The reconciler of the Bible

RECONCILIATIONS Of the Places of the OLD-TESTAMENT.

THE sacred Scripture of the Old Testament is the Word of God brought down from heaven, from the beginning of the World unto the coming of the Messias, prea∣ched by the Prophets almost 4000 years, writ∣in Hebrew, except some few things in Chalde, (Esdras. 4, 5, 6. Dan. 2, to 8. Ezek. 10. 11.) called by the Jewes, Esirmve arba, that is, twen∣ty four, divided by Christ into the books of Moses, the Prophets and the Psalms.

The Books of Moses.

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

Greek and Latine, 1. Genesis. 2. Exodus. 3. Le∣viticus. 4. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Numbers. 5. Deuteronomie.

GENESIS.

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

The Places that are seemingly contradictory.1. Gen. 1. 22. And on the seventh day God ended his work. Chap. 2. 4. All things were created in the day that the Lord God made the heavens and the earth.

Reconciling.God created the world and all things there∣in contained in six days, and not in one day altogether. The first place therefore is meant of certain, naturall and artificiall dayes. The latter containes indefinitely the time of the creation of things. So this day is put for the time of grace.

2. Gen. 1. 2. And the Spirit of God moved upon the face of the waters. Joh. 7. 39. The Holy Ghost was not yet given.

In the first place, the treaty is concerning the person and existence of the holy Ghost: in the latter concerning the gifts of the holy

Ghost, and the miraculous powring forth thereof in the day of Pentecost, after the resur∣rection of Christ.

3. Gen. 1. 5. God called the light day, before the Sun was. Ecclus. 43. 2. The Sun when it ap∣peareth declareth the day.

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

4. Gen 1. 27. & 9. 6. God created man after his own image. Chap. 5. 3. And Adam begat a son in his own likenesse after his image.

The Image of God, after which God crea∣ted man at the beginning, was depraved by the fall of Adam, and so he begat such a son as himself, a corrupt sinner, and blind in spi∣rituall things.

5. Gen. 1. 27. God created man, &c. in the image of God, male and female created he them. 1 Cor. 11. 7. The man is the image and glory of God, but the woman is the glory of the man.

The woman was created in the beginning after the image of God so well as the man: Paul considering the distinction of sex, saith, that the man came nearer to the image of God in respect of his dominion, and the end, be∣cause the woman wes made out of the man, and for the man.

6. Gen. 1. 2. & 9. 1. Be fruitfull and multiplie and replenish the earth. Luk. 23. 29. Blessed are the barren and the wombes that never bare.

Children before and since the fall are a blessing from God absolutely: Barrennesse is commended by Christ not simply, but by rea∣son of a judgement was to fall upon the Jews, and of that heavy calamity to ensue, wherein the flight would be easier for one alone then for a mother and her little ones; so, Woe be to them that are with childe, and to them which give suck in those days.

7. Gen. 1. 28. Multiply and replenish the earth. 1 Cor. 7. 7. For I would that all men were even as I my self.

Whether Paul were then a Batchelor or a maried man, is uncertain; that he was ma∣ried his words imply, where he saith, Have not we power to lead about a Sister, or a woman (a wife) as well as the other Apostles? otherwise he had not been sure of a wife. If he were a Batchelor, he speaks conditionally, unlesse the propagation of mankind and of the Church should be hindred.

8. Gen. 1. 31. And God saw every thing that he had made, and behold it was very good. Eccles. 1. 2. Vanity of vanities, all is vanity.

All the Creatures are good in respect of the creation, and their nature; but Ecclesiastes con∣demns their vain and evill inclination, which is not naturall to them, but came upon them by the fall of man.

9. Gen. 1. 31. All that God made was very good. Rom. 8. 20. For the Creature was made subject to vanity, not willingly, but by reason of him who hath subjected the same in hope.

Before the fall every creature was in a better condition then after the fall; for con∣trary to nature, they are become subject to the lust of wicked men, and so to many afflicti∣ons, by reason of him who hath subjected the creature, that is, God, under this hope that it shall be at last delivered from the tyranny of the wicked.

10. Gen. 1. 31. God saw every thing that he had made, and behold it was very good. Mal. 1. 3. I hated Esau.

Every creature of God is good, and so is Man as he is a creature, but not as a sinner, saith August. God therefore hated Esau for his sin, and set him after his brother Jacob.

11. Gen. 2. 2. God rested from all his works that he had made. Joh. 5. 17. & 14. 10. My Father worketh hitherto.

God rested from all the works of creation, and of things that should be in nature: but not from his works of Providence, care and susten∣tation, for without that all would return to nothing and perish.

12. Gen. 2. 15. God put man into the garden of Eden to dresse it. Chap. 3. 19. In the sweat of thy face shalt thou eat bread.

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

13. Gen. 2. 18. It is not good that the man should be alone. Mat. 19. 10. It is not good to marry. 1 Cor. 7. To touch a woman.

In the first place God speaks of the good and profit of the whole Species and the Church, which cannot be propagated by one person alone: In the latter the Apostle speaks of the personall good, and the more commo∣dious kind of life in the time of persecution.

14. Gen. 2. 24. Therefore shall a man leave his Father and Mother. Exod. 20. 12. Honour thy Father and thy Mother.

To leave Father and Mother here, is not to denie them the honour, love and help that is due to them; but to leave the house of his parents, and to live with his wife, and to set up a new family with her.

15. Gen. 2. 24. A man shall cleave to his wife. Exod. 21. 4. The servant going forth shall leave his wife to his master, &c.

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

16. Gen. 2. 24. Mat. 19. 5. And they shall be one flesh. 1 Cor. 6. 16. He that is joyned to a harlot is one body.

Married people are one body really and in∣deed, by divine institution; but carnall copu∣lation with a whore without marriage, though it be actually one body, yet it is impure, because it is not of divine institution.

17. Gen. 3. 6. The woman saw that the tree was good for food. Vers. 7. And the eyes of them both were opened.

First she saw with the eyes of her body the

tree and the fruit that was good to eat; but at length both their eyes were opened spiritu∣ally, when they knew their sin, and transgressi∣on of the law of God.

18. Gen. 3 12. The woman gave to the man, of the tree, and he did eat. 1 Tim. 2. 14. And Adam was not deceived, but the woman.

The woman became for prevarication to the man, for by her he was deceived, and not by the Serpent as she was. Aug. l. 11. de Gen. ad lit. c. ult.

19. Gen. 3. 16. Thy desire shall be to thy hus∣band, and he shall rule over thee. 1 Cor. 7. 4. The husband hath not power over his own body, but the wife.

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

20. Gen. 3. 19 In the sweat of thy face shalt thou eat bread. Mat. 6. 11. Give us this day our dayly bread.

In the first place punishment and a labori∣ous life is denounced against man, idlenesse is condemned, and Gods blessing is promised, be∣cause a man is born to labour, as a bird to flying; nor is it repugnant to honest labour, to desire those things which are necessary for the sustentation of our life, for it is not la∣bour, but the blessing of God which maketh rich: God can feed us without bread, as he sed

Moses, Elias, Christ; but bread cannot feed us without God.

21. Gen. 3. 19. For dust thou art, and unto dust thou shalt return. Ecclus. 10. 12. A man when he dyeth shall inherit creeping things, beasts and wormes &c.

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

22. Gen. 4. 1. Eve bear Gain, and said, I have gotten a man from the Lord. 1 Joh. 3. 12. Not as Cain who was of that wicked one.

Eve in childbearing acknowledged Gods blessing, and by way of thankfulnesse she offe∣red the first fruits of her labours to God: John speaks not of the person of Cain, which was created by God, but of his wickednesse that came from the Devill.

23. Gen. 4. 4. And Abel brought of the firstlings of his flock. Chap. 4. 26. Seth be∣gan to call upon the name of the Lord.

Adam with his sons before Seth, offered sacri∣fice, and called on the name of the Lord in his family: but publick invocation began in Seth, in whose posterity the Church remained, the Canaanites being rejected.

24. Gen. 4 7. Ʋnto thee shall be his desire, and thou shalt rule over him. Psal. 37. 23. Prov. 16. 9. Jer. 10. 23. The way of man is not in himself.

In the first place it is said what a man ought to do, Let not sin raigne in your mortall body. In the latter place it is declared that a

man of himself can do nothing in divine and saving mateers.

25. Gen. 4. 15. Whosoever slayeth Cain, ven∣geance shall be taken on him seven fold. Chap. 9. 6. Whosoever sheddeth mans bloud, by man shall his bloud be shed.

God is the wisest and freest law-giver, there∣fore he would not have Cain killed by reason of propagation of mankind: after the flood he gave the law that the Magistrate should pu∣nish a Murderer with death.

26. Gen. 4. 16. And Cain went out from the presence of the Lord. Psal. 139. 7. Whither shall I go from thy Spirit, or whither shall I flee from thy presence?

Cain being made a runnagate, left his parents and their habitation, and the place where they worshipped God. In the Psalm Gods omni∣presence is maintained.

27. Gen. 5. 24. And Enoch walked with God, for God took him. Rom. 8. 8. They that are in the flesh cannot please God.

Enoch walking with God, lived according to Gods will; the Apostle by the flesh here un∣derstandeth men that walke after their carnall lusts.

28. Gen. 5. 24. Enoch was not, for God took him. Heb. 9. 27. It is appointed for all men once to die.

Enochs translation was a work extraordina∣ry, it was to him in the place of death, as the taking away of Elias, and the translation of those who in the last day shall be saved alive.

But the Apostle sheweth what must ordinarily befall all men; the consequence is not good from a singular priviledge to a generall rule.

29. Gen. 6. 3. His dayes shall be 120 yeares. Chap. 11. 13. Arphaxad and others after the flood lived above 400 years.

In the first place, the space of time betwixt manifest impiety and the flood, and not the age of man is to be understood, as if he had said, unlesse the world repent, they shall perish with∣in 120 years.

30. Gen 6. 6. It repented the Lord that he had made man. 1 Sam. 15. 29. God is not a man that he should repent.

Repentance, as it is an argument of mans weaknesse, so can it not fall upon God; but the Scripture often speaks of God after the manner of men; and where it is said that it re∣pented God, there is meant the change of things, God still remaining unchangeable.

31. Gen 6. 9 Noah was a just man and perfect (2 Pet. 2. 5.) Psal. 13. 3. There is none that doth good, no not one.

Noah was just before God by faith, and un∣blameable in the sight of men, he is said to be perfect, not as though he were without sin, but in comparison of others, he had his conversa∣tion holy, and without hypocrisie.

32. Gen. 7. 2. Of every clean beast thou shalt take. Lev. 11. 1. Moses divided the clean beasts from the unclean.

The Patriarchs before the flood had a di∣stinction

in their sacrifices between clean and unclean living creatures. By the Mo∣saicall law, not onely for sacrifices, but for meat the use of the unclean was forbid∣den.

33. Gen. 7. 6. Noah was 600 years old when the flood of waters was upon the earth. Chap. 5. 32. Noah when he was 500 years old, made the Arke in 120 years.

The 500 years of Noah were not yet compleat when he began to make the arke; the Scri∣pture useth oft times to reckon the times, though the years be not yet compleat, as Exod. 40. 17. Num. 1. 1. Deut. 1. 4. Ezek. 1. 1. & 8. 1. & 20. 1.

34. Gen. 8. 1. God remembred Noah. Esa. 49. 15 I will not forget thee.

In the fight of God, all things are naked and open, he knows all things, remembrance and forgetfulnesse are attributed to him by Anthro∣popathy, he remembers when he sends help, and hears our prayers, as Gen. 30. 22. 1 Sam. 15. 19. Psal. 13. 2. & 42. 10. Also he is said to forget, when he defers to help, and seems not to hear us.

35. Gen. 8. 13. In the year 601 the first month the first day of the month the waters were dryed up. Chap. 8. 14. And in the second month the 27 day of that month, was the earth dryed.

The diminishing of the waters, and the su∣perficies of the earth yet soft and plashy is in∣timated vers. 13. 14. The earth is dryed and perfectly solid.

36. Gen. 8. 21. Nor will I any more smite every living creature. Chap. 6. 13. & 7. 21. And all flesh dyed. Chap. 19. 24. Sodom over∣throwne.

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

37. Gen. 8. 21. I will not again curse the ground for mans sake. Deut. 28. 16. Thou shalt be cursed in thy house, and cursed shalt thou be in the field, &c.

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

38. Gen. 8. 22. Seed time and harvest as long as the earth endureth. 1 King. 17. 1. Jam. 5. 17. And it reigned not for three yeares and six months.

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

39. Gen. 9. 2. And the fear of you, and the dread of you shall be upon every beast of the earth. Job 39. 9. Will the Ʋnicorne be willing to serve thee?

In the former place the dominion over the creatures is partly restored to man after the fall; and God hath cast a fear on them that they should not dare to hurt man; but should be afraid of mans countenance. But if the Unicorn or any beast do vio∣lence to man, they do but put him in mind of his fall.

40. Gen. 9. 13. I do set my bow in the clouds, and it shall be for a token of a Covenant between me and the earth. Revel. 4. 3. And there was a rain∣bow round about the throne, in sight like to an emerald.

The first place is concerning the ordina∣ry place of the rain-bow; the second, of the extraordinary rain-bow, and the seat of God.

41. Gen. 10. 8. Nimrod began to be mighty in the earth. Vers. 10. And the beginning of his King∣dome was Babel. Rom. 13. 1. Let every soul be sub∣ject to the higher powers.

The tyrannicall power of Nimrod was with violence, and violation of government in fa∣milies, yet not without Gods ordination; nor doth every unlawfull attaining take away the lawfull power; from ill beginnings and man∣ners, good lawes and profitable thins pro∣ceed also. The beginning of the Kingdome of Judah, was the wantonnesse and wicked∣nesse of the people. The beginning of the Kingdome of Israel, the sedition of Jero∣boam: yet they were afterwards lawfull King∣domes.

42. Gen. 10. 22. The children of Sem, were Elam, Assur, and Arphaxad. Chap. 11. 10. Sem begat Arphaxad two years after the flood.

In History the order of nature and time are not alwayes observed: therefore though Elam and Assur are named, Chap. 10. before Ar∣phaxad, yet it followes not that they were el∣der then he; and Sem is said to have begotten sons and daughters after Arphaxad was born, and not before.

43. Gen. 11. 7. Let us goe down and there confound their language. 1 King. 8. 27. Jer. 23. 24. Do not I fill the earth?

God is not moved from place to place, be∣cause he is all every where, saith Augustine; but he is said to descend when he doth any thing for the ordinary and usuall course of nature, and so he sheweth his presence in respect of us, not that there is any thing that he doth not see and know, or doth change his place, but this is attributed to God after the manner of men, and in respect of our sense, as Gen. 18. 21. Psal. 14. 2.

44. Gen. 11. 12. Arphaxad begat Salem. Luk. 3. 36. Which was the son of Sala, which was the son of Cainan, &c.

The name and the generation of Cainan in Genesis, and the words of the days, according to the truth of the Hebrews, is not found; but Arphaxad is said to have begotten Sala, there being none betwixt him; Luke took this Genealogie from the edition of the 70 In∣terpreters.

45. Gen. 11. 26. Terah lived 70 years, and begat Abram, Nahor and Haran. Chap. 12. 4. And Abram was 75 years old when he departed out of Haran.

Terah did not beget three sons in the same year, but he began to generate at 70 years old, and he lived in Haran to 205 years old; it may be Abraham was the younger son, but because he is so commended in the Scriptures, he is set down first before his brethren, as Jacob, Mat. 1. 3. Judas, 1 Pet. 4. 1.

46. Gen. 12. 5. Abraham took Sara his wife, and Lot his brothers son. Chap. 13. 8. & 14. 14. Abraham said to Lot, we are brethren, &c.

Brothers are called by bloud, Gen. 27. 13. of alliance, Chap. 14. 4. of gentility, Deut. 15. 3. of affection, 2 Sam. 1. 26. of unity, of con∣fession of faith, Jer. 31. 34. We are brethren, saith Abraham to Lot, perswading him not to contend with him; but seeing that he is joyned with him in the band of religion and con∣sanguinity, he wisheth him to avoid occasi∣on of quarrell, and not to give scandall to the infidels.

47. Gen. 12. 3. & 18. 18. All the Nations of the earth shall be blessed in him. Gal. 3. 14. The blessing of Abraham came on the Gentiles through Christ.

This promise was made to the seed and posterity, but not to the person of Abraham, so the promises made by God to the Fathers, are fulfilled in their children, and in indivi∣duals.

48. Gen. 12. 18. Abraham told a lie. Psal. 5. 7. Thou shalt destroy all those that speak leasing.

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

49. Gen. 12 7. & 13. 15. & 15. 38. This land which thou seest will I give to thee and thy seed, &c. Act. 7. 5. Heb. 11. 9. And he gave him no inheritance in it, no not so much as to set his foot on.

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

50. Gen. 13. 16. I will make thy seed as the dust of the earth. 2 Sam. 24. 9. And Joab gave up the summe of the number of the people unto the King.

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

51. Gen. 15. 6. Abraham believed God, and he counted it unto him for righteousnesse. Jam. 2. 21. Abraham was justified by works.

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

52. Gen. 15. 13. Thy seed shall be a stranger in a Land that is not theirs, and shall serve them 400 years. Exod. 12. 40. Now the sojourning of the children of Israel who dwelt in Egypt was 430 years.

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

53. Gen. 15. 15. Thou shalt goe to thy Fathers in peace. Josh. 24. 2. Terah and his fathers served other Gods.

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

54. Gen. 16. 9. The Angel of the Lord said unto Hagar, Returne to thy Mistresse. Chap. 21. 12. God commands Abraham to send Hagar a∣way.

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

55. Gen. 17. 12. God appointed circumcision. 1 Cor. 7. 19. Circumcision is nothing.

Circumcision by divine institution in the old Testament was a sacrament to the coming of Christ, but in the new Testament it is no∣thing, nor is profitable to our salvation; we must therefore distinguish the times of the old and new Testament.

56. Gen. 18. 25. Thou shalt not kill the righteous with the wicked. Ezek. 21. 3. I will cut off from thee the righteous and the wicked.

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

57. Gen. 21. 9. Ismael plaid with Isaac. Gal. 4. 29. He persecuted Isaac.

Jerom saith, that Ismael challenged the pri∣mogeniture, insulting over Isaac in words and deeds, and he cals that the contention of the young ones. It is certain, if Ismael had not wronged Isaac, he should not have been expelled from his Fathers house.

58. Gen. 22. 1. God tempted Abraham. Jam. 1. 13. Let no man say, when he is tempted, I am tem∣pted of God.

The first place is concerning outward tem∣ptation, sent from God to prove our faith, pa∣tience and hope, and for our good. The latter is concerning internall temptations from the flesh and the devill, who do allure us to sin, or con∣cerning temptations for our hurt. Abraham was

tryed to sacrifice his son, that so his dutifull obedience might appear, not to God, but to the ages that should be; for a mans minde oft-times cannot be known to himself, unlesse he make tryall of his strength, not by word but by deeds, when he is examined by tem∣ptation.

59. Gen. 22. 2. Thou shalt offer the son whom thou lovest for a burnt-offering. Exod. 20. 13. Deut. 5. 17. Thou shalt not kill.

God gave the Law not to himself but us, this is a command and example which is sin∣gular, of the faith or obedience of Abraham, or of his tryall, neither is it contrary to the precept of the Decalogue, of not killing our neighbour: for the speciall dictates and com∣mands of God do not derogate from his gene∣rall commands.

60. Gen. 22. 2. God commanded. vers. 12. God forbad to offer up Isaac. Jam. 1. 17. With God there is no variablenesse.

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

61. Gen. 22. 18. In thy seed shall all the na∣tions of the earth be blessed. Ephes. 3. 5. The myste∣ry of the incarnation of the son of God, was not known to the sons of men as it is now revealed to his Apostles and Prophets by the Spirit.

In the former place God promised to Abra∣ham that of his seed should be born Christ the

Saviour of the world. In the latter the Apo∣stle speaks by comparison; for that mystery was not known before the preaching of the Gospell, for it was revealed to the Fathers in many parts and divers manners, under sha∣dowes and figures only; but to us, after the promises fulfilled in Christ, plainly, clearly, and perspicuously.

62. Gen. 23. 37. Abraham stood up and bowed himself to the people of the land. Exod. 20. 5. Thou shalt not bow down thy self to them, nor serve them. Matth. 4. 10. Thou shalt worship the Lord thy God.

He gave civill adoration to the people, which was an ordinary thing amongst those of the east, but religious adoration is only due to God, which he will not have to be given to an other.

63. Gen. 25. 23. The elder shall serve the youn∣ger. Chap. 33. 3. Jacob lowed himself seven times when he came to his brother.

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

64. Gen. 26. 34. Esau married two wives, Judith the daughter of B eri the Hittite, and Besa∣math the daughter of Elon the Hittite. Chap. 36. 2. Esau tooke his wives of the daughters of Canaan, Adah the daughter of Elon the Hittite, and Abolibama the daughter of Zibeon the Hivite.

Those wives were two, or each of them had two names for the Hittites were in the borders of the Hivites.

65. Gen. 27. 23. Jacob deceived his father Isaac. Chap. 30. 41. His Father in law and his uncle Laban. Mark. 10. 29. Defraud not.

We must live by Gods law and not by ex∣amples; Jacob did that by inspiration from God, without injuring his Father or his Uncle. Let us so live in mutuall conversation, that we circumvent not our brother in any thing, because God is the revenger of all these things, for all deceit is openly condemned in the word of God.

66. Gen. 27. 28. God give thee of the dew of heaven, and of the fatnesse of the earth, and plenty of corn and wine. Chap. 42. 2. Jacob for want of provision sent his sons into Egypt to buy corne.

Deficiency and temporall want doth not diminish the divine blessing and force of the promise. As travelling did not hinder Abra∣ham, so Jacob did not lose the fruit of his Fa∣thers blessing.

67. Gen. 27. 38. Esan list up his voiee and wept. Esa. 12. 17. Esau found no place of re∣pentance.

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

68. Gen. 32. 3. & 33. 14. Esau lived before Jacobs return in the Land of Seir. Chap. 36. 6. Esau took all that he had got in the Land of Canaan, and went unto Seir from the face of his brother Jacob.

Esau, saith August. after that his brother was departed to Mesopotamia, would not live with his parents, whether by reason of that commotion, that he grieved that he was de∣ceived of the blessing of his Father, or whether it were by reason of his wives, which he saw were hatefull to his parents, or whatsoever the cause was; and he began to live in the moun∣tain of Seir, then after that Jacob was retur∣ned, peace being made betwixt them, he went back to his Parents, and when they both together had buried their Father, he went a∣gain to Seir, and there he propagated the Nation of the Idumaeans.

69. Gen. 32. 30. I have seen God face to face saith Jacob. Exod. 33. 20. No man can see my face and live.

It was the common opinion of the Antients, that if any man should see the face of God, he must die the death; so Gideon, Manoah, and the Is∣raelites feared their lives; but Jacob here, Abraham Chap. 18. Isaiah Chap. 6. Daniel Chap. 7. by their example confute that opinion, for they saw God face to face, that is, the glory of God was manifest to them; but the essence and na∣ture of Gods face, no mortall man can see, nor ever did see.

70. Gen. 33. 19. Jacob bought a parcell of a field at the hand of the children of Hamor Shechems father. Chap. 23. 16. Abraham bought the field with the cave of Ephron the Hittite.

Abraham bought the possession of the Cave with the ground about it for the buriall of the dead. Jacob bought the greater part of the field to dwell there, where he pitched his tents. In the cave that Abraham bought was Sarah buri∣ed, and he himself; also Isaac, and Jacob. But in the field that Jacob bought, and gave to his son Joseph, were Josephs bones buried; brought thither out of Egypt.

71. Gen. 33. 19. Jacob bought a parcell of a field where he had spread his Tents. Chap. 23. 16. Abraham paid the money for the Cave, and the borders round about. Act. 7. 5. And he gave him no inheritance in it, no not so much as to set his foot on.

The Patriarchs would not possesse them∣selves of the Land of promise before the time, whose patrimony was not bought with mony, but as we find it Act. 7. God gave it freely to their posterity.

72. Gen. 42. 15. By the life of Pharaoh. Mat. 34. Swear not at all.

Joseph sweareth not, but he confirmeth his words by speaking after the usuall manner that the Egyptians did. So Moses calleth the heaven and the earth; and Paul calleth God to witnesse up∣on his soul. Christ by the Evangelist forbids all vain and unnecessary oaths, and forbids per∣jury.

73. Gen. 46. 4. I will goe down with thee into Egypt, and I will also surely bring thee up again. Chap. 49. 33. Jacob died in Egypt.

Jacob returned out of Egypt in his poste∣rity, and his body also after his death was brought into the land of Canaan, and buryed there.

74. Gen. 46. 21. The tenne sonnes of Ben∣jamin. Chap. 44. 20. He was a childe a lit∣tle one.

Jacob gave a wife to his youngest son Ben∣jamin, that Rachel might have seed by him; and whilst God by a singular blessing gave him so many sons, by that means he pacified Jacobs sorrow for Joseph.

75. Gen. 46. 34. Every shepherd is an abomi∣nation to the Egyptians. Chap. 47. 6. If thou knowest any men of activity amongst them, then make them rulers over my cattle.

The Egyptians hated the shepherds of the He∣brewes, not for their cattell, but for their cir∣cumcision and religion, because they sacri∣ficed those things which the Egyptians worship∣ped for Gods.

76. Gen. 47. 31. And Israel bowed himself upon his beds head. Heb. 11. 21. Worshipped leaning upon the top of his staffe.

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

77. Gen. 49. 10. The Scepter shall not depart from Judah, not a lawgiver from between his feet,

untill Shiloh come. 1 Sam. 10. 1. The Scepter was before David in the tribe of Benjamin. Luk. 2. 1. And when Christ was born, it was with Au∣gustus Caesar.

The supreme power over the Jewes, was in Moses and Joshua their leaders, then in the Judges unto Saul, under the Kings to the captivi∣ty of Babylon, under the Priests untill He∣rod. Now the accompishment of this Prophe∣fie began not in the time it was pronounced, but from the time the Kingly Government was confirmed in the tribe of Judah, and the Princes of that tribe were in the Sanhe∣drim untill Christ came, it was at last aboli∣shed by Herod.

78. Gen. 49. 28. Jacob blessed all his sons with their proper benedictions. Vers. 7. Jacob cursed Simeon and Levi.

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

EXODUS.

THis Book hath its name from going out, for here is described the going forth of the Children of Israel out of Egypt: the pro∣mulgation of the morall Law, and the cere∣moniall, and judiciall in the wildernesse: the raising of the Tabernacle, with all things belonging to it. It contains a History of 114 yeares.

79. Exod. 1. 5. And all the sons that came out of the loynes of Jacob were 70 souls. Gen. 46. 26. All the souls which came into Egypt with Jacob were 66. Act. 7. 14. Joseph called his father Ja∣cob and his kindred 75 souls that went down into Egypt.

There descended with Jacob into Egypt the souls which came out of his thighs 66. if you adde to these Jacob and Joseph and his two sons they make 70. Stephen adds the four wives of Jacob, and the two sons of Judah which were dead, excepting Jacob, his whole family make 75 souls in number.

80. Exod. 1. 19. The Midwives lyed to Pha∣raoh, and God blessed them. Chap. 3. 18. & 5. 3. Moses said, We will goe three dayes journey into the wildernesse, and sacrifice unto the Lord our God.

Zach. 8. 16. Speak every one truth to his neigh∣bour.

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

81. Exod. 2. 3. Moses was laid by the river in an arke of bulrushes. Heb. 11. 23. Moses parents feared not the Kings commandement.

It is certain that the Hebrew parents feared God more then Pharaoh; nor did they doubt in exposing of Moses, but that God would deli∣ver him.

82. Exod. 2. 15. Moses feared and fled from the face of Pharaoh. Heb. 11. 27. He feared not the wrath of the King.

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

83. Exod. 4. 21. & 7. 3. & 10. 27. & 11. 10. But I will harden Pharaohs heart. Chap. 8. 15. & 8. 32. Pharaoh hardned his heart, and was hard∣ned, &c.

God hardens permissively not effectively, by no antecedent will (for he will not the death of a sinner) but by a consequent will, when he punisheth by just judgment, and useth

evill to a good end. Satan, saith Augustine, hardens by perswading, Man by consenting, God by forsaking.

84. Exod. 4. 24. Moses had his wife with him in his journey. Chap. 8. 5. And Jethro Moses Fa∣ther in law came with his wife and his sons unto Moses.

Moses sent his wife Zipporah back to her fa∣ther, and then afterwards received her with her children brought unto him by his father in law.

85. Exod. 5. 2. Who is the Lord that I should obey his voice, and let Israel go? I know not the Lord, &c. Rom. 1. 21. The Nations knew God and his power, so that they are inexcusable.

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

86. Exod. 7. 20, 21. All the waters in Egypt were turned into bloud. Vers. 22. And the Ma∣gicians of Egypt did so with their inchantments; when they came to the water.

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

87. Exod. 9. 16. And in very deed for this cause have I raised thee up, for to shew in thee my power, and that my name may be declared throughout all the earth. Rom. 3. 8. We must not do evill that good may come of it.

The hardning of Pharaoh was a punishment

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

88. Exod. 9. 29. Moses prayed for Pharaoh that the plagues may cease. 1 Joh. 3. 4. & 5. 16. We must not pray for any that sinne unto death.

Moses prayed not for Pharaoh, but for the taking away of the plagues, farther to de∣clare the power of God; and to overcome the wickednesse and obstinacy of Pharaohs ty∣rannicall heart.

89. Exod. 11. 5. And all the first born in the Land of Egypt shall die. Chap. 12. 30. There was not a house where there was not one dead.

We must understand here not only the first∣born by birth, but such as were so by autho∣rity; for it was so ordered by divine provi∣dence, that there was a first born found in every house.

90. Exod. 12. 36. The Israelires spoyled the Egyptians by borrowing of them. Psal. 37. 21. The wicked borroweth and payeth not again.

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

91. Exod. 14. 15. And the Egyptians which you have seen to day, you shall see them again no more forever, Vers. 30. And Israel saw the Egyptians dead upon the sea shoar.

In the former place he means the Egyptians alive, following the Israelites, which afterwards the Israelites saw choked in the waters, and cast dead upon the seashoar.

92. Exod. 20. 5. I am the Lord thy God, a jealous God, visiting the iniquities of the fathers upon the children unto the third and fourth generation. Deut. 24. 16. Ezek. 18. 20. The son shall not bear the Fa∣thers iniquity.

God visits the fathers sins upon the chil∣dren, if they walk in the way of their fathers (that is on them that hate him) but it is other∣wise if the children repent. Also God pu∣nisheth the iniquities of the fathers upon the children with temporall punishments, not with eternall, unlesse they follow the footsteps of their wicked fathers.

93. Exod. 20. 8. Remember thou keep holy the Sabbath day. (Deut. 5. 12.) Mat. 12. 5. On the Sab∣bath days the Priests in the Temple profane the Sabbath day and are blamelesse.

Legall ceremonies, and their externall obser∣vations give place to charity and necessity, mo∣rall duties are preferred before ceremonials. God forbad those works which hinder his worship; but Christ defends his Disciples plucking ears of corn on the Sabbath day, against the Pharisee by the example of Da∣vid, and of the Priests killing sacrifices on the Sabbath day, pulling off their hides and washing of them.

94. Exod. 20. 12. Honour thy father and mo∣ther. Luk. 14. 26. If any man come to me and

hate not his father, and mother, and wife, and chil∣dren, and brethren and sisters, yea and his own life also, he cannot be may disciple.

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

95. Exod. 20. 12. Honour thy Father. Matth. 23. 9. Call no man Father upon the earth.

Christ forbids not children to honour their parents, or the hearers to honour the Prea∣chers, for Paul cals himself the father of the Corinthians; but he forbids us to depend on humane authority in divine matters; but we must depend on one God, and have a filial con∣fidence in him.

96. Exod. 20. 13. Thou shalt not kill. Mat. 5. 21. & 18. 9. If thy eye, hand, foot offend thee, cut it off, and cast it from thee.

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

97. Exod. 20. 18. The people saw thundrings and the lightnings, and the noise of the trumpet. Deut 5. 23 You heard the voice out of the middest of the darknesse.

The frighted people standing a farre off, stricken with fear, saw the thunder joyned with lightning, breaking forth of the dark clouds in the promulgation of the law.

98. Exod. 20. 24. Thou shalt make unto me an Altar of earth. Chap. 27. 1. Of Shittim wood.

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

99. Exod. 21. 24. Lev. 24. 40. An eye for an eye, a tooth for a tooth. Mat. 5. 38, 39. If any one strike thee on the right cheek, turn to him the left.

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

100. Exod. 22. 28. Thou shals not revile the Gods, nor curse the ruler of thy people. Luk. 13. 32. Go and tell that fox. (Christ speaks so of Herod.)

Private persons, of ill will or by contempt must not speak reprochfully of the Magistrate. Christ was no private person, and by his words detecting the fox-like craftinesse of Herod (who endevoured by his craft to overthrow true Re∣ligion and the Gospell) he sheweth plainly that he feared him not.

101. Exod 25. 16. Thou shalt put into the Ark the Testimony which I shall give thee, &c. Heb. 9. 4. In the Arke was the golden pot with Manna, and Aarons rod that budded, and the tables of the Testament.

In the Ark under the covering were only the tables of stone of the Covenant, the pot with Manna, and Aarons rod stood before the Ark. The Apostle joynes them all together, because they were in the Tabernacle in the sight of God.

102. Exod. 29. 32, 33. Aaron and his sons shall eat the holy bread, but a stranger shall not eat thereof. 1 Sam. 21. 6. David eat thereof and they that were with him.

The precept of the holy bread or proposi∣tion was ceremoniall, and a temporall peda∣gogie; the morall prohibition was not so: David therefore is here excused by a case of necessity.

103. Exod. 30. 6. Thou shalt put the Altar before the vail that is by the Ark. Heb. 9. 3, 4. After the second vail in the Tabernacle was the gol∣den censer.

There was a double vail, one by which the outside of the holy place was distinguished from the inside; the other by which the holy place was distinguished from the holiest of all: between those two vails the Altar of In∣cense was placed.

104. Exod. 33. 20. No man shall see me and live. 1 Cor. 13. 12. Now we see through a glasse darkly.

The essence of God is invisible and incom∣prehensible to us in this world, but in the next world we shall see God face to face, the glory of God as he is.

105. Exod. 34. 3. God doth not justifie the wicked. Rom. 4. 5. He justifieth the wicked.

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

106. Exod. 34. 15. Thou shalt make no league with the Canaanites. Gen. 21. 27. Abraham made a Covenant with Abimelech.

Covenants in spirituall matters, and such as belong to Religion, must not be made with Heathens and Idolaters: but Abraham made a Covenant with Abimelech in temporall matters, such as belonged to commerce and the common peace of the Country.

107. Exod. 34. 16. Thou shall not give thy daughter to his Son. 1 Cor. 7. 12. If any Brother have an unbelieving wife, and she be pleased to dwell with him, let him not put her away, &c.

God expresly forbad the Israelites to marry with the Canaanites, lest the Israelites should be seduced to worship other Gods. The Apostle speaks of a marriage confirmed already, before the conversion of one party to Christ; otherwise it is a very unhappy thing to marry those that are of false religions; Nor must we draw in the same yoak with them.

LEVITICUS,

WAS so called from Levi one of the Tribes; It contains the Leviticall sacri∣fices, the sanctifying of the Priests and people: the difference of meats, vowes, conversation, and other observations and rites.

108. Lev. 1. 6. The sons of Aaron shall pull off the skin of the burnt offering, and cut it into pieces. 2 Chron. 35. 11. The Levites pulled off their skins.

It was the office of the Priests to pull off the skins of the burnt-offerings, but because in the time of Hezekiah and Josias, the celebration of the Paffeover was solemn, and many millions of sacrifices were offered, therefore it was ex∣traordinarily granted to the Levites to pull off the skins.

109. Lev. 1. 13. The Priest shall burn all ob∣lations upon the Altar, for a burnt sacrifice for a sweet savour unto the Lord. Joh. 4. 24. Gad is a spirit and smels not.

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

110. Lev. 2. 1. The oblation of a sacrifice to the Lord must be fine flowre, and he shall powre oyle upon it, and put frankincense thereon. Chap. 5. 11. He shall bring the tenth part of an ephah of fine flowre, he shall put no oyle upon it, neither shall he put any fran∣kincense thereon.

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

111. Lev. 2. 11. No meat-offering shall be brought unto the Lord made with leaven. Chap. 23. 17. You shall bring two loaves of two tenth deales, they shall be of fine flowre, baken with leaven, they are the first fruits.

The oblation which was leavened, was eucha∣risticall, or for a thanksgiving, but the free will offering was without leaven.

112. Lev. 3. 16. All the fat shall be the Lords by a perpetuall statute. Chap. 23. 17. Two loaves of the first fruits of two tenth deals, of fine flowre with leaven.

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

113. Lev. 6. 18. The Leviticall sacrifices should endure for ever. Heb. 10. 14. By one offering Christ perfected for ever them that are sanctified.

The sacrifices of the old law are said to be for ever, by reason of the long continuance of the Jewish polity, but they are all abolished by one compleat sacrifice of Christ.

114. Lev. 9. 24. Fire went out from before the Lord and consumed the burnt-offering, &c. Amos 5. 22. Though you offer me burnt-offerings▪ and gifts I will not accept them, neither will I regard the peace-offerings of your fat beasts.

Offerings to God from a pious and sincere heart were accepted by him, but the offe∣rings of Hypocrites proceedings from a cor∣rupt heart were an abomination to the Lord.

115. Lev. 11. 1. Ʋnclean beasts. Gen. 1. 31. All things that God made were very good.

Unclean creatures in the old Testament, were so in respect of the Jewish pedagogie of the ceremoniall Law, and not by nature; but because God was pleased to have it so, whereas by goodnesse of the creation, all things were good and clean to those that were clean.

116. Lev. 11. 7. The Jews must eat no swines flesh. Mat. 5. 11. The Gadarens of the tribe of Ben∣jamin fed hogs.

Hogs flesh was not eaten by the Jewes, but yet they were not forbid to apply the paunch, the skin, and the fat to other uses.

117. Lev. 13. 46. The Leper and unclean lived alone without the Camp. Mat. 8. 2. In the City a Leper craved of Jesus.

The divine Law was that the Leper set apart should dwell alone, but this leper comes boldly to Christ not doubting to be free from his leprosie.

118. Lev. 16. 3. The sacrifices were appointed by Gods commandement. Psal. 40. 7. Sacrifices and burnt-offerings thou wouldest not.

The sacrifices were appointed by God un∣der the old Testament, that they might sha∣dow forth the sacrifice of Christ, and foreshew his coming; but God would none of them, as the Jewes abused them for ostentation, and placed the worship of God in the outward ceremonie without the internall devotion.

119. Lev. 16. 6. Aaron shall offer his bullock, and make an atonement for himself. Heb. 10. 4. It is impossible that the bloud of Goats should take away sins.

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

120. Lev. 18. 6. None of you shall approach to any that is neer of kin to him. Vers. 16. Thou shall not uncover the nakednesse of thy brothers wife. Deut. 25. 5. The brother shall take his brothers wife.

The law of the nearnesse of bloud, and not uncovering the brothers nakednesse is perpe∣tuall, and must be holily observed by us; but that of raising seed to the brother was part∣ly ceremoniall, figuring the primogeniture of Christ, partly judiciall, lest the inhe∣ritance should depart to another family, which doth not oblige us, but is abroga∣ted.

121. Lev. 19. 18. Thou shalt love thy neigh∣bour as thy self. 1 Joh. 2. 15. If any man love the world, the love of the Father is not in him.

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

122. Lev. 22. 25. From a strangers hand you shall not offer the bread of your God. 1 King. 5. 10. Hiram gave to Solomon cedar-trees, and fir-trees.

All strangers were not abominable in the sight of God, but onely the enemies and persecutors of his Church: so Cyrus King of the Persians promoted the building of the second Temple, and restored to the Jews the golden and silver vessels.

123. Lev. 24. 19. As he hath done, so it shall be done to him. Rom. 12. 19. You shall not revenge your selves.

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

124. Lev. 27. 30. And all the tithe of the Land, whether of the seed of the Land, or of the fruit of the tree, is the Lords. Num. 18. 21. I have given the children of Levi all the tithes in Israel for an inhe∣ritance for the service which they serve me.

The tenths are called Gods, because they were commanded by him for a holy use, and good of the Church; they were given to the sons of Levi, or to the Ministers of the Church for their service, for an inheritance to support them, because they being consecrated to Gods service, had no inheritance amongst their brethren.

NUMBERS.

THis Book is so called from the numbring of the people of God. Wherein Man∣sions and Offices were ordained for all the Tribes; between the mount of Sinah and the promised land, many transgressions and dan∣gers of the people and punishments, and bene∣fits of God are numbred. The History contains 28. years.

125. Num. 1. 19. Moses numbred the people in the wildernesse of Sinah. 2 Sam. 24. David offended God by numbring the people.

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

126. Num. 4. 3. The Levites stood from 30. years old to 50. years old to minister in the Tabernacle of the Covenant. 1 Chron. 23. 3, 24. The Le∣vites did the work of the Ministry for the house of

the Lord from 20. years old. Num. 8. 23. from 25. years.

The younger Levites were newly instructed to 20. years; then they were admitted to the office of doing service at 25. years; from that time a kind of secondary service was committed to them, till they came to be 30. years old, from 30. to 50. years they did fully execute the Leviticall office.

127. Num. 7. 89. Moses entred into the Ta∣bernacle of the Covenant. Exod. 40. 35. Moses could not enter into the Tabernacle of the congregation, for a cloud abode thereon, and the glory of the Lord fil∣led the Tabernacle.

First when the cloud covered the Taberna∣cle of the testimony, and the glory of God filled that, Moses could not then enter, but when the cloud was removed, then he went into it.

128. Num. 8. 7. The Levites shall shave off all the hair of their flesh. Lev. 19. 27. You shall not round the corners of your heads, nor shave your beards.

In the time of the Leviticall pacification they did shave the hair of their flesh, but o∣therwise to cut their hair of the heads or shave their beards round was forbad them by Moses.

129. Num. 10. 29. Hobab was Moses father in Law. Exod. 2. 18. Raguel. Chap. 3. 1. & 4. 18. & 18. 5. Jethro.

Hobab because he was the son of Raguel, is thought by some to be Moses kinsman; in

the Scripture, oft-times persons have two or three names: so the father in law of Moses had many names.

130. Num. 12. 8. God spake with Moses mouth to mouth. Exod. 33. 20. Joh. 1. 18. No man hath seen God at any time.

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

131. Num. 14. 1. All the people with a loud voice, murmured against Moses. Vers. 23. They shall not see the Land of promise, except Caleb. Josh. 14. 1. The children of Israel possessed the land of Canaan; which Eleazar the Priest, and Joshua the son of Nun, and the heads of the Fathers distributed to them. Ch. 24. 7. Whose eyes saw what the Lord had done in Egypt.

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

132. Num. 15. 38. Speak to the children of Israel that they make themselves fringes in the bor∣ders of their garments. Mat. 23. 5. Christ condemns the Pharisees for enlarging their phylacteries and their borders.

The abuse of a thing doth not take away the use of it. God commanded the Israelites that so often as they should look upon their

garments they should remember the Comman∣dements of God and do them. But the Phari∣sees abused this commandement of God, boa∣sting hypocritically of their long garments and fringes, as though there had been some holinesse in them; therefore their hypocrisie is deservedly reprehended.

133. Num. 16. 32. The earth opening her mouth devoured them all which belonged to Corah, with their houses and substance. Deut. 11. 6. (Psal. 106. 17.) & 26. 32. When Corah perished all his sons perished not.

The sons of Corah which escaped alive, were in the Tabernacle of the Lord when the sedition began, because they consented not to the Levites in the sedition of their Fa∣ther.

134. Num. 18. 16. The redemption of the first-born, shall be from a moneth old, for five she∣kels, after the shekell of the Sanctuary. Exod. 22. 30. Thou shalt give me thy first-born, and with Sheep and Oxen thou shalt do the like, seven dayes it shall be with the dam, on the eight thou shalt give it me.

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

135. Num. 18. 20. God said unto Aaron, Thou shalt have no inheritance in the Land, neither

shalt thou have any part amongst the Israelites, I am thy part. Josh. 21. 41. The 48. Cities of the Levites were within the possessions of the children of Israel.

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

136. Num. 20. 11. At the stroak of Moses on the rock of flint, the waters came out abundantly, and the congregation drank, and their beasts also. Psal. 18. 1. 1 Cor. 10. 4. They all dranke the same spirituall drink, for they dranke of that spirituall Rock, which followed them, and that rock was Christ.

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

137. Num. 20. 18, 21. Edom would not suffer the Israelites to passe through the Land. Deut. 2. 29. Let me passe through thy Land, as the children of Esau did unto me.

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

138. Num. 20. 28. Eleazar the high Priest was present at his fathers death. Lev. 21. 11.

The high Priest shall not go in to any dead bo∣dy, nor defile himselfe for his Father or his Mother.

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

139. Num. 21. 9. Moses made a Serpent of brasse, and put it up for a signe, and when they that were bitten beheld it, they were healed. Exod. 20. 4. Thou shalt not make unto thee any graven image, or any likenesse of any thing in heaven or earth.

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

140. Num. 22. 12. God said to Balaam, Thou shalt not go with them. Vers. 20. Rise and go with them. Vers. 35. Go with the men.

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

141. Num. 23. 10. Balaam prophesied to his owne disgrace. 1 Cor. 12. 7. To every man the manifestation of the Spirit is given to pro∣fit withall.

The gift of Prophesie was not hurtfull to Balaam, in respect of God that gave it him, had he used it well; but Baalam a∣bused it. False prophets also speak truth as Caiaphas did, though it be against their will.

142. Num. 25. 3. Israel joyned himself to Baal-poor, and God was angry with Israel. 1 Cor. 10. 8. Neither let us commit fornication as some of them committed.

Since Idolatry is spirituall fornication, Paul makes mention of it; for the daugh∣ters of Moab would not admit the Israelites before they had eaten things offered to I∣dols.

143. Num. 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.

144. Num. 27. 12. Go up into mount Aba∣rim 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.

145. Num. 27. 21. The Priest shall aske coun∣sell for him after the judgement of Ʋrim. 1 Sam. 30. 8. And Abiathar brought to David the Ephod, and he enquired at the Lord.

The Ephod was properly belonging to the high Priest, common to all sacrificing Priests,

which David made use of extraordinarily, and was inspired by God with a propheti∣call spirit.

146. Num. 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 sin of the Midianites was not so horri∣ble 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 judgments.

147. Num. 32. 16, 17. Reuben and Gad, and the half tribe of Manasse went armed to battel before the children of Israel. Josh. 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 war staid at home, who took the charge to look to the Cities and manuring of the fields.

148. Num. 33. 54. Divide the Land by lot amongst you. Deut. 18. 12. Lots are for∣bidden.

Lots were ordained of God, which are used according to Gods commandment, 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 conten∣ted with his own lot, they are unlawfull and prohibited, which are used in sports and playes.

149. Num. 34. 17. Eleazar the Priest and Joshua shall divide the Land unto you. Luk. 12. 13. Christ would not divide the Inheritance.

An office which is Ecclesiasticall is distin∣guished from a secular office; in the dividing of the land Eleazar the Priest for his autho∣rity was joyned to Joshua the Prince, that all things might proceed in right order; and the tribe of Levi might be well pro∣vided for a place to dwell in, from every tribe.

DEUTERONOMIE,

THat is the second Law, Moses repeats here the ceremoniall and judiciall Lawes, spoken before in Exodus and Leviticus ch. 34. to the end, from vers. 5. Joshua fulfilled them af∣ter the death of Moses.

150. Deut. 1. 16. Judge righteously. Mat. 7. 1. Judge not at all.

Judgements appointed by God in the Church or Common-wealth are lawfull, but Christ forbides disorderly and rash judgements, that no man should suddenly or falsly passe sentence on his neighbours words or deeds.

151. Deut. 2. 5. I will not give you in the land of Esau so much as a foots breadth. Psal. 60. 8. Over Edom will I cast out my shooe.

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 Idumea given to the Isra∣elites as the land of Canaan was.

152. Deut. 2. 19. I will not give to thee of the land of the children of Ammon. Josh. 13. 24. Moses gave to the tribe of Gad the one halfe of the land of Ammon.

The Ammonites held the land which they possessed in the dayes of Moses; the other part of the Country formerly possessed by Sihon, was distributed to the Israelites.

153. Deut. 4. 10, 11. The Israelites stood before the Lord God in Horeb. Exod. 29. 11. The Table of the Law were given in Mount Sinai.

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

154. Deut. 6. 3. & 10. 20. Thou shalt fear the Lord thy God, and him onely shalt thou serve. Col. 3. 23. (Exod. 6. 5.) Servants o∣bey in all things your Masters according to the flesh, with fear.

God must be feared above all things, and he must be first served; masters according to the flesh must be obeyed, for his sake and in re∣spect to his commandement.

155. Deut. 6. 13. Thou shalt swear by the name of the Lord. Mat. 5 34. Swear not at all.

That oath is lawfull, when we give testimo∣ny to the truth in the name of God, the Ma∣gistrate, and necessity requiring that of us: such an oath Christ condemns not, but vain and unnecessary oathes, and such as are made by the creatures: and he saith so, not because it is sin to swear the truth; but perjury is a hor∣rid sin.

156. Deut. 6. 16. Thou shalt not tempt the Lord thy God. Jam. 1. 13. God cannot be tempted with evill.

Divine temptations are for tryal, but men do tempt God when they aske such things of him that are not according to his will. Exod. 17. 8. Psal. 9. 2. Mat. 12. 39. Diabolicall temptati∣ons are to seduce us, he tempts good men to turn them from what is good, wicked men to keep them still in their wickednesse.

157. Deut. 10. 17. The Lord your God is God of Gods and Lord of Eords. Chap. 32. 39. I am God alone, and there is no God besides me.

Many in the world are worshipped which are false Gods, but there is but one great and true God in essence, by whom only we can be saved.

158. Deut. 10. 27. God regardeth not persons nor takes rewards. Gen. 4. 4. God had respect to Abel and to his offering.

Oblations and gifts are various, God ac∣cepts those things he commands to be offered to him, for Christs sake, to whom those that offer must have respect by faith, as to the only offering, &c.

159. Deut. 11. 25. No man shall stand against you. Jud. 1. 34. The Amorites forced the children of Dan into the Mountains.

That promise held only for that time till the Israelites had gotten the Land of Canaan, and continued in piety and the true fear of God.

160. Deut. 13. 5. A prophet of false dreams shall be put to death. Tit. 3. 10. An heretick after the first and second admonition reject.

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

161. Deut. 15. 3. Of a forainer thou mayest expect thy money again. Psal. 37. 21. 112. 5. Prov. 11. 24.) Luk. 6. 35. Lend, looking for nothing again.

A modest demand of a debt may be lawfull according to the contracts of buying and sel∣ling; Christ speaks of the poor, and saith that we must deal brotherly with them, that if they have not wherewith to pay, we should forgive them their debts out of Christi∣an charity.

162. Deut. 16. 8. Six dayes. Exod. 13. 6. Seaven dayes shalt thou eat leavened bread.

The seventh day of the feast was no lesse solemn then the first.

163. Deut. 17. 17. The King shall not have many wives. 1 King. 11. 3. King Solomon had 700 Wives, and 300. Concubines.

God forbad that the King should have many wives, lest his heart should forsake the true God, and run after strange gods, as Solomons did, loving many strange women, and fell into so great lust by following them, that forsaking the true God, he set up many Idols of the Gentiles.

164. Deut. 17. 17. The King shall not greatly multiply to himself silver and gold. 1 King. 3. 13. God gave to Solomon riches and honour.

Kings must not for their pride heap up great quantity of silver and gold to the oppression of their subjects; otherwise they had need of great riches to preserve their Countries and their Kingly Majesty.

165. Deut. 18. 10. There shall not be found amongst you an observer of time. (1 Sam. 28. 7) Rom. 14. 6. He that regardeth a day, regardeth it to the Lord.

Moses condemns superstitious observation of dayes, as if one day were more happy then an other. The Heathens divided dayes into white and black, fortunate and unfortu∣nate. The Apostle shews the liberty of Chri∣stians against those who by an opinion of sanctity would have the legall feast dayes observed.

166. Deut. 18 11. You shall not consult with Wisards, or seek truth from the dead. Mat. 17. 3. Moses and Elias spake with Christ in Mount Tabor.

It is an abomination in the sight of God, and a heathen superstition to consult with Wisards, &c. The appearing of Moses and Elias was of another way, and their speaking with Christ, was to confirm the Disciples in the do∣ctrine delivered by Moses and the Prophets.

167. Deut. 20 17. Thoushalt destroy with the edge of the sword, the Hittites, the Amorites, the Canaanites, the Perisites, the Hivites and the Jebu∣sites. Josh. 9. 15. Joshua made a league with the Hivites, and the Jebusites. Solomon spared the Amo∣rites, 1 King. 9. 20.

The Gibeonites craftily saved their lives, laying down their high spirits, and Solo∣mon made the Amorites tributaries, the other enemies of God and his people who conti∣nued stubborn in their wickednesse were de∣stroyed.

168. Deut. 20. 19. When you besiege a City, you shall not destroy the trees. 2 King. 3. 19. You shall fell euery good tree.

Those trees that bear fruit the Israelites could feed on, were not to be cut down in the promi∣sed land; but in the Country of the Moabites God would shew a peculiar example of his just anger for their sins.

169. Deut. 21. 16. The sons of the hated be∣ing first born, must be acknowledged for the first born. Gen. 48. 5. Jacob assigned the right of primogeniture to Joseph the son of his beloved Rachel, and gave two tribes to his children.

Jacob lived before the promulgation of the Law; Joseph was his first born of his beloved

Rachel, to whose children he wisely assigned two Tribes, as he made to Judah born from Leah the primogeniture, and gave him the do∣minion over his brethren. Gen. 49. 8.

170. Deut. 21. 21. If any man beget a stub∣born child, he shall bring him to the Elders of the City, to the gate of judgement, and he shall be stoned with stones till he die. Prov. 19. 18. Instruct thy son, and despaire not of him.

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

171. Deut. 23. 2. A bastard shall not enter into the Congregation of the Lord. Ezek. 18. 20. The son shall not bear the iniquity of the father.

God would not suffer bastards to be admit∣ted to publick offices for the disgrace of their births, and the honour of Matrimony, lest the Common-wealth should grow contemptible by such: but that exclusion is not to be taken for a punishment but an affliction which God in the next life will reward with more glory, if they be pious and penitent.

172. Deut. 23. 6. Thou shalt make no peace with the Ammonites and Moabites. Rom. 12. 18. If it be possible, as much as lyeth in you, live peaceably with all men.

Those Nations did not only lay snares for the Israelites temporall life, but also for their eternall life: we, so farre as we are able, and where piety is not indangered,

must hold and embrace peace with all men.

173. Deut. 23. 15. Thou shalt not deliver to his master the servant which is escaped from his master unto thee. Philemon vers. 13. Paul sent Onesimus who was fled from his Master, to his Master again.

The fugitive servant was not to be sent back to his angry master who was ready to kill him. There was a difference amongst the servants of the Jews, for he that was to serve seaven years, if he ran away after he had served six years, he was not to be sent back to his Master, but the Gentiles were bond-servants all their lives.

174. Deut. 24. 1 If a man have taken a wife and married hor, and she find no favour in his eyes, because he hath found some uncleannesse in her, let him write her a Bill of divorcement and give it in her hand, and send her out of his house. Mat. 5. 32. Chap. 19. 7. Whosoever shall put away his wife saving for the cause of fornication, causeth her to commit adultery, and whosoever shall marry her that is divorced, committeth adultery.

The law of divorcement of wives was no∣thing but a concession of Moses for the hard∣nesse of the hearts of the Jewes, and the dan∣ger of the lives of the women: Christ abro∣gated that custome by the divine Law, and a precept from the beginning, and cor∣rected the false glosses upon the Divine Law.

175. Deut. 24 2. She that was sent away from her husband might marry an other husband. Rom. 7. 3. Whilst her husband liveth she shall be cal∣led an adulteress: if she be married to an other man.

Divorce by a bill of divorcement doth not dissolve matrimony; therefore they that are unlawfully parted, must not attempt second marriages, because they that are once marryed are made one body.

176. Deut. 24. 16. The children shall not be put to death for the parents. Rom. 5. 12. By one men sin entred into the world.

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

177. Deut. 25. 3. Forty stripes he may have gi∣ven him, and not exceed. 2 Cor. 11. 24. I re∣ceived of the Jews five times forty stripes save one.

The Jews to seem more mercifull subducted one stripe.

178. Deut. 25. 4. Thou shalt not musle the Ox which treadeth out the corn. 1 Cor. 9. 9. Doth God take care for Oxen?

The former place doth not properly apper∣tain to Oxen, but it is a figurative speech. In the latter the Apostle speaks tropologically of the Ministers of the Church, as if he would say, if God take care for Oxen, then much more doth he care for men, and the Ministers of his Church.

179. Deut. 27. 15. Cursed be the man that maketh a m••lten Image. Rom. 12. 14. Blesse and curse not.

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

180. Deut. 30. 11. The commandement which I command thee this day, is not hidden from thee, neither is it far off. Joh. 5. 39. Search the Scri∣ptures.

Moses understands not only legall precepts, but Evangelicall also, which God writes in our mouth and our heart: Christ commands us to search the Scriptures to increase our knowledge by; because we know hereby in part, &c. 1 Cor. 13. 9.

181. Deut. 30. 15. I have set before you this day, life and good, death and evill. Joh. 8. 24. Ye shall die in your sins.

Moses foreshewes favour to those that keep the Law, and wrath to the trangressours: Christ threatens the Jewes, the servants of sinne, with death and eternall destru∣ction.

182. Deut. 30. 19. I have set before you good and evill. Rom. 6. 16. Wicked men are the ser∣vants of sin.

In the first place it is spoken of Gods people. In the latter of the wicked, who are called the

servants of sin, that run after it with greedi∣nesse, it reigns in them, and their will leans to evill.

183. Deut. 31. 2. Moses was a 120. years old. Psal. 90. 10. The dayes of our years are 70. or 80.

Moses obtained long life by a singular privi∣ledge from God. The term of our life is 70. or 80. years; or at the most 100. years, as Ecclus. speaks 18. 9.

184. Deut. 32. 21. I will provoke them by those that are not a people. Rom. 10. 19. Mat. 10. 5. Enter not into the way of the Gentiles, rather go to the lost sheep of Israel.

In the former place is understood the calling of the Gentiles. In the latter a temporary com∣mand of Christ, by which he would that the Gospell should first be preached to the Jewes, and then according to Moses Prophesie to all Nations and people.

185. Deut. 32. 39. I am alone, and there is not other God. 2 Cor. 4. 4. The Devill is called the God of this world.

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

186. Deut. 32. 35. Revenge is mine, I will repay, saith the Lord. Rom. 13. 4. The Magi∣strate is the revenger of Gods wrath on them that do evill.

That is Gods revenge, which is done by the Magistrate, therefore the Scripture for∣bids

not publick revenge by Gods Mini∣sters the Magistrates, but onely private re∣venge.

187. Deut. 34. 10. There arose not a Pro∣phet since in Israel, like to Moses. Matth. 11. 11. Amongst them that are born of women there hath not risen a greater then John the Baptist.

In the old Testament Moses was the greatest Prophet, in the new Testament Jobn Bap∣tist, who pointed out our Saviour with his finger.

JOSHUA.

THis Book was written by Joshua the son of Nun, who brought the people of Israel over Jordan into the Land of Canaan, conquer∣ing the Cities and killing their enemies, and divided the land amongst the tribes of Israel; he lived 18. years after Moses.

188. Josh. 1. 5. None shall be able to stand against thee all the dayes of thy life. Chap. 7. 4. Three thousand men fled before the men of Ai.

The promise was conditionall, that if they would be obedient unto God; but because the Covenant was violated, and the conditi∣on not performeds on the peoples part, there∣fore the violaters of the divine Covenant were punished.

189. Josh. 1. 11. Prepare your victuals. Exod. 16. 20. Manna remained till the next day.

Joshua understood not Manna alone, but o∣ther provisions, which he would have them buy of the children of Esau.

190. Josh. 1. 11. After three dayes you shall passe over Jordan. Chap. 3. 4. That was done many dayes after.

Joshua speaks according to his humane inten∣tion, hoping that the spies would return to him within three dayes; but because they were forced to lie hid in the Mountains untill such time as those that sought after them were re∣turned, therefore that passage of Israel over Jordan was delayed.

191. Josh. 2. 14. The spies promised to Rahab life and safety. Deut. 20. 13. Thou shalt destroy every Male thereof with the edge of the sword.

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

192. Josh. 4. 5. Take you up every man a stone upon his shoulder according to the number of the tribes of the children of Israel, that it may be a signe among you. Exod. 14. 22. Passing through the red sea they did not do so.

At the Commandement of God, in memo∣ry of the drying up of the water of Jordan and their passing over, this was done, that it might

be a monument of Gods benefits: Moses did not the same in his passage over the red sea, because he had no command of God for it.

193. Josh. 5. 7. Circumcision was intermitted in the wildernesse for 40. years. Gen. 17. 14. The man child, whose flesh of his foreskin is not circum∣cised that soul shall be cut off from my people.

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

194. Josh. 6. 4. On the seventh day the Souldiers and the seven Friests shall compasse the City seven times. Exod. 20. 8. Remember to keep holy the seventh day. Deut. 5. 15. Ezek. 20. 12.

That was a speciall and singular law of God. There are many things of this kind, saith Justinus, in the sacred Bible, which God imputes not to men as sin, because of the necessity that fell out, as Circumcision the eight day. The seven times compassing about Jericho, the offering of sacrifices on the Sab∣both, &c.

195. Josh. 7. 15. He that shall be taken with the cursed thing shall be burnt with fier. Vers. 16. Achan with his children was stoned by the Israelites.

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

196. Josh. 7. 24. For Achans sin were his children killed also. Deut. 24. 16. The children shall not die for their fathers. 2 King. 14. 6. Ezek. 18. 20.

Achan did not only commit sacriledge, but also high treason, and therefore both he and his family were to die for it; for if for rebel∣lion against earthly Majesty committed by pa∣rents, the children are justly punished in civill judicature; much more shall God justly revenge the rebellion of parents upon the children unto the third and fourth generation, unlesse their children repent for it.

197. Josh. 10. 26. The King of Hebron was hanged. Vers. 37. He was slain with the sword.

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

198. Josh. 11. 19. There was not a City which yeelded not it self up to the children of Israel. Yet in the time of the Judges, and the Kings many Cities were not in their possession.

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

199. Josh. 15. 8. Jerusalem was in the tribe of Judah. Chap. 18. 28. Benjamin is numbred.

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

200. Josh. 15. 63. The children of Judah could not drive out the Jebusites unto this day. 2 Sam. 24. 18. The Jebusites were in their own possessions in the time of David, who bought the threshing floor of Araunah the Jebusite.

Because the Israelites spared the Jebusites, and the Benjamites took them into their protecti∣on, so that the remainders of them were tolera∣ted unto Davids time; that succeeded ill to the people of Israel, who by their society were drawn to Idolatry.

JVDGES.

THis Book is so called from the Judges of the people of the Jews. It contains the condition of the children of Israel after the death of Joshua, under 16 Judges. The Ido∣latry of Micha. The wickednesse of the Gibea∣thites. The slaughter of the Benjamites. It was written by Samuel. It contains the History of 300. years.

201. Judg. 5. 31. Let all the enemies of the Lord perish. Prov. 25. 21. If thy enemy hunger, feed him with bread, if he thirst, give him water to drink.

We must do good to our enemies, but not to Gods enemies, and for private injuries we must not curse them; but as they are Gods enemies, of whom there is no hope of their

conversion, out of zeal of a S. Spirit, we may pray also for their destruction.

202. Judg. 6. 17, 36. Gedeon asketh a signe from God. Mat. 12. 39. An evill generation seek for a signe.

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

203. Judg. 6. 21. Gedeon sacrificed on a rock. Lev. 1. 5. The sons of Aaron shall offer the sacrifices on the Altar.

Gedeon offered the matter of the sacrifice to the Lord, and God himself was the Priest in burning the offering, nor was there any Leviticall officer present, and the event teach∣eth us, that what Gedeon did was from di∣vine instinct.

204. Jugd. 11. 39. Jephtha did according to his vow Vers. 31. Whatsoever cometh forth of the dores of my house to meet me, I will offer up for a burnt-offering to the Lord. Deut. 12. 31. The Lord hates all the abominations that the Gentiles used to their Gods, and those that offered us their sons and daughters, and burned them in the fire.

Jephtha vowed disjunctively, that whatsoe∣ver should first meet him out of his house should be the Lords, that it should be either sacrificed or deputed for Gods service; for he knew that all living creatures could not be offered in sacrifice to the Lord; therefore

he consecrated his daughter for the work of the Sanctuary, Ve. 38. for she being sanctified to God knew no man, and she bewailed her vir∣ginity.

205. Jud. 13. 7. Samson was a Nazarite from his mothers womb unto the day of his death. Mat. 2. 23. It was fulfilled in Christ, he shall be called a Nazarite.

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

206. Judg. 16. 31. Samson killed himself. Exod. 20. 14. Thou shalt not kill.

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

RUTH.

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

207. Ruth 3. 4. Naomi perswades Ruth to lie down at Boas feet. 1 Tim. 2. 9. Women adorning themselves with modesty and sobriety.

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

208. Ruth. 4. 13. Boas took Ruth, and she was his wife, and he went in unto her. Deut. 7. 3. You shall make no marriages with them.

Moah (who was the son of Lot) of his poste∣rity they were not forbid to marry wives, but of the Hittites, Gergeshites, Ammorhites, Ca∣nanites, Perisites, Hivites, Jebusites, &c. Ruth followed the true Religion and the Nation of the Jews, and not the Moabites.

The two Books of SAMVEL.

IN the first Book is described the life and death of Samuel, with the Government of Saul. In the second, the translation of the Kingdome to David, and his administration of it. Samuel writ the first book to the 25. Chap∣ter. The rest with the second Book were writ by Nathan and Gad both Prophets. In these two Books is contained the History of 120. yeares.

209. 1 Sam. 3. 13. Eli knew his sons did wickedly, and he restrained them not. Chap. 2. 24. He said to his sons, Wherefore do you all these things that I hear of you from all the people? do not so my sons, it is no good report.

The correction of Eli in reproving his sons was too gentle, nor is it accounted for a re∣straint. Chrysostome saith, if Eli had been unre∣proveable himself in his life, he should more sharply have corrected his sons treading under foot the Law of God; therefore was he justly punished.

210. 1 Sam. 7. 2. From the day that the Arke of God abode in Kirjath-jearim, the time was long, for it was twenty years, and all the house of Israel lamented after the Lord. 1 Chron. 13. 6. David in the fifth year brought it from thence.

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

211. 1 Sam. 9. 16. Thou shalt anoint him to be Captain over my people Israel, for I have look∣ed upon my people, because their cry is come unto me. Hos. 13. 11. I gave thee a King in mine anger, and took him away in my wrath.

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

212. 1 Sam. 13. 14. David was a man after Gods own heart. Act. 13. 2 Sam. 11. 4. An adulte∣rer. Vers. 5. A Murderer.

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

213. 1 Sam. 15. 24. Saul said to Samuel, I have sinned, now therefore I pray thee pardon my sin. Isa. 43. 25. I am he, saith the Lord, that blot out thy transgressions for my name sake.

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

214. 1 Sam. 15. 35. After Agag was slain Samuel saw Saul no more. Chap. 19. 24. Saul pro∣phesied with the rest, before Samuel.

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

215. 1 Sam. 15. 35. It repented the Lord that he had made Saul King. Rom. 11. 29. The gifts and graces of God are without repentance.

The Scripture speaking by anthropopathy, after the manner of men, affirmes that God repented, because he knew Saul to be impe∣nitent, and that he should lose his King∣dome and his life also by the just judgement of God.

216. 1 Sam. 16. 1. Saul was rejected by God that he should no longer raign over Israel above 10 years. Act. 13. 21. he gave them Saul the son of Cis a King for 40 years.

Saul after he was anointed raigned 10. years. Paul joyned the govenment of Saul and Samuel together.

217. 1 Sam. 16. 21. David stood before Saul and became his Armour-bearer. Chap. 17. 55. Saul seeing David goe forth against the Philistines he said unto Abner, Whose sonne is this young man?

Order is not alwayes observed in History, before the duell with Goliah David was no approved Souldier, but after that, therefore it

is Hysterosis, that is put before which should follow after.

218. 1 Sam. 21. 1. David came to Nob to Abimelech the Priest. Mark. 2. 26. He went into the house of God in the dayes of Abiathar the Priest.

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

219. 1 Sam. 21. 13. David changed his be∣haviour before Achis and fayned himself mad. Eccles. 7. 17. Be not foolish. 1 Pet. 2. 1.

David fearing greatly conterfeited folly, and by that dishonest meanes secured him∣selfe.

220. 1 Sam. 26. 10. Or his day shall come to die. Eccles. 7. 17. Why wilt thou die before thy time?

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

221. 1 Sam. 28. 14. Samuel appeared to Saul after his death. Revel. 14. 13. For the dead rest from their labours.

He saw a shadow of Samuel, but not true Sa∣muel, whose soul is in Gods hand, and his body rests in peace; had it been Samuel indeed, he would not suffer Saul to worship him, but

would have reproved him, for that he had fallen from God to look after Witches; it was the Devill therefore in Samuels like∣nesse.

222. 2 Sam. 8. 18. The Sons of David were priests (elders.) Lev. 8. Aaron and his sons were consecrated to be Priests.

Priests that were to officiate in sacred things were chosen only out of the tribe of Levi, as Aaron and his sons: but in politick matters by priests of Justice, Presbyters of counsels, are Presidents, Princes, and chief Rulers to be un∣derstood.

223. 2 Sam. 10. 2. David would make a league with Hanun King of the Ammonites. Deut. 23. 3. Ammonites and Moabites shall not enter into the congregation of the Lord.

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

224. 2 Sam. 12. 15. David judged a man worthy of death for taking away a sheep, Exod. 22. 1. If any one steal a sheep, he shall restore four sheep for it.

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

225. 2 Sam. 12. 30. David put the crown of the King of the Ammonites on his own head. Deut. 7. 25. Thou shalt take nothing to thy self

of the prey taken from the enemies of God.

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

226. 2 Sam. 14. 27. Absalon had three sons, and one daughter whose name was Tamar. Chap. 18. 18. He said, I have no sons to keep my name in re∣membrance.

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

227. 2 Sam. 17. 25. The Father of Ama∣sa was Jethra an Israelite. 2 Chron. 2. 17. An Ismaelite.

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

228. 2 Sam. 19. 23. The King said to Shi∣mei, Thou shalt not die, and he sware unto him. 1 King. 2. 9. He said to Solomon, Bring down his hoary head to the grave with bloud.

David swore for himself, but not for his suc∣cessor, Shimei need not fear whilst David lived; and under Solomon he had been out of danger had he staid at Jerusalem.

229. 2 Sam. 20. 23. Joab was over the whole Army. Chap. 19. 13. David said to Amasa, Thou shalt be Captain of the hoast for ever before me in the room of Joab.

David desired to remove Joab from being Captain because of his cruelty, yet he did it

not, because in great matters he stood in need of him. In the mean time Joab de∣ceitfully killed Amasa, lest he should be preferred before him; the punishment for this David deferred, but he did not wholly remit.

230. 2 Sam. 24. 9. Joab gave up the number of the people to the King 800000. 2 Chron. 21. 5. He gave David the number of them 1100000.

In the former place only the valiant men are counted; in the latter the ordinary Soul∣diers also.

231. 2 Sam. 24. 9. Of the tribe of Judah 500000. 1 Chron. 21. 5. They are numbred 47000.

First the Souldiers are numbred with their Colonels, but next they are reckoned without their Officers.

232. 2 Sam. 24. 13. Shall seven yeares of Famine come unto thee. 1 Chron. 21. 12. Choose three years Famin.

The Famin of seven years is joyned with the three years famine sent for the cruelty of the house of Saul; after that should follow the other, for the sins of David.

233. 2 Sam. 24. 14. It is better to fall into the hands of the Lord. Heb. 10. 31. It is a fearfull thing to fall into the hands of the living God.

It is good to be in the hands of God, when he is pleased with us, because his mercies are great. It is fearfull to fall in∣to the hands of God, when he is angry,

for the wicked cannot stand before him in judgement.

234. 2 Sam. 24. 15. God sent a Pestilence upon Israel from the morning unto the time appoin∣ted. Vers. 13. Shall there be three dayes Pestilence in thy Land.

The time appointed was from the morning untill noon of one day, or of the continuall morning sacrifice, that is, four hours.

235. 2 Sam. 24. 24. David bought of Araunah the floor and the Oxen for 50. shekels of silver. 1 Chron. 21. 25. David gave to Araunah for the threshing floor, 600. shekels of gold, of just weight.

The floor with all the ground about it was bought for 600. shekels of gold, a greater price then what was given for the threshing floor, the Oxen and the wood appointed for the sa∣crifice.

The two Books of KINGS.

THe first Book contains the History of Solomon. The building of the Temple. The division of the Kingdome to Judah and Israel. The life of five of the Kings of Judah, and eight of Israel. Of Elias the Prophet. With the History of 116 yeers. The second contains the deeds of sixteen Kings of Judah, and twelve of Israel. Of Elisha; and the de∣struction of the Kingdome, and carrying

the people of Israel captivo to Assyria. Of the children of Judah to Babylon. With the History of 345. yeares. Jeremias writ them both.

236. 1 King. 2. 4. If thy children shall keep my wayes and walk in them in truth, there shall not fail thee a man to sit on the throne of Israel. Gen. 49. 10. The scepter shall not depart from Judah till Shiloh come.

In the former place it is spoken conditio∣nally of the Kingdome of Israel, If the sons of David should keep the wayes of the Lord; but because Solomon failed, therefore the Kingdome of Israel departed from his son, and in the seventh generation the Kingdome of Judah was translated upon Nathan, whose poste∣rity ruled over the Jews untill the coming of Christ. In the latter place any kind of domini∣on is foretold to remain in Judahs posterity untill the Messias should come.

237. 1 King. 3. 1. Solomon took Pharaoh his daughter, and brought her into the City of David. Exod. 34. 15. Enter not into Cove∣nant with the Inhabitants of that Land, nor marry a wife, &c.

Marriages in a different Religion are dange∣ros, nor are they pleasing to God We must not draw in the same yoak with Infidels, for there can be no firme charity or unity where the foundation is neglected, that is, true Godlinesse. That Queen forsaking her Religion, and her fathers house, and marrying with Solomon, was

a type of the mariage of Christ and his Church. But because Solomon loved also the women of other Nations, and his heart was led away by them to follow other gods, he drew the anger of God upon himself and his posterity, and caused a defection from them.

238. 1 King. 3. 13. I have also given thee riches and honour, thot none of the Kings shall be like unto thee. Mat. 6. 29. Solomon in all his glory was not like the Lillies of the field.

Solomon exceeded all the Kings in wisdom, riches and honour; Christ compares the Lil∣lies with his vestiments in his greatest splendour.

239. 1 King. 6. 2. The house which Solomon built for the Lord, the length thereof was 60 cubits, the breadth 20. cubits, and the height thereof 30 cubits. 2 Chron. 3. 4. it is said to be 120 cubits.

In the first place common cubits, in the lat∣ter cubits of the Sanctuary must be understood, for the sacred cubit did contain two com∣mon cubits.

240. 1 King. 7. 15. He made two brasen pillars, of 18 cubits high a piece. 2 Chron. 3. 15. He made two pillars of 35 cubits high a piece.

Both the pillars did appear but 35 cubits high, the half of each cubit was hid in the capitall or crowning of the pillar.

241. 1 King. 7. 19. The chapiters were four cubits. 2 King. 25. 17. They were three cubits.

The crown with the chapiter was four cubets: without the crown but three cubits.

242. 1 King. 7. 26. The sea contained 2000 baths. 2 Chron. 4. 5. 3000 baths.

In the former place is expressed the num∣ber of baths which ordinarily were put into the Vessell by the Kings order. In the lat∣ter the capacity of the vessell is set down, unto the brim of it, so it would hold 3000 baths.

243. 1 King. 8. 4. The Priests brought up the Arke of the Lord and the Tabernacle of the Congregation into the Temple. 2 Chron. 1. 13. The Tabernacle of the Congregation of God was at Gibeon.

The Tabernacle of David was a new one, in which was the Arke of the Covenant. The old one made by Moses, was in the desart, and remained at Gibeon.

244. 1 King. 8. 46. There is no man that sin∣neth not. 1 Joh. 3. 9. Every man that is born of God doth not commit sin.

Naturally we are polluted with sin by the frailty of the flesh: they that are born of God are the sons of God, who being regene∣rate by the holy Spirit, doe not give way to sin, but carefully resist it, being guided by the holy Ghost.

245. 1 King. 8. 27. The heaven, and the heaven of heavens cannot contain God. Col. 2. 9. In Christ dwelleth all fulnesse of the God-head bodily.

The divine nature cannot be apprehended

by us, the divinity of Christ is personally united to the flesh and dwels in it as in its pro∣per Temple.

246. 1 King. 9. 23. Princes over Solomons work 550. 2 Chron. 8. 10. All the Princes over Solomons work were 250.

In the former place mention is made of all who took charge of the work; in the latter of those that took charge by course.

247. 1 King. 9. 28. Hiram sent to Solo∣mon 420 talents of gold. 2 Chron. 8. 18. They brought from Ophir 450 talents af gold.

The mariners and Solomons servants spent 30 talents by the way, and they brought to Solomon to Jerusalem 420.

248. 1 King. 11. 35. God said to Jerohoam I will give unto thee tentribes. Vers. 36. To So∣lomons son one tribe. Chap. 12. 21. Rehoboam gather∣ed together all the house of Judah and the tribe of Benjamin.

Rehoboam had but one whole Tribe, and Jeroboam ten tribes, the tribe of Benjamin was divided between them both. Some others also of other tribes that were godly men, specially the Priests and Levites came to Jerusalem, and staid in Judea.

249. 1 King. 12. 24. This thing is from me, saith the Lord, that is, the revolting of the Israelites. 2 Chron. 13. 5. The Lord God gave the Kingdome of David over Israel to him and his sons by a Cove∣nant of salt.

The promise made to David doth not much concern his temporall kingdome, as the eter∣nall

and incorruptible kingdome of Christ; and the promise also was under a condition, if his children should keep Gods laws, and walke in his wayes. 1 King. 2. 4.

250. 1 King. 15. 14. Asa took not away the high places. 2 Chron. 14. 5. Also he took out of all the Cities of Judah the high places and the Images.

Those high places where God was wor∣shipped, Asa took not away; but he destroyed the Idols of the Gentiles and the Images of the Sun.

251. 1 King. 16. 8. In the 26 year of Asa King of Judah, began Ela the son of Basa to reign over Israel in Tersa two years. Vers. 10. And Zimri went and smote Ela in the 27 year of Asah King of Judah.

In the 26 yeare of Asah King of Judah Ela reigned over Israel; in the 27 year of Asa, Zimri rebelled against Elah, and killing him took the kingdome from him.

252. 1 King. 17. 4. God commands the Ravens to feed Elias. Lev. 11. 15. Every kind of Raven was abominable to God.

A Raven indeed is an unclean creature, not by creation, but by divine ordination, and the forbidding men to eat his flesh; but to touch the Raven alive, or to eat the meat he brought was not unclean to Elias, nor an abomination before God.

253. 1 King. 17. 22. Elias raised the son of the Widow of Sarepta. 2 King. 4. 18. Eli∣zaeus raiseth the Shunamites childe. Joh. 5. 28. God quickneth the dead.

God raiseth the dead by his own power, the Prophets did it not by their own power, but by power from him, and so confirmed the heavenly doctrine.

254. 1 King. 19. 11. The Lord was not in the wind, or the tempest. Ephes. 4. 6. God is all in all.

God did not reveal his presence to Elias in the wind or tempest, though he be otherwise in all his creatures.

255. 1 King. 22. 49. Ahasias the son of Ahab said unto Jehosaphat, Let my servants go with thy servants in the ships; but Jehosaphat would not. 2 Chron. 20. 35. Jehosaphat joyned himself with Ahasias King of Israel to make ships to goe to Tarsis.

Jehosaphat first refused the friendship of Aha∣zias, but at length he granted.

256. 2 King. 1. 10. Elias consumed two fifties with fire. Luk. 9. 54. Christ forbad his disciples to doe so.

Elias was the Executor of the wrath of God on the enemies of God. The Disciples would rashly have done the like; their vocation was not to return evill for evill, but to overcome evill with good, and to love their enemies.

257. 2 King. 4. 29. Go, and if thou meet any man salute him not. Rom. 16. 10. Salute one the other with an holy kisse; Salute the Churches.

Superstitious salutations must be rejected; profitable and honest salutations, by which

we wish good and profit to our neighbour, must be observed. The command of Elisha to his servant obliged him that without delay or lingring he should performe his errand, for what he was commanded was a singular charge.

258. 2 King. 8. 25. Ahasias reigned in the 12 year of Joram the son of Ahab. Chap. 9. 29. In the 11 year of Joram the son of Ahab, Ahasias raigned over Judah.

In the end of the eleventh year, and be∣ginning of the twelfth of Joram, Ahasiah began to reign.

259. 2 King. 8. 26. Ahasias was 22. years old when he began to reign. 2 Chron. 22. 2. Ahasias was 42 yeares old when he began to reigne.

Ahasias his age in the former place, and the time of the reign of all the house of Omri is put in the latter place.

260. 2 King. 9. 26. I have seen the bloud of Naboth and the bloud of his sons, saith the Lord. 1 King. 21. 14. Then they sent to Jesabel, saying, Naboth is dead.

Naboth and his sons were killed, lest they should by lawfull inheritance possesse the vineyard; what therefore the holy Ghost conceals in one place, he explains in an other.

261. 2 King. 12. 21. Josachar and Josabad his servants smote Joas, and they buryed him with his Fathers in the City of David. 2 Chron. 24. 26. Zabad and Josabad conspired against him, and killed

him in his bed and buryed him, but not in the sepulchre of the Kings.

Josachar otherwise is called Zobad; Joas was unworthy of Kingly buriall because he was perfidious to God, and ungratefull to men.

262. 2 King. 13. 1. In the 23 year of Joas the son of Ahaziah King of Judah reigned Jehoahaz the son of Jehu over Israel in Samaria 17 years. Vers. 10. In the 37 year of Joas King of Judah began Jeho∣ash the son of Jehoash to reign over Israel 16 years in Samaria.

Joachas King of Israel reigned 17 years, to the 30 year of Joas King of Judah, the son of Joachas Joas was joyned with his father in the Government, in the 37 year of Joas King of Judah, and so he reigned two years with his father.

263. 2 King. 15. 30. Hoshea the son of Elah, after the death of Pekah reigned in the 20 year of Jotham the son of Ʋzziah King of Judah about 33. Jotham reigned 16 years.

Hoshea reigned in the 20 year of Jotham, not of his reign, but from the beginning of his reign, who died in the 16 year, and Ahaz his son succeeded him.

264. 2 King. 16. 2. Ahaz was 20 years old when he began to reign, and he reigned. 16 years. Chap. 18. 2. Ezechias was 25 years old when he began to reign; so should he be born in the eleventh year of Ahaz.

Physitians do allow this; others do attri∣bute to Jotham 20 years, and read it thus,

Ahaz was 20 years old when Jotham began to reign.

265. 2 King. 22. 3. In the 18 year of King Josiah, the king sent Shaphan the son of Azaliah. 2 Chron. 38. 8. In the 18 year of his reign he sent Shaphan the son of Azaliah.

Josias began to reign in the 8 year of his age, and in the 18 year of his raign he sent Shaphan to Helkiah.

266. 2 King. 23. 30. The people of the land took Jehoahaz the son of Josiah, and anointed him King in his Fathers stead. Vers. 34. And Pharaoh Necho made Eliakim the son of Josiah King in the room of his Father. Mat. 1. 11. Josias begat Je∣chonias.

Iechonias nephew to Iosias, was the son of Ioakim, set by Pharaoh into the place of Ioacas who was carryed into Egypt. Matthew passeth by the father of Ieconias.

267. 2 King. 23. 30. Iosias was buried at Ierusalem before the Babylonish captivity. Mat. 1. 11. Iosias begat Ieconias and his brethren in the captivity of Babylon.

Iosias in his posterity begat Iechonias and his brothers kindred who lived when that mi∣serable carrying captive into Babylon began.

268. 2 King. 25. 29. Iechonias or Ioachin died in Babylon. Mat. 1. 12. After the transmi∣gration unto Babylon, Iechonias begat Salathiel.

That was done after the beginning of the captivity, but not after the confirmation of it, when the time was that Evilmerodach lifted

up the head of Ioachim, in the 37 year of his reign over Babylon, when the time of delive∣rance drew on.

The two Books of CHRONICLES.

THey are called Paralipomena, from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; that is, from being passed by. Things that are passed by in the Books of the Kings are contained here. In Hebrew they are named Dibre Hajamin, that is, Words of dayes, of Chronicall Annals, because they contain Annals and Histories. The first sets down the Genealogie of Adam; of the Patriarchs and Tribes of Israel: with the reigns of Saul and David. The latter hath the History of Solo∣mon and of all the Kings of Iudah and Israel, to the Babylonish captivity, and their en∣largement by Cyrus: which is done in the year of the world 3435. They were both writ∣ten by Esdras.

269. 1 Chron. 2. 9. The sons of Ezrom, Ie∣ramuel and Ram. Matth. 1. 3. Ezrom begat Aram.

Ram and Aram were but one, in Hebrew Ram, in Syriack Aram, signifies, Noble or High.

270. 1 Chron. 3. 11. Ioram begat Ochozias of whom came Ioas. Matth. 1. 8. Ioram begat Ozias.

Ochosias, Joas and Amasias are left out by the Evangelist, because they reigned not well, and to observe the 14 generations, that is, the 14 persons of Kings in the genealogie of Christ.

271. 1 Chron. 3. 18. The son of Salathiel Pedajah, of Pedajah Zorobabel. Ezd. 3. 2. Mat. 12. 2. Salathiel begat Zorobabel.

Zorobabel was the nephew to Salathiel, which he begat by his son Pedajah.

272. 1 Chron. 10. 6. Saul died, and his three sons; and all his house died together. 2 Sam. 2. 8. Abner made Isbosheth the son of Saul, King over Israel.

Isbosheth after his fathers death, though he had for a time the name of a King, at last he was miserably slain in his bed, and Me∣phiboseth was by favour in the Court of Da∣vid without any rule; so the family of Saul perished rightly with him, nor ever could aspire any more to any eminent dig∣nity.

273. 1 Chron. 18. 12. Abishai smote Edom in the valley of salt 18000. 2 Sam. 8. 13. It was David. Psal. 60. 2. That Victory is imputed to Joab.

Abishai with Joab having the Army divi∣ded, conquered the enemy, at the first as∣sault he overcame 6000 of the Edomites; Joab killed 12000 of those that fled away; but the victory is imputed to David as their King.

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274. 2 Chron. 2. 14. Hiram was the son of a woman of the daughters of Dan, whose Father was of Tyre. 1 King. 7. 14. He was the son of a widow of the trihe of Nephtalim.

The Father of Hiram was of the tribe of Nephthalim, who lived many years in Tyria, and had a wife of the tribe of Dan.

275. 2 Chron. 8. 1. Solomon built those Cities which Hiram restored to him. 1 King. 9. 11. Solo∣mon gave to Hiram twenty Cities in the Land of Galilee.

Solomon gave to Hiram those Cities for twenty years; that he might have a year∣ly revenue from them, untill the charges were paid to him; then Hiram restored them to Solo∣mon and he built them, and made the children of Israel dwell in them.

276. 2 Chron. 19. 2. Josaphat because he lent help to the wicked, and made friendship with those that hated God, deserved Gods wrath. Gen. 14. 13. Abraham and Isaac were in league with hea∣then Kings and Gentiles.

Leagues in civill affaires are granted, but otherwise there can be no firme league made with them. So was David at peace with his Neighbours, and Abraham with the Cananites.

277. 2 Chron. 35. 18. There was not the like Passover in Israel from the dayes of Samuel the Prophet. 2 King. 23. 22. There was not the like passover from the dayes of the Judges which judged Israel, nor all the dayes of the Kings of Judah.

Samuel was the last of the Judges; the mean∣ning

therefore of the words is this, there was no passover like that, from the time that Kings began in Israel.

278. 2 Chron. 35. 34. Josias was killed in battail, by the City of Megiddo, by the Archers of the Egyptians. Chap. 34. 38. I will gather thee to thy Fathers, and thou shalt be gathered to thy grave in peace.

Josias his reign, death, and buriall were peaceable; though he were wounded in the war fighting against Pharaoh Necho contrary to Gods word; yet there is no doubt of his salvation.

EZDRAS two Books.

THey were both written by Ezdras, and contain the return of the Jews from Baby∣lon to Judea, and the building of the Temple and of the City Jerusalem; the correction of the people, and restitution of religion. With the History of 200 years.

279. Ezd. 1. 5. There rose up the chief of the Fathers of Judah and Benjamin, the Priests and the Levites, with all them whose spirit God had raised. 1 Chron. 9. 3. The Israelites, the Priests, Le∣vites, the Nethinims, went up to Jerusalem the children of Judah, Benjamin, Ephraim, and Ma∣nasses.

There came to Jerusalem in their return

not onely the children of Judah, but of o∣ther tribes, and they restored the worship of God amongst themselves, who were before time transported out of Judea with them in∣to Babylon.

280. 1 Ezd. 2. 5. The sons of Arah returned 775. Neh. 7. 10. They are recorded 652.

First are set down those that gave up their names to return; then those that came into Judea, the rest remaining in Babylon, or pe∣rishing in the journey: so also is reconciled the unequall number of other families.

281. 1 Ezd. 2 6. The children of Pabath-moab 800, and Joab of the children of Joshua and Moab 280▪ 2. Neh. 7. 11. The children of Pahath-moab, of the children of Joshua and Moab 2818.

There was a lesse number of some of those families, but at length it grew greater by the dignity of those that went forth; and greatest of all when others joyned themselves to them that had not set down their nam••s.

282. 1 Ezd. 6. 3. Cyrus the King decreed that the house of God should be built at Jerusalem, and let them lay the foundations, the height thereof 60 cubits, and the breadth thereof 60 cubits. 1 King. 6. 2. The house which King Solomon built for the Lord, the length thereof was 60 cubits, the breadth 20 cubits the height 30 cubits.

The structure of Solomons Temple was more beautifull then this, therefore the Elders that saw this wept, because the beginnings of this did not seem to answer the Majesty of the for∣mer Temple.

283. 1 Ezd. 7. 7. And there went up some of the children of Israel, of the Priests and the Levites unto Jerusalem in the seventh year of Artaxerxes. Ch. 1. 1. In the first year of Cyrus King of Persia the Jews had power given them to go up to Jerusalem.

After that Cyrus had given licence to them to return from Babylon to Jerusalem, many with Ezdras and Nehemiah returned to Jerusalem un∣der the reign of Artaxerxes.

284. 2 Ezd. 3. 8. The Jews built the wals of Jerusalem after their return. Zach. 3. 4. Jeru∣salem shall be inhabited without wals.

Under the name of Jerusalem, Zacharias pro∣phesieth of the Church of Christ, and the hea∣venly Jerusalem, the majesty of it is larger then can be comprehended in one City, of which God is the wall, a fire round about, and glory in the midst of her.

285. 2 Ezd. 5. 9. 10. 12. Nehemias reprehends the richer Jews, because they thought to live by usury. Gen. 47. 23. Joseph bought the land of Egypt, and the people thereof he made subject to Pharaoh for corne.

The Egyptians were punished by God for their iniquities; the Jews after their return into their Country were so proved, the richer Jews oppressing their poor brethren, with biting usury did burden them, which Joseph did not.

286. 2 Ezd. 10. 32. The houses were not builded. Vers. 3. Let not your doores be open.

Their houses were not fully built, the Cities had gates.

287. 2 Ezd. 8. 18. Ezdras read in the book day by day. 1 Ezd. 3. 4. They kept also the feast of Tabernacles as it is written.

This was a singular example of piety, for they were not bound to do so by the Law, yet they came willingly day by day, to hear the book of the Law.

288. 2 Ezd. 10. 32. Also we made ordinances amongst our selves yearly to charge ourselves with a third part of a shekell for the work of the Lord. Exod. 30. 13. They shall give every one that passeth amongst them that be numbred halfe a shekell.

Moses once by Gods command laid on them that tribute, and Joas at the renewing of the Temple ordered that every one should give what he pleased; so Nehemias ordained the third part of 2 shekell by the year, to re∣store the Temple, not from the Law, but from necessity.

289. 2 Ezd. 11. 6. Of the children of Phares that dwelt at Jerusalem were 468. Benjamin 928. 2 Chron. 9. 6. Jehuel 690. Benjamin 956.

First the chief are set down to whom a dwelling fell by lot; then other voluntary inhabitants, who chose a habitation willingly.

ESTHER.

THe book of Esther is so called from Esther who was Ahasuerus wife; here is shewed how Ahasuerus divorcing Vashti, chose Esther to be Queen. Haman the enemy of the Jews, and of Mordecai, is hanged. Mordecai is made Pro∣vost of the Kingdome. It contains the History of 20 years. Ezdras was the writer of it, or else the men of the great Synagogue.

290. Esth. 1. 12. Ahasuerus divorced Vashti because she refused to come at his commandement. Mat. 19. 9. Whosoever shall put away his wife ex∣cept for fornication, and shall marry an other com∣mitteth adultery.

The pride of Vashti hurt not the King a∣lone, but all the people and Princes of the Kingdom, by shewing a kind of dominion over the King before other women. Now a∣dayes men do not divorce their wives but for the cause of Adultery only, and they are bound by the Laws of God and man to obey their husbands.

291. Esth. 9. 21. Mordecai sent to the Jews in all the provinces, that the 14 and 15 dayes of the moneth Adar, should be held for festivals. Deut. 4. 2. Chap. 12. 32. What I command you this day you shall not add to it.

The ordinance of Mordecai was not against

the Law, nor was it a feast of Gods wor∣ship, but only commemorative for the di∣vine wonderfull deliverance of the people of the Jews.

JOB.

THis Book is so called from Job, who was also called Jobab King of Edom. Moses is thought to have written that book for an example of patience; there is contained the affliction of Job, and contention with his friends, and disputing with them. God ends this controversie at last, and restores Job to his former posterity. The History appertains to the time of Jacob.

292. Job 1. 1. He lived in the land of Ʋz, his name was Job; he was a perfect and an up∣right man, and one that feared God and eschewed evill. Psal. 147. 20. He hath not done so with any Nation.

Under the old Testament the publick wor∣ship of the true God was amongst the Israe∣lites, whither other Nations were admitted to come, which God called by divers wayes to come unto him, and he had amongst them some that served him sincerely, as Jethro Moses father in Law; the Gibeonites, and Job here, so Rahab and Ruth.

293. Job. 1. 6. Satan came amongst the sons of God. 2 Pet. 2. 4. God spared not the Angels that sin∣ned, but cast them down to hell and delivered them un∣to chains of darknesse.

The coming of Satan amongst the sons of God was onely as an executioner of the commands and judgments of God.

294. Job 5. 1. Call if there be any that will answer thee, and to which of the Saints wilt thou turn? Isa. 63. 16. Abraham knew us not, Israel was ignorant of us.

Eliphaz teacheth Job that there is no flying to Saints in misery, and that no man is un∣justly punished by God, but there is alwayes a just cause for it: therefore saith he, shew any of the Saints who being in such a calamity as thou art, that was so without a cause, as thou supposest thy self to be.

295. Job 14. 4. Who can bring a clean thing out of unclean? Rom. 11. 16. For if the first fruits be holy, the lump is also holy.

All of us by originall sin are conceived and born in sin, and sin dwels in us; yet by Gods grace we are reckoned for holy, which ac∣count passeth over all within the Covenant as we are.

296. Job 14. 5. His dayes are determined, the number of his moneths are with thee, thou hast appointed his bounds that he cannot passe. Prov. 18. 21. Life and death are in the power of the tongue.

Death and life of man are in the power of God, who hath put bounds to his dayes.

Life and death is said, after a sort, to be in the power of the tongue, because a wicked man may by slanders, and detraction, and contention hurt a man even to death.

297. Job 14. 6, 14. Shall a man if he die live again? 1 Cor. 15. 22. In Christ shall all be made alive.

Job denyeth not the resurrection, but he saith rather that men shall rise, not with bodies sub∣ject to death, but such as shall live for ever, but the wicked to eternall death.

298. Job 19. 25. In the last day I shall rise out of the earth. Vers. 26. And I shall be clothed again with my skin, and in my flesh shall I see God. 1 Cor. 15. 49. It shall rise a spiritu∣all body.

We shall rise with this nature and body that that we now carry about us, and shall enjoy eternall felicity; it is called a spirituall body by the Apostle, not in respect of the sub∣stance, but the qualities, virtues and pro∣prieties: we shall have no need of meat, drink, or wedlock, we shall be like the Angels.

299. Job 19. 17. Whom I shall see for my self, and my eyes shall behold and not another. Rev. 1. 7. Every eye shall see him.

Job speaks confidently that in his flesh he should see God to his salvation, face to face, as he is, after this ordinary seeing by faith; so shall the godly see God a gracious father, the wicked shall see him as a just and a revenging judge.

300. Job 31. 30. Neither have I suffered my mouth to sin. 1 Joh. 1. 10. If we say we have no sin, we make God a liar.

Job was not without sin before God, but his conscience did not accuse him of manifest sin and wickednesse towards men.

301. Job 42. 10. The Lord gave Job twice as much as he had before. Vers. 13. He had seven sons, and three daughters.

His faith of the resurrection is here commen∣ded, because his children were not doubled, but only were as many as before, saith Au∣gustine: for these did signifie that those chil∣dren which Job had lost should rise again, and so joyned together they are doubled.

The PSALTER, from singing.

HEb. Sepher Tehilin, the Book of Praises. It is called the Book of Psalms; the small Bible. The Psalms are in number 150. The most are Davids, who was an excellent Psalmist, and is called the sweet singer of Israel. All of them were wirtten by the dictate of the holy Ghost. The most before, and some in the time and after the Babylonish captivity, unto the times of the Macchabees. Some are Didacticall, some Propheticall, some Eucharisticall; con∣taining Instructions, Doctrines, Exhortations, Consolations.

302. Psal. 1. 2. In the law of the Lord is his delight. Rom. 6. 14. Ye are not under the Law.

Godly men have a singular delight in the Law, and in the holy Commandements of God. Yet they are not under the yoak and curse of the law, which neither we nor our fathers were able to bear, but by the grace of our Lord Jesus Christ, we hope to be saved as well as they.

303. Psal. 1. 5. The ungodly shall not stand in the judgement. 2 Cor. 5. 10. We shall all ap∣pear before the judgment seat of Christ.

The first place is to be understood of tempo∣rall judgements, which wicked men cannot endure; when they are examined according to Gods judgments, because they are convinced of their sins. The latter speaks of the last judgment, when all good men shall rise to life eternall, and wicked men to eternall death.

304. Psal. 2. 9. Thou shalt break them with an Iron rod like a potters vessell. Isa. 42. 3. He shall not break a bruised read.

The Son of God will break the wicked with an iron rod, and the blast of his mouth, but he receives the weak in faith into favour, and he perfects his strength in their weak∣nesse.

305. Psal. 2. 10. Serve God in fear. 1 Pet. 2. 18. Servants be subject to your Masters with all fear, &c.

The fear of God is the beginning of wis∣dome,

and before all it is necessary to have that; yet we must obey earthly Masters next under God.

306. Psal. 5. 5. Thou hatest all workers of iniquity. Rom. 9. 18. Whom he will he hard∣neth.

God, since he is just and mighty, will and can punish all iniquity; though he suffer the deceit and violence of the wicked for a time. Hardning is imputed to God, not as if he were the author of it as it is evill, but as it is a punishment, and God useth e∣vill to good ends, and governs the wicked for good.

307. Psal. 5. 6. Thou hatest all the workers of iniquity. Luk. 16. 8. Christ praysed the unjust ste∣ward, because he dealt wisely.

God hates all iniquity, and deceitfull per∣sons are an abomination unto him. God prai∣sed the unjust Steward not for his wicked∣nesse, deceit, or wealth, but he admired his subtilty and craft: so we use in cri∣minall things to commend the cunning of men, though we detest their wicked∣nesse.

308. Psal. 7. 8. Judge me O Lord according to my righteousnesse, and my innocency. Psal. 143. 2. Enter not into judgement with thy servant, for in thy sight shall no man living be justified.

In the first place he speaks of the justice and the judgment of the good cause of David, which he upheld against the enemies of God, who oppressed him with their false calumnies and

violence, and therefore he appeals to God the judge of his just cause, that he would defend his innocency. In the latter he speaks of the justice of man, and so no man is just in the fight of God, if God should try him according to the rigor of his justice.

309. Psal. 7. 12. God threatens, and God is angry every day. Ephes. 4. 31. Let all bit∣ternesse, and wrath, and anger, be taken from you.

Anger is commendable, when we are angry for our sins, and detest evill justly and as we should; so God is dayly angry with us for our sins. But damnable anger and unlawfull is joyned with sin of those who for every light offence do maintain their anger, reckoning more of what is committed against them, then against God.

310. Psal. 9. 8. God shall judge the world in righteousnesse. 1 Cor. 6. 2. Know ye not that the Saints shall judge the world?

The manner of judging of the world is either by authority, so the whole Trinity will judge; or of subordinate authority, so Christ as Mediator and man will judge; or of asserti∣on, so the Apostles will judge the world; or of approbation, so all the Saints and Angels shall allow of the sentence pronounced by the supreme judge. Chrysostome, the Saints shall judge the world by exemplary judge∣ment; because by example of their faith, the infidelity of the world shall be con∣demned.

311. Psal. 14. 1. The fool said in his heart, There is no God. Psal. 19. 1. The heavens declare the glory of God, and the firmament sheweth his handy work.

Wicked men, if not in words, yet in their deeds and actions they deny God, and as much as in them is, they wish there were no God, and no hell.

312. Psal. 18. 42. They cryed unto the Lord, and he heard them not. Jer. 29. 12. Ye shall call upon me, and I will hearken unto you.

God doth not hear the prayers of hypo∣crites, but he hears the prayers of penitents.

313. Psal. 19. 4. Their line went out into the ends of the earth. Rom. 10. 18. Their sound went out into the whole world.

Paul interprets the Psalme concerning the Doctrine of the Gospell, and saith, that it is the Canon of the holy Ghost, and rule of faith and manners of Christians, appointed by God, by the sound and voice of the Prophets, of Christ and his Apostles; in which the will of God is revealed, and therefore it is called the Canonicall Scripture.

314. Psal. 19. 8. The Statutes of the Lord are right rejoycing the heart. 2 Cor. 3. 7. The law is the ministration of death engraven in stones.

In the Psalme by the Law is understood all the will of God revealed from above. The Apostle speaks only of the morall law, not as it is in it self, for so it is the perfect law of righteousnesse and brings life, but in re∣spect of us who are transgressors of the Law,

and obtain nothing but death by it.

315. Psal. 19. 11. And in keeping of thy com∣mandments there is great reward. Luk. 17. 10. When you have done all ye were commanded ye shall say, We are unprofitable servants; we have done nothing but what we are obliged to do.

David commendeth the Law of God, and that there is great reward in the keeping of it. In which the goodnesse of God is commended, who may of right require obedience from us, yet he freely gives a reward unto us, which he oweth not. Christ sheweth, that we, and all that we have are due unto God; therefore we can aske nothing for a reward; and it is presumption to think that we can deserve any thing at Gods hands.

316. Psal. 22. 1. My God, my God, where∣fore hast thou forsaken me. Joh. 14. 10. Chap. 16. 32. I am not alone, for the Father is with me.

In the first place is signified the sense of Gods wrath and the effect thereof in Christ, who taking upon him our person, is made sin for us; though he complained that he was forsaken as man, yet he was not forsaken as the Son of God, nor was the divine nature separated from the hnmane nature, but sup∣ported it. In the latter place, when Christ saith, I am not alone, he hath respect to the flight of the Apostles, and for∣tifyeth himselfe against it by the presence of his Father.

317. Psal. 22. 3. My God, I cryed by day and thou heardest not. Joh. 11. 42. I knew, because thou hearest me alwayes.

Christ was not heard in his passion, because he was to die. In the latter place he speaks of his prayer for believers, he gives thanks to his Father that he was always heard.

318. Psal. 24. 1. The earth is the Lords and the fulnesse thereof. Luk. 4. 6. I will give to thee (saith Satan unto Christ) all this power and glory.

Satan being the spirit and father of lying, doth falsly appropriate to himself the power of the world.

Christ being appointed by his father King of Kings, to whom was given all power in heaven and earth, he rules in heaven and earth, from sea to sea, from the rivers unto the ends of the earth.

319. Psal. 24. 2. The Lord hath founded the earth upon the seas. Exod. 20. 4. The waters are under the earth.

The earth hath its stability from the first creation, the foundation thereof is the power of God, which is the center of the whole, and it doth as it were move upon the waters above and beneath, it hath the waters on the sides, so that the sea is higher then the earth: it is there∣fore the wonderfull work of God that he pre∣serveth mankind from drowning in the midst of the waters.

320. Psal. 26. 2. Prove me O Lord. 1 Cor. 11. 28. Let a man prove himself.

God because he proves our thoughts, words and deeds; therefore we must prove our selves that we may make our selves approved to God.

321. Psal. 32. 3. When I kept silence my bones waxed old. Vers. 3. Through my roaring all the day long.

Silence respects the suppression of sinnes; Crying, the complaints and lamentations for grief of mind.

322. Psal. 32. 10. Many sorrowes shall be to the wicked. 73. 5. The righteous are punished more then the wicked.

Punishments internall and sempiternall are for the wicked, but externall and temporary are understood by the last place.

323. Psal. 34. 5. They lookt unto him and were lightned. 1 Tim. 6. 16. He dwels in a light that no man can approach unto.

God is said to dwell in light not pro∣perly, but metaphorically; for by this his glory and manifest presence is under∣stood.

324. Psal. 34. 10. There is no look to them that fear God. 2 Tim. 3. 12. All that will live godly in Christ Jesus shall suffer persecution.

The Godly suffer no want in spirituall good, but in corporall and temporall good; yet their persecutions are good for them, and are rewar∣ded with eternall life.

325. Psal. 34. 22. None that trust in the Lord shall be desolate. Rom. 3. 23. All have sinned and come short of the glory of God.

In the first place is understood delinquen∣cy to death and eternall destruction, but they that believe in Christ, their faults shall not be imputed to them unto death.

326. Psal. 35. 6. Let their way be made slippery and dark, and let the Angell of the Lord persecute them. Mat. 5. 44. Love your enemies.

In the first place are meant the incorrigible and obdurate enemies of Christ and his Gospel. In the latter place, those of whose conversion we have hope.

327. Psal. 36. 8. Thou shalt preserve both man and beast O Lord. 1 Cor. 9. 9. Doth God take care for oxen?

Under the generall care of God are compre∣hended all creatures, but under his speciall care, Men, for whose sake God hath made the beasts. Ambrose saith, God cares not for beasts for themselves, but for our sake, for which he created all things, and therefore his principall care is for us.

328. Psal. 37. 21. The wicked borrowes and payeth not again. Luk. 6. 35. Lend, looking for nothing again.

If the Debter be fallen into extreme want that he cannot pay, we must not kill him, or forsake him in his utmost ne∣cessity.

329. Psal. 37. 25. I have been young and now am old, yet saw I never the righteous forsaken, nor his seed begging their bread. Luk. 16. 20. Lazarus a begger desired to be satisfied with the crumbs which fell from the rich mans Table.

Beggery is a punishment to the wicked, but to the godly a fatherly punishment; and it is found in the unlawfull begging of Monks, sturdy, obstinate and idle people which refuse to work; but the lawfull begging is for the members of Christ which are brought to ex∣tream poverty by banishment, war, fire, water, sicknesse, &c.

330. Psal. 40. 7. Sacrifice and offering thou wouldest not. 1 Pet. 2. 5. Ye as living stones are built up a spirituall house, an holy Priesthood to offer up spirituall sacrifices unto God by Jesus Christ.

God would none of the sacrifices of the Jews which were offered without faith. The Apostle speaks of the spirituall sacrifices of Christians, as the oblation of our body, a contrite heart, giving of thanks, works of Charity, which are acceptable sacrifices to God.

331. Psal. 40. 9. Lo, I come, in the volume of the book it is written of me, that I might do thy will O God. Mat. 26. 39. Father if it be possi∣ble let this cup passe from me; yet not as I will, but as thou wilt.

Christ that he might fulfill the will of his Father in redeeming mankind offered him∣self freely, and though in the act he was sorrowfull as men are, and would, if it had been possible, have escaped death, without the detriment of mans salvati∣on, yet he submitted himselfe to his Fa∣thers will.

332. Psal. 44. 23. Awake, why sleepest thou O Lord? rise. 121. 4. The keeper of Israel slee∣peth not.

So the godly being grievously afflicted, speak after the manner of men, not as if God slept, or took no care of them; but they crave of God that he would shew himself by his works of justice and mercy, and would help them.

333. Psal. 45. 2. Thou art fairer then the children of men. Isa. 53. 2. There was no come∣linesse in him, he was despised, and we esteemed him not.

In the first place is spoken of Christs exalta∣tion, and the glory of his Kingdome, of which Solomon was a type, not outwardly in the sight of men, but inwardly and spiritually before God and the faithfull people. In the latter of Christs humiliation, and as carnall men judge of Christ.

334. Psal. 49. 8. The Brother shall not redeeme his Brother. Heb. 2. 12. Christ our Brother offered himselfe for the price of our Re∣demption.

Because men could not satisfie the divine law, Christ God and Man, our Brother and our Saviour, by his obedience and suffering, fulfilled the whole Law for us; his satisfaction is our Redemption for our sins, and the sins of the whole world, and he is the fulfilling of the Law for righteousnesse to every one that believeth.

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335. Psal. 59. 11. Slay them not O Lord. Vers. 13. Consume them in thy wrath.

First he prayes that the enemies of God may be tolerated a while for example to others, and led captive in triumph: then when others are taught better by their example, let them be destroyed. That destruction, if it may not be understood of their lives, yet it may be of their power, dignities and wealth, that so being brought down they may not be able to hurt the Church, or oppose themselves a∣gainst God.

336. Psal. 60. 3. O God thou hast cast us off. Rom. 11. 1. Hath God cast off his people? God forbid.

David speaks of temporall casting off; Paul of eternall.

337. Psal. 62. 11. God spake once. Heb. 1. 1. God spake by divers manners to the Fathers and Prophets.

God speaks once, not by number, but by counsell, nor doth he deliberate the second time; but he speaks divers wayes with a voice or without a voice to men waking or sleeping, by himself, or by his Angels. In the former place, the certainty; in the latter the manner of divine Revelation is understood.

338. Psal. 69. 1. Save me O Lord. 1 Pet. 3. 21. Baptism saveth us.

God is the principall efficient necessary cause of our safety. Baptism is the instrumentall cause, and not absolutely necessary; because many are saved without Baptism, for it is not

the want of it, but the contempt of it that con∣demns us.

339. Psal. 69. 23. Let their table be made a snare unto them. Rom. 12. 14. Blesse and curse not.

We may curse the enemies of God out of pious zeal, not out of evill affection. Christ bids us pray for our enemies rather then curse them.

340. Psal. 69. 25. Let their habitation be desolate. Act. 1. 20. Peter applies that to Judas.

That which David speaks in generall of the enemies of Christ, that Peter applies to the Captain of them Judas, his habitation was desolate, and his place amongst the Apostles, untill an other took his Bishoprick.

341. Psal. 74. 12. God is my King of old working salvation in the midst of the earth. Phil. 2. 12. Work out your salvation with foar and trembling.

God from eternity worked our salvation in respect of his decree, in the midst of the earth, freeing his Church from the beginning, and defending it; in us he works it when he draws us to him, and gives us power to will and to doe, that being so justified we may study for holinesse, and walke in good works unto the accomplishment of our sal∣vation.

342. Psal. 72. 8. He shall reign from sea to sea. Joh. 18. 36. My Kingdome is not of this world. Vers. 36. It is not from hence.

The first place is concerning the power of Christs kingdome, he reigns also powerfully amongst his enemies; the latter is of the kingdome of grace, for with his grace by faith he blesseth godly hearts; therefore he saith, My kingdome is not of this world; yet he denied not, but that it was in this world.

343. Psal. 79. 4. We are made a reproach to our neighbours, a scorn and derision to them that are round about us. Mat. 5. 10. Happy are they that are persecuted for righteousnesse sake.

Good men are more affected with scorns and reproaches then with blowes; for, saith Chry∣sostome, a blow on the body is divided betwixt the body and the soul, but a reproach wounds the soul only. Yet the godly must valiantly endure injuries for the glory of God and safe∣ty of their neighbours, but if that accrue not to Gods glory, and is hurtfull, we are to re∣mit it to God by our just complaint, and prayer for revenge on him that doth the injury.

344. Psal. 79. 6. Poure forth thine anger upon the Nations. 1 Cor. 13. 7. Love endures all things.

The Psalmist asks this, not out of a vitious affection, and desire of revenge, but from a just zeal kindled by the holy Ghost, where∣by he was inflamed for Gods glory, a∣gainst Blasphemers the incurable enemies of God.

345. Psal. 81. 13. He gave them over to their own hearts lust. Act. 17. 28. In him we live, and move, and have our being.

The first place speaks of the ill affection proceeding from mans corrupt nature, the latter of the work of God in men, and the con∣servation, sustentation, and government of all his creatures.

346. Psal. 82. 6. I said, Yee are Gods. Joh. 17. 3. This is life eternall to know thee the only true God. Jer. 9. 23, 24.

The Magistrates are called gods, not by na∣ture, but from the Majesty communicated to them, and their judiciary power, that so men may be brought to obedience by them. God is so by nature, the Magistrate by his office hath a grant of part of divine power, and be∣ing Gods Vice gerent he must do all accor∣ding to Gods will, and not according to his own will.

347. Psal. 89. 7. O Lord God, who is like unto thee? 1 Joh. 3. 2. We know that when he appears, we shall be like him.

The Psalmist speaks of the mighty men of the earth, who living wickedly and ungodly are not like to God: And John speaks of the faithfull, who though they are here strangers and pilgrims, seeing only in a glasse by faith, yet when the time of perfection shall come, we shall see him face to face as he is, and reign for ever with him.

348. Psal. 90. 9. We passe away in thy wrath. Joh. 3. 36. He that believeth not the Son, the wrath of God abideth on him.

God is angry for a time, not against the per∣sons of the godly, but against their sins, and he chastneth them here, not for ever; for their good, and not for their hurt; but unbe∣lievers shall never see Gods gracious face un∣to life.

349. Psal. 92. 16. There is no iniquity in God. Rom. 11. 32. God hath concluded all under unbelief, that he might have mercy up∣on all.

God being free from all iniquity hath concluded, that it argueth all men to be guilty of sins, not as the cause thereof, but as a judge: whilst he declares them guilty for sinne, if he would deal according to rigour of di∣vine justice.

350. Psal. 102. 26, 27. Heaven and earth shall passe away, as a garment shall they wax old, and as a vesture shalt thou change them. 104. 5. The earth shall not be removed for ever, &c.

The earth shall endure to the time appoin∣ted by God; and what is corruptible of it shall be burnt with fire in the end of the world. For ever, here signifies not eternity but a long time.

351. Psal. 103. 10. Dealt not with us after our sins, nor rewarded us after our iniquities. Deut. 7. 10. I will repay to them in time.

God rewards believers not according to their iniquity, nor doth he deal with us after our sins; for when we were his enemies, he was reconciled to us by Christ, and gave us life: but he rewards the unbelievers according

their works, and condemns them by just judg∣ment.

352. Psal. 104. 5. Thou laidst the foundati∣ons of the earth. 2 Pet. 3. 5. The earth standing out of the waters, and in the waters by the word of God.

The basis of the earth is the power of God that supports all this Universe; the earth is called the Centre of the Universe, and is said to subsist in the waters and out of the waters, because it is compassed by the waters like an Island.

353. Psal. 104. 15. Oyle that maketh a chear∣full countenance. Isa. 3. 18. The Lord will take away the bravery of their tinckling ornaments, their caules, and their round tires.

God will not have people to paint their faces, for that is reprehended in Isaiah; but because God fore-knew by the fall, that most grievous diseases would afflict us, he gave pow∣er of healing to plants, and art to Physitians and Apothecaries to make oyles and unguents Chymically, to cure and refresh men, of this the Psalmist speaks.

354. Psal. 105. 37. There was not one feeble person amongst them. Deut. 25. 18. Amalek slew all that were feeble behind thee.

The Israelites going out of Egypt were sick of no disease, but there were women with childe, and old people, who were weary in the way and sat down to rest.

355. Psal. 106. 31. Phinehas slew two of them in their fornication, and that was counted to him

for righteousnesse. Rom. 4. 3. Abraham believed God, and it was imputed unto him for righteous∣nesse.

This just heroicall act of Phinehas pleased God. To Abraham believing in Christ, grace and righteousnesse is imputed. There∣fore to be imputed for righteousnesse, sig∣nifies diversly, as it is applyed to different persons.

356. Psal. 108. 9. He curseth his enemies. Mat. 5. 44. Love your enemies, blesse them that curse you, &c.

Christ in the person of David by a prophe∣ticall spirit wisheth horrid punishments to the enemies of God and his Church. In Matthew he exhorts to sincere and ardent charity to our enemies.

357. Psal. 110. 3. Thy people shall be willing in the day of thy power. Mat. 11. 12. The kingdome of heaven suffereth violence, and the violent take it by force.

We are willing to do good when the holy Ghost doth his work in us, and renews us. The Evangelist means a spirituall violence of men with a burning zeal entring into the Kingdome of God, and taking of it as it were by force, obeying the Gospell, forsaking legall ceremonies, and embracing salvation by Christ.

358. Psal. 112. 6. The righteous shall not be moved for ever. Prov. 24. 16. The righ∣teous man shall fall seven times a day. Job. 5. 19. Psal. 34. 10.

The righteous in Christ founded on him by a true faith shall not be overthrown, though the World and the Devill rage against him; but if at any time by infirmity of the flesh he do fall, yet he riseth again by Gods grace; nor doth he despair, or cast away his trust in God, but by repentance he returns into favour with God again.

359. Psal. 115. 4. The Idols of the heathens are silver and gold. Isa. 41. 45, 46. 1 Cor. 8. 4. An Idoll is nothing in the world.

Idols for their matter are things created by God; but an Idoll is nothing privatively, not negatively, because it is not that which it is called, namely, God; it hath nothing of God, it can do neither good nor hurt.

360. Psal. 216. 11. Every man is a lyer. Rev. 14. 5. There was found no guile in their mouth.

The first place sheweth what we are by na∣ture of our selves; the latter of what we are by grace, after we apprehend Christ by faith, and are led by the Spirit of God, which is the Spirit of truth.

361. Psal. 119. 13. With my lips have I shewed all the judgements of thy mouth. Rom. 11. 33. The judgments of God are unsearchable.

The Psalmist speaks of the judgements of Gods mouth revealed in his word; Paul of the secret and unscrutable judgements, or the rea∣son why God doth this or that, to make one man rich, an other poor.

362. Psal. 119. 13. I have hated the wicked. Rom. 12. 14. Blesse those that persecute you, and curse them not.

Godly men must not hate mens persons, but rather their faults; not those that sin of weaknesse, but those that sin of obstinacy; and rather to pray for them, both by the example of Christ and Stephen, &c. then to curse ei∣ther.

363. Psal. 119. 155. Health is far from the ungodly. Mat. 9. 13. I came not to call the righteous, but sinners to repentance.

The Psalmist speaks of wicked men obstinate and such as are hardned in their sins, rejecting the grace of God, and Christ the author of salvation; Christ speaks of penitent sinners, who being convinced with the sense of their own sins, flie to the mercy of God, and seek health in Gods grace onely, through Jesus Christ.

364. Psal. 125. 1. They that trust in the Lord shall not be moved. Rom. 11. 17. Some of the boughs were broken off for their incredulity.

Christ makes fruitfull and barren Vines, the Apostles boughs, by which he repre∣sents the faithfull and Infidels; those that were broken off, it was for their unbelief.

365. Psal. 128. 1. Blessed are all they who fear the Lord. 1 Joh. 4. 18. There is no fear in love, for love casts out fear.

Filiall fear proceeds from faith, by which we apprehend God as present, all the faithfull have this, and consolation accompanieth it. The Apostle speaks of the servile fear of the Infidels, which proceeds from a sense of the presence of God as a Judge, and

there is no consolation in this, but con∣fusion.

166. Psal. 132. 13. God hath chosen Sion for his habitation, this is my rest for ever, here will I dwell because I have chosen it. Act. 6. 14. We heard him say, that Jesus of Nazareth should destroy this place and change the traditions of Moses.

In the first place is a promise of the conser∣vation of the Temple, and of the Jewish poli∣tie, upon condition of their obedience, if the Jews should do that which God commanded them, and keep his holy Covenant. In the last, Stephen from the predictions of Christ and the Prophets concerning the ruine of the City and Temple at Jerusalem, invites them to re∣pentance.

367. Psal. 139. 1. O Lord thou hast pro∣ved me. Gal. 6. 4. Every man shall prove his own work.

The Psalmist prayeth that God would prove him, not that he was free from sinne, but he desires by mercy to be cleansed. The Apostle sheweth what is our duty, namely to make our works approved to God, which he will prove.

368. Psal. 136. 1, to 26. The goodnesse and mercy of the Lord is for ever and ever. Tit. 3. 4. When the gentlenesse and love of God our Savi∣our appeared.

The Fathers under the old Covenant did no otherwise taste the goodnesse of God then we do by looking unto Christ, to whom God commended his goodnesse, and him that he

promised to give our Fathers for their sal∣vation, he hath given unto us revealed in the flesh.

369. Psal. 145. 8. The Lord is gracious and full of compassion. Exod. 33. 19. I will have mercy on whom I will. Rom. 9. 15, 19.

God is gracious and mercifull, so that he offereth his goodnesse to wicked men also, and declares in them the effects of his grace and clemency; he made them, he gives them tem∣porall goods, he defers his temporall and eter∣nall judgments, though they are ungratefull to him; but he sheweth mercy to whom he will, not looking on our worth, but he saveth us freely, without being obliged, he doth all of his own goodnesse and mercy.

The PROVERBS of Solomon.

WIthout doubt it was taken out of his 3000 Parables, and his most wise sen∣tences, for the good of the Church, teaching good men patience and wisdome, and the fruit of it is to be imbraced, and sinne to be fled from. Relating the works of the wise and foo∣lish, he commends the manners of an honest woman.

370. Prov. 1. 15. My son walk not with sinners, remove thy foot from their paths. Luk. 15. 1. All the publicans and sinners came unto him to hear him, and he received them.

Solomon forbids us to run to evill with wick∣ed men, or to allow of their wickednesse. Christ receiving publicans and sinners repro∣ved their faults, exhorted them to repentance by his great love toward them.

371. Prov. 1. 26. I will mock at your trouble, and laugh when your destruction cometh. Ezek. 18. 32. I will not the death of a sinner, for I take no pleasure in the destruction of a sinner.

God is delighted in his justice, when he pu∣nisheth those which despise his grace, and that will not hearken to his fatherly vocation; but of his mercy he will not the death of sinner, as death is the destruction of Nature. The for∣mer place belongs to Gods consequent will; the latter to his antecedent will; that is ruled by justice, this by mercy.

372. Prov. 6. 6. Go to the Ant thou sluggard, and consider her wayes. Psal. 55. 22. Cast thy way upon the Lord, and he shall bring it to passe.

Solomon by the example of the Pismire, would bring idle slothfull people to honest labour. The Psalmist warns all to trust in God and his providence; yet not so that we should omit any thing of our duty, for so God doth govern all things, that he will have us to use lawfull means, and effect all our works by them. So when Christ saith, Be not carefull for the morrow; he doth not forbid us to work, but to give our selves over to care, and to neglect Gods providence, for we are commanded to till the ground and to take care to live.

373. Prov. 4. 3. Solomon was the only son of his Mother. 2 Sam. 11. 27. Bathsheba bare sons to Da∣vaid, Simaa, Sobab, Nathan.

Solomon was so beloved of his Mother for the singular gifts of nature, as though he had been her only son.

374. Prov. 6. 30. It is no great fault for a man to steal to fill his hungry soul. Exod. 20. 15. Thou shalt not steal.

Solomon compareth Theft with Adultery, and he determines that the punishment and the offence is lesse in Theft then Adultery.

375. Prov. 6. 31. A Theef if he be found shall restore seven fold, he shall give all the substance of his house. Exod. 22. 1. If any man steal an oxe or a sheep, or have killed or sold it, he shall restore five oxen for one, and four sheep for a sheep.

If a man stole money or cloaths, he must re∣store seven fold; for the seventh number being perfect, he must redeem his life by it: Thefts which could be hid, were more heavily pu∣nished, then such as could not so well be hid, as Cattell.

376. Prov. 8. 23. I Wisdome was created from the beginning. 2 Pet. 1. 19, 21. Holy men spake as they were moved by the holy Ghost, in time.

First is meant the essentiall wisdome of God, that is Christ the Lord; but the Apostle means wisdome revealed by the Prophets.

377. Prov. 8. 35. He that findeth wisdome findeth life. Eccl. 2. 16. There shall be no remembrance more of the wise then of the fool for ever.

In the former place we must understand di∣vine wisdome which confers eternall life. In the latter, humane wisdome which profits no∣thing after death.

378. Prov. 15. 27. He that hates gifts shall live. Chap. 17. 8. A gift is as a pretious stone in the eyes of him that hath it. Chap. 18. 16. A mans gift maketh room for him, and bringeth him before great men.

A gift to corrupt covetous Judges is accep∣ted, and causeth that he that corrupts the Judges may attain his end that he desires; for he that bribes oft-times, obtains what his mind wished for.

379. Prov. 16. 4. God made all things for himself. Vers. 4. The wicked also for the day of wrath.

Since God hath ordained the wicked for the day of wrath, he hath ordained him for his own glory; for when he punisheth wicked men with temporall or eternall punishments, he justifieth himself in his own glory. God created wicked men also, but he created not their wickednesse.

380. Prov. 16. 6. By mercy and truth iniquity is purged. Heb. 9. 22. And without shedding of bloud there is no remission.

Mercy and Truth are understood of God himself, who is the primary cause of the re∣mission of sins; nor doth this contradict the meritorious effusion of Christs bloud for us, whereby we are cleansed.

381. Prov. 17. 15. He that justifyeth the wicked, and he that condemneth the just, even they both are abominable to the Lord. Rom. 4. 5. God justifieth the ungodly.

He that justifieth the wicked against the law of God or man, without satisfaction made by himself or one for him, is abominable unto God. But God justifieth the wicked, not that is so now, but was so, freely, by faith, for the merits of Christ and his full satis∣faction.

382. Prov. 20. 9. Who can say, I have made my heart clean, I am pure from my sin? Psal. 24. 3. He that hath pure hands, and a clean heart shall stand in the holy place.

We are all unclean in the sight of God, and corrupt by nature; yet our hearts are puri∣fied by his grace, through faith in the bloud of Christ.

383. Prov. 21. 20. There is desirable treasure in the dwelling of the wise. Mat. 6. 19. Treasure not up for your selves treasures upon earth.

Pious wisdome in honest gain is not repro∣ved by Christ; but covetousnesse and confi∣dence in worldly wealth is forbidden, since we lose thereby the heavenly treasure.

384. Prov. 22. 28. Remove not the ancient I and-marke which thy Fathers have set. Ezek. 20. 18. Walk not in the statutes of your fathers, neither ob∣serve their judgements.

Solomon speaks of the bounds of Land and Inhe∣ritance; Ezekiel concerning the statutes of their Fathers about the worship of God and the pro∣fanation

thereof. Let us not imitate those who oppose themselves against Gods law, but let us walke in his laws and keep his statutes.

385. Prov. 24. 17. Rejoyce not at the fall of thine enemy. Psal. 137. 8. Happy shall he be that rewardeth thee as thou hast rewarded us.

The Godly do not rejoyce for the destructi∣on of their enemies, and for revenge of wrongs, but for Gods glory and the edification and good of the Church. So Moses after the drow∣ning of Pharaoh in the Red sea, by his great zeal for Gods glory sang a song of praise.

386. Prov. 26. 4. Answer not a fool according to his folly, lest thou be like him. Vers. 5. Answer a fool according to his folly.

The art of dealing with fools is necessary, that we speak not foolish things with a fool foolishly; for if a fool, that is, an ungodly person, blinded, profane, speaks with scorns and evill speaches and derisions, we must not answer him likewise; but when Gods glory is questioned, if there be danger, we must reprove his folly and his arrogancy, lest he proceed to please himselfe and corrupt others.

ECCLESIASTES, The Preacher.

SOlomon in this book convinceth the vanity of the world, and the foolishnesse of men.

Shews that there is nothing better then to fear God and to keep his Commandements. And he maintains that there shall be a future judg∣ment. He wrote this book after his falling from God in token of true repentance.

387. Eccl. 1. 4. The earth abides for ever. (Isai. 40. 8.) Luk. 21. 33. Heaven and earth shall passe away.

In the opinion of men, the earth abides for ever; but in respect of God and the future change and purgation from corruption and va∣nity, it shall passe away.

388. Eccl. 1. 9. That which was shall be, and there is no new thing under the sun. Gen. 1. 1. The world was once created. Heb. 9. 25. Christ once offe∣red himself.

Ecclesiastes speaks not of all things, none ex∣cepted, but of the vanity of naturall and artifi∣ciall things, which is collected from the na∣turall corruption and change of things.

389. Eccl. 1. 10. There is no new thing un∣der the sun. Revel. 21. 5. Behold, I make all things new.

Ecclesiastes purpose is not concerning a cre∣ation of new kinds of creatures, but concer∣ning 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 re∣news their hearts, and they become a new crea∣ture in Christ.

390. Eccl. 2. 2. I said of laughter, It is mad, and of mirth, What doth it? Prov. 17. 22. A merry heart doth good like a medicine.

In the first place is meant naturall laughter, and rejoycing in prosperity, and the goods of Nature and Fortune, as the Gentiles do; and this Ecclesiastes condemns as folly. But in the Proverbs is commended that joy only which proceeds from the holy Ghost.

391. Eccl. 2. 15. What doth it profit me that I laboured to attain more wisdome? Prov. 8. 35. He that findeth me findeth life.

Politick wisdome is indeed a singular gift of God; but if any man abuseth it, and dependeth on his wisdome it profits not, but is all vanity. Divine wisdome which teacheth us to wait all events from God, and to pray to him for his direction in all, confers eternall life.

392. Eccl. 2. 23. The dayes of man are full of labour and sorrow. Psal. 128. 2. Of the labour of thy hands thou shalt eat, and happy shalt thou be.

Ecclesiastes condemns not labour which God hath laid on men, for that is good and ne∣cessary, having great promises; but because riches are purchased by much travell, and no man knows whether he shall be a wise man or a foole that he must leave them to.

393. Eccl. 3. 19. There is one event to man and beast, as the one dieth, so dieth the other. Chap. 17. 7. The spirit of man returns to God that gave it him.

In the former place is shewed the opinion of carnall men, concerning man and beasts, who compares them by the likenesse of their deeds and events. In the latter place is taught what is the excellency of mans soul above the beasts, and the difference after death. But a naturall man cannot perceive these things.

394. Eccl. 4. 1. I saw the oppressions done under the sun, and behold the tears of such as were oppressed, and they had no comforter. Joh. 14. 26. & 15. 26. I will send unto you the Comforter from the Father, the Spirit of Truth.

Ecclesiastes compares the oppressed with the oppressours, in that which happens in the world: for oppressours are rich, mighty men, they have their Abetters and their Clients. The oppressed are alone and defend themselves with tears. Christ sheweth how true comfort comes to those that are oppressed, namely, from the holy Ghost.

395. Eccl. 7. 16. Be not over righteous. Revel. 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 righteous∣nesse, when it is not so with us. John speaks of the oath of Justice, and continuing the benefit of justification.

396. Eccl. 8. 14. There are righteous men to whom evills 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 car∣nall men concerning the righteous and the wicked, from their outward condition, and they judge of them both alike; yet the con∣dition 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 a∣bominable here, and hereafter they shall be pu∣nished eternally.

397. 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 ga∣thered by outward happinesse or unhappinesse 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 seprate us from the love of God.

398. 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 righteousnesse which the Lord shall give me.

A man knoweth not from himself, or his own strength or humane wisdome, whether he be worthy of love or hatred, because God be∣stoweth

riches, honour, strength, &c. withou•• any difference. Ecclesiastes speaks of discer∣ning good men from bad by naturall judge∣ment; the Apostle of the certainty of his salvation.

399. Eccl. 9. 8. Let thy garments be alwayes white. Isai. 2. 8. Luk. 16. 19. Luxurie in cloathing is disallowed.

Ecclesiastes commends not Luxury, but de∣cent and comely cloathing, according to our quality, which God doth not detest, but ap∣proves, that being refreshed in body and mind, we may the better undergoe the labours of our vocation.

The SONG of SONGS.

HEb. 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 spirituall treasure, and the myste∣ries of salvation to the godly.

400. 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 faire.

First the Spouse of Christ purgeth herself 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 herself as she is in herself. In the latter place, as she pleaseth the Bridegroom; in which is considerable, how he purgeth her by begin∣nings of holinesse in this life, and will in the next life set her compleatly holy before his Father without spot or rinckle.

401. Cant. 5. 1. Eat O friends, drink, yea drink abundantly beloved. Isai. 5. 11. Woe be to yee that rise early in the morning to drink strong drink.

Drunkennesse with grace, not with wine, which makes us rejoyce not stumble, must be here understood. To be drunk here, is to be filled with the grace of the holy Ghost, and with spirituall joy concerning the Gospell, which thing produceth healthfull and pleasant fruit. Isaiah cries out Woe to drunkards, fil∣ling themselves with wine, and luxuriating in over much drink.

402. Cant. 6. 10. The Church is terrible as an Army with banners. Chap. 7. 6. How fair, how plea∣sant art thou O love for delights?

She is terrible to the Devil, the World, to Hell; but most dear and delightfull to her Bridegroom the Lord Jesus Christ.

ISAIAS Prophesie.

IT was written by Isaiah the son of Amos, the brother of Amasiah King of Judah, a∣bout the year of the World 3190. It contains legall Prophesies from Chap. 1. to the 40. with the History of Ezechias. And from Chap. 40. to the end, it contains Evangeli∣call Prophesies.

403. Isai. 1. 2. I have nourished children, and they have rebelled against me. Vers. 4. Ephes. 5. 27. The Church is glorious without spot or wrinckle.

The Church of it self and from it self is full of sins and deformities; but she is without spot or wrinkle in her Husband and head Christ, who loved her and gave himself for her, that he might sanctifie her, cleansing her with the laver of water in the word of life.

404. Isai. 7. 14. And they shall call his name Emanuel. Luk. 2. 21. His name was cal∣led Jesus.

In the Scriptures sometime the name is given to the person not according to the word, but the thing signified. Emanuel in ef∣fect is the same with Jesus. Emanuel is, God with us, by this word the Prophet would ex∣plain the person, the office and the benefits

of Christ, and the mystery of the personall Union, and that that Son should be God and Man, and live amongst men in his hu∣mane nature that he should assume, that he might redeem them and save them from their sinnes.

405. Isai. 8. 20. To the Law and the Testa∣ment. 1 Cor. 2. 2. I determined to know nothing amongst you, but Jesus Christ and him crucified.

Since Christ is the end of the law and the Prophets; it is most profitable for us to be∣leive in him, and to seek comfort in his Crosse; for without he had been crucifi∣ed, he had not wrought salvation for man∣kinde.

406. Isai. 9. 3. Thou hast multiplyed the Na∣tion, and hast not increased their joy. Chap. 60. 5. Then thou shalt see, and shalt flow together, and thine heart shall fear and be enlarged, because the a∣bundance of the sea shall be converted unto thee, the forces of the Gentiles shall come unto thee.

The joy of the Nation and the people un∣der the yoak of Rome, though it be not increa∣sed, yet it is enlarged, whilst the Heathen peo∣ple being called into the Church, forsaking their heathenish rites, do embrace the Christian Religion.

407. Isai. 9. 6. Ʋnto us a child is borne, unto us a son is given. Luk. 2. After 700. years Christ was born under Augustus Caesar.

It is usuall in the Scripture to have the present tence and pretertence, put for the future tence; and the future tense for the present and

preter tence: So Psal. 22. 8. All make a mock of me.

408. Isai. 9. 6. His name shall be called the Prince of peace, of his peace there shall be no end. Matth. 10. 34. Think not that I came to send peace on the earth, I came not to send peace, but the sword.

In the former place is understood the true Christian peace of God and Christ, which we have with God, our Neighbour and our selves. In the latter is meant worldly peace, that we have with men of this world, which is often bad. Yet Christ doth not of him∣selfe bring the sword, but by accident in regard of the malice of the World and the Devill, who are the authours of conten∣tions.

409. Isai. 9. 6. He shall be called the ever∣lasting Father. 1 Cor. 15. 24. He shall deliver up the Kingdome to his Father, when he shall have put down all principality.

Since Eternall and Kingly power belong∣eth unto Christ, it shall never be taken from him; but the manner of his government shall be changed; for he shall no longer govern his Church by the Ministery of his Word and Sacraments, but shall represent it to his heaven∣ly Father freed from all evill. Nor shall there be any more worldly governments after the blessed resurrection.

410. Isa. 9. 7. Of the increase of his Government, and peace there shall be no end. Luke 12. 49. I came to send fire into the

earth, and what will I, but that it may be kindled?

It is not meant a fire of discord and ma∣lice amongst men, but a fire of pure do∣ctrine, consuming all filth and temptations betwixt the spirit and the flesh, the true and false teachers, the godly and the wicked, the Devill and men. For the Gospell is no cause of troubles, but as lime when it is mixt with water, groweth hot, so the wickednesse of men stirred up by Gods Word, rageth against Christ and his Go∣spell.

411. Isai. 26. 20. The wicked will not be∣hold the Majesty of the Lord. Chap. 40. 5. And the glory of the Lord shall be revealed, and all flesh shall see it together, for the mouth of the Lord hath spoken it.

The Prophet speaks concerning the King∣dome of Christ, and the state thereof; and and he teacheth in the former place that the wicked shall be so blinded, that they cannot perceive the mighty work of God wherein he hath shewed his greatnesse, his glory, his power and his mercy; which blindnesse of theirs doth not take away the glory of God and of Christs Kingdome, which all men may see in the saving worke of mans Redem∣ption.

412. Isai. 28. 16. Behold, I lay in Sion a stone, a sure foundation, saith the Lord. 1 Cor. 3. 10. I have laid the foundation, saith Paul.

God laid the foundation of our salvation, in respect of his decree, the sending of his Son, and the perfection of mans salvation. Paul laid the foundation in respect of mani∣festation, and of his office, and of the Christian Religion at Corinth.

413. Isai. 38. 1. Set thy house in order, for thou shalt die and not live. Vers. 5. I will adde unto thy dayes fifteen yeares, saith the Lord.

Augustine saith, that Ezechias was in order to die according to some causes of future events, yet God added fifteen years to his life, do∣ing only that which be foreknew he would do before the beginning of the world. Gods Justice brought the command for Ezechias death, but his Mercy prolonged his life, and so Ezechias Piety and Repentance is proved.

414. Isai. 41. 7. Chap. 46. 6. They lavish gold out of the bag, and weigh silver in the ballance, and hire a Goldsmith and he maketh it a God. 1 Cor. 8. 4. An Idoll is nothing.

Silver and Gold, and such materials as the Idols are made of, were created by God; but relatively unto God they are said to be nothing, because they have nothing of God in them; for God will not be worship∣ped by Idols.

415. Isai. 42. 8. Chap. 48. 11. I will not give my glory to another. Mat. 11. 29. Chap. 28. 19. All power is given to me in heaven and in earth.

God will not give his praise and glory to an Image. Christ to whom all power and glory is given, is not only man, but the true and eternall God also with the Father and the holy Ghost, having co-equall glo∣ry with them; but by reason of his office of Mediator, all things are given him of the Father.

416. Isai. 42. 8. I will not give my glory to an other. Rom. 8. 14. The glory of God shall be revea∣led in us.

The first place is concerning those things wherein God will be glorified by us in this life, that is, by worship, adoration, invocati∣on. The latter concerning the participation and place of glory in the life to come, which he will communicate to us.

417. Isai. 42. 10. Sing unto the Lord a new Song (that is the Gospell.) Gen. 3. 15. It was sung in Paradise concerning the blessed seed of the woman.

That Evangelicall song is called new, not from time, but because it comprehends new and wonderfull things, a new light is kindled by it, it makes a new Creature, and shews us the new way to heaven.

418. Isai. 45. 6, 7. I am the Lord, and there is none else; I forme the light, and create darke∣nesse; I make peace, and create evill; I the Lord do all these things. Gen. 1. 31. And all that God made was good.

God makes evill, not of sin but of punish∣ment and calamity, by which he justly afflicts

sinners: Also the Prophet here opposeth the evill of the misery of war to the good of peace. Mad men here wrest the name of evill, as though God were the author of evill, that is, sin; but it may easily appear how absurdly they do it, abusing the testimony of the Pro∣phet. The Antithesis sheweth this sufficiently; the members whereof must be compared, toge∣ther, for he opposeth peace to evill, that is, to adversity.

419. Isai. 49. 6. I wil also give thee for a light to the Gentiles, that thou mayest be my salva∣tion unto the ends of the earth. Mat. 10. 5. Christ sent the twelve, saying unto them, Go not into the way of the Gentiles, but to the lost sheep of the house ef Israel.

The first is concerning the generall graci∣ous Ministery of Christ to both Jewes and Gentiles. The latter concerning the especiall sending forth of the Apostles to the Jews a∣lone, to whom the Gospell was first publi∣shed, untill such time as the partition wall betwixt the Jews and Gentiles was broken down; which was done in the resurrecti∣on of Christ: Afterwards he sent the A∣postles to all Nations, for he was the light of the Gentiles.

420. Isai. 52. 10. The Lord hath made have his holy arme in the eys of all the Nations. Mat. 15. 24. I am not sent but to the lost sheep of the house of Israel.

Christ was sent for the salvation and re∣demption of all Nation. His office of teach∣ing,

and confirming his Doctrine by Mi∣racles he discharged onely amongst the Isra∣elites, as Minister of the Circumcision.

421. Isai. 52. 13. My servant shall be ex∣alted and extolled, and shall be very high. Revel. 19. 10. Our fellow servant and brother must not be worshipped.

In the first place Christ God and Man is pointed at. In the latter they are the words of a created Angell, not admitting of divine worship.

422. Isai. 53. 2. He hath no forme nor comelinesse. Heb. 1. 3. The brightnesse of his fa∣thers glory.

The Prophet speaks of the passion of Christ, wherein was scorn and great pain, otherwise he is the splendor of his Father which he represents in goodnesse and majesty, the fairest, the most comely, also in his body white, ruddy, beloved, chosen before thou∣sands, Cant. 5.

423. Isai. 53. 8. Who shall declare his gene∣ration? Mat. 1. 1. The book of the generation of Jesus Christ.

The first place is of Christs divinity, whose generation no man can declare, as he is de∣scribed in the figure of Melchisedech. The lat∣ter concerning his humanity, for according to the flesh he was born of the Virgin Mary, Luk. 2.

424. Isai. 56. 7. My house shall be called a house of prayer for all people. Mat. 6. 6. When thou prayest, go into thy chamber, and shutting the door pray.

The Prophet by the name of the house of God understands not only the Temple built by Solomon where the Jews yearly came toge∣ther to worship God, but the Church of which that Temple was but a figure; wherein a∣mongst all Nations God is invoked every where. Christ against Hypocrites and boasters, teacheth that it is better to pray in our closet, then hypocritically to pray in publick places; yet he doth not by this precept take away publick prayers in the Church, but he will have us depend on God, and the internall testimony of our owne con∣science, not on the opinion and applause of men.

425. Isa. 58. 1. Cry aloud, spare not, lift up thy voice like a Trumpet. Ephes. 4. 31. Let all bitternesse, clamours and indignation be taken from you.

In the first place God commands the Pro∣phet to cry aloud against obstinate sinners, and this cry proceeds from zeale to the glory of God, of which Paul speaks, Convince, reprove. In the latter the Apostle forbids crying, which proceeds from anger, troubles the unity of the spirit, and all carnall, boasting, earthly, divelish cries, directed for revenge against our Neighbour.

426. Isai. 59. 21. This is my covenant with them, saith the Lord, my spirit that is upon thee, and my words which I have put in thy mouth, shall not de∣part out of thy mouth, nor out of the mouth of thy seed. Mat. 23. 38. Your house shall be left unto you de∣solate.

First God promiseth that he will defend the Church collected together of Jewes and Gen∣tiles against the gates of hell. In the last Christ threatens ruine to the ungratefull people of the Jews, and desolation to them that were blinded by their malice.

427. Isai. 60. 6. The multitude of Camels shall cover thee, the Dromedaries of Midian and Ephah, all they from Sheba shall come, they shall bring gold and incense. Mat. 2. 1. The wisemen came from the East to Jerusalem, Sheba lay to the South.

First this is a generall promise concerning the calling of the Gentiles, that the greatest company of them should give up their names to Christ. The Evangelist doth historically relate the coming of the wisemen to Christ out of Persia which in respect of Judea lyeth to the East.

428. Isai. 60. 11. Thy gates shall be open con∣tinually, they shall not be shut day nor night. Luk. 13. 24. Strive to enter in by the straight gate.

The heavenly gate is most large, and it stands open to all believers in Christ who opened it to them, but that all go not in by that gate, it is through their own fault. For Christ denyeth not pardon to such as repent, but such as despise the treasures of Gods patience, who crying to God seek for salvation and are grieved, not so much that they have offended God, but because the see punishment provided for them,

which they cannot avoid, and yet they re∣pent not.

429. Isai. 65. 1. I am found of them that sought me not. 1 Chron. 28. 9. If you seek the Lord, you shall finde him; but if you forsake him, he will forsake you.

The first place is of the calling of the Gen∣tile. In the latter, David exhorts Solomon to serve God with a perfect heart and a willing mind, and to seek him by holy prayer; so Christ teacheth his disciples, for he moveth our hearts to seek him, and gives both the will and the deed, saith Paul.

430. Isai. 65. 24. And before they call I will answer, and before they speak I will hear, saith the Lord. 2 Cor. 12. 8. Paul asked of God thrice, that the messenger of Satan might depart from him, and yet was not heard.

God hears the prayers of the godly, though not according to their will, yet according to their salvation and profit, either giving them what they aske, or deferring them, that they may aske more earnestly, and be content with his grace.

431. Isai. 66. 2. But to this man will I look, even him that is poor. (Chap. 57. 15. Chap. 61. 1.) Rom. 2. 6. There is no respect of persons with God.

God in the Prophet reproving Hypocrites sacrificing with an opinion of their desert, presers tht poor in spirit before them, and him that is contrite and of a sincere heart, pro∣fessing to do nothing without Gods grace; but

God respects not mens persons, nor is he a respector of them, for in gratuities accep∣ting of persons can have no place. And he is accepted with God amongst all Na∣tions who seares God and worketh righ∣teousnesse.

The Prophesie of JEREMIAH,

THe son of Hilkias the Priest, who pro∣phesied at Jerusalem, about the year of the world 3324. unto the captivity of Baby∣lon, which he foretold, and the desolation of the City and the Temple, and the time of the Jews captivity for 70. years. After the captivity he went into Egypt, and there he shewed to Idolaters the anger of God, and punish∣ments, with the destruction of Babylon by the Medes and Persians: he prophesied 34 years.

432. Jer. 3. 5. Will be reserve his anger for ever, will he keep it to the end? Matth. 25. 46. And those shall goe into everlasting destru∣ction.

The Prophet speaks in respect of those that are penitent, with whom God is not angry for ever; he chastneth them indeed with tem∣porall punishments. Christ speaks of obsti∣nately wicked men, of whom God is the severe judge, and he cals them the workers of iniquity.

433. 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 prosane Gentiles.

434. 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. Mat. 23. 37. I would have gathered thy children to∣gether, and thou wouldest not.

In spirituall matters that concern his sal∣vation, a man can do nothing that is good. In politick and civill affaires he can indeed doe something, but more inclining to evill then to good.

435. Jer. 17. 5. Cursed be the man that trusteth in man. Rom. 10. 11. He that be∣lieveth in Christ shall not be confounded. Isai. 28. 16.

The Prophet speaks of bare mortall de∣ceitfull man in himself. The Apostle speaks of man subsisting in the person of the Son of God, in whom the fulnesse of the Godhead dwelt bodily.

436. Jer. 15. 1. If Moses and Samuel stood before me, yet my minde could not be toward this peo∣ple. Mat. 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 speach is hypothe∣ticall;

as if he should say, though they were amongst the living, and did stand before me, and would turne away my wrath from this people, yet would I not spare them. Christ in the latter promiseth temporall good things, upon condition of repentance.

437. Jer. 17. 10. Chap. 20. 12. I the Lord search the heart, I try the reins. 1 Cor. 2. 11. Who knowes 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.

438. Jer. 22. 11. Thus saith the Lord touch∣ing Sellum the son of Josiah. 2 King. 23. 30. 2 Chron. 3. 6. The people of the land took the son of Josia, Joachaz and anointed 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.

439. Jer. 22. 30. Thus saith the Lord, Write ye this man childlesse, 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 natu∣rall son.

440. Jer. 25. 1. The fourth year of Jehojakim the son of Josiah King of Judah, was the first year of Nabuchadonoztr King of Babylon. Dan. 1. 1. In the third year of Jehojakim King of Judals came Nabuchodonozor King of Babylon to Jerusalem.

That is in the end of the third year, and the beginning of the fourth year of Jehojakims reign.

441. Jer. 25. 11. And this whole land shall be a desolation and an astonishment, and these Nations shall serve the King of Babylon 70 years. Act. 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 mo∣ment of the day of Judgement, the destruction of the world, which the Father hath reserved in his own power.

442. 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 Famin.

God gives peace to penitent sinners; but punisheth sinners for their sins.

443. Jer. 31. 15. A voice was heard in Ra∣mah, lamentation and Rachel weeping. Mat. 2. 16. That was done at length in the killing of 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 Mo∣thers for the children thae were slain at Bethle∣hem by Herods command.

444. 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.

445. Jer. 31. 31. Beheld, the days come, saith the Lord, and I will make a new Covenant with the house of Israel and the house of Judah. Mat. 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 cere∣monies are abrogated according to their use, but their signification was more decla∣red by his coming, and illustrated, and the Prophesies had their complement in him.

446. Jer. 36. 30. Thus saith the Lord of Je∣hojakim King of Judah, he shall have none to sit upon the throne of David. 2 King. 24. 6. And his son Joakim reigned in his stead.

Joakim did not sit, that is, he had no fast seat in the Kingdome, for in the third month of his government, Sedechias was put by force, not by right, into his place by Nebu∣chodonozor.

447. Jer. 37. 14. Jeremie said, I fall not away to the Chaldeans. Chap. 21. 9. He that goeth out and fals to the Chaldeans shall live.

Jeremie taken in the gate defendeth his in∣nocency, that he fell not to the Caldeans, nor was a betrayer of his Country, but he said, that he would go into the land of Benjamin.

448. Jer. 52. 31. In the 37 year of the cap∣tivity of Jehojakim King of Judah, in the 12 month, in the 25 day of the month, Evilmerodach lifted up the head of Jehojakim King of Judah. 2 King. 25. 27. In the 37 year of the captivity of Jehojakim he he was lifted up in the 12 month, the 27 day.

On the 25 day Evilmerodach took counsell, to deliver Joakim out of prison, on the 27 day it was concluded and effected, all things being disposed well for his enlarge∣ment.

The THRENES or LAMENTATIONS of Jeremiah.

THe Prophet bewails the destruction of Jerusalem, and the Kingdome of Judah, and the captivity of the people. He comfor∣teth himself and the people in the promises of God, and commends the cause to God by his prayers.

449. Lam. 3. 37. Who is he that saith, and it cometh to passe, when the Lord commandeth not. Vers. 38. Out of the mouth of the most High pro∣ceedeth

not both evill and good? Deut. 32. 4. The works of the Lord are perfect.

The evill of punishment not of sin is meant in the first place, which is not ill in it self, but in respect of men. For all punishment in re∣spect of God that inflicts it, hath the nature of good.

450. Lam. 5. 7. Our fathers have sinned and are not, and we have born their iniquities. Ezek. 18. 20. The sons shall not bear the Fathers ini∣quities.

The children succeeding the Parents in their sins, succeed them also in their punishments. Godly and penitent children shall not beare the iniquities of their parents for ever, though they be afflicted with temporall pu∣nishments.

451. Lamen. 5. 21. Turn thou us unto thee O Lord, and we shall be turned. Psal. 119. ult. Hosea 14. 2. Turn O Israel to the Lord thy God.

Conversion and Repentance is the worke of God, he gives it to the Gentiles; and none but those that are enlightned in their hearts, can truly turn unto God.

EZEKIELS Prophesie.

THe Priest the son of Buzi, who was brought into Babylon under Jekonias, and confirmed the Prophesie of Jeremiah, and com∣forted the captives, about the year 3350. by the river Chebar he had the visions from God. He prophesied 20 years.

452. Ezek. 8. 12. The Lord seeth us not. Heb. 4. 13. All things are naked and open before the eyes of God.

The Prophet makes mention of what foolish men say; who thought both by their words and deeds, that God saw them not; whose perverse judgement doth not hinder the truth which maintains that all things, be they never so secret, yea the thoughts of our hearts are open before God.

453. Ezek. 18. 4. The soul that sins, that shall die. Rom. 5. 6. Christ died for us.

The first sentence is legall, and teacheth what must be done by the law divine or humane, legally. The last is Evangelicall, shewing that God for Christs sake freely gives us his grace and salvation.

454. Ezek. 12. 13. I will bring Zedekiah into Babylon, to the land of the Chaldees, yet shall be not see it though he shall die there. Jer. 34.

3. Thine eyes shall behold the eyes of the King of Babylon, and he shall speak with thee mouth to mouth.

Zedekias being taken saw the King of Babylon, afterwards they put out his eyes, that he could not see the Land of the Caldees, nor Babylon in his captivity.

455. Ezek. 18. 19. Walke in my precepts, keep my judgements. 1 Tim. 19 The law was not made for the righteous, but for the wicked and disobedient.

The Prophet understands the law that teach∣eth and enlightens us. The Apostle, the law that condemns us; For there is no con∣demnation to those that are justified in Christ Jesus.

456. Ezek. 18. 21. But if the wicked will turn from all his sins that he hath committed, he shall not die. Heb. 6. 4. It is impossible for those that were once illuminated, if they shall fall away, to renew them again by repentance.

It is hard and impossible in respect of those who bar themselves out from Gods mercy, and shut their hearts that they may not be en∣lightned by the Sun of righteousnesse, but it is not so in respect of God who would have all men to repent and be saved; yet he justly pu∣nisheth with finall impenitency all obstinate and malicious Apostates, and such as sin against the holy Ghost.

457. Ezek. 18. 23. 33. 11. God will not the death. He hath no pleasure in the death of the wicked. Rom. 9. 18. He hath mercy on

whom he will, and whom he will he hard∣neth.

God will not the death of a sinner by his antecedent will, but by his consequent will or his justice; because he justly punisheth him who rejects the grace of God offered unto him. He hardens therefore permissively, not effectively.

458. Ezek. 18. 23. I will not the death of him that dyeth. Chap. 3. 18. Thou shalt die the death.

God as our Father will not by the Gospell, but as he is our judge and revenger, he will by the law, that a sinner shall die.

459. Ezek 18. 23. 32. I have no pleasure in the death of him that dieth. 1 Joh. 5. 16. A sin un∣to death.

God will not the death of him that repents, for his mercy is over all his works. A sin unto death, is a sin against the holy Ghost, and so it is called, because it is iustly punished with finall impenitency.

460. Ezek. 18. 26. When a righteous man turns away from his righteousnesse, and doth iniquity, he shall die in it. Rom. 8. 30. Whom he justified them he glorified.

Righteous in the first place is not truly so but only in opinion, so Christ came not to call the just; but the Apostle speaks of those that are truly just, who are justified in Christ and shall be surely glorified. Or if the place of the Prophet be to be interpreted of him that is truly just, it is conditionall,

and so proves nothing, and the contradiction is reconciled.

461. Ezek. 20. 25. I gave them also Statutes that were not good, and judgments whereby they should not live. Psal. 19. 9. The judgments of the Lord are true, and righteous altogether.

Precepts that are not good are either legall threatnings by which God menaces curses to the wicked, or false doctrine, when God by his just judgement suffers those that would not believe the truth, but go forward in iniquity, to believe lies.

462. Ezek. 44. 9. No stranger uncircumcised in heart and flesh shall enter into my Sanctuary. Gal. 5. 2. If you be circumcised Christ shall profit you nothing.

The Prophet means spirituall circumcision by faith in Christ; but the Apostle means nothing but corporall and legall circumci∣sion, which was that the Jews strove to be justified by.

DANIELS Prophesie.

DAniel was carried young with Joakim to Babylon, there he lived 70 years to the time of Cyrus, in the year 3370. He interprets Nebuchodonozors dream of the image; and writeth what was done under Nebuchodonozors reign, Balshazars and Darius. And describes

the four Monarchies, and the eternall king∣dome of Christ, he numbred also the weeks of years of the coming of Christ.

463. Dan. 1. 5. The King appointed for Da∣niel and his fellowes a dayly provision, that at the end of three years they might stand before the King. Chap. 2. 1. In the second year of Nebuchadnezzar, the King dreamed a dream, wherewith his spi∣rit was troubled. Vers. 16. Daniel went in and desired of the King that he would give him time.

That was done in the second year after these things were ended which were appoin∣ted for the education of Daniel and his com∣panions under the government of Nabucho∣donozor.

464. Dan. 1. 21. & 6. 28. And Daniel continued unto the first year of King Cyrus. Chap. 10. 1. In the third year of Cyrus King of Persia a thing was revealed to Daniel.

In the former place the two following years are not excluded; but it is noted that God prolonged the life of Daniel, untill the time of the return of the people of the Jews from Ba∣bylon. Daniel was in his office at Court to the first year of Cyrus, then being grown old, he led a quiet private life.

465. Dan. 2. 46. Nebuchadnezzar fell upon his face and worshipped Daniel. Deut. 6. 13. 10. 30. Mat. 4. 10. Thou shalt worship the Lord thy God.

Nebuchadnezzar would have worshipped Da∣niel after the heathen manner, but being bet∣ter instructed by him, he changed his purpose, being admonished by Daniel to worship and adore the true God of gods.

466. Dan. 3. 12. Chap. 2. 49. Daniel, Sha∣drach, Meshach and Abednego despised the Kings com∣mandement. Rom. 13. 1. Let every soul be subject to the higher powers.

God being the highest power we must principally obey him, and above all men, we must obey the Magistrate in things which are not against Gods word and his true worship.

467. Dan. 4. 27. O King break off thy sins by righteousnesse, and thine iniquities by shewing mercy to the poor. Isai. 53. 7. The Lord hath laid upon him the iniquity of us all. 1 Joh. 1. 7. The bloud of Jesus Christ doth cleanse us.

Our sins before men are redeemed by making satisfaction for injuries, and by sorrow for them, to this Daniel exhorts Nabuchadnezzar; but before God only the merits of Christ Jesus can take away sins.

468. Dan. 6. 10. Daniel, his windows being open in his chamber toward Jerusalem, kneeled up∣on his knees three times a day and prayed. 2 King. 4. 33. Elisha shutting his doors prayed. Mat. 6. 6. Christ commands the same.

Daniels work of confession was necessary, lest he should seem to denie God and his truth, by reason of the wicked command of

the King. Christ forbids not publick prayers, but boasting hypocrisie.

469. Dan. 9. 3, to the 20. The prayer of Daniel is contained in many words. Mat. 6. 7. And when ye pray use not many words. Isai. 23. 3.

Daniels prayer was no vain repetitions, but a testimony of his fervent desire powred out in prayer from before the most holy God. So was the prayer of Moses, David, Solomon and our Lord Jesus Christ. But in the latter place Christ reprehends the foolishnesse of them who think that by many words repeated they can per∣swade God.

470. Dan. 9. 17. Cause thy face to shine upon the Sanctuary for the Lords sake. Joh. 16. 24. Ye have hitherto asked nothing in my name.

We do aske in the name of Christ with confidence of his merit; that did the godly under the old Testament comparatively, secret∣ly, implicitely, under a shadow, and a pro∣pitaitory; but under the new Testament, sim∣ply, nakedly and openly, without any shadows or externall propitiatory, which Christ hath abolished.

471. Dan. 9. 25. Ʋnto Messiah the Prince shall be seven weeks, and threescore and two weeks. Act. 2. 7. It is not for you to know the times and seasons.

By divine revelation 70 weeks, that is, 490 years were soreshewed 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 di∣vine revelation.

TEREASAR, that is, as they are com∣monly called in Hebrew, The Prophesies of the twelve minor Prophets, not for their authority, but the quantity of the book.

HOSEAS Prophesie, the son of Beeri.

HE chides the Jewes for their idolatry. He shewes their casting off, end the espousing of the Gentiles to God. He declares salvation to those that should repent. He Prophesied 50 years, in the time of Osiah, Jotham, Achaz, Eze∣kias Kings of Judah, and in the dayes of Jero∣boam son of Joas King of Israel, about the year 3150.

472. Hos. 1. 2. Go take thee a wife of whore∣doms and children of whoredomes. 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.

473. Hos. 1. 7. I will not save them by bow, nor by sword, nor by battell. Rom. 13. 4. The Ma∣gistrate beareth not the sword in vain.

The first place is of the conservation of the Kingdome of Judah against the Assyrian, not by corporall weapons but by miracles, which takes not away the lawfull power of the Magi∣strate against the enemies of the Church exter∣nall or internall.

474. 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 righte∣ous 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, whilst all Nations both Jewes and Gentiles should be gathered into one people and one sheepfold under one King and one shep∣herd.

475. Hos. 2. 13. I will visit upon her the days of Baalim, when she burnt incense to them. 1 King. 18 40. Elias the Prophet killed Baals Prophets at the brook Cison.

The Baalites were destroyed in the time of Elias and of J••hu; yet their superstition re∣mained and stuck to the posterity of the people.

476. 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 Calfs.

477. Hos. 8. 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 10 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 sins of Solomon. So Tyrants are from God not only as a scourge, but by reason of their pow∣er, because the power must be distingui∣shed from the corruption of the person who useth it, &c.

478. Hos. 11. 1. When Israel was a childe, then I loved him, and called my son out of Egypt. Mat. 2. 15. This Prophesie was fulfilled in Christ be∣ing brought back from Egypt.

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.

479. 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.

JOELS Prophesie, the son of Pethuel.

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 pe∣nitent.

480. Joel. 1. 13. Chap. 2. 12. Turn you unto me with fasting, with weeping and with mour∣ning. Mat. 6. 17. When thou fastest anoint thy head, and wash thy face, that thou seem not to fast be∣fore men.

Christ discommends not private or pub∣lick 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 witnesse of their works.

481. Joel 2. 14. Who knoweth whether God will return and repent and pardon us Jam. 1. 6. He that doubts is like a wave of the sea.

Who knoweth] belongs not to remission of sins, but removing of punishment, for that is

to be prayed for upon condition of the will of God and our good.

482. 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. 23. 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 Messias, and of the compa∣ring of the spirituall gifts of the Jewish and Christian members of the Church. And he teacheth that after the Messias shall be come, the spirituall gifts of God shall be greater a∣mongst all men; but not that all under the new Testament should have the gift of Pro∣phesie. The latter places are of publick and ordinary prophesie.

483. Joel 2. 32. Whosoever cals upon the name of the Lord shall be delivered. Heb. 6. 4. Chap. 10. 26. They that are once enlightned, if they fall they cannot be restored.

The first place speaks of the faithfull who call on the Lords name in faith. The latter concerning Apostates that sin against the holy Ghost, who have neither faith nor true prayer, though they pray with their lips; for they do it not sincerely, and therefore their prayers are an abomination to God.

484. Joel 3. 20. But Judah shall dwell for ever, and Jerusalem from generation to genera∣tion. Amos 9. 11. The Tabernacle of David is fallen down. Mat. 24. 1. Act. 15. 16.

The promises of the perpetuity of the Tem∣ple

and Kingdome of Judah, belong not to the building and wals of the City, or the ci∣vill kingdome, but to the perpetuity of the Kingdome of Christ and his Church; a∣gainst which the gates of hell shall never be able to prevail; and they are conditionall upon their faith, obedience and purity of Di∣vine worship.

AMOS his Prophesie.

WHo was of the common people amongst the heardsmen of Tekoa. He prophesi∣eth of the wrath of God to the Kings and Kingdomes of Judah and Israel; and he threatens Famine, Sword, Pestilence, devasta∣tion and ruine to the neighbours who were enemies to Gods people. He prophesied in the year 3153 in the dayes of Josiah King of Judah.

485. Amos 1. 3. 6. 9. 11. 13. Chap. 2. 1. 4. 6. For three transgressions and for four I will not spare. And at length he reckons but one.

It is a periphrasis of the seventh number which three and four do make, which is called a perfect number in the Scriptures, and a certain number is put for an uncertain; as if he would have said, For many iniquities I will not spare those Nations.

486. Amos 5. 21. I hate, I despise your feast dayes. Exod. 20. 8. Remember thou keep holy the Sabbath day.

God hated the feasts and solemnities of the Israelites, because they were defiled with humane traditions, and a Pharisaicall opinion of merit. But he doth not despise the Sabbaths appointed by himself, and feasts which are kept at his command.

487. Amos 5. 18. Woe unto you that desire the day of the Lord, that day of the Lord is darknesse. Mat. 6. 10. Thy Kingdome come. Chap. 24. 30. Let it come with glory.

The Prophet speaks of the day of Judgement of this world which hypocrites desire, who look to be justified in their works, and not of the last judgement, which godly men ought to pray for, and to cry without ceasing, Come Lord Jesus.

488. Amos 5. 26. But ye have born the Ta∣bernacle of your Moloch, and the images of your Idols, the star of your God Rempham, the statutes of your Gods which you made for your selves. I will cause you to go into captivity beyond Damascus. Act. 7. 43. You took up the Tabernacle of Moloch and the star of your God Rempham, figures which you made to worship them, and I will carry you be∣yond Babylon.

Stephen cites this Prophesie, though in di∣vers words, yet in the same sense; so Christ and his Apostles cite other places of the old Testament. Moloch and Rempham were the Idols of the Ammonites. The Israelites of

Damascus by Cyromedia were carryed further into Persia, and the Countrey of the Caspians beyond Babylon.

489. Amos 8. 14. They shall fall and never rise up again. 1 Cor. 11. 22. We shall all rise.

The first place speaks of a resurrection from sin to grace, or from death to life, which is denyed to impenitent sinners. But the latter speaks of the generall resurrection of our bo∣dies at the last day.

OBADIAHS Prophesie.

HE Prophesieth against the Idumeans. He comforteth the Jewes, and promiseth grace and help to the people of God. He prophesied in the year 3337.

490. Obad. v. 15. As thou hast done it shall be done unto thee. Revel. 18. 6. Double unto her double.

In both places is manifested the just re∣venge of God; he is commanded to mix double for Babylon, according to her works; thereby to shew that the kingdome of Anti∣christ shall be most miserably destroyed and trod down.

491. Obad. v. 21. And Saviours shall come upon mount Sion. Mat. 1. 21. Jesus shall save his people from their sins.

The Prophet means ministeriall Saviours,

that is, the Apostles and other Ministers of the Church, who do serve for the salvation of those that believe in Christ, by the ministe∣ry of the word, and not by the merit of their works; and these turning sinners from their evill wayes, do save their souls from death. Christ Jesus is the only Saviour who takes away the sins of the world, in whom we have redemption by his bloud, and remis∣sion of our sins according to the riches of his grace, nor is there salvation in any other. Act. 4. 12.

JONAS Prophesie.

THe son of Amittai of the tribe of Zebu∣lon. He was sent to Nineve the Metro∣polis of Assyria to preach. First when he re∣fused, he was cast into the sea, swallowed by a fish, and the third day he was cast on the shoar; then being sent again to Nineve, he was angry because God spared them upon their repentance, therefore he was repre∣hended by God. He prophesied in the year 3110.

492. Jon. 1. 3. Jonas rose up to flee unto Tharsis from the presence of the Lord. Vers. 9. I fear the Lord the God of heaven, who hath made the sea and the dry land.

Jonas would not flee from God, so much, as

to escape his office by flying. Vers. 9. In the midst of the tempest he gives the Mariners an account of his Religion, and of his flight, con∣fessing that for his disobedience that great tempest was sent.

493. Jon. 1. 10. Jonas fleeth to Tharsis from the presence of the Lord. Psal. 139. 7. Whither shall I goe from thy spirit, or whither shall I flee from thy presence?

Jonas was not ignorant that no man could so flee from the face of the Lord, but he thought that if he forsook the holy land, then all divine apparitions to him would cease; and that God would then call some other man to the office he had laid upon him.

494. Jon. 2. 6. The earth with her bars was about me for ever. Vers. 10. The fish cast Jonas on the dry land.

Jonas thought in the belly of the Whale that he should remain there, but God brought him forth, and shewed thereby that he had power over life and death.

495. Jon. 3. 4. Yet 40. dayes and Ni∣neveh shall be overthrown. Vers. 10. God spared them.

The divine commination was conditionall, if they repented not; but because they did embrace the word of God, and detesting their wickednesse, they did turn to the Lord with all their hearts, God spared them. Of such God means speaking thus, If I speak against a Kingdom or a Nation, that I will root it out,

and that Nation repents of their evill ways, I will repent that I thought to doe so to them.

496. Jon. 3. 4. Jonas foretold the overthrow of Nineveh, and it was not performed. Duet. 28. 22. If a Prophet speak in the name of the Lord, and that thing cometh not to passe, the Lord hath not spoken it, but the Prophet hath spoken it pre∣sumptuously.

That Sermon of Jonas was not so much a prophesie as a commination. Moses speaks not of comminations and Prophesies which have a condition included, but of such Prophesies as are absolute, as Samuel fore∣said to Saul, that two men should meet him.

497. Jon. 3. 9. Who knows whether God will return and repent? Mal. 3 6. I the Lord change not. Num. 23. 19. Jon. 1. 7.

Repentance and passions of men are attri∣buted to God, not properly but figura∣tively and by way of comparison, and by Anthropopathy, whilst God shews himself as a man repenting; otherwise with God there is no change.

498. Jon. 4. 11. In Nineveh were more then 120000 persons, which partly by want of age, and partly by simplicity did not know their right hand from their left. Gen. 8. 21. The imagination of mans heart is prone to evill from his youth.

Between the right and the left hand they did not know the difference, who were yet so young as to be free from actuall sinnes,

and others in years that were simple and sincere.

MICHAS Prophesie.

THe Morasihite against the Kings, the Judges, the Priests and false prophets in Judah and Israel. He threatens perdition to impe∣nitent sinners, and promiseth salvation to the Saints which remained. He prophesied in the year 3197.

499. Mich. 1. 2. And thou Bethlehem Ephra∣ta, though thou be little amongst the thousands of Judah, out of thee shall he come forth unto me, that is to be ruler in Israel. Mat. 2. 6. And thou Bethle∣hem in the land of Judah, art not the least amongst the Princes of Judah, for out of thee shall come a Governour that shall rule my people Israel.

The Prophet cals it Bethlehem Ephrata, and Matthew, Bethlehem Judah, for a difference from an other city so called in the Tribe of Zabu∣lon. It was indeed a little Towne before Christs coming, before Christ was born, but afterwards it became a most noble City, be∣cause the Messias was born there. Matthew cites the place of the Prophet faithfully, which the Pharisees had corrupted, and sets down the words which the Pharisees speak un∣to Herod.

500. Mich. 5. 2. And thou Bethlehem Ephrata out of thee shall he come forth unto me that shall be Ruler in Israel. Joh. 7. 27. Whence Christ is, no man knows.

The Prophet expresly names the place of Christs nativity; the Jewes not knowing Christ to be the true God, did mingle his temporall generation with his eternall, contending amongst themselves: Doth not the Scripture say, that being of the seed of David, Christ should come from the City of David?

501. Mich. 7. 5. Trust ye not in a friend. 1 Cor. 13. 7. Charity believeth all things.

The first place is a rule of Prudence need∣full for Charity. The Prophet bids us not to suspect ill of all men, but he complains of the corrupt manners of his times, when men could believe no man; therefore he saith we must deal circumspectly, which is agreeing to Charity, lest we be defrauded by craft or ma∣lice. Christ himself did not trust himself with the Jews, because he knew all men, and knew what was in man.

502. Mich. 7. 9. I will bear the indignation of the Lord, because I have sinned. Vers. 9. He will bring me forth to the light, and I shall behold his righteousnesse.

The people of Israel being miserably af∣flicted, could not boast in the sight of God of their innocence, therefore they ought patient∣ly to endure Gods corrections; but before their enemies being innocent, they did rise

up by divine help. The Babylonians were formerly to the Israelites as the Turks and Tar∣tars are now adayes to the Christians, afflicting us without cause, though in the sight of God we are not without fault.

NAHUMS Prophesie, the Elkoshite.

HE Prophesieth against the Assyrians. He denounceth destruction to the Ninivites 100 years after Jonas, he comforts the Jews, preaching unto them the message of peace.

503. Nah. 1. 2. The Lord avengeth and is fu∣rious. Psal. 103. 8. The Lord is very pitifull, long suffering and full of mercy.

God is jealous, a severe Judge and reven∣ger, not pardoning the sins and wickednesse of impenitent sinners; but he is most mercifull as a tender Father to the godly, and such as be penitent.

504 Nah. 1. 9. Affliction shall not rise up the second time. Rom. 1. 28. The wicked shall be puni∣shed in this world, when they are delivered up to a a reprobate sense, to do those things which are not convenient, and in the world to come with eternall destruction.

Justice doth not punish twice sufficiently for the same fault; but it is not disagreeing to justice to inflict divers degrees of punish∣ments for the same sault: so temporall punish∣ments

to the wicked, are but the beginning of eternall punishments. But the Prophet teacheth here, that God will so deal with the Assyrians in the Land of Judah, that there shall be no need of a second judgement.

505. Nah. 1. 15. For the wicked shall no more passe through thee. 2 King. 24. 1. Chap. 25. 1. Nebuchadnezzar invaded the land of Judah and spoyled it.

The Prophet speaks of Senacherib, that he should come no more into the land of Judah, for he was killed by his own sons. Also the words of the Prophet may be understood concerning the perfect blessednesse of the next world.

HABAKKUKS Prophesie.

HE foretels to the Jews when they sinned their destruction by the Caldeans. He comforts the faithfull with the coming of the Messias, and the destruction of the Babylonians. He prays for the ignorant. He prophesied in the year 3290.

506. Heb. 1. 5. Behold you amongst the hea∣then and regard, for I will work a worke in your dayes which you will not believe though it be told you. Act. 13. 41. Paul refers these words to the resur∣rection of Christ.

The Apostle compares the resurrection

of Christ with the wonderfull deliverance of the Jews from the bondage of Babylon, which though their forefathers would not believe, yet they found it to be true; so their posterity must needs acknowledge that Christ was raised from the dead.

507. Hab. 2. 4. The just shall live by his faith. Mat. 9. 2. Jesus seeing their faith.

Every one shall live by his own faith to eternall life; but an other mans faith or prayers may obtain from God for us tem∣porall benefits or deliverance. In the latter place Christ speaks not only of their faith who brought the man to him that was sick of the Palsie, but of his faith also.

508. Hab. 2. 4. The just shall live by his faith. Luk. 10. 28. Do this and live.

We live and are justified by faith, not for our faith, but because by faith we lay hold on Christ. Do this, saith Christ, to the Lawyer, that from the Law he might learn to know his own weaknesse, and not that by obser∣ving the Law he might deserve life, for by the law, no man is justified in the sight of God.

ZEPHANIAHS Prophesie

THe son of Chushi, he prophesieth to the unbelieving Jews their destruction by their neighbour Nations, and to those Nations

their extermination by other Nations; But de∣liverance to believers. He prophesied about the year 3451.

509. Zeph. 1. 5. He prophesied in the days of Josiah of the evills which should come upon Judah. 2 King. 23. 3. Josias and all the people made a co∣venant with the Lord, that they should walk after God with all their heart.

The Prophesie by a legall commination moved both King and people to manifest their zeal. But he frighted the wicked Hypocrites, and such as were averse from God, by threat∣ning them, that so they might forsake their sinnes.

510. Zeph. 1. 7. The day of the Lord is at hand. 2 Thess. 2. 3. Be not terrified as though the day of the Lord were at hand.

In the former place by the day of the Lord is understood the neernesse of the Babylonish cap∣tivity. In the latter the coming of the Lord to Judgement, the time whereof is not for us to know.

511. Zeph. 3. 7. I said surely thou wilt fear me. Vers. 7. But they corrupted their own doing.

I said] the Lord useth that word after the manner of men, not as though he had failed of his hope, for all things are known to him be∣fore they be; but as if he should say, Who would thing you should be so hardned, that my very threatnings should not move you?

HAGGIES Prophesie.

HE upbraids the Jews for that they did not rebuild the Temple, and exhorts them to build it, and he describes the magnificence of the second Temple. He prophesied after the cap∣tivity of Babylon under Darius Hystaspes, in the year 3444.

512. Hagg. 1. 8. Bring wood and build the house. Isai. 66. 1. Thus saith the Lord, Heaven is my seat, and the earth is my footstoole, what house is that you will build unto me?

The rebuilding of the Temple was accepted with God, for the holy convocation, and the worship in it to Gods glory; that was with the Priesthood and Leviticall rites a type of Christ; unto whose coming onely it was to endure.

513. Hagg. 2. 3. You that saw this house in its firstglory, and how do you see it now? Is it not in com∣parison of it as nothing? Vers. 9. The glory of this latter house shall be greater then that of the former house, saith the Lord of hosts.

The structure indeed of this house did not an∣swer the Majesty of the first house built by Solo∣mon. Yet the spiritual glory of this latter house shall be greater then the former house, because the Lord himself came into it, and preached in it, disputed, and wrought great miracles there.

514. Hagg. 2. 4. Do so, for I am with you, saith the Lord of hosts. Zach. 1. 12. O Lord of hosts, how long will it be ere thou have pity on Jerusalem?

In the first place the Prophet comforts the people by the hope of promises in Christ, pro∣mising that God would be present there with his people after the captivity of Babylon. In the latter Christ intercedes for his Church which hath sinned against God, and was puni∣shed by a just judgement of God with a Babylo∣nian captivity for 70. years.

515. Hag. 2. 6. Yet a little while, and I will shake the heaven and the earth, and the desire of all Nations shall come. This Prophesie was fulfilled after 500 years under Augustus Caesar, Luk. 2. 11.

With God 1000 years are but as one day, or one watch in the night.

ZECHARIAS Prophesie.

THe son of Barachiah. He warns the Jews to repent, to build the Temple, he makes mention of his visions, and explains them by the effusion of the Spirit of grace and prayers, He prophesied after the return from Babylon, in the year of the world 3456.

516. Zech. 1. 3. Turn unto me, and I will turn unto you. Joh. 6. 44. No man comes unto me unlesse my Father draw him.

The first place is legall, requiring of us

what we ought, and not what we can do. The latter is evangelicall, for no man comes unto God unlesse God draw him by his Spirit. Therefore we must pray diligently, Convert me O Lord that I may be converted, because thou O Lord art my God.

517. Zech. 1. 17. Chap. 2. 10. The Lord shall yet comfort Zion, and shall yet choose Jerusalem. Eph. 1. 4. God the Father chose us in Christ before the foundations of the world.

The election of a certain people to be a vi∣sible Church, in the first place is taken meto∣nymically, for by that deed God sheweth that he hath confirmed the election of Jerusalem. In the latter God speaks of our election unto eter∣nall life.

518. Zech. 2. 8. He that toucheth you toucheth the apple of mine eye. Isai. 3. 1. Behold the Lord of hosts doth take away from Jerusalem the whole stay of bread.

In the first place is contained the promise of God to the faithfull that keep his Covenant. In the latter is the pronouncing of judgement against the obstinate Jews. God is said to have kept his people as the apple of his eye so long as they were obedient. But temporall punish∣ments inflicted on the wicked do not infringe the truth of his promise and of divine perfor∣mance.

519. Zech. 3. 9. I will remove the iniquity of his land in one day. Revel. 13. 8. Christ is slain from the beginning of the world.

In one day is the performance of Christs passion, who dying for our sins restored us unto life. But he was slain from the begin∣ning of the world in Gods determinations by election, virtue, efficacy, and accepta∣tion, and in respect of the fruits of it, which redounded to the Church under the old Testament.

520. Zech. 6. 13. He shall sit and rule upon his throne. Isai. 9. 7. He shall sit upon the throne of Daaid, and upon his King∣dome. Luk. 1. 33.

Christ in respect of his divine nature hath his throne from everlasting to everlasting. But in respect of his humanity, being he is born of the seed of David according to the flesh, the Lord God hath given him a throne, that he may reign over the house of Jacob forever.

521. Zech. 11. 12. They weighed for my price 30 pieces of silver. Mat. 27. 9. Then was fulfilled what was spoken by Jeremiah the prophet, they took 30 pieces of silver the price of him that was valued, whom they did value.

Eusebius saith, that Jeremiahs name was put for Zecharias name, by the errour of the Scri∣vener. Out of Jeremiah some make the computation, where he makes mention of 17 shekels, which make 30 pieces of silver, Jer. 32. 9.

522. Zech. 13. 7. Awake O sword against my shepherd, and against the man that is my fellow, saith the Lord of hosts, smite the shepherd, and the sheep shall

be scattered. Joh. 10. 10. No man takes away my life from me.

The Prophet mentioneth God the Fa∣ther commanding in the name of the whole Trinity, whose words outwardly are com∣mon to the three Persons, and undivided, that his shepheard, namely Christ, should be slaine, that contradicts not Christs words, who willingly laid down his life for us.

523. Zech. 13. 7. The sheep shall be scatte∣red. Joh. 17. 12. Those that thou gavest unto me I have kept them. Chap. 18. 9, 10. I have not lost one.

God the Father speaks of the scattering, Christ of the keeping. That scattering takes not away Christs keeping, because none of the Apostles which his Father gave to him perished but the son of perdition.

MALACHIES Prophesie.

HE complains of the wickednesse of the people of the Jewes and the Priests. He comforts the godly. Threatens the wicked. Exhorts all to repentance and faith in Christ. He was the last that prophesied before Christs incarnation. In the year of the world 3513.

524. Mal. 1. 2. Was not Esau Jacobs brother? saith the Lord, yet I loved Jacob and hated Esau. 2 Chron. 19. 7. There is no accepting of persons with God.

God is a most free agent, and doth all things that he doth according to his own good plea∣sure, he respects not the externall quality of the person, nor his condition, nation, sex, riches, poverty, hatred, &c. so he loved Jacob, revealed himself unto him, gave to his posterity the land of Canaan. He neglected Esau who was Isaacs eldest son, and most beloved of his Fa∣ther, nor was he bound by any laws to do o∣therwise unto him.

525. Mal. 1. 8. If you offer the blind, the lame, the sick for sacrifice, is it not evill? Psal. 50. 8. I will not reprove thee for thy burnt sacrifices.

The Prophet speaks of sacrifices, the Psal∣mist of the sacrificers. Sacrifices were to be offe∣red unto God without spot or fault, not blind, or lame, but without scars, scabs or blisters, for Christ of whom they were but types, was an oblation, most pure and absolute and free from all spots, for our sins.

526. Mal. 2. 7. The Priests lips should keep know∣ledge, and they should seek the law at his mouth. Mat. 22. 29. You erre not knowing the Scriptures of God.

The first place is concerning the office of the Priests, who were bound to keep knowledge that the people might seek for knowledge at their mouth, and they were to answer the peo∣ple that inquired concerning the law. The lat∣ter

is concerning the ignorance of the Priests, who fit upon Moses chair, contrary to Gods commandement and their own duty, which was the cause that the people together with the Priests and the Scribes ran to errour.

Hitherto we have described the Reconcilia∣tions of appearing contrarieties in the Canon of the old Testament, for the space of 4000 years; from the creation of the world, from Adam, Noah, Abraham and Solomon, untill the time that Christ came. Now follow those of the new Testament, from Christs Nativity to the end of the world.

RECONCILING Of Places of the NEW-TESTAMENT.

THe Scripture of the New-Testament is the Word of God written, after Christ was revealed, by the Apostles and Evangelists, in the Greek tongue, some few things were written in Hebrew, namely St. Matthews Go∣spel, and the Epistle to the Hebrews. It is di∣vided into Evangelical and Epistolical books.

Those are the Evangelical books, which contain a part of the glad tidings, or the holy Gospel of our Lord Jesus Christ; with the History from his Nativity to his Ascension into Heaven, at the thirty fourth year of his age.

The Gospel of St. MATTHEW.

IT contains the Genealogy of Jesus Christ, his birth, education, his Prophetical Of∣fice in Preaching, Miracles; his Priestly Office

in the oblation of himself for our sins; and his Kingly Office in his rising from the dead, and the government of his Church.

527. Mat. 1. 1. The book of the generation of Jesus Christ. 1 Tim. 1. 4. Tit. 3. 9. Avoid foolish and endlesse genealogies.

The knowledge of Christs genealogie is more profitable, that we may know Jesus to be the true Messias promised, of the seed of Abraham, and David. Paul condemns the mad∣nesse of those who tell mens fortunes by their Nativities, and such as move unprofitable que∣stions concerning genealogies, which the Jews addicted themselves much to, neglecting the study of godlinesse; those he bids us to avoid as vain, and idle, and Heathenish fancies.

528. Mat. 1. 1. The book of the generation of Jesus Christ, the son of David, the son of Abraham. Luk. 3. 23, 38. Who was the son of Heli, Nagge, Mat∣that, &c. of Adam, of God.

Matthew and Luke differ not; Matthew de∣scribes the genealogie of Christ by the line of Solomon to Joseph. Luke by Nathan, another son of David, from Josephs Father in law, who was called Eli, to David, and so far as Adam the father of mankind.

529. Mat. 1. 6. David the King begat Solomon. Luk. 3. 31. Who was the son of Nathan, who was the son of David.

Matthew observes the natural order descend∣ing from Fathers to the sons. Luke ascends from the sons to the Fathers. Matthew by Solomon

and his posterity reckons the fore-fathers of Christ from David to Salathiel; Luke by Nathan and his posterity; for Solomons race being ex∣tinct, Christ was born of the posterity of Nathan according to the flesh.

530. Mat. 1. 12. Jeconias begat Salathiel. Luk. 3. 27. Salathiel was the son of Neri, Melchi, Addi.

Jeconias died without children; Salathiel was the natural son of Neri, born from David by Nathan; the legal son of Jeconias, be∣cause he succeeded him by right in the King∣dome.

531. Mat. 2. 1. Behold wise men came from the East to Jerusalem. cap. 11. 25. I confesse to thee Lord, because thou hast hid these things from the wise, &c.

The Wise men were led to Christ, not by humane but divine wisdome, acknowledging that in Christ were hid all the treasures of wisdome and knowledge; Christ rejects no such wise men, but such as are not wise from Gods Spirit, and yet think themselves wise, following the wisdome of this world; as the Heathen Philosophers, and the Pharisees amongst the Jews, and those that are wise now adayes with fleshly wisdome.

532. Mat. 3. 1. John the Baptist preached in the wildernesse. Luk. 3. 3. He came into all the Countrey about Jordan preaching by the De∣sert.

Matthew means not the inward remote parts separated from the company of men, but

the fore-parts, a Mountainous Countrey lying about Jordan.

533. Mat. 3. 14. John knew Christ before he baptized him. Joh. 1. 33. I knew him not, but he that sent me to baptize with water, said unto me, Ʋpon whom thou shalt see the Spirit descending and resting upon him, he it is that baptizeth with the holy Ghost.

John had a knowledge of Christ before his baptism, by inchoation, but that knowledge was confirmed and consummate, when in baptism he saw the Heavens open, and the Spirit of God descending upon him like a Dove, and so by an outward revelation joyned with an inward illumination, he pronounced that Jesus was the Messias, and the Lamb of God that takes away the sinnes of the world.

534. Mat. 3. 16. The Spirit of God descended and came upon Christ. Luk. 1. 35. Christ had the holy Ghost before, Gal. 4. 6.

At the baptism of Christ the holy Ghost came upon him like a Dove, to declare that Jesus Christ is the Mediator between God and man, according to the prophesie. The Spirit of the Lord was upon me, because he hath anoynted me, to preach good tidings to the meek, to proclaim the acceptable year of the Lord: who being to take upon him the Office of Mediator, is anoynted with spiritual oyl.

535. Mat. 4. 2. And when Jesus had fasted forty dayes and forty nights, he was afterward an hungred, and the Tempter came and said unto him. Luk. 4. 1. He was tempted forty days.

The internal temptation lasted forty dayes, then came the Devil to Christ in an external and corporal shape, and spake unto him.

536. Mat. 4. 8. The Devil at the third tempta∣tion took him up to a Mountain. Luk. 4. 5. The Devil at the second temptation took him into a high Mountain.

In the holy Scripture (saith Augustine) there is no contradiction, where any thing is re∣lated by divers Authors, and not observed the same way. De Cons. Ecclesiae. Matthew placeth the temptations in order. But Luke by Hysterosis puts the second temptation after the third.

537. Mat. 4. 12. 17. Jesus began to preach from the imprisonment of John the Baptist. Joh. 1. 2, 3, 4. chap. He preached before John was in prison.

Matthew passeth over that which John sets down in his 4 first chapters.

538. Mat. 4. 18. Jesus walking by the Sea of Galilee, saw two brothers, Simon and Andrew, cast∣ing a Net into the Sea, and he said, Follow me. Luk. 5. 1. He stood by the Lake of Gennesareth, v. 3. Ascending into Simons ship, he bade them put off a little from the land, and he sat and taught the people out of the ship; as he ended his speech, he said to Si∣mon, Lanch into the deep. v. 10. Fear not, henceforth thou shalt catch men.

Here we have need of a threefold reconcilia∣tion; Matthew saith that Christ walking to∣ward Sea, called Peter; Luke in a little ship: But Matthew speaks of his first call; and Luke

of his confirmation in it. 2. Matthew makes no mention of the Miracle, but what he let passe, Luke describes. 3. Matthew cals it the Sea of Galilee, Luke the Lake of Genesareth; because the Hebrews call all waters Seas: Mat∣thew respects the Province, Luke the banks by the next City.

539. Mat. 5. 1. Christ seeing the multitude went up into a Mountain and taught them. Luk. 6. 17. He came down with them and stood in the plain. Vers. 20. Looking on his Disciples, he said, Blessed, &c.

Here is also a threefold difference; either Matthew saith that Christ preached in the Mountain, Luke in the field: Or Matthew saith he preached to the people, Luke to his Disci∣ples: or Matthew saith before; Luke after the healing of the leper. Whence we conclude, that Christ repeated that Sermon a second time.

540. Mat. 5. 4. Blessed are they that mourn, for they shall be comforted. Vers. 14. Rejoyce, and be glad. Phil. 4. 4. Rejoyce in the Lord al∣wayes.

Christ speaks not of all that mourn, but such as from the heart mourn for their sins, and believe in him; whose condition in this life is sorrowful, and they suffer pressures in the world, their mourning brings joy in this world and the world to come, and God com∣forts them in all afflictions; Christ pronoun∣ceth such mourners happy.

541. Mat. 5. 5. Blessed are the meek, for they shall possesse the earth. Heb. 1••. 13. And they all

confessed that they were strangers and pilgrims in the earth.

Meek are gentle, such as with a quiet mind, induring injuries, do not resist evill, but over∣come evil with goodnesse, by the example of Christ; to these is the possession of the earth promised, not simply, but by right of inheri∣tance; for the godly, though they possesse no∣thing, are said to possesse the earth, because they have Christ who possesseth all things; and he is only rich, who hath a quiet mind. The earth here is principally taken, not for the element of earth, but the land of the living.

542. Mat. 5. 10. Blessed are they that suffer per∣secution for righteousnesse sake. Ver. 12. Because great is their reward in heaven. 1 Pet. 2. 10. c. 4. 14. Rom. 8. 18. The afflictions of this world, are not worthy of the glory hereafter, which shall be revealed in us.

The reward here hath no relation to any merit of ours, but to the free love of God, who promiseth for Christs sake a reward of his grace to them that ask him; and crowns his gifts in us. Nor doe the afflictions and suf∣ferings of this life merit the free rewards of e∣ternal life.

543. Mat. 5. 12. Great is your reward in hea∣ven. Ephes. 2. 8. By grace you are saved through faith, it is the gift of God.

Our salvation properly is not a reward, but the gift of God, in respect of acquiring it, and application, conservation and perfection.

544. Mat. 5. 14. You are the light of the world. Joh. 8. 12. I, saith Christ, am the light of this world.

All Doctors of the Church, and all Christi∣ans enlightned by Christ are light, not of them∣selves, but from Christ of whom they receive their splendor and divine light; or Christ is of himself the true original light, who enlightens every man that comes into the world.

545. Mat. 5. 16. Let your light so shine before men, that they may see your good works. c. 6. 1. Beware that you give not your alms before men.

All that are enlightned with the light of the Gospel must study to doe good works, Rom. 13. 12. That by the works themselves, the faith and godlinesse in our hearts, may be known to men. But in the latter place, all works of am∣bition and boasting are forbidden by Christ, for hypocrites they doe so, desiring to be praised and seen of men.

546. Mat. 5. 17. I came not to destroy the Law, but to fulfill it. Gal. 3. 13. Christ came to redeem us from the curse of the law.

There is a difference between the law and the curse of it; as Christ hath fulfilled the law, so must we walk in his commandements, and by applying Christs satisfaction to our selves, we are said (spiritually) to fulfill the law, from the curse and condemnation whereof we are re∣deemed by Christ.

547. Mat. 5. 22. Whosoever is angry with his brother is in danger of judgement. Ephes. 4. 6. Be an∣gry, but sin not.

That anger is unlawful, when any one with∣out just cause is angry, and more with the person then the faults, for his own cause and not for Gods cause; Thou shalt not kill. It is lawful when for Gods glory we are angry with the sins, and not with the persons: also the Apostle warn's us to moderate this just anger, that we offend not by anger against God or our Neighbour.

548. Mat. 5. 22. He that saith to his brother Thou fool, shall be in danger of hell fire. Luk. 24. 25. O fools and slow of heart to believe. Gal. 3. 1. O foolish Galatians, who hath bewitched you?

Christ condemns a contumelious despising of our brother, and a reproachful aspersion of foolishnesse: but he in his way to Emaus, cals Cleophas and his fellows, fools, not out of a vitious desire, but for their dulnesse and fol∣ly, because they believed not the Prophets, nor the Word of God, so the Apostle called the Galatians foolish.

549. Mat. 5. 25. Agree with thine Ad∣versary. 1 Pet. 5. 9. Whom resist strong in faith.

The first place is concerning all adversa∣ries in general, with whom we must agree, according to the rule of charity. The lat∣ter is concerning the Devil in particular, whom we must alwayes resist, being armed with hea∣venly weapons against him.

550. Mat. 5. 32. Whosoever puts away his wife, unlesse it be for fornication, causeth her to commit

adultery. 1 Cor. 7. 11. If she depart, let her remain unmarryed, or be reconciled to her hus∣band.

Fornication or Adultery is the principal cause of divorce betwixt those that are mar∣ryed; but other causes, as witchcraft, im∣potency, malicious forsaking, doe not so dissolve the band of Matrimony. The Apostle speaks of desertion, and in that case reconcilia∣tion must be first endevoured, before the party forsaken, or forsaking should be left out of Ma∣trimony.

551. Mat. 5. 39. Resist not evill, but whoso∣ever shall smite thee on the right cheek, turn the other to him also. Joh. 18. 23. If I have spoken evill, bear witnesse of the evill; if well, why smitest thou me?

The manner of resisting evill, is either of re∣taliation with injury: and this Christ forbids, or of just defence, by which, without injury we drive off injuries by reason or law. So Christ said, Why dost thou smite me? Not out of a mind desirous of revenge, but from a well composed heart, he spake that; and it is lawful for godly men to complain to the Judge of injuries done unto them.

552. Mat. 5. 43. Thou shalt love thy neighbour, and hate thine enemy. Ver. 43. Love your enemies, doe good to those that hate you.

The first place was corrupt and came into use from the time of the Maccabees. The lat∣ter was not delivered by Christ as a new law; but the true sense of the divine law concern∣ing

love to our neighbours is explained by him. For God in the Old Testament expressely commands men to love their enemies, Deut. 22. 2.

553. Mat. 6. 6. When thou prayest, enter into thy closet, and shutting the dore pray. 1 Tim. 2 8. I will that men pray in every place.

Christ against boasters, teacheth us that our duty in prayer is, that we seek to please God rather then men, because God considers our hearts, men look only on the outside: and he that is alone prayeth better with a composed mind, then he that prayeth amongst a multitude of People: whether therefore we pray private∣ly or publickly, let us alwayes pray so as if we were hid in our closets. The Apostle witnes∣seth that our prayer is accepted with God, be it in private or publick, when God is worship∣ped in spirit and truth.

554. Mat. 5. 40. If any man will sue thee at the law, and take away thy coat from thee, let him have thy cloak also. Rom. 13. 1. There is no power but of God.

Christ doth here prescribe the law of pati∣ence to his followers; that they should not be troubled for the losse of their goods, but wait on the Lord quietly, untill he take revenge on wicked men; yet he forbids not the law∣ful means of recovering goods fraudulently or forcibly taken away, or appeal to the Magi∣strate for power, much lesse doth he con∣demn it.

555 Mat. 6. 7. When you pray, use not vain repe∣titions. Luk. 18. 1. Men ought to pray alwayes, and not to faint. Col. 4. 2. 1 Thes. 5. 17.

Christ taxeth the vain babling and foolish prating of those who suppose to move God with words often repeated, though they be cold and distrustful in their prayers. But he forbids not continuance in prayers, but will have us to pray alwayes, if not in words, yet in desires; for the prayers of godly men are arrows that are shot into heaven.

556. Mat. 6. 13. Lead us not into temptation. Jam. 1. 13. Let no man say, when he is tempted, that he is tempted of God.

Temptation is either good, for a good end, as when God proves the faith, hope, patience, obedience, constancy of his children; or evill, to an evill end, and we pray in the Lords pray∣er, that God will not let us be tempted with evill; nor give us over into the hand of Satan to tempt us.

557. Mat. 6. 13. For thine is the Kingdome, the power and the glory. Luk. 11. 4. That conclusion is not found in the Lords Prayer.

One Evangelist omitting what the other hath set down, doth no wayes derogate from the truth of Gods Word. David used the same thanksgiving, Thine is the greatnesse, and the pow∣er, and the glory, and the Victory, and the Maje∣sty. And Paul useth the same words, And the Lord shall deliver me from every evill work, to whom be glory for ever. Amen. From whence is taken that of the Church, Glory be, &c.

558. Mat. 6. 19. Lay not up for your selves treasures upon earth. 1 Tim. 5. 8. But if any provide not for his own, especially for those of his own house, he hath denyed the faith.

Christ forbids no man to possesse wealth that comes as a blessing from God; but to lay up treasures to the wrong of other men, and to put our trust in them as the Gentiles doe: nor doth he condemn the care for a mans own fa∣mily.

559. Mat. 6. 31. Therefore take no thought, say∣ing, What shall we eat, or what shall we drink? 1 Tim. 5. 8. If any man provide not for his own, he hath de∣nyed the faith.

Christ condemns here carnal care joyned with Heathenish distrust: but not a Christian care to provide for our family, with confidence in God.

560. Mat. 7. 1. Judge not. Joh. 7. 24. Judge righteous judgement.

Christ forbids rash judgement, and defamati∣on; but not Politique or Ecclesiastical Judica∣ture, appointed by God under the Old-Testa∣ment; nor yet domestick: because all men are bound to judge of doctrine and manners, and to call those to the right way that are wandring from it.

561. Mat. 7. 8. Whosoever asketh receiveth. Jam. 4. 3. Ye ask and receive not.

He that asketh as he ought to doe in faith, re∣ceiveth what is convenient for him: they that ask not as they should, that is, in faith, nor for a good end, receive not, because they ask amiss.

562. Mat. 7. 12. All things that you would that men should doe unto you, doe you even so to them; for this is the law and the Prophets. c. 22. 4. On these two Commandements, the love of God and our Neighbour hang all the Law and the Pro∣phets.

The first place excludes not the love of God, for he that loves his neighbour loves God: the latter comprehends a moral rule of all things which are contained in the Books of Moses, the Law and the Prophets.

563. Mat. 7. 22. Many will say unto me in that day, Lord, Lord, have we not prophesied in thy Name, and in thy Name have cast out Devils? Then will I professe unto you, I never knew you, depart from me. c. 10. 32. Whosoever shall confesse me before men, him will I confesse before my Father which is in heaven.

Christ in the former place speaks of hypo∣crites who prophesied in his Name, and teach∣ing so, did confesse him with their tongue. In the latter place he speaks of those who professe his Name by faith, openly and sincerely with∣out hypocrisie, they have both a promise and a large reward.

564. Mat. 8. 4. Tell no man. V. 4. Go thy way, shew thy self to the Priest.

Christ forbad the Leper for a time, but not for ever, that he should tell no man that he was healed, but that first he should make his compa∣rition before the Priest.

565. Mat. 8. 5. A centurion came to Jesus be∣seeching him, and saying. Luk. 7. 3. The Elders

of the Jews were sent unto him, beseeching him to come.

Theophylact reconciles these places thus: first the Centurion sent Messengers to Christ, then he came himself and met the Lord, and beseeched him with his own mouth relating the businesse.

566. Mat. 8. 19. A certain scribe came unto him, and said, Master I will follow thee whithersoever thou goest. And Jesus said unto him, The Foxes have holes. Joh. 6. 37. Him that cometh to me will I in no wise cast out.

That Scribe would follow Christ out of vain boasting, and promised to himself great wealth, and dignities; Christ did not reject this man, but only admonished him of the poverty and misery of those that follow him in this life, which is rewarded with salvation and eternal life.

567. Mat. 8. 26. The Disciples were fearful and of little faith. Jam. 1. 6. Ask in faith, nothing wavering: for he that wavereth is like a wave of the Sea, driven with the wind and tossed.

The infirmity of the Disciples is to be distin∣guished from Heathenish distrust: they that doubt receive nothing; but believers receive what they ask in faith.

568. Mat. 8. 28. Jesus came to the other side into the Countrey of the Gargasens. Mark. 5. 1. They came over to the other side of the Sea into the Countrey of the Gadarenes.

The City Gadara, and Gergaza were neigh∣bour places in the Tribe of Manasses, having

their several circuit, in the borders whereof the possessed met our Saviour.

569. Mat. 8. 28. There met him two possessed with Devils. Mar. 5. 2. There met him out of the Tombes a man with an unclean spirit.

They were two in number, Mark menti∣ons one, because the other was notably known. August.

570. Mat. 8. 29. The Devils cryed out, saying, What have we to doe with thee Jesus thou Son of God? Joh. 8. 44. The Devil is a lyar, and the Father thereof.

The Devils did not that for the glory of God and Christ, but to cause distrust in mens hearts: for the Devil though he doe speak truth, yet he doth it not without fraud and a false end, that he may draw men into er∣rour.

571. Mat. 9. 6. The Son of man hath power to forgive sins. 23. 34. Father forgive them, they know not what they doe.

The Father gives, the Son hath merited, and the holy Ghost confirms salvation and remission of sins.

572. Mat. 9. 1. Jesus sat at meat in Matthews house. Luk. 5. 28. Matthew left all, rose up, and followed Christ.

Matthew left all things which might hinder him from following Christ, as the receipt of custome, and his Office of a Publican; but he left not his house, nor did he wholly cast away his houshold affairs.

573. Mat. 9. 18. My daughter (saith Jairus to Christ) is even now dead. Luk. 8. 42. The daugh∣ter of Jairus lay a dying being about twelve years old.

She lay a dying when her Father went forth of his house; she was dead before Christ came to her.

574. Mat. 10. 2. The first Simon Peter, Andrew, James, John. Mar. 3. 17. Peter, James, John, Andrew. Gal. 2. James, Cephas.

The Apostles were equal in dignity and of∣fice, but unequal in order. The Evangelists in naming the Apostles observed not the order of dignity: he that Matthew makes the second, Mark placeth in the fourth place, and Paul puts Peter after James the son of Alpheus.

575. Mat. 10. 5. Jesus sent the twelve, saying, Goe not into the way of the Gentiles. Mar. 16. 15. Goe into all the world, and preach the Gospel to every creature.

Distinguish the time, saith Auguistine, and the Scriptures wil be reconciled. The message of the Apostles to the Jews was before Christs passion, the partition wall was not yet broken down between the Jews and the Gentiles. The general message was to all Nations, after Christs resur∣rection and exaltation, and it contains a ple∣nary promulgation of the Gospel. So first the family, then strangers were called: So God in these days cals at certain times whom he pleaseth.

576. Mat. 10. 5. Goe not into the way of the Gen∣tiles. Joh. 4. 10. Christ preached to the Samaritans

That Interdiction was directed only to the Disciples, Christ of his free grace dispenseth the crumbs where and when he will; there is no law can forbid him.

577. Mat. 10. 8. Freely yee have received, freely give. V. 10. The workman is worthy of his meat. Gal. 6. 6. Let him that is taught in the Word, mini∣ster to him that teacheth in all good things.

The Apostles were sent to cure all manner of sick folk, and Christ foreseeing the Jews to be greedy of money, bad them give every one for his health what he pleased, left they should make a gain of Miracles done in his Name. That command contradicts not the saying of Christ and his Apostles, of publick maintenance due to the Ministers of the Church, which must be paid to them for their pains in their Mini∣stry; but the gift of Miracles were not to be sold.

578. Mat. 10. 9. Provide neither gold, nor silver, nor brass in your purses. Joh. 13. 29. Judas had the bag.

The possessing of gold, silver, or brass, is not condemned, but the abuse of it. Christ in his first temporal mission to the Jews, because they were in a few dayes to take a view of all Judea, forbad his Disciples to take money or bags, that they might perform their embassage with great∣er expedition; doubting not that they should want any thing. In the mean while he gives charge to Judas for a common bag.

579. Mat. 10. 10. Not a staffe. Mar. 6. 8. Save a staffe only.

A staffe or wand was twofold in use, either to defend or carry, or to journey and to support a man; in the former place he speaks of a staffe of defence, which would be burthensome to carry, in the latter place of a staffe to support on; which we call a walking staffe, which is a help to a man in his journey.

580. Mat. 10. 10. Nor shooes. Mar. 6. 9. But be shod with Sandals.

He forbids them to take shooes with them, that is, two pair; as he forbad them to take two coats: but he lets them be shod with Sandals, which were then in use.

581. Mat. 10. 16. Behold I send you forth as sheep in the midst of wolves. Joh. 14. 27. My peace I leave with you, my peace I give unto you.

The godly are in danger in the world, as sheep amongst wolves, but they have peace in Christ: who said unto them, In me you shall have peace, in be world you shall have trouble.

582. Mat. 10. 16. Be wise as Serpents. Rom. 6. 8. To the carnally minded is death.

Spiritual and Christian wisdome is com∣mended by Christ to his Disciples, and it ought to be in all Christians, especially Pastors who are often amongst Wolves; and are bound to take heed that they be not too slow and fearful in discharging their office, and fly from Christ, for fear of dangers. Carnal and worldly wise∣dome contrary to the will of God, is death, of that Paul speaks.

583. Mat. 10. 23. When they persecute you in one City, flee yee to another. Joh. 10. 11. A good shep∣heard

giveth his life for his sheep, 1 Pet. 4. 3.

The flight of Ministers is lawful, when they are conversant with those where there is no hope of propagating the Gospel, and of win∣ning others: or if the peace and safety of the Church require that, and it may be done with∣out the scandal of those that are weak, other∣wise it is unlawful. Augustine prescribes this moderating of flight, lest any man rashly for∣saking his place, should either betray his flock, or become an example of idlenesse: and yet no man must inconsiderately endanger himself; for if the whole Church hinder, or part is sought for unto death, he shall preposterously withdraw himself afterwards; whose part it is to lay down his life for every one.

584. Mat. 10. 27. What I tell you in darknesse, that speak ye in light. Joh. 18. 20. I speak openly, and in secret have I said nothing.

In the former place Christ opposeth his Mi∣nistery to the Ministery of the Apostles, for he taught publickly in the Temple and other places; but because his doctrine was rejected almost by all, it was hid in corners, which he foretold should be preacht openly by his Apo∣stles. In the latter being asked of the High Priest concerning his doctrine, he saith he spake no∣thing in secret, in respect of the time and the persons, as for the substance of his doctrine, which was alwayes the same, whether taught publiquely or privately by the Apostles or others.

585. Mat. 10. 34. Think not that I am come to send peace on the earth. Joh. 14. 27. Peace I leave with you, my peace I give unto you. Phil. 4. 7. The peace of God keep your hearts.

Christ is our peace, and his Gospel is our reconciliation and peace with God. In the first place he speaks of civil peace, in the latter of peace of conscience.

586. Mat. 11. 9. Christ speaks of the Baptist, that he was more then a Prophet. Joh. 1. 21. The Baptist being asked whether he were a Prophet, an∣swered, no.

Christ said John was more then a Prophet, because the Prophets foretold onely that Christ should come; but John Baptist pointed with his finger at Christ himself; for he was neither any of the old Prophets, nor that great Prophet.

587. Mat. 11. 13. All the Prophets and the Law prophesied untill John. Rom. 10. 4. Christ is the end of the Law.

Christ and John were both at one time; John was the conclusion of the old Covenant, Christ the Author of the new, and the per∣fection of the law, the Messias, to whom the law directed.

588. Mat. 11. 14. And if ye will receive it, this is Elias which was to come. Joh. 1. 21. They asked him, What then? Art thou Elias? and he said, I am not.

Christ cals John Baptist, Elias metaphorically, because he was like him in spirit and vertue. The Baptist denyes that he is Elias the Thishbite,

who lived in the dayes of Ahab, for the Jews were of that opinion, as some now adayes look for Enoch and Elias.

589. Mat. 11. 18. John came neither eating nor drinking. cap. 3. 4. His meat was Locusts and wild Honey.

Christ commends Johns austere life, sobriety and temperance in the former place; because he used not ordinary meat and drink. Yet he did not exceed Christ in his austere life, For bodily ex∣ercise profiteth but little.

590. Mat. 11. 25. O Father, Lord of Heaven and Earth, because thou hast hid these things from the wise and prudent, and hast revealed them unto babes. Jam. 3. 13. Who so is a wise man and en∣dued with knowledge amongst you; let him shew out of a good conversation his works with meeknesse of wise∣dome.

Christ speaks of the wisdome of this world, and Diabolical wisdome, which is contrary to divine wisdome; James speaks of both divine and humane wisdome.

591. Mat. 11. 28. Christ saith, Come unto me all. 1 Cor. 1. 26. You see your calling, brethren, how that not many wise men after the flesh, not many noble are called.

The general vocation extends to all; there is one general call of all men to the great Supper: and another special cal of believers onely, who obey Christ and his Gospel.

592. Mat. 11. 30. My yoak is easie, and my burden is light. Mar. 10. 25. It is easier for a Camel to goe through the eye of a needle, then

for a rich man to enter into the Kingdome of God.

The yoke of Christ is easie, and his burden light to the spirit, not to the flesh, to those that are mild and humble by Christs example: or the Gospel yoke is easie by the holy Ghost, and in comparison of the unsupportable yoke of the law. It is a hard matter for a rich covet∣ous man to enter into the Kingdome of God, not for that riches are evil, but because he doth wickedly abuse them.

593. Mat. 12. 10. The Pharises ask Christ if it be lawful to heal on the Sabbath days? Mar. 3. 4. Christ asketh the Pharisees, whether it were lawful to doe good on the Sahbath dayes?

To the question of the Pharisees Christ an∣swered by inversion; intimating that God was more pleased to help a miserable man then to forsake him.

594. Mat. 12. 32. Whosoever speaketh a word against the Son of Man, it shall be forgiven him; but whosoever speaketh against the holy Ghost, it shall not be forgiven him Rom. 5. 20. Where sin hath aboun∣ded, grace doth much more abound.

The unpardonable sin against the holy Ghost is not so in it self, that it cannot be forgiven, but for the malicious obstinacy of those that will not come to Christ by repentance, and doe proudly seduce others.

595. Mat. 12. 49. He stretched forth his hand towards his Disciples, and said, Behold my Mother and my Brethren, Mat. 1. 10. Luk. 2. The Virgin was Christs Mother.

Christ denyeth not his kindred according to the flesh, but prefers spiritual kindred before them; and that speech depends on his Office, who receives the faithful into the first degree of honour, as though they were his neerest kindred.

596. Mat. 13. 12. Hee that hath not. Ver. 12. From him shall be taken away, even that he hath.

He is said not to have, who is more careful to seek after novelties, then to believe Gods Word, or look after his own salvation; such a one, because he thinks he hath the knowledge of God, and disdains his Word, shall fall away at last by his boasting, and shall by his own destruction understand how miserable, naked and poor he is.

597. Mat. 13. 16. Blessed are your eyes that see. Joh. 20. 29. Blessed are they that have not seen, and yet believed.

In the first place is understood the temporal blessednesse and felicity of those who conversed with Christ. In the latter the heavenly and e∣ternal felicity of believers.

598. Mat. 13. 33. The kingdome of heaven is like to leaven. 1 Cor. 5. 7. Purge out the old leaven.

The doctrine of the Apostles was like to lea∣ven, because of its sudden piercing into the whole world, as the doctrine of the Pharisees was like to leaven, which was to be avoided; or all iniquity and filthinesse of nature, and carnal desires of wicked men, may be so com∣pared:

therefore we may interpret this either for good or evill; leaven in the first place is taken in a good sense; in the second, in an evill sense.

599. Mat. 15. 22. A woman of Canaan. Mar. 7. 26. A Greek, a Syrophenissian.

She was of the posterity of the Cananites, by kind a Syrophenissian, in the borders of Tyre and Sydon, she dwelt in the Countrey of Syria and Phenicia.

600. Mat. 15. 24. I am not sent but to the lost sheep of the house of Israel. 1 Tim. 2. 5. There is one Mediator between God and man, who gave himself a ransome for all.

In the former place, Christ speaks of his Pro∣phetical Office, that is, of teaching and work∣ing Miracles; In his second, of his Mediator∣ship, of salvation and redemption, that belongs and is extended to all believers.

601. Mat. 16. 6. Take heed of the Leaven of the Pharisees, and of the Sadduces. c. 23. 2, 3. The Scribes and the Pharisees sit in Moses seat, All therefore whatsoever they bid you, that observe and doe.

By the leaven of the Pharisees, is here under∣stood their perverse doctrine, corrupting the purity of Gods Word, Christ commands them to beware of this, and their hypocrisie, infect∣ing the sincerity of manners; for like leaven it penetrates, puffs up, and corrupts; but the eyes of God respect sincerity only: yet he bids them observe what they taught that sit in Moses chair, out of the law of God. For truth who∣soever

preacheth it, must be received for it self, but we must not depend on their false hypocri∣tical glosses; for God is worshipped in vain af∣ter the commandements of men.

602. Mat. 17. 15. Lord have mercy on my son, for he is lunatick. Mar. 9. 17. I have brought unto thee my son who hath a dumb spi∣rit.

He is lunatick, who upon the wane of the Moon is sick of the Falling-sicknesse, or a Ver∣tigo, which happens to many by imperfection of nature. This man was said to be dumb and deaf, not by nature, but because Satan posses∣sed his tongue and ears; so that he added more diseases to his natural Infirmity.

603. Mat. 18 8. If thy hand, or thy foot offend thee, cut it off, and cast it from thee. Ephes. 5. 29. No man hateth his own flesh.

Christs speaks figuratively, that we should crucifie the old man with his evill affections, that bear rule in the members of our bodies, that we must cast away the most dear and profi∣table things from us, which set our sins on fire and foster them, and offend us.

604. Mat. 18. 15. If thy brother trespasse against thee, goe and tell him his fault between thee and him alone. 1 Tim. 5. 20. Them that sin rebuke be∣fore all.

Christ speaketh of our private duty toward our brethren, that offend us without publick scandalt, and wils that we shal not be too severe or soft examiners of our brothers faults. The Apostle speaks of the publick office of the

Presbytery against those who persevere in their sins, as Theophylact expounds it.

605. Mat. 18. 20. Where two or three are ga∣thered together in my Name, there am I in the midst of them. Joh. 11. 15. I was not there.

Christ in the former place speaks of his per∣sonal and gracious presence; in the latter, of his common natural presence with other men in the earth: for when he was in another place, he was not truly and locally in Bethany.

606. Mat. 19 17. There is no man good save one, who is God. Luk. 6. 45. A good man out of the good treasure of his heart brings forth that which is good.

God is good of his own infinite perfection, by his Essence, Nature, and Beeing, to whom evill is contrary. Men and Angels are called good, not from themselves, but by communi∣cation, by the goodnesse of God in their crea∣tion and restitution. Christ attributes good∣nesse to God only, that he might draw him that called him good, to acknowledge his do∣ctrine to be divine.

607. Mat. 19. 27. Behold, we have forsaken all and followed thee, What shall we have therefore? Luk. 17. 10. When you have done all those things that were commanded you, say, We are unprofitable servants, we have done onely that was our duty to doe.

Peter glories in the name of the Apostles, that they had forsaken all for Christ, though it was not much that they had, so men are wont to reckon largely of their services to∣ward

God. Christ opposeth against this ambi∣tion, our duty we owe unto God, all that we can, and all we possesse is from God, we are his servants; and they that serve him not for himself, deserve nothing in the sight of God, doing our duty, we doe not repay the thou∣sandth part of what we owe unto him.

608. Mat. 20. 16. Many are called and few chosen. Rom. 8. 38. Whom he did predestinate, them he also called, and whom he called, them he also justified.

Vocation is either external by preaching of Gods Word; so God cals all men indifferent∣ly to partake of his grace; or by the internal vocation joyned with the outward, whereby God by his holy Spirit manifesteth to us our election, and declares us to be his children.

609. Mat. 20. 20. The Mother of Zebedees children came to him and desired. Mar. 10. 35. James and John the sons of Zebedee came to him.

The Mother spoken to by her children, ask∣ed in their name, for they supposed they should the more easily obtain it by media∣ation of their Mother, because she was Christs Cousin.

610. Mat. 20. 23. To sit on my right hand and on my left, is not mine to give. Rev. 3. 21. To him that overcometh will I grant to sit with me on my Throne.

In the first place Christ maintains, that at his first coming, God the Father had given him no command to assign to any men any degrees of honour, but that he should instruct the faith∣ful

concerning the Crosse; and should promise unto them eternal life, which is given to them who shall overcome by faith, which is our victory.

611. Mat. 20. 29. And as they departed from Jericho, behold two blind men sitting by the way side. Mar. 10. 46. As he went out of Jericho, blind Bar∣timeus sat by the high way side.

Matthew was an eye witnesse that they were two, but Mark mentions the most noted of them.

612. Mat. 20. 29. As they departed from Je∣richo, Behold two blind men. Luk. 18. 35. As he came nigh to Iericho a certain blind man sat by the way side.

When Christ entred the City, the blind man first cryed out, and when he was not heard for the noyse, he sat in the way where Christ went out, and never left crying till Christ cal∣led and healed him. Christ did defer his cure, but did not wholly refuse it; so he made proof of his faith, and of many others.

613. Mat. 21. 19. The fig tree was forthwith dryed. Mar. 11. 20. In the morning as they passed by, they saw the fig-tree dryed up from the root.

The fig-tree indeed withered forthwith, but on the morning the day following the wither∣ednesse was made manifest.

614. Mat. 22. 32. God is not the God of the dead, but of the living. Rom. 14. 8. Whether we live or dye, we are the Lords.

Christ denyeth not simply, but comparative∣ly and relatively from the hypothesis of the

Sadduces, that God was the God of the dead, for they supposed the dead should never rise again; Paul from another hypothesis affirms the same, which depends on Christs resurrection, on this wise, God is the God of the dead, because the dead bodies shall rise again.

615. Mat. 23. 9. Call no man your Father upon the earth. 1 Cor. 4. 15. If you had ten thousand in∣structors in Christ, yet have you not many Fathers, for in Christ Jesus I have begotten you.

Christ will have us place our filial confidence in God only, not in men, though they love us with fatherly affection, and teach us the true Religion, and so are called Fathers, not by na∣ture, but by participation, that they are so. So Paul cals himself the Father of the Corinthians, and of Timothy, by reason of the Gospel, not primarily, but secondarily, because he was an Instrument which God used to call and rege∣nerate them by the Gospel; that he preached to them.

616. Mat. 23. 10. Be not called Masters. 1 Cor. 4. 15. You have many Masters.

Christ is our only spiritual Rabbi, Master and Doctor; others that have these titles, are but servants to this great Master, because they must teach no other but the Doctrine of Christ, For of his fulnesse we have all received, he is the way, the truth, and the life, and it is enough to us that he said it.

617. Mat. 23. 17. Yee Fools and blind. c. 5. 22. Whosoever shall say, Thou Fool, shall be in danger of hell fire.

Christ by his Office and his charity was an∣gry with the Pharisees, and to make them repent he called them fools and blind, but he forbids, that out of a carnal reproachful desire, and greedinesse of revenge, or pride, or mad anger any man should detract from his neighbour.

618. Mat. 23. 37. O Jerusalem, Jerusalem, thou that killest the Prophets, and stonest them. c. 27. Jeru∣salem is called the holy City.

Jerusalem the City of Martyrs is there called the City of many Saints. It is called the holy City, for the most holy God by whom it was made choise of; or for the Messias who taught them the sanctity of faith and life, and offered himself for us for a price of redemption; or for the Saints that were in it.

619. Mat. 25. 32. He shall separate the Sheep from the Goats. Joh. 10. 16. And there shall be one sheepfold.

The first place is concerning the future state of the Church after the day of Judgement, that shall be otherwise then it is now, for then shall there be a separation made. Hypocrites now passe for Sheep, then they shall be manifested to be Goats. The latter place is of the faithful who shall be gathered into one sheepfold, that is, the Church, both Jews and Gentiles under one shepherd.

620. Mat. 25. 34. Inherit the Kingdome prepared for you from the foundation of the world. Ephes. 1. 4. He chose us in him before the foundation of the world, that we should be holy.

Christ by the beginning and foundation of the world, understands eternity; the Apostle looks to the first Creation; for before the foundation of this world were laid, God chose us in Christ to salvation.

621. Mat. 25. 34. There is a Kingdome pre∣pared for us, before the foundation of the world. Joh. 14. 3. I goe, saith Christ, to prepare a place for you.

There is a place by Gods decree provided for us from eternity, according to predestina∣tion, but not particular designation, which is done after Christs ascension; but the Devil, Death and Hell, and Malediction did not suf∣fer us to come thither, untill Christ had destroy∣ed those impediments, and by his death van∣quished the Devil, Death, and Hell, blotted out our sins, and by rising again had restored life to us, by his Ascension had opened heaven to us, and going thither before us confirmed it, that we should follow him thither.

622. Mat. 26. 2. Ye know that after two days is the Feast of the Passeover. v. 6. Jesus was in Bethany six days before the Passeover.

The Evangelist began to speak of what was done two dayes before the Passeover, but re∣peating the matter higher, he relates some∣things were done in Bethany six days before the Passeover, because the History of Judas the Traytor required that. Therefore here is an Hysterosis.

623. Mat. 26. 7. A woman poured Oyntment on our Saviours head. Joh. 12. 3. Mary took a

pound of Oyntment of Spikenard very costly, and a∣noynted the feet of Jesus.

Some hold that these are different Histories, yet it might be that when a greater quantity of oyntment was poured forth, that his feet were anoynted also at the same time.

624. Mat. 26. 8. The Disciples saw it, and had indignation. Joh. 12. 4. Then saith one of his Disci∣ples Judas Iscariot.

The Evangelists usually ascribe to many the fact of one, it their consent went along with him. So the murmuring which Judas began, is imputed to the rest who held their peace.

625. Mat. 26. 11. You have the poor alwayes with you, but me you have not alwayes. c. 28. 20. And loe I am with you alwayes even unto the end of the world.

In the first place Christ speaks of his corpo∣ral presence and natural conversation with his Disciples in the state of humiliation, that he should not be so alwayes with them. In the latter of the assistance by his Person, and his help that should be effectual in their Apostolical duty, though it be difficult, yet Christ would be pre∣sent with them by a singular vertue of his Spi∣rit, dwelling in them. The accomplishment of this promise was manifest in the Apostles, and in all the faithful by the operation of the Spirit in us, and shall be so to the end of the world.

626. Mat. 26. 26. This is my Body. c. 24. 23. If any man shall say unto you, Loe here is Christ, or there, believe him not.

In the first place Christ asserts his presence in

the sacred Supper. In the latter he foretels that false Prophets should come, and exhorts us that we should beware of those false Impostors, and should not look for salvation in places, times, or persons, contrary to Gods Word, but only in Christ Jesus our Lord.

627. Mat. 26. 26. This is my Body. Joh. 6. 63. The flesh profiteth nothing.

Christ in the first place understands his body that was given to dye for us. In the latter, flesh, but not his own in special, but in general, the natural use of any meat whatsoever. Not as the Capernaites dream, that they should so eat his flesh, who would eat him with their teeth, but not with their heart.

628. Mat. 26. 29. I will not drink henceforth of this fruit of the Vine: He puts these words after the Institution. Luk. 22. 18. He puts those words be∣fore the Institution.

Christ once delivered the Sacramental cup to his Disciples, saith Augustine; but Luke hath not made his Narration in a continued History, nor alwayes observed the order of time, so that here is an Hysterosis again.

629. Mat. 26. 29. I will not drink henceforth of the fruit of the Vine, untill that day when I drink it new with you in my Fathers Kingdome. Act. 10. 41. We eat and drank with him after he rose from the dead.

Christ said he would not drink with his A∣postles in his mortal body; but after the Re∣surrection, having put off the infirmity of his body, he after conversed with his Disciples,

and eat and drank with them; he cals it new, because he is made immortal of mortal, and the Devil and Death being destroyed, he had opened a spiritual Kingdome.

630. Mat. 26. 34. This night before the Cock crow thou shalt deny me thrice. Mar. 14. 30. Be∣fore the Cock crow twice, thou shalt deny me thrice.

Matthew briefly and in general without re∣lating the circumstances, but Mark relates the matter with more and more particular words.

631. Mat. 26. 52. All they that take the sword, shall perish with the sword. Luk. 22. 36. He that hath no sword, let him sell his garment and buy one.

A sword is taken properly in the first place, for Christ will not that private men should use the sword for revenge, and to resist evill, but should overcome evill with goodnesse: In the latter place, a sword is taken metaphorically for the Word of God with which we must fight against Satan and our spiritual enemies, and therefore we must be armed with it.

632. Mat. 27. 4. Iudas saith, I have sinned betray∣ing the innocent bloud. Act. 1. 18. Falling headlong, he burst asunder in the midst, and all his bowels gush∣ed out.

The confession of Iudas, and the testimony he gave of Christs innocency was not with true repentance; but only sorrow by the sense of his sin, which led him not to conversion, but to hand himself.

633. Mat. 27. 32. They compelled Simon of Cy∣renea to bear his Crosse. Joh. 19. 17. Christ bear∣ing his Crosse, went forth into a place, called the place of a skull.

At first going forth Christ himself carryed the Crosse, and when he was grown too feeble in body, the souldiers compelled Simon whom they met on the way, to carry the Crosse.

634. Mat. 27 44. The Theeves also who were cru∣cified with him, cast the same in his teeth. Luk. 23. 39. And one of the malefactors which were hanged, rayled on him.

Matthew ascribes to both that which was pro∣per to one, as the murmuring before amongst the Apostles; or if both at first did rayl on him, one of them at last confessed his sin, and acknow∣ledged Jesus to be the Messias.

635. Mat. 28. 8. The Maries departed from the Sepulchre with fear and great joy. Mar. 16. 8. They fled from the Sepulchre, for they trembled and were amazed.

That fear and amazement was joyn'd with joy, as it fals out in sudden accidents.

636. Mat. 28. 9. The women came and held him by the feet. Joh. 20. 17. He saith to Mary Mag∣dalen, Touch me not, for I am not yet ascended to my Father.

Christ suffered the women to touch him, to confirm the certainty of his Resurrection, that they might be more sure witnesses to his Disci∣ples and others: he forbad Mary Magdalen to touch him, because she rejoyced too much with carnal affection, and therefore he would have

her rather touch him by faith, that is believe in him, to be the Son of God, the Lord of glory, salvation, life and death.

637. Mat. 28. 18. All power is given to me both in heaven and in earth. Mar. 13. 32. But of that day knoweth no man, no not the Son, but the Father onely.

All power is given unto Christ the Media∣tor, because he is made Lord in the glory of God the Father. In the day of his humiliati∣on he knew not as man the day of Judgement, or not for himself that he knew not, but for us, saith Augustine, because it behoved not us to know.

638. Mat. 28. 18. All power is given to me in heaven and in earth. Rom. 9. 5. Christ who is over all, God blessed for ever.

Power is given to Christ as man, for nothing can be given to him as God, for as God he had al things before in his power, but the humanity of Christ hath not that power of it self, but from the Divine Nature with which the humane na∣ture is personally united.

939. Mat. 28. 19. Teach all Nations. Mar. 16. 15. Preach the Gospel to every creature. Mat. 7. 6. Give not that which is holy to the Dogs, nor Pearls to Swine.

In the first place, by the Nations, and the Creatures, are understood the Jews and Gentiles, for the sweet voyce of the Gospel was to sound to all through the whole earth, and the seed of the Word to be sowen, that Infidels might be left unexcuseable. In the latter, holy, and

Pearls signifie the same; It must not be given to Dogs and Swine, that is, to persecutors, scof∣fers, despisers, profane; For he that reproveth a scorner, getteth himself shame, and he that rebuketh a wicked man, getteth himself a blet.

St. MARKS Gospel.

IT containeth briefly the sayings and deeds of Christ in Galilee, Judea, and Jerusalem, which Matthew wrote more at large, some will have it dictated and approved by Peter, whose Scholar Mark was. Irenaeus saith it was written after the death of Peter and Paul.

640. Mar. 1. 1. The beginning of the Gospel of Jesus Christ. v. 3. The voyce of one crying in the Wildernesse. Mat. 1. 1. Luk 1. 2. In the beginning of the Gospel of Jesus Christ, his Conception and Na∣tivity are described.

Mark understands the beginning of the Go∣spel to be the time of the promulgation. Mat∣thew begins the Evangelical History thirty years before the Preaching of John Baptist; but Mark begins from his preaching, because the Law and the Prophets prophesied until John, Matth. 11. 15.

641. Mar. 1. 2. As it is written in the Pro∣phets. Luk. 3. 4. In the Book of the words of Isaiah the Prophet.

Mark understands Malachi and Isaiah the Pro∣phets, Luke means Isaiah only.

642. Mar. 2. 7. Who can forgive sins, but God only? Joh. 20. 23. Whose sins you remit, they are remitted unto them.

God above remits sins by his own authori∣ty. The Apostles and Pastors of the Churches only testifie in the Name of Christ, that upon condition of faith, they are remitted. But God speaks to us by his Ministers, that we should be sure of his grace, and should have the Sa∣cred Function in honour since it is confirm∣ed in Heaven what the Ministers declare on Earth.

643. Mar. 5. 20. The man that was possessed with the Devil published in Decapolis, how great things Jesus had done for him. Luk. 3. 39. He went through the City publishing.

He published it first in the City of the Ga∣darens, and afterwards in other parts of Deca∣polis.

644. Mar. 5. 30. Vertue went forth of Christ to cure the woman. v. 34. He said unto her, Daughter, thy faith hath made thee whole.

By vertue from Christ was the woman re∣stored to her health, which she applyed to her self by faith, and so her issue of bloud staid.

645. Mar. 6. 5. Christ could doe no mighty works in his own countrey. Mat. 28. 18. All power is given to me in heaven and in earth.

Christ was not destitute of vertue, but for their incredulity; for faith is the hand that

receives Christs benefits, and to those that be∣lieve all things are possible that he could not, is meant here, he would not, for that is Gods will, to be able, saith Tertullian.

646. Mar. 9. 2. After six dayes Jesus taketh with him Peter, James, and John. Luk. 9 28. And it came to passe about eight dayes.

The first place must be understood exclusive∣ly in respect of the day, in which Christ speaks, and was transformed. The latter includes both those dayes, and he numbereth not pre∣cisely, but about eight, there were not so many whole dayes.

647. Mar. 9. 35. And he sate down and called the twelve. Mat. 18. 1. The Disciples came unto him, saying.

The Disciples on the way disputed who should be the greatest of them, Christ therefore at home called the twelve, and they being called came unto him.

648. Mar. 10. 19. Christ answereth him that asked of him about eternal life, Thou knowest the Com∣mandements, Doe not commit adultery, doe not kill, doe not steal. Rom. 3. 20. By the deeds of the Law shall no flesh be justified in the sight of God, Gal. 2. 16 c. 3. 10.

To him that asked, What shall I doe? Christ answering his question, that he might make him know his weaknesse, he sends him back to the rule of works, or the law of God, and so would have him to seek salvation in Christ, and not in his own works.

649. Mar. 11. 7. They brought the Colt to Je∣sus. Mat. 21. 7. They brought the Asse and the Colt.

Matthew is an eye witnesse, that the Asse and the Colt were both brought, according to the prophesie, Fear not O Daughter of Sion, behold thy King cometh sitting upon an Asse and the foal of an Asse. Some make this an embleme of the Jews and Gentiles, by the Jew to be meant the Asse, which our Saviour rid first on, but because she went untowardly, he left her, and road on the Foal, which was an embleme of the Gentiles, who received the Gospel willingly, which the Jews rejected.

650. Mar. 14. 12. And the first day of unlea∣vened bread when they killed the Passeover. Joh. 13. 1. Now before the Feast of the Passeover when Jesus knew that his hour was come.

The Iews began their day from the evening, and they were to celebrate the Passeover on the 14. day of the month Nisan according to the law, as Christ did. But the Iews referred that solemnity to the Sabbath day, and called it the great day of the Sabbath.

651. Mar. 14. 32. They came to a place which was named Gethsemani. Luk. 22. 39. And he went as he was wont to the Mount of Olives.

Gethsemani, that is, the Valley of fatnesse, it was so called from the fruitfulnesse of the place, or otherwise the Garden in which the Mount of Olives was. Therefore the Evangelists here set the same place by divers names.

652. Mar. 15. 25. And it was the third hour, and they crucified him. Joh. 19. 14. About the sixt hour Pilate said to the Iews, Behold your King.

In the former place, the hour of the day was reckoned according to the manner of the Iews, from Sun rising to Sun setting, twelve hours to a day; in the latter, from midnight after the custome of the Romans: Christ was condemned and cruificed the third hour after Sun-rising; at the sixt hour he was exposed to scorns, at the ninth hour (after three hours darknesse) he was dead; and the remainder of the day was spent in his burial.

653. Mar. 16. 1. When the Sabbath day was past, the Maries brought spices. Luk. 23. 56. The day of the Passeover the women prepared Spices and Oyntments.

On the day of the Passeover they bought spices, and began to make Oyntments, on the Sabbath day after Sun-set they continued it, and when the Sabbath was past, they came very early in the morning to Christs Se∣pulcher.

654. Mar. 16. 5. In the Sepulcher they saw a young man sitting on the right side. Luk. 24. 4. Behold two men stood by them in shining garments.

Mark makes mention of one Angel, which spake to the women. Luke speaks of two that were witnesses of our Saviours Resurrection.

655. Mar. 16. 6. He is risen, he is not here; Behold the place where they laid him. Joh. 20. 14. Mary turned her self back and saw Iesus stand∣ing▪

The Angel speaketh concerning him dead, such a one as the women sought for, that they might anoynt his body, but Christ witnessed himself that he was alive, not only by testimony of Angel, but by manifesting himself at the monument, and speaking unto Mary.

656. Mar. 16. 9. When Iesus was risen early the first day of the week, he appeared first to Mary Mag∣dalen. Mat. 28 9. Iesus met the women which were Mary Magdalen, and Ioanna, and Mary the Mother of Iames, and the rest.

Mary Magdalen is first named, because she in a peculiar manner saw Christ, then the other wo∣men after her saw him in their order.

657. Mar. 16. 15. Preach the Gospel to every creature. Mat. 10. 5. Goe not into the way of the Gentiles.

The first place is concerning the enlarging of Christs Kingdome amongst all Nations after Christs Resurrection. The latter is concern∣ing the first temporal mission of the Disciples to the Iews only; for the mystery of our Re∣demption before Christs death, was not to be preacht to the Gentiles; therefore Christ was cal∣led the Minister of the Circumcision.

658. Mar. 16. 16. He that believeth and is baptized, shall be saved. Rom. 10. 10. With the heart man believeth unto righteousnesse, and with the mouth confession is made unto salvation.

Faith is the means of our salvation; confes∣sion is required, not that faith is unsufficient, but because faith is not in the heart, where confession is not in the mouth, but where it is

in the heart it ingenders all parts of outward confession.

659. Mar. 16. 16. He that believeth not shall be damned. Rom. 11. 32. God hath concluded them all in unbelief, that he might have mercy upon all.

Christ speaks of some unbelievers, who were hardned that they should not believe the Gospel, such shall be damned. So they that are not moved by promises or threatnings, to believe the Gospel, to them is cursing, judge∣ment and death. Paul speaks of all them both Jews and Gentiles, and describes their state be∣fore the preaching of the Gospel, for they are all by nature shut up in unbelief, and those that are believers of the Gospel are freed from this state, that by the Gospel they may be made par∣takers of Gods mercy in Christ.

660. Mar. 16. 19. The Lord Jesus after he had spoken unto them was received up into heaven, and sate at the right hand of God. c. 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, that he is exalted above all things into glory.

661. 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 there∣fore being at the conflict with death, saw him standing whom he had for to help him; but Mark, describes Christ sitting after his Resurre∣ction, for after the glory of his Ascension, he shall come as Judge in the end of the world.

St. LUKES Gospel.

IT comprehends the Conception of John Bap∣tist, and Jesus Christ, with their Nativity, Life, Vocation, Sermons in special, the Mi∣racles of Christ, his Passion, Death, Resurre∣ction, Apparition, and Ascension into Heaven.

662. Luk. 1. 13. Zacharias prayer is heard. v. 18. He believed not.

Although he had a conflict through the weaknesse of his faith, of the special gift of so wonderful a son, yet he had a general faith con∣cerning a Messias the Deliverer of the people from their disgrace, and therefore his doubt∣ing did not exclude his prayers from being heard.

663. Luk. 1. 32. The Lord God shall give unto him the Throne of his Father David. Joh. 18. 36. My Kingdome is not of this world.

To sit in the Throne of David here, is not to govern a temporal Kingdome, 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.

664. Luk. 1. 33. And he shall reign over the House of Jacob for ever. 1 Cor. 15. 24. He shall de∣liver up the Kingdome to God the Father. v. 28. He shall be subject unto him.

Christs Kingdome is eternal and without end, not as Davids earthly Kingdome was for a few dayes, but it must be continued for ever in the Person of Christ, and the faithful, after a spiritual manner; he shall deliver the King∣dome to the Father, not that he shall no longer rule with the Father, but because after this world is ended, he will fully joyn us to his Fa∣ther, and will govern his Church otherwise then it is now governed.

665. 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 Da∣vid.

In Scripture they are called Cousins, though they are not all of the same family, so vulgarly Anna is affirmed to be the Mother of Mary, and the sister of Elizabeth.

666. Luk. 1. 44. The babe leaped in my womb for joy, that is, John Baptist in the womb of his Mo∣ther, when Mary came to her. Joh. 1. 31. I knew him not, saith John.

Christ was known to John before by in∣ternal and spiritual knowledge, but John knew him externally and corporally in his baptism.

667. 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 glori∣fied▪

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.

668. Luk. 2. 11. There is born to you a Savi∣our in the City of David, which is Christ the Lord. 1 Pet. 3. 21. Baptism doth save us.

Subalternates doe not disagree, Christ makes his people safe from their sins principally as the efficient meritorious cause, Baptism serves but instrumentally and not alwayes; for it is not the want of baptism, but the contempt which condemns us.

669. Luk. 2. 33. His Father and Mother mar∣velled at those things. Mat. 1. 8. Jesus according to his humanity, 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.

670. 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 Prophetique Spirit fore-shew∣ing the hard successe she and her Son should have, but he did not prefer himself before them.

671. 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 cals 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.

672. Luk. 5. 10. Fear not, from henceforth thou shalt catch men. Joh. 1. 42. Andrew brought Si∣mon his brother to Christ.

Simon is brought by Andrew to follow Christ, and to professe the Gospel, by a general call, but Christ cals him by a special call to the Sacred Function, about the matter of Fish∣ing.

673. Luk. 6. 1. And it came to passe on the se∣cond 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 called the eight day of the great solemnity, the second Sabbath after the first; for some of their Feasts lasted for eight dayes, and the first day with the eight day were the

most solemn, and the intermediate days, not so much regarded, moreover they were called Sabbaths.

674. Luk. 6. 25. Woe 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 alwayes sorrow; in the latter place is meant joy in Christ by the holy Ghost, which is heavenly and eter∣nall.

675. 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.

676. Luk. 6. 30. Give to every man that ask∣eth. Eccles. 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 doe 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 beneficence of good men.

677. Luk. 7. 13. Weep not. Eccles. 38. 16. Let tears fall down over the dead.

Christ comforts the widow, who wept for the death of her onely son, because her son should suddenly live again. But Christ dis∣allows not moderate weeping for the death of our neighbour, only we must not mourn as those that have no hope.

678. Luk. 8. 39. Return to thy house, and shew how great things God hath done unto thee. c. 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.

679. 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 Ministery with long discourses and salutations, but should fulfil their journey in a short time: such a command

gave Elias to his servant: which denyeth not our Christian duty and humane good manners to salute one the other.

680. Luk. 10. 18. I beheld Satan as lightning fall from heaven. Joh. 8. 44. The Devill was a Murderer from the beginning, and the Father of lyes.

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 preach∣iny of Gods Word here, as it were by a Thun∣derbolt from heaven, that is, from the King∣dome of God in the heart of man is he cast down and trod under foot: but he was a mur∣derer and lyar from the beginning that he fell; not from that he was created.

681. 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 testi∣fie of me.

Christ excludes not the Persons of the Dei∣ty, but the creatures and the false gods, for the Father by the Son from eternity infinitely communicating his infinite wisdome, revealed it to the holy Ghost, and therefore Christ saith; the Spirit shall not speak of himself, but whatsoever he shall hear, that shall hee speak.

682. 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. We see now in a glasse

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 mani∣fested in the flesh. The Prophets saw him of old in shadows and figures, the Apostles and the Christians now see him clearly and mani∣festly.

683. Luk. 10. 28. Doe this and live. Rom. 4. 5. But to him that worketh not, but believeth, his faith is counted for righteousnesse.

The parts of Gods Word are the Law and the Gospel; the Law promiseth life eternal to them that doe it, the Gospel to them that be∣lieve. Christ by the words, Doe 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 weaknesse.

684. 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 Marthas care of her house, but for presumption and false opinion, because she preferred the care of her house before the Word of God.

685. 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 no∣thing.

Christ speaks of alms proceeding from faith and charity; the Apostle speaks of hypocriti∣cal alms without Christian Charity.

686. 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 denyed the faith.

Christ would not have us forsake our neigh∣bour in his wants and necessities, but rather (to help him) we should sell our possessions, to de∣clare our conpassion so far as we are able, with∣out doing injury to our family.

687. Luk. 14. 23. Compell them to come in. 1 Pet. 5. 3. Not as being Lords over Gods heri∣tage.

There is used an internal compulsion spiri∣tually, when men are drawn to the knowledge of their sins, by the law of God explained to them, and are urged in thier consciences to fly to the mediation of Christ: so from the dayes of John the Baptist, untill now the Kingdom of heaven suffereth violence, and the violent take it by force; an external compulsion is, when men not sufficiently instructed, and forced by carnal weapons to religion against their consci∣ence, such are made rather hypocrites then good Christians, therefore the Apostle warns us well that no man should affect to Lord it over Gods people, that is, the Church, and to use a tyrannical power over their consci∣ences.

688. Luk. 14. 24. None of those men which were bidden shall tast of my Supper. 2 Pet. 3. 9. God is long suffering to us-ward, not willing that any should perish.

The Gospel, since it is the power of God to

salvation to all that believe, they that hear it, being invited by God and receive it not, dying in their sins without repentance, they are the cause of their own ruine, and not God.

689. Luk. 14. 26. He that hateth not his Fa∣ther and Mother, and Wife, and Children, and Bre∣thren, and Sisters, yea and his own life also, he cannot be my Disciple. Ephes. 6. 2. Honour thy Father and thy Mother, that it may be well with thee. c. 5. 25. Hus∣bands love your Wives. 1 Joh. 3. 15. He that hateth his brother is a Murderer.

Christ is to be beloved above all creatures, and rather our Parents, brothers, and sisters, and our own life should be lost, then we should de∣ny the Gospel. He that loveth his Father or Mo∣ther more then me, is not worthy of me, saith Christ; otherwise we must honour our Parents and love our children.

690. Luk. 16. 9. Make you friends of the Mam∣mon of unrighteousnesse. 1 Tim. 4. 4. Every creature of God is good.

Riches are good in themselves, as they are a creature, but because they are after got un∣justly, and many abuse them to injustice, pride, tyranny, luxury, gluttony, &c. therefore Christ cals them the Mammon of unrighteousnesse, thorns; the Apostle cals them the snare of the Devil, and will have us so to dispose of our wealth, that we may reap fruit of them in another world.

691. Luk. 15. 7. The righteous need no re∣pentance. c. 3. 8. Bring forth fruits worthy of re∣pentance.

Repentance of those that stand, which is spoken of in the first place, must be distin∣guished from repentance of those that are fallen, which is meant by the latter place, and we are admonished to it, and to bring forth the fruits of it.

692. Luk. 17. 10. When you have done all those things which you are commanded, say, We are un∣profitable servants, we have done that which was our duty to doe. 2 Cor. 11. 12. Paul glorieth, and reckons up his good works and divine Revelations.

In the former place Christ saith that no man can deserve any thing at the hand of God; since we are all bound to obey God in all things unto the end, so that we cannot boast before God. In the latter, Paul mentioneth his labours, not of vain glory boasting, but being compelled to it for the defence of his Mi∣nistry, against all back-biters and false Apostles that unjustly reproached him.

693. Luk. 18. 29. Verily I say unto you, there is no man that hath left house, or parents, or brethren, or wife, or children, for the Kingdome of Gods sake, who shall not receive manyfold more. 1 Cor. 7. 10. The wife must not depart from her husband, and the man must not put away his wife.

For Christ his sake we may leave our Wives and al things, when necessity constraineth us, but we cannot leave our Matrimony: Paul admo∣nisheth the wife that she should not by contuma∣cy forsake her husband, nor the husband to forsake his wife; but if she depart, let her

live unmarryed, or be reconciled to her hus∣band.

694. Luk. 22. 28. Ye are they who have conti∣nued with me in my temptations. Mat. 26. 56. All the Disciples forsook him and fled.

In the former place the Disciples constancy is commended for the time past, that they for∣sook not Christ in his temptations, when o∣thers were backward. In the latter is observed their scattering abroad, for that at the time of Christs passion their faith was much shaken.

695. Luk. 22. 29. I appoint to you a Kingdom, as my Father hath appointed me. Mar. 10. 40. For to sit on my right hand and on my left hand is not mine to give.

He speaks at first, not of the Kingdome of heaven, whereof he hath the sole government, but of the administration of the Kingdome of Grace, in the promulgation of the Gospel through all the world; and planting of Chur∣ches by Apostolical Authority, which he going to his Father, left in charge with them, as he had it committed to him by his Fa∣ther.

696. Luk. 22. 31. Satan desired to have you, that he may sift you as Wheat. 1 Joh. 5. 18. And he that is born of God sinneth not, and that wicked one, that is, the Devill, toucheth him not.

Satan lays snares for godly men alwayes, seeking whom he may devour, that Christ con∣firms by example of the Disciples. John teacheth that that evill one shall not hurt us, though

he set upon us. For God is faithful, who will not suffer you to be tempted above what you are able, but will with the temptation make a way to escape, that you may be able to bear it.

697. Luk. 23. 34. Father forgive them. Joh. 17. 9. I pray not not for the world.

Christ both by words and his own example taught us to pray for our enemies, he prayed not for the world, that is, for wicked men hard∣ned in their sins, of whom there was no hopes of repentance: we must not imitate that, be∣cause he onely knew best who they were that were such.

698. Luk. 24. 10. Mary Magdalen and Joanna, and Mary the Mother of James, which told these things unto the Apostles. Mar. 16. 10. Mary Mag∣dalen told them that had been with him.

Mark excludes not the other women, he names Mary Magdalen, either because she spake to the Apostles in the name of all the rest, or else with greater affection, or because she spake first.

The Gospel of St. JOHN.

IT contains a relation of Christs Person both according to his divine and humane Na∣ture, also his Office, and pains he endured unto the death or the Crosse, his Resurrection also, and his appearings. It was written after the other Evangelists against the Heresies of Ebion and Cerinthus, being as it were a Complement of those things were let passe by the other Evan∣gelists.

699. Joh. 1. 7. John came for a witnesse to bear witnesse of the light. c. 5. 34. I (saith Christ) receive not testimony from man.

John testified of Christ that he was the light of the world, not for Christs cause, but for mans cause that they might believe in him. For seeing he is the chief good, the testimony of men or Angels can adde nothing unto him.

700. 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 enligh∣tens every man that comes into the world, but Christ who is the light of the world. Yet John was a burning light, which not of himself, but before others carryed the Torch-light of the Word, and enlightned many by the Ministery, that so they might see that true Light and Sun of Righteousnesse. So Ministers of the Church

and all the godly shine before others in holy doctrine and a pious life.

701. 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, the natural Son begotten from ever∣lasting, by the communication of the whole di∣vine 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 ver∣tue and operation, he adopts us to be the sons of God.

702. Joh. 1. 27. He it is who came after me. v. 27. For he was before me

Christ was born after John the Baptist, of the Virgin Mary, in the sixth moneth according to his humane Nature; but he was before him, as he was God from everlasting.

703. Joh. 2. 4. Woman what have I to doe with thee? Mat. 15. 4. Honour thy Father and Mo∣ther.

The words of Christ were of Information, not of Reprehension. For we must obey God rather then men. By the word woman, he im∣plyes that the Virgin Mary must not be the ob∣ject of Invocation, but God only, saith Epiphan. Haeres. 79.

704. 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. c. 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 weaknesse, that he might raise us to his glory, for no man can come to the Father but by him.

705. 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 re∣deem those that were under the law: now in his state of exaltation he doth and will judge the world. For all judgement and power is given to him from the Father both in Heaven and in Earth.

706. Joh. 4. 1. Jesus baptized. v. 2. Jesus him∣self baptized not, but his Disciples.

Christ did not outwardly baptize with his own hands, but by his Disciples; yet it is called Christs Baptism, because he appointed it, and consecrated it by his Word, sanctified it by his own Baptism, adorned it, and con∣firmed it by annexing a promise to it, and because with the outward Baptism by water,

he joyneth the baptism by fire, that is, he inwardly washeth our hearts by the baptism of his Spirit and his own bloud, pardoning our sins, and purging our corrupt affecti∣ons.

707. Joh. 4. 13. Whosoever drinketh of the water, that I shall give him, shall never thirst. Ecclesiasticus 24. 21. They that eat me, shall yet hunger, and they who drink me, shall thirst yet.

Christ speaks concerning thirst and desire of a thing, which a man that hath it not, wisheth for; Ecclesiasticus concerning a thing already acquired; and of wisdome, whose memory is sweeter then Honey, and the Inheritance there∣of, better then Honey and the Honeys-combe, as Lyra speaks on Ecclesiasticus.

708. Joh. 4. 38. You have entred into others mens labours. 1 Pet. 4. 15. Let no man be a busie-body in o∣ther mens matters.

In the first place Christ speaks of Apostles lawfully called, who under the New Testa∣ment not drawn by curiosity, but being di∣vinely and immediately called, entred on the labours of the Prophets; in the latter an ill de∣sire is forbidden.

709. Joh. 3. 5. 19. The Son can doe nothing of himself. c. 10. 18. No man taketh away my life from me, but I lay it down of my self.

Christ as man can doe nothing of Gods works of himself, but from the Father, giving all honour and glory to the Father. So the Apostle could doe all things through Christ: In the latter place he treats of the divine power,

that he had of laying down his life for his sheep, and of taking it up again.

710. Joh. 5. 22. The Father judgeth no man, but hath committed all judgement to the Son. c. 8. 15. I judge no man, saith Christ to the Jews.

The Father judgeth by the Son, and worketh all things: for works external are common to the three Persons: Christ judgeth no man with unrighteous Judgement, as the Jews did rashly judge of him, according to their carnal affections, being led with hatred and ma∣lice.

711. Joh. 5. 27. The Father hath given all power and judgement to the Son. c. 3. 17. God sent not his Son into the world, that he might judge the world, but that the world should be saved by him.

The first place speaks of the coming of Christ in glory, and of his Majesty; or of the sending of the Son to Judgement; the latter is concern∣ing Christs coming in humility, when he came not to judge the world, but that the world should be saved by him.

712. Joh. 5. 31. If I bear witnesse of my self, my witnesse is not true. c. 8. 14. Though I bear record of my self, yet my record is true.

In the former place Christ speaks after the opinion of the Jews, who would say to him, thou bearest witnesse of thy self, and no man that bears witnesse of himself is worthy to be believed; and he urgeth them with it, that if he testified of himself, without the testimony of others, then they should not believe him, but he had John for a witnesse. c. 5. v. 33. the

Father. vers. 32. 37. his works. vers. 36. the Scripture. vers. 39. By the latter he defends the authority of his own testimony, because he knew for what he was sent; and to whom he should return, that is, to the Father, and be∣cause he was not alone, but the Father was with him.

713. Joh. 5. 34. I receive not testimony from men. c. 15. 27. And ye also shall bear witnesse, because you have been with me.

Christ in respect of himself wanteth no mans testimony, nor doth receive the testimony of men, or glory from them, chap. 5. 41. as the Jews did, chap. 5. 44. But when Christ chooseth witnesses of his Truth amongst men, he doth it by reason of our infirmity, that be∣lieving we may have society with him, and it may be for our salvation.

714. Joh. 5. 39. Search the Scriptures. c. 6. 45. They shall be all taught of God.

Christ speaks first of the manner and out∣ward means, but afterwards of the internal means, for God teacheth us by the Scripture, as an ordinary means, for he will have us to search his will in and out of the Scriptures, be∣cause he teacheth us by the Scriptures, as he doth bring to passe other things by ordinary means.

715. Joh. 5. 44. How can you believe, who receive honour one of another, and seek not the ho∣nour that cometh from God only? chap. 12. 42. A∣mong the Chief Rulers also many believed on him, but

because of the Pharisees they did not confesse him, left they should be put out of the Synagogue.

The faith of the Rulers, if it had been true and lively in Christ, it would have shewed it self by confession and good works, and would have brought forth good fruit: it was there∣fore but an Historical or temporary faith; for they loved the glory of man, more then the glory of God.

716. Joh. 6. 29. This is the work of God, that you believe. Rom. 3. 28. We are justified by faith with∣out the deeds of the Law.

Faith is called the work of God, because it is the effect and gift of God, and pleasing un∣to him. The work of faith, as it is a gift of God infused into us, and is an inherent quality, so faith in this sense doth not ab∣solutely justifie us, but relatively as it appre∣hends Christ with his benefits, and applyes them: so we are justified by faith alone with∣out works, not for the inexistence, inhe∣rence, dignity, or merit of faith, but for the instrumental efficiency, and application by it.

717. Joh. 6. 37. And him that cometh unto me, I will in no wise cast out. Rom. 9. 16. It is not of him that willeth, nor that runneth, but of God that sheweth mercy.

To come to Christ, that is, to believe, is not in our power, but in the will of God, because it is given from the Father, so that it is not in mans will, but in Gods

mercy that we come to Christ, and believe in him.

718. Joh. 6. 53. Except you eat of the flesh of the Son of Man, and drink his bloud, you have not life in you. Heb. 10. 1. The Fathers under the law had shadows of future good things.

Christ speaks of the spiritual receiving of his body and bloud by faith, as believers are made partakers of his benefits. In the Old Te∣stament under figures, in the New Tenament without figures; yet so, that the Fathers and we eat and drink the same spiritual meat and drink, and we as they receive Christ by faith.

719. Joh. 6. 54. He that eateth my flesh, and drinketh my bloud, hath eternal life. v. 63. The flesh profiteth nothing.

In the first place is understood the flesh of Christ which giveth life, in the latter the flesh of men taken in a carnal sense: also the flesh profiteth nothing in that manner, as the Caper∣naites dreamt concerning it.

720. Joh. 6. 54. He that eateth my flesh, and drinketh my bloud hath eternall life. 1 Cor. 11. 28. He that eateth and drinketh unworthily, eateth and drinketh his own damnation.

The flesh of Christ in it self giveth life, be∣cause it is alwayes so, also in respect of men, because some are faithful, which it doth actu∣ally give life to, others Infidels who are not quickned in Christ; the cause whereof is not from Christ, but from their own Infidelity and unworthinesse, for not discerning the

dy and bloud of the Lord, they draw on the judgements of God upon themselves.

721. Joh. 7. 5. Neither did his brethren believe in him. chap. 16. 27. Ye have believed that I came out from God.

The former place must be understood of his brethren and corporal kindred; the latter of the Apostles and his Disciples, which were not all kindred to Christ according to the flesh.

722. Joh. 7. 7. The world cannot hate you. chap. 15. 19. Ye are not of the world, but I have chosen you out of the world, therefore the world hateth you.

In the first place Christ speaketh to his Bre∣thren and Cousins according to the flesh that did not believe in him, living carnally, and after the manner of the world; in the latter place he speaks of the Apostles who believed in him, and were purged from all dregs of Infide∣lity, and he assigns the causes wherefore they and other believers were hated of the world.

723. Joh. 7. 8. I goe not not up yet unto this feast. vers. 10. He went up to the feast.

He went not openly with his friends that he might be seen, but privately; by this example of his, he hath taught us not to venture our selves rashly amongst our enemies.

724. Joh. 7. 16. My Doctrine is not mine, but my Fathers who sent me. chap. 17. 10. All mine are thine, and thine are mine.

The Doctrine of Christ is said to be his Fa∣thers, and his in different respects; the Father

hath it from himself, Christ from his Father; also it is said to be the Fathers, because he sent his Son, for Christ was sent from the Father to publish it.

725. Joh. 7. 26. Doe the Rulers know indeed that this is the very Christ? 1 Cor. 2. 8. Had they known it, they would not have crucified the Lord of glory.

The knowledge of Christ is either carnal and historical, so the Rulers of the Jews, and the Devils knew Christ; but this is nothing to salvation, or a spiritual knowledge by faith, which justifieth believers, and which the Jews that crucified Christ had not. Here the same thing is said in both places, and what in the first place is explained by an Ironical Interro∣gation, in it self negative, that in the latter place is done affirmatively.

726. Joh. 7. 34, 36. Where I am, thither ye cannot come. chap. 17. 24. Father, I will that they also which thou hast given me, be with me where I am.

Christ in the former place speaks to the Pha∣risees and carnal men, rejecting his grace, and he saith to them, Where I am ye cannot come, that is, into heaven. In the latter place he speaks of all the faithful which his Father hath given him.

727. Joh. 8. 16. I am not alone, but I and the Father that sent me. chap. 16. 5. Now I goe my way to him that sent me.

In the first place Christ speaks of the unity

of the Divine Nature, and the inseparable con∣junction of the Person; in the latter concerning his Death and Ascension into Heaven, to inter∣cede with God the Father for us.

728. Joh. 8. 23. Ye are of this world. chap. 15. 19. Ye are not of this world.

To be of the world is to be in darknesse, and to lead a wicked life, not to be of the world, is to acknowledge Christ, and to live godly. The first place therefore respects the unbelieving Jews and carnal men, the latter respects all the faithful, the children of God, and elected to salvation.

729. Joh. 8. 26. I have many things to say, and to judge of you. chap. 3. 18. He that believeth not, is condemned already.

In the first place the present tense is put for the future, For we must all of us appear before Christs Tribunal, that every man may receive the things done in his body, according to that he hath done, whether it be good or bad, 2 Cor. 5. 10.

730. Joh. 8. 28. I doe nothing of myself. ch. 10. 18. I have power, &c.

Christ of himself, that is, without the Fa∣ther, or against his Fathers authority did no∣thing.

731. Joh. 8. 33. We be Abrahams seed. v. 44. Ye are of your Father the Devil.

There are sons carnal and sons spiritual; the carnal Jews were the seed of Abraham, in respect of corporal propagation. Spiritual are such as are guided by a good or evill spirit, sons by

a good Spirit are all the faithful who are of the seed of Abraham by faith in Christ, who gave to believing Abraham, that he should be called the Father of believers: Christ saith the Jews were from an evill spirit, who did not the works of Abraham, but of the Devil, in re∣spect of their malice and imitation; and he that doth the works of another may be called his son.

732. Joh. 8. 35. The servant abideth not in the house for ever. 1 Thes. 4. 17. We shall ever be with the Lord.

In the first place is spoken of a servant of sin, in the latter of the faithful; who shall be delivered from all bondage being made free by the Son, Joh. 8. 36.

733. Joh. 8. 36. Yee shall be free indeed. Rom. 7. 23. Paul was a captive under the law of sin.

The faithful are free from sin, in respect of condemnation, dominion, and perfect liberty which they shall enjoy in the next life, they are said to be captive under sin, by reason of inherent sin; which begets ill desires in them against their wills.

734. Joh. 8. 46. Which of you convinceth me of sin. chap. 9. 24. We know that this man is a sinner.

Christ speaks of firm proof, that no man could convince him of sin. The Jews for de∣spight and calumny said falsely, that he was a sinner.

735. Joh. 8. 50. I seek not mine own glory. vers. 12. I am the light of the world.

Hee meanes glory acquired from his Father, not affected glory: and he calls himself, the Light of the world, truly con∣fessing what he is, and not by hunting after vain glory.

736. Joh. 8. 51. If a man keep my saying, he shall never see death. Heb. 9. 27. It is appointed unto all men once to dye.

Christ speaks of spiritual and eternal death, the Apostle speaks of corporal and temporal death.

737. Joh. 8. 58. Before Abraham was I am. Heb. 2. 17. He took upon him the seed of Abraham.

There are three kind of speeches concern∣ing Christ, some things are spoken of him according to his divine Nature, so he was before Abraham, some things are spoken according to his humane Nature, when he is called Abrahams seed, or Davids, and some things are spoken of both Natures, that he is the Mediator between God and Man, 1 Tim. 2. 5.

738. Joh. 9. 3. Neither this Man sinned nor his Parents. Rom. 3. 10. There is none righteous, no not one, none that understandeth.

The cause of his blindenesse was no no∣table and enormous wikednesse of himself or his parents, though all men be sinners, and for their sins, infirmities and defects of nature

are ohnoxious to temporal and eternal punish∣ments.

739. Joh. 9. 31. God heareth not sinners. 1. Joh. 1. 9. If we confesse our sins, God is faith∣ful and just to forgive us, and to cleanse us from all our sins.

God hears not impenitent sinners, obdu∣rate in their wickednesse, but to such as re∣pent, confesse and amend their lives, he pardons their sins.

740. Joh. 9. 39. For Judgment I am come into this world. chap. 3. 17. chap. 12. 40. 47. I came not to judge the world, but to save the world.

In the former place by Judgement is meant a benefit given to men by the coming of Christ, by which he brought those things to good or∣der that were out of order; in the latter Christ speaks of his principal end of his coming into the world.

741. Joh. 9. 41. If you were blind, you should have no sin. Rom. 11. 25. Blindnesse is hapned unto Israel.

In the first place Christs speak of the Jews, according to the opinion they had of them∣selves, for they did not acknowledge any blind∣nesse of their minds or their sins; in the latter, what was the truth of them indeed; blindnesse hapned to them, not that they should all perish, but that many multitudes of the Gen∣tiles might be converted and saved so well as the Jews.

742. Joh. 10. 28. My sheep shall never per∣ish, neither shall any man pluck them out of my hand. chap. 13. 18. Judas was chosen to be of Christs sheep, and yet perished.

Election in the first place is meant to etern∣al life; in the latter to an Office, Judas was Christs sheep only by outward vocation and profession.

743. Joh. 10. 29. My Father is greater. ver. 30. I and my Father are one.

Christ is equal to God the Father accord∣ing to his Divine Nature, lesse then the Fa∣ther according to his humane Nature, and his Office of Mediatorship between God and Man.

744. Joh. 10. 32. Many good works have I shewed you from my Father. chap. 14. 10. The Father that dwelleth in me, he doth the works.

In the former place Christ speaks not ex∣clusively, because the works of the Trinity outwardly are common to the three Persons: there is no work of the Son which the Fa∣ther doth not work in him. In the latter he ascribing operation to the Father, he asserts that it is done by the authority and coun∣sel of his Father, so speaking of the man∣ner and order of working, he takes not away the unity of essence, Majesty and power.

745. Joh. 11. 4. Lazarus sicknesse was not unto death. vers. 14. Lazarus is dead.

The sicknesse of Lazarus by reason of the

event was not unto death, because Christ raised him again; and saith that his death was but a sleep, for we are not so early awaked from sleep, as Christ called Lazarus out of his grave, and he shall raise us all at the last day.

746. Joh. 11. 25. He that believeth in me, though he were dead, yet shall he live. vers. 26. He that be∣lieveth in me shall never dye.

Death is temporal and eternal, temporal in this world is corporal and spiritual; Christ speaks of both in the former place; Spiritual death is either of them, who being dead, have not Christs quickning Spirit, and of this he speaks not here; but of them that being quickned by Christs Spirit are dead to sin and the flesh; in the latter is meant chiefly eternal death.

747. Joh. 11. 26. Whosoever believeth in me shall never dye. Heb. 9. 27. It is appointed for all men once to dye.

The faithful doe not dye a spiritual and eternal death; but natural death is common to all men.

748. Joh. 11. 34. Where have you laid him? chap. 21. 17. Thou knowest all things.

Christ enquired of Lazarus his grave, not as if he were ignorant thereof, but that he might stir up a desire in his sisters and those that were present to consider, and to see the Miracle of the Resurrection. So God said to Adam, Gen. 3. 9. Adam where art thou?

749. 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 Sanctifi∣cation 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 Pro∣phesie.

750. 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 then dye, if that might have been granted without detriment to Gods glory and our salvation; but be∣cause it was not possible that that Cup should passe from him, he submitted himself to his Fathers will, and said, Therefore came I unto this hour.

751. Joh. 12. 30. Now shall the Prince of this world be cast out. Ephes. 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 Devill doe tempt and oppose many wayes, yet he cannot vanquish them, but is cast out: also Christ respects the casting out of the De∣vill, whilest both Jews and Gentiles, a∣mongst whom the Devill reigned, were cal∣led

to the grace of Christ, by his coming.

752. Joh 13. 27. After the sop Satan entred into him. Vers. 2. And Supper being ended, the Devill having now put into the heart of Judas Isca∣riot.

The first place is of totall possessing, 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.

753. Joh. 13. 37. A new Commandement I give unto you, that you love one the other. Mat. 22. 37. This was the greatest Commandement in the Old Testament to love God and our Neigh∣bour.

It is called a new Commandement not by reason of the substance, but because Christ renewed it, and the singular affection of love, which Christ requires in his follow∣ers: as he loved them, and gave himself for them, so he would that they should love one the other with singular affecti∣on.

754. Joh. 14. 4. Whither I goe ye know, and the way ye know. vers. 5. We know not.

They did know inchoatively, and imper∣fectly, but because they knew not that they did know, the cause was their rudenesse and forget∣fulnesse of Christs words.

755. Joh. 14. 8. Shew us the Father. vers. 9. He that seeth me, seeth the Father.

The Apostles did not perfectly know Christ, therefore he taxeth them of ignorance, for they ought to have seen and known the Fa∣ther in him.

756. Joh. 14. 12. He that believeth on me, the works that I doe shall he doe also, and greater. chap. 3. 2. No man can doe those Miracles that thou doest.

Christ means not works of divine Crea∣tion, Redemption or Sanctification, but of his mission, such Miracles as he wrought in the world, such and greater then they were wrought by the Apostles, whose shadows cured sick men, as they passed by after Christs Ascen∣sion, and the wonderful conversion of the Gen∣tiles followed.

757. Joh. 14. 13. chap. 16. 24. Whatsoever you shall ask the Father in my Name, that will I do. Ask and you shall receive. Jam. 4. 3. Ye ask and receive not.

We ought to ask in Christs Name, in full confidence of his merits, with true faith, and without doubting, spiritual or corporal bles∣sings, with exception of Gods will, and our own salvation, in all occasions; and in all our prayers, they that ask so, receive, and they that receive not, ask amisse.

758. Joh. 14. 23. If any man love me, he will keep my words. vers. 23. The Word which ye hear is not mine.

The Word that Christ taught was his, but not any invention of his, but his Fathers Word, which he was sent into the world to preach.

759 Joh. 14. 23. And we will come unto him, and make our abode with him. Rom. 7. 20. Sin dwel∣leth in me, vers. 14. I am sold under sin.

The first place is concerning the inhabita∣tion of the Sacred Trinity in the spiritual part of a regenerate man. The latter is of the dwelling of sin in our carnal members.

760. Joh. 15. 15. I call you not servants, but friends. Mat. 25. 21. Well done good servant.

The Disciples were Christs servants by right of creation, redemption and vocation, friends by right of adoption, communication, and patefaction. Aug. tr. 55. on John.

761. Joh. 15. 15. All things that I have heard of my Father, I have made known unto you. chap. 16. 12. I have yet many things to say unto you.

In the Scriptures some things are said to be full, which are to be fulfilled, in the for∣mer place Christ speakes concerning the knowledge of God, and the perfect worship of Christians in it self; in the latter concerning the understanding of this Word, which the Di∣sciples by reason of their rudenesse could not bear before they had received the holy Ghost; nor did they understand it.

762. Joh. 16. 13. The Spirit of Truth shall guide you into all Truth. Gal. 2. 11. Peter erred af∣ter he had received the holy Ghost.

The Apostles were led into all truth in parts and degrees of it. After they had re∣ceived the holy Ghost they erred not in do∣ctrine, in writing or teaching, but in life and conversation, such was the errour of Peter which was to be reproved whilest he conversed a∣mongst the Gentiles.

763. Joh. 16. 24. Hitherto have ye asked nothing in my Name. Mat. 6. 9. Luk. 11. 2. He had given them the form of Prayer before.

The Disciples did indeed pray before, but not so plainly, with a clear know∣ledge of Christs Office, that their prayers should be heard for the Messias that was sent.

764. Joh. 16. 26. I say not unto you that I will pray the Father for you. Rom. 8. 26. He makes in∣tercession for us.

Christ alone doth not pray for us, but we also must come to the Father, and in his Name at his command pray in full assu∣rance, which is necessary for our salva∣tion.

765. Joh. 17. 3. That they may know thee, Fa∣ther, to be the only true God. Act. 20. 28. The Son is God. chap. 5. 4. The holy Ghost is God.

Onely] here doth not exclude the Persons in the Divine Essence, but creatures and Idols which are no gods.

766. Joh. 18. 20. I speak openly to the world, and in secret have I said nothing. Mar. 9. 28. He taught his Disciples privately in the Desert.

In the first place he speaks of his doctrine which he brought from Heaven, that he might reveal it to all men, and teach it publickly and in the temple, not in private cor∣ners; In the latter place he taught privately, explaining those things which he had taught publickly.

767. Joh. 19. 9. Jesus answered not Pilate. 1 Tim. 6. 13. Christ Jesus before Pontius Pilate wit∣nessed a good confession.

To Pilates question first Christ did not an∣swer, because he stood before him to suffer, and not to plead or excuse; at length he gave testimony to the Truth in words and deeds, for his passion and death were a sufficient testi∣mony and sealing of his doctrine.

768. Joh. 20. 1. Christ rose on the first day of the week. Mat. 12. 40. The Son of M•••• shall be three days and three nights in the heart of the earth (un∣till the third day.)

This is a Synecdochical computation of time; for the least part of the day of the preparation, is taken for a whole day, and the beginning of the day after the Passeover, or the Sabbath is taken also for a whole day; Christ was three days in the grave, but it was incompleatly three days; so also he was two nights in the grave, the night before being ad∣ded to them.

769. Joh. 20. 1. Mary Magdalen came early when it was yet dark unto the Sepulcher. Mar. 16. 2. Very early they came to the Sepulcher at the rising of the Sun.

When it was yet dark very early in the morning she went out of her house, and the City, waiting for the rest of the women, with which afterwards she came to the Sepulcher at the Sun-rising.

770. Joh. 20. 17. Touch me not. Ver. 26. Reach hither thy finger.

Christ after the Resurrection would not be touched of Mary Magdalen, who only sought him after a carnal way, and thought of enjoying him no otherwise then she did for∣merly by his earthly presence amongst them. But he commanded Thomas to touch him, that his faith being confirmed, he might be a more certain witnesse of Christs Resur∣rection.

The ACTS of the APOSTLES.

LƲKE the Evangelist describes either in ge∣nerall all the Acts of the Apostles; or in speciall, Peters Preachings, Acts, Visions, Mira∣cles, Imprisonments, the Conversion of Paul, his Travels, Disputations, Miracles, Bonds, Im∣prisonments; and the History of the Primitive Church after Christs Ascension, from 26 years, unto the 60 year from Christs Nativity.

771. Acts 1. 1. Of all things that Jesus began both to do and teach, Luke wrote. John 21. 25. There are also many other things which Jesus did, the which if they should be written every one, I suppose that even the world it self could not con∣tain the books that should be written.

Luke in the first Book wrote of all things necessary for our salvation, though not of all things; but summarily concerning the concepti∣on of Jesus Christ, his Nativity, Life, Passion, Death, Resurrection and Ascension into hea∣ven, August. Christ did many things that are not written, as John the Evangelist witnesseth, but those things were chosen to be written, which might suffice for the salvation of Be∣leevers.

772. Acts 1. 9. Whilst the Disciples beheld Christ was taken up, and a cloud received him. John 3. 13. No man hath ascended up into heaven, but he that came down from heaven.

The body of Christ was taken up visibly on high, where Christ was personally before, ac∣cording to his Divine nature.

773. Acts 1. 15. The number of names toge∣ther, were about an hundred and twenty. 1 Cor. 15. 6. After that he was seen of above five hundred brethren at once.

The number of an hundred and twenty must be restrained to the faithfull there at Jerusalem, the rest were out of this gathering in other places. Luke by calling the brethren that were present, sheweth that there were no women present at the Election of Matthias.

774. Acts 1. 18. Judas purchased a field with the reward of iniquity. Matth. 27. 3. He repented himself and brought again the thirty pieces of silver to the chief Priests and Elders.

Judas purchased a field, not actually, but by purpose and event; for he hoped with those silver pieces to buy a field, he acquired the mo∣ney and the price wherewith the Priests bought the field.

775. Acts 2. 23. Jesus being delivered by the determinate counsell and foreknowledge of God, by wicked hands you have crucified and slain. John 19. 11. He that delivered me unto thee hath the greater sin.

The death of Christ is ascribed to God and men in divers respects: God delivered him by his determinate counsell that he might procure life for us: The Jews out of their diabolicall hate, that they might blot out the memory of him.

776. Acts 2. 33. Christ is exalted by the right hand of God. John 17. 5. Christ was glorified with the Father before the world was.

The state of Christs humiliation and exalta∣tion, is in respect of right and profession; Christ was as Mediator at the right hand of God, also before his corporall Ascension, but in respect of use after his Ascension.

777. Acts 2. 36. God hath made that same Jesus whom you have crucified both Lord and Christ. Luke 2. 11. He is called Lord at his Na∣tivity by the Angell.

Christ by right of his personall union was made Lord at his Nativity; by possession and use in his Glorification, declared to be so by his sitting at the right hand of God, accord∣ing to the rule, Then a thing is said to be done, when it is manifested to be done.

778. Acts 2. 38. And be baptized every one of you in the Name of Jesus Christ. Mat. 28. 19. Baptizing them in the Name of the Father, of the Son, and of the holy Ghost.

In the first place there is the command and fruit of Baptism, but not the form: Some by the Name Christ understand the three Persons, the Father anointing, the Son anointed, and the holy Ghost the unction. Also in the Name of Christ, is, in the doctrine, faith knowledge and obligation of Christ.

779. Acts 3. 2. And a man lame from his mo∣thers womb they laid daily at the gate of the Tem∣ple to ask alms. chap. 4. 34. neither was there any among them that lacked.

They that carried the lame man to the Beau∣tifull Gate of the Temple were not of the num∣ber of those who beleeved in Christ, nor the lame man himself before he was healed.

780. 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 boldnesse and confidence to professe the Gospel; that casting away all sorrow they were full of rejoycing, and preached the Word of God freely against the threatnings and inter∣dicts of the High priests.

781. Acts 7. 38. Moses received in mount Sinai the lively Oracles. 2 Cor. 3. 7. Paul cals 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.

782. Acts 7. 2. Men, Brethren, and Fathers, hearken. vers. 52. Betrayers and murderers.

In the former place he doth civilly use those compellation to the Jews, in the later he shews what the truth is; according to the Gospel they were enemies, but according to Election they are beloved for the Fathers sake.

783. 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 proferred 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.

784. Acts 7. 59. Lord Jesus receive my spirit. Luk. 16. 22. Lazarus was carried by the Angels into Abrahams bosom.

All the godly and faithfull children of Abra∣ham, must commend their spirits into the hands of the Sonne of God who enlivens us; there is that bosom, and the soul of Abraham rests there.

785. Acts 8. 1. And they were all scattered abroad throughout the region of Judah and Sama∣ria, except the Apostles. Mark 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.

786. Acts 9. 6. Go into the City, and there it shall be told thee what thou must do. Gal. 1. 15. Paul was not called by man, neither from men to be an Apostle of Jesus Christ.

Saul was taught by Ananias concerning the means of his conversion, but not concerning the Articles of his faith, Ananias was sent to baptize him, and heal him, but not to call him to be an Apostle.

787. Acts 9. 7. And the men that journeyed with him stood speechlesse. ch. 26. 14. and when

we were all fallen to the earth, I heard a voice.

The companions of Saul were first cast down, then they stood speechlesse, nor could they go forward, untill Saul also rose from the earth.

788. Acts 9. 7. They heard a voice but they saw no man. ch. 26. 14. They that were with me, saith Paul, heard not the voice.

Hearing the sound of the voice they under∣stand not the meaning of it; so a voice coming to Christ from heaven, the company that heard it said it thundred.

789. Acts 9. 8. They led Saul into Damascus. Gal. 1. 17. He went into Arabia.

Paul after his conversion was first at Damas∣cus, then he went into Arabia, and so returned again to Damascus.

790. Acts 9. 15 Paul bare the Name of the Lord before the Gentiles, the Kings, and the chil∣dren of Israel. Gal. 1. 16. He was separated to preach to the Gentiles the Gospel of Christ.

He was the ordinary Apostle to the Gentiles, but extraordinarily he might teach the Jews also.

791. Acts 10. 30. Four daies after the vision of Cornelius Peter came to Cesarea. ver. 19. The morrow after, they that were sent from Cornelius came to Peter.

Cornelius the first day at three of the clock after noon sent his servants to Peter, the second day they came to Peter, the third day they came with Peter from Joppa, and lay by the way that night, the fourth day they returned to Cornelius at Cesarea.

792. Acts 14. 22. We must through many tri∣bulations enter into the kingdom of God. Heb. 6. 12. (c. 11. 1) The Saints by faith and patience inherit the promises.

The condition of the faithfull is common, through many tribulations to enter into the Kingdom of heaven, from which some are freed by speciall priviledge, for faith is the means of acquiring life eternall, but tribulation is the way thither.

793. Acts 15. 10. The Law is a yoke which neither we nor our fathers were able to bear. 1 John 5. 3. His Commandments are not grie∣vous.

The Law is a yoke in respect of perfect obe∣dience, for here that is impossible for us: the Commandments are easie in respect of the im∣putation of Christs righteousnesse, who ful∣filled the Law for us, in whom our sins are for∣given.

794. Acts 15. 28. It seemed good to the holy Ghost and to us that you abstain from blood and things strangled. Luk. 16. 16. The Law and the Prophets were untill John.

That was a temporall command belonging to the Ceremoniall Law, untill the weak in faith who were not fully instructed were better con∣firmed, least their conscience should be troubled and offended.

795. Acts 16. 3. Paul circumcised Timothy because of the Jews. Gal. 2. 3. Titus being a Greek was not compelled to be circumcised.

Circumcision from the time of its institution

untill Christs death was necessary, because of Gods command, for it was a Sacrament, and a part of Gods worship. After Christs death the Ceremony and use of it remained for some time, untill the Jews were taught concerning the abrogation of the Law; for it was needfull that the Synagogue should by degrees be buried with honour, as the Ceremonies were by de∣grees set up. Paul circumcised Timothy lest he should offend the weak, but might win them to Christ; he would not circumcise Titus after the Gospel was planted, lest he should do wrong to Christian liberty.

796. Acts 16. 6. They were forbidden of the holy Ghost to preach the Word in Asia. Mat. 28. 19. Go and teach all Nations.

The time to preach the Word of God in Asia was not yet come, and Paul and Silas were then sent to some other place to greater increase of the Gospel; yet at last the Gospel was plen∣tifully preached there also.

797. Acts 16. 18. Paul would not suffer the spirit of divination. Phil. 1. 18. What then? not∣withstanding every way, whither in pretence or in truth, Christ is preached, and I therein do rejoyce and will rejoyce.

Paul had great causes to cast out the spirit of divination, because translating himself into an Angel of light, he would have drawn the Apo∣stolicall doctrine to be suspected, as if they had been both as one, and so they that beleeved the Apostles should beleeve the spirit of Divination, that he might overthrow the Gospel.

798. Acts 17. 28. In him we live and move and have our being: this sentence is from Ara∣tus the Heathen, out of Menander. 1 Cor. 15. 33. Evil communications corrupt good manners. Tit. 1. 12. That the Cretians are liars, evil beasts, slow bellies, is taken out of Epimerides and Calli∣machus.

Jerem gives the reason of this thing, that they who were obstinate in their heathenish malice might be condemned out of their own Writers.

799. Acts 18. 8. Paul baptized Crispus and Gaius, and the house of Stephanus. 1 Cor. 1. 17. Christ sent me not to baptize, but to preach the Gospel.

Christ sent all the Apostles to preach and to baptize; yet because the ordinary way of preaching was better, more hard and more ne∣cessary, therefore he would have them apply themselves rather to this, leaving baptizing to those that were inferiour to them. Paul deny∣eth that he was sent to Baptize, not simply, but comparatively, so God commanded not sacri∣ficing but obedience, because he will rather have this then that, Jer. 7. 22.

800. Acts 18. 2, 18. Priscilla and Aquila were with Paul at Corinth. Rom. 16. 3. Wri∣ting from Corinth he salutes Priscilla and A∣quila.

Paul when he was again at Corinth, writing to Rome, salutes amongst others Priscilla and Aquila, who were then there.

801. Acts 18. 18. Paul shaved his head at

Cenchrea, for he had a vow. Gal. 5. 1. Stand fast in the liberty wherewith Christ hath made us free, and be not entangled again with the yoke of bondage.

Some referre that vow and shaving to Aqui∣la, if Paul did that, he did it therefore that he might become all things to all men, that he might win some, that he might serve the time, and not offend the Jews, but promote the cause of the Gospel.

802. Acts 19. 2. The Disciples said to Paul, we have not heard whether there be any holy Ghost. v. 4. They were baptized therefore they must know the holy Ghost.

In the first place he speaks of the extraordi∣nary miraculous gifts of the holy Ghost, other∣wise they were taught concerning the person of the holy Ghost by John, and they had received his common gifts conferred in Baptism.

803. Acts 19. 3. Into Johns, vers. 5. They were baptized in the Name of the Lord Jesus.

Baptisme in the first place is taken for the whole Ministry of John, vers. 5. there was no reiteration of Baptism; but an approbation of Baptism conferred in the Name of Jesus by John, which is understood to be done by laying on of hands.

804. Acts 19. 13. Certain of the vagabond Jews, exercists, took upon them to call on the Name of the Lord Jesus. 1 Cor. 12. 3. No man can say that Jesus is the Lord, but by the holy Ghost.

The Lord Jesus is so called either by the

mouth only, as by the exorcists, or from the heart by the holy Ghost; there are externall gifts of the holy Ghost, and confession is reckon∣ed amongst the common gifts, so those that were possessed with the devil could say that Jesus was the Sonne of God; but the gifts of regeneration are proper to Beleevers only.

805. Acts 20. 9. Eutichus fallen asleep fell from the third loft, and was taken up dead. v. 10. his life is in him.

Paul speaks confidently, whether the soul were in the young man or not; so Christ said before he raised the maid, she is not dead, but sleepeth.

806. Acts 20. 27. I have not shunned to de∣clare unto you all the counsell of God. Rom. 11. 34. 1 Cor. 2. 6. Who hath known the minde of the Lord?

The counsell of God is either necessary for our salvation, which was hid before and now is revealed; or not necessary, secret, ascribing to the revealed will of God.

807. Acts 20. 35. It is more blessed to give then to receive. Paul faith that these were the words of the Lord Jesus, which are not found in the Evangelists.

Though the words be not found there in the same letters, yet the sense of them is found in the words of Christ; lend, looking for nothing again, Give and it shall be given to you; for all Christs words and deeds are not set down, but only those which suffice for true faith and our salvation.

808. Acts 21. 4. The Disciples said to Paul that he should not go up to Jerusalem. ch. 20. 22. Now behold I go bound in the spirit to Jerusalem. saith Paul.

The Disciples by suggestion of the Spirit warned him of bonds and afflictions, using also some perswasions of their own, as they were moved with brotherly affection, being igno∣rant that it was the will of God that Paul should go up thither, which he had revealed to him after a singular manner.

809 Acts 21. 9. Philip had four daughters virgins which did prophesie. 1 Cor. 14. 34. Let your women keep silence in the Churches.

The first place is concerning private and ex∣traordinary gifts; the later of the publike Mini∣stry, and that which is ordinary used, from which women are excluded.

810. Acts 23. 3. Paul reviled Ananias the Highpriest. 1 Cor. 6. 10. Revilers shall not inhe∣rit the Kingdom of God.

Reviling is either lawfull, which riseth from zeal to Justice, and hath the observation of the Law for its object, that is just and honest; so Peter reviled Ananias, Simon Magus; Paul, Bar Jesus or Elymas, and God all wicked men: or unlawfull, which proceeds from a wicked desire, and minde of revenge that Paul had not.

811. Acts 23. 6. Paul cryed out in the conu∣sell. Men and brethren, I am a Pharisee. 1 Cor. 1. 12. He reproves and condemns denominations from men.

Paul amongst those that disagreed admits the denomination only for distinction sake, and so thinking with the Pharisees, he distingnisheth himself from the Sadducees: So the faith∣full Professors of the Gospel are called Chri∣stians, but when the persons agree in Do∣ctrine, he forbids to preferre one before the other.

812. Acts 25. 10. Paul will be judged at Cae∣sars Judgement seat. 1 Cor. 6. 1. Dare any of you go to Law before the unjust?

Civil Judicatures are to be had in honour, the abuse of them is condemned, and he admo∣nisheth Christians that they should avoid con∣tentions before unjust Judges, lest so contend∣ing concerning small matters they should prosti∣tute their sacred Religion.

813. Acts 28. 28. Be it known therefore unto you, that the salvation of God is sent unto the Gen∣tiles. Matth. 15. 24. I am not sent but to the lost sheep of the house of Israel.

The Gospel ought to be preached by the Apostles first to the Jews, they not beleeving it came to the Gentiles: So Christ preached to the Israelites, before he gave command to his Disciples, Go and teach all Nations, Matth. 28. 19.

S^t PAULS Epistle to the ROMANS.

IT may be said to be the Method of the holy Scripture, in this are contained that which convinceth all both Jews and Gentiles of their sinnes; it demonstrates Justification from sinne by the Grace of God, by Redemption of Jesus Christ, which we apprehend by faith, and te∣stifie by good Works as the fruits of our faith. It was written in the year of Christ 55. and sent from Corinth.

814. Rom. 1. 1. Paul a servant of Jesus Christ. John 15. 15. I will not call you ser∣vants.

There are servants of sinne, and servants of Righteousnesse; Christ speaks of servants of sinne, the Apostle was an Apostle of Righte∣ousnesse, either in respect of the common con∣dition that he was freed by Christ from the power of Satan, or of his Apostolicall office be∣ing placed in the sacred Ministry by a singular manner.

815. Rom. 1. 2. The Gospel of God, which he had promised before by his Prophets in the holy Scriptures. chap. 16. 25. The Gospel was kept secret since the world began, but is now ma∣nifested.

The Gospel is taken, either largely, as it sig∣nifies the doctrine of Glory concerning Christ

revealed in the Word, or strictly: properly for the Gospel promised or fulfilled; Metony∣mically, when the name of the thing is given to the instrument, or it is taken for the Mi∣nistry.

816. Rom. 1. 13. I often times purposed to come unto you. v. 13. But was let hitherto.

Paul purposing to go to Rome did not resist the will of God, nor was it contrary, but ac∣cording to his will, not absolutely but condi∣tionally, if God pleased: the impediments he might have, were, Satan casting many hinderan∣ces in his way, or sicknesse, the planting of Churches or the like.

817. Rom. 1. 18. The wrath of God is reveal∣ed from heaven against all ungodlinesse. chap. 2. 4. The goodnesse of God leadeth thee to re∣pentance.

Justice doth not oppose the goodnesse of God punishing wicked men as they are wicked, but goodnesse invites men to repentance, deferring the punishments of the wicked, not as they are wicked, but as they are Gods creatures, and he delights not in their destruction.

818. Rom. 1. 26. He reckons up heathenish beastlinesse and Sodomy. Eph. 5. 3. Fornication and all uncleannesse and filthinesse, let it not be once named among you.

The Apostle commemorates the dissolute life of the Heathens, to make us avoid it, not to imitate it; by disgracing it, that so being ter∣rified with that filthinesse, we may escape the anger of God.

819. Rom. 2. 1. Inexcusable thou art O man whosoever thou art that judgest. chap. 13. 1. There is no power but of God.

The power of the Office is distinguished from the faults of the Person: though in the Court of Conscience and before God we are sinners, yet we are not in the Courts of Civil Justice, and before men.

820. Rom. 2. 6. God will render to every man according to his deeds. vers. 16. God will judge the secrets according to my Gospel.

In the former place is treated of the effect of faith that goes before retribution, in the later of a necessary instrument. God will condemn the wicked and Infidels according to the Law, and acquit the beleevers according to the Gos∣pel, for he that believes shall be saved; and both waies God will reward according to our works, as they were done well or ill from faith or infidelity.

821. Rom. 2. 6. He shall render to every man according to his deeds. ch. 3. 28. ch. 8. 3. We con∣clude that a man is justified by faith without the works of the Law.

To render is not only meant just retribution, but free gift; Behold I come quickly and my re∣ward is with me, to give to every man according as his work shall be. This doctrine takes not away justice, but confirms it, because it respects works for a mans faith, and judgeth by the works as the effects of mens faith and life, and condemns bad works for unbelief.

822. Rom. 2. 13. The doers of the Law shall be justified. Gal. 2. 16. For by the works of the Law shall no flesh be justified.

Justification is attributed to the Law and to Works, not simply, but by supposition, if any man can perfectly fulfill the works of the Law; but no man can in this weaknesse perfectly ful∣fill the Law.

823. Rom. 2. 14. The Gentiles which have not the Law, do by nature the things contained in the Law. ch. 8. 7. The carnall minde is enmity to the Law of God, for it is not subject to the Law of God.

The naturall Law convinceth the Gentiles, the written Law the Jews. The Apostle doth not in the former place affirm that all the Gen∣tiles do fulfill the Law, but indefinitely, the things contained in the Law: for he speaks of outward works, and civil discipline, which was honest amongst some Gentiles. In the later, by the name Carnall he understands unregenerate part, and the corruption of nature.

824. Rom. 2. 14. The Gentiles have not the Law. 1 Joh. 3. 4. Sinne is the transgression of the Law.

The Gentiles indeed had not the Law pub∣lished in writing by Moses: but the naturall Law in the first Creation was printed in every man, which we transgressed in Adam, and so were made sinners: Adam was, saith Ambr. on Luke, l. 7. and in him we were all; Adam fell, and in him all men fell.

825. Rom. 2. 25. Circumcision verily profiteth if thou keep the Law. Gal. 5. 2. ch. 6. 15. If you be circumcised, Christ shall profit you no∣thing.

Externall circumcision in the Old Testament was a Sacrament, upon condition of the Law fulfilled: Under the New Testament, as other Ceremonies, it is mortall; in the place of this came Baptism: in former times it did profit the Fathers, as a seal of the righteousnesse of faith: after Christ came, and the Gospel was planted it was taken away, by the full plenty of spirituall Circumcision.

826. Rom. 3. 2. The Jews exceed the Gentiles much every way, ver. 9. What then? are we bet∣ter then they? no in no wise. ch. 10. 12.

The Apostle speaks in the former place in respect of the Jews excellency from the Cove∣nant of God, who was pleased to bestow on the Jews the grace of his Covenant and his Law, before the Gentiles were called: in the later place he speaks of the Jews themselves who de∣served no more favour at Gods hands then the Gentiles, nor were they better then we, and continuing in their unbelief they have lost their priviledges, they were nothing to be preferred before the Gentiles, but now we are all one in Christ, and that prerogative is taken a∣way.

827. Rom. 3. 4. Every man is a lyar. ch. 9. 1. I say the truth in Christ I lye not.

Man as he is man corrupt, is subject to lye, but being regenerated and enlightened with the holy

Ghost, he embraceth truth, as is manifest in Paul.

828. Rom. 3. 8. We must not do evil that good may come. ch. 9 18. God bardening the wicked produceth that which is good.

In the former place is spoken of evil of sinne, in the later of evil of punishment. It is the sin∣gular goodnesse of God that he so over-rules sin, that it may be converted to good, as we see in Joseph.

829. Rom. 3. 12. There is no man that doth good no not one. John 13. 10. chap. 15. 3. You are clean through the word which I have spoken.

By nature, by reason of inherent sinne, we are all unclean by the grace of God in Christ we are cleansed, and our hearts are purged.

830. Rom. 3. 20. For by the deeds of the Law there shall no flesh be justified in his sight. ch. 2. 7. To them who continue by patience in well∣doing, shall he render glory and honour and eternal Life.

The first place shuts out all works from mans Justification, not by fault of the Law, but by ac∣cident, that is by the fault of men: In the later the Apostle urgeth works as necessary, not by necessity of the cause to justifie, but to be pre∣sent in him that is justified; for works are n•••• cause of reigning, but they are the way to the Kingdom.

831. Rom. 3. 28. Faith is greater then charity. 1 Cor. 13. 8. Charity then faith.

Faith is greater, as it is the cause of charity, and our victory; by faith Christ dwelleth in

our hearts, we please God, but charity with∣out out faith is sinne. Charity is said to be greater then faith or hope, because it never fails, but shall endure in our future state of perfection, faith and hope then ceasing as to their actions; but it is not greater in respect of Justification, because charity doth not justifie Legally, for in many things we offend all, and it is not perfect nor Evangelically, because in the Gospel the act of Justification is ascribed to Faith.

832. Rom. 3. 25. God hath set forth Jesus Christ to be a propitiation. John 18. 2. Judas delivered him to the Jews.

The Father delivered his Son out of love to us; but Judas delivered Christ out of cove∣tousnesse. The Father for us and for our salva∣tion, Judas for thirty pieces of silver to his own destruction.

833. Rom. 3. 28. We conclude that a man is justified by faith without the deeds of the Law. James 2. 24. You see that by works a man is justi∣fied, and not by faith only.

Paul doth not separate, as to existency, works from faith which works by love, but the object of Justification before God. James re∣jects faith which wants good works, that is a dead faith of the devil, v. 17, 19. and attributes to works the declaration of Justification, v. 21. yet he confirms a lively faith, v. 22. by the ex∣ample of Abraham, Augustine saith, that when the Apostle saith, a man is justified by faith, he doth it not that works should be despised, be∣cause they follow the man justified, they do

not go before Justification.

834. Rom. 3. 31. Do we then make void the Law through faith? God forbid, yea we establish the Law. Heb. 7. 18. There is a disanulling of the Commandment going before through the weak∣nesse thereof.

The first place is of the Morall Law, which faith confirmeth, because Christ came to ful∣fill it, and not to destroy it; and the end of the Law is to bring us to Christ. The later place is concerning the ceremoniall Law, which is ab∣rogated, because the shadow was to give place to the substance.

835. Rom 4. 7. Blessed are they whose iniqui∣ties are forgiven, and whose sins are covered. Mat. 5. 2. Blessed are the poor in spirit, the clean in heart, the mercifull.

In the first place is spoken of the cause of blessednesse, namely remission of sins, and im∣putation of righteousnesse: in the later of ver∣tues which are the way to blessednesse.

836. Rom. 4 15. ch 5. 20. Where there is no Law there is no transgression. ch. 2. 12. As ma∣ny as sinne in the Law shall be judged by the Law.

In the former place the Law is taken gene∣rally, without which there can be no trans∣gression; in the later he speaks of the natural Law; for even the Gentiles shall perish for vi∣olating of it.

837. Rom. 4. 18. Abraham against hope. ver. 18. Believed in hope.

He beleeved 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.

838. 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 Fa∣ther, because the works of the Trinity, ad extra, are indivisible to the Sonne, because he hath the same power with the Father, who willingly underwent death, and therefore the Resur∣rection is to be ascribed to his free will.

839. 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 sal∣vation: by sinne we fall, when we think we stand.

840. Rom. 5. 4. Patience worketh experience. James 1. 3. Experience worketh patience.

Probation in the first place is taken passively for experience which rejoyceth by patience, in the later it is taken actively for triall and the effect of it, that is tribulation, for affliction trieth faith, as fire doth gold.

841. Rom. 5. 6. 7. Christ died for us. 1 John 3. 16. Because he that is Christ laid down his life

for us, and we ought to lay down our lives for the brethren.

Christ dying for us a sacrifice, and revenger, paied our ransom for us. John comparing the death of Christ for us, and our death for the brethren, doth it secundum quid, for we die not to redeem our brethren, but to edifie them.

842. Rom. 5. 8. God commendeth his love to∣wards us in that when we were yet sinners, Christ died for us. Rom. 8. 32. The Father spared not his own Son, but delivered him up for us all.

The Father and the Son did alwaies love us, and have done all things for us; Christ deliver∣ed himself for our sins into the power of the devil; and because we were not to be redeem∣ed by power but by Righteousnesse, Christ the righteous died for us, and so by righteousnesse he overcame the devil; therefore because the devil had slain Christ, it was necessary that he should release those that were captives, and the devil by the price paid, was not made rich but ensnared.

843. Rom 5. 10. When we were enemies we were reconciled to God by the death of his Sonne. John 15. 13. No man hath greater love then this that a man lay down his life for his friends.

By nature we are Gods enemies, by reason of sinne, but by grace we are reconciled to God by Christ, who died for us, and we are so made the dearest friends unto God.

844. Rom. 5. 12, 18. As by one man sinne en∣tred into the world, and death by sinne, so death

passed over all men. ver. 19. as by one mans dis∣obedience many were made sinners, so by one mans obedience many shall be made righteous.

The guilt of Adam is here compared with the grace of Christ, because both have that descends on their followers. Adam derives his guilt on all men by nature, Christ derives his righteousnesse by grace on all that beleeve on him.

845. Rom. 5. 20. The Law entred that sinne might abound. ch. 7. 12. The Law is holy, and the Commandment holy, just and good.

The Law increaseth sinne, not of it self and its own nature, but by accident, because it dis∣covers sinne, and the poyson of it, that we may know it; for by the corruption of nature we are stirred up to strive against the Command∣ment, yet the Law remains still in it self just and good.

846. Rom. 6. 3. So many of us as were bapti∣zed into Jesus Christ, were baptized into his death. Act. 8. 13. Simen Magus and other hypocrites were baptized, yet they put not on Christ.

To be baptized into Christ is to put on Christ, the Robes of his Righteousnesse and Holinesse, which beleevers who are baptized do. Simon Magus and hypocrites that are not faithfull, receive not the Spirit but water only in Baptism, for there is a common Baptism to all that are baptized, but not the vertue of Baptism, that is grace. Aug. in Psal. 77.

847. Rom. 6. 12. Let not sinne reign in your mortall body. ch 3. 12. There is none that doth good no not one.

The first place is to exhort us to mortifie sinne in us, in the Regenerate sinne reigns not, they are wholly dead to sinne in Christ, and partly in themselves; they that are not Rege∣nerate know indeed what they ought to do, and know that of themselves they are unable to perform it.

848. Rom. 6. 14. Ye are not under the Law but under grace. Gal. 3. 22. The Scripture hath concluded all under sinne.

The first place is concerning the Regenerate, who are not under the malediction, dominion, and rigid exaction of the Law: the later is con∣cerning all that are subject to sin, for whom the Law is a Schoolmaster to Christ by the know∣ledge of our sins.

849. Rom. 6. 18. You are become the servants of righteousnesse. vers. 20. You were free from righteousnesse.

In the former place is spoken of those who were converted and freed from the yoke of sin; in the later of those that are not yet converted, who are free from righteousnesse, and are not under the government of righteousnesse, for carnall wisdom cannot be subject to the Law of God.

850. Rom. 6. 23. The wages of sinne is death. Wisdom 2. 24. By the envy of the devil death en∣tred into the world.

The wages of sinne is death, because the Ju∣stice of God would have it so, to punish man∣kinde that was fallen, by death, the Authour whereof was not God, but it came into the

world by the envy of the devil.

851. Rom. 7. 6. Now we are delivered from the Law. Matth. 5. 17. I came not to destroy the Law.

We are delivered from the curse of the Law, the rigour and provocation of it to sinne; also from the Law or death in which we were held; but that takes not away the right use of the Law in respect of us.

852. Rom. 7. 7. I had not known lust, unlesse the Law had said thou shalt not covet. 1 Tim. 3. 1. If a man desireth the office of a Bishop, he desireth a good work.

Concupiscence taken morally, is either ab∣solutely indifferent, as to eat and drink, or re∣latively to the Law, and so good or bad, as it is done contrary or according to the Law, be∣ing ordinate or disordinate; the later the Law condemns.

853. Rom. 7. 8. Sinne in me wrought in me all manner of concupiscence. James 1. 15. When lust hath conceived it bringeth forth sinne.

Paul means actuall concupiscence of corrupt nature, James originall concupiscence.

854. Rom. 7. 9. I was alive without the Law once, saith Paul. Phil. 3. 6. Touching the righte∣ousnesse which is in the Law blamelesse.

Before his conversion Paul lived a Pharisee, without any true knowledge of the divine Law, ascribing to himself externall righteousnesse, which was hypocrisie.

855. Rom. 7. 12. The Law is holy, just and good. 2 Cor. 3. 7. It is the ministration of death.

The Law in it self in respect of the Authour, is good, holy and just, because it declareth the good and holy will of God: in respect of us it is called the ministration of Death, because it reproves sinne, and threatens us with death.

856. Rom. 7. 14. I am carnall sold under sin ch. 6. 22. We are made free from the Law of sinne wherein we were held.

The Apostle according to the unregenerated part was carnall, that is, indulgent to his carnall lusts: but being Regenerate he did lament for those carnall affections, and resisted them.

857. Rom. 7. 18. In me dwelleth no good thing. ch. 8. 9. The Spirit of God dwelleth in us.

The first place is of the old man, in me, that is my flesh, and that part which is not regene∣rate: the second is concerning man that is rege∣nerate, for Christ liveth in us, the holy Ghost liveth in us, and indeed the whole Trinity, John 14. 23.

858. Rom. 7. 18. To will is present with me. Phil. 2. 13. God worketh in you to will.

To be willing is that good which is wrought in us by the holy Ghost; but after the fall of man to be willing and be able to will what is good, was lost in us.

859. Rom. 7. 22. I delight in the Law of God after the inward man. ver. 23. I see another Law in my members, warring against the Law of my minde.

Paul delighted, according to his spirit and inward man, the regenerate part, in the Law

of God, but rebelled against it in his outward man, the flesh, and the part unregenerate: for the whole man is as it is commonly said, is partly flesh and partly spirit.

860. Rom. 7. 23. I see another Law in my members warring against the Law of my minde. ch. 8. 2. The Law of the Spirit of life in Christ Je∣sus hath made me free from the Law of sinne and of death.

The faithfull are either captivated by the Law of sinne, that they cannot do that good they would, but what sinne will have done that dwelleth in them; or they are freed from sinne here inchoatively, because it doth not condemn them, nor yet reign in them, but in the next world it shall be accomplished, and they shall be perfectly made free from it.

861. Rom. 8. 2. The Law of the spirit of life in Christ Jesus hath made me free from the Law of sinne and death. Joh. 5. 28. The hour is coming in the which all that are in the graves, shall hear his voice and come forth.

Resurrection from death to life is common to the good and bad, but in a divers manner, and for a divers end, the good shall come forth gloriously to life, the wicked ignominiously un∣to death.

862. Rom. 8. 24. We are saved by hope. Eph. 2. 8. By grace are you saved through faith. Mark 16. 16.

Subalternates disagree not, the grace of God is the efficient cause, faith and hope the instru∣mentall causes of our salvation.

863. Rom. 8. 30. God, whom he did predesti∣nate, them he also called. Matth. 20. 16. c. 22. 14. Many are called, but few chosen.

The first place is concerning those who be∣ing called are obedient to the holy Ghost, and make their vocation firm unto the end of their lives: The later is of those who resist the voca∣tion of God; in respect of the former there are as many predestinated as are called, but of the later more called then are predesti∣nated.

864. Rom. 8. 31. If God be for us, who can be against us? 1 Pet. 5. 8. Your adversary the devil.

When God is for us, though the devil be against us, he prevails not.

865. Rom. 8. 38. Nothing, nor creature can separate us from the love of God. ch. 9. 3. I could wish that my self were accursed from Christ, for my brethren.

The wish of Paul was conditionall, if it were lawfull and might be done; the Apostle there∣by sheweth the vehemency of his affection to∣ward his kindred, and submits himself to the Divine will. Chrysostom on this place saith, that Paul by a premeditated prayer desired to be se∣parated from Christ by a temporall and eternall abjection for the salvation of his brethren, and so would by his own destruction redeem them to eternall salvation; neither did he therefore love his brethren more then Christ, for he did not desire to be separated from the love of Christ, but from the fruit of his love and friend∣ship;

he desireth to perish not as an enemy of Christ, but a preserver of his brethren, as Christ was made a curse for us, not as Gods enemy, but as our Redeemer.

866. Rom. 9. 16. It is not of him that willeth nor him that runneth, but of God that sheweth mer∣cy. Matth. 19. 17. If thou wilt enter into life keep the Commandments.

It is therefore said not to be of him that wil∣leth, because salvation is not given for our me∣rit, 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.

867. Rom. 9. 18. God hath mercy on whom he will have mercy, and whom he will he hardneth. ch. 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 reach∣eth to all men, his consequent will is restrained to the beleevers and unbeleevers, and so he will have merey of the faithfull, that they may be saved, but he justly punisheth and hardneth the unbeleevers and wicked men who resist his grace freely offered unto them.

868. Rom. 10. 10. With the mouth is made con∣fession 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 later of humane words, which the false teachers used in preaching, wherein the

Kingdom of God consists not, but in the ver∣tue, that is, in a true performance of those things they professe with their mouths.

869. Rom. 11. 7. Israel hath not obtained that which he seeketh for. Matth. 7. 7. Seek and you shall finde.

In the first place he speaks of works, so they that seek God and righteousnesse attain it not, but in the later the promise is made to them that seek by faith.

870. Rom. 11. 11. The fall of the Jews is for the salvation of the Gentiles, that they may provoke them to emulation. ch. 3. 8. We must not do evil that good may come of it.

God rejected the Jews by his just judgement, not that were guiltlesse, but because they were rebellious and unbeleeving, and so caused God to cast them off, and to take the Gentiles in their room: the later place is to be understood of the evil of punishment.

871. Rom. 11. 22. The Jews that were cut off shall be engrafted again, and the Gentiles shall be cut off Ch. 11. 29, 15. The gifts and callings of God are without repentance.

The unbeleeving Jews are excluded, but they that beleeve shall be grafted in again and be sa∣ved, therefore here follows no change of the counsell of God.

872. Rom. 11. 16. If the first fruits be holy, the lump is also holy, and if the root be holy, so are the branches. Mat. 12. 39. An evil and adulterous generation. John 8. 44. The Jews were of their fa∣ther the devil.

The Jews are called holy by right of the Co∣venant, because they were separated from the prophane Gentiles, thence it is concluded that all hope of salvation is not cut off from them; they are called a perverse generation for their wicked works.

873. Rom. 11. 17. The Gentiles were engraf∣ted into the stock of the Jews, or the Olive tree. Ch. 6. 5. If we be planted into the likenesse of his death, we shall be also into the likenesse of his re∣surrection

Christ is the Vine, the Olive tree, the Figg tree in respect of his efficacy, which is imputed to the Church by participation; and they that are engrafted into Christ the Head, are made members of the Church which is his Body.

874. Rom. 11. 20. Be not high minded but fear. v. 22. Otherwise thou also shalt be cut off. ver. 29. For the gifts and callings of God are without repentance.

The first place concerns hypocrites, who pro∣fers the Doctrine of the Church; the faithfull who are certain of their salvation by confidence from the heart, fear with a filiall, but not a ser∣vile fear, for they are taught by that fear to be carefull that they do not by carnall security cast themselves into Gods displeasure.

875. Rom. 11. 25. Blindnesse is happened in part unto Israel, untill the fulnesse of the Gentiles be come in. 1 Thess. 2. 16. The wrath of God is come upon them to the uttermost.

The wrath of God remains upon the unbe∣leeving, obstinate, malicious Jews, who cru∣cified Christ, persecuted the Apostles, and hindred the preaching of the Gospel to the Gentiles.

876. Rom. 11. 26. And all Israel shall be saved. Luk. 18. 8. When the sonne of man cometh, shall he finde faith on the earth?

Christ speaks comparatively, extenuating the number of the faithfull in the last times, either in respect of the multitude of the wicked, or seduction of Antichrist; but Antichrist being discovered and consumed with the blast of Gods mouth, there will be a great multitude of the faithfull, so that all Israel shall be saved; for as the fulnesse of the Gentiles is not taken gene∣rally for the conversion of every individuall amongst the Gentiles, but for a great part, so it must be understood of the conversion of the Jews.

877. Rom. 11. 32. God hath concluded them all in unbelief, that he might have mercy upon all, Matth. 7. 14. For straight is the way which lead∣eth unto life, and few there are that finde it.

The Apostle understands all, that is Jews and Gentiles, who are not saved by themselves, but of the meer mercy of God.

878. Rom. 11. 34. For who hath known the minde of the Lord? 1 Cor. 2. 16. But we have the minde of Christ.

The first place is concerning the inscrutable secrets of Gods wisdom, which are not needfull for us to know; the later is concerning myste∣ries

that belong to our salvation, revealed in Gods Word, and such which no man by his na∣turall reason, were it never so acute, could ever come to know.

879. Rom. 12. 20. Thou shalt heap coals of fire upon the head of thine enemy. Matth. 5. 44. Love your enemies, do good to them that hate you.

The Apostle understands here by coals the spirituall things of conscience, not naturall coals, for benefits done to an enemy are a cau∣tery to his conscience, which pricks and burns our adversary, doth justly convince him, and stirres him up to peace, concord, amendment of life; let us therefore overcome evil with good, and so win the victory over our ene∣mies.

880. Rom. 13. 1. There is no power but of God. 1 Pet. 2. 13. Be subject to every Ordinance of man.

The Magistracy is a Divine Institution: It is called the Ordinance of man, because men un∣dergo it, and it is employed for the govern∣ment of men, and was ordained for the good of man: though the Magistrate be ordain'd of men, yet that is done by Divine Authority, and subalternates disagree not.

881. Rom. 13. 2. Whosoever resisteth the pow∣er, resisteth the Ordinance of God. Matth. 22. 21. Render unto Caesar the things that are Caesars, and unto God the things that are Gods.

Preachers have authority to reprove the Ma∣gistate Theologically for his sinnes, but not

politiquely to resist him, when he applies him∣self to Gods Commandments. But if he shall degenerate into a Tyrant and Idolater, and op∣posing himself to God, shall set up what is con∣trary to God, then we must obey God rather then men: For the second Table of the Law must give place to the first Table.

882. Rom. 13. 5. You must needs be subject, not only for wrath, but also for conscience sake. Gal. 5. 1. Stand fast in the liberty wherewith Christ hath made us free.

The Decrees of the Magistrate, if they agree with Gods Word, and are appointed for good order, they binde the conscience: so also Ec∣clesiasticall constitutions, for keeping the mo∣rall Laws, are to be piously observed, so farre as they hinder not the use of our Christian Li∣berty.

883. Rom. 13 8. He that loveth another, hath fulfilled the Law. Matth. 22. 40. On these two Commandments, (the love of God and our neigh∣bour) hang all the Law and the Prophets.

The love of our neighbour proceeding from the love of God, is the fulfilling of the Law; since we have but the Image of God in our neighbour, therefore God must be principally beloved.

884. Rom. 13. 13. Let us not walk in strife and envying. 1 Cor. 14. 39. Covet spirituall gifts.

Emulation joyned with envy by reason of a∣nothers profit, is evil, and meant by the first place; in the later, sincerity of love proceeding from good zeal and Justicee.

885. Rom. 14. 1. Him that is weak in the faith receive, but not to doubtfull disputations. Gal. 2. 11. Paul withstood Peter to the face, saying if thou being a Jew livest after the manner of the Gentiles.

They are weak who know not the true use of indifferent things. Peter being taught by the heavenly vision, that distinction of meats was taken away, deserved to be reprehended; be∣cause what he learned of God, and taught in the publike counsell, he yet observed not, but was scandalous both to Jews and Gentiles.

886. Rom. 14. 3. Let not him that eateth, de∣spise him that eateth not. Col. 2. 21. Touch not, tast not, handle not.

In the former place, abstinence, and obser∣vation of meats proceeding from faith without scandall, is left free; for the ceremoniall Law ended at Christs coming: in the later he re∣proves the superstition of the Colossians, who being taught the use of things indifferent, yet brought them in as a part of Gods worship ne∣cessary to salvation.

887. Rom. 14. 6. He that regardeth the day regardeth it unto the Lord, and he that regardeth not the day to the Lord, he doth not regard it. Gal. 4. 10. He reprehends them for observing daies and moneths, and times and years.

The first place leaves it free to the weak, who had tender consciences, either to observe or not observe the legall festivall daies, so they did it without opinion of merit, or necessity, or of∣fending their neighbour: the later reprehends

the Galathians, who with a kinde of tye of con∣science did observe the Sabbaths and Festivall times of the Jews according to the Law, as if they had not been set free by Christ.

888. Rom. 14. 15. Destroy not him with thy meat for whom Christ died. Joh. 10 28. My sheep shall no man pluck out of my hand.

The Elect may be destroyed by themselves as weak men, and by reason of Satans malice, that puts so many offences in their way, but not in respect of God, for no man can snatch them fi∣nally out of his hands

889. Rom. 15. 2. Let every one of us please his neighbour. Gal. 1. 10. Should I yet please men, I should not be the servant of Christ.

We must please men for their edification both by words and examples, but not to seek for glo∣ry at the mouth of the people, for so the Apo∣stle would not please men.

890. Rom. 15. 14. And I my self also am per∣swaded of you my brethren, that you also are full of goodnesse, filled with all knowledge. Chap. 14. 1. There were many amongst them weak in faith.

The Apostle before by Synechdoche attri∣butes to the whole Church that which belongs but to one part, for there were many godly, learned and weak also in that Church.

891. Rom. 15. 20. I would not build on ano∣ther 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 Pro∣phets.

892. 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 infernall serpent, and he daily conquers Satan in us, and he gives us force to overcome that wicked spirit by the ver∣tue of the holy Ghost; and so to triumph over him.

Two Epistles of S^t PAUL to the CORINTHIANS.

THe first is Legall, reprehending them who were obnoxious to so many vices, it is di∣rect against Sectaries, Incestuous, Whoremon∣gers, 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 Evangelicall, to comfort the affli∣cted, 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

893. 1 Cor. 1. 7. You come behinde in no gift. ver. 11. It hath been declared to me that there are contentions amongst you. ch. 3. 3. ch. 11. 15.

The first place is concerning those that were approved and commended amongst the Corin∣thians: the later is concerning those who did contentiously preferre themselves before other Ministers of the Church.

894. 1 Cor. 1. 7. You come behinde 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 ful∣filled in the revelation of Christ.

895. 1 Cor. 1. 17. Christ sent me not to bap∣tize, but to preach the Gospel. Matth. 28. 19. Go and teach all Nations, baptizing them.

In the Apostolicall Ministration the lesse prin∣cipall was to baptize; the principall was the preaching of the Gospel, and that was ordinary or extraordinary.

896. 1 Cor. 1. 21. The wisdom of God. ver. 21. It is called the foolishnesse of preaching.

The Gospel of it self is the wisdom of God; which in the opinion of carnall and unbeleeving men, is called by accident foolishnesse.

897. 1 Cor. 1. 21. It pleased God by the foo∣lishnesse of preaching to save them that beleeve. Matth. 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 later is of the cure of the body, which is wrought by divers means, ordinarily by the Word and Sacraments, extraordinarily by other means.

898. 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 cals them perfect here, not those who wanted no perfection, but such as are so in respect of no∣vices in the Church. Absolute perfection is proper to the next life, and of that we know here but in part.

899. 1 Cor. 2. 15. He that is spirituall judgeth all things, yet he himself is judged of no man. ch. 4. 4, He that judgeth me is the Lord. ch. 14. 32. And the spirits of the Prophets are subject to the Prophets.

In the first place God, Ecclesiasticall and Po∣liticall Judges are not excluded, being they are ordained by God, but those that are carnall and sensuall, the Prophets are subject to the Pro∣phets in the judgement of faith, concerning things that are to be beleeved, for God giveth us his holy Spirit by measure: neither do we all understand all things, but comparing our opi∣nions we must judge with Learned men.

900. 1 Cor. 3. 1, 3. And I brethren could not speak to you as unto spirituall, but as unto carnall. ch▪ 1. 2. Sanctified in Christ Jesus, called to be Saints. ver. 5. Enriched with all knowledge.

The Corinthians were more or lesse carnall; who walked according to men, depending on mens authority, in doctrine given to conten∣tions, and troubling the Church of God with carnall desires.

901. 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 secun∣dum quid, for all our labour without Gods ope∣ration prosits nothing.

902. 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 re∣ward. Preachers are not one all those waies. Paul was not one with those Teachers who preached up themselves more then Christ.

903. 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 Testa∣ment he cals the Prophets, in the New the Apo∣stles

the Architects of the Foundation, other Doctors that build the Wals, others who cover the House, and Paul saith by his Apostolicall Office, that he laid the Foundation.

904. 1 Cor. 3. 11. Other foundation can no man lay but that is laid, which is Christ Jesus. Ephes. 2. 20. You are built upon the foundation of the Apostles and Prophets.

Christ is the Foundation of salvation by the eternall Decree, by his sending and delivering himself to death, or by his being apprehended by faith in the heart of beleevers: or of Do∣ctrine, because the fundamentall Doctrine ne∣cessary to salvation respects Christ, which Do∣ctrine is contained in the Law and the Gospel; in the Law, because Christ is the end of the Law, and perfect charity; this is the principall foun∣dation; the second foundation is ministeriall, and that is of the Prophets and Apostles, be∣cause by their Ministry the fundamentall Do∣ctrine is delivered.

905. 1 Cor. 3. 15. Heretiques shall be saved by fire. Matth. 7. 22. They shall be con∣demned.

The first place is not concerning obstinate Heretiques who overthrow the foundation, but of such as hold the foundation; they that build upon this foundation, wood, hay, stubble, that is, they that darken the Gospel of Christ with improper, obscure, frivolous, foolish exposi∣tions, mingling vain questions, mens inventi∣ons, philosophicall traditions, such if they renounce their opinions, and hold the true

foundation they may be saved.

906. 1 Cor. 4. 1. Let a man so account of us as of the Ministers of Christ. John 15. 15. You are my friends.

We are servants in respect of Creation, Re∣demption, Vocation: friends in respect of A∣doption, and Revelation of things necessary to salvation.

907. 1 Cor. 4. 3. With me it is a small thing to be judged of you. ch. 14. 32. The spirits of the Prophets are subject to the Prophets.

Paul despiseth not the judgement of the Church and godly men, but he denyeth that he hunts after favour or applause from men, or that he cares for the sinister judgement of those that contemned him, therefore he appeals to the censure of the Church.

908. 1 Cor. 4. 3. I judge not my self. ver. 4. For I know nothing of my self.

I do not judge my self so as to preferre my self before others, nor do I commend my self, least I should seem to boast, nor do I dispraise my self, least I do wrong to my Office, saith Chrysost. The Apostle was so modest, who when he might have commended himself, in re∣spect of his vocation, doctrine, and fidelity, least he should seem to be a Judge in his own cause, he leaves the judgement to God. Last∣ly, he knew nothing by himself, in respect of his Office and a good conscience wherein he lived honestly; but he speaks not of his fore-past life.

909. 1 Cor. 4. 3. I judge not my self. ch. 11. 31.

If we would judge our selves we should not be judged.

In the first place he avoids the judgement of dignity, of preferring himself before others: in the later he commends the judgement of cor∣rection and proving of our selves, which belongs to all men.

910. 1 Cor. 4. 5. Judge nothing before the time. ch. 10 15. Judge ye.

The Apostle in the former place appeals from the corrupt judgement of the Corinthians unto Christ the supream Judge; as if he should say, Do not passe your censure before you know the matter perfectly, and the parties have been heard, or before the last judgement day, when God shall judge us all; by which words he casts a bridle on all perverse censurers, and condemns untimely judgement before things be certainly known.

911. 1 Cor. 5. 1. It is reported that there is fornication amongst you, and such as is not amongst the Gentiles. Rom. 1. 26. The Gentiles were given up to all unclean affections.

The Apostle sheweth that this wickednesse was detested by the more honest heathens, that without detestation it could not be named before chast ears, also the offenders themselves did de∣test that wickednesse.

912. 1 Cor. 5. 12. What have I to do to judge them that are without? ch. 6. 2. Do you not know that the Saints shall judge the world?

The first place is of his Apostolicall function, whereby Paul was very carefull of those who

were made members of the Church by the word he preached to them: the later is of the Saints in generall, and their judgement of approba∣tion. The Saints, saith Chrysost. shall judge the world by their exemplary judgement, because by their example the perfidiousness of the world shall be condemned.

913. 1 Cor. 6. 1. Dare any of you go to Law before the unjust. Rom. 13. 1. Let every soul be subject to the higher powers.

In the first place the Apostle condemne their desire to contend before an unbeleeving Judge; yet he doth not forbid them to appear before ci∣vil Judicature.

914. 1 Cor. 6. 5. Is there not a wise man among you? ch. 1. 20. There are not many wise.

In the first place he makes the question, in the next he asserts that there are not many wise men amongst the Corinthians; but he requires not carnall wisdom, but Christian wisdom, the beginning whereof is the fear of the Lord.

915. 1 Cor. 6. 13. God shall destroy the belly. Phil. 3. 21. He shall change our vile body.

The first place is of the abuse of the belly, of the flesh and worldly pleasures; the belly, being it is a part of mans body, shall not be destroy∣ed, but glorified with the other members.

916. 1 Cor. 7. 1. It is good for a man not to touch a woman. ver. 2. Let every man have his own wife.

Good here is not opposed to evil, or to sinne, as if it were sinne to live in Wedlock; but it

signifies tranquillity of life, especially in time of persecution: The wife before the fall was given to man by God, as a helper to his devo∣tion, society, generation, education, oeconomy; and much more after the fall is she a helper to him in his infirmity, and is the remedy of unlaw∣full love.

917. 1 Cor. 7. 6. I speak this by permission and not of commandment. ver. 5. Defraud you not one the other. ver. Let every man have his own wife.

The first place leaves it free to married peo∣ple to live continently if they can, and are wil∣ling so to do: In the later places, the pious cu∣stom of married people by the Institution of God and the approbation of Christ is com∣mended.

918. 1 Cor. 7. 10. I command, yet not I, but the Lord. ver. 12. Speak I, not the Lord.

First he saith, not I, but the Lord, because it was a Law to forbid divorcements: afterward, I, saith he, not the Lord, because by him without a commandment of God the holy Ghost did then teach.

919. 1 Cor. 7. 14. Your children are holy. Ephes. 2. 3. We were the children of wrath.

The first place sheweth the honest procrea∣tion of Christian children, who though they are by nature the children of wrath, yet by rea∣son of the Covenant and faith they are called holy.

920. 1 Cor. 7. 21. Art thou called being a servant? care not for it. ver. 21. but if thou

maiest be made free use it rather.

The first place is to comfort servants against the troubles of servitude, and he will not have them for that condition to forsake the faith of Christ whereunto they were called, and lose their Christian liberty for their corporall ser∣vice: So that the instruction added to it makes no disagreement, because servants ought with a willing minde to embrace lawfull freedom, ob∣tained by reason and a safe conscience.

921. 1 Cor. 7. 23. Be not servants of men. ch. 9. 19. The Apostle makes himself a servant to all men.

It is indeed a most ignominious slavery and sad service to depend on the commands of other men, besides the commandments of God, but to be serviceable for the sacred Ministry is not ig∣nominious but honourable.

922. 1 Cor. 7. 23. Be not servants of men. Eph. 6. 5. Servants obey your Masters.

Service is spirituall or carnall, from that he disswades in the former place, for we must not obey the wicked desires of men, and dishonest commands, but must so serve them, that we may not offend God or wrong our consciences; this he chargeth us to do, which though it may be thought hard, yet whilst we do it in the sin∣cerity of our hearts, for that God requires it, it will be accepted.

923. 1 Cor. 7. 25. Concerning virgins I have no commandment of the Lord, yet I give my judgement. Matth. 19. 12. There are some Eunuchs which have made themselves Eunuchs

for the Kingdom of heavens sake.

There is no command of Virginity in both the Covenants. Christ speaks of the Essens of the time past; condemning them of rashnesse, because they sought for the Kingdom of God in perpetuall continency, which is a singular gift of God, and given to very few. Paul speaks for necessity, setting down what is expedient for all, by reason of time and place, because it was not safe for Christians, because of persecutions, to stay alwaies in one place, and because of the cares which ordinarily follow married people.

624. 1 Cor. 7. 29. Let those that have wives be as though they had none. ver. 3, 4, 5. He ap∣proves conjugall custom.

In the first place he forbids not the use of Marriage, but he would not have the husband too uxorious, and he bids them to use the goods of this world moderately, least we should be overcome with evils, or suppose the good of this life to be perpetuall: since if we lose not all here by some accidents, yet in our doubts we must leave them all.

925. 1 Cor. 7. 32. I would have you to be with∣out carefulnesse. 2 Thess. 3. 10. He that will not labour, let him not eat.

By carefulnesse here he means not, to call men from their vocations and houshold cares, but the inconveniences of Matrimony, whereby we are often called from the service of God.

926. 1 Corinth. 8. 1. Knowledge puffeth up. 1 Cor. 1. 5. Enriched in Christ with all know∣ledge.

The first place condemns vain knowledge adjoyned with pride; Knowledge puffeth up, nor of it self, but by accident, smatterers and boasters abusing it, neglecting what is for their edification: the later praiseth knowledge joyn∣ed with charity, as it was a gift of God in Christ amongst the Corinthians.

927. 1 Cor. 8. 11. Through thy knowledge shall thy weak brother perish for whom Christ died. John 10. 28. Those that are Christs sheep shall never perish.

Infirm Christians may perish, by reason of their infirmity, Satans malice, and the impu∣deney of the wicked, who abusing their Chri∣stian Liberty, are an offence to the faithfull, they cannot perish in respect of the counsell of God and the merits of Christ, and the efficacy of his intercession, who by a mighty hand pre∣serves them to salvation.

928. 1 Cor. 9. 15. It were better for me to dye then that any man should make my glorying void. ch. 1. 29. That no flesh should glory in his pre∣sence.

The first place is of true and honest glory, necessary for a good conscience that hath faith∣fully discharged it self in its office: the later is concerning vain, unjust boasting, and unnecessa∣ry, which must be avoided.

929. 1 Cor. 9. 20. To the Jews I became as a Jew. Acts 13. 46. We turn to the Gen∣tiles.

The Apostle would have won both Jews and Gentiles unto Christ; for the Jews cause he

circumcised Timothy, shore his head, paid his vow in the Temple, and observed other Cere∣monies for a time: in the later place he turns to the Gentiles, from the Jews who were har∣dened, and thrust away from them the Word of God.

930. 1 Cor. 9. 22. I am made all things to all men. Gal. 1. 10. If I yet pleased men, I should not be the servant of Christ.

In the first place as a wise Teacher he ac∣commodates himself to strong and weak, to edi∣sie them in the Gospel, not as flatterers and hy∣pocrites do.

931. 1 Cor. 9 24. So runne that ye may ob∣tain. Rom. 9. 16. It is not of him that willeth nor of him that runneth, but of God that sheweth mercy.

The first place is of those that are justified, and heirs of eternall life, that fight a good fight: the later is concerning the efficient cause of our salvation, which is the grace and mercy of God.

932. 1 Cor. 10 2. They were all baptized unto Moses. ch. 1. 13. Were you baptized in the name of Paul?

To be baptized in the name is taken impro∣perly, unto Moses, that is in the Doctrine and Law delivered by him, or by his Ministry, as Acts 19. into John's Doctrine; but in the la∣ter it is taken properly, so we are baptized in the name of the Father, Sonne and holy Ghost, for baptism cannot be performed in the name of any creature, because to be baptized in the

name of any one, that is by his command and authority to be baptized for his worship, faith and obedience.

933. 1 Cor. 10. 23. No temptation hath be∣fallen you, but such as is common to men. Matth. 4. 3. The devil is a tempter.

Temptation is the divine probation of our faith and obedience, or a devilish tempting of us to sinne, or when men tempt us to persevere in sinne, or when the weaknesse of our nature draws us into faults and errours, such were the temptations of the Saints, and of the Corinthi∣ans here.

934. 1 Cor. 10. 15. Judge ye your selves what I say. Joh. 5. 39. Search the Scriptures.

The Apostle makes all men judges of his cause, if any could not judge it was not imbe∣cillity of the Law, but the deed, because all were bound to know things that concerned their faith, for by the Word of God we may judge concerning things that belong to faith, the knowledge whereof is necessary for all men, and it is acquired by reading, meditation, invocation, and searching the holy Scriptures.

935. 1 Cor. 10. 15. I speak as to wise men. ch. 3. 1. As to carnall and babes.

The Corinthians were wise in respect of their doctrine, but carnall in their affections, by reason of their strife and contentions; for the most learned have their carnall desires, nor were they all wise or carnall, for often what belongs to some is imputed to all.

936. 1 Cor. 10. 21. Ye cannot drink the cup of

the Lord, and the cup of devils. ch. 11. 29. He that cateth and drinketh unworthily, eateth and drinketh his own damnation.

The first place is of right, and so they can∣not nor must not eat or drink, though they do eat and drink; the later is understood of the fact whereby they take it.

937. 1 Cor. 10. 24. Let no man seek his own, but every man anothers wealth. 1 Tim. 5. 8. But if any man provide not for his own, especially for his own house, he hath denied the faith, and is worse then an Infidel.

The first is to be understood with limitation, that no man out of over-much love of himself should do his own occasions boastingly, which is farre from Christian charity, which teacheth that a man is not born for himself, but to serve God, and to do good to his neigh∣bour.

938. 1 Cor. 11. 24. Eat, this is my Body. Rom. 6. 9. The Body dieth no more.

In the Lords Supper, the Body of Christ is not broken by a naturall or carnall manner; the Body and the Blood, the Bread and the Wine are received conjunctively in respect of the instrument, but they are received disjun∣ctively in respect of the manner, for the bread and wine is received after one manner, the Body and Blood after another manner.

939. 1 Cor. 11. 24. Which is broken for you. Luk. 22. 1. Which is given.

The Apostle received from the Lord what he delivered to the Corinthians concerning the

sacred Supper; without doubt in the first insti∣tution the Lord used both the words, and be∣cause the Evangelists make mention of the name of giving, the Apostle addes the other.

940. 1 Cor. 12. 3. No man can say that Jesus is the Lord but by the holy Ghost. Matth. 7. 21. Not every one that saith unto me Lord, Lord, shall enter into the Kingdom of heaven.

In the first place it is not only historically with outward lips to say that Jesus Christ is the Lord, but with faith to beleeve that he is the Lord, which hypocrites and devils cannot do, for though with their mouth they confesse him, yet with works they deny him; also no man can say for his own salvation that Jesus is the Lord, unlesse he have the holy Ghost.

941. 1 Cor. 12 6. God worketh all in all. Phil. 2. 12. Work out your salvation.

God as the first cause works all good in all men, we with God work 〈◊〉〈◊〉 our salvation subordinately, we are called by God moving and helping us freely, and by his grace we co∣operate.

942. 1 Cor. 13. 2. Though I have all faith, so that I could remove mountains, I am nothing. Rom. 3. 28. We are justified by faith without the works of the Law.

In the first place, by all faith is meant faith of working all manner of miracles, so that it can extend it self so farre as to remove mountains, yet charity may be separated from such a 〈◊〉〈◊〉, but it can never be separated from a justifying faith, to subsist without it.

943. 1 Cor. 13. 9. We know in part. 1 John 2. 20. Ye know all things.

In this life our knowledge is in part and im∣perfect, but in the next life it shall be perfected: the later place is concerning necessary things to the knowledge of Antichrist, that is done by the holy Ghost leading us into all truth by degrees and parts.

944. 1 Cor. 13. 12. We see now through a glasse darkly, but then face to face. 2 Cor. 3. 18. But we all as with open face beholding the glory of the Lord.

The face in Scripture is taken for Gods Es∣sence, Exod. 33. 23. for his generall presence, Deut. 31. 17. for Gods grace, Numb. 6. 25. for his revenge, Rev. 6. 16. for knowledge and in∣ternall vision, Exod. 33. 11. of this in the first place: but in the later is meant the sight of God in our Country, that is in heaven; as it is said through a glasse, and in a riddle, in respect of the Law, for God is seen by us in part, in the Word of God, as he is.

945. 1 Cor. 13. 13. Now abideth faith, hope and charity, but the greatest of these is charity. Gal. 5. 6. Faith works by love.

Charity being the effect of faith is the infe∣riour, for by faith we are justified and Christ dwelleth in us, and we please God, we are the sons of God and obtain eternall life. Charity is not the greatest vertue, but because it shall remain in the next life in its operations.

946. 1 Cor. 14. 31. You may all prophesie one by one. Heb. 5. 4. No man taketh this honour to

himself, but he that is called of God.

The Apostle understands all that are lawfully called to the Office of Prophesying.

947. 1 Cor. 15. 9 I am the least of the Apostles. ver. 10. I laboured more then they all.

He was the least in order, because he was the last called to be an Apostle; but he was greater in labouring, because the charge of all the Churches was committed unto him. In the first place he speaks lowly of himself, according to Christs commandment, When you have done all those things which are commanded you, say, we are unprofitable servants, we have done that which was our duty to do, Luk. 17. 10. In the later place he speaks of those that strove with him by emu∣lation, to whom he compares himself, not derogating from others, but he magnifies his Apostleship from his faith, and fruits of his works.

948. 1 Cor. 15. 27. He hath put all things un∣der his feet. ver. 28. The Son also shall be subject to the Father.

That subjection shall be effected in his mem∣bers and Church which is his Body; and by re∣signation of his Kingdom, that now he admi∣nisters at present by his Ministers in the midst of his enemies, but not without battell: also he shall declare his subjection to the Father, an∣swerable to that nature according to which all power is given to him in heaven and in earth.

949. 1 Cor. 15. 50. Flesh and blood cannot inherit the Kingdom of God. ver. 53. This cor∣ruptible

must put on incorruption.

Flesh and blood here signifies the corrupt nature of man in the state of sinne; this, as it is such, cannot inherit the Kingdom of God; but our nature purged from corruption, shall put on incorruption.

950. 1 Cor. 16. 15. The houshold of Stephanus addicted themselves to the ministry of the Saints. Heb. 5. 4. No man taketh this honour to himself, but he that was called of God.

In the first place is meant the ministry of trans∣parting the collections to the brethren, and they did it by the sending of the Apostles by them in a most dangerous time.

951. 1 Cor. 16. 22. If any man love not the Lord Jesus Christ, let him he Anathema. Matth. 5 44. Love your enemies.

The Apostle doth not pronounce this Ana∣thema out of his own private affection, but be∣ing led by the holy Ghost; it is not lawfull rashly to use private imprecations, unlesse the glory of God require it in an especiall man∣ner, and there be no hope left of their sal∣vation.

952. 2 Cor. 1. 1. Timothy with Paul wrote that Epistle. 1. Tim. 1. 3. He was left at Ephesus, when Paul went into Macedonia.

Paul sayling from Corinth into Asia, left Timothy at Ephesus together with Aquila and Priscilla, but that they were with the Apo∣stle at Corinth at that time, the Inscription it self testifieth.

953. 2 Cor. 1. 8. In Asia we were pressed out of measure, above strength. 1 Cor. 10. 13. God will not suffer you to be tempted above that you are able.

The first place is concerning temptation ex∣ceeding bare humane strength, the second con∣cerning faith and strength given to us by God, which is our victory.

954. 2 Cor. 5. 2. In this we groan earnestly, desiring to be clothed upon with our house which is from heaven. ver. 4. We groan being burdened, not that we would be uncloathed.

The first place is concerning the groaning by grace, the second by nature, for the holy Ghost stirres up a desire of life eternall in the minde of the godly, and it is naturall to fear death, because it destroys nature.

955. 2 Cor. 5. 16. We know no man after the flesh. Rom. 1. 3. Christ of the seed of David ac∣cording to the flesh. Phil. 2. 8.

To know according to the flesh, is to praise that which corrupt flesh delights in, and to de∣spise what it despiseth, so we knew not Christ carnally, but out of Gods Word we know him to be of the seed of David.

956. 2 Cor. 5. 19. God was in Christ recon∣ciling the world unto himself. ver. 20. We pray you in Christs stead be ye reconciled to God.

Reconciliation is ascribed to God as the prin∣cipall cause, to Christ as the meritorious cause, or to the Ministry of the Word as to the Instru∣mental cause, or to our selves apprehending it by faith, and applying it for our salvation.

957. 2 Cor. 8. 20. Avoiding this that no man should blame us in this abundance which is admi∣nistred by us. 1 Cor. 4. 3. With me it is a very small thing that I should be judged of you.

The first place is of just dispraise, wherein our hearts convince us; the later is concerning the unjust judgements of the world, which pro∣ceed from mens depraved affections.

958. 2 Cor. 11. 4. If he that cometh preacheth another Jesus whom we have not preached, or re∣ceive another Gospel which ye have not accepted, ye might well bear with him. Gal. 1. 8. Though we or an Angel from heaven preach any other Gospel unto you, then that we have preached, let him be accursed.

In the first place is meant by another Christ, and another Gospel, a better Doctrine then the Apostle taught; but in the later, by ano∣ther Gospel is meant false doctrine which over∣throweth Gods grace and Christs merits.

959. 2 Cor. 11. 17. That which I speak, I speak it not after the Lord, but foolishly. 1 Pet. 4. 11. If any man speak, let him speak as the ora∣cles of God.

Paul being forced to it by the calumnies of false Apostles, said somethings concerning his own labours and dangers, which did not di∣rectly appertain to his Ministry. Peter speaks of those things which directly appertain to the Ministry of the Word; wherein the rule of our words must be the Oracles of God revealed in the Scriptures.

S^t PAULS Epistle to the GALATIANS.

HE defends the Justice of faith against false Apostles, that a man is justified, not by the works of the Law, but by faith in Christ, and exhorts to good works, that the fruits of faith must be sowed in Christian charity and liberty: It was written from Rome in the Year of Christ 60.

960. Gal. 1. 1. Paul an Apostle, not of men, neither by man, but by Jesus Christ. ch. 2. 2. I communicated unto them the Gospel which I preach among the Gentiles. ver. 6. Who seemed to be some∣what.

Paul came to Peter and the rest of the Apo∣stles, not that he might learn the Gospel from them, but to have their testimony of his Do∣ctrine, that he preached nothing to the Gen∣tiles but the Gospel of Jesus Christ.

961. Gal. 1. 17. I went not up to Jerusalem to them which were Apostles before me, but I went into Arabia. Act. 9. 26. Paul after his return to Damascus, came to Jerusalem.

Paul after his conversion went into Arabia from Damascus, and coming back thence to Damascus in the third year, persecution befell him, who being in hazard of his life, was let down in a basket and escaped; and coming to Jerusalem, when they were all afraid of him,

he was brought to the Apostles by Barnabas, ver. 27.

962. Gal. 4. 11. I am afraid of you least I have bestowed upon you labour in vain. 1 Cor. 15. 58. Be ye stedfast, knowing that your labour is not in vain in the Lord.

In the first place the Apostle feared of the successe of his labour by reason of schism a∣mongst the Galatians, who sought their salva∣tion more from the Law then from Christ: in the later he hopes well of the Corinthians, that his labour shall not be lost.

963. Gal. 5. 17. The flesh lusteth against the spirit. Eph. 6. 12. We wrestle not against flesh and blood, but against powers.

Flesh is taken in the first place for our cor∣rupt nature; in the later for men whose nature is frail and weak; nor is our chief conflict with those, but with spirituall powers, which use ma∣ny deceits, and make many incursions upon the faithfull.

964. Gal. 5. 24. They that are Christs have crucified the flesh with the affections. Eph. 5. 29. No man ever yet hated his own flesh.

The first place is not concerning the nature of the flesh, but the desire of the regenerate man, who cares not for the affections of the flesh, will not serve his belly, his pleasures, the world or worldly delights; the later is con∣cerning self-love naturall to us all; and the Apostle speaking of the wife, useth the name of flesh, because they are both made one flesh.

965. Gal. 6. 2. Bear ye one anothers burdens. ver. 5. Every man shall bear his own burden.

In the first place is spoken of the faults and infirmities of our brethren which are indeed a burden to us, yet we must bear them by sym∣pathy; and the rule of charity will have it so, that all of us help our brethren and tolerate their infirmities, to lift up such as are down, to hide their faults, so much as may be and is fitting.

Thou hast this fault, and not that, another man hath another fault, do thou bear his fault, let him bear thine, and so fulfill the love of charity; be not curious in other mens faults, for every man shall give account of his own.

966. Gal. 6. 4. Let every man prove his works. 1 Cor. 3. 13. The fire shall try every mans work.

In the first place is intimated what is our duty, to make our works approved to God; in the later place, the fire signifies either the holy Ghost or afflictions by which we are tried.

The Epistle of S^t PAUL to the EPHESIANS.

HE commemorates the benefits of God which are part, and recites our Election, Redemption, Sanctification, Vocation into the Church, Justification by faith, our future inheritance of eternall life, and our duties; in

generall, of us all, in speciall, of married peo∣ple, and unmarried, of Parents, of Children, of Masters and of servants. It was written from Rome in the Year of Christ 59. and sent by Tychicus.

967. Eph. 1. 7. In whom we have redemption. Rom. 8. 18. We wait for future glory, and the re∣demption of our bodies.

We have redemption in Christ from the guilt of sinne by our justification, we expect a full redemption from inherent sinnes in our glori∣fication; for Christ shall transform our mortall bodies, that he may make them like to his glo∣rious body, that as we are one with him here in soul and body by grace, so we may be also in glory.

968. Eph. 3. 5. The mystery of Christs incar∣nation was in other ages unknown to men. Col. 1. 5. You have heard before in the word of the truth of the Gospel.

It was unknown to the Fathers under the Law, in respect of fulnesse and clearnesse of knowledge, revealed since Christ came, and it was made manifest to the whole world by the Ministry of the Apostles.

969. Eph. 3. 15. All paternity is named from God the Father. Joh. 8. 44. The devil is the father of lies.

God is the Father of heavenly and earthly paternity, the devil is excluded from these, for he hath no such paternity, but as he is the Au∣thour, he is called the Father of a lie.

970. Eph. 4. 19. The Gentiles gave themselves over to lasciviousnesse to work all uncleannesse. Rom. 1. 28. God gave them over to a reprobate minde.

The Gentiles gave themselves over in regard of their sinnes, God gave them over in regard of punishment.

971. Eph. 5. 25. Husbands love your wives. Luk. 14, 26.

Wives are to be beloved as they are wives, but if they hinder us from following Christ, they are to be hated with such a hatred as pro∣ceeds not from anger, but zeal to Gods glory.

972. Eph. 5. 33. Let the wife see that she re∣verence her husband. Matth. 10. 28. Rather fear God.

Fear in respect of God must be guided the same way that love must. God must be belo∣ved above all, not excluding fear which is due to others.

973. Eph. 5. 1. Be ye followers of God. 1 Cor. 11. 1. Be ye followers of me.

The Apostle warns the Ephesians to be fol∣lowers of God, for by that they shall fructifie the more: Ae exhorts the Corinthians to fol∣low him, that as he followed Christ, so they would learn of him; as if he would have said, If you cannot follow Christ, yet follow me at least that am his servant.

974 Eph 5. 26. Christ hath cleansed his Church by the washing of water by the word. 1 John 1. 7. The blood of Jesus Christ cleanseth us from all sins.

Christ purgeth away our spots with his blood, as with water, by the Word and Sacraments, as by instruments he communicates to us the power of his death.

975. Eph. 6. 12. For we wrestle not against flesh and blood. Gal. 5. 17. The spirit and the flesh are contrary.

In the former place mention is made of our principall and capitall enemy, that is the devil; in the later of the concupiscence of our cor∣rupt flesh, and the strife of it against the Spirit.

The Epistle of S^t PAUL to the PHILIPPIANS.

HE exhorts them to patience, and not to be offended with his chains, but that they should live patiently in mutuall love, and take heed of false Teachers, and study to lead a life unblameable. Written from Rome by Epa∣phreditus.

976. Phil. 2. 7. He was made in the likenesse of man, and was found in fashion as a man. 2 Cor. 5. 16. Henceforth know we Christ no more after the flesh.

The first place is concerning Christs true hu∣manity, who after his humiliation was exalted of God above all creatures, and made to be Lord in the glory of the Father.

977. Phil. 2. 9. God hath given him a Name which is above every name. Matth. 1. 21. In his conception. Luk. 2. 21. In his Circumcision they called his name Jesus.

By the Name above all names, is understood Majesty and glory given from God the Father unto Jesus Christ our Lord. In his conception he was called Jesus, because he shall save his people from their sinnes.

978. Phil. 2. 12. Work out your own salvation with fear and trembling. 2 Tim. 1. 12. I am cer∣tain, because the Lord is able to keep that which I committed unto him.

The Apostle means fear and trembling, not that which is servile but filiall, which is opposed to presumption and security, least we should grow insolent upon the confidence of our gifts, but that we should altogether depend on the mercy and goodnesse of God.

979. Phil. 3. 12. Not as though I were alrea∣dy 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 conforma∣ble to Christ our head, in doing well and suffer∣ing: The Philippians are called perfect, not simply so, but comparatively in respect of those that are weak, who are to be born withall by those which are strong, in respect of whom also they are termed children.

980. Phil. 3. 21. Christ shall change our vile bodies, that they may be fashioned like to his glo∣rious

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 Hypostaticall union.

The Epistle of S^t PAUL to the COLOSSIANS.

HE exhorts them to embrace the Doctrine of the Gospel, and to fly from the teach∣ing of false Apostles, and he warns them to live godly, putting off the old and putting on the new man, that in Oeconomicall Govern∣ment, the men, old men and Masters, should observe humanity and equity; women, chil∣dren and servants should live in obedience, that all should be watchfull in prayer. It was sent from Rome by Tychicus and Onesimus.

981. Col. 1. 24. I fill up that which is behinde of the afflictions of Christ in my flesh, for his bo∣dy sake which is the Church. Heb. 10. 14. For by one offering he hath perfected for ever them that are sanctified.

The Passions of Christ, as to merit and satis∣faction, are perfect for his Church; the Apo∣stles and Martyrs fill up in their flesh what is behinde of the afflictions of Christ, enduring miseries, wherein Christ himself suffereth, for

they are his Members, He that toucheth you, toucheth the apple of mine eye. What you do to any of these little ones, you do it unto me; it is added for the Church, not to redeem the Church, but to edifie and strengthen the Church by our ex∣ample of constancy and patience.

982. Col. 2. 3. In Christ are hid all the trea∣sures of wisdom and knowledge. Matth. 24. 36. But of that day and hour knoweth no man, no not the Angels in heaven but the Father only.

Christ in the state of exaltation hath a per∣fect knowledge of all things, because all power in heaven and earth is given to him, and he sits at the right hand of God. In the state of hu∣miliation he knew not when the last day should be, not in respect of himself, saith Augustine, but in respect of us.

983. Col. 2. 9. In Christ dwelleth all the ful∣nesse of the Godhead bodily. Heb. 2. 17. It beho∣ved him to be like unto us in all things, sinne ex∣cepted.

He is like to us in all things in respect of the essence of humane nature, not in respect of his subsistence in the person of the Word, and of his Hypostaticall union, Glory and Majesty.

984. Col. 3. 2. Set your affections on things a∣bove, and not on things on the earth. Rom. 11. 33. O the depth of the riches both of the wisdom and knowledge of God.

To set our affections on things above, is to elevate our mindes to heaven, above all earth∣ly things, unto our Country where we wait for our happinesse, yet so that we be not high∣minded,

and desire to know that which God will not have us to know: for some things are to be beleeved, and soberly to be searched in∣to, but other things which exceed the measure of our faith, must not be searched unto; he is overwhelm'd with Glory, that seeks into Gods Majesty.

985. Col. 3. 2. Set not your affections on earth∣ly things. 1 Tim. 5. 8. He that provideth not for his own houshold is worse then an Infidell.

The first place forbids us to search after earth∣ly things, neglecting spirituall and heavenly things, for so far must we take care for earthly things, as they may serve to Gods glory and our use for our salvation.

The two Epistles of S^t PAUL to the THESSALONIANS.

IN the first he commends their faith and con∣stancy, and exhorts them to an honest life, and a serious expectation of Christs last coming; In the second he comforts them against persecu∣tions, and foretels the last day, the Kingdom of Antichrist, defection from the Gospel: He ex∣horts them to good words and works. These two Epistles were written from Athens.

986. 1 Thess. 1. 3. Remembring your work of faith and labour. Rom. 3. 28. Gal. 3. 10. Faith is opposed to works.

Faith is a work, but not ours, or proceeding from our own strength, for then it would not justifie us, but it is the work of God, and a quality in us respecting the merits of Christ, therefore the Apostle cals not faith it self so much a work, as he doth that which proceeds from faith.

987. 1 Thess. 2. 20. For you are our glory. 1 Cor. 1. 31. He that glorieth, let him glory in the Lord.

Our glorying hath its foundation in God, in the mean while if any thing be done a∣mongst the auditory by the work of the Mini∣stry, we must say with the Apostle, It is not I that laboured, but the grace of God which was with me.

988. 1 Thess. 4. 17. Then we which are alive and remain, shall be caught up together with them in the clouds to meet the Lord. 2 Tim. 4. 6. I am now ready to be offered, and the time of my depar∣ture is at hand.

In the first place is spoken of the company of the faithfull, by reason of the most near com∣munion and uniting of the body of Christ: for we are all one spirituall body, so many as be∣lieve in Christ, so that what happens to one member may seem to happen to all the rest.

989. 1 Thess. 5. 5. Ye are all children of the light, and of the day, not of the night. Rom 8. 19. For the earnest expectation of the creature waiteth for the manifestation of the Sons of God.

We are here with Paul children of light and the day, in grace, not yet in glory. The Apo∣stle

expected not to be made the Sonne of God, because he was so already actually, but only to be revealed to be so, for it appears not so yet what we shall be, for though we be heirs, we do not yet actually possesse the Kingdom; we must therefore distinguish sonnehood acquired here by grace, from that which shall be in our Country by glory.

990. 2 Thess. 1 5. The persecutions and tribu∣lations which you endure, are a manifest token of the righteous judgement of God, that ye may be counted worthy of the Kingdom of God, for which you also suffer. Ephes. 2. 8. You are saved through faith, and not of your selves, it is the gift of God.

The faithfull are worthy, not by their own worthinesse but Christs; also the word worthy is the same here with convenient.

991. 2 Thess. 2▪ 2. The day of Christ is not at hand. 1 Joh. 2. 18. It is the last time.

To be at hand, and to draw near do differ, the Apostle denieth that the day is at hand, but he denieth not that it draweth near, it is called the last time in respect of former time, and be∣cause in the last time the day of judgement draweth nigh: it is called the last hour in respect of God, because our daies compared to eter∣nity, are but one moment, and a thousand years in Gods sight as yesterday, when it is past, also all things are present with God.

992. 2 Thess. 3. 10. If any would not work neither should he eat. 1 Cor. 9. 6. Have we not power to forbear working?

In the first place, flesh and idlenesse are con∣demned; in the later labour is commended, which is wrought not with the hand alone, but with the head also; the Ministers of the Church are not to get their living by the labour of their hands, being they are not Mechanicks: The Apostle had a singular gift from God to preach extemporary, and yet had he means from the Churches.

Two Epistles of S^t PAUL to TIMOTHY.

THE first is a pattern for Pastors, to shew them what they ought to be in Doctrine and Prayers, and in Life with their families; and laies down the way how to instruct all men, of what state, age or condition soever. It was written from Laodicea, in the Year of Christ 52. The second confirms Timothy that he should not be cast down in his minde by reason of the tempests of persecutions, and warns him that in preaching the Gospel he should avoid false do∣ctrine, that he should be diligent and come unto him. It was written from Rome, when he was in prison, in the year of Christ 70.

993. 1 Tim. 2. 4. God will have all men to be saved (every one.) Acts 13. 48. And as many as were ordained to eternall life beleeved.

All that beleeve in Christ, God doth promote

them to salvation, and they by Gods Divine Decree are pre-ordained to eternall life: for Christ is the Saviour of all, especially of those who beleeve.

994. 1 Tim. 2. 5. There is one Mediatour be∣tween God and man, the man Christ Jesus. Rom. 8. 26. The spirit makes intercession for us, with groans which cannot be uttered.

Christ is our only Mediatour of Redemption and Intercession; the holy Ghost is said to pray for us, when he stirreth up our hearts to pray∣er, and causeth us to groan when we call upon God.

995. 1 Tim. 2. 12. But I suffer not a woman to teach. Tit. 2. 3. Let the aged women be teachers of good things.

Women must not teach publikely in the Church, least they should thereby take occa∣sion of usurping authority over the men; but let them be in subjection; let the aged women teach the younger women modesty and pru∣dence at home, for that they are commanded to do.

996. 1 Tim. 2. 15. Women shall be saved in childe bearing. Joh. 3. 16. Whosoever beleeveth in Christ shall not perish, but shall have everlasting life.

The first place is concerning the state of wo∣men, and by, for, and in, are set down for their consolation, least being married they should fall from the hope of salvation, but they must continue in faith, love, holinesse and sobriety.

997. 1 Tim. 3. 1. If a man desireth the office of a Bishop he desireth a good work. 1 Cor. 7. 20. Let every man abide in the same calling wherein he was called.

To desire a Bishops Office for that end that a man may serve God faithfully, is not disallow∣ed, if a man have an honest vocation, and con∣tinue in it, he doth well.

998. 1 Tim. 3. 15. The Church of the living God is the pillar and ground of Truth. 1 Cor. 3. 11. Other foundation can no man lay, then that which is laid, even Christ Jesus.

The pillar and ground he saith that the Church is, but not the foundation, it doth not primarily support the spirituall building, but the Church it self is supported by the founda∣tion.

999. 1 Tim. 4. 16. Thou shalt both save thy self and them that hear thee. Luk. 2. 11. Christ the Lord is our Saviour.

The first place speaks of the instrument of our salvation in the Ministry of the Word, whereby the faithfull attain salvation; the later speaks of the meritorious cause, and that is Christ.

1000. 1 Tim. 5. 20. Them that sinne rebuke before all. Matth. 18. 15. If thy brother trespasse against thee, tell him his fault between him and thee alone.

In the first place he saith what the duty of Pastors is in rebuking sinnes which are com∣mitted publikely to the common scandall; in the second he speaks of the sinnes of private

men, committed privately against private per∣sons.

1001. 1 Tim. 6. 10. The love of mony is the root of all evil. Eccles. 10. 9. Pride.

Pride and covetousnesse are almost alwaies joyned together. He is proud who desireth to exceed his condition; he is covetous that would have more then enough; neither of them can be contented with God himself; these two were in the sinne of the first man the chief in∣gredients.

1002. 1 Tim. 6. 16. God only hath immortali∣ty. Matth. 10. 28. The soules of men are im∣mortall.

God of himself and in himself is immortall only; but Angels and men by the grace of God.

1003. 1 Tim. 6. 16. No man hath seen God. 1 Joh. 3. 2. We shall see him as he is.

God being by nature invisible cannot be seen with bodily eyes: The faithfull either see God by faith in this life, or after a speciall manner; in the life to come we shall see him as he is, by a more perfect way then we do here, by the par∣ticipation of his glory.

1004. 2 Tim. 2. 10. I endure all things for the elect sake, that they may also obtain salvation. 1 Pet. 3. 18. Christ hath once suffered for our sinnes.

The Apostle sustained all things for the elect sake, not by satisfying for them, but by his ex∣ample edifying and confirming them, that they might not refuse to suffer something: when he

saith that they obtain salvation by Christ, he shuts out his own sufferings, that they may not be reckoned for satisfactory.

1005. 2 Tim. 2. 21. If any man purge himself from these he shall be a vessel unto honour. 1 John 1. 7. The blood of Jesus Christ cleanseth us from all our sinnes.

Paul means purging from the corruptions of doctrine and manners. ver. 18. John shews a plenary redemption from our sinnes by Christ Jesus.

The Epistle of S^t PAUL to TITUS.

IT is the compendium of Christian Doctrine, informing Teachers, set in the Ecclesiasticall State Politicall or Oeconomicall, what they ought to do; he exhorts all and every one to good works, and to fly vain questions and he∣resies. It was written from Nicopolis in the Year of Christ 54.

1006. Tit. 1. 9. Able by sound Doctrine to con∣vince gainsayers. ch. 3. 9. Avoid foolish questions, contentions and strivings about the Law.

In the first place he requires that Teachers by their Office shall rebuke those that are gain∣sayers, with all long suffering and sobriety: in the later that they avoid janglings about words, that is contentious, clamorous, unprofitable

Disputations, and verball Discourse, which tends not to edification, either with Here∣tiques or others in the Church, because they edifie none, but rather confirm them in their sinnes.

1007. Tit. 2. 15. Rebuke with all authority. 1 Tim. 3. 3. A Bishop must be no striker.

Titus was gentle by nature, therefore he is warned to rebuke with authority. He incul∣cates to Timothy modesty and mildnesse, that when he rebukes he should not strike, but should rebuke diversly according to the diver∣sity of mens faults, offices, ages, degrees, o∣therwise old men, otherwise young men, other∣wise those that sinne of malice, otherwise those that sinne of infirmity, otherwise those that were ready to obey, and otherwise those that were obstinate, as there were in Crete many despisers of the Ministry.

The Epistle of S^t PAUL to PHILEMON.

HE intercedes for Onesimus, who was runne from his Master Philemon, and would have his Master receive him again.

1008. Philem. v. 5. He had love and faith to∣ward all the Saints. Mark 16. 16. John 3. 16. Whosoever beleeveth in Christ shall be saved.

Philemon did testifie to all men by his works

of love toward the Saints, that he had a lively faith in Christ.

The Epistle to the HEBREWS. is also thought to be S^t PAULS, but his Name was left out, least the Jews should be deterred from the reading of it.

HE describes the person of Christ according to his Divine and humane Nature: and he confirms his Offices, Priestly, Kingly and Propheticall, and exhorts the Jews to faith, constancy, and good works, by the example of the Fathers.

1009. Heb. 1. 3. Christ sate down at the right hand of the Majesty on high. Acts 7. 55. Steven saw the son of man standing at the right hand.

To sit at the right hand, is to have all Glory, Majesty, Kingdom and Power both in heaven and in earth: The Lamb standing at Gods right hand, which was slain for us, and inter∣cedes as a Priest on our behalf, stands as Aaron stood with his Censer of old, betwixt the li∣ving and the dead, to turn away the wrath of God.

1010. Heb. 2. 3. The Gospel was confirmed unto us by those that heard Christ. Gal. 1. 12. I neither received it of man, neither was I taught it, but by the revelation of Jesus Christ.

In the first place it is spoken of the Apostles, who were with the Lord, into which number Paul was taken after Christs resurrection; and he was more confirmed after his admission, communicating with them those things that he had learned by revelation from Christ.

1011. Heb. 7. 19. The Law made nothing perfect. James 1. 25. The perfect Law of li∣berty.

The first place is concerning the Ceremoniall Law, which the Jews abused, separating the Law from Grace and the Spirit of Christ, and opposing the Law to the Gospel: The later place is concerning the whole Doctrine divine∣ly revealed, comprehended in Gods Word, which contains not only in writing, Morall Precepts, but also Promises concerning Christ, of all which Christ is the soul, recreating our souls by his Spirit, and enlightning our eyes.

1012. 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 beleeve, 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 testimo∣niall and mark of our Faith and Justification be∣fore God.

1013. Heb. 11. 13. The Patriarchs all died not having received the promises. ver. 33. Ob∣tained promises. Acts 2. 39. The promise is made unto you.

The promise made to the Fathers was tem∣porall,

concerning the possession of the Land of Canaan, which Abraham, Isaac and Jacob obtain'd, not by themselves, but by their suc∣cessours; but the promise was spirituall con∣cerning Christ to be sent, and that by faith in him they should obtain eternall life; so the Fa∣thers 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 beleeved he should come.

1014. 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 sinnes.

Repentance, if it be taken passively, is re∣ferred to Esau's father, whose minde could not be changed with his prayers, that so he might revoke the blessing conferred upon Jacob: but take it actively, concerning Esau's repentance and that was not serious, but hypocriticall, who intended to kill his brother.

The Canonicall Epistle of S^t JAMES.

HE warns them who boasted of their faith without works, that they should shew their faith by their works in the Divine Law, and flee from sinnes that are forbidden, and embrace virtues that are commanded.

1015. James 1. 5. If any man lack wisdom, let him ask it of God. 1 Cor. 3. 18. If any man amongst you seemeth to be wise in this world, let him become a fool that he may be wise.

The first place is concerning spirituall and heavenly wisdome, the Authour whereof is God: the later concerning vain, earthly, world∣ly wisdome, and carnall, which is foolishnesse with God.

1016. James 1. 25. ch. 2. 12. The perfect Law of liberty. Gal. 4. 24. Which gendreth unto bondage.

In the former place, not only the Morall Law, according to which whosoever liveth is free, but also the Doctrine of the Gospel, whence true liberty results, is to be understood: in the later, in respect of us and by accident, it is called the Law of bondage.

1017. James 2. 24. A man is justified by works, and not by faith only. Rom. 3. 28. We conclude that a man is justified by faith, without the deeds of the Law.

The sayings of the Apostles Paul and James are not repugnant one to the other, the one saith that a man is justified by faith without works, the other saith that faith is dead without works; those works that go before faith are vain, but he speaks of those works that follow faith. Paul considers a man justified before God, James a man justified before men. Paul speaks of true internall faith which justifies in the sight of God, James of the outward profession of faith, historicall knowledge and the effects and testimonies of it.

The two Epistles of the Apostle S^t PETER.

THe former commemorates Gods benefits, exhorts all men in generall to the duties of piety and honesty, toward God, themselves, and their neighbours; but in particular, in their Domesticall, Politique, and Ecclesiasticall condition, &c. the later warns the faithfull, that they proceed in godlinesse, and fly from false teachers, deriders, and such as deny the coming of Christ, and the last Judgement.

1018. 1 Pet, 1. 12. The Angels desire to look into. Matth. 18. 10. Their Angols behold the face of my Father.

The first place is concerning the mystery of Redemption, which the Angels desire to look into, because in that is the height and the depth, and the length and the breadeth of Gods mercy manifested so far, that the very Angels cannot comprehend it all.

1019. 1 Pet. 2. 11. I beseech you as strangers and pilgrims. Eph. 2. 12, 19. You are no more strangers and forrainers, but fellow Citizens with the Saints.

The faithfull are strangers and 〈◊〉〈◊〉 in respect of the Kingdome of Glory, but not of the Kingdome of Grace, which S. Paul speaks of.

1020. 1 Pet. 2. 23. Christ when he was revi∣led,

reviled not again, when he suffered he threatned not. John 8. 44. He contended with the Jews.

Christ as a Priest in his sufferings threatned not, and being reviled, reviled not again; but as a Prophet he threatned those that were re∣fractory, with hell fire.

1021. 1 Pet. 5. 8. The devil as a roaring lion, walketh about seeking whom he may devour. Rom. 8. 31. If God be for us, who can be against us?

The devils malice can do nothing against us, when God defends us.

1022. 2 Pet. 1. 19. The sacred Scripture is as a burning lamp in a dark place. ch. 3. 16. In Pauls Epistles somethings are hard to be under∣stood.

In the Scripture things are handled clearly and not obscurely, though they may seem ob∣scure to us; yet that obscurity is not in respect of faith, but of humane reason; whence it is that many ignorant and unlearned people, do foolishly wrest the Scriptures into a contrary sense.

1023. 2 Pet. 1. 21. Holy men of God spake as they were moved by the holy Ghost. Joh. 7. 39. The holy Ghost was not yet given, because that Jesus was not yet glorified.

The Prophets in the Old Testament had the same holy Ghost which the Apostles had in the New Testament, but after another manner and degree, the least of the Apostles after the visi∣ble miraculous sending of the holy Ghost in the

day of Pentecost, knew the Prophesies more fully and clearly then the Prophets that fore∣told them, because the Apostles had seen the fulfilling of the Prophesies, and Christ open∣ed their mindes, that they might understand the Scriptures.

Three Epistles of the Apostle S^t JOHN.

THE first is Catholique, it breaths out the love of God to us in Christ our Mediator, and our love towards God and our neighbour, commands us to beware of the world, Anti∣christ and Idols. The second admonisheth the Elect Lady and her children, that remaining in the doctrine and love of Christ, they take heed of seducers. The third commends the bounty of Gaius, and commends to him those that were banished for Christ, rebukes Diotrephes, and gives testimony to Demetrius.

1024. 1 John 1. 8. If we say we have no sinne▪ we deceive our selves. Ioh. 9. 3. Neither hath this man sinned nor his parents.

In the former place sinne is taken generally and so we are all sinners; in the later in speciall for some grievous sinne, which useth to be the cause of some grievous singular punishment from God.

1025. 1 John 1. 8. If we say we have no sinne

the truth is not in us. ch. 3. 9. He cannot sinne be∣cause he is born of God.

To have sinne and to commit sinne differ; we all have sinne, and we are conceived and born in it; yet the faithfull commit no sinne, because they will not suffer sinne to reign in them, but the wicked and hypocriticall have sinnes dwel∣ling in them.

1026. 1 John 2. 2. Christ is the propitiation for our sinnes, and for the sinnes of the whole world. ver. 15. Love not the world. Joh. 17. 9. I pray not for the world.

The word world is taken variously in the Scri∣pture: in the first place are meant the men that are in the world, for whose sinnes Christ is the propitiation, as for the sufficiency of his merits, the price and vertue, but not for the efficacy thereof, which is hindred by the infidelity and sinnes of the wicked, concerning which the later places must be understood.

1027. 1. John 2. 18. Antichrist shall come, and even now are there many Antichrists. 2 Thess. 2. 3. Antichrist was not yet revealed.

All those are Antichrists in generall, who deny Christs Divine or humane Nature, or in his Person or Office, &c. In speciall, that great Antichrist is the sonne of Perdition, who in the time of Paul was not yet revealed, though the mystery of iniquity began to work.

1028. 2 Joh. v. 10. If there come any unto you and bring not this doctrine, receive him not into your houses, neither bid him God speed. Mat. 5. 44. Love your enemies.

The first place forbids not to shew our duty of humanity to all men, or to salute them civilly, but we are admonished not to use too great fa∣miliarity with seducers.

1029. 3 Joh. v. 13. I had many things to write, but I will not with ink and pen write unto thee. Joh. 20. 31. These things are written that you might have life through his Name.

In the former place it is not said, as though the Apostle would say something else, then what is contained in the sacred Scriptures: In the later, he manifestly confirms that all things are written which appertain and are necessary to true saith in Christ, and to eternall life. So that we have no need of Traditions by word of mouth.

The Canonicall Epistle of S^t JUDE, the sonne of Thad••aus.

HE exhorts the faithfull to constancy, and threatens the adversaries of Christ with extream misery; and warneth that the godly hold their faith in God, and avoid false do∣ctrine.

1030. Jude v. 9. Michael disputed with Satan about the body of Moses. Ver. 14. the Prophesie of Enoch is mentioned, whereof the Scripture before speaks not at all.

The striving of the Arch-Angell is not ex∣presly

set down in Scripture, yet there appear some prints of it in the buriall of Moses by God, for that the Israelites knew not the place of his buriall; and it is out of question that the devil would willingly have made that known to the Israelites to set up Idolatry there, but that he was hindred by Michael. The Prophesie of Enoch if it were not set forth in writing, yet it went by tradition from hand to hand unto posterity.

The REVELATION of S^t JOHN the Apostle, the Divine.

IT is called Apocalyps, that is the Revelation, because it contains the visions which S^t John saw in the Isle of Pathmos, about the year of Christ 96. and the Prophesie concerning the state of the Church Militant on earth, and the Church Triumphant in heaven.

1031. Rev. 1. 1. The Revelation of Jesus Christ, which God gave unto him. Col. 2. 3. In whom are bid all the treasures of wisdom and know∣ledge.

Christ as he is God is the fountain of all knowledge, born of the substance of the Fa∣ther: in respect of order he is said to have re∣ceived this Revelation from the Father, because the Father by him doth reveal his secrets unto us; as man by his personall union he hath a perfect

knowledge of all things communicated to him.

1032. Rev. 1. 1. The things which must short∣ly come to passe; they are not yet fulfilled.

Shortly signifies the certainty of the things foretold; in respect of God, though not in our opinion, he shuts out long delaies; for the whole time of this prophesie unto the last day is in the sight of God, but as one day or one hour, which is a comfort to the godly, that they may not despair; and it exhorts the wicked to repentance, by reason of the sudden destru∣ction shall fall upon them.

1033. Rev. 1. 13. I saw one like to the Sonne of man. Matth. 9. 6. Christ is the Sonne 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.

1034. Rev. 2. 11. He that overcometh shall not be hurt of the second death. Heb. 9. 27. It is ap∣pointed 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.

1035. 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 into him.

The Sonne of God is he that opens the in∣ternall

door of the heart, we open only the ex∣ternall, for no man comes to the Father but by him.

1036. 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 Angell of Philadelphia from evil temptation, because he was a pious as∣sertor of the truth; but the Angell of Laodicea who was lukewarm, he would mend by his re∣prehension.

1037. Rev. 4. 8. They rest not night nor day. ch. 14, 13. They that dye in the Lord rest from their labours.

The souls in the beavenly rest of the blessed are not idle, they have their labours that weary them not, but most sweetly refresh them; in the later place is understood the end of the trou∣bles of this world.

1038. 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.

1039. Rev. 6. 9. Ʋnder 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 clothed; it is therefore the sight of the minde and not of the body which is here under∣stood, for these things were seen in the Spirit.

1040. Rev. 6. 10. The souls of those that were slain cry out for revenge against those that slew them. Matth. 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 ungodlinesse or wickednesse remain unpunish∣ed, &c. in the day of revenge and judgement; we suffering here according to Christs command pray for our enemies.

1041. 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 innu∣merable multitude of all Ages, Sexes, Places, Tribes and people.

1042. Rev. 11. 19. The Temple of God was opened in heaven. ch. 21. v. 22. And I saw no Tem∣ple therein.

In the former place the Temple is taken fi∣guratively, this the holy Ghost intimates, that God is worshipped most holily with Hymns and Psalms; in the later place, we must not think there shall be any materiall Temple in the life to come, as we have here on earth.

1043. Rev. 13. 8. The Lamb slain from the foundation of the world. Gal. 4. 4. When the ful∣nesse 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.

1044. 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 sunne, the seat of the beast, and Euphrates.

In the first place the earth is taken in a gene∣rall 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 Sunne, was not for themselves, but to afflict the earth and those that dwell thereon.

1045. Rev. 18. 6. Double unto her double ac∣cording to her work. Matth. 7. 2. And what mea∣sure you make shall be measured to you again.

The first place is a speciall command of God concerning retaliation: In the later Christ for∣bids rash judgement concerning others, ad∣ding the Law of retaliation the more to con∣vince the Jews.

1046. Rev. 20. 4. And they lived and reigned with Christ a thousand years. 1 Thess. 4. 17. So shall we alwaies be with the Lord.

In the first place a certain number is put for an uncertain, and he speaks of the state of the Church, which during the reign of Antichrist seemed to be dead; but afterwards at the preach∣ing of the Gospel, she rose again, which is the first resurrection.

1047. Rev. 22. 11. He that is unjust, let him be unjust still. Matth 22. 39. Thou shalt love thy neighbour.

The Morall Law forbids private men to do hurt with an evil affection, but to hurt another man at Gods command, is not against the Law, because God will have it so, and he commands us to punish malefactors; good men are proved by injustice, and so are crowned with Martyr∣dom by it; in the former place is spoken of pu∣nishment justly inflicted on the wicked, which is not against charity, since God doth most just∣ly make use of all the creatures to punish un∣godly men.

1048. Rev. 22. 11. He that is righteous, let him be righteous still. Rom. 5. 1. Being justified by faith, we have peace with God through our Lord Jesus Christ.

Our righteousnesse is more and more to be declared and proved before men, and before God by effects of our faith; for we do not finde it perfect in us, but in part only, as our faith in∣creaseth by degrees.

1049. Rev. 22. 19. If any man shall take away from the words of the Book of this Prophesie, God shall take away his part out of the book of life. Mat. 7. 23. False teachers and hypocrites have no part in the Book of life.

They are said to be blotted out of the Book of life, Metaphorically, and not properly; also negatively, because they were not written in; also positively, as their heresie is made mani∣fest, that we may collect that they were not

written in the Catalogue of the Elect.

1050. Rev. 22. 20. Even so come quickly: He is not yet come.

The coming of Christ is corporall and spiri∣tuall, visible and invisible; Invisibly he comes alwaies to us, and is present with us by his grace and power: Visibly he came by his lowly In∣carnation to save his people. He will come quickly, that is, he will be suddenly here in the end of the world, in glory at the last day, and shall render to every one according to their works.

Jude v. 25. To the only wise God our Saviour, be Glory and Majesty, Dominion and Power; now and for over. Amen.

FINIS.

Notes

• Luk. 24. 27.
• Psal. 95. 7. Heb. 3. 13.
• 1 Pet. 3. 6. Gen. 24. 9.
• Mat. 24. 19.
• Quaest. ex Epist. ad Rom.
• Exod. 20. 11. Deut. 14.
• Psal. 104. Act. 17.
• 1 Cor. 11. 2.
• Prov. 10. 22.
• Deut. 8. 3. Mat. 4. 4.
• Job.
• Psal. 128.
• Rom. 6. 12.
• 1 Cor. 15. 53. 1 Thes. 4. 17.
• Aug. l. 13. De civ. dei. 1 Sam. 15. 11.
• Aug. l. 1. c. 7. De civ. dei. Psal. 131.
• Rom. 3. 12 Heb. 11.
• 1 Joh. 3. 20.
• Psal. 103. 13.
• L. 16. c. 5. De civ. dei.
• Beda in Luk. 3.
• Gen. 22. 18. Heb. 11 8.
• Mat. 26. Psal. 32.
• Chrys. hom. 36. in Gen.
• Gal. 4. 22. Chap. 31.
• Aug. l. 16. c. 32. Deciv. Lei.
• Heb. 1. 1.
• Psal. 60. 1.
• 1 Thess. 4. 6.
• Joh. 1. 18.
• Gen. 30. 13. Chap. 48. Josh. 24. 32.
• Deut 30. 19. 2 Cor. 1. 23.
• Gen. 50. 13.
• Dom. Mart. Luth.
• 1 Pet. 21.
• Ezeck. 18. 23. & 33. 11. Cont. Faust.
• Gen. 15. 14.
• Mat. 10. 37
• 2 King. 2. 1 Chron. 4.
• Rom. 12. 21.
• Exod. 16. 33, 34. Num. 17. 7.
• 1 Joh. 3. 2.
• 2 Cor. 6. 14.
• Mat. 3. 17.
• Tit. 2. 15.
• Exod. 22. 29. Deut. 1. 18.
• Ezek. 44. 22.
• 1 Tim. 6. 16.
• 1 Cor. 10. 5.
• Jud. 11. 18
• Joh. 11. 51.
• Lyra.
• Josh. 14. 2. Act. 1. 26.
• 2 Chron. 10.
• Aug. Epist. 154.
• Mat. 13. 30.
• Lev. 19. 13. Ch. 20. 17.
• 2 King. 14. 6. 2 Chron. 26. 4.
• 1 Cor. 7. 15.
• Mal. 2. 6.
• Gen. 5. 1. 1 Cor. 15. 35.
• Jos. Ant. •••• 4. c. 8.
• 1 Cor. 4. 12.
• Deut. 2. 6.
• Exod. 20. 5.
• Exod. 1. 21.
• Mat. 5. 44. Luk. 6. 35. Rom. 12. 20.
• Heb. Sche∣muel.
• in Mat. hom. 17.
• Just. Mart. quaest. 78.
• Job 14. 5.
• Heb. Ma∣lachim.
• 2 Cor. 6. 14.
• 1 King. 11. 4.
• 2 Sam. 6. 17. 1 Chron. 16. 1.
• 2 Sam. 7. 16. Psal. 142. 12.
• Act. 12. 21.
• 2 Chron. 3. 3. Agg. 2. 3. 1 Eld. 3. 12.
• Jer. 25. 12. & 34. 10. 2 Chron. 3. 22.
• Zach. 2. 5.
• Gen. 36.
• Psal 51. 7. Rom. 7. 20.
• Dan. 12. 2.
• Mat. 22.
• 2 Cor. 13. 1 Joh. 3. 2.
• Ep. 120. c. 10.
• 2 Sam. 23. 2.
• Act. 15. 10.
• Aug. cont. Faust. Exod. 4. 21. & 7. 3. & 10. 27. & 11. 10.
• Joh. 8. 44. Mat. 28. Psal. 23. 8.
• 1 Joh. 2. 2. Rom. 20.
• Mat. 5. 44.
• Eccles. 1. 4.
• Mat. 5. 2. Act. 7.
• Luk. 12, 15. Theoph.
• 1 Chron. 3. 5.
• 1 Joh. 1. 7.
• Heb. Cohe∣leth.
• Rom. 822. 2 Pet. 3.
• Eph. 5. 14. Luk. 21. 34 Amb. l. 1. c. 5. de Cain & Abel.
• He pro∣phesied 90 years.
• Eph. 5. 26.
• Mat. 1. 21.
• 2 King. 20. 1. 2 Chron. 32. 24.
• In Gen. tit. l. 6. c. 17.
• Mat. 28. 19 Mark 16. 15 Luk. 2.
• Isa. 52. 13. Rev. 19. 10
• Heb. 7. 3.
• Joh. 4. 21, 23. Ezek. 3. 17. ch. 33. 7.
• Psa. 42. 10.
• Mat. 7. 7.
• Act. 10. 34.
• Mat. 7.
• 1 Chron. 3. 19.
• Act. 11. 8.
• Rom. 8. 33
• Mat. 9. 13.
• Col. 2. 15.
• 1 Sam. 7. 3.
• Rev. 19. 10
• Act. 4. 19. c. 5 29.
• Jer. 3. 18. Ezek. 34. 27.
• Rev. 22.
• Rom. 16. 19 1 E••d. 8. 17.
• Jer. 3. 18. 1 Tim. 4. 16. Jam. 5. 20. Isa. 53. 11. Joh. 1. 29. Ephes. 1. 7.
• 〈◊〉〈◊〉. 10. 7, 〈◊〉〈◊〉. 10.
• Jam. 1. 17.
• Joh. 2. 25, 26.
• Rom. 3. 9. Gal. 3. 24.
• Jer. 31. 18.
• Deut. 32. 10. Psal. 17. 8.
• De Demon∣stra•••• l. 10. c. 4.
• Lev. 22. 22, 25.
• Lev. 10. 11
• Euseb. l. 3. c. 26. l. 6. c. 11. 19. Jeron. in Catal. Scripto∣rum.
• Col. 2. 3. Rom. 1. 25. Mat. 23. 23. Luk. 11. 12. 1 Cor. 1. 26.
• Isa. 61. 1.
• Psal. 45. 8.
• Joh. 16. ••3. Luk. 16. 25. 2 Cor. 1.
• Rom. 12. 21. Mat. 11. 28. 1 Cor. 3. 22. Psal. 27. 13, 14. 16.
• Rom. 5. 6. c. 3. 28. Phil. 2. 13. 1 Tim 4. 8.
• Luk. 6. 35. Rom. 12. 20.
• Isa. 23. 13.
• 1 Chron. 29. 11. 2 Tim. 4. 18.
• Lev. 36. 14. Psal, 112. 3.
• Mat. 18. 15. Jude v. 8,
• De Verb, Domini.
• 1 Pet. 5. 2.
• 1 Cor. 9. 4.
• chap. 12 6.
• Gen. 32. 10.
• Exod. 4. 7.
• 1 Pet. 4. 7.
• Ad Honc∣rantium.
• Eph. 2. 14.
• 1 Tim 4. 8.
• Luk. 14.
• Mat. 12 8.
• Luk. 8. 18. Rom. 2. 17. Ap. 3.
• Mat. 16. 22.
• Jer. 5. 5.
• Rom. 8.
• Joh. 1.
• Eph. 2. 14. c. 5. 23. 1 Cor. 3. 11.
• C. 3. de conv. E∣vang.
• Rom. 12.
• Psal. 19. 5. Rom. 10. 5.
• Prov. 9. 7.
• Nicephor. l. 2. c. 48. Eus. l. 2. c. 15.
• Isa. 40. 3. Mat. 3. 1. Isa. 43 4.
• Zach. 9. 9.
• Lev. 23.
• Job. 20. 12. ••
• Rom. 15. 8.
• Phil. 2. 9.
• Joh. 16, 13.
• 1 Cor. 13. 12.
• Mat. 11. 12.
• Mat. 13. 7. 1 Tim. 6. 9.
• 1 Cor. 10. 13.
• Mat. 10. 7.
• Act. 1. 8. c. 10. 39.
• Joh. 8. 12.
• Rom. 8. 15. 2 Cor. 1. 22. c. 5. 15.
• Joh. 5. 19. Mat. 28.
• Mat. 3. 11. Luk. 3. 17.
• Phil. 4. 13.
• Joh. 10. 15.
• Vers. 16.
• Joh. 20. 32. Act. 10. 43. 1 Joh. 1. 3.
• Rom. 14. 10.
• In John Tract. 49.
• It is Me∣tonymia adjuncti.
• Rom. 11. 28.
• John 12. 29.
• 1 Tim. 2. 7
• Rom. 6. 14.
• 1 Pet. 1. 21.
• 1 Cor. 9. Act. 21. 26.
• Act. 5. c. 8 c. 13. 10.
• Mark 16. 16.
• Rev. 22. 12.
• Gal. 3. 28.
• Rem.
• Exod. 3. 17.
• Gal. 5. 6.
• Col. 1. 24.
• Aug. de Trin. l. 13. c. 2.
• Hieror. in Rom 6.
• Psal. 32. 1. Rom. 8. 1. ch. 6. 12.
• 1 Tim. 5. 20. 2 Tim. 4. 2. Act. 5. 29.
• Aug. in John Tract
• 2 Cor. 10. 15.
• 1 Cor. 10. 15.
• Gen. 2. 24. Mat 19. 6.
• Mat. 5. 32. ch. 19. 3.
• Gal. 5. 1. Eph. 6. 6.
• Isa. 29 Mat. 7. ••••▪
• Th••••.
• Mat. 17, 20.
• Joh•• 〈…〉〈…〉▪
• Rom. 5. 1.
• Jer. 28. 2. 1 Pet. 4. 11.
• Rom. 15. 16, 17.
• Act. 18. 19.
• Isa. 65. 23
• Theoderez.
• Deut. 6. 13.
• Mat. 1. 22.
• Col. 3. 6. Heb. 5. 13.
• Zach. 2. 8. Mat. 25. 2 Tim. 3. 12.
• Pro. 25. 2.
• Joh. 6. 29.
• 1 Cor. 15. 10.
• Col. 1. 13.
• 2 Cor. 1. 11.
• Act. 7. 5.
• Joh. 8. 56.
• Gen. 27. 33. v. 45.
• Joh. 8. 36.
• Aug quest. 76.
• Luk. 24. 47.
• Psa. 90. 4. 2 Pet. 3. 8.