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 * Micah 5.2 with Matth. 2.6 Bethlehems both Texts speak of that in Judah The thousands of Judah The latter saith The Princes of Judah The Tribes of Israel being divided into thousands every one had a head or Prince whereupon St Matthew instead of thousands saith Princes Aleph signifies both a thousand and a Commander over a thousand Thou art not the least though thou be little The words in Matthew are either to be taken as spoken by the Jewes or as the Evangelists as spoken by the chief Priest and Scribes to Herod for the place of Christs birth called not the least either reading the words of Micah interrogatively in a negative sense or varying the Text out of ignorance or of set purpose before Herod Or as they are spoken by the Evangelist Bethlehem was little when David was born there not little but famous for and after the true son of David and son of God was born there 724. Micah 7.5 Trust ye not in a friend 1 Cor. 13.7 Charity believeth all things The first place is a rule of Prudence needfull 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 malice Christ himself did not trust himself with the Jewes Joh. 2.25 26. because he knew all men and knew what was in man 725. Micah 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 righteousness The people of Israel being miserably afflicted could not boast in the sight of God of their innocence therefore they ought patiently 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 Tartars are now adaies to the Christians afflicting us without cause though in the sight of God we are not without fault NAHUM HIS PROPHESIE THE ELKOSHITE HE Prophesieth against the Assyrians He denounceth destruction to the Ninivites an hundred years after Jonas he comforts the Jews preaching unto them the message of peace 725. NAhum 1.2 The Lord avengeth and is furious Psalm 103.8 The Lord is very pittifull long suffering and full of mercy God is jealous a severe Judge and revenger not pardoning the sinnes and wickednesse of impenitent sinners but he is most mercifull as a tender Father to the godly and such as be penitent 726. Nahum 1.9 Affliction shall not rise up the second time Rom. 1.28 The wicked shall be punished in this world when they are delivered up to 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 punishments for the same fault so temporall punishments 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 Judha that there shall be no need of a second judgment 727. Nahum 1.15 For the wicked shall no more passe through thee 2 Kings 24.1 Chap. 25.1 Nebuchadnezzar invaded the Land of Judah and spoiled it The Prophet speaks of Senacherib that he should come no more into the Land of Judah for he was killed by his own sonnes Also the words of the Prophet may be understood concerning the perfect blessedness of the next world HABAKKUK HIS PROPHESIE HE foretels to the Jewes when they sinned their destruction by the Chaldeans 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. 728. HAb 1.5 Behold you amongst the heathen and regard for I will work a work in your dayes which you will not believe though it be told you Act. 13.41 Paul refers these words to the resurrection of Christ The Apostle compares the resurrection of Christ with the wonderfull deliverance of the Jews from the bondage of Babylon which though their forefathers would not believe yet they found it to be true so their posterity must needs acknowledge that Christ was raised from the dead 729. Hab. 2.4 The just shall live by his faith Matth. 9.2 Jesus seeing their faith Every one shall live by his own faith to eternall life but another mans faith or prayers may obtain from God for us temporall benefits or deliverance In the latter place Christ speaks not onely of their faith who brought the man to him that was sick of the Palsie but of his faith also 730. 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 saith 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 weakness and not that by observing the Law he might deserve life for by the Law Rom. 3.9 Gal. 3.24 no man is justified in the sight of God * Hab. 2.4 with Luk. 10.28 The former speaks of our living in difficulties by faith alone the latter speaks of Christs answer to one that thought he could live by the Law which was to convince him by the Law that he could not expect life in his deeds but by his faith in Christ Besides no man can do this without faith So as though we live by faith alone yet that faith which makes us live is not alone but makes us do this 731. Hab. 2.4 with 1 Thes 3.8 Now we live if you stand fast in the Lord. We live by our own faith as to justification and salvation we live comfortably when we see the faith of others and so the first place the just man lives to justification c. by his own faith Paul and the rest of the brethren were comforted exceedingly when they knew the Thessalonians stood fast in the Lord. ZEPHANIAH HIS PROPHESIE THe sonne of Cushi he prophesieth to the unbelieving Jewes their destruction by their Neighbour Nations and to those Nations their extermination by other Nations But deliverance to believers He prophesied about the year 3451. 732. ZEph 1.5 He prophesied In the dayes of Josiah of the evils which should come upon Judah 2 King 23.3 Josias and all the people made a covenant with the Lord that they
daies not so much regarded moreover they were called Sabbaths 948. Luk. 6.25 Wo to you that laugh now for you shall mourn and weep Joh. 16.22 Your heart shall rejoyce and your joy no man taketh from you In the first place the pleasures and delights of the world are understood by the name of laughter the end whereof is alwaies sorrow in the latter place is meant joy in Christ by the Holy Ghost which is heavenly and eternal 949. Luk. 6.26 Woe unto you when all men shall speak well of you Mat. 5.16 1 Pet. 2.12 Let your light so shine before men that they may see your good works and glorifie your Father which is in heaven Woe be to them who do only so that they may please the World and desire the praise of men flattering the wicked and winking at their sins that they may get favour But not to them who like a light are an example of good works and a godly life to others 950. Luk. 6.30 Give to every man that asketh Eccl. 12.4 Give to the godly and help not a sinner hold back thy bread and give it not unto him Christ will have that we shall do good to our friends and to our enemies though they be wicked and ingrateful by the example of our merciful heavenly Father and if we give not to the person yet give to his Nature as he is a man A place of Ecclesiasticus may not be opposed to Canonical Scripture who will have him that craves an alms to be humble shutting out the wicked and obstinate in malice who abuse the benificence of good men 951. Luk. 7.13 Weep not Eccl. 38.16 Let tears fall down over the dead Christ comforts the Widow who wept for the death of her only son because her son should suddenly live again But Christ disallows not moderate weeping for the death of our neighbour only we must not mourn as those that have no hope 952. Luk. 8.39 Return to thy house and shew how great things God hath done unto thee Cha. 5.14 He commands the Leper that he should tell no man Christ commanded him that was possessed with the devil to tell what benefits God had done for him because the time the place and other circumstances required that but he sent the leprous party who was cleansed to the Priest that he might approve of the cure 953. Luk. 10.4 Salute no man by the way Rom. 16.16 Salute one the other with an holy kiss The Churches of Christ salute you Phil. 4.22 The Saints Christ will have his Disciples diligent in dispatch of their Office that they should not hinder the course of their Ministry with long discourses and salutations but should fulfil their journey in a short time such a command gave Elias to his servant which denieth not our Christian duty and humane good manners to salute one the other 954. Luk. 10.18 I beheld Satan as lightning fall from heaven Joh. 8.44 The devil was a murderer from the beginning and the father of lies Satan fals from heaven when he is cast out of our hearts by sound doctrine and loseth his light that is his authority by the preaching of Gods Word here as it were by a thunderbolt from heaven that is from the Kingdom of God in the heart of man is he cast down and trod under foot but he was a murderer and lyar from the beginning that he fell not from that he was created 955. Luk. 10.22 No man knoweth who the Son is but the Father and who the Father is but the Son Joh. 15.26 The Spirit of Truth he shall testifie of me Christ excludes not the Persons of the Deity but the creatures and the false gods for the Father by the Son from Eternity infinitely communicating his infinite wisdom Joh. 16.13 revealed it to the Holy Ghost and therefore Christ saith the Spirit shall not speak of himself but whatsoever he shall hear that shal he speak * 956. Luk. 10.23 Blessed are the eyes which see those things which you see with Joh. 20.29 Blessed are those which have not seen and yet believe Sight is twofold bodily and spiritual Bodily sight is meant in the latter place spiritual sight or understanding is meant in the former Although many souls have not seen Christ in the flesh yet in regard they have seen him with the eyes of their soul and believed on him they are blessed 957. Luk. 10.24 Many Prophets and Kings have desired to see those things that you see Joh. 8.56 Abraham saw my day There are different manners of the Visions of Christ and of God 1 Cor. 13.12 We see now in a glass darkly but then that is in the next life we shall see face to face Abraham and the faithful in the Old Testament saw Christ promised that he should come The Apostles saw him manifested in the flesh The Prophets saw him of old in shadows and figures the Apostles and the Christians now see him clearly and manifestly 958. Luk. 10.28 Do this and live Rom. 4.5 But to â—im that worketh not but believeth his faith is counted for righteousness The parts of Gods Word are the Law and the Gospel the Law promiseth life eternal to them that do it the Gospel to them that believe Christ by the words Do this doth not shew that the Lawyer was able to fulfil the Law but only admonisheth him so that he might grow sensible of his own weakness 959. Luk. 10.41 Martha Martha Thou art careful and troubled about many things 1 Tim. 5.14 I will that the younger women marry guide the house Christ reprehends not Martha's care of her house but for presumption and false opinion because she preferred the care of her house before the Word of God 960. Luk. 11.41 Give alms and all things are clean unto you 1 Cor. 13.3 If I bestow all my goods to feed the poor it profiteth me nothing Christ speaks of alms proceeding from faith and charity the Apostle speaks of hypocritical alms without Christian Charity 961. Luk. 12.33 Sell what you have and give alms 1 Tim. 5.8 But if any provide not for his own especially those of his own houshold he hath denied the faith Christ would not have us forsake our neighbour in his wants and necessities but rather to help him we should sell our possessions to declare our compassion so far as we are able without doing injury to our family * 962. Luk. 13.32 Go tell that Fox with Act. 23.5 Exod. 22.28 Thou shalt not speak evil of the Ruler of thy people Some are of opinion that it was not meant of Herod but he that was the Author of their coming and speaking so to him For although Herod dealt like a Fox in killing of John Baptist pretending sorrow for his death and yet glad of the occasion he was not the Fox now but some subtil Pharisee who would have him thus spoken to as though they were thus sollicitous for him when as indeed they hated him to the death and
love to us but Judas delivered Christ out of covetousness The Father for us and for our salvation Judas for thirty pieces of silver to his own destruction 1183. Rom. 3.28 We conclude that a man is justified by faith without the deeds of the Law Jam. 2.24 You see that by works a man is justified and nat by faith only Paul doth not separate as to existency works from faith which works by love but the object of Justification before God Gal. 5.6 James rejects faith which wants good works that is a dead faith of the devil v. 17 19. and attributes to works the declaration of Iustification v. 21. yet he confirms a lively faith v. 22. by the example of Abraham Augustine saith that when the Apostle saith a man is justified by faâ—â— he doth it not that works should be despised because they follow the man justified they do not go before Justification * Rom. 3.28 with Jam. 2.24 St. Paul tells us a man is justified by faith in opposition to that justification which the Jews expected by the deeds of the Law St. James tells us a man is justified by works in opposition to a pretence of faith or such a faith as men say they have while they pretend to believe in Christ and yet do nothing that Christ commands St. Paul tells us it is a faith alone that justifies but not such a faith as is alone for that faith which justifies though it justifie as alone yet it alwaies is accompanied with good works St. James saith a man is justified by works or a faith which is working St. Paul speaks of faith as it justifies in foro divino before God St. James of works as they justifie in foro conscientiae vel humano as they justifie us to our selves or to others Faith justifies our Persons Works justifie our Faith 1184. Rom. 3.31 Do we then make void the Law through faith God forbid yea we establish the Law Heb. 7.18 There is a disanulling of the Commandment going before through the weakness thereof The first place is of the Moral Law which faith confirmeth because Christ came to fulfil it and not to destroy it and the end of the Law is to bring us to Christ The latter place is concerning the Ceremonial Law which is abrogated because the shadow was to give place to the substance * 1185. Rom. 4.3 Abraham believed God and it was counted unto him for righteousness Psal 106.31 And Phinehas executed judgment and it was counted unto him for righteousness Abraham was not justified merito fidei by the merit and worthiness of his faith Abraham was justified by faith not materialiter materially as it was an act but relate objective as it hath relation unto the Object the Justice of Christ and Organice instrumentally as it applyeth the righteousness of Christ Abraham believed the Promise of God to be his shield and to give him an heir of his own body and to multiply his numerous Posterity of whom Christ was the chief and by whom all Nations were to be blessed As for Phinehas God accounted his Act as a righteous Act though men might count it an an Act of rash Zeal So that the Act did not Justifie the Person but the Person doing that Act sincerely was justified as to that Action * 1186. Rom. 4.5 God justifieth the ungodly 1 Kin. 8.31 Condemning the wicked to bring his way upon his head and justifying the righteous God justifieth the ungodly not as he is ungodly but as he is penitent and turning from his ungodliness He is said to justifie the ungodly as those who were so in themselves and are cloathed in Christ and so are esteemed godly * 1187. Rom. 4.5 But to him that worketh not but believeth Lu. 10.28 This do and thou shalt live The former place saith He who is not able to fulfil the condition of works not grounding himself thereon taking the way to be saved by believing to him is the reward reckoned The latter place shews us a man who sought Eternal life by the works of the Law which he could not fulfil whom Christ referred to the Law to shew him his sin knowing that would be a means to bring him to Christ or leave him inexcusable and so they intend the same thing 1188. Rom. 4.7 Blessed are they whose iniquities are forgiven and whose sins are covered Mat. 5.2 Blessed are the poor in spirit the clean in heart the merciful In the first place is spoken of the cause of blessedness namely remission of sins and imputation of righteosness In the latter place of vertues which are the way to blessedness 1189. Rom. 4.15 Chap. 5.20 Where there is no Law there is no transgression Chap. 2.12 As many as sin in the Law shall be judged by the Law In the former place the Law is taken generally without which there can be no transgression In the latter place he speaks of the natural Law for even the Gentiles shall perish for violating of it * 1190. Rom. 4.17 Even God who quickneth the dead 2 Kings 4.35 Elias raised the dead c. God only and of his own power raised the dead the Prophets and Apostles raised the dead by power of God and not by their own power They as Instruments God as the Cause 1191. Rom. 4.18 Abraham against hope Ver. 18. Believed in hope He believed contrary to humane hope by his hope in God having confidence contrary to the reason of the flesh the force of nature for all these would have weakned hope would make him doubt and despair also yet he overcame all those difficulties by firm hope he hoped in things desperate distrusting himself but trusting in God * 1192. Rom. 4.20 He staggered not at the Promise Gen. 17.17 Abraham fell upon his face and laughed This laughing is of admiration at Gods favour nor at distrust of his power though he had hitherto found an indisposition in his body to beget a Child and having been so long without he could not but entertain the Promise by way of wonder and rejoycing and in this rejoycing his faith might reach as far as the joy of the Messiah Luk. 2.10 Joh. 8.56 1193. Rom. 4.25 God raised Jesus Christ our Lord from the dead Joh. 10.18 I have power to lay down my life and I have power to take it up The Resurrection is ascribed to God the Father because the works of the Trinity ad extra are indivisible to the Son because he hath the same power with the Father who willingly underwent death and therefore the Resurrection is to be ascribed to his free will 1194. Rom. 5.2 By faith we stand and rejoyce 1 Cor. 10.12 Let him that thinketh he standeth take heed least he fall We stand founded on Gods grace whilst we are kept by the power of God by faith unto salvation by sin we fall when we think we stand 1195. Rom. 5.4 Patience worketh experience Jam. 1.3 Experience worketh patience Probation in the first place is taken
lose it 1416. 1 Tim. 2.4 God will have all men to be saved every one Acts 13.48 And as many as were ordained to eternal life believed All that believe in Christ God doth promote them to salvation and they by Gods Divine decree are pre-ordained to eternal life For Christ is the Saviour of all especially of those who believe * 1 Tim. 2.4 with Acts 13.48 All men Men of all sorts and Nations and conditions genera singularum not singula generum Secondly God by his will of Precept or signi would have all men to be saved not of purpose or bene placiti God by his will medii would have all men not by his will finis Remota hac dipretione quam divina scientia intra secretum justitia sua continet syncerissime credendum est c. August Setting apart the secret Will or Counsel of God it is sincerely to be believed that God would have all men to be saved That is offering to all the outward means of salvation as his Word and Sacraments 1417. 1 Tim. 2.5 There is one Mediator between 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 Mediator of Redemption and Intercession the Holy Ghost is said to pray for us when he stirreth up our hearts to prayer and causeth us to groan when we call upon God 1418. 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 publickly in the Church lest they should thereby take occasion of usurping authority over the men but let them be in subjection let the aged women teach the younger women modesty and prudence at home for that they are commanded to do 1419. 1 Tim. 2.15 Women shall be saved in child-bearing Joh. 3.16 Whosoever believeth in Christ shall not perish but shall have everlasting life The first place is concerning the state of women and by for and in are set down for their consolation lest being married they should fall from the hope of salvation but they must continue in faith love holiness and sobriety * 1 Tim. 2.15 with Joh. 3.16 Though painful child-bearing were part of the punishment inflicted upon Eve and her Sex for her first transgression yet she and all faithful women shall he saved by Maries bearing the holy Child Jesus 2. Notwithstanding by child-bearing and subjection to Man God hath imprinted on women the mark of Eves punishment and all other women whence might be conjectured that in regard of this Curse there was no hope of salvation for the married women yet the Apostle teacheth that this shall not hinder their salvation if they abide in the faith now child-bearing and breeding is an ordinary way by which or through which women may go to heaven 1420. 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 disallowed if a man have an honest vocation and continue in it he doth well 1521. 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 than 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 spiritual building but the Church it self is supported by the foundation * 1 Tim. 3.15 with 1 Cor. 3.11 It is called a pillar and ground of truth not absolutely or substantially as though the truth should be measured by the Church but the Church is a pillar demonstratively because it professeth the truth and as a golden Candlestick holdeth out the light in the world which is not elsewhere to be found but in the Church and it is the pillar of truth as it is the house of God suffering it self to be ruled and guided by the Word of God 1422. 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 faithful attain salvation the latter speaks of the meritorious cause and that is Christ 1423. 1 Tim. 5.20 Them that sin rebuke before all Mat. 18.15 If thy brother trespass 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 sins which are committed publickly to the common-scandal in the second he speaks of the sins of private men committed privately against private persons 1424. 1 Tim. 6.10 The love of money is the root of all evil Eccles 10.9 Pride Pride and covetousness are almost alwaies joyned together He is proud who desireth to exceed his condition he is covetous that would have more than enough neither of them can be contented with God himself these two were in the sin of the first man the chief ingredients 1425. 1 Tim. 6.16 God only hath immortality Mat. 10.28 The souls of men are immortal God of himself and in himself is immortal only but Angels and men by the grace of God 1426. 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 faithful either see God by faith in this life or after a special manner in the life to come we shall see him as he is by a more perfect way than we do here by the participation of his glory * 1427. 1 Tim. 6.19 with Eccles 10.9 Covetousness is said to be the root of all evil not as if all evil proceeded from it as it is a distinct species of sin though as Covetousness signifies any desire or longing after this or that so it may signifie the root But yet the Apostle intended not probably further than to shew that as from the root proceed infinite branches so from Covetousness proceeds many branches of sin as Hatred Fraud c. 1428. 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 sins The Apostle sustained all things for the Elect sake not by satisfying for them but by his example 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 1429. 2 Tim. 2.21 If any man purge himself from these he shall be a vessel unto honour 1 Joh 1.7 The bloud of Jesus Christ cleanseth us from all our sins Paul means purging from the corruptions of doctrine and manners Ver. 18. John shews a plenary redemption from our sins by Christ Jesus * 2
Cains blood was not immediately shed because that he might propagate children to the replenishing of the world which then was unfurnished 35. Gen. 4.16 And Cain went out from the presence of the Lord. Psalm 139.7 Whither shall I go from thy Spirit or whither shall I flee from thy presence Cain being made a runnagate left his parents and their habitation and the place where they worshipped God In the Psalms Gods omnipresence is maintained * Gen. 4.15 with Psalm 139.7 The presence of God is either the presence of his essence and so he is in every place or the presence of his speciall face and manifestation and so he is present in and with his Saints especially in his Ordinances and Assemblies Some think the former words are fitted to Cains Atheisticall conceit which was that he could get out of the reach of Gods revenging hand but others more probably say is meant his going from the place where God gave evidence of his presence in his conference with him Or from his presence that is from that part or quarter of the world where God had his Church which is the place of his especial presence which he did as it were excommunicate himself from The other place shews no man can go be he where he will from the sight and presence of God which is in all places though even in these places they may go from the presence of his favour Cain was in the presence of his essence not of his favour 36. Gen. 5.24 And Enoch walked with God for God took him Rom. 8.8 They that are in the flesh cannot please God Enoch walking with God lived according to Gods will the Apostle by the flesh here understandeth men that walk after their carnall lusts * 37. Gen. 5.26 And Mathusalem The Doubt lies in this that by this account Mathusalem seemed to live to the end of the flood in the year 1656 and yet we read not of his entring into the Ark. But 't is answered from the birth of Lamech to the end of the flood is precisely reckoned 782 years and so many it was to that death of Mathusalem Seeing then he came not into the Ark we say the last year of his life was not compleat but onely inchoate the Hebrews and especially Rabbi Salomon that Mathusalem died seaven dayes before the beginning of the flood 38. Gen. 5.24 Enoch was not for God took him Heb. 9.27 It is appointed for all men once to dye Enochs translation was a work extraordinary 1 Cor. 15.53 1 Thes 4.17 it was to him in the place of death as the taking away of Elias and the translation of those who in the last day shall be saved alive But the Apostle sheweth what must ordinarily befall all men the consequence is not good from a singular priviledge to a generall rule 39. Gen. 6.3 His dayes shall be 120 years Chap. 11.13 Arphaxad and others after the flood lived above 400 years In the first place the space of time betwixt manifest impiety and the flood Aug. lib. 13. De Civ Dei 1 Sam. 15.11 and not the age of man is to be understood as if he had said unlesse the world repent they shall perish within 120 years * Gen. 6.3 with Gen. 11. Though some lived after the flood longer than 120 years yet this hinders not the agreement for the Text is not to be understood of mans life but of the time God would give them for repentance before the flood came on the world * Gen. 6.5 6 7. When the Lord saw that the wickednesse of man was great c. Gen. 8.21 I will henceforth curse the ground c. because the imaginations of his heart c. When the former place tells us because of the wickednesse of mens hearts and actions God sent the flood the latter place tells us that God decreed and resolved with himself that he will not again curse the ground not that by this he cancelled the generall curse inflicted for the sinne of man or give security against the future consuming the world by fire but that there should be no more such generall floods as this was This word Because in the second place may signifie Although as 1 Sam. 14.39 which reading reconciles the Texts in the first God threatens to destroy the world because the inhabitants were so bad In the other where he smelt the savour of his Sonnes righteousnesse in Noah's sacrifice He is resolved although the wickednesse of mens unclean hearts are so bad yet he will never take that course any more to drown the world 40. Gen. 6.6 It repented the Lord that he had made man 1 Sam. 15.29 God is not a man that he should repent Repentance as it is an argument of mans weaknesse so can it not fall upon God but the Scripture often speaks of God after the manner of men Aug. lib. 1. cap. 7. De Civ Dei Psal 131. and where it is said that it repented God there is meant the charge of things God still remaining unchangeable * Gen. 6.6 with 1 Sam. 15.29 Repentance is either properly or improperly taken properly taken for a passion of nature or change of the mind or improperly only for a change or alteration of actions God repents not the first way not so as to change his mind but he is said to repent when he doth as a man which repents change his actions in this or that particular according to the purpose of his own will 41. Gen. 6.9 Noah was a just man and perfect 2 Pet. 2.5 Psalm 13.3 There is none that doth good Rom. 3.12 Heb. 11. no not one Noah was just before God by faith and unblameable in the sight of men he is said to be perfect not as though he were without sinne but in comparison of others he had his conversation holy and without hypocrisie * 42. Gen. 6.9 with Rom. 3.10 Noah was two wayes just Imputatively Christs righteousnesse being reckoned to him by faith 2. Inherently and yet he was not simply just but in his generation or he was not absolutely just but comparatively in his generation compared with those of his time or he was inherently just that is sincerely just in his profession of Religion without hypocrisie but not perfect that is free from all sin There is a justice of parts and one of degrees No man is inherently in degrees fully compleatly and absolutely just though Gods children are just in parts and intentions to be so The second place is meant of man in his naturall estate no man is just so though by faith and Gods acception and their intention the children of God are just 43. Gen. 7.2 Of every clean beast thou shalt take Lev. 11.1 Moses divided the clean beasts from the unclean The Patriarchs before the flood had a distinction in their sacrifices between clean and unclean living creatures By the Mosaicall Law not only for sacrifices but for meat the use of the unclean wat forbidden 44 Gen. 7.6
God which was propagated in Jacobs posterity But in temporall preheminence Jacob might be said to serve Esau and he might serve and call him his servant and do him homage 90. Gen. 26.34 Esau married two wives Judith the daughter of Beeri the Hittite and Besamath the daughter of Elon the Hittite Chap. 36.2 Esau took his wives of the daughters of Canaan Adah the daughter of Elon the Hittite and Aholibama 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 * Gen. 26.34 with Gen. 36.2 Either these former were different waies from the latter the two former dying without Children else they were the same and had two names the former place using one name the latter another so it was usual in Scripture 91. Gen. 27.23 Jacob deceived his father Isaac Chap. 20.41 His father in law and his uncle Laban Marke 10.29 Defraud not 1 Thess 4.6 We must live by Gods law and not by examples 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 92. 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 corn Deficiency and temporall want doth not diminish the divine blessing and force of the promise As travelling did not hinder Abraham so Jacob did not lose the fruit of his Fathers blessing 93. Gen. 27.38 Esau lift up his voice and wept 12.17 Esau found no place of repentance Heb. 12.17 Esaus repentance was not true but hypocriticall for he did not acknowledg 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 Iacob * Gen. 27.38 with Heb. 12.17 Repentance and weeping are to be distinguished according to their Objects some repentance and weeping are carnall because they are set upon and rests in not looking further than worldly losses and affaires the other repentance respects Gods displeasure this of Esaus in Genesis was upon a worldly account and that repentance spoken of in Hebrews was not spoken of Esau but of Isaac his father Esau found no repentance or change for all his weeping in Isaac his father * Gen. 30.41 Jacob laid the rods before the eyes of the sheep in the gutters that they might conceive c. 1 Thess 4.6 That no man go beyond or defraud his brothee c. Warrantable pollicy carried by the instinct of the holy Ghost in cases concerning the publick good of the Church against its adversarie is one thing private practises for base ends defrauding others to enrich themselves in buying and selling that 's another thing Jacob did this by Gods direction Gen. 31.9 10 11 12. 94. Gen. 32.3 and 33.14 Esau lived before Jacobs return in the Land of Seir. Chap. 36.6 Esau took all that he had got in the Land of Canaan and went unto Seir from the face of his brother Jacob. Esau saith August after that his brother was departed to Mesopotamia would not live with his parents whether by reason of that commotion that he grieved that he was deceived of the blessing of his Father or whether it were by reason of his wives which he saw were hatefull to his parents or whatsoever the cause was and he began to live in the mountain of Seir then after that Jacob was returned peace being made betwixt them he went back to his Parents and when they both together had buried their Father he went again to Seir and there be propagated the Nation of the Idumaeans 95. 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 dye the death so Gideon Manoah and the Israelites feared their lives but Jacob here Abraham Chap. 18. Joh. 1.18 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 nature of Gods face no mortall man can see nor ever did see * Gen. 32.30 with Jo. 1.18 No man hath seen Gods face at any time And Exod. 33.20 The face of God in Scripture is not to be taken for his Essence and Nature in the former place but in the latter No man hath seen God thus Secondly The face of God is Gods manifestation of himself externally some way or other thus the Patriarchs and other have seen him Thirdly The knowledg of God by his Word especially the Gospell 2 Cor. 3 8. Fourthly The glory and ineffable clearnesse of his Majesty in eternall life 1 Cor. 13.12 The sight of God is twofold either in respect of us under the New or of those under the Old Testament Jacob and others saw God face to face not in respect of us but in respect of others in the same time and dispensation who saw not God in so clear a dispensation as he did No nor he himself formerly did enjoy that clearness This vision in humane forme in comparison of other apparitions was more plain and familiar with face to face as those that wrestle or when a man talketh with his friend in presence * 96. Gen. 32.3 and 33.14 and 36.6 The land of Seir the country of Edom. There were two Seirs Seir in the land of Edom so it may be taken for a part of Edom or Esaus possession which was called Seir a Chorite and not Esau for it had the name before his birth Gen. 14.6 97. Gen. 33.19 Jacob bought a parcell of a field at the hand of the children of Hamor Sechems 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 Gen. 30.13 Chap. 48. Josh 24.32 where he pitched his tents In the cave that Abraham bought was Sara buried 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 * 98. Gen. 33.19 49.29 50.13 Josh last 32. with Gen. 23.16 Acts 7.16 To resolve these large difficulties for brevities sake which suits with the design know Ephron from whom Abraham bought the sepulchre had two names Seir so called by Moses Hemor or Hamor by St Stephen so as its the same person that Moses and Stephen designes when they put severall names Secondly There was two purchases the one
him as before 307. 1 Sam. 15.35 It repented the Lord that he had made Saul King Rom. 11.29 The gifts and graces of God are without repentance The Scripture speaking by anthropopathy after the manner of men affirmes that God repented because he knew Saul to be impenitent and that he should lose his Kingdome and his life also by the just judgment of God * 1 Sam. 15.35 with 1 Sam. 19.24 Answ He went not to see or visit him by way of office or friendship as formerly He prophesied before him when he was by himself which was not to visit him 308. 1 Sam. 16.1 Saul was rejected by God that he should no longer raign over Israel above ten years Acts 13.21 He gave them Saul the son of C is a King for forty years Saul after he was annointed raigned ten yeares Paul joyned the government of Saul and Samuel together 309. 1 Sam. 16.21 David stood before Saul and became his Armour-bearer Chap. 17.55 Saul seeing David go 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 * 310. 1 Sam. 16.21 And David came to Saul and stood before him and he loved him greatly c. 1 Sam. 17.55 He said unto Abner the Captain of the Host Abner whose son is this youth Answ Some would have this Chapter dislocated and by an Hystâ—rosis to be put after the sixteenth which ought to have been put after this if the other story would have suffered it This seventeenth Chapter speaks of David as a youth not exercised in armes or fit for fighting But the sixteenth Chapter speaks him to be strong and warlike and thus in other places of the Bible as Gen. 2. 5. Jo. 21. 15 c. there are the like dislocations Others say that David after his coming to Court had been some good time absent before this battle and so was forgotten of Saul a little time making a great change in growing youth and that Sauls memory was not altogether so strong as to remember those that were absent from him though he might those which were constantly with and before him Others say that he might know him in his person and yet more curiously enquire after his condition and parentage having promised to give him his Daughter and as for Abner being Captain of the Host he might be abroad in some Warlike expeditions when David was in Court and therefore now knew him not * 311. 1 Sam. 18.19 When Merab Sauls daughter c. with 2 Sam. 21.8 And the King took the five sons of Michal c. They are the naturall sonnes of Merab and the legall sonnes of Michal and therefore to bear doth onely signifie to bring up to feed and to nourish For thus the sonnes of Machir are said to be born on Josephs knees that is brought up Filiation is either naturall or legall naturall is by generation legall is adoption testified by education and bringing up and by succession in the Kingdome and in Levitation of which Deut. 25.5 by the Law of redemption 312. 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 Sonne doing the Priests office was in place of his Father who followed David and was in exile with him * 1 Sam. 21.1 with Mark 2.26 He is called Abiathar and there Abimelech Answ When these things came to passe Abiathar the sonne of Abimelech was present who was made High-Priest upon the murther of the Father or else you may conclude both Father and Sonne had two names 1 Cro. 15. 1 Cro. 18. where when David reigned its said Sadok and Abiathar were Priests and that Sadok and Abimelech were Priests 313. 1 Sam. 21.13 David changed his behaviour before Achish and fayned himself mad Eccl. 7.17 Be not foolish 1 Pet. 2.1 David fearing greatly counterfeited folly and by that dishonest meanes secured himself Joh. 14.5 314. 1 Sam. 26.10 Or his day shall come to dye Eccles 7.17 Why wilt thou die before thy time His dayes are determined the number of his moneths are with God thou hast appointed his bounds which he cannot pass Ecclesiastes warns us that we should not by intemperance and wickedness shorten our dayes for they that are put to death by mans reason might live longer * 315. 1 Sam. 28.11 The Woman said whom shall I bring up unto thee He said Samuel c. Rom. 4.17 God raised the dead To raise a vanishing specter or shadow is one thing and a living body is another To act a dead carcasse is one thing and to call the soul back into the body and the body from the earth is another The Devill might do the one but not the other * 316. 1 Sam. 28.13 I saw men as Gods Verse 14. An old man cometh up The Hebrews to shew the dignity of the person use the plurall number for the singular Exod. 32. these are thy gods speaking of the Calf And this may be seen in Sauls reply of what form or shape is he she then leaves the plurall for the singular an old man which shews he was but one 317. 1 Sam. 28.14 Samuel appeared to Saul after his death Rev. 14.13 For the dead rest from their labours He saw a shadow of Samuel but not true Samuel whose soul is in Gods hands and his body rests in peace had it been Samuel indeed he would not suffer Saul to worship him but would have reproved him for that he had fallen from God to look after Witches it was the Devill therefore in Samuels likenesse * 1 Sam. 29.3 David did not remain years onely four moneths Chap. 27. Answ 'T was Achish lye the better to set forth Davids fidelity or some say he did not lye but he spoke by disjunction or the words may be understood of his first flight when he did feigne himself mad * 1 Sam. 31.6 with 2 Sam. 1.4 Not all but many were slain diverse escaping Answ When the Text speaks of all being slain it speaks of all Sauls familiar Friends Courtiers Followers and Guards * 318. 2 Sam. 1.10 with 11. He reigned two years he reigned seven years Two years before War the War arose betwixt David and him and afterwards five years in trouble * 319. 2 Sam. 6.10 Obed-edom was a Levite How then was he of Gath a City of the Philistins He was said to be of Gath because of his habitation he and his Father were banished thither with David and Abiathar the High-Priest * 320. 2 Sam. 6.20 with Vers 14. 1 Cro. 15. He was naked or deprived of his Majesticall Ornaments and onely cloathed with a Linen Ephod as Priests use to be * 2 Sam. 6. ult Michal the daughter of Saul had no child
chapters * Mat. 4.12 with Ioh. 1. to the 4th Chap. Matthew omits what was done and delivered by Christ in the daies of Iohn because it would not have been so congruous to his design Iohn he relates it as supplying that which might to some have seemed a defect Matthew tells us that Iohn was imprisoned but sets not down particularly the time of his imprisonment for these words When Iesus had heard that Iohn was imprisoned doth not imply that immediatly upon Christs being tempted Iohn was imprisoned for as Iohn relates many things were done and Christ went into Galilee But that Christ when he heard of Iohns imprisonment began to preach and go into Galilee 767. Mat. 4.18 Iesus walking by the Sea of Galilee saw two brothers Simon and Andrew casting a net into the Sea and he said Follow me Luk. 5.1 He stood by the Lake of Genesareth v. 3. Ascending into Simons ship he bade them put off a little from the land and he sat and taught the people out of the ship as he ended his speech he said to Simon Lanch into the deep v. 10. Fear not henceforth thou shalt catch men Here we have need of a threefold reconciliation Matthew saith that Christ walking toward Sea called Peter Luke in a little ship But Matthew speaks of his first call and Luke of his confirmation in it 2. Matthew makes no mention of the Miracle but what he let pass Luke describes 3. Matthew calls it the sea of Galilee Luke the Lake of Genesareth because the Hebrews call all waters Seas Matthew respects the Province Luke the banks by the next City * Mat. 4.18 with Luk. 5.1 3 c. This is not contrariety but illustration one explains another the story at full in them all is thus As Jesus walked by the sea of Genesareth he saw two ships standing there the one whereof belonged to Peter and Andrew and the other to Iames and Iohn All these men being partners had been fishing all night but had caught nothing and were not stepped down out of their ships to wash their nets Christ passed with multitudes on the shore entreth into Peters ship and thence teacheth the people and thence putting out a little into the Main he helped Peter to a miraculous draught of fishes which was so unweildy that he was glad to beckon up Iames and Iohn from the shore to come and help them the draught of fishes was got up and boated and then Iames and Iohn return to the shore again and fall to mending their net which was rent with helping at so great a draught Peter seeing what was done adoreth Christ and he and Andrew being yet at sea are called by him for fishers of men and bringing their ships to shore they leave all and follow him Christ and they coasting a little further along the shore came to Iames and Iohn and he calleth them 768. 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 Ver. 20. Looking on his Disciples he said Blessed c. Here is also a threefold difference either Matthew saith that Christ preached in the Mountain Luke in the field Or Matthew saith he preached to the people Luke to his Disciples or Matthew saith before Luke after the healing of the leper Whence we conclude that Christ repeated that Sermon a second time * Mat. 5.1 with Luk. 6.17 Or it may be thus That it was the same Sermon in both Matthew and Luke both reciting the doctrine of Christ Luke making mention of a plain Luk. 6.17 before Christs Sermon not passing thence to the Sermon but from his miracles to his Doctrine having no intention to hint the time or place though Matthew would the place not the time Or it might be thus Luke saith not that it was made by Christ in a plain or standing Only this he saith that Christ coming from the mountain stood in a plain place and there wrought certain Miracles and then preached Now all this might be done and yet Christ might preach this Sermon in the mount sitting as St Matthew saith For the order of the story is this Christ being maligned of the Jews went into the mount and there prayed After a long prayer he chose the twelve Apostles and then came down into a Plain and wrought miracles but by reason of the throng which pressed about him to touch him he went into the mountain again and there preached this Sermon to his Apostles and others that followed him 769. 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 alwaies Christ speaks not of all that mourn but such as from the heart mourn for their sins and believe in him Joh. 16.33 Luk. 16.25 2 Cor. 1. whose condition in this life is sorrowful and they suffer pressures in the world their mourning brings joy in this world and the world to come and God comforts them in all afflictions Christ pronounceth such mourners happy * Mat. 5.4 with Phil. 4.4 In the former place he pronounceth them blessed that seriously and truly mourn for their own and others sins In the latter he commands the same mourning persons to take their portion even to rejoyce and be glad for ever 770. Mat. 5.5 Blessed are the meek for they shall possess the earth Heb. 11.13 And they all confessed that they were strangers and pilgrims in the earth Meek are gentle such as with a quiet mind endured injuries do not resist evil but overcome evil with goodness by the example of Christ to these is the possession of the earth promised not simply Rom. 12.21 Mat. 11.28 1 Cor. 3.22 Psa 27.13 14.16 but by right of inheritance for the godly though they possess nothing are said to possess the earth because they have Christ who possesseth all things and he is only rich who ha h a quiet mind The earth here is principally taken not for the element of earth but the land of the living * Mat. 5.5 with Heb. â—1 13 37 38. The former and the latter place both speak of meek men such as with quiet and patient hearts bear Gods judgments and mens injuries The former place speaks of their possession of the earth because God gives a meet and convenient portion of the earth either to them or their posterity as he dealt with Abraham Isaac c. they had sufficient for themselves and a promise of great possessions which their Posterity did enjoy 2. If it fall out that meek persons die in want or banishment yet God gives them contentation which is fully answerable to the inheritance of the earth 2 Cor. 6.10 3. The meek have this of right as some suppose being the members of Christ who is Lord of all 1 Cor. 3.21 22. 4. They are Kings by Christ and after the last Judgment they shall rule and reign with him for ever Rev. 5.10
to be wise in their carriage and management of affairs here below The latter place tells us that those who are worldly-wise cannot be able to understand the things of God 828. Mat. 10.23 When they persecute you in one City flee ye to another Joh. 10.1 A good shepheard 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 winning others or if the peace and safety of the Church require that and it may be done without the scandal of those that are weak otherwise it is unlawful Ad Honorant Augustine prescribes this moderating of flight lest any man rashly forsaking his place should either betray his flock or become an example of Idleness 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 * 829. Mat. 10.23 When you are persecuted in one City flee into another Joh. 10.12 13. He that is an hireling seeth the wolf coming and leaveth the sheep and fleeth c. Christ in the former place shews it is lawful to flee upon some certain occasions In the latter place shews those who flee meerly for fear of danger are but hirelings In the former place shews when it is for the profit of the Church we may flee The latter when it is only for fear of danger we may not But in these five Cases we may 1. When there is a dispersion of the whole Flock the shepheard may escape Act. 8.1 2. When the Ministers person is aimed at as Elias and Paul 1 Kin. 19.3 Act. 9.23 2. When the Ministers stay is not for the good of the Church as in Cyprians Peter Martyrs and Cameroes Case 4. When the Minister is endangered and others are sufficiently left to supply the care of the peoples souls 5. When he hath the consent of the Church Act. 9.23 17.13 14. 830. Mat. 10.27 What I tell you in darkness that speak ye in the light Joh. 18.20 I speak openly and in secret have I said nothing In the former place Christ opposeth his Ministry to the Ministry 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 Apostles In the latter being asked of the High Priest concerning his doctrine he saith he spake nothing in secret in respect of the time and the persons as for the substance of his doctrine which was alwaies the same whether taught publickly or privately by the Apostles or others 831. 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 Eph. 2.14 in the latter of peace of conscience * Mat. 10.34 Luk. 12.51 with Joh. 14.27 16.32 In the former place Christ strives to inform his Disciples that they must not expect the daies of the Gospel should be daies of peace to the godly for they must even expect trouble from their nearest and dearest Relation Sons from Fathers Not that the Gospel or Christ brings this in and of himself But that this is by accident and in respect of the malice of the world and devil and thorough the corruption of the heart The latter place tels us that Christ leaves his peace as his kingdom and rule is spiritual so his peace is spiritual and inward which he leaves For though he sent outward wars and troubles yet he sends inward peace and quiet which is much better * Mat. 10.35 I came to set a man at variance against his father Rom. 16.17 Mark them that make divisions Christ set a man at variance not by his command or operation but by accident and our corruption He sets at variance as he makes our eyes ake not by reason of his clear beams but by reason of our weak and soar eyes 832. Mat. 11.9 Christ speaks of the Baptist that he was more than a Prophet Joh. 1.21 The Baptist being asked whether he were a Prophet answered no. Christ said John was more than a Prophet because the Prophets foretold only 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 833. 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 perfection of the Law the Messias to whom the Law directed 834. 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 calls John Baptist Elias metaphorically because he was like him in spirit and vertue The Baptist denies that he is Elias the Thishbite who lived in the daies of Ahab for the Jews were of that opinion as some now adaies look for Enoch and Elias * Mat. 11.14 with Joh. 1.21 Elias was either properly so called that is Personally Elias the Thishbite or else Metaphorically one who for the similitude of his mind manners graces gifts and office might and was called Elias and this was John Baptist Mat. 11.13 14. and this is Elias which was for to come In the former place Christ speaks of John Baptist the metaphorical Elias he that came in the power and spirit of Elias In the latter place he speaks of Elias in his own proper person not in his power 835. Mat. 11.18 John came neither eating nor drinking Cha. 3.4 His meat was Locusts and wild honey Christ commends Johns austere life sobriety and temperance in the former place because he used not ordinary meat and drink Yet he did not exceed Christ in his austere life For bodily exercise profiteth but little 1 Tim. 4.8 * Mat. 11.18 with 3.4 John came not eating and drinking in such a familiar way conversing and sitting with any company nor of any meat but had his more recluse way and particular meat not that John did not eat at all or drink but he eat not after such a manner though he might after such a measure as the Son of God did * 836. Mat. 11.23 Then began he to upbraid the Cities Jam. 1.5 He upbraideth none It is one thing to upbraid one which is penitent another thing to upbraid an unthankful receiver Christ upbraids the latter not the former Christ upbraids or blames or reproves boldly the wicked that have had so many blessings and were not
and great joy Mar. 16.8 They fled from the Sepulchre for they trembled and were amazed A joyful fear That fear and amazement was joyned with joy as it fals out in sudden accidents 906. Mat. 28.9 The women came and held him by the feet Joh. 20.17 He saith to Mary Magdalen 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 Disciples 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 * Mat. 28.9 with Joh. 20.17 Christ suffered the women to touch him and to worship him But when Mary Magdalen would even out of her natural affection or spiritual desire so touch Christ as to hinder him in his progress and business he forbids her to touch him lest she might stay him from doing that work he had to do before he went to his Father 907. 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 only All power is given unto Christ the Mediator because he is made Lord in the glory of God the Father In the day of his humiliation he knew not as man the day of Judgment or not for himself that he knew not but for us saith Augustine because it behoved not us to know 908. 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 is God for as God he had all things before in his power but the humaniâ—y of Christ hath not that power of it self but from the Divine Nature with which the humane nature is personally united * Mat. 28.18 with Rom. 9.5 Power is either a Physical power of Efficacy or a Moral power of Au hority The Physical power of Efficacy which is as some the omnipotency of his Godhead or as others a spiritual power of his Manhood but these are not meant here In all probability the power that is here given unto Christ is for its general nature the same which in the following words he communicates unto his Apostles but that is a power of Office and Authority a power to teach and baptize Now this power of Authority is either Essential or Official Essential or natural which belongs to him as God and is potestas innata or data therefore not here meant 2. The Official power is dispensative or donative delegated unto him as Mediator and head of his Church and therefore termed a Mediatory power and this is the power spoken of in this place the divine authority of Christ is Mediatory not as it is common unto every Person in the Trinity but as it is appropriated unto him the second Person This Person â—s God receiving by voluntary dispensation this honour from the Father that he should in an immediate and appropriate manner execute Government over all the Creatures in heaven and earth and though the Father and the Spirit have a right and soveraignty over the Creatures yet they do not immediately execute this in such sort as the Son doth 909. Mat. 28.19 Teach all Nations Mar. 16.15 Psal 19. Preach the Gospel to every Creature Mat. 7.6 Give not that which is holy to the Dogs Rom. 10.5 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 sown that Infidels might be left unexcusable In the latter Holy and Pearls signifie the same It must not be given to Dogs and Swine that is to persecutors scoffers Prov. 9.7 despisers profane For he that reproveth a scorner getteth himself shame and he that rebuketh a wicked man getteth himself a blot * 910. Mat. 28.20 I am with you to the end Mat. 26.11 The poor you have alwaies with you but me you have not alwaies Christs presence is twofold Substantial or Corporal 2. spiritual or gracious Christs corporal presence we have not alwaies with us but his children have alwaies his spiritual presence in their hearts The Gospel of St. MARK IT containeth briefly the sayings and deeds of Christ in Galilee Judea and Jerusalem Niceph. l. 2. c. 48. Euseb l. 2. c. 15. which Matthew wrote more at large some will have it dictated and approved by Peter whose Scholar Mark was Irenaus saith it was written after the death of Peter and Paul 911. MAR. 1.1 The beginning of the Gospel of Jesus Christ Ver. 3. The voyce of one crying in the Wilderness Mat. 1.1 Luk. 1.2 In the beginning of the Gospel of Jesus Christ his Conception and Nativity are described Mark understands the beginning of the Gospel to be the time of the promulgation Matthew begins the Evangelical History about thirty years before the Preaching of Iohn Baptist but Mark begins from his Preaching because the Law and the Prophets prophesied untill Iohn Mat. 11.15 * Mar. 1.1.3 with Mat. 1.1 Luk. 1.2 The Gospel of Jesus Christ And yet it speaks both of the Nativity and Birth of Jesus Christ and likewise of Iohn Baptist with much of the like nature It is called the beginning of the Gospel of Jesus though it begin with Iohn Baptist and his Doctrine for the beginning of the Gospel imports no more than the beginning of that Age of the World which the Prophets so unanimously pointed out for the time of good things to come and which they expressed by these or the like terms The last daies The acceptable year of the Lord The Kingdom of God c. The Gospel of Christ is said to begin though it be Iohns Preaching and Baptizing because it did bring in the Doctrine of the Gospel more clearly and fully than was brought forth before and had reference to the Doctrine of Christ Whereas there is mentioned Johns birth and death c. or Christs birth and death The former is in relation to Christ and the latter Christs birth c. is related as part of the good news which ought to be preached 912. Mat. 1.2 As it is written in the Prophets Luk. 3.4 In the Book of the words of Isaiah the Prophet Isa 43. Mal. 3.1 Isa 43.4 Mark understands Malachi and Isaiah the Prophets Luke means Isaiah only * Mar. 1.2 As it is written in the Prophets Luk. 3.4 As in the books of the Prophet Isaiah The first place speaks of both the Prophets Isaiah and Malachy from whence the Sentence urged here is taken But Luke urgeth only the name of the more eminent Prophet Isaiah The one
testimony of men or Angels can adde nothing unto him * Joh. 1.7 with Joh. 5.34 The former place speaks of Johns office and end in coming to preach to bear witness The latter place speaks of Johns Testimony as nothing in comparison of God's q. d. I have no need to ground my Doctrine of Johns Testimony concerning me the Testimony that I ground on is that of the Father which is far greater than that of Johns Though I deny not Johns Testimony in its place yet I will not compare it with the Testimony of God 981. Joh. 1.8 He that is John was not that light c. 5. 35. He was a burning light John was not the light of life which enlightens every man that comes into the world Joh. 8.12 but Christ who is the light of the world Yet John was a burning light which not of himself but before others carried the Torch-light of the Word and enlightned many by the Ministry that so they might see that true Light and Sun of Righteousness So Ministers of the Church and all the godly shine before others in holy doctrine and pious life * Joh. 1.8 with Joh. 5.35 Light is either created or increated John the Baptist was a created light Christ was the increated light John was not the increated but a created light John was not the original light but he was a derivative light or a reflection of that Sun John was not the light but he bore witness of the light and in this regard he was called a burning light 982. Joh. 1.14 18. We behold his glory as of the only begotten of the Father Gal. 3.26 For you are all the children of God by faith which is in Christ Jesus Christ is the only begotten Son of God namely Rom. 8.15 1 Cor. 1.22 c. 5. 15. the natural Son begotten from everlasting by the communication of the whole divine Nature from the Father the faithful are called the Sons of God by Adoption their faith in Christ and the Holy Ghost which is called the Spirit of Adoption because by his vertue and operation he adopts us to be the sons of God * 983. Joh. 1.18 No man hath seen God at any time Isa I saw the God of Sabbath sitting c. Seeing God is either wholly or in part no man hath seen God or comprehended God with the eye of his body or of his mind the fulness of God It is one thing to see another to comprehend by seeing when as nothing of the whole is concealed but it is seen round about in all the limits thereof God may be seen by certain similitudes but by the species of his nature he cannot be seen when Jacob Moses and Isaiah saw God it was by certain similitudes but not his uncircumscribed nature Or else no man formerly in the dispensation of the Law hath so clearly and fully seen God as now he is revealed in the daies of the Gospel though Isaiah and others have had some twilight yet not so as now in larger beams 984. Joh. 1.27 He it is who came after me Ver. 27. For he was before me Christ was born after John the Baptist of the Virgin Mary in the sixth month according to his humane Nature but he was before him as he was God from everlasting * 985. Joh. 1.31 I knew him not The babe leaped in my womb I knew him not by sight before God revealed him to me when Christ came to my Baptism and did afterward confirm it by the sight of a Dove There was no jugling betwixt Christ and me for I was not acquainted with him or saw him before When John leaped in his mothers belly it was by divine instinct not natural knowledge 986. Joh. 2.4 Woman what have I to do with thee Mat. 15.4 Honour thy Father and Mother The words of Christ were of Information not of Reprehension For we must obey God rather than men By the word woman he implies that the Virgin Mary must not be the object of Invocation but God only saith Epiphan Haeres 79. * Joh. 2.4 with Mat. 15.4 The former place shews nothing of irreverence to his mother Christ is to be considered as God as Man as the Son of God as the Son of Man As God he did Miracles and so he reproves or inhibits her doing Miracles and so sets aside her Motherhood or if we consider him as Man he doth not shew irreverence only would by that word chide her for intermedling in appointing times and seasons for his doing Miracles and shewing the power and glory of God in him * 987. Joh. 2.20 Forty six years was this Temple in building Solomons was but seven and an half Zorobabel was not so many it was about fifteen it is meant of the last restauration by Herod Ascalonita He began it 27 of the Julian year and finished it 15 of Tiberius and 73 Julian so as they are 46 years in building it being finished about the first of Christs Preaching 988. Joh. 3.13 No man hath ascended up to heaven but he that came from heaven even the Son of Man which is in heaven Chap. 17.24 Father I will that they also whom thou hast given me be with me where I am that they may behold my glory By ascending and descending here we must understand the usurpation of heavenly things for the natural and carnal man perceiveth not those things which are from the Spirit of God And all those whom the Father gave to Christ that is the faithful shall be blessed with him for ever both in souls and bodies and so the first place is explained by the latter Christ is head of the faithful and we are his Members he is in the midst of us and our conversation is in heaven He descended in weakness that he might raise us to his glory for no man can come to the Father but by him * Ioh. 3.13 with 17.24 Ascending into heaven is either Corporal or Mental No man hath corporally ascended into heaven but by the merits of the Son of Man But 2. No man hath Spiritually or Mentally ascended into the Mysteries of God fully and thoroughly but the Son of Man hath fully and thoroughly for in him dwels the whole treasure of wisdom and if any man hath ascended in part or into any one part thereof it is by the help and spirit of this Son of Man who is likewise the Son of God which as the Son of God came down from heaven the property of one nature being usually ascribed to the other 989. Joh. 3.17 God sent not his Son into the world Gal. 4.4 God sent his Son God sent not his Son to judge the World in his state of humiliation but he sent him to redeem those that were under the law now in his state of exaltation he doth and will judge the World Joh. 5.19 Mat 28. For all judgment and power is given to him from the Father both in Heaven and in Earth * 990. Ioh. 3.21 with 1 Cor.
15.22 The first Text tells us Christ quickens whom he will intimating that none but whom he will is quickned the power being solely in his hand The latter place tells us That all are made alive in Christ Life is either temporal the effect or result of the conjunction of the soul and the body Secondly Spiritual life the conjunction of the Soul and God and that is either inchoate or perfect in this life and perfect in the life to come when God doth discover the conjunction more fully beside uniting the soul and body Now upon this account the souls that are enlivened are enlivened by Christ and none other Or if as others will it be meant of all then Christ is the cause of the rising of all at the last day And so Joe 3.22 with Joh. 4.2 991. Joh. 4.1 Jesus baptized Ver. 2. Jesus himself baptized not but his Disciples Christ did not outwardly baptize with his own hands but by his Disciples yet it is called Christs Baptism because he appointed it and consecrated it by his Word sanctified it by his own Baptism adorned it and confirmed it by annexing a promise to it and because with the outward Baptism by water he joyneth the baptism by fire that is he inwardly washeth our hearts by the baptism of his Spirit and his own bloud Mat. 3.11 Luk. 3.17 pardoning our sins and purging our corrupt affections 992. Joh. 4.13 Whosoever drinketh of the water that I shall give him shall never thirst Ecclesiasticus 24.21 They that eat me shall yet hunger and they who drink me shall thirst yet Christ speaks concerning thirst and desire of a thing which a man that hath it not wisheth for Ecclesiasticus concerning a thing already acquired and of wisdom whose memory is sweeter than honey and the Inheritance thereof better than honey and the honey-combe as Lyra speaks on Ecclesiasticus * Joh. 4.13 Shall not thirst for ever with Ecclus. 24.29 They shall not thirst from defect or meer privation of grace and comfort wholly and finally as if they had no water which who drinks of worldly water must do but they shall thirst from desire of having more plenty of those waters as those who once taste of sweet things desire more to taste of them 993. Joh. 4.38 You have entred into other mens labours 1 Pet. 4.15 Let no man be a busie body in other mens matters In the first place Christ speaks of Apostles lawfully called who under the New Testament not drawn by curiosity but being divinely and immediately called entred on the labours of the Prophets In the latter an ill desire is forbidden * Joh. 4.38 with 1 Pet. 4.15 The former place speaks of the Apostles entring upon the Ministry and labour of the Prophets and John Babtist The latter place forbids mens being Spies and disturbers of the publike peace 994. Joh. 5.19 The Son can do nothing of himself Chap. 10.18 No man taketh away my life from me but I lay it down of my self Christ as man can do nothing of Gods works of himself but from the Father giving all honour and glory to Father Phil. 4.13 So the Apostle could do all things through Christ In the latter place he treats of the divine power that he had of laying down his life for his sheep and of taking it up again * Joh. 5.19 with Joh. 10.18 The former place speaks in relation to God and so he can do nothing distinct from the Fathers work seeing as they are one God so have they one will and one working The latter place speaks in relation to men so no man taketh it from me and this I have as conjunct with the Father not of my self as Son of Man 995. Joh. 5.22 The Father judgeth no man but hath committed all judgement to the Son Chap. 8.15 I judge no man saith Christ to the Jews The Father judgeth by the Son and worketh all things for works external are common to the three Persons Christ judgeth no man with unrighteous Judgment as the Jews did rashly judge of him according to their carnal affections being led with hatred and malice * Joh. 5.22 with 8.15 The Father judgeth no man immediately but the Father governs the World in the Sons Person and exerciseth his Empire with his hand that he may rule heaven and earth according to his pleasure The latter place speaks of Christ in the office of his Mediatorship wherein he did not proceed against the Jews or any else as a rigorous and criminal Judge as his authority might have extended and he have had good reason to do his end being to save by instruction exhortation conversion and not to ruine by judgement and condemnation he judgeth not in his first coming his second is to judge 996. Joh. 5.27 The Father hath given all power and judgment to the Son Chap. 3.17 God sent not his Son into the world that he might judge the world but that the world should be saved by him The first place speaks of the coming of Christ in glory and of his Majesty or of the sending of the Son to judgement the latter is concerning Christs coming in humility when he came not to judge the world but that the world should be saved by him 997. Ioh. 5.31 If I bear witness of my self my witness is not true Chap. 8.14 Though I bear record of my self yet my record is true In the former place Christ speaks after the opinion of the Jews who would say to him thou bearest witness of thy self and no man that bears witness of himself is worthy to be believed and he urgeth them with it that if he testified of himself without the testimony of others then they should not believe him but he had Iohn for a witness Chap. 5.33 The Father ver 32.37 His works Ver. 36. The Scripture Ver. 39. By the latter he defends the authority of his own testimony because he knew for what he was sent and to whom he should return that is to the Father and because he was not alone Ver. 16. but the Father was with him * Ioh. 5.31 with 8.14 The first place intimates thus much You think I aime not at Gods glory but at my own and more eye Fame than Truth which occasions my speaking such great things of my self without any witnesses worthy belief If the case were so I were not worthy your faith But you are deceived I neither seek my own glory nor am I without witness for there is my Father in heaven and Iohn and others on earth 998. Ioh. 5.34 I receive not testimony from men Chap. 15.27 And ye also shall bear witness because you have been with me Christ in respect of himself wanteth no mans testimony nor doth receive the testimony of men or glory from them Chap. 5.41 as the Iews did Chap. 5.44 But when Christ chooseth witnesses of his Truth amongst men Joh. 20.32 Act. 10.43 2 Joh. 1.3 he doth it by reason of our infirmity that believing
of men taken in a carnal sense also the flesh profiteth nothing in that manner as the Capernaites dream't concerning it * Joh. 6.54 with v. 63. The first place imports that he who eateth Christs flesh i. e. believeth in and resteth on that which he hath done in his flesh or humane Nature shall have nothing And the latter place is an Exposition how flesh is to be taken in the former place not litterally as flesh is external and visible for that doth not profit no not Christs flesh as seperate from the Spirit but it is the spiritual flesh that must be eaten It is the spirit which is in me must quicken you and the spiritual meaning must be here used 1008. Joh. 6.54 He that eateth my flesh and drinketh my bloud hath eternal 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 because it is alwaies so also in respect of men because some are faithful which it doth actually give life to others Infidels who are not quickned in Christ the cause whereof is not from Christ but from their own Infidelity and unworthiness for not discerning the body and bloud of the Lord they draw on the judgements of God upon themselves * Joh. 6.54 with 1 Cor. 11.28 He that eateth my flesh Flesh is twofold it is material substantial flesh or secondly that which was purchased by that flesh spiritual flesh Eating is twofold with material teeth and with spiritual faith He that spiritually believeth in and relieth on that which I did in my flesh i. e. those spiritual and eternal advantages I have obtained he hath a right to and a pledge of eternal life he hath those graces which will bring him thither and he shall assuredly have eternal life as if he had it 2. The wicked eat neither Christ's spiritual or material Flesh they only eat that which represents his flesh and that flesh they do eat unworthily by eating it only with carnal apprehensions or carnally he eats the sign not the substance 1009. 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 * Joh. 7.5 with 16.27 We must distinguish of times that we may reconcile the Scripture At the first preaching of Christ or the beginning of his Ministry his own kindred which were not disciples did not think of Christ as his deserts exprest but afterwards many of them did believe and were converts 1010. 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 Crist speaketh to his Brethren 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 Infidelity and he assigns the causes wherefore they and other believers were hated of the world * Joh. 7.7 with 15.19 Christ in the former place looks on his kindred as then having not made any profession of Christianity but living according to the manner of the Jews and so long as they did so they would not be hated of the world but if once they came to believe as they did Chap. 15.19 Then they must expect that the world would hate them 1011. Joh. 7.8 I go not up yet unto this Feast Ver. 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 * Joh. 7.8 with 10. The former place tells us that Christ was resolved not to go immediatly but yet when he had got quit of those carnal relations he went to the Feast whether it were that day or the next I know not 1012. 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 Fathers 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 * Joh. 7.16 with 17.10 My Doctrine is not mine originally as I am the Son of Man but it is that Doctrine which as I am the Redeemer of the world or the Prophet which Moses said should be raised from among the Brethren the Father had determined I should preach The latter place speaks of Persons not Doctrine all my sheep and people or if of Doctrine then so all things are Gods as they are Christs and so Christs that they are Gods * 1013. Joh. 7.24 with Mat. 7.1 Luk. 6.37 Judge righteous Judgment when you are called upon to judge matters or things in controversie betwixt man and man or betwixt a mans actions and the Law Judge without partiality But judge not private transactions wherein you are not called to judge or do not pass your censure rashly on mens persons 1014. Joh. 7.26 Do 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 Interrogation in it self negative that in the latter place is done affirmatively 1015. 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 Pharisees 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 1016. Joh. 8.15 I am not alone but I and the Father that sent me Chap. 16.5 Now I go my way to him that sent me In the first place Christ speaks of the unity of the Divine Nature and the inseparable conjunction of the Person In the latter concerning his Death and Ascention into heaven to intercede with God the Father for us * Joh. 8.16 with Joh. 16.5 The first place shews Christ to be so conjoyned to God by his Divine Nature that he was never alone The second place tells us that Christ according to his Humane Nature was to go to such a place as
for Sepulchres a common thing in Scripture 3. He useth an Elepsis a cutting off a Conjunction And. So that the senâ—e seems to be And Jacob and our Fathers died and were removed to Shichem and were laid in Sepulchres in that which Abraham bought for money and in that was bought from the Sons of Emmor the father of Shichem 1109. Acts 7.38 Moses received in mount Sinai the lively Oracles 2 Cor. 3.7 Paul calls the Law the ministration of death The words of the Law were words of life because the Law hath life in it self and leads us to Christ it is not the Ministration of death in it self but in respect of mens infirmities and our corrupt nature Acts 7.38 with 2 Cor. 3.7 That which Moses received was lively Oracles for they were lively delivered to him and not only written as some part was they were lively because the Moral and Ceremonial Laws together brings a man to life for the Moral Law lets us see our infirmities and necessity of a Saviour to take us from our sins and the Ceremonial shewed Christ the Messiah which would take us from our sins Paul calls the Law the ministration of death not that of it self and qua Lex brings death but that it pronounceth and worketh a sense of death to and in the disobedient and rebellious * 1110. Acts 7.43 Ye took up the Tabernacle of Molech c. Amos. 5.26 The Tabernacle of Molech In Amos it is Succuth Malkekim which is rendred by some Succuth the King or the Tabernacle of the King or the observance of your King Moloch was the Idol of the children of Ammon 1 Kin. 11.17 And singularly prohibited to Israel Lev. 18.20 20.2 This Image was without Jerusalem and set within seven Chappels which seven Chappels help us to understand what is meant by Molechs Tabernacle he is called Succuth or the Covert God because he was retired within so many Cancelli before one could come at him You took up Succuth or the Covert God your King which is the Tabernacle of Molech that Idol you prize as highly as the chiefest King Molech Molech Milcham or Malcham are the same Baal And the Star of your God Rempham Amos saith Chijim your Images the star of your God Chijim is either taken as the proper name of an Idol as Hercules which by the Aegyptians was called Chon Or Saturn which by the Arabians was called Chevan Or else Chijim is an appellative word and so it signifies the whole host of heaven which one Idoll cannot do Malchom Besides Chijim Tsalmecon the latter word in the Plural number and as it seemeth by the very posture of it the latter of two Substantive and not in apposition for if Chijim were but one Idol it is somewhat improper to say Chijim your Images as speaking of more Chijim may be construed for the ordering or disposing of their Images Stephen saith they had their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or representations of the whole heaven and host of it in one Series or in one body beset with variety of stars and figures representing this or that Planet and this or that Constellation Amos saiâ—h You took up Succuth your King and the frame or disposal of your Images in one compact piece the stars of your God which you have made to your selves Remphan upon this word are several conjectures The seventy have rendred Chijim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mistaking one piece of a Letter reading ד for ב but to omit these it seems 1. That Stephen doth something follow the seventy in this word as well as he doth in the rest of the Text for the New Testament to follow them differently from the Hebrew Text is no wonder 2. That Stephen doth adde a letter to the word or doth a little change it from those very syllables that the Septuâ—gint use that he might give the sense of the Prophet the more clearly and plainly As the Prophet in the word Chijim expressed the Fabrick of the Host of heaven which the Idolatrous people had wrought and represented in one piece so should Stephen speak to the very same sense and therefore forsaketh the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which he found in the seventy and taketh up or formeth it into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies the high face or high representation or that whole peece that represented the whole heaven which he calleth their God because in that they adored all the Stars and Hosts of heaven at once and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is but one number put for another one Star for many And I will carry you beyond Babylon in Amos it is beyond Damascus and so in the seventy which Stephen seems purposely to have changed beyond Babylon because that as he had treated in the beginning of the Chapter of Abrahams coming out of those parts into that Land he would now shew e contra how they for their Idolatry should be carried out of that Land into those parts again 1111. Acts 7.51 You do alwaies resist the Holy Ghost as your fathers did Rom. 9.19 Who hath resisted his will To resist the Holy Ghost is not to hear him in the Word of God so the Jews rejected grace proffered unto them and despised it revealed in the Word and so were the cause of their own damnation The Apostle speaks of Gods absolute will according to that he doth all things to which we must be subject * 1112. Acts 7.56 Jesus standing at the right hand of God Mar. 16.19 And Jesus sat at the right hand of God Sitting and standing are not words properly used no more than the word at the right hand of God These Metaphorical Phrases must not be strained to signifie several things He saw him standing that is he saw Christ as an Advocate standing to plead his cause with God the Father And Jesus sat that is He was now sitting to judge and order the actions and sins of men 1113. Acts 7.59 Lord Jesus receive my spirit Luk. 16.22 Lazarus was carried by the Angels into Abrahams bosome All the godly and faithful children of Abraham must commend their spirits into the hands of the Son of God who enlivens us there is that bosome and the soul of Abraham rests there 1114. Acts 8.1 And they were all scattered abroad throughout the Region of Judah and Samaria except the Apostles Mar. 16.15 Go into all the world and preach the Gospel The beginning of the Apostles preaching was at Jerusalem where they suffered persecutions building a Church unto Christ before they went to other Nations * Acts 8.1 with Mar. 16.15 The former place shews de facto how they were dispersed The latter shews how de jure they ought to disperse themselves to preach the Gospel The former place shews how Providence offered an opportunity and the latter that they ought to make use of all opportunities in any place to preach the Gospel Though the latter place did tye them to the performing of the duty yet it did
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
we ought to be angry and the latter the wrong done to us for which we should not be angry However the former and the latter both condemn excess of anger or such as may be sinful * 1384. Eph. 4.28 Let him that stole steal no more Rev. 22.11 Let him that is unjust be unjust still The former place is a duty or command that thieves forbear their former courses The latter is the denunciation of a Judgment they that in the daies when the Gospel is preached shall remain hardned in their sins shall by Gods Judgment be delivered to the devil and their own wicked lusts being deprived of all safety of the spirit 1385. Eph. 5.1 Be ye followers of God 1 Cor. 11.1 Be ye followers of me The Apostle warns the Ephesians to be followers of God for by that they shall fructifie the more He exhorts the Corinthians to follow him that as he followed Christ so they would learn of him as if he would have said if you cannot follow Christ yet follow me at least that am his servent 1386. Eph. 5.25 Husbands love your wives Luk. 14.26 Wives are to be beloved as they are wives but if they hinder us from following Christ they are to be hated with such a hatred as proceeds not from anger but zeal to Gods glory 1387. Eph. 5.26 Christ hath cleansed his Church by the washing of water by the Word 1 Joh. 1.7 The blood of Jesus Christ cleanseth us from all sins Christ purgeth away our spots with his bloud as with water by the Word and Sacraments as by instruments he communicates to us the power of his death 1388. Eph. 5.33 Deu. 6.13 Let the Wife see that she reverence her husband Mat. 10.28 Rather fear God Fear in respect of God must be guided the same way that love must God must be beloved above all not excluding fear which is due to others 1389. Eph. 6.12 For we wrestle not against flesh and bloud Gal. 5.17 The spirit and the flesh are contrary In the former place mention is made of our principal and capital enemy that is the devil in the latter of the concupiscence of our corrupt flesh and the strife of it against the Spirit 1390. Eph. 6.12 We wrastle not gainst flesh and bloud 1 Pet. 2.11 Abstain from fleshly lusts which war against the soul The Apostle in the former place saith nor that we do not wrestle against flesh and bloud but against greater and stronger enemies against principalities and powers q.d. you must not think that your main work is to contend against these petty enemies of flesh and bloud though you must contend against these but your main work is against principallities and powers The latter place tells us that lusts sight against us and yet it hinders not but we must wrestle against more The Epistle of St. PAUL to the PHILLIPPIANS HE exhorts them to patience and not to be offended with his chains but that they should live patiently in mutual love and take heed of false Teachers and study to lead a life unblameable Written from Rome by Epaphroditus 1391. PHIL. 2.7 He was made in the likeness of man and was found in fashion as a man 2 Cor. 5.16 Henceforth know we Christ no more after the flesh The first place is concerning Christs true humiliation who after his humanity was exalted of God above all creatures and made to be Lord in the glory of the Father * Phil. 2.7 with 2 Cor. 5.16 He was in likeness habit shape and nature of other men Yet we know no man after the flesh neither Paul or any other Apostle had any worldly or carnal affection to take notice of outwards as Kindred Qualities Honours c. no nor yet Christ c. they put off all carnal imaginations of Christs Kingdom which the Jews had nor did they know him i. e. seek or expect fleshly things with him or did they desire to please men but Christ and him only To whom also they stand no longer affected after any meerly humane civil or natural manner of affections such as those bare unto him who conversed with him upon earth but altogether in a divine and spiritual manner 1392. Phil. 2.9 God hath given him a Name which is above every name Mat. 1.21 In his conception Luk. 2.21 In his Circumcision they called his name Jesus By the Name above all names is understood Majesty and Glory given from God the Father unto Jesus Christ our Lord. Mat. 1.21 In his conception he was called Jesus because he shal save his people from their sins 1393. Phil. 2.12 Work out your salvation with fear and trembling 2 Tim. 1.12 I am certain because the Lord is able to keep that which I committed unto him The Apostle means fear and trembling not that which is servile but filial which is opposed to presumption and security lest we should grow insolent upon the confidence of our gifts but that we should altogether depend on the mercy and goodness of God 1394. Phil. 3.12 Not as though I were already perfect Ver. 15. So many as are already perfect Mans perfection is in heaven to which we bend our course that he means in the first place but our perfection on earth must be conformable to Christ our head in doing well and suffering The Philippians are called perfect not simply so but comparatively in respect of those that are weak Col. 3 6. Heb. 5.13 who are to be born withal by those which are strong in respect of whom also they are termed children 1395. Phil. 3.21 Christ shall change our vile bodies that they may be fashioned like to his glorious body Heb. 1.4 5.13 The Angels shall not be like him Our bodies shall be conformable to Christs glorious body which he had in his Resurrection but not by reason of his Majesty and power he hath by the Hypostatical union * 1396. Phil. 4.3 Whose names are in the book of life 2 Tim. 2.19 The Lord only knows who are his In the former place the Apostle speaks by a judgment of charity or he judgeth the tree by its fruit or men by the outward appearance He saw them walk so orderly and upon such true and real principles as he could conclude no other but that they were the Elect of God and yet this hinders not but that God only can infallibly know who are his * 1397. Phil. 4.5 The Lord is at hand 2 Thes 2.2 3. As the day of Christ is at hand let no man deceive you c. The Lord is at hand in regard of his presence and providence which may move us to be moderate Besides Christs second coming is at hand in regard of God who counts a thousand years as one day It is at hand in regard of Christians expectation who when they see the day dawning and hear the Cock crowing frequently do hence gather that the day light is at hand so they when they see the forerunners of Christs second coming do conclude
of Antichrist defection from the Gospel He exhorts them to good words and works These two Epistles were written from Athens 1407. 1 THES 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 Joh. 6.29 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 calls not Faith it self so much a work as he doth that which proceeds from faith * 1 Thes 1.3 with Gal. 3.10 Faith is a work and brings forth works is a work of the Spirit and brings forth works of righteousness in us yet this hinders not but that Faith may be opposed to Works in the matter of Justification Faith as it justifies is not considered as it brings forth Works but as it brings home Christ Faith yet which brings home Christ is not without Works which Works do shew themselves immediately upon Justification though I cannot say in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Justification 1408. 1 Thes 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 amongst the auditory by the work of the Ministry we must say with the Apostle It is not I that laboured 1 Cor. 15.10 but the grace of God which was with me 1409. 1 Thes 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 departure is at hand In the first place is spoken of the company of the faithful by reason of the most near communion and uniting of the body of Christ for we are all one spiritual body so many as believe in Christ so that what happens to one member may seem to happen to all the rest * 1410. 1 Thes 4.17 And so we shall be ever with the Lord. Rev. 20.6 They shall be Priests of God and of Christ and shall reign with him a thousand years We shall be ever after our Translation with the Lord. The latter place speaks of a thousand years but probably this may be in this world before our translation and so it nothing hinders but that after our translation we may be with the Lord for ever Whether these thousand years are to be meant litterally for so many years or else figuratively as the rest of the verse must be viz. Kings and Priests interpreted it is not to the purpose in hand 1411. 1 Thes 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 nor yet in glory The Apostle expected not to be made the Son 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 possess the Kingdom we must therefore distinguish Sonhood acquired here by grace from that which shall be in our Country by glory 1412. 2 Thes 1.5 The persecutions and tribulations which you endure are a manifest token of the righteous judgment of God that ye may be counted worthy of the Kingdom of God for which you also suffer Eph. 2.8 You are saved through faith and not of your selves it is the gift of God The faithful are worthy not by their own worthiness but Christs also the word worthy is the same here with convenient Col. 1.13 1413. 2 Thes 2.2 The day of Christ is 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 because in the last time the day of judgment draweth nigh it is called the last hour in respect of God because our daies compared to Eternity are but one moment and a thousand years in Gods sight as yesterday when it is past also all things are present with God 1414. 2 Thes 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 Works are either of the head or of the brain flesh and idleness are condemned in the latter 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 2 Cor. 1.11 and yet had he means from the Churches Two Epistles of St. 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 mind by reason of the tempests of persecutions and warns him that in preaching the Gospel he should avoid false doctrine that he should be diligent and come unto him It was written from Rome when he was in prison in the year of Christ seventy * 1415. 1 TIM 1.19 20. Some having put away scil a good conscience concerning faith have made shipwrack Joh. 3.36 He that believeth hath life eternal Doubt He that believes in Christ is as sure of salvation as if he were already in an actual and real possession of Christ which cannot be if a man may fall from faith Answ Hymeneus and Alexander made shipwrack not so much of faith it self as of the object of faith that they believed the doctrine of faith which they once professed and afterward deserted falling into heretical blasphemies and blasphemous heresies 2 Tim. 2.17 18. which place clearly explicates the other it shews that they fell from some fundamental truth formerly professed as in the point of the Resurrection or the like The Apostle adds immediately Ver. 19. Nevertheless the foundation of the Lord abideth sure c. q.d. though some professors fall away yet such as do indeed belong unto Christ and are his are firm and stable Or secondly they gave reins to a licentious life against the dictates of their own conscience which God punished by taking away the light of the Spirit from them that so in the midst of their course they should lose their most spiritual Merchandize Yet this shews not that ever these fell from true saving faith or ever had it they that have it once cannot finally
Christs Resurrection and he was more confirmed after his admission communicating with them those things that he had learned by revelalation from Christ * 1440. Heb. 6.4 It is impossible to restore such Ezek. 18. But if the wicked will turn c. he shall surely live It is impossible in regard of Gods Wisdom and Justice giving them up to an impenitent heart to restore those which sin so sadly as is mentioned before in the Chapter The second place tells us if the wicked but it doth not tell us that the wicked that is such wicked men as the other place mentions shall turn suppositions are not positions He that saith If the wicked doth not say that the wicked shal This latter place speaks of wicked men which have not sinned the sin against the Holy Ghost the former doth as I think speak of that sin but I submit to better Judgments 1441. Heb. 7.29 The Law made nothing perfect Jam. 1.15 The perfect Law of liberty The first place is concerning the Ceremonial Law which the Jews abused separating the Law from Grace and the Spirit of Christ and opposing the Law to the Gospel The latter place is concerning the whole Doctrine divinely revealed acomprehended in Gods Word which contains not only in writing Moral Precepts but also Promises concerning Christ of all which Christ is the soul recreating out souls by his Spirit and enlightning our eyes * 1442. Heb. 9.27 It is appointed unto men once to die c. Heb. 11.5 Enoch was translated that he should not see death It was appointed by God that men should once i. e. according to the common or ordinary course of nature though there be some extraordinary examples to die Though Enoch was not subject to a separation of soul and body yet he had a translation which was equivalent to death However this particular breaks not a general rule But probably by death is meant a change and translation out of this life as multitudes at the day of Christs second coming to judgment must be we shall not all die but all be changed * 1443. Heb. 10.14 By once offering or by one offering he hath for ever perfected them which are sanctified Lev. 16.34 And this shall be an everlasting statute unto you to make an attonement Christ once offering hath really and effectually purged us from our sins and reconciled us to God The word Everlasting or for ever used in the latter place is though used for time without end yet otherwhere for a long time as Prov. 29.14 Dan. 3.9 as till the year of Jubilee c. till the end of that generation or world and so Sacrifices reached till Christ when there was an end of that World or Generation there being now all things new 1444. Heb. 11.6 He that cometh to God must believe that he is Rom. 2.6 God shall render to every man according to his deeds We must believe because faith is the means and the instrument of our Justification God shall render to every one according to his works because works are the outward testimonial and mark of our Faith and Justification before God 1445. Heb. 11.13 The Patriarchs all died not having received the promises Ver. 33. Obtained promises Acts 2.39 The promise is made unto you The Promise made to the Fathers was temporal concerning the possession of the Land of Canaan Acts 7.5 which Abraham Isaac and Jacob obtained not by themselves but by their successours but the Promise was spiritual concerning Christ to be sent Joh. 8.56 and that by faith in him they should obtain eternal life so the Fathers obtained the promises because they saw Christ afar off and rejoyced that Christ should come they did not obtain the promises because he came not in their daies yet they believed he should come * 1446. Heb. 11.23 By faith Moses when he was born was hid Ver. 23. They hid him because they saw he was a proper child Divers causes of the same thing may agree together Faith was the principle beauty or properness the less principle and probably the outward features of his body might be an inducement to the more confirming them of Gods goodness towards that child * 1447. Heb. 11.23 Hid three months of his Parents Exod. 2.3 His Mother kept him The mother was the chief doer and the Father though not so active yet gave his consent at the least Now Consent is a kind of action whether in good or evil things as Acts 7.58 with Acts 22.20 * 1448. Heb. 11.23 They were not affraid of the Kings Commandment Why then did they hide him and why did they expose him to the water These words they did not fear must not be understood absolutely and simply but with limitation for many places of Scripture are spoken simply which must be understood with respect as Mat. 11.18 John came neither eating nor drinking that is not eating nothing at all but eating little and so Mat. 10.34 He came not to bring peace but the sword that is as Luke expounds it Luk. 12.51 rather debate than peace And so in this place Moses Parents feared not the Kings Commandment that is they did not fear it overmuch or wholly or only or so much as others did in the like case * 1449. Heb. 11.27 By faith he forsook Egypt not fearing the wrath of the King Exod. 2.14 Then Moses feared and said c. Moses left Aegypt twice The first time he feared the King but the second time when he brought the Israelites thence he feared not Pharoahs anger at all as Exod. 10.29 Besides if we understand it of his first departure Moses fled not for any fear in respect of himself but lest that his Calling by this means should be hindered and he withdraweth himself not so much of fear as to reserve himself for a better opportunity Nor doth he fear as distrusting his Calling but because he lost this opportunity The Reason of this fear is expressed in the Text Then Moses feared and said certainly this thing is known He feared lest he should be hindred in this business of the deliverance of the people * 1450. Heb. 11.33 with 39. They received the benefit and accomplishment of those particular Promises which were made unto them Yet they received not the Promise Christ in the flesh and the happy and glorious estate of the Church under him 1451. Heb. 12.17 Esau found no place for repentance though he sought it carefully with tears Acts 2.38 Repent for the remission of your sins Repentance if it be taken passively is referred to Esau's father whose mind could not be changed with his prayers that so he might revoke the blessing conferred upon Jacob but take it actively Gen. 27.33 Ver. 45. concerning Esau's repentance and that was not serious but hypocritical who intended to kill his brother * 1452. Heb. 12.26 Yet once more I shake not the earth only but heaven Ver. 28. We receiving a Kingdom which cannot be moved The former place speaks