and they were to celebrate the Passeover on the fourteenth day of the month Nisan according to the Law Lev. 23. as Christ did But the Iews referred that solemnity to the Sabbath day and called it the great day of the Sabbath 924. 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 fatness it was so called from the fruitfulness 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 925. 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 custom of the Romans Christ was condemned and crucified the third hour after Sun-rising at the sixt hour he was exposed to scorns at the ninth hour after three hours darkness he was dead and the remainder of the day was spent in his burial Joh. 20.12 * Mar. 15.25 with Joh. 19.14 The East Country men do diversly distinguish their artificial day both into twelve equal hours called Planetary hours and into Quadrants having the name of the hour going next before The Eastern men accounting 1 1 2 3 4 5 6 7 8 9 10 11 12. 3 6 9. The manner of our accounting 7 8 9 10 11 12 1 2 3 4 5 6. The opposition is not in the same respect therefore in the manner of accounting Mark in that Calculation of the time takes his date from the first time that Pilate gave him up to their abusings and his phrase may be taken of so comprehensive an intimation as to speak both the time of his first giving up at the third hour of the day and the time of his nayling to the Cross the third hour from that and much after the same manner of account that our Saviours six hours sufferings from Pilates first giving him up to his dying are reckoned So the 430 years of sojourning of the Children of Israel in Aegypt Exod. 12. are computed namely the one half before they came in Aegypt and the other half after As to the latter place Iohn seemeth the rather to have added this circumstance not only to state the time which was of weighty concernment but to brand the Jews impiety and neglect of their Religion for the satisfying of their malice who would on so high a day spend it so far and do nothing And though some scruple may be how it could be that it was about the sixth hour when Pilate delivered him up seeing Christ was on the Cross and darkness about the sixth hour Yet the words of Iohn as they raise the scruple so they give the answer For it might very properly be said and that according to the usual speech of the Nation thâ—t it was about the sixth hour when the sixth hour was but now beginning by the time that it was compleated all that might be dispatched that passed betwixt his sentencing and his raising upon the Cross 926. 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 Sepulchre 927. Mar. 16.5 In the Sepulchre 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 928. 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 standing The Angel speaketh concerning him dead such a one as the women sought for that they might anoint 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 * 929. Mar. 16.8 Neither said they any thing c. And yet they told it to the Disciples They said nothing to any man while they were on the way running and trembling but as soon as they got within doors they told it to the Disciples they stood not talking by the way but hasted to the Disciples 930. Mar. 16.9 When Jesus was risen early the first day of the week he appeared first to Mary Magdalen Mat. 28.9 Jesus met the women which were Mary Magdalen and Joanna and Mary the Mother of James and the rest Mary Magdalen is first named because she in a peculiar manner saw Christ then the other women after her saw him in their order * Mar. 16.9 with Mat. 28.9 Mary had two journeys to the Sepulchre In the one she and other women in the other she alone met him Or else she spoke to him and not to the rest therefore mention is made of her and not the rest 931. Mar. 16.15 Preach the Gospel to every creature Mat. 10.5 Go not into the way of the Gentiles The first place is concerning the enlarging of Christs Kingdom amongst all Nations after Christs Resurrection The latter is concerning the first temporal mission of the Disciples to the Jews only for the mystery of our Redemption before Christs death was not to be preacht to the Gentiles Rom. 15.8 therefore Christ was called the Minister of the Circumcision 932. Mar. 16.16 He that believeth and is baptized shall be saved Rom. 10.10 With the heart man believeth unto righteousness and with the mouth confession is made unto salvation Faith is the means of our salvation confession is required not that faith is unsufficient but because that 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 933. 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 judgement and death Paul speaks of all them both Jews and Gentiles and describes their state before 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 partakers of Gods mercy in Christ 934. 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 Chap. 14.22 This is my body Christ ascending and sitting at the right hand of God doth not take away the presence of his body in the holy Supper but confessing it Phil. 2.9 that he is exalted above all things into glory 935. Mar. 16.19 Christ sits at the right hand of God Eph. 1.20 Col. 3.1 Heb. 1.3 c. 8.1 1 Pet. 3.22 Act. 7.56 Steven saw Jesus
or affliction but such as are incident to men such as usually befall men even Gods own children Though the devil do tempt yet he brought no unusual temptations upon the Corinthians though they not formerly have been acquainted with such temptations which might think them so strange yet they may assure themselves that those temptations under which they lie are no other than such as usually befals men * 1331. 1 Cor. 10.13 Who will not suffer you to be tempted above that ye are able 2 Cor. 2.8 That we were pressed above measure above strength What we are able to bear through Gods goodness and grace is one thing and above this we cannot be tempted What we are able to bear by our own strength is another and thus Christians and men thus Paul were pressed above measure 1332. 1 Cor. 10.15 Judge ye your selves what I say Joh. 5.39 Search the Scriptures The Apostle makes all men judges of his cause if any could not judge it was not imbecility of the Law but the deed because all were bound to know things that concerned their faith for by the Word of God we may judge concerning things that belong to faith the knowledge whereof is necessary for all men and it is acquired by reading meditation invocation and searching the holy Scriptures 1333. 1 Cor. 10.15 I speak as to wise men Chap. 3.1 As to carnal and babes The Corinthians were wise in respect of their doctrine but carnal in their affections by reason of their strife and contentions for the most learned have their carnal desires nor were they all wise or carnal for often what belongs to some is imputed to all 1334. 1 Cor. 10.21 Ye cannot drink the cup of the Lord and the cup of devils Chap. 11.29 He that eateth and drinketh unworthily eateth and drinketh his own damnation The first place is of right and so they cannot not must not eat or drink though they do eat and drink the latter is understood of the fact whereby they take it 1335. 1 Cor. 10.24 Let no man seek his own but every man anothers wealth 1 Tim. 5.8 But if any man provide not for his own especially for his own house he hath denied the faith and is worse than an Infidel The first is to be understood with limitation that no man out of overmuch love of himself should do his own occasions boastingly which is far from Christian charity which teacheth that a man is not born for himself but to serve God and to do good to his neighbour Let no man seek his own principally and solely but thus let him seek Gods glory and after this and in reference to Gods glory let him seek his own * 1336. 1 Cor. 10. ult I please all men in all things Gal. 1.10 If I yet pleased men I should not be the servant of Christ Things are either indifferent in their own nature and so may be used or not used according to opportunities persons Or else they are such as are sinful in their own nature being forbidden of God S. Paul pleaseth all men in things that he lawfully might as in Ceremonies to observe or forbear them but in such things as were simply evil if by doing them he should please men he were not the servant of Christ but of men whom he intends by such actions to please while on the other side should he not wherein he lawfully might please all men to gain them to Christ he was not the servant of Christ * 1337. 1 Cor. 11.16 If any seem to be contentious we have no such custome Jude 3. Contend earnestly The Apostle would have no man contend against reason and authority presumptuously and yet we ought to contend earnestly where the authority of Scripture and the truth of reason is evident and makes it appear that the thing contended for is matter of faith and salvation 1338. 1 Cor. 11.24 Eat this is my Body Rom. 6.9 The body dieth no more In the Lords Supper the Body of Christ is not broken by a natural or carnal manner the Body and the Bloud the Bread and the Wine are received conjunctively in respect of the instrument but they are received disjunctively in respect of the manner for the Bread and Wine is received after one manner the Body and Bloud after another manner * 1 Cor. 11.24 This is my body Rom. 6.9 The body dieth no more This is in signification not in essence my body this is my body as the seven wheat ears were the seven dear years as Christ is a door this signifies my body Christs body died but once but it may be signified a thousand times to be dead 1339. 1 Cor. 11.24 Which is broken for you Luk. 22.19 Which is given The Apostle received from the Lord what he delivered to the Corinthians concerning the sacred Supper without doubt in the first institution the Lord used both the words and because the Evangelists make mention of the name of giving the Apostle adds the other * 1 Cor. 11.24 Luk. 22.19 So broken with cares within and with nails and wounds without as he might be said a man of sorrows so given as to be broken and so broken as to be given a broken Christ for a broken soul The Apostle had an eye to the substance and matter and may seem in this to interpret what is meant by giving as to the manner of the gift a broken gift or a bleeding Christ to make us have whole souls * 1340. 1 Cor. 11.28 Let a man examine himself Psal 26.1 Examine me O Lord. Our examinatiod of our selves hinders not our praying that God may examine us for when we have examined the most strictly yet we shall leave much unexamined but when God examines he examines every corner of our heart and sets our sins in order before us He finds our sins as he found Saul hid under the stuff The Psalmist would have God to examine him to see the justness of his heart in that cause 1341. 1 Cor. 12.3 No man can say that Jesus is the Lord but by the Holy Ghost Isa 29.13 Mat. 7.21 Mat. 7.21 Not every one that saith unto me Lord Lord shall enter into the Kingdom of heaven In the first place it is not only historically with outward lips to say that Jesus Christ is the Lord Tit. 1.16 but with faith to believe that he is the Lord which hypocrites and devils cannot do for though with their mouth they confess him yet with works they deny him also no man can say for his own salvation that Jesus is the Lord unless he have the Holy Ghost 1342. 1 Cor. 12.6 God worketh all in all Phil. 2.12 Work out your salvation God works all that we may work out our salvation God as the first cause works all good in all men we with God work out our salvation subordinately we are called by God moving and helping us freely and by his grace we co-operate * 1 Cor. 12.6 with Phil. 2.12
have kept them Chap. 18.9 10. I have not lâ—st one God the Father speaks of the scattering Christ of the keeping That scattering takes not away Christs keeping because none of the Apostles which his Father gave to him perished but the sonne of perdition MALACHIE HIS PROPHESIE HE complains of the wickednesse of the people of the Jews and the Priests He comforts the godly Threatens the wicked Exhorts all to repentance and faith in Christ He was the last that prophesied before Christs incarnation In the year of the world 3513. 748. MAl 1.2 Was not Esau Jacobs brother saith tht Lord yet I loved Jacob and hated Esau 2 Chron. 19.7 There is no accepting of persons with God God is a most free agent and doth all things that he doth according to his own good pleasure he respects not the externall quality of the person nor his condition nation sex riches poverty hatred c. so he loved Jacob revealed himself unto him gave to his posterity the Land of Cannan He neglected Esau who was Isaacs eldest sonne and most beloved of his Father nor was he bound by any Laws to do otherwise unto him 749. Mal. 1.8 If you offer the blind the lame the sick for sacrifice is it not evill Psal 50.8 I will not reprove thee for thy burnt sacrifices The Prophet speaks of sacrifices the Psalmist of the sacrificers Sacrifices were to be offered unto God without spot or fault not blind or lame but without sâ—â—rs scabs or blisters Lev. 22.22 25. for Christ of whom they were but but Types was an obligation most pure and absolute and free from all spots for our sins 750. Mal. 2.7 The Priests lips should keep knowledge and they should seek the Law at his mouth Mat. 22.29 You erre not knowing the Scriptures of God The first place is concerning the office of the Priests who were bound to keep knowledge that the people might seek for knowledge at their mouth Levit. 10.11 and they were to answer the people that inquired concerning the Law The latter is concerning the ignorance of the Priests who sit upon Moses chair contrary to Gods commandement and their own duty which was the cause that the people together with the Priests and the Scribes ran to errour Hitherto we have described the Reconciliations of appearing contrarieties in the Canon of the Old Testament for the space of four thousand years from the creation of the world from Adam Noah Abraham and Solomon untill the time that Christ came Now follow those of the New Testament from Christs Nativity to the end of the world The End of the Prophets RECONCILING Of Places of the Nevv-Testament THE Scripture of the New-Testament is the Word of God written after Christ was revealed by the Apostles and Evangelists in the Greek Tongue some few things were written in Hebrew namely St. Matthews Gospel and the Epistle to the Hebrews Eusch l. 3 c. 26. l. 6. c. 11. 19. Jeron in Catal. Scriptorum It is divided into Evangelical and Epistolical Books Those are the Evangelical books which contain a part of the glad tidings or the holy Gospel of our Lord Jesus Christ with the History from his Nativity to his Ascension into Heaven at the thirty fourth year of his Age. The Gospel of St. Matthew IT contains the Genealogy of Jesus Christ his Birth Education his Prophetical Office in Preaching Miracles his Priestly Office in the Oblation of himself for our sins and his Kingly Office in his rising from the dead and the Government of his Church * 749. MAT. 1.1 The book of the Generation c. Isa 53.8 Who shall declare his Generation The former place speaks of his Generation as Man as the Son of Mary and supposed Son of Joseph The latter place not according to his Humanity but Divinity so who shall declare the Excellency and Manner of his Generation or if the Prophet must be interpreted to speak according to his Humanity then we must say there is a very few only can declare his Generation neither is it possible to express his Humane Generation to the full because that is so wonderful 750. Mat. 1.1 The book of the generation of Jesus Christ. 1 Tim. 1.4 Tit. 3.9 Avoid foolish and endless genealogies The knowledge of Christs genealogy is more profitable that we may know Jesus to be the true Messias promised of the seed of Abraham and David Paul condemns the madness of those who tell mens fortunes by their Nativities and such as move unprofitable questions concerning genealogies which the Jews addicted themselves much to neglecting the study of godliness those he bids us to avoid as vain and idle and Heathenish fancies 751. Mat. 1.1 The book of the generation of Jesus Christ the son of David the son of Abraham Luk. 3.23 38. Who was the son of Heli Nagge Matthat c. of Adam of God Matthew and Luke differ not Matthew describes the genealogy of Christ by the Line of Solomon to Joseph Luke by Nathan another son of David from Josephs Father in law who was called Eli to David and so far as Adam the father of mankind * Mat. 1.1 with 1 Tim. 1.4 The first speaks of a certain Genealogy and generation the second speaks of an uncertain and vexatious generation There were some who probably being Jews naturally and turned Christians were addicted to these genealogies that they might have a pretence of claiming kindred of Christ they made no end of drawing down their lines of descent from David or else they would make a scrupulous search after genealogies about Christ about which there were great controversies in the Church when as Herod had burnt all publick Records that were of that nature Matthew and Mark had set down what was needful herein * 752. Mat. 1.5 Salomon begat Booz of Rahab Doubt How could Salmon beget children of Rahab the Harlot if he entered not into the land of Canaan for none which came out of Aegypt was to enter in except Joshuah and Caleb Answ Although Salmon came out of Aegypt yet not being twenty years old he was not under the Curse of the Lord Num. 14.29 753. Mat. 1.6 David the King began Solomon Luk. 3.31 Who was the son of Nathan who was the son of David Matthew observes the natural order descending from Fathers to the Sons Luke ascends from the Sons to the Fathers Matthew by Solomon and his posterity reckons the fore-fathers of Christ from David to Salathiel Luke by Nathan and his posterity for Solomons race being extinct Christ was born of the posterity of Nathan according to the flesh * Mat. 1.6 with Luk. 3.31 Matthew observes the order of nature descending from the Fathers to the Sons on the contrary Luke inverts the Order ascending from the Sons to the Fathers 2. Matthew reckons not all he begins from Abraham only Luke accounts all and ascends even to Adam and God himself Matthew begins at Abraham for God chose the seed of Abraham to beget Christ
Law and by our Law he ought to die They had a Law in jure not in facto A Law but it wanted the life Execution They might judge among themselves whether such a one were worthy death as they wrongfully judged Christ here but yet the Romans had given them a Law that they should not put their Laws in execution which concerned life And so by the Roman Law it was unlawful for them to put any man to death * 1083. Joh. 18.36 with Psa 71.28 Christs Kingdom is not of this worlds fashion nor of the fashion of the world nor of the Subjects of this world but it consists of Gods Children and it is set up in their heart There is the Kingdom of Christs power which he sheweth in the Protecting of the godly from the wicked in the destruction of his enemies and in the advancement of his name from one end of the earth to the other 1084. Joh. 19.9 Jesus answered not Pilate 1 Tim. 6.13 Christ Jesus before Pontius Pilate witnessed a good confession To Pilates question first Christ did not answer 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 testimony and sealing of his Doctrine * 1085. Joh. 19.29 And they filled a spunge with vinegar and put it upon Hysop with Mar. 15. They put it on a reed And so Mat. 27. There was a vessel of Vinegar which upon such occasions usually stood there either as some say to shorten life or to ease the pain but the souldiers did wickedly mingle gall with some of it and offered it him to drink before he was lifted up upon the Cross which he refused and then after when he was upon the Cross they offered him Vinegar and he took it so Matthew and John agree As for the Hyssope some suppose it put about the Spunge so as the Spunge gave him Vinegar to his mouth and the Hyssope besprinkled his face with the Vinegar wherein it was dipped 1086. Joh. 20.1 Christ rose on the first day of the week Mat. 12.40 The Son of Man shall be three daies and three nights in the heart of the earth untill 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 whol day Christ was three daies in the grave but it was incompleatly three daies so also he was two nights in the grave the night before being added to them 1087. Joh. 20.1 Mary Magdalen came early when it was yet dark unto the Sepulchre Mar. 16.2 Very early they came to the Sepulchre 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 Sepulchre at the Sun-rising 1088. 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 than she did formerly 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 Resurrection Touch me not so as loving mothers touch their Sons that they have wanted that is touch me not to stay me For I am not yet ascended I am in haste and have not dispatched all I must I have now the business of being your Advocate to do and I must speedily about it But yet Thomas thou art an unbelieving man in this point and hast less faith than this woman touch thou me for confirming of thy Faith not to stay my Journey The ACTS of the APOSTLES LUKE the Evangelist describes either in general all the Acts of the Apostles or in special Peters Preachings Acts Visions Miracles Imprisonments the Conversion of Paul his Travels Disputations Miracles Bonds Imprisonments and the History of the Primitive Church after Christs Ascension from 26 years unto the 60 year from Christs Nativity 1089. ACTS 1.1 Of all things that Jesus began both to do and teach Luke wrote Joh. 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 contain 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 conception of Jesus Christ his Nativity Life Passion Death Resurrection and Ascension into heaven August In John Tract 49. 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 Beleevers * Act. 1.1 with Joh. 21.25 Of all things that is somthing of every thing which Jesus did the most material and chief things or all things which the Spirit of God suggested to be writtten or all things which were sufficient for the preaching of the Gospel and his heâ—rers The latter place tels us that there are many other things beside the principal matters which were not written though it denies not but the principal are written 1090. Act. 1.7 It is not for you to know the times or the seasons 1 Thes 5.1 Of the times and seasons brethren you have no need I write to you Times and seasons as they are in a general consideration is one thing and as they are taken for particular years or daies or seasons are another The Apostles must not be too curious to know the year or day when Christ will come or restore the Kingdom to Israel but yet the Apostle would not have them ignorant of this that there is a time when Christ will come again though he may conceale the particulars of it 1091. Acts 1.9 Whilst the Disciples beheld Christ was taken up and a cloud received him Joh. 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 according to his Divine Nature Acts 1.9 with Joh. 3.13 The former place speaks of Christs personal ascent into heaven as Man where he is to be reserved till his se-second coming It speaks not of his ascent as God for there he was as God yet the Person in which the Divine Nature was ascended visibly The latter place speaks of Christs being in heaven as God 1092. Acts 1.15 The number of names together 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 faithful there at Jerusalem the rest were out of this gathering in other places Luke
end of the Oeconomy of Christs Mediation and God shall be all in all 1353. 1 Cor. 15.27 He hath put all things under his feet Ver. 28. The Son also shall be subject to the Father That subjection shall be effected in his members and Church which is his Body and by resignation of his Kingdom that now he administers at present by his Ministers in the midst of his enemies but not without battel also he shall declare his subjection to the Father answerable to that nature according to which all power is given to him in heaven and in earth * 1354. 1 Cor. 15.44 It is raised a spiritual body Job 19.21 I shall see him in my flesh A spiritual body not in respect of substance or beeing but by reason of those qualities which the glorified body shall partake of Or a spiritual body a body free from carnal desires being wholly subject to and ruled by the Spirit Job speaks of rising with the same body for substance but doth neither imply nor deny but the body may have more glorious qualities 1355. 1 Cor. 15.50 Flesh and blood cannot inherit the Kingdom of God Ver 53. This corruptible must put on incorruption Flesh and bloud here signifies the corrupt nature of man in the state of sin this as it is such cannot inherit the Kingdom of God but our nature purged from corruption shall put on incorruption 1356. 1 Cor. 16.15 The houshold of Stephanus addicted themselves to the ministry of the Saints Heb. 5.4 No man taketh this honour to himself but he that was called of God In the first place is meant the ministry of transparting the collections to the brethren and they did it by the sending of the Apostles by them in a most dangerous time 1357. 1 Cor. 16.22 If any man love not the Lord Jesus Christ let him be Anathema Mat. 5.44 Love your enemies The Apostle doth not pronounce this Anathema out of his own private affection but being led by the Holy Ghost it is not lawful rashly to use private imprecations unless the glory of God require it in an especial manner and there be no hope left of their salvation Love our own enemies but not love Gods enemies he pronounceth a curse not against his but Christs enemies if they love not Christ 1358. 2 Cor. 1.1 Timothy with Paul wrote that Epistle 1 Tim. 1.3 He was left at Ephesus when Paul went into Macedonia Paul sayling from Corinth into Asia Acts 18.19 left Timothy at Ephesus together with Aquila and Priscilla but that they were with the Apostle at Corinth at that time the Inscription it self testifieth 1359. 2 Cor. 1.8 In Asia we were pressed out of measure above strength 1 Cor. 10.13 God will not suffer you to be tempted above that you are able The first place is concerning temptation exceeding bare humane strength the second concerning faith and strength given to us by God which is our victory * 1360. 2 Cor. 2.5 But if any have caused grief he hath not grieved me but in part with Ver. 4. For out of much affliction and anguish of heart I wrote unto you If the incestuous person or any other have been the cause of your and my grief together I make no reckoning of the grief which I have received thereby in respect of that which my censures have brought upon you whereof he hath been the cause And yet my aim hath not been to afflict you as bearing you any ill will but rather to give you a certain proof of my charity by gaining your salvation through repentance 1361. 2 Cor. 5.2 In this we groan earnestly desiring to be cloathed upon with our house which is from heaven Ver. 4. We groan being burdened not that we would be uncloathed The first place is concerning the groaning by grace the second by nature for the Holy Ghost stirs up a desire of life eternal in the mind of the godly and it is natural to fear death because it destroys nature 1362. 2 Cor. 5.16 We know no man after the flesh Rom. 1.3 Christ of the seed of David according to the flesh Phil. 2.8 To know according to the flesh is to praise that which corrupt flesh delights in and to despise what it despiseth so we knew not Christ carnally but out of Gods Word we know him to be of the seed of David 1363. 2 Cor. 5.19 God was in Christ reconciling the world unto himself Ver. 20. We pray you in Christs stead be ye reconciled to God Reconciliation is ascribed to God as the principal cause to Christ as the meritorious cause or to the Ministry of the Word as to the Instrumental cause or to our selves apprehending it by faith and applying it for our salvation 1364. 2 Cor. 8.20 Avoiding this that no man should blame us in this abundance which is administred by us 1 Cor. 4.3 With me it is a very small thing that I should be judged of you The first place is of just dispraise wherein our hearts convince us the latter is concerning the unjust judgments of the world which proceed from mens depraved affections 1365. 2 Cor. 11.4 If he that cometh preacheth another Jesus whom we have not preached or receive another Gospel which ye have not accepted ye might well bear with him Gal. 1.8 Though we or an Angel from heaven preach any other Gospel unto you then that we have preached let him be accursed In the first place is meant by another Christ and another Gospel a better Doctrine than the Apostle taught but in the latter by another Gospel is meant false doctrine which overthroweth Gods grace and Christs merits 1366. 2 Cor. 11.17 That which I speak I speak it not after the Lord but foolishly 1 Pet. 4.11 If any man speak let him speak as the Oracles of God Paul being forced to it by the calumnies of false Apostles said somethings concerning his own labours and dangers which did not directly appertain to his Ministry Peter speaks of those things which directly appertain to the Ministry of the Word wherein the rule of our words must be the Oracles of God revealed in the Scriptures The Epistle of St. PAUL to the GALATIANS HE defends the Justice of faith against false Apostles that a man is justified not by the works of the Law but by faith in Christ and exhorts to good works that the fruits of faith must be sowed in Christian charity and liberty It was written from Rome in the Year of Christ 60. 1367. GAL. 1.1 Paul an Apostle not of men neither by man but by Jesus Christ Chap. 2.2 I communicated unto them the Gospel which I preach among the Gentiles Ver. 6. Who seemed to be somewhat Paul came to Peter and the rest of the Apostles not that he might learn the Gospel from them but to have their testimony of his Doctrine that he preached nothing to the Gentiles but the Gospel of Jesus Christ 1368. Gal. 1.17 I went not up to Jerusalem to them which were
tell no man that he was the Christ Mat. 28. ult Go teach all Nations Christ would have every thing done in its own order He now sent his Disciples to prepare the people for an expectation of Christs coming Afterwards he sends them to say that Christ was come Christ forbad them because place and persons were not convenient He commanded them to go and invite those that were bidden when all things were ready * 857. Mat. 17.1 The sixth day after Jesus took Peter c. Luk. 9.28 And it came to pass about eight daies after that having taken to him c. Matthew puts exclusively only the daies that were between which were altogether accomplished Luke puts in the reckoning the two outermost daies The day wherein Christ spake is reckoned one and the day of his Transfiguration another but here in the former are numbred the daies only coming between * 858. Mat. 17.11 Elias shall come 17.12 Elias is come Some reconcile these thus The former place is meant of litteral Elias the other of mystical But rather Christ in the former words answers to the Disciples which in regard that Elias went away and continued not with them they wondered how the Prophesie of Malachy and the opinion of the Jews should be true that Elias was to come Christ tels them that it is true which was said he should come yea and to make it appear that it was true he tels them he was already come 859. Mat. 17.15 Lord have mercy on my Son for he is lunatick Mar. 9.17 I have brought unto thee my son who hath a dumb spirit He is lunatick who upon the wane of the Moon is sick of the Falling-sickness or a Vertigo which happens to many by imperfection of nature This man was said to be dumb and deaf not by nature but because Satan possessed his tongue and ears so that he added more diseases to his natural infirmity * 860. Mat. 17.23 The third day he shall rise Mar. 8.31 After three daies he shall rise Several waies of resolving this latter As Synechdochically as when we say He hated me from that day when even that very day he hated me But how can that be after which was within three daies Others say These words after three daies ought not to be referred to the next word suffer but to all that went before in that discourse So Christ rose the third day not from his Death but Passion which began chiefly the day before the preparation for the Passeover which Mark there speaks of which others reject because the Pharisees would have the stone rolled to the Sepulchres mouth but till the third day because he said I will rise after three daies it seems they feared no cheat afterwards Besides Resurrection is opposed to Death therefore the time of the future Resurrection must begin from Death Others say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ought not to be interpreted by after because it appoints no certain time and it would have impeded the Pharisees reason for keeping the Sepulchre three daies Some say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies and is put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not declaring any certain time Others say seeing he rose within three daies his word is much more amply made good For in Promises a prefixed time is set to the end that the thing promised may not be delayed beyond the time but restrains not the performance of it before * 861. Mat. 18.1 At the same time came the Disciples unto Jesus saying who is the greatest in the kingdom of heaven Mar. 9.35 And he sat down and called the twelve and saith unto them if any man desire to be first c. We find the agreement thus Christ knew saith Matthew their disputing in their thoughts Mark saith they disputed this by the way Mark saith Christ called the Disciples Matthew saith they came implying when they were called and Matthew saith they asked Christ Who is the greatest Mark saith he told them If any man desire to be first c. 862. Mat. 18.8 If thy hand or thy foot offend thee cut it off and cast it from thee Eph. 5.29 No man hateth his own flesh Christ speaks figuratively that we should crucifie the old man with his evil affections that bear rule in the members of our bodies that we must cast away the most dear and profitable things from us which set our sins on fire and foster them and offend us 863. Mat. 18.15 If thy brother trespass against thee go and tell him his fault between thee and him alone 1 Tim. 5.20 Them that sin rebuke before all Christ speaketh of our private duty toward our brethren that offend us without publike scandals and wils that we shall 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 864. Mat. 18.20 Where two or three are gathered 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 personal 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 865. Mat. 19.17 There is no man good save one who is God Luk. 6.35 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 evil is contrary Men and Angels are called good not from themselves but by communication by the goodness of God in their creation and restitution Christ attributes goodness to God only that he might draw him that called him good to acknowledge his Doctrine to be divine * Mat. 19.17 God only is good Luk. 6.45 A good man out of the good treasury God only is good 1. Originally 2. Perfectionally And 3. Causally God is only the increated good Other Creatures are good by a created goodness or a created convenience in the Creatures with the mind of the Creator understanding and ordaining all things Christ doth not in this place deny himself to be God but he applies himself to the person to whom he spake he reprehends his hypocrisie though he spake the truth yet he was reproved for not speaking it with a true heart for as some gather by his sudden departure he came to catch rather than to obey and yet some of the ancient Fathers do think Christ reproved him of pride of his own righteousness However this is an Ironical not a negative speech There is a great distance betwixt these Do not call me good and Why callest thou me good The former denies goodness to be in him The latter only seems to expostulate the matter thus Why dost thou call me good seeing thou dost not believe me to be God nor art resolved to follow my Doctrine 866. Mat. 19.27 Behold we
is taken properly in the first place for Christ will not that private men should use the sword for revenge and to resist evil but should overcome evill with goodness Rom. 12. 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 * Mat. 26.52 with Luk. 22.36 The former place forbids taking of swords for private defence unlawfully The latter place tels us that the Persecution would be so great as it in all probability would be the greatest wisdom to part with our estates and buy swords not that indeed he would have them to buy swords but that by this Prophesie he would shew them they must provide for trouble and that it is rather meant of material swords will appear by their shewing of him two material swords which he seeing and their willingness to defend his person said It is enough 897. Mat. 27.4 Judas saith I have sinned betraying the innocent bloud Act. 1.18 Falling headlong he burst asunder in the midst and all his bowels gushed out The confession of Judas 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 hang himself * Mat. 27.4 with Act. 1.18 The one place speaks what Judas said before he went to hang himself which the other place saith he afterwards did * 898. Mat. 27.5 And went and hanged himself Act. 1.18 And falling headlong he burst asunder in the midst and all his bowels gushed out Having hanged himself to hasten his death the more or to be the more revenged of himself he cast himself headlong with violence from the place where the halter was fastened and so it being broken fell down and with the violence of the fall he burst asunder and his bowels burst out in a pittiful manner * 899. Mat. 27.7 And bought with them the Potters field Act. 1.18 Now this man purchased a field He purchased the field by their hands and they purchased the field with his money * 900. Mat. 27.9 That which was spoken by Jeremy the Prophet Zach. 11.12 So they weighed for my price thirty pieces of silver There are two things reconcileable 1. Whether Matthew mean Jeremy or Zachary If Jeremy then where is it in that Prophesie If Zachary why cals he him Jeremy 2. Why urgeth he the words so Matthew speaks according to an ordinary manner of speaking used among the Jews by them would easily be understood though he cited a Text of Zachary under the name of Jeremy For the illustration of which matter we must first produce their ordering of the books of the old Testament the Law the Prophets and Hagiographa By the last meaning the Psalms Proverbs Ecclesiastes Canticles Job Ruth Ester c. Then the five Books of Moses Joshua Judges Samuel Kings and then the Prophets among whom Jeremy was set first and then Ezekiel and after him Isaiah and then the twelve And thus in the Bibles of old Jeremy came next after the book of the Kings and stood first in the Volumn of the Prophets So that Matthew alledging of a Text of Zachary under the name of Jeremy doth but alledge a Text out of a Volumn of the Prophets under his name that stood first in that Volumn And such a manner of speech is that of Christ Luk. 22.44 in which he follows the general division that we have mentioned only he calleth the whole third part or Hâ—giographa by the title of the Psalms because the book of Psalms stood first of all the books of that part In that saying Mat. 16.14 Others say Jeremy or one of the Prophets There is the same reason why Jeremy alone is named by name viz. because his name stood first in the Volumn of the Prophets and so came first in their way when they were speaking of the Prophets Or 2. It may be it was at first delivered by Jeremy and after written by Zachary who in many things imitates him Hence the Hebrews say the spirit of Jeremy was in Zachary Or 3. It might be taken partly out of Jeremy and partly out of Zachary for Ieremy bought a field also Ier. 32. Or Zachary might have two names As for the second Question some think the words are partly taken out of Ier. 18.2 and 32.9 and Zach. 11.12 and here in Matthew are conjoyned and although the name of Potter be in Ier. 18. yet as not pertinent to the History of Christs Passion it is omitted 901. Mat. 27.32 They compelled Simon of Cyrenea to bear his Cross Joh. 19.17 Christ bearing his Cross went forth into a place called the place of a skull At first going forth Christ himself carryed the Cross and when he was grown too feeble in body the souldiers compelled Simon whom they met on the way to carry the Cross 902. Mat. 27.44 The Thieves also who were crucified 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 proper to one as the murmuring before amongst the Apostles or if both at first did rail on him one of them at last confessed his sin and acknowledged Jesus to be the Messias * 903. Mat. 28.1 In the end of the Sabbath as it began to dawn Joh. 20. The first day of the week cometh Mary Magdalene early when it was yet dark Iohn saith Mary Magdalene came while it was yet dark Matthew when it began to dawn Mark saith she and the other women came thither at Sun-rising All which speak the story thus That at the dawning and while it was yet dark the women as soon as they could see at the least Mary Magdalen set out to go to the Sepulchre and that was at the very instant of Christs rising when there was a great earthquake and an Angel came and rolled away the stone Mary Magdalen came from Bethany from her Brother Lazarus's house if she came from her own home and the other women were at their several Lodgings and to get them altogether would spend some time so as though Mary were early stirring yet it was Sun-rising before they were altogether at the Sepulchre 904. Mat. 28.2 The Angel of the Lord descended from heaven Joh. 20.12 And seeth two Angels with Mar. 15.5 The women had two journeys to the Sepulchre the first early in the Morning when they saw an Angel without sitting upon the stone and coming within the Sepulchre they saw a young man sitting on the right side of the Sepulchre and then after this they go to the Disciples and came back again to the Sepulchre where Mary finds either the same Angels to have shifted their places and to sit at the head and feet or two others to sit within the Sepulchre which John speaks of 905. Mat. 28.8 The Maries departed from the Sepulchre with fear
standing at the right hand of God To sit is the part of the Judge to stand the part of him that fights and helps us saith Gregory Homil. de Ascens Domini Steven therefore being at the conflict with death saw him standing whom he had for to help him but Mark describes Christ sitting after his Resurrection for after the glory of his Ascension he shall come as Judge in the end of the World The Gospel of St. LUKE IT comprehends the Conception of John Baptist and Jesus Christ with their Nativity Life Vocation Sermons in special the Miracles of Christ his Passion Death Resurrection Apparition and Ascension into Heaven 936. LUK. 1.13 Zacharias prayer is heard ver 18. He believed not Although he had a conflict through the weakness of his faith of the special gift of so wonderful a Son yet he had a general faith concerning a Messias the Deliverer of the people from their disgrace and therefore his doubting did not exclude his prayers from being heard 937. Luk. 1.32 The Lord God shall give unto him the Throne of his Father David Joh. 18.36 My Kingdom is not of this world To sit in the Throne of David here is not to govern a temporal Kingdom as David did here on earth but a spiritual wherein Christ reigns by faith in the hearts of his followers and he rules over sin death and the devil 938. Luk. 1.33 And he shall reign over the House of Jacob for ever 1 Cor. 15.24 He shall deliver up the Kingdom to God the Father ver 28. He shall be subject unto him Christs Kingdom is eternal and without end not as Davids earthly Kingdom was for a few daies but it must be continued for ever in the Person of Christ and the faithful after a spiritual manner he shall deliver the Kingdom to the Father not that he shall no longer rule with the Father but because â—fter this world is ended he will fully joyn us to his Father and will govern his Church otherwise than it is now governed * Luk. 1.33 with 1 Cor. 15.24 28. There is a twofold Kingdom of Christ 1. Essential as God 2. Oeconomical as Mediator God and Man betwixt God and Man The first Kingdom is not here spoken of in either place And as for the second which he received from his Father he shall surrender it up again to his Father after he hath subdued sin and death and put all his enemies under his feet Christ governs his Kingdom his Church and people here by means and instruments as the Word Sacraments Ministers c. By Angels Men Ecclestastical or Politick opposing means for the suppressing his childrens adversaries Now he shall deliver this Mediatory rule when he hath fully reconciled all men to God and perfected his work to God the Father who will rule his Children in a new and hidden way without men or means nor mediatly but immediately by himself Christ shall still reign He shall reign over Israel for ever because he shall rule till Eternity come and after him there shall be no King for when Eternity comes he shall rule though in a new way 939. Luk. 1.36 Elizabeth Maries Cousin ver 5. She was of the daughters of Aaron Luk. 2.5 Mary was of the Tribe of Judah of the house of David In the Scripture they are called Cousins though they are not at all of the same family so vulgarly Anna is affirmed to be the mother of Mary and the sister of Elizabeth 940. Luk. 1.44 The babe leaped in my womb for joy that is Iohn Baptist in the womb of his Mother when Mary came to her Joh. 1.31 I knew him not saith Iohn Christ was known to John before by internal and spiritual knowledge but John knew him externally and corporally in his baptism 941. Luk. 1.67 Zacharias prophesied being full of the Holy Ghost Joh. 7.39 The Holy Ghost was not yet because Christ was not yet glorified The first place is meant of the gift and Spirit of Prophesie the latter place is concerning the visible and wonderful effusion of gifts of the Holy Ghost upon the Apostles after Christs glorification 942. Luk. 2.11 There is born to you a Saviour in the City of David which is Christ the Lord. 1 Pet. 3.21 Baptism doth save us Subalternates do not disagree Christ makes his people safe from their sins principally as the efficient meritorious cause Baptism serves but instrumentally and not alwaies for it is not the want of Baptism but the contempt which condeâ—ns us 943. Luk. 2.33 His Father and mother marvelled at those things Mat. 1.8 Jesus according to his humanity had no Father Heb. 7.3 According to his Divinity had no Mother The Father of Jesus Christ Joseph was only so for his care but not really and naturally so for he was appointed by God to be a keeper of the Virgin Mary espoused to him and her Son and Christ being a little child gave him honour and reverence due to a Father The Virgin Mary was his natural Mother according to the flesh for he received his humane nature of her substance 944. Luk. 2.34 Simeon blessed him Heb. 7.7 The lesser is blessed of the better Simeon prayed well for Mary congratulating her concerning her happy and blessed Off-spring and by a Prophetick Spirit foreshewing the hard success she and her Son should have but he did not prefer himself before them 945. Luk. 3.7 The Baptist cals the Pharisees a generation of Vipers Mat. 5.22 He that saith to his brother Thou Fool shall be in danger of hell fire John Baptist calls them not so reproachfully out of an ill affection but from his Office because such were full of poyson and malice working the Viperous works of the devil the old Serpent So the Ministers of the Church must publickly complain of the sins of the people 946. Luk. 5.10 Fear not from henceforth thou shalt catch men Joh. 1.42 Andrew brought Simon his brother to Christ Simon is brought by Andrew to follow Christ and to profess the Gospel by a general call but Christ calls him by a special call to the Sacred Function about the matter of Fishing 947. Luk. 6.1 And it came to pass on the second Sabbath after the first that he went through the Corn fields Mat. 12.1 At that time Jesus went on the Sabbath day through the corn The Jews calâ—ed the eight day of the great solemnity the second Sabbath after the firâ—â— for some of their Feasts lasted for eight daies and the first day with the eighth day were the most solemn and the intermediate
affectation of glory for the manifestation of truth and the good of others will require it If Christ should not have discovered what he was they had not known what he had been therefore his saying he was the light of the world was no affecting or seeking glory of himself but a manifestation of truth for the good of others * 1028. Joh. 8.50 I seek not my own glory Joh. 17.1 Father glorifie thy Son Glory is either earthly and external or spiritual and eternal Christ sought not as those who affect external glory on earth to do what he could to be seen of men and reputed potent for he strove to hide his Miracles many times from the Jews but he notwithstanding might pray and did that God would be pleased to deliver him from this prison of the world and give him eternal glory and spiritual enjoyments in heaven 1029. Joh. 8.51 If a man keep my saying he shall never see death Heb. 9.27 It is appointed unto all men once to dye Christ speaks of spiritual and eternal death the Apostle speaks of corporal and temporal death 1030. Joh. 8.58 Before Abraham was I am Heb. 2.17 He took upon him the seed of Abraham There are three kinds of speeches concerning Christ some things are spoken of him according to his Divine Nature so he was before Abraham some things are spoken according to his Humane Nature when he is called Abrahams seed or Davids and some things are spoken of both Natures that he is the Mediator between God and Man 1 Tim. 2.5 1031. Joh. 9 3. Neither this man sinned nor his Parents Rom. 3.10 There is none righteous no not one none that understandeth The cause of his blindness was no notable and enormous wickedness of himself or his Parents though all men be sinners and for their sins infirmities and defects of nature are obnoxious to temporal and eternal punishments * Joh. 9.3 with Rom. 3.10 This man and his Father both sinned and were sinners yet neither the Fathers particular sin or the Sons was the cause why the Lord made this man blind but the reason why this man was blind was God would have glory * 1032. Joh. 9.29 We know not whence thou art Joh. 7.27 We know whence thou art We know not from whom thou hast thy authority or was sent whether from God or not But we know thy Country and Kindred and Parents 1033. Joh. 9.31 God heareth not sinners 1 Joh. 1.9 If we confess our sins God is faithful and just to forgive us and to cleanse us from all our sins God hears not impenitent sinners obdurate in their wickedness but to such as repent confess and amend their lives he pardons their sins 1034. Joh. 9.39 For judgment I am come into this world Chap. 3.17 Chap. 12.40.47 I came not to judge the world but to save the world In the former place by Judgment is meant a benefit given to men by the coming of Christ by which he brought those things to good order that were out of order In the latter Christ speaks of his principal end of his coming into the world * Joh. 9.39 with 12.40 47. The former place intimates that he came to discern betwixt the cause of such as believe and confess and of the proud who think that they see being hereby the more blinded And as he discerned rightly the cause of the blind and seeing so he administred knowledge and light as the Physitian judgeth betwixt him that is really crazy thinking himself to be sound and him that is really sound and thinks himself crazy The latter place speaks of his authoritative Judicature of men according to their works at the last day For thus at his first coming he came not to judge the world though the other way he did come to judge 1035. Joh. 9.41 If you were blind you should have no sin Rom. 11.25 Blindness is hapned unto Israel In the first place Christ speaks of the Jews according to the opinion they had of themselves for they did not acknowledge any blindness of their minds or their sins In the latter what was the truth of them indeed blindness hapned to them not that they should all perish but that many multitudes of the Gentiles might be converted and saved so well as the Jews * Joh. 9.41 with Rom. 11.25 Blindness is either praevâ— dispositionis or purae Negationis if they were blind purae Negationis then they had not had sin i. e. sin so aggravated so as now that they have the means and waies of knowledge and will not know Blindness is partial or Total The Apostle tells us they were blind in part if they had been totally ignorant and blind and wanted the means of knowledge they had not had sin Blindness is either affected and joyned with a contempt of knowledge Job 21.14 or blindness which ariseth from negligence when men use not their just endeavours to know that which they should and ought to practice ignorance is per accidens as when it follows upon the doing of some voluntary previous action as drunkards sin of ignorance or ignorance is invincible and that is to be understood both juris facti That is defined to be invincible which when the person who is ignorant useth all sufficient means for knowledge and yet doth not attain knowledge If the Jews had been blind or ignorant this way they had had the less sin but their blindness was affected and negligent and per accidens blindness The Apostle speaks of this blindness not of that which is invincible * 1036. Joh. 10.8 All that came before me are thieves and robbers Joh. 1.6 There was a man sent from God whose name was John The former place meaneth of false Prophets which came not in by Christ or his authority but by Satan and their own ambition who did not preach Christ as Moses and John did in all their administrations all these false Prophets are thieves The latter place speaks not of a false Prophet but of a true Prophet who declared Christ * 1037. Joh. 10.15 Christ laid down his life for his sheep Heb. 10. Christ poured forth his bloud for the ungodly By bloud in the second place as in other Scriptures no more is meant than life so that to pour forth his bloud and to lay down his life are all one For his sheep i. e. for the Elect. For the ungodly by ungodly is meant the Elect before their Conversion or Justification as Rom. 4.5 5.6 So that Christ poured forth his bloud for the Elect even when they were not yet converted or justified but in their natural and sinful estate and condition to the greater glory of his grace * 1038. Joh. 10.22 The Feast of the Dedication and it was Winter Solomons Feast was about the Autumnal Aequinoctial 1 Kin. 8. Zerobabels was in the Spring a little before Easter This was neither for it was instituted by Maccabeus 1 Mac. 4.59 The design was to praise God for the deliverance of the people
God works as the Author and we must work as the Instruments we must work because God works we must work but with Gods strength * 1343. 1 Cor. 12.7 But the manifestation of the Spirit is given to every man to profit withal 2 Pet. 2.15 Balaam who loved the wages of unrighteousness The former place tells us that God hath given gifts unto men that his Church may profit by those gifts and the second place doth not tell that if God did give Balaam those gifts but he gave them for this purpose that he should have made Gods Church profit thereby now that he did not use those gifts so was his own failing Besides it is the opinion of most that Balaam was a Witch And so had not those gifts as Gods Children have them from God 1344. 1 Cor. 13.2 Though I have all faith so that I could remove mountains I am nothing Rom. 3.28 We are justified by faith without the works of the Law In the first place Mat. 17.20 by all faith is meant faith of working all manner of miracles so that it can extend it self so far as to remove mountains yet charity may be separated from such a faith 1 Joh. 3.23 but it can never be separated from a justifying faith to subsist without it * 1345. 1 Cor. 13.3 Bestow all my goods it profiteth me nothing Luk. 11.41 Give alms and all things shall be clean to you The Apostle supposeth that if a man which wants charity do such acts yet he would be no better by those acts as to obtaining of heaven Our Saviour speaks of giving alms out of charity and from a right principle 1346. 1 Cor. 13.9 We know in part 1 Joh. 2.20 Ye know all things In this life our knowledge is in part and imperfect but in the next life it shall be perfected the latter place is concerning necessary things to the knowledge of Antichrist that is done by the Holy Ghost leading us into all truth by degrees and parts 1347. 1 Cor. 13.12 We see now through a glass darkly but then face to face 2 Cor. 3.18 But we all as with open face beholding the glory of the Lord. The face in Scripture is taken for Gods Essence Exod. 33.23 for his general presence Deut. 31.17 for Gods grace Num. 6.25 for his revenge Rev. 6.16 for knowledge and internal vision Exod. 33.11 of this in the first place but in the latter is meant the sight of God in our Country that is in heaven as it is said through a glass and in riddle in respect of the Law for God is seen by us in part in the Word of God as he is * 1 Cor. 13.12 with 2 Cor. 3.18 There is as much difference betwixt the knowledge we have at present of God that we shall have in heaven of him as betwixt seeing a man thorough the window at distance and seeing him face to face As for the second place it doth not compare the knowledge we have with what we shall have in heaven as the former did but it compares the knowledge we have under the Gospel with that we or our Fathers had under the law for now we in comparison of them which were under the Law seem to see face to face and they as it were thorough a glass yet we in comparison of them that are in glory seem to see as thorough a glass and they face to face 1348. 1 Cor. 13.13 Now abideth faith hope and charity but the greatest of these is charity Gal. 5.6 Faith works by love Charity being the effect of faith is the inferiour for by faith we are justified Rom. 5.1 and Christ dwelleth in us and we please God we are the sons of God and obtain eternal life Charity is not the greatest vertue but because it shall remain in the next life in its operations * 1 Cor. 13.13 with Gal. 5.6 Charity If the Apostle speaks here not of justifying faith but of faith of Miracles of which Vers 2. then there can be no question but charity far exceeds that faith But because he joyns it with hope and Divines generally understand this of saving graces let it be understood of justifying faith and yet charity hath the greatest preheminence as 1. In respect of the Object Faith respects God only Charity God and our neighbour 2. In respect of the manner of working Faith works by receiving Christ and all his benefits Charity by giving and bestowing both our affections and goods it is better to give than receive 3. In respect of duration or continuance Faith and Hope shall cease in the life to come Charity shall remain in the life to come 4. In respect of the end Love is the end and scope of the other two graces yet upon another account Faith is the principal grace viz. of our Justification 1349. 1 Cor. 14.31 You may all prophesie one by one Heb. 5.4 No man taketh this honour to himself but he that is called of God The Apostle understands all that are lawfully called to the Office of Prophesying Jer. 28 2. 1 Pet. 4.11 You all that are Prophets may prophesie one by one but this invites not others who are not to take this honour till they be called 1350. 1 Cor. 15.9 I am the least of the Apostles Ver. 10. I laboured more than they all He was the least in order because he was the last called to be an Apostle but he was greater in labouring Rom. 15.16 17. because the charge of all the Churches was committed unto him In the first place he speaks lowly of himself according to Christs commandment When you have done all those things which are commanded you say we are unprofitable servants we have done that which was our duty to do Luk. 17.10 In the latter place he speaks of those that strove with him by emulation to whom he compares himself not derogating from others but he magnifies his Apostleship from his faith and fruits of his works * 1351. 1 Cor. 15.22 In Christ shall be made alive Job 14.14 If a man die shall he live again All men shall rise to judgment Job speaks of a mans dying in the world and implies that he shall not live again in the world though he doth not exclude by this his belief that man shall live again in the next world for he said he knew his Redeemer lived c. * 1352. 1 Cor. 15.24 28. Shall deliver up the kingdom to his Father Hence the Socinians argue against the Eternal Deity of Christ to deliver up the Kingdom was not regnantis potestatem the power of the Ruler As if Christ should then cease to rule for Luk. 1.33 he was to rule to eternity By the Kingdom is to be understood the people or Church of Christ glorified and this place is to be interpreted by Eph. 4.27 To deliver the kingdom to the Father is to set the Church before the Father gloriously and therein is not the end of Christs ruling but an
certainty of the things foretold in respect of God though not in our opinion he shuts out long delaies for the whole time of this Prophesie unto the last day is in the sight of God but as one day or one hour Psal 94. 2 Pet. 3.8 which is a comfort to the godly that they may not despair and it exhorts the wicked to repentance by reason of the sudden destruction shall fall upon them * 1478. Rev. 1.7 And every eye shall see him and they also which pierced him Job 19.27 Whom I shall see for my self and not another or a not stranger Every eye godly and wicked shall behold Christ either to their comfort or sorrow Job saith he shall see him and not another shall see him for Job or in the place of Job but Job shall see him for himself Which denies not but Job and another yea all shall see Christ and yet every man for himself 1479. Rev. 1.13 I saw one like to the Son of man Mat. 9.6 Christ is the Son of man really The first place is an Hebraism by which is intimated the certainty of Christs humanity also he may be said to be like man because he appeared in a singular form 1480. Rev. 2.11 He that overcometh shall not be hurt of the second death Heb. 9.27 It is appointed unto men once to die The bodily death is one because the soul is but once separated from the body The second death is taken Metaphorically for the misery and torment of the soul after the death of the body 1481. Rev. 3.7 Christ openeth and no man shutteth shutteth and no man openeth Ver. 20. If any man hear my voice and open the door I will come in to him The Son of God is he that opens the internal door of the heart Joh. 14. we open only the external for no man comes to the Father but by him 1482. Rev. 3.10 I will keep thee from the hour of temptation which shall come upon all the world Ver. 19. As many as I love I rebuke and chasten God kept the Angel of Philadelphia from evil temptation because he was a pious assertor of the truth but the Angel of Laodicea who was luke-warm he would mend by his reprehension 1483. Rev. 4.8 They rest not night nor day Chap. 14.13 They that dye in the Lord rest from their labours The souls in the heavenly rest of the blessed are not idle they have their labours that weary them not but most sweetly refresh them in the latter place is understood the end of the troubles of this world 1484. Rev. 5.1 I saw a book written Ver. 4. No man was worthy to look thereon John saw the book in a bare Vision but no man could see the mysteries contained in it * 1485. Rev. 5.5 Christ is called the Lion of the Tribe of Juda. Rev. 5.6 Christ is called the Lamb. He is called a Lion to shew his great strength Majesty and Dignity and of the Tribe of Judah because he arose from thence which Tribe boar the Arms a Lion * 1486. Rev. 5.12 Worthy is the Lamb to receive honour glory and blessing If Christ be God how can he receive honour for we cannot add to Divinity Ans Christ as God cannot receive an addition of honour in himself but we may give him a relative honour or Quo ad nos He may seem to be more honourable to us that is when we take all the honour that the Creature hath or Idols hath and place it upon the head of Christ we esteem him most honourable and glorious 1487. Rev. 6.9 Under the Altar I saw the souls of them that were slain Ver. 11. White robes were given to every one of them Souls are invisible spirits which cannot be seen or cloathed it is therefore the sight of the mind and not of the body which is here understood for these things were seen in the Spirit 1488. Rev. 6.10 The souls of those that were slain cry out for revenge against those that slew them Mat. 5.44 Love your enemies and pray for them The cry of the souls proceeds not from a wicked desire of revenge but an earnest desire for Gods glory because they would have no ungodliness or wickedness remain unpunished c. in the day of revenge and judgment we suffering here according to Christs command pray for our enemies 1489. Rev. 7.9 I saw a great multitude which no man could number Luk. 12.32 The flock of Christ is called a little flock The Church compared with the numerous multitude of the wicked is a little flock but considered in it self it comprehends an innumerable multitude of all Ages Sexes Places Tribes and People * 1490. Rev. 7.12 Blessing and Glory and Wisdom c. Rev. 8.1 There was silence in heaven about the space of half an hour In the former place it shews what is Angels work in heaven as I take it The latter is shewn what for a little while may be done on Earth whether as in Constantines time or it be an allusion to that silence that was used to be in the Temple while the Incense was offering whereas they blew Trumpets and sung while the sacrifice was offered 1491. Rev. 11.19 The Temple of God was opened in heaven Cha. 21. v. 22. And I saw no Temple therein In the former place the Temple is taken figuratively this the Holy Ghost intimates that God is worshipped most holily with Hymns and Psalms In the latter place we must not think there shall be any material Temple in the life to come as we have here on earth 1492. Rev. 13.8 The Lamb slain from the foundation of the world Gal. 4.4 When the fulness of time was come God sent forth his Son made of a woman He was the Lamb slain from the foundation of the world not properly but figuratively and in Gods Decree by Types Predictions and Efficacy by Acceptation not by Execution 1493. Rev. 16.1 Go and pour out the vials of the wrath of God upon the earth Ver. 4. to the 13. They poured out their vials of wrath upon the sea the rivers the fountains the sun the seat of the beast and Euphrates In the first place the earth is taken in a general signification because the effects of all the Vials redounds to the earth in a manner and to earthly men the followers of Antichrist for whatsoever the wrath of God was which was cast on the Seas Rivers or the Ayr or Sun was not for themselves but to afflict the earth and those that dwell thereon 1494. Rev. 18.6 Double unto her double according to her work Mat. 7.2 And what measure you mete shall be measured to you again The first place is a special command of God concerning retaliation In the latter Christ forbids rash judgment concerning others adding the Law of retaliation the more to convince the Jews * Rev. 18.6 with Mat. 7.2 Double not of her deserts but of those miseries she hath brought on you before and that is just