of the Divine word is proved to be uniforme to the honour and love whereof all that doubt of the consent of the same are modestly invited Some man perhaps will object that some things are borrowed by me from others which I deny not for in compiling this Synopsis I thought it more safe and discreet to follow the steps of the most approved Interpreters than without the authority of famous men in this most corrupt age which is full of Error and Heresie to invert any thing of my own brain and to publish it to the world And I hope that the Courteuos Reader and the equall censurer are not ignorant that in the study of Divinity nothing can be said now that was not said before And it is most profitable Eccles 1.10 Aug. tom 3. de Trin l. 1. c. 3. that many Books should be made by many men of the same things in a divers style but not in a different faith And he shall find that I have compendiously gathered together in this Concordance that which the greater works of learned Men contained more at large so that here he may as it were at a single view comprehend the matter Let those famous men have the praise who have set forth large handfulls in this harvest I would not that any one should derogate from their Orthodox labours but let them have it rather than my self Yet I doubt not but that he who was and is effectuall in their large and learned Commentaries will supply me with his grace and be present to these gleanings If any one condemn my brevity and rudenessâ—â—f my style I sought to be brief but not obscure because brevity is profitable and is accounted most acceptable alwayes by this there is nothing lost in the substance My religious mind bad me stop this little body with solid meat not with lofty and windy words if there be any thing found in it that is not as it should be I crave pardon what is not spoken religiously enough let it pass as not spoken far be it from me that I should arrogate to my self as though I had exactly written without error D. Mart. Luth. in Praef. for I am not he of whom it may be said He made it in the perfect tense but I stand in the last rank who scarce dare say I would have made it yet in great maters it is sufficient to be willing Wherefore I being much solicited by some like my self that is of the meaner sort and by the most pious desire of my intimate friends by this little Book of mine first intended for private use I would nay I am obliged to do them good but not them who suppose they better understand these things For who is sufficient for these things Christian Reader I do patiently and willingly beg of thee that according to thy Piety and Candor thou wouldst sincerely interpret of this my study and duty performed in collecting these Concordances of the Bible and wouldest look upon it with the same mind that I writ it that is with a single and good eye 1 Cor. 1.30 Our Lord Jesus Christ who of God is made unto us wisdome and righteousness and sanctification and redemption in whom are hid all the treasures of wisdome and knowledge Sanctifie reconcile and enlighten us by his holy Spirit that being reconciled in him we may remain for ever to the praise of his Divine grace and our own salvation Which is the desire and prayer of Your daily Orator at the Throne of Grace J. T. RECONCILIATIONS Of the Places of the Old Testament THE sacred Scripture of the Old Testament is the Word of God brought down from Heaven from the beginning of the World unto the comming of the Messias preached by the Prophets almost 4000 years written in Hebrew except some few things in Chalde Esdras 4 5 6. Dan. 2 to 8. Ezek. 10.11 called by the Jews Esirmve arba that is Luke 24.27 twenty four divided by Christ into the Books of Moses the Prophets and the Psalms The Books of Moses THe Pentateuch that is the five Books Also the Ocean of Divinity the Hebrews call the 1. Bereschit that is in the beginning 2. Velle Semoth These are the names 3. Vajer He called The 4. Vajed daber And he spake 5. Elle hadebarim These are the words both in Greek and Latine 1. Genesis 2. Exodus 3. Leviticus 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Numbers 5. Deuteronomy GENESIS THE Generation of the World is so called because of the Creation before the flood and the restoring of it after the flood and the administration of it by the Patriarchs unto the birth of Moses it contains the history of 2310 years The Places that are seemingly contradictory * 1. Gen. 1.1 Elohim Almighties Gen. 1.1 2. Bara created The noun singular the verb plural To shew that not one only person but the Trinity of Persons in the unity of essence three in one and one in three created the world the Father works and I work others say Hoc subtile potius quam solidum and that its only an Idiotism of the Hebrew tongue * 2. Gen. 1.1 with Gen. 1.8 God created the Heaven c. And God called the firmament Heaven and the evening and the morning were the second day Moses in the first Verse useth two words to comprize the whole Fabrick of the Creation but afterwards he descends to the parts of the Creation and so distinguisheth the Heaven or Firmament from other parts Or 2. By Heaven is meant in the first Verse by a Metonymy Continens pro re contenta the invisible or glorious habitation of Angels with the Angels themselves and afterward by Heaven is meant the visible Heaven 3. Gen. 1.22 And on the seaventh day God ended his worke Chap. 2.4 All things were created in the day that the Lord God made the Heavens and the Earth Reconciling God created the world and all things therein contained in six dais and not in one day altogether The first place therefore is meant of certain naturall and artificiall dayes The latter contains indefinitely the time of the creation of things Psal 95.7 Heb. 3.13 So this day is put for the time of grace 4. Gen. 1.2 And the Spirit of God moved upon the face of the waters John 7.39 The Holy Ghost was not yet given In the first place the treaty is concerning the person and existence of the holy Ghost in the latter concerning the gifts of the holy Ghost and the miraculous powring forth thereof in the day of Pentecost after the resurrection of Christ 5. Gen. 1.5 God called the light day before the Sun was Ecclus. 43.2 The Sun when it appeareth declareth the day The light which first made the day was not an other light from the light of the Sun but that light which God had dispersed through the hemisphere which he collected afterwards into the body of the Sun * 6. Gen. 1.27 In the Image of God Psalm 89.8 Who is
long after to be fulfilled Answ It is usual to give signs of things soon to come which happen long after 1 Sam. 2.34 1 Kin. 22.25 There were two signs set forth by the Prophet in Isa 7. The one of a temporal deliverance in token whereof he bringeth his son Shearjashub ver 14. The other of an eternal deliverance by the Son of God who was to come of a Virgin He could not call his own son Emmanuel c Esa 8.8 10. and to ascribe such wisdom to him the Jews say Almah doth not strictly signifie a Virgin But there are three words which signifie and betoken Virginity in the Hebrew The first Naarah any young woman whether a Virgin or not Secondly Bethulah a Virgin though she be not young and sometime it may be otherwise taken Thirdly Almah properly a young Virgin and not at all touched it imports youth and virginity which is the word here and so not applicable to the Prophets Wife or any save Mary It had been no wonder for any woman that had known a man to bear a son the wonder was that a Virgin or one that knew no man should bear a son 759. Mat. 2.1 Behold wise men came from the East to Jerusalem Chap. 11.25 I confess to thee Lord because thou hast hid these things from the wise c. The Wise men were led to Christ not by humane Col. 2.3 Rom. 1.25 Mat. 23.23 Luk. 11.12 1 Cor. 1.26 but divine wisdom acknowledging that in Christ were hid all the treasures of wisdom and knowledge Christ rejects no such wise men but such as are not wise from Gods Spirit and yet think themselves wise following the wisdom of this world as the Heathen Philosophers and the Pharisees amongst the Jews and those that are wise now adaies with fleshly wisdom * Mat. 2.1 with Mat. 11.5 The former place speaks of some Wise men whether worldly wise Astrologers Wizards c. The latter saith God revealed these things not to the wise i e. worldly wise or wise in their own opinions but to the men who became as children in their opinion and were as children ready to be instructed if worldly wise men would leave their high thoughts and opinions of themselves and become docible and little children as these wise men were they might understand the mind of God and see Christ The former place is understood of such Wise men as were so in the opinion of the World and by Profession though not so in the opinion of themselves The latter place is understood of such as are wise in themselves and that the world adjudges wise * 760. Mat. 2.23 He shall be called a Nazarene Isa 11.1 There shall come forth a rod out of the stem of Jesse There is not any place which in direct words cals Christ a Nazarene The former place saith that it might be fulfilled which is written by the Prophets But this place is equivalent to it some things are spoken Aenigmatically by the Prophets some things Allegorically Every thing that is spoken Aenigmatically is spoken Allegorically but every thing which is spoken Allegorically is not therefore spoken Aenigmatically This was spoken Aenigmatically and Allegorically of Christ for Isa 11.1 Christ is said to be a rod or branch Nezer which indifferently signifies a branch and the City of Nazareth one and the same word denoting Christ and the place where Christ should be born There were three sorts of Nazarenes First Those who were so by profession of Moses his Law Num. 6. Secondly Those who lived in Nazareth the City Thirdly Those who were Votives and Natives Christ was said to be a Nezer or Nazarene the second way 761. Mat. 3.1 John the Baptist preached in the wilderness Luk. 3.3 He came into all the Country about Jordan preaching by the Desart Matthew means not the inward remote parts separated from the company of men but the fore-parts a Mountainous Country lying about Jordan * Mat. 3.1 with Luk. 3.1 The former place saith no more than that he was preaching in the wilderness and the latter that he was in the Country about Jordan preaching which are thus reconciled The wilderness is meant either that which is called so and yet had in it Villages and Cities as Jos 15.61 62. 1 Sam. 23.14 24. some of which probably were in the Territories and under the command of Hebron the place where John was born for there is mention of the Cities of Hebron 2 Sam. 2.3 Or the Wilderness is taken for the inmost Wilderness and Desart where was no Habitations of men Iohn lived and was brought up in the former wilderness and when he came to thirty years old he began to preach first to his neighbours and friends and then afterwards came down into the Country about Iordan and preached there likewise 762. Mat. 3.14 Iohn knew Christ before he baptized him Joh. 1.33 I knew him not but he that sent me to baptize with water said unto me Upon whom thou shalt see the Spirit descending and resting upon him he it is that baptizeth with the Holy Ghost Iohn had a knowledge of Christ before his baptism by inchoation but that knowledge was confirmed and consummate when in baptism he saw the Heavens open and the Spirit of God descending upon him like a Dove and so by an outward revelation joyned with an inward illumination he pronounced that Jesus was the Messias and the Lamb of God that takes away the sins of the world 763. Mat. 3.16 The Spirit of God descended and came upon Christ. Luk. 1.35 Christ had the holy Ghost before Gal. 4.6 At the baptism of Christ the Holy Ghost came upon him like a Dove to declare that Jesus Christ is the Mediator between God and man according to the prophesie The spirit of the Lord was upon me Isa 61.1 because he hath anoynted me to preach good tidings to the meek to proclaim the acceptable year of the Lord Psa 45.8 who being to take upon him the Office of Mediator is anoynted with spiritual oyl 764. Mat. 4.2 And when Iesus had fasted forty daies and forty nights he was afterward an hungred and the Tempter came and said unto him Luk. 4.1 He was tempted forty daies The internal temptation lasted forty daies then came the devil to Christ in an external and corporal shape and spake unto him 765. Mat. 4.8 The devil at the third temptation took him up to a mountain Luk. 4.5 The devil at the second temptation took him into a high mountain In the holy Scriptures saith Augustine there is no contradiction where any thing is related by divers Authors and not observed the same way De Cons Eccles Matthew placeth the temptations in order But Luke by Hysterosis puts the second temptation after the third 766. Mat. 4.12 17. Iesus began to preach from the imprisonment of Iohn the Baptist Joh. 1.2 3 4. chap. He preached before Iohn was in prison Matthew passeth over that which Iohn sets down in his four first
daies not so much regarded moreover they were called Sabbaths 948. Luk. 6.25 Wo to you that laugh now for you shall mourn and weep Joh. 16.22 Your heart shall rejoyce and your joy no man taketh from you In the first place the pleasures and delights of the world are understood by the name of laughter the end whereof is alwaies sorrow in the latter place is meant joy in Christ by the Holy Ghost which is heavenly and eternal 949. Luk. 6.26 Woe unto you when all men shall speak well of you Mat. 5.16 1 Pet. 2.12 Let your light so shine before men that they may see your good works and glorifie your Father which is in heaven Woe be to them who do only so that they may please the World and desire the praise of men flattering the wicked and winking at their sins that they may get favour But not to them who like a light are an example of good works and a godly life to others 950. Luk. 6.30 Give to every man that asketh Eccl. 12.4 Give to the godly and help not a sinner hold back thy bread and give it not unto him Christ will have that we shall do good to our friends and to our enemies though they be wicked and ingrateful by the example of our merciful heavenly Father and if we give not to the person yet give to his Nature as he is a man A place of Ecclesiasticus may not be opposed to Canonical Scripture who will have him that craves an alms to be humble shutting out the wicked and obstinate in malice who abuse the benificence of good men 951. Luk. 7.13 Weep not Eccl. 38.16 Let tears fall down over the dead Christ comforts the Widow who wept for the death of her only son because her son should suddenly live again But Christ disallows not moderate weeping for the death of our neighbour only we must not mourn as those that have no hope 952. Luk. 8.39 Return to thy house and shew how great things God hath done unto thee Cha. 5.14 He commands the Leper that he should tell no man Christ commanded him that was possessed with the devil to tell what benefits God had done for him because the time the place and other circumstances required that but he sent the leprous party who was cleansed to the Priest that he might approve of the cure 953. Luk. 10.4 Salute no man by the way Rom. 16.16 Salute one the other with an holy kiss The Churches of Christ salute you Phil. 4.22 The Saints Christ will have his Disciples diligent in dispatch of their Office that they should not hinder the course of their Ministry with long discourses and salutations but should fulfil their journey in a short time such a command gave Elias to his servant which denieth not our Christian duty and humane good manners to salute one the other 954. Luk. 10.18 I beheld Satan as lightning fall from heaven Joh. 8.44 The devil was a murderer from the beginning and the father of lies Satan fals from heaven when he is cast out of our hearts by sound doctrine and loseth his light that is his authority by the preaching of Gods Word here as it were by a thunderbolt from heaven that is from the Kingdom of God in the heart of man is he cast down and trod under foot but he was a murderer and lyar from the beginning that he fell not from that he was created 955. Luk. 10.22 No man knoweth who the Son is but the Father and who the Father is but the Son Joh. 15.26 The Spirit of Truth he shall testifie of me Christ excludes not the Persons of the Deity but the creatures and the false gods for the Father by the Son from Eternity infinitely communicating his infinite wisdom Joh. 16.13 revealed it to the Holy Ghost and therefore Christ saith the Spirit shall not speak of himself but whatsoever he shall hear that shal he speak * 956. Luk. 10.23 Blessed are the eyes which see those things which you see with Joh. 20.29 Blessed are those which have not seen and yet believe Sight is twofold bodily and spiritual Bodily sight is meant in the latter place spiritual sight or understanding is meant in the former Although many souls have not seen Christ in the flesh yet in regard they have seen him with the eyes of their soul and believed on him they are blessed 957. Luk. 10.24 Many Prophets and Kings have desired to see those things that you see Joh. 8.56 Abraham saw my day There are different manners of the Visions of Christ and of God 1 Cor. 13.12 We see now in a glass darkly but then that is in the next life we shall see face to face Abraham and the faithful in the Old Testament saw Christ promised that he should come The Apostles saw him manifested in the flesh The Prophets saw him of old in shadows and figures the Apostles and the Christians now see him clearly and manifestly 958. Luk. 10.28 Do this and live Rom. 4.5 But to â—im that worketh not but believeth his faith is counted for righteousness The parts of Gods Word are the Law and the Gospel the Law promiseth life eternal to them that do it the Gospel to them that believe Christ by the words Do this doth not shew that the Lawyer was able to fulfil the Law but only admonisheth him so that he might grow sensible of his own weakness 959. Luk. 10.41 Martha Martha Thou art careful and troubled about many things 1 Tim. 5.14 I will that the younger women marry guide the house Christ reprehends not Martha's care of her house but for presumption and false opinion because she preferred the care of her house before the Word of God 960. Luk. 11.41 Give alms and all things are clean unto you 1 Cor. 13.3 If I bestow all my goods to feed the poor it profiteth me nothing Christ speaks of alms proceeding from faith and charity the Apostle speaks of hypocritical alms without Christian Charity 961. Luk. 12.33 Sell what you have and give alms 1 Tim. 5.8 But if any provide not for his own especially those of his own houshold he hath denied the faith Christ would not have us forsake our neighbour in his wants and necessities but rather to help him we should sell our possessions to declare our compassion so far as we are able without doing injury to our family * 962. Luk. 13.32 Go tell that Fox with Act. 23.5 Exod. 22.28 Thou shalt not speak evil of the Ruler of thy people Some are of opinion that it was not meant of Herod but he that was the Author of their coming and speaking so to him For although Herod dealt like a Fox in killing of John Baptist pretending sorrow for his death and yet glad of the occasion he was not the Fox now but some subtil Pharisee who would have him thus spoken to as though they were thus sollicitous for him when as indeed they hated him to the death and
that I have heard of my Father I have made known unto you Chap. 16.12 I have yet many things to say unto you In the Scriptures some things are said to be full which are to be fulfilled In the former place Christ speaks concerning the knowledge of God and the perfect worship of Christians in it self in the latter concerning the understanding of this Word which the Disciples by reason of their rudeness could not bear before they had received the Holy Ghost nor did they understand it * Joh. 15.15 with 16.12 All things I have heard either he spake this Prophetically as if things to come were past or else I have declared the substance and maine though not the particulars which are to be revealed afterwards I have revealed what the Father would have me to reveal for that which is to come when the Father gives me license and authority to do it I shall * 1074. Joh. 15.24 If I had not done such works as none other man Joh. 14.12 The works that I do ye shall do and greater The former place speaks of what had been done in the time past Christ did such Miracles as none did the like The latter place tells of what the godly should do and so they should do greater works 1075. Joh. 16.13 The Spirit of Truth shall guide you into all Truth Gal. 2.11 Peter erred after he had received the Holy Ghost The Apostles were led into all truth in part and degrees of it After they had received the Holy Ghost they erred not in doctrine in writing or teaching but in life and conversation such was the errour of Peter which was to be reproved whilst he conversed amongst the Gentiles * Joh. 16.13 with Gal. 2.11 The Spirit of Truth did lead them into all truth necessary for them to know they were led into all truth but not into all truth at the same time God dispensed his truth to them sometime after a fall or doubt sometime without a fall but we know that they were led into all truth in their writings 1076. Joh. 16.24 Hitherto have ye asked nothing in my Name Mat. 6.9 Luk. 11.2 He had given them the Form of Prayer before The Disciples did indeed pray before but not so plainly with a clear knowledge of Christs Office that their prayers should be heard for the Messias that was sent * Joh. 16.24 with Mat. 6.9 Luk. 11.2 We cannot imagine that the Patriachs and Prophets with the Disciples did pray explicitely and distinctly in the name of Christ the Mediator or for his Cause though probably the Apostles and others did it more implicitely Before Christs rising from the dead they might pray for their Saviours cause and sake in general terms and yet not pray in this Christs name and for his sake as the promised Saviour to come and though they might take him to be the Christ yet not so distinctly call upon God in his name 1077. Joh. 16.26 I say not unto you that I will pray the Father for you Rom. 8.26 He makes intercession for us Christ alone doth not pray for us but we also must come to the Father and in his name and at his command pray in full assurance which is necessary for our salvation * Joh. 16.26 with Rom. 8.26 Christ in the former place would have the Disciples to know that they have favour with God and not only by his means but also of the natural propensity and proclivity of the Fathers nature towards poor Creatures who sent Christ for sinners and who is as ready to grant as they are to ask in Christs name therefore I do not say that the Father contemns you and only when I pray the Father hath a respect for you for you are even dear to the Father as you are to me The second place shews that the Spirit intercedes for us but it is by the merit of Christ and yet this hinders not but God hath a love towards us else he had not sent Christ to save us 1078. Joh. 17.3 That they may know thee Father to be the only true God Act. 20.28 The Son is God Chap. 5.4 The Holy Ghost is God Only here doth not exclude the Persons in the Divine Essence but Creatures and Idols which are no gods * Joh. 17.3 The only true God The Socinians would have the exclusive adjection heâ—e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to know thee to be solum verum Deum the alone true God Christ said not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they may know thee only to be the true God It is not the Father alone as the solitary subject of the Enunciation of being the true God but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 solus ille verus Deus is the predicate and attributed to the Father as he that sent Jesus Christ Here is excluded all that are called Gods as the Objects of Religious Worship and only the true God introduced 1079. Joh. 18.20 I speak openly to the world and in secret have I said nothing Mar. 9.28 He taught his Disciples privately in the Desert In the first place he speaks of his Doctrine which he brought from Heaven that he might reveal it to all men and teach it publikely and in the Temple not in private corners In the latter place he taught privately explaining those things which he had taught publikely * Joh. 18.20 with Mar. 9.28 Christ taught nothing in private which he bid his hearers keep to themselves but what he taught in private he would have it revealed on the house top * 1080. Joh. 18.28 That they might eat the Passeover Exod. 12. The fourteenth day Doubt Our Saviour had eaten the Passeover over night so that either Christ or the Jews hit not on the right Fourteenth day either he a day too soon or they a day too late Answer Neither the one nor the other Christ and the Jews eat both on the same night Mat. 26.17 Mar. 14.12 Luk. 22.7 The Passeover which the Jews reserved to themselves to be eaten now was not the Paschal Lamb that was eaten the night before but of the Passeover Bullock mentioned Deut. 16.2 2 Chron. 35.7 8 9. Which Bullocks were slain at the Passeover time but not for the Passeover Beast properly taken for that must be of a Lamb or Kid unalterably But those Bullocks were slain as attendants upon the Paschal from the nature of which Sacrifice they differed * 1081. Joh. 18 31. It is not lawful for us to put any man to death And yet they killed Stephen and James The Romans had taken from the Jews the power of putting to death leaving them only power to take Cognizance of an offence and judge it according to their Law not execute that Law Stephen had no legâ—l tryal but slain tumultuously and James was slain by Annas who then was no more than a private person being deprived of his authority Or else it is not lawful to kill any in the Passeover time * 1082. Joh. 18.31 with Joh. 19.7 We have a
preaching The Gospel of it self is the wisdom of God which in the opinion of carnal and unbelieving men is called by accident foolishness 1272. 1 Cor 1.21 It pleased God by the foolishness of Preaching to save them that believe Mat. 9.21 If I may but touch his garment I shall be whole The first place is of the salvation of the soul which is done by the Gospel The latter is of the cure of the body which is wrought by divers means ordinarily by the Word and Sacraments extraordinarily by other means * 1273. 1 Cor. 1.24 Christ the wisdom of God God the Father is the God of wisdom Christ is called the wisdom of God not as if the Father had no wisdom of himself or had no personal abilities of knowledge The Son is called Wisdom as he is called the Word To distinguish him from the person of the Father the Son is said to be the Wisdom of the Father by a begotten Wisdom Sapientia genita and so the Word as light is begotten by light The Son is said hereto be the revealed Wisdom of God in gathering his Church Christ is that person that reveals the secret wisdom of God to us by which he would have us brought to salvation and so he is called the power of God not that the Father is weak and the Son only strong but Christ is the person by whom the Father powerfully and effectually gathers his Church and raiseth the dead * 1274. 1 Cor. 1.26 Not many wise after the flesh c. Mat. 11.28 Come unto me all ye that are weary c. Calling is twofold external and internal ordinary or extraordinary common or spiritual and effectual not many wise as the world counts wise men are called effectually internally and savingly Or Christ calls not all to him he calls all the weary All wise men and mighty men are not weary men there are not many wise that are weary * 1275. 1 Cor. 2.2 For I determined not to know any thing among you save Jesus Christ and him crucified Isa To the Law and to the Testimony When we are sent to the Law it is in reference to Christ the Law and Prophets testifie of Christ and are school-masters to bring us to Christ Therefore the Apostle might determine to know nothing but Christ and yet know the Law and Prophets in relation to Christ and so he might know other things in that respect 1276. 1 Cor. 2.6 We speak wisdom amongst them that are perfect Chap. 13.12 We know in part Perfection in the former place is not meant simply but comparatively the Apostle calls them perfect here not those who wanted no perfection but such as are so in respect of novices in the Church Absolute perfection is proper to the next life and of that we know here but in part * 1277. 1 Cor. 2.11 For what man knoweth the things of man which is in man Jer. 17.10 I the Lord search the heart Man knows not his own heart nor one man cannot know the things of another mans heart yet the Lord knows all our hearts 1278. 1 Cor. 2.15 He that is spiritual judgeth all things yet he himself is judged of no man Chap. 4.4 He that judgeth me is the Lord. Cha. 14.32 And the spirits of the Prophets are subject to the Prophets In the first place God Ecclesiastical and Political Judges are not excluded being they are ordained by God but those that are carnal and sensual the Prophets are subject to the Prophets in the judgment of faith concerning things that are to be believed for God giveth us his Holy Spirit by measure neither do we all understand all things but comparing our opinions we must judge with Learned men 1 Cor. 2.15 But he that is spiritual judgeth all things 1 Cor. 4.4 He that judgeth me is the Lord. The former place tells us he that is spiritual or enlightned and regenerated by Gods Spirit understands and discerns all Gods truth so much as concerns his salvation and yet this hinders not the Lords judging of our consciences whether we have improved our understandings to the utmost in Gods service * 1279. 1 Cor. 3.1 with 2.1 The word Carnal is not to be taken as in some places for that which is opposite to spiritual but to that which is less spiritual and so the next words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as babes are Exegetical or explanatory I speak to you that are so far carnal as you seem but babes in Christ 1280. 1 Cor. 3.1 3. And I brethren could not speak to you as unto spiritual but as unto carnal Chap. 1.2 Sanctified in Christ Jesus called to be Saints Ver. 5. Enriched with all knowledge The Corinthians were more or less carnal who walked according to men depending on mens authority in doctrine given to contentions and troubling the Church of God with carnal desires * 1281. 1 Cor. 3.6 I have planted Apollo watered 1 Cor. 3.8 Now he that planteth and he that watereth are one I first preached the Gospel among you from which preaching sprung up your faith Apollos came after me and he taught the same doctrine of Christ to you and watered you with seasonable instruction Now both I and Apollos are one i. e. Have the same office from the same Lord and we work in the same external manner and neither the one or the other can make any impression upon the soul nor infuse any vertue unto it without God We are one as to the effects 1282. 1 Cor. 3.7 Neither he that planteth nor he that watereth is any thing but God who giveth the increase Ver. 8. He that planteth and he that watereth are one Any thing is not to be taken absolutely or for being in nature but comparatively and secundum quid for all our labour without Gods operation profits nothing 1283. 1 Cor. 3.8 He that planteth and he that watereth are one Ver. 4. Paul was not one with the Teachers at Corinth One is said to be either in number degree vocation gifts authority time labour or reward Preachers are not one all those waies Paul was not one with those Teachers who preached up themselves more than Christ 1284. 1 Cor. 3.10 Paul laid the foundation Heb. 3.4 He that built all things is God God is the chief Work-master and builder of all things and who alone giveth faith to his Church but to commend the Ministry he gives this honour unto others which he saith do that which he himself doth so in the Old Testament he calls the Prophets in the New the Apostles the Architects of the Foundation other Doctors that build the Walls others who cover the House and Paul saith by his Apostolical Office that he laid the Foundation 1285. 1 Cor. 3.11 Other foundation can no man lay but that is laid which is Christ Jesus Ep. 2.20 You are built upon the foundation of the Apostles and Prophets Christ is the Foundation of salvation by the eternal Decree by his sending and delivering himself to death
suffered him to go though he were displeased at it yet on this condition that he should speak nothing than what God commanded him * 198. Numb 22.22 And the Lord was angry Verse 32. with 20. Answ God gave Balaam leave to go upon this condition that he should do nothing but what the Lord commanded But Balaam being overcome with the desire of money resolved with himself if he could by any means to curse the Hebrews which was altogether against Gods mind * 199. Numb 23.12 Must I not speak that which the Lord hath put into my mouth Josh 13.22 Balaam the son of Peor the Southsayer A wicked man may speak the truth the Lord makes use of such instruments for his own glory Balaam was probably a southsayer yet he might have particular wayes of knowing the mind of God in this case or his reason might dictate that to him However it was that he knew the mind of God he did deliver it 200 Numb 23.10 Balaam prophesied to his own disgrace 1 Cor. 12.7 To every man the manifestation of the Spirit is given to profit withall The gift of Prophesie was not hurtfull to Balaam in respect of God that gave it him had he used it well John 11.51 but Balaam abused it False Prophets also speak truth as Caiphas did though it be against their will 201. Numb 25.3 Israel joyned himself to Baal-peor and God was angry with Israel 1 Cor. 10.8 Neither let us commit fornication as some of them committed Lyra. Since Idolatry is spirituall fornication Paul makes mention of it for the daughters of Moah would not admit the Israelites before they had eaten things offered to Idols 202. Numb 25.9 There died of the plague 24000. 1 Cor. 10.8 They fell in one day 23000. Moses collects the number of those which fell by sword and strangling but the Apostle counts onely those that fell by the sword * Numb 25.9 with 1 Cor. 10.8 There was a double execution of Gods anger upon this people the one by the hand of man Verse 4. The heads of the people were to be hanged up The number of which probably was a 1000 and 23000 died by the immediate hand of God in one day and though it be said that 24000 died of the plague by the best interpreters of the Original may be read stroake there died of that stroak of divine justice for all was either of Gods bidding or his doing 24000 the lesser number taken away by mans hand cast into the greater number and so making up the whole of 24000 there is rather a subordination than a contradiction for the lesser number is contained in the greater * Numb 25.12 with 1 Sam. 2. In the one place there is a promise made of the Priesthood being kept in Phinehas line In another Heli hath it who was as Josephus saith lib. 5. Antiq. cap. ult lib. 8. cap. 1. of Ithamars family Answ This promise was conditionate if the posterity of Phinehas continued in faith and the true worship of God So that though that it was taken away from them afterward when they repented in the dayes of David and Solomon the Priesthood was restored again and reserved in that family till the dayes of Herod or well nigh and although there was an interception towards the end of the synagogue-worship yet they held Jus ad rem not in re 203. Numb 27.12 Go up into mount Abarim and see the land Deut. 34.1 Moses went up to mount Nebo to the top of Pisgah c. Abarim was the mountain but Nebo and Pisgah were the tops of that mountain so they differ but as a part from the whole 204. Numb 27.21 The Priest shall ask counsell for him after the judgement of Vrim 1 Sam. 30.8 And Abiathar brought to David the Ephod and he enquired at the Lord. The Ephod was properly belonging to the high Priest common to all sacrificing Priests which David made use of extraordinarily and was inspired by God with a propheticall spirit 205. Numb 31.18 But all maids that have not known a man keep alive for your selves 1 Sam. 15.3 Slay both man woman and infant The sinne of the Midianites was not so horrible as that of the Amalekites and we though we know not the cause of Gods commands yet must we say Righteous art thou O Lord and just are thy judgements 206. Numb 32.16 17. Reuben and Gad and the half tribe of Manasse went armed to battle before the children of Israel Joshua 22.8 Divide the spoile of the enemies with your brethren that is to those that staid at home The strong and fighting men went with the Israelites but those that were weak and unfit for warre staid at home who took the charge to look to the Cities and manuring of the fields 207. Numb 32.21 with Josh 4.13 Every Warriour not every man that could fight for likely they were more than 40000 but every Warriour appointed by me or Joshua for there were some that staid behind to keep the Cities on the other side Jordan 208. Numb 33.54 Divide the land amongst you Deut. 18.12 Lots are forbidden Lots were ordained of God which are used according to Gods Commandement Josh 14.2 Act. 1.26 and the Land of Canaan was divided by the lawfull use of them Matthias was chosen to be an Apostle so every man must be contented with his own lot they are unlawfull and prohibited which are used in sports and playes 209. Numb 34.17 Eleazar the Priest and Joshua shall divide the Land unto you Luke 12.13 Christ would not divide the Inheritance An office which is Ecclesiasticall is distinguished from a secular office in the dividing of the land Eleazar the Priest for his authority was joyned to Joshua the Prince that all things might proceed in right order and the Tribe of Levi might be well provided for a place to dwell in from every Tribe DEUTERONOMIE THat is the second Law Moses repeats here the ceremoniall and judiciall Laws spoken before in Exodus and Leviticus Chap. 34. to the end from Verse 5. Joshua fulfilled them after the death of Moses The time of this Booke is but two moneths namely the two last moneths of the 40 year divided into the time of Moses his repeating the Law and dying and Israels mourning 30 dayes for him 210. DEut. 1.16 Judge righteously Matth. 7.1 Judg not at all Judgements appointed by God in the Church or Common-wealth are lawfull but Christ forbids disorderly and rash judgements that man should suddenly or falsly pass sentence on his neighbours words or deeds 211. Deut. 2.5 I will not give you in the land of Esau so much as a foots breadth Psalm 60.8 Over Edom will I cast out my shooe 2 Chron. 10. The Israelites going into the Land of Canaan through the Land of the Edomites were not to offend them because the time to bring them into subjection was not yet full but they were made tributaries under David nor was the land of Idumaea
make no marriages with them Moah who was the sonne of Lot of his posterity they were not forbid to marry wives but of the Hittites Gergeshites Amorites Cananites Perisites Hivites Jebusites c. Ruth followed the true Religion and the Nation of the Jewes and not the Moabites The two Books of SAMUEL Heb. Schemuel IN the first Book is described the life and death of Samuel with the Governement of Saul In the second the translation of the Kingdome to David and his administration of it Samuel writ the first Book to the twenty fift Chapter The rest with the second Book were writ by Nathan and Gad both Prophets In these two Bookes is contained the History of an Hundred and Twenty yeares * 295. 1 SAM 1.1 with 1 Cro. 6.33 The one saith Elcanah was of the Tribe of Levi the other saith he was an Ephramite Answ He was truely of the Tribe of Levi but born of the City Ramata a Levites City so that by dwelling he was an Ephramite yet Levitish Parents So some think those Cretes and Arabians in Acts were Jewes by birth the other by dwelling * 296. 1 Sam. 1.12 with Numb 3.45 Object How was Samuel dedicated by his Mother to the Lord since all Levites were so by institution Answ The Levites were so from thirty to fifty by the Lords Institution Numb 4.2 But Hanna devoted her sonne to be a Nazarite in perpetuall obedience * 297. 1 Sam. 3.7 And Samuel yet knew not the Lord with 1 Sam. 2. Samuel grew and pleased the Lord and men Object How could he please the Lord and not know the Lord Answ This Text speaks of a peculiar knowledg and science which the Lord indewed Prophets withall sensibly and by revelation 298. 1 Sam. 3.13 Eli knew his sonnes did wickedly and he restained them not Chap. 2.24 He said to his sons Wherefore do you all these things that I hear of you from all the people do not so my sons it is no good report The correction of Eli in reproving his sonnes was too gentle nor is it accounted for a restraint Chrysostome saith if Eli had been unreproveable himself in his life In Mat. hom 17. he should more sharply have corrected his sonnes treading under foot the Law of God therefore was he justly punished 299. 1 Sam. 7.2 From the day that the Arke of God abode in Kiriath-jearim the time was long for it was twenty yeares and all the house of Israel lamented after the Lord. 1 Chron. 13.6 David in the fifth yeare brought it from thence The Ark was in Kiriath-jearim unto the dayes of Saul who first brought it into the Army and then sent it back to its place David being made King first translated it to Obed-edoms house and after that unto the Mountain of Sion * 300. 1 Sam. 8.6 with Deut. 17. Object How should it be so displeasing to the Lord to have the Israelietes ask a King of God and yet he sets a King over them or suffer them to have one Ans The people offended not in asking a King that would be guided by Gods Laws but their offence was in asking a King to be governed by strange and barbarous Laws such as the Nations had and upon this account it was that the Kings Laws are held to be unjust * 1 Sam. 8.18 with 1 Sam. 9.16 The Lord refuseth to answer the people when they cry against the oppression of their Kings which they so desired He refused not to hear their prayers in other afflictions * 1 Sam. 11.1 with 1 Sam. 12.12 Naas is said to fight against Jabesh Galead after Sauls election one moneth and yet it s said it was before this Answ Naas undertook this expedition against Israel before Sauls election and Israel hereupon made tearms of agreement but having this new and fresh occasion the Tyrant renews his Wars 301. 1 Sam. 9 16. Thou shalt annoint him to be Captain over my people Israel for I have looked upon my people because their cry is come unto me Hos 13.11 I gave thee a King in mine anger and took him away in my wrath God gave a lawful Magistrate of his mercy for the good of the godly to defend them against the Philistines yet because by diffidence of God they sought for a King after the example of the Nations as if they could not be safe without a King therefore God gave them a King in his anger * 302. 1 Sam. 10.6 And the Spirit of the Lord will come upon thee and thou shalt prophesie with them and be turned into another man Rom. 8.14 For as many as are led by the Spirit of God they are the Sonnes of God The true and sanctifying graces and gifts of the holy Spirit is one thing the common illuminations of the Spirit are another The Spirit of the Lord came upon Saul with gifts fitted for a King to make him exercise that office better than another man but not the sanctifying graces as faith repentance c. for these come onely on the Elect which are the Sonnes of God * 303. 1 Sam. 13.1 And Saul reigned two years over Israel That is he reigned according to Law and Equity or de jure rightly God by reason of the Princes wickednesse leaves out or omits his name or the number of his years * 1 Sam. 13.1 with Acts 13.20 Answ These forty years seem to take in the Regiment of Samuel and Saul Paul joyns them both together Saul begun to reign in the thirty eighth year of Samuel and so onely two is for Saul Or as others Saul reigned more than two years but he reigned onely two years unblameably in which he represented his child-like candor and upon this account Saul begun his reign in the twenty three of Samuel 1 Sam. 13.14 David was a man after Gods own heart Acts 3. 2 Sam. 11.4 An adulterer Verse 5. A Murderer David amended all by repentance and the heart of God is that he desireth not the death of a sinner but rather that he should be converted and live Just Mart quaest 78. David indeed erred in many things yet was he constant in the Covenant with God * 304. 1 Sam. 14.3 with 1 Sam. 22. Abimelech the Sonne of Achitob Answ The Priests had two names as many others in the Scripture 305. 1 Sam. 15.24 Saul said to Samuel I have sinned now therefore I pray thee pardon my sin Esay 43.25 I am he saith the Lord that blot out thy transgressions for my Name sake God by his own authority but men ministerially from God remit sinnes and declare to those that are penitent the pardon of their sins for Christs sake 306. 1 Sam. 15.35 After Agag was slain Samuel saw Saul no more Chap. 19.24 Saul prophesied with the rest before Samuel Samuel saw him no more when he had withdrawn himself from Saul till he had joyned himself to the company of Prophets or he never saw him more in his Kingly ornament or to converse familiarly with
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.
poureth contempt upon Princes c. The righteous shall see it and rejoyce Prov. 24.17 Rejoyce not when thine enemy falleth The righteous rejoyceth not at the fall of the person so much as at the fall of the power of a wicked man He pitties his person but he is glad that the Sword is taken out of the hand of the wicked whereby the righteous might and should have been made to weep The godly rejoyce not out of spleen to the wicked but because Gods enemies are fallen and Gods glory begins to shine and that he hath manifested his wrath against impiety and oppression 527. Psal 108.9 He curseth his enemies Mat. 5.44 Love your enemies blâ—sse them that curse you c. Christ in the person of David by a propheticall spirit wisheth horrid punishments to the enemies of God and his Church In Matthew he exhorts to sincere and ardent charity to our enemies 528. Psal 110.3 Thy people shall be willing in the day of thy power Mat. 11.12 The Kingdome of Heaven suffereth violence and the violent take it by force We are willing to do good when the holy Ghost doth his work in us and renews us The Evangelist means a spirituall violence of men with a burning zeal entring into the Kingdome of God and taking of it as it were by force obeying the Gospell forsaking legall ceremonies and embracing salvation by Christ * 529. Psal 112 3. Wealth and riches shall be in his house Act. 3.6 Silver and gold have I none Supply is one thing superfluity is another God promiseth wealth and riches to supply the godly mans needs The Apostles had none because none was then requisite they needed not at that time a supply of money but had it when it was necessary Wealth and riches when its necessary for them and as much as is necessary 530. Psal 112.6 The righteous shall not be moved for ever Prov. 24.16 The righteous man shall fall seven times a day Job 5.19 Psalm 34.10 The righteous in Christ founded on him by a true faith shall not be overthrown though the World and the Devill rage against him but if at any time by infirmity of the flesh he do fall yet he riseth again by Gods grace nor doth he despair or cast away his trust in God but by repentance he returns into favour with God again 531. Psal 115.4 The Idols of the heathens are silver and gold Isa 41.45 46 1 Cor. 8.4 An Idoll is nothing in the world Idols for their matter are things created by God but an Idoll is nothing privatively not negatively because it is not that which it is called namely God it hath nothing of God it can do neither good nor hurt 532. Psal 116.11 Every man is a lyar Rev. 14.5 There was found no guile in their mouth The first place sheweth what we are by nature of our selves the latter of what we are by grace after we apprehend Christ by faith and are led by the Spirit of God which is the Spirit of truth * 533. Psal 116.11 All men are lyars Isaiah 63.8 Surely they are my people Children that will not lye David said this in haste that all men are liars even Samuel and all who said David should be King so pressing was his affliction What he said when the cloud of blacknesse was upon his understanding is not to be taken as his clear judgement All men its true naturally are lyars but yet grace alters them Isaiah tells us what an opinion the Lord had of his people that they would not lie that is deal disloyally with God in departing from him to Idols If they had done so they had lyed in regard of the promise made to the Lord to the contrary 534. Psal 119.13 With my lips have I shewed all the judgments of thy mouth Rom. 11.33 The judgments of God are unsearchable The Psalmist speaks of the judgements of Gods mouth revealed in his Word Paul of the secret and unscrutable judgments or the reason why God doth this or that to make one man rich another poor 535. Psal 119.13 I have hated the wicked Rom. 12.14 Blesse those that persecute you and curse them not Godly men must not hate mens persons Mat. 5.2 Acts 7. but rather their faults not those that sinne of weaknesse but those that sinne of obstinacy and rather to pray for them both by the example of Christ and Stephen c. than to curse either * 536. Psal 119.54 Thy statutes have been my Songs in the house of my Pilgrimage Psal 137.3 How long shall I sing the Lords Song in a strange Land Gods statutes were Davids joy or comfort or Songs for that may be meant by Songs or Gods Word was the subject of his Songs in the time of his trouble The latter place tells us that Saints are unwilling to sing at the desire of the wicked which will make a mock of the Songs of God Nor doth it say but that Saints may sing the Lords Songs in the time of affliction when the Lord moves their spirits to that work It is one thing for Saints to sing of their own accord another thing to sing by compulsion or invitation of the wicked 537. Psal 119.155 Health is far from the ungodly Mat. 9.13 I came not to call the righteous but sinners to repentance The Psalmist speaks of wicked men obstinate and such as are hardned in their sinnes rejecting the grace of God and Christ the author of salvation Christ speaks of penitent sinners who being convinced with the sense of their own sinnes flie to the mercy of God and seek health in Gods grace onely through Jesus Christ 538. Psal 125.1 They that trust in the Lord shall not be moved Rom. 11.17 Some of the boughs were broken off for their incredulity Christ makes fruitfull and barren Vines the Apostles boughs by which he represents the faithfull and Infidels those that were broken off it was for their unbelief 539. Psal 128.1 Blessed are all they who feare the Lord. 1 Joh. 4.18 There is no fear in love for love casts out fear Filial fear proceeds from faith by which we apprehended God as present all the faithfull have this and consolation accompanieth it The Apostle speaks of the servile fear of the Infidels which proceeds from a sense of the presence of God as a Judge and there is no consolation in this but confusion * Psal 128.1 with 1 John 4.18 There is a twofold fear servile filial servile is that fear which hath punishment for its object and nothing else Now in punishment are two things observable First The punishment of losse Secondly The punishment of sense 1. The punishment of losse a totall and finall separation from the face presence and favour of God which in some measure may be the object of a filiall fear 2. The punishment of sense the dolours pains and torments of Hell and of these there is a twofold fear moderate and immoderate Now when the fear of these are immoderate
from a beast 585. Eccl. 4.1 I saw the oppressions done under the sinne and behold the tears of such as were oppressed and they had no comforter John 14 26. 15.26 I will send unto you the Comforter from the Father the Spirit of Truth Ecclesiastes compares the oppressed with the oppressours in that which happens in the world for oppressours are rich mighty men they have their A betters and their Clients The oppressed are alone and defend themselves with tears Christ sheweth how true comfort comes to those that are oppressed namely from the holy Ghost * Eccl. 4.1 with Jo. 14.26 The former place speaks of such as had no outward or humane comforters the latter place speaks of sending of inward comfort The former of such as were oppressed were they good or had The latter place of such as were only Religious and Gods Children 586. Eccl. 7.16 Be not over righteous Rev. 22.11 Let him that is just be just still Ecclesiastes understands a mans judgement of himself and forbids us that we should not have too great opinion of our own righteousnesse when it is not so with us John speaks of the oath of Justice and continuing the benefit of justification * Eccl. 7.16 with Revel 22.11 The former place speaks of righteousnesse in a mans conceit of others Or 2. Of a mans self of others Censure not good men because God suffers them to be afflicted or to severely reprove every petty error or urge not every thing which thou in thine own opinion thinkest just without yielding any way either in charity or wise integrity to the opinions of others or to the necessity of times common custome or humane frailty 2. Of our selves we must moderate our zeal with prudence Matth. 10.16 not make our selves over-wise to do a thing conscientiously scrupulously upon opinion of duty when indeed there was no necessity so to do and so to make sinne where God made none and thus all superstitious creatures are over-religious and over-righteous The second place speaks of inherent justice and righteousnesse or holinesse and so it is meant of reall right holinesse let him that is holy be more holy The other is onely meant of a righteousnesse in conceit * 587. Eccl. 7.17 Why shouldst thou dye before thy time Job 14.6 Till he shall accomplish as an hireling his day The former place speaks of our time as it is considered from the constitutions of our body and what we may live by nature The latter is spoken of our days as they are precisely numbred and appointed by God We by our sinnes may hasten on our death that is we may occasion the cutting off those dayes which by our naturall constitutions we might have lived unto though we cannot either procrastinate or shorten those of Gods appointment 588. Eccl. 8.14 There are righteous men to whom evils happen according to the manner of the wicked Psal 1.3 He shall be like a tree planted by the river side Vers 4. So shall not the ungodly Ecclesiastes sets down the judgement of carnall men concerning the righteous and the wicked from their outward condition and they judge of them both alike yet the condition of good and bad men is most different in this life and in the end of it Here the state of the godly is more excellent and after this life they shall rejoyce for ever Wicked men are abominable here and hereafter they shall be punished eternally 589. Eccl. 9.1 No man knoweth either love or hatred Rom. 8.35 38. Who shall separate us from the love of Christ 2 Tim. 1.12 The first place teacheth that it cannot be gathered by outward happinesse or unhappinesse It is one thing to know love or hatred in a mans self and own heart another thing to know it in other mens hearts who it is that God loveth or whom he hateth because these fall out alike to good and evill righteous and unrighteous men Therefore we must not judge according to outward things and accidents but according to the testimony of our faith and the holy Ghost concerning the love of God being certain that no things that befall us for adversity can separate us from the love of God Eccl. 9.1 No man knoweth whether he be worthy of love or hatred 2 Tim. 4.8 There is laid up for me a crown of righteousness which the Lord shall give me A man knoweth not from himself or his own strength or humane wisedom whether he be worthy of love or hatred because God bestoweth riches honour strength c. without any difference Ecclesiastes speaks of discerning good men from bad by naturall judgement the Apostle of the certainty of his salvation * 590. Eccl. 9.7 Go thy way eat thy bread with joy and drink thy wine with a merry heart Eccles 7.2 It s better to go into the house of mourning than to the house of feasting The former place bids us not repine at Gods dealings but what he in his providence is pleased to do let us with chearfullnesse submit to it eating and enjoying the creatures with a sober chearfullnesse and yet this doth not encourage any to an excessive or sinnefull mirth and jollity for it is better to go into the house of mourning as the second place saith than so to spend our time in joviallnesse and feasting 591. Eccl. 9.8 Let thy garments be alwayes white Isaiah 2.8 Luke 16.19 Luxurie in cloathing is disallowed Ecclesiastes commends not Luxury but decent and comely cloathing according to our quality which God doth not detest but approves that being refreshed in body and mind we may the better undergoe the labours of our vocation * 592. Eccl. 12.7 The spirit returns to God that gave it Rev. 6.9 I saw under the Altar the souls of them that were slain The one is a literall the other is an allegoricall place and yet both agree together shewing that the souls of the godly return to God but yet by the mediation and intercession and merit of Jesus Christ who is the Altar And though many Christians which were slain upon the account of Religion by the materiall Sword yet by the virtue of Christ the Altar under whose shade they lye they are in happinesse The SONG OF SOLOMON HHB. Sirhastrim and Kodes Kodassin that is the Holy of Holies Wherein Solomon under the similitude of a Bridegroome and his Bride describeth Christ and his Church the heavenly and spituall treasure and the mysteries of salvation to the godly 593. CAnt 1.5 I am black Vers 6. Look not upon me because I am black Vers 8. O thou fairest amongst women Chap. 4.1 Behold thou art fair First the Spouse of Christ purgeth her self amongst her friends that is her members that they should not be offended at her blacknesse that is with the scorns and reproaches that her adversaries cast upon her and so she speaks of her self as she is in her self In the latter place as she pleaseth the Bridegroom in which is considerable how he purgeth
kinds of injuries First for which restitution may be made Secondly for which it may not be made and of this kind is striking for what profiteth if thou strike him that striâ—eth thee Is the hurt of thy body salved by this There is a revenge which belongs to mercy which is not to be understood in the former in that which availeth to correction This belongs to them which have Authority for they ought to revenge but with such a mind as Parents bear towards their little Children whom they hate not He speaketh afterwards of such injuries as restitution may be made as money coat c. * 787. Mat. 5.40 And if any man will sue thee at the Law and take away thy coat c. Rom. 13.1 There is no power but of God Mat. 5.25 Luk. 12.58 1 Cor. 6.4 The former forbids not the going to law but the wronged to revenge himself to wit being injured in his goods either privately or under colour of Law The latter shews that Magistracy is the Ordinance of God and it may be used lawfully The former place is not to be understood simply but comparatively to wit rather than a man should seek private revenge he must not only suffer the loss of one garment but of more * 788. Mat. 5.42 And from him that would borrow of thee turn thou not away Deut. 15.3 Of a forreigner thou maiest exact it again Our Saviour in the former not simply as reaching to all persons whatsoever and to all things but lend to the poor and lend what thou canst spare He is worse than an Infidel that provideth not for his Family It was lawful to look for money back with Usury of strangers which was not a Moral Rule Besides it is one thing to lend or give to the poor another thing to them which are not really poor but only at present want such or such a quantity of money to help him in his bargain c. we must not expect again where it is not to be had we may when it is to be had 788. Mat. 5.43 Thou shalt love thy neighbour and hate thine enemy Ver. 44. Luk. 6.35 Rom. 12.20 Love your enemies do good to those that hate you The first place was corrupt and came into use from the time of the Maccabees The latter was not delivered by Christ as a new law but the true sense of the divine Law concerning love to our neighbours is explained by him For God in the Old Testament expresly commands men to love their enemies Deut. 22.2 789. Mat. 5.40 If any any man will sue thee at the law and take away thy coat from thee let him have thy cloak also Rom. 13.1 There is no power but of God Christ doth here prescribe the law of patience to his followers that they should not be troubled for the loss of their goods but wait on the Lord quietly untill he take revenge on wicked men yet he forbids not the lawful means of recovering goods fraudulently or forcibly taken away or appeal to the Magistrate for power much less doth he condemn it 790. Mat. 6.6 When thou prayest enter into thy closet and shutting the door pray 1 Tim. 2.8 I will that men pray in every place Christ against boasters teacheth us that our duty in prayer is that we seek to please God rather than men because God considers our hearts men look only on the outside and he that is alone prayeth better with a composed mind than he that prayeth amongst a multitude of People whether therefore we pray privately or publickly let us alwaies pray so as if we were hid in our Closets The Apostle witnesseth that our prayer is accepted with God be it in private or publick when God is worshipped in spirit and truth * 791. Mat. 6.6 Enter into thy Chamber c. Mat. 18.19 20. Where two or three are gathered together in my name c. In the former place Christ opposeth private prayers to hypocrysie and vain-glory praying in the Closet to praying in the streets He opposeth not private and publick prayer for they may well suit together at different times and upon different accounts private prayer the more freely to give our selves to God The publick prayer to demonstrate our faith in God and to help forward the Petitions of the Congregation and to stir up zeal in them that are cold 792. Mat. 6.7 When you pray use not vain repetitions Luk. 18.1 Men ought to pray alwaies and not to faint Col. 4.2 1 Thes 5.17 Christ taxeth the vain babling and foolish prating of those who suppose to move God with words often repeated Isa 23.13 though they be cold and distrustful in their prayers But he forbids not continuance in prayers but will have us to pray alwaies if not in words yet in desires for the prayers of godly men are arrows that are shot into heaven 793. Mat. 6.7 They think they shall be heard for their much speaking 2 Tim. 1.3 Pray without ceasing It is one thing to speak much and put confidence in their much speaking in prayer another thing to pray frequently or long and refer their hearing to the force of Christs Mediation Christ condemns not long prayers if they be strong prayers but he forbids and condemns mens thinking if they can but babble any thing to make their prayers long that the length of their prayers the very opus operatum shall be effectual 794. Mat. 6.13 Lead us not into temptation Jam. 1.13 Let no man say when he is tempted that he is tempted of God Temptation is either good for a good end as when God proves the faith hope patience obedience constancy of his children or evil to an evil end and we pray in the Lords prayer that God will not let us be tempted with evil nor give us over into the hand of Satan to tempt us 795. Mat. 6.13 For thine is the Kingdom the power and the glory Luk. 11.4 That conclusion is not found in the Lords Prayer One Evangelist omitting what the other hath set down doth no waies derogate from the truth of Gods Word David used the same thanksgiving 1 Chron. 29.11 2 Tim. 4.18 Thine is the greatness and the power and the glory and the Victory and the Majesty And Paul useth the same words And the Lord shall deliver me from every evil work to whom be glory for ever Amen From whence is taken that of the Church Glory be c. * Mat. 6.17 But when thou fastest anoint thy head c. Joel 1.13 Gird your selves and lament c. Fasts are either publick such as concern Families Towns or Countries we must put on sackcloath in these and publickly declare our sorrow Private Fasts or personal such as are meant here in Matthew must be conâ—eiled from others as much as may be The words in the former place are either properly to be taken or improperly Properly so they cannot be taken in regard this would condemn all former Fasts of the
have forsaken all and followed thee What shall we have therefore Luk. 17.10 When you have done all those things that were commanded you say We are unprofitable servants we have done only that was our duty to do Peter glories in the name of the Apostles that they had forsaken all for Christ though it was not much that they had so men are wont to reckon largely of their services toward God Christ opposeth against this ambition our duty we owe unto God all that we can and all we possess is from God we are his servants and they that serve him not for himself deserve nothing in the sight of God doing our duty we do not repay the thousandth part of what we owe unto him 867. Mat. 20.16 Many are called and few chosen Rom. 8.38 Whom he did predestinate them he also called and whom he called them he also justified Vocation is either external by preaching of Gods Word so God cals all men indifferently to partake of his grace or by the internal vocation joyned with the outward whereby God by his holy Spirit manifesteth to us our election Rom. 8. and declares us to be his children 868. Mat. 20.20 The mother of Zebedees children came to him and desired Mar. 10.35 James and John the sons of Zebedee came to him The Mother spoken to by her children asked in their name for they supposed they should the more easily obtain it by the mediation of their Mother because she was Christs Cousin 869. Mat. 20.23 To sit on my right hand and on my left is not mine to give Rev. 3.21 To him that overcometh will I grant to fit with me on my Throne In the first place Christ maintains that at his first coming God the Father had given him no command to assign to any men any degrees of honour but that he should instruct the faithful concerning the Cross and should promise unto them eternal life which is given to them who shall overcome by faith which is our victory * Mat. 20.23 with Rev. 3.23 He saith It is not mine to give not that he wants power as God but it is not mine to give at this time I came not from the Father for that purpose to reward men with degrees of Glory before mine Ascension but my business was to die for you and to teach you how by enduring the Cross and despising the shame and cleaving unto me you may have that glory which is requisite for you It is not want of power but want of injustice that it is not mine to give for when the time of remuneration comes which is after this life even then I shall not have recourse or an eye unto Relations or Kindreds but I shall give it to whom it is due and in what degree it is fit As if two Princes were set to behold Champions striving for victory and one of them having some familiarity with one of the Princes should desire him to give him the prize and he should answer it is not mine to give but it shall be given to him that winneth it no man will say that he wanteth power but commend his justice So the Lord saith it is not mine not because he cannot but because he will not violate the laws of Justice preferring them and neglecting others if any should afterwards be of more labours or sufferings or vertues It is not Christs to give as man say others The latter place speaks that Christ shall judicially distribute rewards at the last day 870. Mat. 20.29 And as they departed from Jericho behold two blind men fitting by the way side Mar. 10.46 As he went out of Jericho blind Bartimeus sat by the high way side Matthew was an eye witness that they were two but Mark mentions the most noted of them 871. Mat. 20.29 As they departed from Jericho Behold two blind men Luk. 18.35 As he came nigh to Jericho a certain blind man sat by the way side When Christ entred the City the blind man first cryed out and when he was not heard for the noyse he sat in the way where Christ went out and never left crying till Christ called and healed him Christ did defer his cure but did not wholly refuse it so he made proof of his faith and of many others * Mat. 20.29 Luk. 18.35 Mar. 10.46 Matthew and Mark are easily reconciled it being usual when one speaketh of two for the other to speak but of one of most note as when the two possessed with devils were delivered Or it may be that one cryed first unto him and the other followed his example And as for Luke telling that it was done when they were about to enter Jericho I think they did cry unto him when he was to enter but being hindered by the concourse and noyse of the people could not be heard wherefore they stood in some more convenient place about the time of his going out and then crying unto him prevailed But Luke content only to supply what is wanting in the other Evangelists speaketh of no more but the crying to him when he entred and so cometh directly to the Miracle And this is the more probable because Christ oftentimes was wont to delay men seeking to him for the tryal of their faith 872. Mat. 21.19 The fig tree was forthwith dryed Mar. 11.20 In the morning as they passed by they saw the fig-tree dryed up from the root The fig-tree indeed withered forthwith but on the morning the day following the witheredness was made manifest * 873. Mat. 22.14 Many are called few are chosen 1 Tim. 2.4 God would have all men to be saved Many called by Gods revealed Will or that of his Precept but not chosen by his private or the will of his purpose for few are chosen by that God would have all men saved all sorts of men not every particular man but of all conditions of men poor and rich c. * 874. Mat. 21.38 This is the heir come let us kill him 1 Cor. 2.8 Had they known him they would not have crucified c. The former place is but Parabolical and so not argumentative However the Text tels us only they knew him with an head knowledge as the devils knew that is were perswaded by his Works and Miracles he must needs be the Christ but they knew not savingly or feelingly that he was the Christ The latter Text is a Text of charity which St. Paul looking upon himself in his former estate of persecution pronounced thinking that no man would be so base as to persecute and kill the Son of God if he knew that he was the Son of God But this Judgment of charity doth not affirm that there will be none who will sin presumptuously and against the Holy Ghost as probably they did in Matthew 875. Mat. 22.32 God is not the God of the dead but of the living Rom. 14.8 Whether we live or dye we are the Lords Christ denieth not simply but comparatively and relatively from
sate at the right hand of God Chap. 14.22 This is my body Christ ascending and sitting at the right hand of God doth not take away the presence of his body in the holy Supper but confessing it Phil. 2.9 that he is exalted above all things into glory 935. Mar. 16.19 Christ sits at the right hand of God Eph. 1.20 Col. 3.1 Heb. 1.3 c. 8.1 1 Pet. 3.22 Act. 7.56 Steven saw Jesus standing at the right hand of God To sit is the part of the Judge to stand the part of him that fights and helps us saith Gregory Homil. de Ascens Domini Steven therefore being at the conflict with death saw him standing whom he had for to help him but Mark describes Christ sitting after his Resurrection for after the glory of his Ascension he shall come as Judge in the end of the World The Gospel of St. LUKE IT comprehends the Conception of John Baptist and Jesus Christ with their Nativity Life Vocation Sermons in special the Miracles of Christ his Passion Death Resurrection Apparition and Ascension into Heaven 936. LUK. 1.13 Zacharias prayer is heard ver 18. He believed not Although he had a conflict through the weakness of his faith of the special gift of so wonderful a Son yet he had a general faith concerning a Messias the Deliverer of the people from their disgrace and therefore his doubting did not exclude his prayers from being heard 937. Luk. 1.32 The Lord God shall give unto him the Throne of his Father David Joh. 18.36 My Kingdom is not of this world To sit in the Throne of David here is not to govern a temporal Kingdom as David did here on earth but a spiritual wherein Christ reigns by faith in the hearts of his followers and he rules over sin death and the devil 938. Luk. 1.33 And he shall reign over the House of Jacob for ever 1 Cor. 15.24 He shall deliver up the Kingdom to God the Father ver 28. He shall be subject unto him Christs Kingdom is eternal and without end not as Davids earthly Kingdom was for a few daies but it must be continued for ever in the Person of Christ and the faithful after a spiritual manner he shall deliver the Kingdom to the Father not that he shall no longer rule with the Father but because â—fter this world is ended he will fully joyn us to his Father and will govern his Church otherwise than it is now governed * Luk. 1.33 with 1 Cor. 15.24 28. There is a twofold Kingdom of Christ 1. Essential as God 2. Oeconomical as Mediator God and Man betwixt God and Man The first Kingdom is not here spoken of in either place And as for the second which he received from his Father he shall surrender it up again to his Father after he hath subdued sin and death and put all his enemies under his feet Christ governs his Kingdom his Church and people here by means and instruments as the Word Sacraments Ministers c. By Angels Men Ecclestastical or Politick opposing means for the suppressing his childrens adversaries Now he shall deliver this Mediatory rule when he hath fully reconciled all men to God and perfected his work to God the Father who will rule his Children in a new and hidden way without men or means nor mediatly but immediately by himself Christ shall still reign He shall reign over Israel for ever because he shall rule till Eternity come and after him there shall be no King for when Eternity comes he shall rule though in a new way 939. Luk. 1.36 Elizabeth Maries Cousin ver 5. She was of the daughters of Aaron Luk. 2.5 Mary was of the Tribe of Judah of the house of David In the Scripture they are called Cousins though they are not at all of the same family so vulgarly Anna is affirmed to be the mother of Mary and the sister of Elizabeth 940. Luk. 1.44 The babe leaped in my womb for joy that is Iohn Baptist in the womb of his Mother when Mary came to her Joh. 1.31 I knew him not saith Iohn Christ was known to John before by internal and spiritual knowledge but John knew him externally and corporally in his baptism 941. Luk. 1.67 Zacharias prophesied being full of the Holy Ghost Joh. 7.39 The Holy Ghost was not yet because Christ was not yet glorified The first place is meant of the gift and Spirit of Prophesie the latter place is concerning the visible and wonderful effusion of gifts of the Holy Ghost upon the Apostles after Christs glorification 942. Luk. 2.11 There is born to you a Saviour in the City of David which is Christ the Lord. 1 Pet. 3.21 Baptism doth save us Subalternates do not disagree Christ makes his people safe from their sins principally as the efficient meritorious cause Baptism serves but instrumentally and not alwaies for it is not the want of Baptism but the contempt which condeâ—ns us 943. Luk. 2.33 His Father and mother marvelled at those things Mat. 1.8 Jesus according to his humanity had no Father Heb. 7.3 According to his Divinity had no Mother The Father of Jesus Christ Joseph was only so for his care but not really and naturally so for he was appointed by God to be a keeper of the Virgin Mary espoused to him and her Son and Christ being a little child gave him honour and reverence due to a Father The Virgin Mary was his natural Mother according to the flesh for he received his humane nature of her substance 944. Luk. 2.34 Simeon blessed him Heb. 7.7 The lesser is blessed of the better Simeon prayed well for Mary congratulating her concerning her happy and blessed Off-spring and by a Prophetick Spirit foreshewing the hard success she and her Son should have but he did not prefer himself before them 945. Luk. 3.7 The Baptist cals the Pharisees a generation of Vipers Mat. 5.22 He that saith to his brother Thou Fool shall be in danger of hell fire John Baptist calls them not so reproachfully out of an ill affection but from his Office because such were full of poyson and malice working the Viperous works of the devil the old Serpent So the Ministers of the Church must publickly complain of the sins of the people 946. Luk. 5.10 Fear not from henceforth thou shalt catch men Joh. 1.42 Andrew brought Simon his brother to Christ Simon is brought by Andrew to follow Christ and to profess the Gospel by a general call but Christ calls him by a special call to the Sacred Function about the matter of Fishing 947. Luk. 6.1 And it came to pass on the second Sabbath after the first that he went through the Corn fields Mat. 12.1 At that time Jesus went on the Sabbath day through the corn The Jews calâ—ed the eight day of the great solemnity the second Sabbath after the firâ—â— for some of their Feasts lasted for eight daies and the first day with the eighth day were the most solemn and the intermediate
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.
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
from sin to God As Repentance in the former place is taken for a saving repentance In the latter place it is taken for a sorrow or change in the mind not of himself but of his Father 1101. Acts 3.2 And a man lame from his mothers womb they laid daily at the gate of the Temple to ask alms Cha. 4.34 Neither was there any among them that lacked They that carried the lame man to the Beautiful Gate of the Temple were not of the number of those who believed in Christ nor the lame man himself before he was healed 1102. Acts 4.31 And when they had prayed they were all filled with the Holy Ghost Chap. 2.4 In the Feast of Pentecost the Holy Ghost sat upon every one of them before The first place is of the increase of gifts and their boldness and confidence to profess the Gospel that casting away all sorrow they were full of rejoycing and preached the Word of God freely against the threatnings and interdicts of the High Priests * 1103. Acts 4.31 with Acts 4.8 Peter was filled with the gifts of the Holy Ghost to preach and answer stoutly according as Christ had promised Nor doth this hinder but that he might receive further Augmentations and repletions of the Spirit afterwards for when it is said He was filled with the Spirit it implies no more than that the Spirit did at present furnish the soul for that work it was about fully and compleatly which hinders not the Spirits furnishing the soul with other gifts and graces for other works There are several works of the Spirit and if so these two places are reconciled the one of fulness for one office the other place of fulness to a new matter and office 1104. Acts 7.2 Men Brethren and Fathers hearken Ver. 52. Betrayers and murderers In the former place he doth civilly use those compellations to the Jews in the latter he shews what the truth is according to the Gospel they were enemies Rom. 11.28 but according to Election they are beloved for the Fathers sake * 1105. Acts 7.3 Get thee out of thy Country Gen. 12.1 Divers Expositors think these words and Gen. 12.1 to be the same and to speak of the same time and thing whereas others suppose them different and they mean two several calls of God to Abraham the one in Chaldea the other in Charran In Chaldea God appears to him and bids him Get thee out of thy Country and from thy Kindred but makes no mention of leaving his Fathers house for that he took along with him Gen. 11.31 The Holy Ghost indeed hath ascribed the conduct of this Journey to Terah as if he had received the Call and had been the chief Mover in the business but it is only to shew his conversion and forsaking his native Country and Idolatry and his readiness to go with Abraham when God called Abram but that the Call was to Abram it is not only asserted by Stephen here and Joshuah 24.2 but also confessed by some of the Jews themselves But when God calls him away from Haran or Charran he then bids him depart from his fathers house as well as he had done from his Country and Kindred before for now he left his brother Nahor and all his Fathers house behind him The story in Genesis runs in a continuation and seems to say thus much God in Ur of the Chaldees appeared to Abraham and said unto him get thee out of thy Country and from thy Kindred but take thy Fathers house with thee and go to a Land which I shall shew thee And when Abram told Terah of this command Terah condescended and consented and Terah took Abram and Lot and Sarai And they Terah and Abram went with them from Ur to Haran and dwelt there and Terah died in Haran and then God said to Abram Get thee out of thy Country and from thy Kindred and from thy Fathers house also now and go into Canaan c. Ur and Haran are both called Abrahams Country Moses and Stephen laieth them both in Mesopotamia * 1106. Acts 7.6 And intreat them evil four hundred years with Gen. 15.13 Exod. 12.40 There is a double sum of years mentioned concerning the seed of Abraham namely four hundred years and four hundred and thirty The four hundred and thirty was from Abrahams receiving of the Promise to the delivery out of Aegypt and the four hundred was from the fifth year of Isaac to that delivery Then did Ishmael mock and then began affliction to Abrahams seed and from thence they were in affliction and sojourning in a strange land Canaan and Aegypt four hundred years * 1107. Acts 7.14 Threescore and fifteen souls Gen. 46.27 Exod. 1.5 Deut. 10.22 Whereas Moses saith that all the souls of the Family of Jacob that went down into Aegypt were but seventy Steven enlargeth the number and saith seventy five and herein he followeth the Septuagint who in the first cited places have that sum and they make up the account in Gen. 46. by fetching the names of five children of Joseph out of the Book of Chronicles which Moses mentioneth not and which indeed were not born at their going out into Aegypt but after and these were Machir Gilead Shulela Taben and Eden * 1108. Acts 7.16 And were carried into Shechem Gen. 49.29 30 31. The shortness of the language in this place hath bred some difficulty and as Stephens speaking more than Moses in the Verse foregoing was the cause of some obscurity there so is it a cause of more in this verse for that he hath not spoken so much Moses saith Jacob in Hebron Stephen saies in Shechem Moses saies Jacob was the buyer of the land of Emoreh Stephen seemeth to make Abraham the buyer of it And in conclusion to make Jacob and his twelve Sons to lye in one Sepulchre and Abrahams and Jacobs purchase to be but one the same Stephen and Moses speak the same thing only Stephen useth shortness of speech in relating a story which was so well known that a word was enough for a sentence And he spake in a language which had its proprieties and Idioms which those that heard him easily understood in regard that the ordinariness of the matter was such as if Stephen had failed in the least it had been a disgrace Therefore it is past all doubting that Shechem was known and generally reputed the place of the Patriarchs burial Although there be only mention of Moses bringing up the bones of Joseph Exod. 13.19 yet we may learn hence that the bones of all the Patriarchs were brought up with him Now why Stephen speaking of the burials of Jacob and his Sons which were in distance and different places doth yet couch their Story so close together as if they were in the same place 1. Because treating of two numbers so unequal as twelve and one he followeth first the story of the greater number 2. He useth the singular number for the plural Sepulchre
being understood in the sense of these false Apostles the necessity of observing the whole Law was included for to find out ones righteousness before God Gal. 5.3 which being impossible to do for man the Law was a yoke which neither they nor their Fathers could bear The latter place shews that Christs Commands are not grievous because the Holy Ghost gives believers the power and a sincere will to execute them and to overcome all opposition of the flesh The Law of Christ is not grievous compared with Moses dispensation of the Ceremonial Law 1128. Acts 15.28 It seemed good to the Holy Ghost and to us that you abstain from bloud and things strangled Luk. 16.16 The Law and the Prophets were untill John That was a temporal command belonging to the Ceremonial Law untill the weak in faith who were not fully instructed were better confirmed least their conscience should be troubled and offended * 1129. Acts 15.28 with Rom. The kingdom of God consists not in meats The former place forbids bloud-eating not as part of the Ceremonial Law or the like but as a thing which would be offensive to the Brethren and hinder the Gospels progress though in it self there was no sin 1130. Acts 16.3 Paul circumcised Timothy because of the Jews Gal. 2.3 Titus being a Greek was not compelled to be circumcised Circumcision from the time of its institution untill Christs death was necessary because of Gods command for it was a Sacrament and a part of Gods worship After Christs death the Ceremony and use of it remained for some time untill the Jews were taught concerning the abrogation of the Law for it was needful that the Synagogue should by degrees be buried with honour as the Ceremonies were by degrees set up Paul circumcised Timothy lest he should offend the weak but might win them to Christ he would not circumcise Titus after the Gospel was planted lest he should do wrong to Christian Liberty * Acts 16.3 Paul did circumcise Timothy which seemeth strange in regard Gal. 5. he saith If you be circumcised Christ shall profit you nothing Some say Timothy's Mother Eunice was a Jew and his Grandmother Lois but his father an Heathen Therefore that the Jews might less abhor Timothy and in the infancy of the Church when these Ceremonies were not wholly abolished the readilier to gain them to hear him he was circumcised without which it is conceived they would not hear him As to that of the Galathians he reproves their vain imagination that Circumcision should be a necessary Ordinance for the Worship of God and merit even under the Gospel of Christ for Jews and Gentiles Paul would root out that opinion of Merit and necessity and make Circumcission to be a thing indifferent and as a thing indifferent he used it becoming a Jew to the Jews to gain them nor could the Gentiles take offence hereat since his mother was a Jew 1131. Acts 16.6 They were forbidden of the Holy Ghost to preach the Word in Asia Mat. 28.19 Go and teach all Nations The time to preach the Word of God in Asia was not yet come and Paul and Silas were then sent to some other place to greater increase of the Gospel 1 Pet. 1.21 yet at last the Gospel was plentifully preached there also * 1132. Acts 16.6 with Gal. 2.3 It is one thing to use Circumcision as a Sacrament according to the first institution Another thing to use it as indifferent till the light of the Gospel should shine more brightly In the one place he used it as a thing indifferent which being used might more prepare the Jews for receiving the Gospel of Christ When Paul would not suffer Titus to be circumcised he did it as in opposition to that opinion that Circumcision was a sacrament and necessary to salvation 1133. Acts 16.18 Paul would not suffer the spirit of divination Phil. 1.18 What then Notwithstanding every way whether in pretence or in truth Christ is preached and I therein do rejoyce and will rejoyce Paul had great causes to cast out the spirit of divination because translating himself into an Angel of light he would have drawn the Apostolical doctrine to be suspected as if they had been both as one and so they that believed the Apostles should believe the spirit of Divination that he might overthrow the Gospel 1134. Acts 17.28 In him we live and move and have our being this sentence is from Aratus the Heathen out of Menander 1 Cor. 15.33 Evil communications corrupt good manners Tit. 1.12 That the Cretians are lyars evil beasts slow bellies is taken out of Epimerides and Callimachus Jerom gives the reason of this thing that they who were obstinate in their heathenish malice might be condemned out of their own Writers * 1135. Acts 17.28 In him we live move and have our being Psal 81.12 And they walked in their own Councils The former place speaks of what we have Originally from God life motion and beeing The latter place speaks of Gods suffering us to use our Lives Motions and Beeings irregularly Our Lives and Motions are one thing the moving and living this or that way is another The one is from God the other from our selves * 1136. Acts 18.3 And because he was of the same Craft and wrought Gal. 6.6 Let him that is taught in the Word Communicate c. The former Example shews that somtimes the extreamity of professors of the Gospel may be so great as Musculus must turn Weaver and Paul Tent-Maker But this shews not that it shall alwaies be so or that when the condition of the Gospel is otherwise that they may and must not eat the fruit of their labours this shews what Paul in extremity did not what the Ministers of Christ must constantly do Paul himself received contribution of the Philipians when he was absent from them Phil. 4.16 If Paul received Contribution where he did not at present labour it is now lawful for Ministers to receive where they do labour It is one thing what was done in the first propagation of the Gospel and none yet had the knowledge of Christ another thing when the Gospel is propagated and setled 1137. Acts 18.8 Paul baptized Crispus and Gaius and the house of Stephanus 1 Cor. 1.17 Christ sent me not to baptize but to preach the Gospel Christ sent all the Apostles to preach and to baptize yet because the ordinary way of preaching was better more hard and more necessary therefore he would have them apply themselves rather to this leaving baptizing to those that were inferiour to them Paul denyeth that he was sent to baptize not simply but comparatively so God commanded not sacrificing but obedience because he will rather have this than that Jer. 7.22 1138. Acts 18.2 18. Priscilla and Aquila were with Paul at Corinth Rom. 16.3 Writing from Corinth he salutes Priscilla and Aquila Paul when he was again at Corinth writing to Rome salutes amongst others Priscilla and Aquila who were
then there * Acts 18.2 18. with Rom. 16.3 I and two others may have been at London and they two coming to York I still remaining there or else after we had all come from London I return back thither and they go to York I may write to them from London to York for all the former being together at London The same is here about Paul and their being at Corinth and yet his writing afterward to them shews noâ—hing to the contrary but their being there 1139. Acts 18.18 Paul shaved his head at Cenchrea for he had a vow Gal. 5.1 Stand fast in the liberty wherewith Christ hath made us free and be not entangled again with the yoke of bondage Some refer that vow and shaving to Aquila if Paul did that he did it therefore that he might become all things to all men 1 Cor. 9. Acts. 21.26 that he might win some that he might serve the time and not offend the Jews but promote the cause of the Gospel * Acts 18.18 with Gal. 5.1 While this was done it was but an using the liberty of shaving the head a thing indifferent to the advantage of the Gospel 1140. Acts 19.2 The Disciples said to Paul we have not heard whether there be any Holy Ghost Ver. 4. They were baptized therefore they must know the Holy Ghost In the first place he speaks of the extraordinary miraculous gifts of the Holy Ghost otherwise they were taught concerning the person of the Holy Ghost by John and they had received his common gifts conferred in Baptism * Acts 19.2 Whether there be an Holy Ghost Not that they doubted of such a Person in the Trinity but that whereas they had learned in the Schools that the Holy Ghost departed away after the death of Malachy they had never yet heard whether he was restored again in his gifts of Prophesie and miracles till now or no. The Jews had an old Maxime That after the death of Zacharias Malachy and those last Prophets the Spirit of God departed from Israel and went up So that from thence forward Predictions of future things and working Miracles were rarities among them 1141. Acts 19.3 Into Johns Vers 5. They were baptized in the Name of the Lord Jesus Baptism in the first place is taken for the whole Ministry of John Ver. 5. there was no reiteration of Baptism but an approbation of Baptism conferred in the name of Jesus by John which is understood to be done by laying on of hands * Acts 19.3 with 5. The word Baptism is used in Scripture for 1. The Baptism of water and outward washing 2. For the Baptism of bloud or Martyrdom 3. Metaphorically for the effusion of gifts of the Holy Ghost 4. Synecdochically not only for external Baptism but also for the whole doctrine so they are said to be baptized unto Johns Baptism Some understand the words V. 5. not of Paul but of John 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those which heard John were baptized by John in the name of Jesus so as these words seem not to be spoken by Saint Luke of Paul but Pauls words continued of John as the Particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 necessarily answers Others think that though Johns Baptism was for remission of sins in the name and bloud of Christ and so in substance was the same with Christs Baptism yet that Form of words was not then used neither was there any mention made of the Holy Ghost so that it was imperfect and yet such as in the Divine Providence befitted that time wherein the Mysteries of the Gospel were not so plainly revealed but some more direct and particular preparation unto Christ and to his Baptism was made then before by the Prophets and legal Ceremonies 1142. Acts 19.13 Certain of the vagabond Jews exorcists took upon them to call on the Name of the Lord Jesus 1 Cor. 12.3 No man can say that Jesus is the Lord but by the Holy Ghost The Lord Jesus is so called either by the mouth only as by the exorcists or from the heart by the Holy Ghost there are external gifts of the Holy Ghost and Confession is reckoned amongst the common gifts so those that were possessed with the devil could say that Jesus was the Son of God but the gifts of regeneration are proper to Believers only 1143. Acts 20.9 Euticus fallen asleep fell from the third loft and was taken up dead Ver. 10. His life is in him Paul speaks confidently whether the soul were in the young man or not so Christ said before he raised the maid she is not dead but sleepeth * Acts 20.9 with 10. The former verse speaks of him as really dead the latter verse speaks of him as one that was as sure to live as if he were now alive * 1144. Acts 20.22 Behold I go bound in the Spirit to Jerusalem Acts 21.4 The Disciples told him by the Spirit he should not go The former place tells us Paul knew he must go to Jerusalem and held himself bound in conscience or spirit to go thither The second place tells us that the Disciples which were inspired did represent to Paul the danger of his Journey by the Spirit and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not to ascend to Jerusalem because of the danger he would be in So that the sum is Paul was bound in his own spirit or resolved to go to Jerusalem and these Disciples from the Spirit of God tell him the danger of that resolution Or else if Paul was thus bound by the Spirit of God or commanded by him to do it The same Spirit of God did afterwards tell him of the dangers he should undergo and they from their Christian affection towards him which is a true fruit of the Spirit wished him not to ascend up * Acts 20.22 with 21.4 The former place saith he should not go not as hereby forbidding him absolutely to go but forbidding him to go unless upon the condition of his suffering soar afflictions Though the condition be not expressed yet it is necessarily implied as in other Scriptures and the Context expresseth 1145. Acts 20.27 I have not shunned to declare unto you all the counsel of God Rom. 11.34 1 Cor. 2.6 Who hath known the mind of the Lord The counsel of God is either necessary for our salvation which was hid before and now is revealed or not necessary secret ascribing to the revealed will of God * Acts 20.27 with Rom. 11.34 He declared all the Counsel of God which was necessary for them to know at that time The mind of God is either of precept or purpose secret or revealed Who hath known the secret will the will of Gods purpose And as for the revealed will and mind of God it is either in things that more necessarily have relation to our salvation or less concern it He speaks in the former place of those things which were more necessary for their salvation at that time The latter place
If the Creditor do forgive his debt unto one and exact it of another he doth no wrong It is free for him to do what he will with his own Mat. 20.15 The re-acceptation of persons properly is where the Judge leaving the merit of the cause doth find somewhat in the person for which he giveth sentence with one against another But so doth not God he finds no difference in the persons but all being in the same cause of damnation he of his own free will forgiveth his debt unto some and requireth it of others Though God give unequally yet it is not accepting of persons but when this is done with respect to some quality in the person 1223. Rom. 9.16 It is not of him that willeth nor of him that runneth but of God that sheweth mercy Mat. 19.17 If thou wilt enter into life keep the Commandments It is therefore said not to be of him that willeth because salvation is not given for our merit but of Gods mercy but it is also of him that willeth not because we will though no man is saved against his will but of unwilling to receive Gods call he is made willing 1224. Rom. 9.18 God hath mercy on whom he will have mercy and whom he will he hardneth Chap. 11.32 God hath concluded them all in unbelief that he might have mercy upon all The first place is concerning the most free will and power of God who may have mercy on whom he please his Antecedent will reacheth to all men his consequent will is restrained to the believers and unbelievers and so he will have mercy of the faithful that they may be saved but he justly punisheth and hardneth the unbelievers and wicked men who resist his grace freely offered unto them * 1225. Rom. 10.4 Christ is the end of the Law Mat. 6. I came not to destroy the Law The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or end signifieth not the abolition or destruction but the scope or drift of the Law him whom the Law would have us to believe and to whom by its strictness it sends us unto Christ is the end which the Ceremonial Law aims at demonstrates and declares The Sacrifices were types of our having reconciliation by Christ and the Politick part of the Law was a shadow of the Kingdom of heaven or the Church of Christ The moral Law which the Apostle principally intends in this Epistle in that it cannot receive satisfaction from our transactions and holding forth the Messiah of which man stood so much in need of is terminated in Christ not that Christ is effective only the end of the Law as if he giving us his Holy Spirit whereby our souls are regenerated and enabled to walk in obedience which the Law requires but that principally he is the end of the Law by imputation of his righteousness to us whereby we stand clear in the account of the Law 1226. Rom. 10.10 With the mouth is made confession unto salvation 1 Cor. 4.20 The Kingdom of God is not in word In the first place is spoken of confession with faith in the latter of humane words which the false teachers used in preaching wherein the Kingdom of God consists not but in the vertue that is in a true performance of those things they profess with their mouths * 1227. Rom. 10.17 Faith comes by hearing Rom. 15.21 They that have not heard shall understand Faith though it be the gift of God yet it is wrought by the preaching of the Word The latter place tells us that they which had not the Law nor the Prophets they shall now hear the preaching of the Apostles and understand or believe So that the latter place contradicts not the former but tells us that they which yet heard not shall hear and so understand and by understanding believe He which promiseth the end implies the means conducing to that end * 1228. Rom. 10.20 I was found of them that sought me not Isa 65.1 I am sought of them that asked not for me I am found of them that sought me not c. St. Paul neither exactly followeth the Hebrew Text nor yet the Septuagint as Erasmus observeth and as may appear unto him that will compare them together But he taketh the sense 1. The order is somewhat inverted for Isa 65.1 the first part of the sentence I was found of them that sought me not is there the latter And the latter here I was made manifest to them that asked not after me is there the first 2. The word in the Hebrew which St. Paul translateth I was made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 manifest is there Nidrashti not I was sought for of them that asked not after me for how can that be But I caused them to seek me as Beza and Pagaine observe 1229. Rom. 11.2 Who hath known the mind of the Lord. 1 Cor. 2.16 We have known the mind of Christ These words were spoken by Elias in Passion however not as if there were none at all that knew the mind of the Lord for he himself knew it but that he conceived there was very few for they did visibly appear to him to be few The latter place shews that some do know the mind of Christ though it implies not that all do it 1230. Rom. 11.7 Israel hath not obtained that which he seeketh for Mat. 7.7 Seek and you shall find In the first place he speaks of works so they that seek God and righteousness attain it not but in the latter the promise is made to them that seek by faith * Rom. 11.7 with Mat. 7.7 There are two kinds of seeking God a lawful right and true seeking of God wherein there must be both observed the manner which must be of faith and the end which is of the glory of God And the other is not right which faileth of either of these as the Jews failed in both for they sought not righteousness by faith and therefore missed of that which they sought for and beside they went about to establish their own righteousness and would not submit themselves to the righteousness of God i. e. They sought their own praise and glory and not Gods and therefore they failed of their desire * 1231. Rom. 11.9 Let their table be made a snare Mat. 5.46 Rom. 12.14 c. Bless them which persecute you bless I say and curse not We must distinguish first the cause whether private wich concerns one person only in which cause it is unlawful to curse or publick concerning the glory of God as Acts 5. Secondly We must consider the condition and calling of them which use imprecations whether they do it out of private affection which is unlawful Or of a Prophetical spirit as the Prophets and Apostles did Acts 13.9 Thirdly The things themselves whether temporal which may tend unto their amendment Psal 89.16 Or eternal but these cannot be denounced without Gods special warrant Fourthly The persons are to be distinguished which are cursed some are such as
Apostles before me but I went into Arabia Acts 9.26 Paul after his return to Damascus came to Jerusalem Paul after his conversion went into Arabia from Damascus and coming back thence to Damascus in the third year persecution befel him who being in hazard of his life was let down in a basket and escaped and coming to Jerusalem when they were all afraid of him he was brought to the Apostles by Barnabas ver 27. * 1369. Gal. 3.1 O foolish Galathians Mat. 5.22 Call no man fool Christ condemns not the word so as the manner of speaking the word when it is spoken with virulency and rayling especially proceeding from causeless anger St. Paul did not call them foolish out of passion but discretion to let them see their carriage and behaviour in the affairs of the Gospel * 1370. Gal. 4.4 Christ was born of a woman Mat. 11.11 John Baptist was the greatest of those who were born of a woman John was preferred before any of the Prophets or others that went before him but not before any that succeeded him However John was not to be compared with him who was not begot by man but by the Holy Ghost himself as Christ was * 1371. Gal. 4.6 And because you are sons God hath sent forth the Spirit of his Son Jo. 11.50 51. Caiphas prophesied It is one thing to have the Spirit of grace another the gifts of the Spirit a wicked man may speak from the gifts of the Spirit yet not have the graces of the Spirit Caiphas beside he spake this extraordinarily not ordinarily 1372. Gal. 4.11 I am afraid of you lest I have bestowed upon you labour in vain 1 Cor. 15.58 Be ye stedfast knowing that your labour is not in vain in the Lord. In the first place the Apostle feared of the success of his labour by reason of schism amongst the Galatians Isa 65.23 who sought their salvation more from the Law than from Christ in the latter he hopes well of the Corinthians that his labour shall not be lost 1373. Gal. 5.17 The flesh lusteth against the Spirit Eph. 6.12 We wrestle not against flesh and bloud but against powers Flesh is taken in the first place for our corrupt nature in the latter for men whose nature is frail and weak nor is our chief conflict with those but with spiritual powers which use many deceits and make many incursions upon the faithful 1374. Gal. 5.24 They that are Christs have crucified the flesh with the affections Eph. 5.29 No man ever yet hated his own flesh The first place is not concerning the nature of the flesh but the desire of the regenerate man who cares not for the affections of the flesh will not serve his belly his pleasures the world or worldly delights The latter is concerning self-love natural to us all and the Apostle speaking of the wife useth the name of flesh because they are both made one flesh 1375. Gal. 6.2 Bear ye one anothers burdens Ver. 5. Every man shall bear his own burden In the first place is spoken of the faults and infirmities of our brethren which are indeed a burden to us yet we must bear them by sympathy and the rule of charity will have it so that all of us help our brethren and tolerate their infirmities to lift up such as are down to hide their faults so much as may be and is fitting Theod. Thou hast this fault and not that another man hath another fault do thou bear his fault let him bear thine and so fulfil the law of charity be not curious in other mens faults for every man shall give account of his own 1376. Gal. 6.4 Let every man prove his works 1 Cor. 3.13 The fire shall try every mans work In the first place is intimated what is our duty to make our works approved to God in the latter place the fire signifies either the Holy Ghost or afflictions by which we are tried The Epistle of St. PAUL to the EPHESIANS HE commemorates the benefits of God which are part and recites our Election Redemption Sanctification Vocation into the Church Justification by faith our future inheritance of eternal life and our duties in general of us all in special of married people and unmarried of Parents of Children of Masters and of Servants It was written from Rome in the Year of Christ 59. and sent by Tychicus 1377. EPH. 1.7 In whom we have redemption Rom. 8.18 We wait for future glory and the redemption of our bodies 1. We have redemption in Christ from the guilt of sin by our justification we expect a full redemption from inherent sins in our glorification 2. For Christ shall transform our mortal bodies that he may make them like to his glorious body that as we are one with him here in soul and body by grace so we may be also in glory * 1378. Eph. 2.19 You are no more strangers and forreigners 1 Pet. 2.11 I beseech you as strangers and pilgrims No more strangers to God and Christ but friends and sons no more strangers to heaven but fellow Citizens but you are strangers and pilgrims in and to the world and worldly courses 1379. Eph. 3.5 The mystery of Christs incarnation was in other ages unknown to men Col. 1.5 You have heard before in the Word of the truth of the Gospel It was unknown to the Fathers under the Law in respect of fulness and clearness of knowledge revealed since Christ came and it was made manifest to the whole world by the Ministry of the Apostles * 1380. Eph. 3.5 6. It was not made known in other ages That the Gentiles should be fellow heirs of the same body Gen. 12.5 In thy seed shall all Nations be blessed He meaneth not that none knew the Calling of the Gentiles before but because very few in comparison knew of it and they that did know of it had it revealed to them darkly and for the most part under Figures in general confusedly It was revealed but not so distinctly and particularly as now it is 1381. Eph. 3.15 All paternity is named from God the Father Joh. 8.44 The devil is the father of lies God is the Father of heavenly and earthly paternity the devil is excluded from these for he bath no such paternity but as he is the Author his called the Father of a lie 1382. Eph. 4.19 The Gentiles gave themselves over to lasciviousness to work all uncleanness Rom. 1.28 God gave them over to a reprobate mind The Gentiles gave themselves over in regard of their sins God gave them over in regard of punishment * 1383. Eph. 4.26 Be angry and sin not Mat. 5.22 But whosoever is angry with his brother c. The former place commands anger but not as it is a sin the latter forbids it as it is a sin The former would have us rather angry with the sin the latter not with the person as a person The former rather respects the wrong done to God for which