1270. 1 Cor. 1.17 Christ sent me not to baptize but to preach the Gospel Mat. 28.19 Go and teach all Nations baptizing them In the Apostolical Ministration the less principal was to baptize the principal was the preaching of the Gospel and that was ordinary or extraordinary 1271. 1 Cor. 1.21 The wisdom of God V. 21. It is called the foolishness of
preaching The Gospel of it self is the wisdom of God which in the opinion of carnal and unbelieving men is called by accident foolishness 1272. 1 Cor 1.21 It pleased God by the foolishness of Preaching to save them that believe Mat. 9.21 If I may but touch his garment I shall be whole The first place is of the salvation of the soul which is done by the Gospel The latter is of the cure of the body which is wrought by divers means ordinarily by the Word and Sacraments extraordinarily by other means * 1273. 1 Cor. 1.24 Christ the wisdom of God God the Father is the God of wisdom Christ is called the wisdom of God not as if the Father had no wisdom of himself or had no personal abilities of knowledge The Son is called Wisdom as he is called the Word To distinguish him from the person of the Father the Son is said to be the Wisdom of the Father by a begotten Wisdom Sapientia genita and so the Word as light is begotten by light The Son is said hereto be the revealed Wisdom of God in gathering his Church Christ is that person that reveals the secret wisdom of God to us by which he would have us brought to salvation and so he is called the power of God not that the Father is weak and the Son only strong but Christ is the person by whom the Father powerfully and effectually gathers his Church and raiseth the dead * 1274. 1 Cor. 1.26 Not many wise after the flesh c. Mat. 11.28 Come unto me all ye that are weary c. Calling is twofold external and internal ordinary or extraordinary common or spiritual and effectual not many wise as the world counts wise men are called effectually internally and savingly Or Christ calls not all to him he calls all the weary All wise men and mighty men are not weary men there are not many wise that are weary * 1275. 1 Cor. 2.2 For I determined not to know any thing among you save Jesus Christ and him crucified Isa To the Law and to the Testimony When we are sent to the Law it is in reference to Christ the Law and Prophets testifie of Christ and are school-masters to bring us to Christ Therefore the Apostle might determine to know nothing but Christ and yet know the Law and Prophets in relation to Christ and so he might know other things in that respect 1276. 1 Cor. 2.6 We speak wisdom amongst them that are perfect Chap. 13.12 We know in part Perfection in the former place is not meant simply but comparatively the Apostle calls them perfect here not those who wanted no perfection but such as are so in respect of novices in the Church Absolute perfection is proper to the next life and of that we know here but in part * 1277. 1 Cor. 2.11 For what man knoweth the things of man which is in man Jer. 17.10 I the Lord search the heart Man knows not his own heart nor one man cannot know the things of another mans heart yet the Lord knows all our hearts 1278. 1 Cor. 2.15 He that is spiritual judgeth all things yet he himself is judged of no man Chap. 4.4 He that judgeth me is the Lord. Cha. 14.32 And the spirits of the Prophets are subject to the Prophets In the first place God Ecclesiastical and Political Judges are not excluded being they are ordained by God but those that are carnal and sensual the Prophets are subject to the Prophets in the judgment of faith concerning things that are to be believed for God giveth us his Holy Spirit by measure neither do we all understand all things but comparing our opinions we must judge with Learned men 1 Cor. 2.15 But he that is spiritual judgeth all things 1 Cor. 4.4 He that judgeth me is the Lord. The former place tells us he that is spiritual or enlightned and regenerated by Gods Spirit understands and discerns all Gods truth so much as concerns his salvation and yet this hinders not the Lords judging of our consciences whether we have improved our understandings to the utmost in Gods service * 1279. 1 Cor. 3.1 with 2.1 The word Carnal is not to be taken as in some places for that which is opposite to spiritual but to that which is less spiritual and so the next words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as babes are Exegetical or explanatory I speak to you that are so far carnal as you seem but babes in Christ 1280. 1 Cor. 3.1 3. And I brethren could not speak to you as unto spiritual but as unto carnal Chap. 1.2 Sanctified in Christ Jesus called to be Saints Ver. 5. Enriched with all knowledge The Corinthians were more or less carnal who walked according to men depending on mens authority in doctrine given to contentions and troubling the Church of God with carnal desires * 1281. 1 Cor. 3.6 I have planted Apollo watered 1 Cor. 3.8 Now he that planteth and he that watereth are one I first preached the Gospel among you from which preaching sprung up your faith Apollos came after me and he taught the same doctrine of Christ to you and watered you with seasonable instruction Now both I and Apollos are one i. e. Have the same office from the same Lord and we work in the same external manner and neither the one or the other can make any impression upon the soul nor infuse any vertue unto it without God We are one as to the effects 1282. 1 Cor. 3.7 Neither he that planteth nor he that watereth is any thing but God who giveth the increase Ver. 8. He that planteth and he that watereth are one Any thing is not to be taken absolutely or for being in nature but comparatively and secundum quid for all our labour without Gods operation profits nothing 1283. 1 Cor. 3.8 He that planteth and he that watereth are one Ver. 4. Paul was not one with the Teachers at Corinth One is said to be either in number degree vocation gifts authority time labour or reward Preachers are not one all those waies Paul was not one with those Teachers who preached up themselves more than Christ 1284. 1 Cor. 3.10 Paul laid the foundation Heb. 3.4 He that built all things is God God is the chief Work-master and builder of all things and who alone giveth faith to his Church but to commend the Ministry he gives this honour unto others which he saith do that which he himself doth so in the Old Testament he calls the Prophets in the New the Apostles the Architects of the Foundation other Doctors that build the Walls others who cover the House and Paul saith by his Apostolical Office that he laid the Foundation 1285. 1 Cor. 3.11 Other foundation can no man lay but that is laid which is Christ Jesus Ep. 2.20 You are built upon the foundation of the Apostles and Prophets Christ is the Foundation of salvation by the eternal Decree by his sending and delivering himself to death
we ought to be angry and the latter the wrong done to us for which we should not be angry However the former and the latter both condemn excess of anger or such as may be sinful * 1384. Eph. 4.28 Let him that stole steal no more Rev. 22.11 Let him that is unjust be unjust still The former place is a duty or command that thieves forbear their former courses The latter is the denunciation of a Judgment they that in the daies when the Gospel is preached shall remain hardned in their sins shall by Gods Judgment be delivered to the devil and their own wicked lusts being deprived of all safety of the spirit 1385. Eph. 5.1 Be ye followers of God 1 Cor. 11.1 Be ye followers of me The Apostle warns the Ephesians to be followers of God for by that they shall fructifie the more He exhorts the Corinthians to follow him that as he followed Christ so they would learn of him as if he would have said if you cannot follow Christ yet follow me at least that am his servent 1386. Eph. 5.25 Husbands love your wives Luk. 14.26 Wives are to be beloved as they are wives but if they hinder us from following Christ they are to be hated with such a hatred as proceeds not from anger but zeal to Gods glory 1387. Eph. 5.26 Christ hath cleansed his Church by the washing of water by the Word 1 Joh. 1.7 The blood of Jesus Christ cleanseth us from all sins Christ purgeth away our spots with his bloud as with water by the Word and Sacraments as by instruments he communicates to us the power of his death 1388. Eph. 5.33 Deu. 6.13 Let the Wife see that she reverence her husband Mat. 10.28 Rather fear God Fear in respect of God must be guided the same way that love must God must be beloved above all not excluding fear which is due to others 1389. Eph. 6.12 For we wrestle not against flesh and bloud Gal. 5.17 The spirit and the flesh are contrary In the former place mention is made of our principal and capital enemy that is the devil in the latter of the concupiscence of our corrupt flesh and the strife of it against the Spirit 1390. Eph. 6.12 We wrastle not gainst flesh and bloud 1 Pet. 2.11 Abstain from fleshly lusts which war against the soul The Apostle in the former place saith nor that we do not wrestle against flesh and bloud but against greater and stronger enemies against principalities and powers q.d. you must not think that your main work is to contend against these petty enemies of flesh and bloud though you must contend against these but your main work is against principallities and powers The latter place tells us that lusts sight against us and yet it hinders not but we must wrestle against more The Epistle of St. PAUL to the PHILLIPPIANS HE exhorts them to patience and not to be offended with his chains but that they should live patiently in mutual love and take heed of false Teachers and study to lead a life unblameable Written from Rome by Epaphroditus 1391. PHIL. 2.7 He was made in the likeness of man and was found in fashion as a man 2 Cor. 5.16 Henceforth know we Christ no more after the flesh The first place is concerning Christs true humiliation who after his humanity was exalted of God above all creatures and made to be Lord in the glory of the Father * Phil. 2.7 with 2 Cor. 5.16 He was in likeness habit shape and nature of other men Yet we know no man after the flesh neither Paul or any other Apostle had any worldly or carnal affection to take notice of outwards as Kindred Qualities Honours c. no nor yet Christ c. they put off all carnal imaginations of Christs Kingdom which the Jews had nor did they know him i. e. seek or expect fleshly things with him or did they desire to please men but Christ and him only To whom also they stand no longer affected after any meerly humane civil or natural manner of affections such as those bare unto him who conversed with him upon earth but altogether in a divine and spiritual manner 1392. Phil. 2.9 God hath given him a Name which is above every name Mat. 1.21 In his conception Luk. 2.21 In his Circumcision they called his name Jesus By the Name above all names is understood Majesty and Glory given from God the Father unto Jesus Christ our Lord. Mat. 1.21 In his conception he was called Jesus because he shal save his people from their sins 1393. Phil. 2.12 Work out your salvation with fear and trembling 2 Tim. 1.12 I am certain because the Lord is able to keep that which I committed unto him The Apostle means fear and trembling not that which is servile but filial which is opposed to presumption and security lest we should grow insolent upon the confidence of our gifts but that we should altogether depend on the mercy and goodness of God 1394. Phil. 3.12 Not as though I were already perfect Ver. 15. So many as are already perfect Mans perfection is in heaven to which we bend our course that he means in the first place but our perfection on earth must be conformable to Christ our head in doing well and suffering The Philippians are called perfect not simply so but comparatively in respect of those that are weak Col. 3 6. Heb. 5.13 who are to be born withal by those which are strong in respect of whom also they are termed children 1395. Phil. 3.21 Christ shall change our vile bodies that they may be fashioned like to his glorious body Heb. 1.4 5.13 The Angels shall not be like him Our bodies shall be conformable to Christs glorious body which he had in his Resurrection but not by reason of his Majesty and power he hath by the Hypostatical union * 1396. Phil. 4.3 Whose names are in the book of life 2 Tim. 2.19 The Lord only knows who are his In the former place the Apostle speaks by a judgment of charity or he judgeth the tree by its fruit or men by the outward appearance He saw them walk so orderly and upon such true and real principles as he could conclude no other but that they were the Elect of God and yet this hinders not but that God only can infallibly know who are his * 1397. Phil. 4.5 The Lord is at hand 2 Thes 2.2 3. As the day of Christ is at hand let no man deceive you c. The Lord is at hand in regard of his presence and providence which may move us to be moderate Besides Christs second coming is at hand in regard of God who counts a thousand years as one day It is at hand in regard of Christians expectation who when they see the day dawning and hear the Cock crowing frequently do hence gather that the day light is at hand so they when they see the forerunners of Christs second coming do conclude
Christs Resurrection and he was more confirmed after his admission communicating with them those things that he had learned by revelalation from Christ * 1440. Heb. 6.4 It is impossible to restore such Ezek. 18. But if the wicked will turn c. he shall surely live It is impossible in regard of Gods Wisdom and Justice giving them up to an impenitent heart to restore those which sin so sadly as is mentioned before in the Chapter The second place tells us if the wicked but it doth not tell us that the wicked that is such wicked men as the other place mentions shall turn suppositions are not positions He that saith If the wicked doth not say that the wicked shal This latter place speaks of wicked men which have not sinned the sin against the Holy Ghost the former doth as I think speak of that sin but I submit to better Judgments 1441. Heb. 7.29 The Law made nothing perfect Jam. 1.15 The perfect Law of liberty The first place is concerning the Ceremonial Law which the Jews abused separating the Law from Grace and the Spirit of Christ and opposing the Law to the Gospel The latter place is concerning the whole Doctrine divinely revealed acomprehended in Gods Word which contains not only in writing Moral Precepts but also Promises concerning Christ of all which Christ is the soul recreating out souls by his Spirit and enlightning our eyes * 1442. Heb. 9.27 It is appointed unto men once to die c. Heb. 11.5 Enoch was translated that he should not see death It was appointed by God that men should once i. e. according to the common or ordinary course of nature though there be some extraordinary examples to die Though Enoch was not subject to a separation of soul and body yet he had a translation which was equivalent to death However this particular breaks not a general rule But probably by death is meant a change and translation out of this life as multitudes at the day of Christs second coming to judgment must be we shall not all die but all be changed * 1443. Heb. 10.14 By once offering or by one offering he hath for ever perfected them which are sanctified Lev. 16.34 And this shall be an everlasting statute unto you to make an attonement Christ once offering hath really and effectually purged us from our sins and reconciled us to God The word Everlasting or for ever used in the latter place is though used for time without end yet otherwhere for a long time as Prov. 29.14 Dan. 3.9 as till the year of Jubilee c. till the end of that generation or world and so Sacrifices reached till Christ when there was an end of that World or Generation there being now all things new 1444. Heb. 11.6 He that cometh to God must believe that he is Rom. 2.6 God shall render to every man according to his deeds We must believe because faith is the means and the instrument of our Justification God shall render to every one according to his works because works are the outward testimonial and mark of our Faith and Justification before God 1445. Heb. 11.13 The Patriarchs all died not having received the promises Ver. 33. Obtained promises Acts 2.39 The promise is made unto you The Promise made to the Fathers was temporal concerning the possession of the Land of Canaan Acts 7.5 which Abraham Isaac and Jacob obtained not by themselves but by their successours but the Promise was spiritual concerning Christ to be sent Joh. 8.56 and that by faith in him they should obtain eternal life so the Fathers obtained the promises because they saw Christ afar off and rejoyced that Christ should come they did not obtain the promises because he came not in their daies yet they believed he should come * 1446. Heb. 11.23 By faith Moses when he was born was hid Ver. 23. They hid him because they saw he was a proper child Divers causes of the same thing may agree together Faith was the principle beauty or properness the less principle and probably the outward features of his body might be an inducement to the more confirming them of Gods goodness towards that child * 1447. Heb. 11.23 Hid three months of his Parents Exod. 2.3 His Mother kept him The mother was the chief doer and the Father though not so active yet gave his consent at the least Now Consent is a kind of action whether in good or evil things as Acts 7.58 with Acts 22.20 * 1448. Heb. 11.23 They were not affraid of the Kings Commandment Why then did they hide him and why did they expose him to the water These words they did not fear must not be understood absolutely and simply but with limitation for many places of Scripture are spoken simply which must be understood with respect as Mat. 11.18 John came neither eating nor drinking that is not eating nothing at all but eating little and so Mat. 10.34 He came not to bring peace but the sword that is as Luke expounds it Luk. 12.51 rather debate than peace And so in this place Moses Parents feared not the Kings Commandment that is they did not fear it overmuch or wholly or only or so much as others did in the like case * 1449. Heb. 11.27 By faith he forsook Egypt not fearing the wrath of the King Exod. 2.14 Then Moses feared and said c. Moses left Aegypt twice The first time he feared the King but the second time when he brought the Israelites thence he feared not Pharoahs anger at all as Exod. 10.29 Besides if we understand it of his first departure Moses fled not for any fear in respect of himself but lest that his Calling by this means should be hindered and he withdraweth himself not so much of fear as to reserve himself for a better opportunity Nor doth he fear as distrusting his Calling but because he lost this opportunity The Reason of this fear is expressed in the Text Then Moses feared and said certainly this thing is known He feared lest he should be hindred in this business of the deliverance of the people * 1450. Heb. 11.33 with 39. They received the benefit and accomplishment of those particular Promises which were made unto them Yet they received not the Promise Christ in the flesh and the happy and glorious estate of the Church under him 1451. Heb. 12.17 Esau found no place for repentance though he sought it carefully with tears Acts 2.38 Repent for the remission of your sins Repentance if it be taken passively is referred to Esau's father whose mind could not be changed with his prayers that so he might revoke the blessing conferred upon Jacob but take it actively Gen. 27.33 Ver. 45. concerning Esau's repentance and that was not serious but hypocritical who intended to kill his brother * 1452. Heb. 12.26 Yet once more I shake not the earth only but heaven Ver. 28. We receiving a Kingdom which cannot be moved The former place speaks
avoided Wells his Souls Progress Christ tempted the Devill Conquered Being a plain Exposition on the fourth Chapter of Saint Matthews Gospel By John Gumbleden Minister of the Gospel The Saints Society D. Stoughtons thirteen choice Sermons with his Body of Divini y The Reasons of the dâ—ssenting Brethren concerning the Presbyterian Government together with the answer of the Assembly of Divines The Doctrine of mans Redemption by Edward Holioke Of the doctrine of the Church of England sweetly harmonizing with the Confessions of Faith of all the Protestant Reformed Churches The Philosophicall Touchstone or Observations upon Sir Kenelme Digbye's Discourses of the nature of bodies and of the reasonable soule by Alexander Ross The Saints Triangles of dangers deliverances and duties by Nathaniel Whiting Minister of the Gospel The Confession of Faith of all the congregationall Churches of England agreed upon at the Savoy 1659. An History of Angels being a Treatise of our Communion and War with them By Henry Lawrance The Description of the Universal Quadrant c. By Tho. Stirrup Mathem The whole Art of Drawing Painting Limning and Etching collected out of the choisest Italian and Germane Authours by Alex. Brown Practitioner Large Octavo A Treatise of the Divine Promises By Edw. Leigh Esquire The Rights of the Crown of England as it is established by Law by Edward Bagshaw Esquire of the Inner-Temple Florus Anglicus with the Lively Effigies of all the Kings and Queens since the Conquest cut in brasse Evidences for Heaven containing infallible signs and reall demonstrations for Assurance of Salvation published by Edm. Calamy The Life and Reign of King Charls from his Birth to his Death by Lambert Wood. The Night-search the second part by H. Mill. A view of the Jewish Religion with their Rites Customs and Ceremonies Usefull instructions for these Evil times held forth in Twenty Two Sermons by Nicholas Lockyer Provost of Eaton Colledge The Nullity of Church-Censures or Excommunication not of Divine Institution but a meer humane Invention Writby the famous Tho. Erastus and never before Englished Merry Drollery in two parts being a Collection of Joviall Poems merry Songs and witty Drolleries intermixt with pleasant Catches Small Octavo Ed Waterhouse Esquire His Discourse of Piety and Charity Panacea or the Universall Medicine being a Discourse of the Admirable Nature and Virtues of Tobacco By Dr. Everard and Others A view and Defence of the Reformation of the Church of England very usefull in these times Mr. Pet. du Moulin his Antidote against Popery published on purpose to prevent the Delusions of the Priests and Jesuites who are now very busie among us Vinditiae Gratiae Sacramentalis duobus Tractatulis comprehensae 1. De efficaciâ Sacramentorum in genere 2. De efficaciâ Baptismi quantum ad parvulos quibus praefigitur Epistola Reverendissimi Patris Johannis Davenâ—â—◠〈◊〉 Episcopi Sariâ—buriensis Dr. R. Record his Urinall of Physick Herberts Devotions or a Companion for a Christian containing Meditations and prayers usefull upon all occasions Rare verities or the Cabinet of Venus unlockt and her secrets laid open Extrancus Vapulans or the Observator rescued from the violent but vain assault of Haman Lestrange Esquire and the back-blows of D. Bernard an Irish Dean by P. Heyliâ— D. D. Ovid de Ponto in English The Loves of Clerrio and Lozio a Romance Mr. Knowles his Rudiment of the Hebrew Tongue A Book of Scheams or Figures of Heaven ready set for every four Minutes of times and very usefull for all Astrologers Florus Anglicus or an exact History of England from the Reign of William the Conquerour to the death of the Late King Lingua or the Combate of the Tongue and five Senses for Superiority a serious Comedy Acted by Oliver Cromwell the late Usurper The Spirits Touchstone being a clear discovery how a man may certainly know whether he be truly taught by the Spirit of God or not The poor mans Physician and Chyrurgion Physicall Rarities containing the most choice Receipts in Physick and Chyrurgery for the cure of all Diseases Incident to mans body By R W lliams To which is added the physical Mathematicks By Hermes Tris-Megistus The Idol of Clowns or the Relation of Wat Tiler's Rebellion The Raconian Catechism in English The life of that incomparable man Faustus Socinus Senensis described by a Polonian Knight The Golden Fleece or a Discourse of the cloathing of England Dr. Sibbs his Divine Meditations Vigerius Precepts of Idiotismes Grotij Poemata Three Books of M. Matthews Minister at Swansey in South-wales 1 The Messiah Magnified by the mouthes of Babes in America or Gaiâ—â— and Gamaliel a helpfull Father and his hopeful Son discoursing of the three most considerable points 1. The great want of Christ 2. The great worth that is in Christ 3. The good way that is chalkt out by Christ 2. The New Congregationall Church prov'd to be the old Christian Church by Scripture Reason and History 3 The Rending Church-member Regularly call'd back to Christ and his Church A physical Dictionary An exact History of the several changes of Government in England from the horrid Murther of King Charles the first to the happy Restauration of King Charles the second with the Renowned Actions of General Monck by J. D. Duodecim Dr. Smith's practice of physick Proverbs English French Dutch Italian and Spanish all Englished and Alphabettically digested The London Distiller or the whole Art of Distillations laid open Fryer Bacon his discovery of the miracles of Art Nature and Magick The Grammar War Posselius Apothegmes Fasciculus Florum Crashaw's Visions The Juniper Lecture Helvicus Colloquies The torments of hell shaken or a Discourse with many proofs shewing that there is not a punishment after this life for any to endure that shall never end by Samuel Richardson The understanding Christians duty often to commemorate the death and passion of our Lord and Saviour Jesus with the necessary preparatives thereunto The Christian Souldier his Combate with the three arch-enemies of mankind the world the flesh and the devil Seasonable advice to the Apprentices of the Honourable City of London touching their duty to God and their Masters Heinsius de Crepundiis The History of Russia or the Government of the Emperour of Muscovia with the manner and fashions of the people of that Countrey Drexeliu's school of Patience Drexelius his right Intention of every ones action A School or Nurture for Children or the Duty of Children to Parents very usefull for all that intend to bring up their children in the fear of God Viginti Quarto The New Testament The third part of the Bible Sir Richard Bakers Meditations and Prayers for every day of the Week All the Works of that great and glorious Monark and Martyr King Charles the first Collected into one Volume A Play The London Chanticlers a Comedy full of various and delightfull Mirth never before published FINIS