our sinnes and detest evill justly and as we should so God is daily angry with us for our sinnes But damnable anger and unlawfull is joyned with the sin of those who for every light offence do maintain their anger reckoning more of what is committed against them than against God 461. Psal 9.8 God shall judge the world in righteousnesse 1 Cor. 6.2 Know ye not that the Saints shall judg the world The manner of judging of the world is either by authority so the whole Trinity will judge or of subordinate authourity so Christ as Mediator and man will judge or of assertion so the Apostles will judge the world or of approbation so all the Saints and Angels shall allow of the sentence pronounced by the supreme judge Chrysostome the Saints shall judge the world by exemplary judgement because by example of their faith the infidelity of the world shall be condemned 462. Psal 14.1 The fool said in his heart There is no God Psal 19.1 The Heavens declare the glory of God and the firmament sheweth his handy work Wicked men if not in words yet in their deed and actions they deny God and as much as in them is they wish there were no God and no Hell 463. Psal 18.42 They cryed unto the Lord and he heard them not Jer. 29.12 Ye shall call upon me and I will hearken unto you God doth not hear the prayers of hypocrites but he hears the prayers of penitents 464. Psal 19.4 Their line went out into the ends of the earth Rom. 10.18 Their sound went out into the whole world Paul interprets the Psalme concerning the Doctrine of the Gospell and saith that it is the Canon of the holy Ghost and rule of faith and manners of Christians appointed by God by the sound and voice of the prophets of Christ and his Apostles in which the will of God is revealed and therefore it is called the Canonicall Scripture * Psal 19.4 with Rom. 10.18 To fetch an allusion from a place is one thing to allude to a place only is another He that alludes to a place only is not bound to recite the words further than that allusion requires The Apostle was shewing that the Gospell spread much in the world even as David said the light of the Sunne did * 465. Psal 19.7 The Law of the Lord is perfect converting the soul Rom. 6.23 The Law is the ministration of death The former place speaks of the Morall Law and also of the Gospell-Doctrine of Christ as it was held forth in the Scripture before Davids time The latter place of the Morall Law alone which though it be a perfect rule of righteousnesse yet in regard of us so unable to performe it and transgressors of it we can have nothing but death by the Law for cursed is he that doth not continue in all that the Law requires The Law is a killing Letter and a ministry of death not of it self but to us so sinfull and wretched 466. Psal 19.8 The Statutes of the Lord are right rejoycing the heart 2 Cor. 3.7 The Law is the ministration of death engraven in stones In this Psalme by the Law is understood all the will of God revealed from above The Apostle speaks only of the Morall Law not as it is in it self for so it is the perfect Law of righteousnesse and brings life but in respect of us who are transgressors of the Law and obtained nothing but death by it 467. Psal 19.11 And in keeping of thy Commandements there is great reward Luke 17.10 When you have done all ye were commanded ye shall say We are profitable servant we have done nothing but what we are obliged to do David commendeth the Law of God and that there is great reward in the keeping of it In which the goodnesse of God is commended who may of right require obedience from us yet he freely gives a reward unto us which he oweth not Christ sheweth that we and all that we have are due unto God therefore we can aske nothing for a reward and it is presumption to think that we can deserve any thing at Gods hands * Psal 19.11 with Luke 17.10 There is great reward of mercy not of merit neither of congruity nor condignity for when we have done all we ought we cannot profiâ— he Lord. It s one thing what God gâ—â—es to us as sonnes another thing what we expect as wages for our work 468. Psal 22.1 My God my God wherefore hast thou forsaken me Joh. 14.10 Chap. 16.32 I am not alone for the Father is with me In the first place is signified the sense of Gods wrath and the effect thereof in Christ who taking upon him our person is made sinne for us though he complained that he was forsaken as man yet he was not forsaken as the Sonne of God nor was the divine nature separated from the humane nature but supported it In the latter place when Christ saith I am not alone he hath respect to the flight of the Apostles and fortifieth himself against it by the presence of his Father 469. Psal 22.3 My God I cryed by day and thou heardest not John 11.42 I knew because thou hearest me alwayes Christ was not heard in his passion because he was to dye In the latter place he speaks of his prayer for believers he gives thanks to his Father that he was alwayes heard 470. Psal 24.1 The earth is the Lords and the fullness thereof Luk. 4.6 I will give to thee saith Satan unto Christ all this power and glory Satan being the spirit and father of lying Joh. 8.4 Matth. 28. Psal 22 8. doth falsly appropriate to himself the power of the world Christ being appointed by his father King of Kings to whom was given all power in Heaven and Earth he rules in Heaven and Earth from sea to sea from the Rivers unto the ends of the earth 471. Psal 24.2 The Lord hath founded the earth upon the seas Exod. 20.4 The waters are under the earth The earth hath its stability from the first Creation the foundation thereof is the power of God which is the center of the whole and it doth as it were move upon the waters above and beneath it hath the waters on the sides so that the Sea is higher than the earth it is therefore the wonderfull work of God that he preserveth mankind from drowning in the midst of the waters 472. Psal 26.2 Prove me O Lord. 1 Cor. 11.28 Let a man prove himself God because he proves our thoughts words and deeds therefore we must prove our selves that we may make our selves approved to God * 473. Psal 2.9 Turn not thy face far from me Psal 51.9 Turn thy face from my sins It is one thing to turn away his face from Davids sinne another thing to turn away his face from Davids person David prayed that God would not withdraw his favour from him but that he in favour would hide away his face from his
were different times and passages others that they were in the same Journey and that he healed one blind man at his coming in and as he went forth two more whereof the more noted was Bartimeus or in English the son of Timeus and he being the more noted his name is only set down But others say he cured one at his going in another as he came forth and then further on his way two more 974. Luk. 22.28 Ye are they who have continued with me in my temptations Mat. 26.56 All the Disciples forsook him and fled In the former place the Disciples constancy is commended for the time past that they forsook not Christ in his temptations when others were backward In the latter is observed their scattering abroad for that at the time of Christs passion their faith was much shaken 975. Luk. 22.29 I appoint to you a Kingdom as my Father hath appointed me Mar. 10.40 For to sit on my right hand and on my left hand is not mine to give He speaks at first not of the Kingdom of heaven whereof he hath the sole government but of the administration of the Kingdom of Grace in the promulgation of the Gospel through all the world and planting of Churches by Apostolical Authority which he going to his Father left in charge with them as he had it committed to him by his Father 976. Luk. 22.31 Satan desired to have you that he may sift you as Wheat 1 Joh. 5.18 And he that is born of God sinneth not and that wicked one that is the devil toucheth him not Satan laies snares for godly men alwaies seeking whom he may devour that Christ confirms by example of the Disciples John teacheth that that evil one shall not hurt us though he set upon us For God is faithful who will not suffer you to be tempted above what you are able 1 Cor. 10.13 but will with the temptation make a way to escape that you may be able to bear it * Luk. 22.31 Satan hath desired to sift you 1 Joh. 5.18 That evil one shall not touch you The former place sheweth Satans intent and desire The latter shews Gods intent and resolution Satans desire is by tempting and sifting to overthrow but he shall only cleanse and refine you and this by goodness of God who may suffer Satan to take of the chaff but will not suffer him to touch or meddle with the corn 977. Luk. 23.34 Father forgive them Joh. 17.9 I pray not for the world Christ both by words and his own example taught us to pray for our enemies he prayed not for the world that is for wicked men hardned in their sins of whom there was no hopes of repentance we must not imitate that because he only knew best who they were that were such * Luk. 23.34 with Joh. 17.9 In the former Christ seeing the people zealous without knowledge and that he might teach us to pray for those which despitefully use us prayed for the Jews not that he so prayed for them as absolutely to pray and believe that all and every particular soul of them should be saved but that those who belonged to the election of grace among them should be forgiven c. The latter place saith that Christ would not pray that all and every paticular person in the world should be saved 978. Luk. 24.10 Mary Magdalen and Joanna and Mary the Mother of James which told these things unto the Apostles Mar. 16.10 Mary Magdalen told them that had been with him Mark excludes not the other women he names Mary Magdalen either because she spake to the Apostles in the name of all the rest or else with greater affection or because she spake first The Gospel of St. JOHN IT Contains a relation of Christs Person both according to his divine and humane Nature also his Office Mat. 10.7 and pains he endured unto the death of the Cross his Resurrection also and his appearings It was written after the other Evangelists against the Heresies of Ebion and Corinthus being as it were a Complement of those things were let pass by the other Evangelists * 979. IOH. 1.1 And the Word was God Jesus Christ yesterday to day and for ever c. Doubt A word is vox evanescens a vanishing voice Christ is a Word ergo vanishing and not stable Answ There is an equivocation in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or word for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or a word is sometime in the predicament of Quality when it signifies a sound or transient voice volat irrevocabile verbum sometime it is in the predicament of Relation when it signifies a promise by which you are obliged to another Verba ligat homines taurorum Cornua funes As oft in the predicament of Action when it signifies a thought or deliberation or purpose of mind but in this place it is taken essentially not vulgarly as for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quoddam subsistens intelligens And Christ is called the Word in respect of the Father because he was begot by the mind of his Father and in respect of us as the person producing the Gospel from the bosome of the eternal Father and keeping the Ministry thereof Joh. 1.1 And the Word was made flesh Flesh is a Creature therefore Christ was a Creature Mutato genere predicationes non valet consequentia In majore usitata predicatio est generis de specie Flesh is a created substance in the other proposition The Word was made flesh was an improper speech The Word was made flesh i. e. The Word is Man or the Word the Divine Nature assumed into personal union with the Humane Nature Joh. 1. We saw his glory as of the only Son of God Ioh. 1.12 To them gave he power to become the Sons of God The word Son is sometime taken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They are properly Sons who are procreated of the Fathers substance and keep the Fathers Nature in themselves so Isaac was the son of Abraham Others are sons by Law or adoption when he who was not of the nature of the Father is taken and acknowledged by the pleasure of the father to be his son as Eleazer was to Abraham when yet Isaac was not born and sometimes Catechistically Scholars are called sons of Masters Angels and Believers are the Sons of God by Adoption and Grace but Christ is the true and natural Son of God He is the only begotten and beloved Son storge naturali with a natural affection and thorough this Son it is that all other Sons of God are beloved and adopted 980. Joh. 1.7 John came for a witness to bear witness of the light c. 5. 34. I saith Christ receive not testimony from man Act. 1.8 c. 10.39 John testified of Christ that he was the light of the world not for Christs cause but for mans cause that they might believe in him For seeing he is the chief good the
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
and to put them in mind of the consecration of the Temple which had been prophaned by Antiochus and was of the Hebrews called chamucho and by the Greeks Euraenia which signifieth renewing because the Temple had been new dedicated That Feast was kept in the Month Caslew which the November Moon corresponds with 1039. Joh. 10.28 My sheep shall never perish neither shall any man pluck them out of my hand Chap. 13.18 Judas was chosen to be of Christs sheep and yet perished Election in the first place is meant to eternal life In the latter to an Office Judas was Christs sheep only by outward vocation and profession 1040. Joh. 10.29 My Father is greater Ver. 30. I and my Father are one Christ is equal to God the Father according to his Divine Nature less than the Father according to his Humane Nature and his Office of Mediatorship between God and Man * 1041. Joh. 10.30 I and my Father are one Joh. 14.28 My father is greater than I. They are one as to the Divinity of Christ Christ and God are one God so as to the Humanity of Christ and his Office of being an Advocate and Mediator a Servant and Messenger so the Father is greater than I. 1042. Joh. 10.32 Many good works have I shewed you from my Father chap. 14.10 The Father that dwelleth in me he doth the works In the former place Christ speaks not exclusively because the works of the Trinity outwardly are common to the three Persons There is no work of the Son which the Father doth not work in him In the latter ascribing operation to the Father he asserts that it is done by the authority and counsel of his Father so speaking of the manner and order of working he takes not away the unity of Essence Majesty and Power * 1043. Joh. 10.36 Whom the Father hath sanctified c. with Joh. 1.1 And the Word was God The Socinians would gather that Christ is the only begotten Son of God either by reason of the conception by the Holy Ghost or for the sanctification and sending into the world as the formal cause of his Deity and Filiation 'T is true by reason of his conception by the Holy Spirit the Son of God who in the beginning with God the Father was God and after made man but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without any mutation of the Deity or confusion of the same by his taking flesh Neither is his Mission the foundation of the Deity of the Son or of his Filiation but is founded in that and shews it a posteriori He could not be sanctified and sent into the world who was not coeternal with the Father which sent him * 1044. Joh. 10.36 Whom the Father hath sanctified and sent into the world Joh. 17.19 I sanctifie my self God the Father sanctified the Humane Nature of Christ even from his first conception and from all contagion of sin made him full of the gifts of the Holy Ghost and consecrated him to the Divine Office of being Saviour of the world Yet Christ as God sanctified himself for the Father worketh and he wrought the same work in the Humane Nature 1045. Joh. 11.4 Lazarus sickness was not unto death Vers 14. Lazarus is dead The sickness of Lazarus by reason of the event was not unto death because Christ raised him again and saith that his death was but a sleep for we are not so early awaked from sleep as Christ called Lazarus out of his grave and he shall raise us all at the last day * Joh. 11.4 with 14. Lazarus sickness was not really in the event unto death though in appearance he was dead at the present In respect of Christ it was not unto death in respect of his friends he was dead Not unto death as death is a perpetual seperation of the soul from the body Christ purposing to reunite them shortly Lazarus was dead as to the present seperation of soul body * 1046. Joh. 11.15 I was not there mat 18.20 Where two or three be gathered together in my name I am in the midst of them Christ was not there by his Humane Presence which can be only in one place at once though his Divine Nature is in all places Christ may be present in a place and with a person in his humane shape and body as he was many times with the Jews and yet not present by his gracious influences and help Christ was present neither bodily nor by his help there In the latter place which is not meant of ordinary matters but of the Assembly and Meetings of Gods People about his Worship Christ is present there not by his bodily presence but by his gracious influence◠and spiritual presence 1047. Joh. 11.25 He that believeth in me though he were dead yet shall he live Ver. 26. He that believeth in me shall never dye Death is temporal and eternal temporal in this world is corporal and spiritual Christ speaks of both in the former place Spiritual death is either of them who being dead have not Christs quickning Spirit and of this he speaks not here but of them that being quickned by Christs Spirit are dead to sin and the flesh in the latter is meant chiefly eternal death 1048. Joh. 11.26 Whosoever believeth in me shall never die Heb. 9.27 It is appointed for all men once to dye The faithful do not dye a spiritual and eternal death but natural death is common to all men 1049. Joh. 11.34 Where have you laid him Chap. 21.17 Thou knowest all things Christ enquired of Lazarus his grave not as if he were ignorant thereof but that he might stir up a desire in his sisters and those that were present to consider and to see the Miracle of the Resurrection So God said to Adam Gen. 3.9 Adam where art thou * Joh. 11.34 with Joh. 21.17 He that knew Lazarus to be dead knew where they had laid him he either speaks this as Man and so he acted when he wept or else he speaks it not as ignorant of it but as one who would draw them to go with him by asking that question he gave them an opportunity to follow him to see what he did and how he raised Lazarus * 1050. Joh. 11.42 And I knew that thou hearest me alwaies Psal 22.2 O my God I cry in the day time but thou hearest not There are several waies of hearing The King heareth his Subjects by way of Regality The Master his Scholar by way of docibility The Father heareth his child by way of natural affection God heareth Christ as a Father his Son alwaies that he asked any thing of God The second place speaks of David in the Letter and Christ in the Mystery he was heard alwaies of God though God did not alwaies seemingly attend to him but sometime forbear to give a present remedy according to his Petition as in his Passion Not that really and indeed he did ever shut his ears against his Prayers It is one thing to
going to some other place and so say We knew not and yet Christ might justly say You know you know if you will consider what you know and apply it to this present purpose 1063. Joh. 14.8 Shew us the Father Ver. 9. He that seeth mâ— seeth the Father The Apostles did not perfectly know Christ therefore he taxed them of ignorance for they ought to have seen and known the Father in him * 1064. Joh. 14.10 I am in the Father and the Father in me Psal 22. Why hast thou forsaken me I am in the Father by an essential union the Father in Christ as God being one and so in the first place In the second Christ was forsaken not in respect of Essential Union nor in respect of the personal Union the Godhead with the Humane Nature in the Mediator that which the Person of the Son took once upon him he never laid down But he was forsaken in respect of the sense of Divine aide in the time of his passion in his Humane Nature 1065. Joh. 14.12 He that believeth on me the works that I do shall he do also and greater Chap. 3.2 No man can do these Miracles that thou dost Christ means not works of divine Creation Redemption or Sanctification but of his mission such Miracles as he wrought in the world such and greater than they were wrought by the Apostles whose shadows cured sick men as they passed by after Christs Ascention and the wonderful conversion of the Gentiles followed * Joh. 14.12 with 3.2 The latter place saith no more than no man can do such Miracles as thou dost except he have power from God it saith not that no other man shall do such excluding all but no man can do them except he come from God The former place shews that power of him which gave not of him who brought forth the Miracles he which did greater Miracles than Christ did them not without but by Christs power whether by greater works greater works of conversion as Peters conversion of three thousand by one Sermon and the conversion of multitudes Or by greater works be meant the working Miracles as healing their sick by his shadow and handkerchiefs which was not done by Christ I shall not determine However if we interpret it thus we must restrain it to believers in the Primitive times not to all believers and that in all Ages 1066. Joh. 14.13 Chap. 16.24 Whatsoever you shall ask the Father in my Name that will I do Ask and you shall receive Jam. 4.3 Ye ask and receive not We ought to ask in Christs Name in ful confidence of his merits with true faith and without doubting spiritual or corporal blessings with exception of Gods Will and our own salvation in oll occasions and in all our prayers they that ask so receive and they that receive not ask amiss * 1067. Joh. 14.16 And he shall give you another Comforter 1 Cor. 12. No man can call Jesus Lord but by the Holy Ghost The latter place intends no man can do it truly and cordially but only fainedly acknowledging him in words but in deeds denying him By this word another is not meant any other than that Holy Ghost which formerly had wrought grace which now was to work comfort in them in another manner i. e. in a more large clear and spiritual manner than formerly and he is called another to shew the distinction of the Person of the Holy Ghost from the Son He is called another Comforter not as if it were another spirit which was to work now in them which did not before but whereas before they were comforted immediately and visibly by the presence and words of Christ so now they should be comforted immediately and invisibly by his influences within 1068. Joh. 14.23 If any man love me he will keep my words Ver. 23. The Word which ye hear is not mine The Word that Christ taught was his but not any invention of his but his Fathers Word which he was sent into the world to preach 1069. Joh. 14.23 And we will come unto him and make our abode with him Rom. 7.20 Sin dwelleth in me Ver. 14. I am sold under sin The first place is concerning the inhabitation of the Sacred Trinity in the spiritual part of a regenerate man The latter is of the dwelling of sin in our carnal members * Joh. 14.23 with Rom. 7.14 20. The former place speaks of the indwelling of the Trinity in the souls of believers not personally but powerfully and effectually The latter place speaks of the dwelling of sin but so as it is in all the faculties or parts of the soul Understanding Will Memory Not that these the Trinity and sin have different parts of the soul but that they both exercise their powers and Energies in the same Faculties as water which is luke-warm is both hot and cold all over so sin and grace is all over the soul and as we say fire is still in the hand which is burned when it is only the effect of fire So it is here God is in the soul when grace which is the effect of his presence is there and not God personally dwelling there * 1070. Joh. 14.28 The Father is greater than I. Joh. 17.21 The Father and I are one Eph. 2.6 The Father is greater than Christ as Mediator and in respect of his humanity but the Father and I are one in respect of his Divinity * 1071. Joh. 15.13 Christ laid down his life for his friend Rom. 5.10 When we were enemies c. He laid down his life for us as we were enemies that we might become his friends and he laid down his life for us as friends that we should continue so as we were enemies by the corruption of the flesh as we are friends as reconciled by the bloud of his Cross 1072. Joh. 15.15 I call you not servants but friends Mat. 25.21 Well done good servant The Disciples were Christs servants by right of Creation Redemption and Vocation friends by right of Adoption Communication and Patefaction Aug. tr 55. on John * Joh. 15.15 with Mat. 25.21 Christ calls us not servants in the former place to shew the great Union and happiness by that Union which a Christian should have with and in Christ He would not use them as servants in his dispensations and favours but rather as children with love and delight In the second place Christ cals them servants when he was to give them the reward of heaven which reward was so far beyond their deserts that our thoughts cannot imagine they being but servants and so owed all they did to God as duty and they might say they were unprofitable servants The former place tells us Christ calleth us not servants to shew that now we were free as friends The latter place is but a Parable and Parabolical speeches and words are not argumentative A man may be a son by Adoption and yet the servant of God by duty 1074. Joh. 15.15 All things
Tim. 2.21 with 1 Joh. 1.1 Purge him not efficiently but instrumentally Purge endeavour to purge i. e. to apply that which may purge us viz. the Bloud of Christ and to get the Spirit of God the one to take away the stain the other the ruling of sin within us The one to take away sin the other evil doctrine and corrupt opinions He that saith we may be cleansed from sin by Christ and that we must purge our selves doth but in the one tell where we may have the remedy and in the other who must use the remedy * 1430. 2 Tim. 3.12 Yea all that will live godly in Christ Jesus shall suffer persecution Psal 34.12 The godly man is said to see good Persecution is either of the tongue or hand they that are godly shall be persecuted with the one or the other The godly see Good in their persecutions in that they see the comforts of the Spirit and the graces of Gods Spirit works in them Good is either Spiritual and Perpetual or Corporal and Temporary Godly men have the former not alwaies the latter for by persecutions they lose the latter yet obtain more of the former * 1431. 2 Tim. 4.8 Henceforth is laid up for me a Crown of righteousness Eccles 9.1 No man knoweth either love or hatred The Apostle had an huge confidence or assurance of his salvation and that upon good grounds The Wise man tells us not that a man can by no waies or means know at all whether he be in favour with God but that it cannot be discerned by the outward chances and accidents of this life nor doth he hereby say hatred and love are impossible to be known but that the external passages of this life do not infallibly shew them The Epistle of St. PAUL to TITUS IT is the compendium of Christian Doctrine informing Teachers set in the Ecclesiastical State Political or Oeconomical what thay ought to do he exhorts all and every one to good works and to fly vain questions and heresies It was written from Nicopolis in the Year of Christ 54. 1432. TIT. 1.9 Able by sound Doctrine to convince gainsayers Chap. 3.9 Avoid foolish questions contentions and strivings about the Law In the first place he requires that Teachers by their Office shall rebuke those that are gainsayers with all long suffering and sobriety In the latter that they avoid janglings about words that is contentious clamorous unprofitable Disputations and verbal Discourse which tends not to edification either with Hereticks or others in the Church because they edifie none but rather confirm them in their sins 1433. Tit. 2.15 Rebuke with all authority 1 Tim. 3.3 A Bishop must be no striker Titus was gentle by nature therefore he is warned to rebuke with authority He inculcates to Timothy modesty and mildness that when he rebukes he should not strike but should rebuke diversly according to the diversity of mens faults offices ages degrees otherwise old men otherwise young men otherwise those that sin of malice otherwise those that sin of infirmity otherwise those that were ready to obey and otherwise those that were obstinate as there were in Crâ—â—e many despisers of the Ministry * 1434. Tit. 3.10 A man that is an heretick after the first and second admonition reject Deut. 13.5 And that Prophet or dreamer of dreams shall be put to death He that commands a lesser hinders not the inflicting the greater punishment While the Apostle bids reject he doth not disallow the putting to death of Hereticks Moses Moral Law is perpetually obliging The Apostle might have said kill if that could in his time have been done without prejudice Civil Magistrates being Heathens then but when the Church may do it without prejudice the Magistrates being Christian the former Law needs no suspension at all Omnes fere ex nostratibus hujus sunt sententiae quod Haeretici sint gladii puniendi Zanchy Almost all Protestants are of opinion that Hereticks may be punished with the Sword The Epistle of St. PAUL to PHILEMON HE intercedes for Onesimus who was run from his Master Philemon and would have his Master receive him again 1435. PHILEM v. 5. He had love and faith toward all the Saints Mat. 16.16 Joh. 3.16 Whosoever believeth in Christ shall be saved Philemon did testifie to all men by his works of love toward the Saints that he had a lively faith in Christ The Epistle to the HEBREVVS Is also thought to be St. PAULS but his Name was left out lest the Jews should be deterred from the reading of it HE describes the person of Christ according to his Divine and Humane Nature And he confirms his Offices Priestly Kingly and Prophetical and exhorts the Jews to Faith Constancy and good Works by the Example of the Fathers 1436. HEB. 1.3 Christ sate down at the right hand of the Majesty on high Acts. 7.55 Steven saw the Son of man standing at the right hand To sit at the right hand is to have all Glory Majesty Kingdom and Power both in heaven and in earth The Lamb standing at Gods right hand which was slain for us and intercedes as a Priest on our behalf stands as Aaron stood with his Censer of old betwixt the living and the dead to turn away the wrath of God * Heb. 1.3 with Acts 7.55 Sitting and standing are not properly but allegorically attributed to Christ in this place for God hath not properly and substantially a right hand but here sitting down the Apostle alludeth to the custome of Kings who place him at the right hand whom they put next in authority and power under them Hereby is denoted the supream and high dignity and power of Christ obtained by ascending into heaven He is said to stand to shew his readiness to intercede to God for us * 1437. Heb. 1.3 Who being the brightness of his glory c. Isa 53.2 He hath no form nor comliness The first is a Metaphorical speech God the Father is compared unto the lightsome body God the Son unto the beam or splendor sent down The second place speaks of Christ as the Jews esteemed him in his Humiliation It is one thing what Christ was in himself another thing what he appeared in our eyes * 1438. Heb. 1.11 The heavens and the earth shall perish Eccles 1.4 But the earth abideth for ever The Heavens and Earth perish according to their form and outward accidents some think that the substance shall remain However when Solomon saith the earth abideth for ever He speaks comparatively in relation to men One Generation passeth and another cometh but the earth abideth The earth is the same and shall be till the day of Judgment 1439. Heb. 2.3 The Gospel was confirmed unto us by those that heard Christ Gal. 1.12 I neither received it of man neither was I taught it but by the revelation of Jesus Christ In the first place it is spoken of the Apostles who were with the Lord into which number Paul was taken after
than the Pharisees not all the Precepts perfectly There is a disciplinary knowledge as when any thing is taught by Precepts and an experimental knowledge which we from experience obtain which is proper to the Elect and faithful 1466. 2 Pet. 1.21 Holy men of God spake as they were moved by the Holy Ghost Joh. 7.39 The Holy Ghost was not yet given because that Jesus was not yet glorified The Prophets in the Old Testament had the same Holy Ghost which the Apostles had in the New Testament but after another manner and degree the least of the Apostles after the visible miraculous sending of the Holy Ghost in the day of Pentecost knew the Prophesies more fully and clearly than the Prophets that foretold them because the Apostles had seen the fulfilling of the Prophesies and Christ opened their minds Luk. 24.41 that they might understand the Scriptures Three Epistles of the Apostle St. JOHN THe first is Catholick it breaths out the love of God to us in Christ out Mediator and our love towards God and our neighbour commands us to beware of the world Antichrist and Idols The second admonisheth the Elect Lady and her Children that remaining in the doctrine and love of Christ they take heed of seducers The third commends the bounty of Gaius and commends to him those that were banished for Christ rebukes Diotrephes and gives testimony to Demetrius 1467. 1 JOH 1.8 If we say we have no sin we deceive our selves Joh. 9.3 Neither hath this man sinned nor his parents In the former place sin is taken generally and so we are all sinners In the latter in special for some grievous sin which useth to be the cause of some grievous singular punishment from God 1468. 1 Joh. 1.8 If we say we have no sin the truth is not in us Chap. 3.9 He cannot sin because he is born of God To have sin and to commit sin differ we all have sin and we are conceived and born in it yet the faithful commit no sin because they will not suffer sin to reign in them but the wicked and hypocritical have sins dwelling in them 1469. 1 Joh. 2.2 Christ is the propitiation for our sins and for the sins of the whole world Ver. 15. Love not the world Joh. 17.9 I pray not for the world The word World is taken variously in the Scripture In the first place are meant the men that are in the world son whose sins Christ is the propitiation as for the sufficiency of his merits the price and vertue but not for the efficacy thereof which is hindered by the infidelity and sins of the wicked concerning which the latter places must be understood 1470. 1 Joh. 2.18 Antichrist shall come and even now are there many Antichrists 2 Thes 2.3 Antichrist was not yet revealed All those are Antichrists in general who deny Christs Divine or Humane Nature or in his Person or Office c. In special that great Antichrist is the son of Perdition who in the time of Paul was not yet revealed though the mystery of iniquity began to work * 1471. 1 Joh. 3.15 Whosoever hateth his brother is a murtherer Luk. 14.26 He that hateth not his brother cannot be my disciple The former place speaks of an hatred towards our brother which is either because our brother is good or upon the account of some temporary affairs or upon the account of true Doctrine whosoever thus hateth his brother is a murtherer The latter place is spoken of such an hatred as cometh by our brothers being against Christ and hating of him or striving to draw us from him 1472. 2 Joh. v. 10. If there come any unto you and bring not this doctrine receive him not into your houses neither bid him God speed Mat. 5.44 Love your enemies The first place forbids not to shew our duty of humanity to all men or to salute them civilly but we are admonished not to use too great familiarity with seducers * 1473. 2 Joh. 10.11 with Rom. 16.3 3 4. Salute Priscilla c. John speaks of such persons as are enemies to God and to his truth and Church such we must not embrace 2 Kin. 3.14 These here in S. John were open and desperate enemies such as Marcion whom Polycarpe meeting would not salute the not saluting them is a chastisement to them by it they may know whence they are fallen The other place is salutation of one Christian to another 1474. 3 Joh. v. 13. I had many things to write but I will not with ink and pen write unto thee Joh. 20.31 These things are written that you might have life through his Name In the former place it is not said as though the Apostle would say something else then what is contained in the sacred Scriptures In the latter he manifestly confirms that all things are written which appertain and are necessary to true faith in Christ and to eternal life So that we have no need of Traditions by word of mouth The Canonical Epistle of St. JUDE The son of Thaddaeus HE exhorts the Faithful to constancy and threatens the adversaries of Christ with extream misery and warneth that the godly hold their faith in God and avoid false doctrine 1475. JUDE v. 9. Michael disputed with Satan about the body of Moses Ver. 14. The Prophesie of Enoch is mentioned whereof the Scripture before speaks not at all The striving of the Arch-Angel is not expresly set down in Scripture yet there appears some prints of it in the burial of Moses by God for that the Israelites knew not the place of his burial and it is out of question that the devil would willingly have made that known to the Israelites to set up Idolatry there but that he was hindred by Michael The Prophesie of Enoch if it were not set forth in writing yet it went by tradition from hand to hand unto posterity The REVELATION of St. JOHN The Apostle the Divine IT is called Apocalyps that is the Revelation because it contains the visions which St. John saw in the Isle of Pathmos about the year of Christ 96. and the Prophesie concerning the state of the Church Militant on earth and the Church Triumphant in Heaven 1476. REV. 1.1 The Revelation of Jesus Christ which God gave â—nto him Col. 2.3 In whom are 〈…〉 treasures of wisdom and knowâ—â—â—â— Christ as he is God is the fountain 〈◊〉 knowledge born of the substance of the Father in respect of order he is â—â—id to have received this Revelation from the Father because the Father by him doth reveal his secrets unto us as man by his personal union he hath a perfect knowledge of all things communicated to him They are hid in Christ as in a Treasury yet not so hid but he that seeks may find All Treasures are hid in him though some of the droppings are to be revealed to us 1477. Rev. 1.1 The things which must shortly come to pass they are not yet fulfilled Shortly signifies the
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
affectation of glory for the manifestation of truth and the good of others will require it If Christ should not have discovered what he was they had not known what he had been therefore his saying he was the light of the world was no affecting or seeking glory of himself but a manifestation of truth for the good of others * 1028. Joh. 8.50 I seek not my own glory Joh. 17.1 Father glorifie thy Son Glory is either earthly and external or spiritual and eternal Christ sought not as those who affect external glory on earth to do what he could to be seen of men and reputed potent for he strove to hide his Miracles many times from the Jews but he notwithstanding might pray and did that God would be pleased to deliver him from this prison of the world and give him eternal glory and spiritual enjoyments in heaven 1029. Joh. 8.51 If a man keep my saying he shall never see death Heb. 9.27 It is appointed unto all men once to dye Christ speaks of spiritual and eternal death the Apostle speaks of corporal and temporal death 1030. Joh. 8.58 Before Abraham was I am Heb. 2.17 He took upon him the seed of Abraham There are three kinds of speeches concerning Christ some things are spoken of him according to his Divine Nature so he was before Abraham some things are spoken according to his Humane Nature when he is called Abrahams seed or Davids and some things are spoken of both Natures that he is the Mediator between God and Man 1 Tim. 2.5 1031. Joh. 9 3. Neither this man sinned nor his Parents Rom. 3.10 There is none righteous no not one none that understandeth The cause of his blindness was no notable and enormous wickedness of himself or his Parents though all men be sinners and for their sins infirmities and defects of nature are obnoxious to temporal and eternal punishments * Joh. 9.3 with Rom. 3.10 This man and his Father both sinned and were sinners yet neither the Fathers particular sin or the Sons was the cause why the Lord made this man blind but the reason why this man was blind was God would have glory * 1032. Joh. 9.29 We know not whence thou art Joh. 7.27 We know whence thou art We know not from whom thou hast thy authority or was sent whether from God or not But we know thy Country and Kindred and Parents 1033. Joh. 9.31 God heareth not sinners 1 Joh. 1.9 If we confess our sins God is faithful and just to forgive us and to cleanse us from all our sins God hears not impenitent sinners obdurate in their wickedness but to such as repent confess and amend their lives he pardons their sins 1034. Joh. 9.39 For judgment I am come into this world Chap. 3.17 Chap. 12.40.47 I came not to judge the world but to save the world In the former place by Judgment is meant a benefit given to men by the coming of Christ by which he brought those things to good order that were out of order In the latter Christ speaks of his principal end of his coming into the world * Joh. 9.39 with 12.40 47. The former place intimates that he came to discern betwixt the cause of such as believe and confess and of the proud who think that they see being hereby the more blinded And as he discerned rightly the cause of the blind and seeing so he administred knowledge and light as the Physitian judgeth betwixt him that is really crazy thinking himself to be sound and him that is really sound and thinks himself crazy The latter place speaks of his authoritative Judicature of men according to their works at the last day For thus at his first coming he came not to judge the world though the other way he did come to judge 1035. Joh. 9.41 If you were blind you should have no sin Rom. 11.25 Blindness is hapned unto Israel In the first place Christ speaks of the Jews according to the opinion they had of themselves for they did not acknowledge any blindness of their minds or their sins In the latter what was the truth of them indeed blindness hapned to them not that they should all perish but that many multitudes of the Gentiles might be converted and saved so well as the Jews * Joh. 9.41 with Rom. 11.25 Blindness is either praevâ— dispositionis or purae Negationis if they were blind purae Negationis then they had not had sin i. e. sin so aggravated so as now that they have the means and waies of knowledge and will not know Blindness is partial or Total The Apostle tells us they were blind in part if they had been totally ignorant and blind and wanted the means of knowledge they had not had sin Blindness is either affected and joyned with a contempt of knowledge Job 21.14 or blindness which ariseth from negligence when men use not their just endeavours to know that which they should and ought to practice ignorance is per accidens as when it follows upon the doing of some voluntary previous action as drunkards sin of ignorance or ignorance is invincible and that is to be understood both juris facti That is defined to be invincible which when the person who is ignorant useth all sufficient means for knowledge and yet doth not attain knowledge If the Jews had been blind or ignorant this way they had had the less sin but their blindness was affected and negligent and per accidens blindness The Apostle speaks of this blindness not of that which is invincible * 1036. Joh. 10.8 All that came before me are thieves and robbers Joh. 1.6 There was a man sent from God whose name was John The former place meaneth of false Prophets which came not in by Christ or his authority but by Satan and their own ambition who did not preach Christ as Moses and John did in all their administrations all these false Prophets are thieves The latter place speaks not of a false Prophet but of a true Prophet who declared Christ * 1037. Joh. 10.15 Christ laid down his life for his sheep Heb. 10. Christ poured forth his bloud for the ungodly By bloud in the second place as in other Scriptures no more is meant than life so that to pour forth his bloud and to lay down his life are all one For his sheep i. e. for the Elect. For the ungodly by ungodly is meant the Elect before their Conversion or Justification as Rom. 4.5 5.6 So that Christ poured forth his bloud for the Elect even when they were not yet converted or justified but in their natural and sinful estate and condition to the greater glory of his grace * 1038. Joh. 10.22 The Feast of the Dedication and it was Winter Solomons Feast was about the Autumnal Aequinoctial 1 Kin. 8. Zerobabels was in the Spring a little before Easter This was neither for it was instituted by Maccabeus 1 Mac. 4.59 The design was to praise God for the deliverance of the people
Law and by our Law he ought to die They had a Law in jure not in facto A Law but it wanted the life Execution They might judge among themselves whether such a one were worthy death as they wrongfully judged Christ here but yet the Romans had given them a Law that they should not put their Laws in execution which concerned life And so by the Roman Law it was unlawful for them to put any man to death * 1083. Joh. 18.36 with Psa 71.28 Christs Kingdom is not of this worlds fashion nor of the fashion of the world nor of the Subjects of this world but it consists of Gods Children and it is set up in their heart There is the Kingdom of Christs power which he sheweth in the Protecting of the godly from the wicked in the destruction of his enemies and in the advancement of his name from one end of the earth to the other 1084. Joh. 19.9 Jesus answered not Pilate 1 Tim. 6.13 Christ Jesus before Pontius Pilate witnessed a good confession To Pilates question first Christ did not answer because he stood before him to suffer and not to plead or excuse at length he gave testimony to the Truth in words and deeds for his Passion and Death were a sufficient testimony and sealing of his Doctrine * 1085. Joh. 19.29 And they filled a spunge with vinegar and put it upon Hysop with Mar. 15. They put it on a reed And so Mat. 27. There was a vessel of Vinegar which upon such occasions usually stood there either as some say to shorten life or to ease the pain but the souldiers did wickedly mingle gall with some of it and offered it him to drink before he was lifted up upon the Cross which he refused and then after when he was upon the Cross they offered him Vinegar and he took it so Matthew and John agree As for the Hyssope some suppose it put about the Spunge so as the Spunge gave him Vinegar to his mouth and the Hyssope besprinkled his face with the Vinegar wherein it was dipped 1086. Joh. 20.1 Christ rose on the first day of the week Mat. 12.40 The Son of Man shall be three daies and three nights in the heart of the earth untill the third day This is a Synecdochical computation of time for the least part of the day of the preparation is taken for a whole day and the beginning of the day after the Passeover or the Sabbath is taken also for a whol day Christ was three daies in the grave but it was incompleatly three daies so also he was two nights in the grave the night before being added to them 1087. Joh. 20.1 Mary Magdalen came early when it was yet dark unto the Sepulchre Mar. 16.2 Very early they came to the Sepulchre at the rising of the Sun When it was yet dark very early in the morning she went out of her house and the City waiting for the rest of the women with which afterwards she came to the Sepulchre at the Sun-rising 1088. Joh. 20.17 Touch me not Ver. 26. Reach hither thy finger Christ after the Resurrection would not be touched of Mary Magdalen who only sought him after a carnal way and thought of enjoying him no otherwise than she did formerly by his earthly presence amongst them But he commanded Thomas to touch him that his faith being confirmed he might be a more certain witnesse of Christs Resurrection Touch me not so as loving mothers touch their Sons that they have wanted that is touch me not to stay me For I am not yet ascended I am in haste and have not dispatched all I must I have now the business of being your Advocate to do and I must speedily about it But yet Thomas thou art an unbelieving man in this point and hast less faith than this woman touch thou me for confirming of thy Faith not to stay my Journey The ACTS of the APOSTLES LUKE the Evangelist describes either in general all the Acts of the Apostles or in special Peters Preachings Acts Visions Miracles Imprisonments the Conversion of Paul his Travels Disputations Miracles Bonds Imprisonments and the History of the Primitive Church after Christs Ascension from 26 years unto the 60 year from Christs Nativity 1089. ACTS 1.1 Of all things that Jesus began both to do and teach Luke wrote Joh. 21.25 There are also many other things which Jesus did the which if they should be written every one I suppose that even the world it self could not contain the books that should be written Luke in the first Book wrote of all things necessary for our salvation though not of all things but summarily concerning the conception of Jesus Christ his Nativity Life Passion Death Resurrection and Ascension into heaven August In John Tract 49. Christ did many things that are not written as John the Evangelist witnesseth but those things were chosen to be written which might suffice for the salvation of Beleevers * Act. 1.1 with Joh. 21.25 Of all things that is somthing of every thing which Jesus did the most material and chief things or all things which the Spirit of God suggested to be writtten or all things which were sufficient for the preaching of the Gospel and his heâ—rers The latter place tels us that there are many other things beside the principal matters which were not written though it denies not but the principal are written 1090. Act. 1.7 It is not for you to know the times or the seasons 1 Thes 5.1 Of the times and seasons brethren you have no need I write to you Times and seasons as they are in a general consideration is one thing and as they are taken for particular years or daies or seasons are another The Apostles must not be too curious to know the year or day when Christ will come or restore the Kingdom to Israel but yet the Apostle would not have them ignorant of this that there is a time when Christ will come again though he may conceale the particulars of it 1091. Acts 1.9 Whilst the Disciples beheld Christ was taken up and a cloud received him Joh. 3.13 No man hath ascended up into heaven but he that came down from heaven The body of Christ was taken up visibly on high where Christ was personally before according to his Divine Nature Acts 1.9 with Joh. 3.13 The former place speaks of Christs personal ascent into heaven as Man where he is to be reserved till his se-second coming It speaks not of his ascent as God for there he was as God yet the Person in which the Divine Nature was ascended visibly The latter place speaks of Christs being in heaven as God 1092. Acts 1.15 The number of names together were about an hundred and twenty 1 Cor. 15.6 After that he was seen of above five hundred brethren at once The number of an hundred and twenty must be restrained to the faithful there at Jerusalem the rest were out of this gathering in other places Luke
that he is not far off and yet not so at hand as to make us cast off all labour plowing and sowing and to make us sit idely every hour expecting his coming * 1398. Phil. 4.12 Salute all the Saints Luk. 10.4 Salute no man by the way When our Saviour forbids his Disciples to salute it was only by the way and upon that extraordinary occasion he then sent them not that he did afterwards forbid salutations The Epistle of St. PAUL to the COLOSSIANS HE exhorts them to embrace the Doctrine of the Gospel and to fly from the teaching of false Apostles and he warns them to live godly putting off the old and putting on the new man that in Oeconomical Government the men old men and Masters should observe humanity and equity women children and servants should live in obedience that all should be watchful in prayer It was sent from Rome by Tychicus and Onesimus * 1399. COL 1.15 Christ is the Image of the invisible God Joh. 1.1 And the Word was God Now an Image is not of the same substance and excellency as the thing it self Christ is called the Image of God i. e. substantial Image not a vanishing or vain one as Images and forms and shapes are in our mind but God the Eternal Father knowing himself and beholding himself begot this enduring Image in his own Deity which Image is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Christ was the Image of God from Eternity a Word increate a perfect essential and invisible Image of his Father and thus in respect of his eternal birth 2. In respect of his being made man God the Father did in him and by him as a lively Image set forth before our eyes his glorious attributes of Wisdom Goodness Righteousness and Almightiness c. Now though Christ was God yet he might be in the Image of God for the word God is taken personally not essentially it designs the Father alone not the Divine Nature in genere Christ is the Image of the Father not of the Deity The Person of the Son bears the Image of the Person of the Father but the Divine Essence or Nature in the Son is the same with that in the Father Christ therefore cannot be the same in Person with him whose Image he bears yet he may be the same in Essence * 1400. Col. 1.15 The first born of every creature Hence the Arians imply that Christ is a Creature But the first born of every Creature is no more than that he was begotten before every Creature even from Eternity this is not so to be interpreted as if his ineffable generation as God had a beginning from the beginning of time so that first or first born implies when it is said of God not temporally it excludes a priority of other things 1401. Col. 1.24 I fill up that which is behind of the afflictions of Christ in my flesh for his body's sake which is the Church Heb. 10.14 For by one offering he hath perfected for ever them that are sanctified Zac. 2.8 Mat. 25. 2 Tim. 3.12 The Passions of Christ as to merit and satisfaction are perfect for his Church the Apostles and Martyrs fill up in their flesh what is behind of the afflictions of Christ enduring miseries wherein Christ himself suffereth for they are his Members He that toucheth you toucheth the apple of mine eye What you do to any of these little ones you do it unto me It is added for the Church not to redeem the Chuch but to edifie and strenthen the Church by our example of constancy and patience * Col. 1.24 with Heb. 10.14 The afflictions or passions of Christ are twofold those which he suffered in his own body and so nothing remaineth to be fulfilled or filled up Or secondly for such afflictions which Christ suffers in his mystical body the Church and so there remains many things to be filled up personally i. e. in every man there must be an enduring and bearing of afflictions after the manner of Christ 1402. Col. 2.3 In Christ are hid all the treasures of wisdom and knowledge Mat. 24.36 But of that day and hour knoweth no man no not the Angels in heaven but the Father only Christ in the state of exaltation hath a perfect knowledge of all things because all power in heaven and earth is given to him and he fits at the right hand of God In the state of humiliation he knew not when the last day should be not in respect of himself saith Augustine but in respect of us Christ hath in him the perfection of all wisdom and knowledge or else secondly all saving knowledge and true wisdom consists in a right knowledge of him 1403. Col. 2.9 In Christ dwelleth all the fulness of the Godhead bodily Heb. 2.17 It behoved him to be like unto to us in all things sin excepted He is like to us in all things in respect of the Essence of Humane Nature not in respect of his subsistence in the person of the Word and of his Hypostatical Union Glory and Majesty 1404. Col. 3.2 Set your affections on things above and not on things on the earth Rom. 11.33 O the depth of the riches both of the wisdom and knowledge of God To set our affections on things above is to elevate our minds to heaven above all earthly things unto our Country where we wait for our happiness yet so that we be not high-minded and desire to know that which God will not have us to know for some things are to be believed and soberly to be searched into but other things which exceed the measure of our faith must not be searched into Pro. 25 2. he is overwhelmed with Glory that seeks into Gods Majesty 1405. Col. 3.2 Set not your affections on earthly things 1 Tim. 5.8 He that provideth not for his own houshold is worse than an Infidel The first place forbids us to search after earthly things neglecting spiritual and heavenly things for so far must we take care for earthly things as they may serve to Gods glory and our use for our salvation * 1406. Col. 3.22 Servants obey in all things your Masters Deut. 10.12 To serve the Lord thy God with all thy heart c. Servants may and must obey in all things their Masters so be those all things exceed not the bounds of all things in the Lord Eph. 6.1 in all things warrantable for the Masters to command and the Servants to perform Subordinate obedience of Servants to their Masters is not contrary to an absolute obedience to God but rather the obedience Servants shew to their Masters being in reference to perform Gods command fulfils that command of serving God with all our heart Two Epistles of St. PAUL to the THESSALONIANS IN the first he commends their faith and constancy and exhorts them to an honest life and a serious expectation of Christs last coming In the second he comforts them against persecutions and foretels the last day the Kingdom
regenerate by the holy Spirit do not give way to sin but carefully resist it being guided by the holy Ghost 360. 1 Kings 8.27 The Heaven and the Heaven of Heavens cannot contain God Col. 2.9 In Christ dwelleth all fullnesse of the God-head bodily The divine nature cannot be apprehended by us the divinity of Christ is personally united to the flesh and dwels in it as in its proper Temple * 361. 1 Kings 9.11 with Lev. 25. The Land shall not be sold for ever c. Answ Solomon parted not with the dominiost but the use of these Cities to the King of Tyre that he might have the benefit of those Cities so long till he had reparation for his expences 1 Kings 9.23 Princes over-Solomons work five hundred and fifty 2 Chron. 8.10 All the Princes over Solomons work were two hundred and fifty In the former place mention is made of all who took charge of the work in the latter of those that took charge by course * 1 Kings 9.23 with 2 Chron. 8.10 There were five hundred which served by turns two hundred and fifty at a time these two hundred and fifty mentioned in the latter place fifty more are to be added which were over those five hundred Rulers in their course and gave account of the five hundred so that there were in all five hundred and fifty Now these fifty Commissioners were Israelites the other inferior ones which were more in number were strangers and but onely Solicitors or Overseers 1 Kings 5.16 362. 1 Kings 9.28 Hiram sent to Solomon four hundred and twenty talents of Gold 2 Chron. 8.18 They brought from Ophir four hundred and fifty talents of Gold The marriners and Solomons servants spent thirty Talents by the way and they brought to Solomon to Jerusalem foure hundred and twenty 363. 1 Kings 11.35 God said to Jeroboam I will give unto thee ten Tribes Verse 36. To Solomons son one Tribe Chap. 12.21 Rehoboam gathered together all the house of Judah and the Tribe of Benjamin Rehoboam had but one whole Tribe and Jeroboam ten Tribes the Tribe of Benjamin was divided between them both Some others also of other Tribes that were godly men specially the Priests and Levites came to Jerusalem and staid in Judea 2 Sam. 7.16 Psal 142.12 364. 1 Kings 12.24 This thing is from me saith the Lord that is the revolting of the Israelites 2 Chron. 13.5 The Lord God gave the Kingdome of David over Israel to him and his sons by a Covenant of salt The promise made to David doth not much concerne his temporall Kingdom as the eternall and incorruptible Kingdome of Christ and the promise also was under a condition if his children should keep Gods Laws and walk in his wayes 1 Kings 2.4 * 365. 1 King 15.5 Save only in the matter of Vriah Now he sinned frequently he was resolved and had destined Nabals family to death 2. He promiseuously slew the Ammonites 3. He numbred the people c. Answ God speaks here aftâ—r the manner of men as he not sinning in these things which had any hoâ—est or virtuous pretâ—xt The anger conceived against Nabal and the Ammonites was covered with the pretext of a just revenge The numbring the people with the pretence of a religious Tribute for the Temple God therefore was content not to divulge them that they may be known ipsius judicio privato but adultery and murther enormous crimes as all men acknowledge Therefore these were accounted by the people grievous crimes of him in the matter of Vriah 366. 1 Kings 15.14 As a took not away the high places 2 Chron. 14.5 Also he took out of all the Cities of Judah the high places and the Images Those high places where God was worshipped Asa took not away but he destroyed the Idols of the Gentiles and the Images of the Sunne * 367. 1 Kings 15.16 And there was War between Asa and Baasha all their dayes 2 Chron. 15. ult There was none between them untill the five and thirtieth year of the reign of Asa It s one thing to reckon the Reign of Princes as it respects the people over whom they Reign Another thing to set down the years of their personall Reign respecting themselves The five and thirty years spoken of in the Chronicles in which the War brake forth between Asa and Baasha was so acconuted in regard of the people who had now been so many years under these divided times since the revolting of the Tribes to this day which was not five and thirty yeares of his personall Reign being but the fifteenth of that Reign * 1 Kings 15.25 with 1 Kings 15.28 Nadab the sonne of Jeroboam c. Even in the third yeare of Asa King of Judah did Baasha slay Nadab and reigned in his sted Nadab who began to Reign in the second year of Asa might Reign two years although Bâ—asha succeeded him in the third year of Asa because the last years of the Kings of Israel and Judah are not fully expired but some of them as in this place do scarcely contain moneths in them the rest of the years being put compleatly 368. 1 Kings 16.8 In the twenty six year of Asa King of Judah began Ela the son of Basa to reigne over Israel in Tersa two years Verse 10. And Zimri went and smote Ela in the twenty seaventh year of Asa King of Judah In the twenty six yeare of Asah King of Iudah Ela Reigned over Israel in the twenty seaventh year of Asa Zimri rebelled against Elah and killing him took the Kingdom from him * 369. 1 King 16.8 with Vers 10. Ela is said to Reign two years not that he reigned two compleate years for Zimries conspiracy was when he had not Reigned one or but one year But Ela began to Reign in the six and twentieth of Asa and so in the twenty seaventh was slain by Zimri and so he is said to Reign two yeares not of his own Reign but two yeares of Asa's or part of them which are reckoned for the whole 370. 1 Kings 17.4 God commands the Ravens to feed Elias Lev. 11.15 Every kind of Raven was abominable to God A Raven indeed is an unclean creature not by creation but by divine ordination and the forbidding men to eat his flesh but to touch the Raven alive or to eat the meat he brought was not unclean to Elias nor an abomination before God * 1 Kings 17.4 with Lev. 11.15 Some things were unclean ab intrinseco as by leprosie others ab extrinseco as by eating or touching of these there was a spirituall and corporall uncleannesse the spirituall when any beast though clean was abused to spirituall fornication as to be offered to Idols c. Corporall uncleanness was effective of bad nourishment or subjective as the swine c. such as fed uncleanly or lived in unclean places or both Some creatures though clean for use yet not for sacrifice as the Buck. Some unclean secundum speciem as those in Lev.
should walk after God with all their heart The Prophesie by a legall commination moved both King and people to manifest their zeal But he frighted the wicked Hypocrites and such as were averse from God by threatning them that so they might forsake their sins 733. Zeph. 1.7 The day of the Lord is at hand 2 Thes 2.3 Be not terrified as though the day of the Lord were at hand In the former place by the day of the Lord is understood the neernesse of the Babylonish captivity In the latter the coming of the Lord to Judgement the time whereof is not for us to know 734. Zeph. 3.7 I said surely thou wilt fear me Vers 7. But they corrupted their own doing I said The Lord useth that word after the manner of men not as though he had failed of his hope for all things are known to him before they be but as if he should say Who would think you should be so hardned that my very threatnings should not move you HAGGAI HIS PROPHESIE HE upbraids the Jews for that they did not rebuild the Temple and exhorts them to build it and he describes the magnificence of the second Temple He prophesied after the captivity of Babylon under Darius Hystaspes in the year 3444. 735. HAggai 1.8 Bring wood and build the house Isai 66.1 Thus saith the Lord Heaven is my seat and the earth is my footestole what house is that you will build unto me The rebuilding of the Temple was accepted with God for the holy convocation and the worship in it to Gods glory that was with the Priesthood and Leviticall Rites a Type of Christ unto whose coming only it was to endure 736. Haggai 2.3 You that saw this house in its first glory and how do you see it now Is it not in comparison of it as nothing Verse 9. The glory of this latter house shall be greater than that of the former house saith the Lord of Hosts The structure indeed of this house did not answer the Majesty of the first house built by Solomon Yet the spirituall glory of this latter house shall be greater than the former house because the Lord himself came into it and preached in it disputed and wrought great miracles there 737. Haggai 2.4 Do so for I am with you saith the Lord of Hosts Zach. 1.12 O Lord of Hosts how long will it be ere thou have pitty on Jerusalem In the first place the Prophet comforts the people by the hope of promises in Christ promising that God would be present there with his people after the captivity of Babylon In the latter Christ intercedes for his Church which hath sinned against God and was punished by a just judgement of God with a Babylonian captivity for seventy years * 738. Haggai 2.4 with Zach. 1.12 The former place is conditionall I am with you if you do so The latter shews that they were in affliction and so it implies they had broken their condition 739. Haggai 2.6 Yet a little while and I will shake the Heaven and the Earth and the desire of all Nations shall come This Prophesie was fulfilled after five hundred yeares under Augustus Caesar Luk. 2.11 With God a thousand yeares are but as one day or one watch in the night ZECHARIAH HIS PROPHESIE THE sonne of Barachiah He warns the Jewes to repent to build the Temple he makes mention of his Visions and explains them by the effusion of the Spirit of grace and prayer He prophesied after the returne from Babylon in the year of the world 3456. 740. Zech. 1.3 Turn unto me and I will turn unto you Joh. 6.44 No man comes unto me unlesse my Father draw him The first place is legall requiring of us what we ought and not what we can do The latter is Evangelicall for no man comes unto God unless God draw him by his Spirit Jer. 31.18 Therefore we must pray diligently Convert me ô Lord that I may be converted because thou ô Lord are my God 741. Zech. 1.17 Chap. 2.10 The Lord shall yet comfort Zion and shall yet chose Jerusalem Eph. 1.4 God the Father chose us in Christ before the foundations of the world The election of a certain people to be a visible Church in the first place is taken metonymically for by that deed God sheweth that he hath confirmed the election of Jerusalem In the latter God speaks of our election unto eternall life 742. Zech. 2.8 He that toucheth you toucheth the apple of mine eye Isa 3.1 Behold the Lord of hosts doth take away from Jerusalem the whole stay of bread In the first place is contained the promise of God to the faithfull that keep his Covenant in the latter is the pronouncing of judgement against the obstinate Jews God is said to have kept his people as the apple of his eye so long as they were obedient Deut. 32.10 Psal 17.8 But temporall punishments inflicted on the wicked do not infringe the truth of his promise and of divine performance 743. Zech. 3.9 I will remove the iniquity of his land in one day Rev. 13.8 Christ slain from the beginning of the world In one day is the performance of Christs passion who dying for our sins restored us unto life But he was slain from the beginning of the world in Gods determinations by election virtue eficacy and acceptation and in respect of the fruits of it which redounded to the Church under the Old Testament 744. Zech. 6.13 He shall sit and rulâ— upon his throne Isa 9 7. He shall sit upon the throne of David and upon his Kingdome Luk. 1.33 Christ in respect of his divine nature hath his throne from everlasting to everlasting But in respect of his humanity being he is born of the seed of David according to the flesh the Lord God hath given him a throne that he may reign over the house of Jacob for ever 745. Zech. 11.12 They weighed for my price thirty pieces of silver Matth. 27.9 Then was fulfilled what was spoken by Jeremiah the Prophet they took thirty pieces of silver the price of him that was valued whom they did value Eusebius saith De Demonstrat l. 10. c. 4. that Jeremiahs name was put for Zechariahs name by the errour of the Scrivener Out of Jeremiah some make the computation where he makes mention of seventeen shekels which make thirty pieces of silver Jer. 32.9 746. Zech. 13.7 Awake ô sword against my shepherd and against the man that is my fellow saith the Lord of hosts smite the shepherd and the sheep shall be scattered Joh. 10.10 No man takes away my life from me The Prophet mentioneth God the Father commanding in the name of the whole Trinity whose words outwardly are common to the three Persons and undivided that his shepherd namely Christ should be slain that contradicts not Christs words who willingly laid down his life for us 747. Zech. 13.7 The sheep shall be scattered Joh. 17.12 Those that thou gavâ—st unto me I
half of the words alledged in the Text are not in Isaiah at all but in Malachy So Mark might say the Prophets and yet sometime in the New Testament in Allegations from the Old do closely couch two several places together under one quotation as if they were but one yet maketh it sure that the first alwaies is the very place which it takes on it to cite though the second be another As Act. 7.7 a speech is alledged which was spoken at twice so that here Luke might say Isaiah * 913. Mar. 1.35 And in the morning rising up a great while before day he went out and departed into a solitary place and there prayed with Luk. 4.42 And when it was day he departed and went into a desart place and the people sought him c. with Mat. 8.18 Matthew observeth not the time when Peters wives mother was cured he bringing the History in when other circumstances of place or persons c. invited him thereto And whereas Mark saith it was before day and Luke when it was day both agree for it was in the twilight which is not yet clear day and yet it is so much light as to be called day And whereas Matthew saith Christ commanded the multitudes to depart to the other side which questionless they did and Christ he went into the Wilderness and the multitude came thither to seek him The meaning may be Christ commanded that they should depart to the other side not that which is opposite directly but to the other side in respect of the sinus of the sea of Galilee which was towards Capernaum So the multitude sayled over part of the Lake yet did not wholly leave Galilee Christ he came by Land to the place where the people sought him The History tells us what Christ commanded not what the people did 914. Mar. 2.7 Who can forgive sins but God only Joh. 20.23 Whose sins you remit they are remitted unto them God above remits sins by his own authority The Apostles and Pastors of the Churches only testifie in the Name of Christ that upon condition of faith they are remitted But God speaks to us by his Ministers that we should be sure of his grace and should have the Sacred Function in honour since it is confirmed in heaven what the Ministers declare on earth * Mar. 2.7 with Mat. 6. As we forgive our debts or trespasses In every trespass which any do to their Neighbours there be two offences one to God another to Man In the first respect as it is against God and his Commandments it is called a sin And that God only forgives In the other respect it is called only an injury or dammage and so man may forgive it When a man is robbed the Law is broken by stealing and the injury that is done is against a man that hath goods stollen this injury as it is an injury a man may forgive but as it is a sin he cannot but God only * Mar. 2.7 with Joh. 20.23 God forgives sin by authority Man ministerially God of himself alone Man only from God God absolutely Man with conditions and supposition God really and originally Man only declaratively 915. Mar. 5.20 The man that was possessed with the Devil published in Decapolis how great things Jesus had done for him Luk. 3.39 He went through the City publishing He published it first in the City of the Gadarenes and afterwards in other parts of Decapolis 916. Mar. 5.30 Vertue went forth of Christ to cure the woman Ver. 34. He said unto her Daughter thy faith hath made thee whole By vertue from Christ was the woman restored to her health which she applyed to her self by faith and so her issue of bloud staied 917. Mar. 6.5 Christ could do no mighty works in his own Country Mat. 28.18 All power is given to me in heaven and in earth Christ was not destitute of vertue but for their incredulity for faith is the hand that receives Christs benefits and to those that believe all things are possible that he could not is meant here he would not for that is Gods will to be able saith Tertullian 918. Mar. 9.2 After six daies Iesus taketh with him Peter Iames and Iohn Luk. 9.28 And it came to pass about eight daies The first place must be understood exclusively in respect of the day in which Christ speaks and was transformed The latter includes both those daies and he numbreth not precisely but about eight there were not so many whole daies 919. Mar. 9.35 And he sate down and called the twelve Mat. 18.1 The Disciples came unto him saying The Disciples on the way disputed who should be the greatest of them Christ therefore at home called the twelve and they being called came unto him 920. Mar. 10.19 Christ answereth him that asked of him about eternal life Thou knowest the Commandments Do not commit adultery do not kill do not steal Rom. 3.20 By the deeds of the Law shall no flesh be justified in the sight of God Gal. 2.16 c. 3.10 To him that asked What shall I do Christ answering this question that he might make him know his weakness he sends him back to the rule of Works or the Law of God and so would have him to seek salvation in Christ and not in his own works 921. Mar. 11.7 They brought the Colt to Iesus Mat. 21.7 They brought the Ass and the Colt Matthew is an eye witness that the Ass and the Colt were both brought according to the Prophesie Zac. 9 9. Fear not O Daughter of Sion behold thy King cometh sitting upon an Ass and the Foal of an Ass Some make this an emblem of the Iews and Gentiles by the Iew to be meant the Ass which our Saviour rid first on but because she went untowardly he left her and road on the Foal which was an embleme of the Gentiles who received the Gospel willingly which the Iews rejected * 922. Mar. 13.32 But of that day and of that hour knoweth no man no not the Angels that are in heaven no not the Son but the Father Col. 2.3 In Whom are hid all the treasures of wisdom and knowledge Christ knew not the hour say some that is knew it not to teach us to know it but thus God himself he knows it not nor could Christ have said No not the Son but the Father Thus we may aequivoke in any thing I know it not because I will not tell you it Christ as Man knew not the time of Gods judging the world though as God he did and as Mediator he had the fulness of wisdom dwelling in him that is as the Divine Nature is there It is likely as Man he had not this Mystery discovevered to him till after his Ascension 923. Mar. 14.12 And the first day of unleavened bread when they killed the Passeover Joh. 13.1 Now before the Feast of the Passeover when Iesus knew that his hour was come The Iews began their day from the Evening
intended nothing else but because his Doctrine was still against them to drive him away if by any means they could Or if it were spoken of Herod Christ spoke not as a private person nor did he speak as a rayler on the Magistrate but as one that by a tart word would shew him his sin and nature The latter place speaks of private persons speaking injuriously of their Prince or in contempt of him 963. Luk. 14.23 Compel them to come in 1 Pet. 5.3 Not as being Lords over Gods heritage There is used an internal compulsion spiritually when men are drawn to the knowledge of their sins by the Law of God explained to them and are urged in their consciences to fly to the mediation of Christ so from the daies of John the Baptist Mat. 11.12 untill now the Kingdom of heaven suffereth violence and the violent take it by force an external compulsion is when men not sufficiently instructed and forced by carnal weapons to Religion against their conscience such are made rather hypocrites than good Christians therefore the Apostle warns us well that no man should affect to Lord it over Gods people that is the Church and to use a tyrannical power over their consciences 964. Luk. 14.24 None of those men which were bidden shall tast of my Supper 2 Pet. 3.9 God is long suffering to us-ward not willing that any should perish The Gospel since it is the power of God to salvation to all that believe they that hear it being invited by God and receive it not dying in their sins without repentance they are the cause of their own ruine and not God 965. Luk. 14.26 He that hateth not his Father and Mother and Wife and Children and Brethren and Sisters yea and his own life also he cannot be my Disciple Eph. 6.2 Honour thy Father and thy Mother that it may be well with thee Cha. 5.25 Husbands love your Wives 1 Joh. 3.15 He that hateth his brother is a murderer Christ is to be beloved above all creatures and rather our Parents brothers and sisters and our own life should be lost then we should deny the Gospel He that loveth his Father and Mother more than me is not worthy of me saith Christ otherwise we must honour our Parents and love our children * Luk. 14.26 with Eph. 6.2 The latter place bids us honour our Parents in all things that are lawful yet not as Gods The former place tels us he that honours his parents so much when Christ and his Parents come in competition as they chuse their Parents and doth not so far prefer Christ as in an holy Zeal leave and even hate their Parents is not worthy of Christ 966. Luk. 15.7 The righteous need no repentance Cha. 3.8 Bring forth fruits worthy of repentance Repentance of those that stand which is spoken of in the first place must be distinguished from repentance of those that are fallen which is meant by the latter place and we are admonished to it and to bring forth the fruits of it 967. Luk. 16.9 Make you friends of the Mammon of unrighteousness 1 Tim. 4.4 Every creature of God is good Riches are good in themselves as they are a creature but because they are often got unjustly and many abuse them to injustice pride tyranny luxury gluttony c. therefore Christ calls them the Mammon of unrighteousness Mat. 13.7 1 Tim. 6.9 thorns the Apostle cals them the snare of the devil and will have us so to dispose of our wealth that we may reap fruit of them in another world * 968. Luk. 16.16 The Law and the Prophets were untill John with Luk. 2.1 Christs intent is concerning the Policy of Moses and the Ceremonies which were in force untill Johns coming after whose daies follows a spiritual administration which John begun plainly preaching repentance and remission of sins by the bloud of the Lamb. The Jews had a phansie that Moses his Law should be dispensed amongst the Gentiles and the whole World to be under their Polity which Christ reproved and told them of another Kingdom and Policy to come Christ speaks nothing here of the Moral Law which in propriety of speech is no part of Moses Polity as the Ceremonial and Judaical were the Moral Law was natural and eternal and therefore belonged to all times and persons The Ceremonial Law had no force compulsory over the people but yet after John it shewed us Christ held forth in the times under the Law 969. Luk. 17.10 When you have done all those things which you are commanded say We are unprofitable servants we have done that which was our duty to do 2 Cor. 11.12 Paul glorieth and reckons up his good works and divine Revelations In the former place Christ saith that no man can deserve any thing at the hand of God since we are all bound to obey God in all things unto the end so that we cannot boast before God In the latter Paul mentioneth his labours not of vain-glory boasting but being compelled to it for the defence of his Ministry against all back-biters and false Apostles that unjustly reproached him * 970. Luk. 17.10 with Psal 19.12 In keeping thy Commandment there is great reward When we have done all there is no merit it is but all duty but when we have done all there is a reward it is Gods Promise and Goodness though we by our best deeds meant nothing yet God out of his goodness rewards us with some thing plentifully 971. Luk. 18.1 We ought to pray alwaies and not to faint Christs Disciples did not do so nor were they blamed for it This word alwaies signifieth not a continuation of time but a constancy and perseverance in the duty There were set hours for prayer Christ would not have us confine our selves to these hours but rather to take any time we can being diligent in the duty We say This boy is alwaies at his study because he is most an end there or he makes it his greatest business So a Christian should alwaies be at his prayers make it his greatest business 972. Luk. 18.29 Verily I say unto you there is no man that hath left house or parents or brethren or wife or children for the Kingdom of Gods sake who shall not receive manifold more 1. Cor. 7.10 The wife must not depart from her husband and the man must not put away his wife For Christ his sake we may leave our Wives and all things when necessity constraineth us but we cannot leave our Matrimony Paul admonisheth the wife that she should not by contumacy forsake her husband nor the husband to forsake his wife but if she depart let her live unmarried or be reconciled to her husband * 973. Luk. 18.35 And when he drew nigh unto Jericho a blind man sitting by the way-side Mar. 10.46 As he went out of Jericho blind Bartimeus Mat. 20.30 And behold two blind men sitting by the way-side as they departed from Jericho Some say these
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.
Churches allowance as for any other of the Apostles nor doth this say that they were idle or thwart the other place for there is a labour with our head and with our hands He that will not labour with head or with hand according as his Calling is is not worthy to eat but the Apostle and Barnabas did labour with their heads in their Callings * 1320. 1 Cor. 9.9 Doth God take care for Oxen God preserves both man and Beast God doth preserve and take care for Oxen to preserve them and feed them but yet God doth not take care for Oxens preservation as he doth for Mans. The former place is spoken comparatively and not Negatively 1321. 1 Cor. 9.15 It were better for me to dye than that any man should make my glorying void Chap. 1.29 That no flesh should glory in his presence The first place is of true and honest glory necessary for a good conscience that hath faithfully discharged it self in its office The latter is concerning vain unjust boasting and unnecessary which must be avoided 1322. 1 Cor. 9.20 To the Jews I became as a Jew Acts 13.46 We turn to the Gentiles The Apostle would have won both Jews and Gentiles unto Christ for the Jews cause he circumcised Timothy shore his head paid his vow in the Temple and observed other Ceremonies for a time In the latter place he turns to the Gentiles from the Jews who were hardened and thrust away from them the Word of God The former place tells us what he did in prudence The latter what he did in justice The former shews what the Apostle did to the Jews The latter what the Jews made him do to the Gentiles 1323. 1 Cor. 9.22 I am made all things to all men Gal. 1.10 If I yet pleased men I should not be the servant of Christ In the first place as a wise Teacher he accommodates himself to strong and weak to edifie them in the Gospel not as flatterers and hypocrites do * 1 Coâ— 9.22 I am made all things to all men Gal. 1.10 If I should please men I were not the servant of Christ In matters that are indifferent which may be done or not done with a good conscience I have changed my self into all fashions to comport withall that I might win at least some of all sorts Non Mentientis astu sed Compatientis effectu Nor by the deceit of Dissimulation but by the effect of Compassion If I should please men by doing unlawful actions and things that in their own nature are not indâ—fferent then I could not please Christ 1324. 1 Cor. 9.24 So run that ye may obtain Rom. 9.16 It is not of him that willeth nor of him that runneth but of God that sheweth mercy The first place is of those that are justified and heirs of eternal life that fight a good fight The latter is concerning the efficient cause of our salvation which is the grace and mercy of God * 1325. 1 Cor. 9.27 But I keep under my body lest that by any means when I have preached to others I my self should be a cast away Rom. 8.39 Who shall separate me from the love of God which is in Christ Jesus Paul mortified his lusts and subdued his flesh to the obedience and discipline of the Spirit of God lest he should be a Cast-away or reprovable or unapproued so the Greek may signifie the word signifies not a reprobate as if he were uncertain of his election for so who can separate us from the love of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies not here to be cast away for ever out of Gods favour but to be rejected either as base and refuse Oare or dross Or to be cast out of their society and company who wrestled or ran for the prize The Apostle only shews that his care was that his life might be conformable to his doctrine His practice to his preaching that so the one might not cross or confound the other and that he might not be taxed to preach that he practised not So that this thing to be a cast-away was in the sight of men not of God which nothing impedes his salvation 1326. 1 Cor. 10.2 They were all baptized unto Moses Chap. 1.13 Were you baptized in the name of Paul To be baptized in the name is taken improperly unto Moses that is in the Doctrine and Law delivered by him or by his Ministry as Acts 19. into John's Doctrine but in the latter it is taken properly so we are baptized in the name of the Father Son and Holy Ghost for baptism cannot be performed in the name of any creature because to be baptized in the name of any one that is by his command and authority to be baptized for his worship faith and obedience * 1327. 1 Cor. 10.2 The Fathers were baptized into Moses The Socinians would gather Christ not to be God by comparing this with Mat. 28.19 In the name of Christ and here in Moses they would have to be in the name of Moses and so it is no more than to be baptized into the Legate of God But there is a difference betwixt to be baptized into Moses and to be baptized into his name though to be baptized into Christ and into Christs name be the same This of Moses is no otherwise to be understood than the Syriack and Arabick render it in manu in the hand i. e. by the Ministry of Moses to baptize in any mans name as 1 Cor. 1.13 In Pauls or Moses or the like is added in Scripture as they being instruments or means of the administration * 1328. 1 Cor. 10.3 And did all eat the same spiritual meat scil Manna Psal 78.24 And had rained down Manna upon them and had given of the corn of heaven Manna and the water out of the rock were in regard of their substance corporal meat and so Manna was the corn of heaven yet in regard of their spiritual and sacramental signification the Apostle calleth them spiritual meat and drink for so they were to believers who by faith in eating and drinking of them laid hold upon Christs body and bloud the true spiritual food of our souls * 1329. 1 Cor. 10.8 There fell 23000 in one day Num. 26.9.24000 Of these 24000. there was 23000 died by the immediate hand of God and those are here reckoned but besides those there was execution done upon others which might make up another thousand Or else the Apostle may well reckon 23000. as the lesser is included in the greater 1330. 1 Cor. 10.13 No temptation hath befallen you but such as is common to men Mat. 4.3 The devil is a tempter Temptation is the divine probation of our faith and obedience or a devillish tempting of us to sin or when men tempt us to persevere in sin or when the weakness of our nature draws us into faults and errours such were the temptations of the Saints and of the Corinthians here * 1 Cor. 10.13 with Mat. 4.3 No temptation
or affliction but such as are incident to men such as usually befall men even Gods own children Though the devil do tempt yet he brought no unusual temptations upon the Corinthians though they not formerly have been acquainted with such temptations which might think them so strange yet they may assure themselves that those temptations under which they lie are no other than such as usually befals men * 1331. 1 Cor. 10.13 Who will not suffer you to be tempted above that ye are able 2 Cor. 2.8 That we were pressed above measure above strength What we are able to bear through Gods goodness and grace is one thing and above this we cannot be tempted What we are able to bear by our own strength is another and thus Christians and men thus Paul were pressed above measure 1332. 1 Cor. 10.15 Judge ye your selves what I say Joh. 5.39 Search the Scriptures The Apostle makes all men judges of his cause if any could not judge it was not imbecility of the Law but the deed because all were bound to know things that concerned their faith for by the Word of God we may judge concerning things that belong to faith the knowledge whereof is necessary for all men and it is acquired by reading meditation invocation and searching the holy Scriptures 1333. 1 Cor. 10.15 I speak as to wise men Chap. 3.1 As to carnal and babes The Corinthians were wise in respect of their doctrine but carnal in their affections by reason of their strife and contentions for the most learned have their carnal desires nor were they all wise or carnal for often what belongs to some is imputed to all 1334. 1 Cor. 10.21 Ye cannot drink the cup of the Lord and the cup of devils Chap. 11.29 He that eateth and drinketh unworthily eateth and drinketh his own damnation The first place is of right and so they cannot not must not eat or drink though they do eat and drink the latter is understood of the fact whereby they take it 1335. 1 Cor. 10.24 Let no man seek his own but every man anothers wealth 1 Tim. 5.8 But if any man provide not for his own especially for his own house he hath denied the faith and is worse than an Infidel The first is to be understood with limitation that no man out of overmuch love of himself should do his own occasions boastingly which is far from Christian charity which teacheth that a man is not born for himself but to serve God and to do good to his neighbour Let no man seek his own principally and solely but thus let him seek Gods glory and after this and in reference to Gods glory let him seek his own * 1336. 1 Cor. 10. ult I please all men in all things Gal. 1.10 If I yet pleased men I should not be the servant of Christ Things are either indifferent in their own nature and so may be used or not used according to opportunities persons Or else they are such as are sinful in their own nature being forbidden of God S. Paul pleaseth all men in things that he lawfully might as in Ceremonies to observe or forbear them but in such things as were simply evil if by doing them he should please men he were not the servant of Christ but of men whom he intends by such actions to please while on the other side should he not wherein he lawfully might please all men to gain them to Christ he was not the servant of Christ * 1337. 1 Cor. 11.16 If any seem to be contentious we have no such custome Jude 3. Contend earnestly The Apostle would have no man contend against reason and authority presumptuously and yet we ought to contend earnestly where the authority of Scripture and the truth of reason is evident and makes it appear that the thing contended for is matter of faith and salvation 1338. 1 Cor. 11.24 Eat this is my Body Rom. 6.9 The body dieth no more In the Lords Supper the Body of Christ is not broken by a natural or carnal manner the Body and the Bloud the Bread and the Wine are received conjunctively in respect of the instrument but they are received disjunctively in respect of the manner for the Bread and Wine is received after one manner the Body and Bloud after another manner * 1 Cor. 11.24 This is my body Rom. 6.9 The body dieth no more This is in signification not in essence my body this is my body as the seven wheat ears were the seven dear years as Christ is a door this signifies my body Christs body died but once but it may be signified a thousand times to be dead 1339. 1 Cor. 11.24 Which is broken for you Luk. 22.19 Which is given The Apostle received from the Lord what he delivered to the Corinthians concerning the sacred Supper without doubt in the first institution the Lord used both the words and because the Evangelists make mention of the name of giving the Apostle adds the other * 1 Cor. 11.24 Luk. 22.19 So broken with cares within and with nails and wounds without as he might be said a man of sorrows so given as to be broken and so broken as to be given a broken Christ for a broken soul The Apostle had an eye to the substance and matter and may seem in this to interpret what is meant by giving as to the manner of the gift a broken gift or a bleeding Christ to make us have whole souls * 1340. 1 Cor. 11.28 Let a man examine himself Psal 26.1 Examine me O Lord. Our examinatiod of our selves hinders not our praying that God may examine us for when we have examined the most strictly yet we shall leave much unexamined but when God examines he examines every corner of our heart and sets our sins in order before us He finds our sins as he found Saul hid under the stuff The Psalmist would have God to examine him to see the justness of his heart in that cause 1341. 1 Cor. 12.3 No man can say that Jesus is the Lord but by the Holy Ghost Isa 29.13 Mat. 7.21 Mat. 7.21 Not every one that saith unto me Lord Lord shall enter into the Kingdom of heaven In the first place it is not only historically with outward lips to say that Jesus Christ is the Lord Tit. 1.16 but with faith to believe that he is the Lord which hypocrites and devils cannot do for though with their mouth they confess him yet with works they deny him also no man can say for his own salvation that Jesus is the Lord unless he have the Holy Ghost 1342. 1 Cor. 12.6 God worketh all in all Phil. 2.12 Work out your salvation God works all that we may work out our salvation God as the first cause works all good in all men we with God work out our salvation subordinately we are called by God moving and helping us freely and by his grace we co-operate * 1 Cor. 12.6 with Phil. 2.12
the Father did more fully evidence himself than here Not as if Christ as God were not present on earth as well as in heaven but that he went from them in his Humane Nature into the heavens from whence he shall come to judge the world * 1017. Joh. 8.19 You neither know me Joh. 7.28 And you know me You know me not as to my Divinity you know me as to my Humanity 1018. Joh. 8.23 Ye are of this world Chap. 15.19 Ye are not of this world To be of the world is to be in darkness and to lead a wicked life Not to be of the world is to acknowledge Christ and to live godly The first place therefore respects the unbelieving Jews and carnal men the latter respects all the faithful the children of God and elected to salvation 1019. Joh. 8.26 I have many things to say and to judge of you Chap. 3.18 He that believeth not is condemned already In the first place the present-tense is put for the future For we must all of us appear before Christs Tribunal Rom. 14.10 that every man may receive the things done in his body according to that he hath done whether it be good or bad 2 Cor. 5.10 * Joh. 8.26 with 3.18 The first place tells us that Christ had many things whereof he might judge them and accuse them but that at present was not his work he came to convince them by his Preaching and Miracles who he was and afterwards to die for them as for judging them it was at present his Fathers work who was true The second place that he that believeth not is in a condemned estate and his conscience upon a serious inquest will condemn him and the Law will judge him as condemned thoâ—gh the sentence of condemnation is not already solemnly pronounced against him as it will be at the last day 1020. Joh. 8.28 I do nothing of my self Chap. 10.18 I have power c. Christ of himself that is without the Father or against his Fathers authority did nothing 1021. Joh. 8.33 We be Abrahams seed Ver. 44. Ye are of your Father the devil There are sons carnal and sons spiritual the carnal Jews were the seed of Abraham in respect of corporal propagation Spiritual are such as are guided by a good or evil spirit sons by a good Spirit are all the faithful who are of the seed of Abraham by faith in Christ who gave to believing Abraham that he should be câ—â—led the Father of believers Christ saith the Jews were from an evil spirit who did not the works of Abraham but of the devil in respect of their malice imitation and he that doth the works of another may be called his son 1022. Joh. 8.35 The servant abideth not in the house for ever 1 Thes 4.17 We shall ever be with the Lord. In the first place is spoken of a servant of sin in the latter of the faithful who shall be delivered from all bondage being made free by the Son Joh. 8.36 * Joh. 8.35 with 1 Thes 4.17 The former place speaketh of the condition of a servant in general whether it be meant of a bodily service or otherwise He remains not alwaies in the Masters house but as soon as the daies of his servitude are past he goeth to live of himself And this place compares a son and a servant the one stayeth a time the other for ever They were not spiritually and really Sons though externally and carnally sons but really and spiritually servants The second place speaks of those who were not servants to sin or the Law but sons I call you no more servants but sons and so they may as the sons of God spiritually in Christ remain in the house for ever 1023. Joh. 8.36 Ye shall be free indeed Rom. 7.23 Paul was a captive under the law of sin The faithful are free from sin in respect of condemnation dominion and perfect liberty which they shall enjoy in the next life they are said to be captive under sin by reason of inherent sin which begets ill desires in them against their wills * 1024. Joh. 8.36 You are free indeed Rom. 7.16 I am sold under sin A Christian is free from the Ceremonies of the Law and from the damning power of the Moral Law as he is in Christ and he is free from the power of sin that is free from sins damnation and free from sins dominion i. e. when he begins to believe the Lord enables him more freely to resist sin than formerly and so dayly enlargeth his heart till in the conclusion this freedom is perfected and yet St. Paul might speak of his being in his own apprehension so troubled with sin as if he were sold under it though he were in part free and was going on to perfect freedom from sin It is one thing what Christ spake as to the right and portion of a Christian another thing what Paul speaks out of his hatred and detestation of the weight and lusting of sin within him A child of God takes the longing of his spirit after sins grievously and complains he is sold under sin when he finds sin strongly tempt him * 1025. Joh. 8.44 He was a murtherer from the beginning Joh. 1.1 In the beginning was the word This word beginning hath several considerations It is not to be taken from the first absolute beginning for then Satan had no being not from his own beginning For at his creation he was good as all things else were but so soon as ever Man was he resolved to destroy man and with reference to that intention he was a man-slayer or murderer of Man from the beginning of Man So that this place is meant of Mans beginning and the second place is meant simply the beginning of the world 1026. Joh. 8.46 Which of you convinvinceth me of sin Chap. 9.24 We know that this man is a sinner Christ speaks of firm proof that no man could convince him of sin The Jews for despight and calumny said falsely that he was a sinner * Joh. 8.46 with 9.24 The former place put by way of Question implies a Negative that none could justly convince him The latter place tells us not that they did convince him of sin but they behind his back would scandalize him to be a sinner in the general without implying any particular sin that he was guilty of Only they being ignorant of his birth and thinking him to be begot after the ordinary manner of men and consequently guilty of original sin do call him a sinner but this doth not in the least convince him of this or that sin 1027. Joh. 8.50 I seek not mine own glory Vers 12. I am the light of the world He means glory acquired from his Father not affected glory and he cals himself the Light of the world truly confessing what he is and not by hunting after vain-glory * Joh. 8.50 with 12. A man may speak what he is and what he hath without