half of the words alledged in the Text are not in Isaiah at all but in Malachy So Mark might say the Prophets and yet sometime in the New Testament in Allegations from the Old do closely couch two several places together under one quotation as if they were but one yet maketh it sure that the first alwaies is the very place which it takes on it to cite though the second be another As Act. 7.7 a speech is alledged which was spoken at twice so that here Luke might say Isaiah * 913. Mar. 1.35 And in the morning rising up a great while before day he went out and departed into a solitary place and there prayed with Luk. 4.42 And when it was day he departed and went into a desart place and the people sought him c. with Mat. 8.18 Matthew observeth not the time when Peters wives mother was cured he bringing the History in when other circumstances of place or persons c. invited him thereto And whereas Mark saith it was before day and Luke when it was day both agree for it was in the twilight which is not yet clear day and yet it is so much light as to be called day And whereas Matthew saith Christ commanded the multitudes to depart to the other side which questionless they did and Christ he went into the Wilderness and the multitude came thither to seek him The meaning may be Christ commanded that they should depart to the other side not that which is opposite directly but to the other side in respect of the sinus of the sea of Galilee which was towards Capernaum So the multitude sayled over part of the Lake yet did not wholly leave Galilee Christ he came by Land to the place where the people sought him The History tells us what Christ commanded not what the people did 914. Mar. 2.7 Who can forgive sins but God only Joh. 20.23 Whose sins you remit they are remitted unto them God above remits sins by his own authority The Apostles and Pastors of the Churches only testifie in the Name of Christ that upon condition of faith they are remitted But God speaks to us by his Ministers that we should be sure of his grace and should have the Sacred Function in honour since it is confirmed in heaven what the Ministers declare on earth * Mar. 2.7 with Mat. 6. As we forgive our debts or trespasses In every trespass which any do to their Neighbours there be two offences one to God another to Man In the first respect as it is against God and his Commandments it is called a sin And that God only forgives In the other respect it is called only an injury or dammage and so man may forgive it When a man is robbed the Law is broken by stealing and the injury that is done is against a man that hath goods stollen this injury as it is an injury a man may forgive but as it is a sin he cannot but God only * Mar. 2.7 with Joh. 20.23 God forgives sin by authority Man ministerially God of himself alone Man only from God God absolutely Man with conditions and supposition God really and originally Man only declaratively 915. Mar. 5.20 The man that was possessed with the Devil published in Decapolis how great things Jesus had done for him Luk. 3.39 He went through the City publishing He published it first in the City of the Gadarenes and afterwards in other parts of Decapolis 916. Mar. 5.30 Vertue went forth of Christ to cure the woman Ver. 34. He said unto her Daughter thy faith hath made thee whole By vertue from Christ was the woman restored to her health which she applyed to her self by faith and so her issue of bloud staied 917. Mar. 6.5 Christ could do no mighty works in his own Country Mat. 28.18 All power is given to me in heaven and in earth Christ was not destitute of vertue but for their incredulity for faith is the hand that receives Christs benefits and to those that believe all things are possible that he could not is meant here he would not for that is Gods will to be able saith Tertullian 918. Mar. 9.2 After six daies Iesus taketh with him Peter Iames and Iohn Luk. 9.28 And it came to pass about eight daies The first place must be understood exclusively in respect of the day in which Christ speaks and was transformed The latter includes both those daies and he numbreth not precisely but about eight there were not so many whole daies 919. Mar. 9.35 And he sate down and called the twelve Mat. 18.1 The Disciples came unto him saying The Disciples on the way disputed who should be the greatest of them Christ therefore at home called the twelve and they being called came unto him 920. Mar. 10.19 Christ answereth him that asked of him about eternal life Thou knowest the Commandments Do not commit adultery do not kill do not steal Rom. 3.20 By the deeds of the Law shall no flesh be justified in the sight of God Gal. 2.16 c. 3.10 To him that asked What shall I do Christ answering this question that he might make him know his weakness he sends him back to the rule of Works or the Law of God and so would have him to seek salvation in Christ and not in his own works 921. Mar. 11.7 They brought the Colt to Iesus Mat. 21.7 They brought the Ass and the Colt Matthew is an eye witness that the Ass and the Colt were both brought according to the Prophesie Zac. 9 9. Fear not O Daughter of Sion behold thy King cometh sitting upon an Ass and the Foal of an Ass Some make this an emblem of the Iews and Gentiles by the Iew to be meant the Ass which our Saviour rid first on but because she went untowardly he left her and road on the Foal which was an embleme of the Gentiles who received the Gospel willingly which the Iews rejected * 922. Mar. 13.32 But of that day and of that hour knoweth no man no not the Angels that are in heaven no not the Son but the Father Col. 2.3 In Whom are hid all the treasures of wisdom and knowledge Christ knew not the hour say some that is knew it not to teach us to know it but thus God himself he knows it not nor could Christ have said No not the Son but the Father Thus we may aequivoke in any thing I know it not because I will not tell you it Christ as Man knew not the time of Gods judging the world though as God he did and as Mediator he had the fulness of wisdom dwelling in him that is as the Divine Nature is there It is likely as Man he had not this Mystery discovevered to him till after his Ascension 923. Mar. 14.12 And the first day of unleavened bread when they killed the Passeover Joh. 13.1 Now before the Feast of the Passeover when Iesus knew that his hour was come The Iews began their day from the Evening
end of the Oeconomy of Christs Mediation and God shall be all in all 1353. 1 Cor. 15.27 He hath put all things under his feet Ver. 28. The Son also shall be subject to the Father That subjection shall be effected in his members and Church which is his Body and by resignation of his Kingdom that now he administers at present by his Ministers in the midst of his enemies but not without battel also he shall declare his subjection to the Father answerable to that nature according to which all power is given to him in heaven and in earth * 1354. 1 Cor. 15.44 It is raised a spiritual body Job 19.21 I shall see him in my flesh A spiritual body not in respect of substance or beeing but by reason of those qualities which the glorified body shall partake of Or a spiritual body a body free from carnal desires being wholly subject to and ruled by the Spirit Job speaks of rising with the same body for substance but doth neither imply nor deny but the body may have more glorious qualities 1355. 1 Cor. 15.50 Flesh and blood cannot inherit the Kingdom of God Ver 53. This corruptible must put on incorruption Flesh and bloud here signifies the corrupt nature of man in the state of sin this as it is such cannot inherit the Kingdom of God but our nature purged from corruption shall put on incorruption 1356. 1 Cor. 16.15 The houshold of Stephanus addicted themselves to the ministry of the Saints Heb. 5.4 No man taketh this honour to himself but he that was called of God In the first place is meant the ministry of transparting the collections to the brethren and they did it by the sending of the Apostles by them in a most dangerous time 1357. 1 Cor. 16.22 If any man love not the Lord Jesus Christ let him be Anathema Mat. 5.44 Love your enemies The Apostle doth not pronounce this Anathema out of his own private affection but being led by the Holy Ghost it is not lawful rashly to use private imprecations unless the glory of God require it in an especial manner and there be no hope left of their salvation Love our own enemies but not love Gods enemies he pronounceth a curse not against his but Christs enemies if they love not Christ 1358. 2 Cor. 1.1 Timothy with Paul wrote that Epistle 1 Tim. 1.3 He was left at Ephesus when Paul went into Macedonia Paul sayling from Corinth into Asia Acts 18.19 left Timothy at Ephesus together with Aquila and Priscilla but that they were with the Apostle at Corinth at that time the Inscription it self testifieth 1359. 2 Cor. 1.8 In Asia we were pressed out of measure above strength 1 Cor. 10.13 God will not suffer you to be tempted above that you are able The first place is concerning temptation exceeding bare humane strength the second concerning faith and strength given to us by God which is our victory * 1360. 2 Cor. 2.5 But if any have caused grief he hath not grieved me but in part with Ver. 4. For out of much affliction and anguish of heart I wrote unto you If the incestuous person or any other have been the cause of your and my grief together I make no reckoning of the grief which I have received thereby in respect of that which my censures have brought upon you whereof he hath been the cause And yet my aim hath not been to afflict you as bearing you any ill will but rather to give you a certain proof of my charity by gaining your salvation through repentance 1361. 2 Cor. 5.2 In this we groan earnestly desiring to be cloathed upon with our house which is from heaven Ver. 4. We groan being burdened not that we would be uncloathed The first place is concerning the groaning by grace the second by nature for the Holy Ghost stirs up a desire of life eternal in the mind of the godly and it is natural to fear death because it destroys nature 1362. 2 Cor. 5.16 We know no man after the flesh Rom. 1.3 Christ of the seed of David according to the flesh Phil. 2.8 To know according to the flesh is to praise that which corrupt flesh delights in and to despise what it despiseth so we knew not Christ carnally but out of Gods Word we know him to be of the seed of David 1363. 2 Cor. 5.19 God was in Christ reconciling the world unto himself Ver. 20. We pray you in Christs stead be ye reconciled to God Reconciliation is ascribed to God as the principal cause to Christ as the meritorious cause or to the Ministry of the Word as to the Instrumental cause or to our selves apprehending it by faith and applying it for our salvation 1364. 2 Cor. 8.20 Avoiding this that no man should blame us in this abundance which is administred by us 1 Cor. 4.3 With me it is a very small thing that I should be judged of you The first place is of just dispraise wherein our hearts convince us the latter is concerning the unjust judgments of the world which proceed from mens depraved affections 1365. 2 Cor. 11.4 If he that cometh preacheth another Jesus whom we have not preached or receive another Gospel which ye have not accepted ye might well bear with him Gal. 1.8 Though we or an Angel from heaven preach any other Gospel unto you then that we have preached let him be accursed In the first place is meant by another Christ and another Gospel a better Doctrine than the Apostle taught but in the latter by another Gospel is meant false doctrine which overthroweth Gods grace and Christs merits 1366. 2 Cor. 11.17 That which I speak I speak it not after the Lord but foolishly 1 Pet. 4.11 If any man speak let him speak as the Oracles of God Paul being forced to it by the calumnies of false Apostles said somethings concerning his own labours and dangers which did not directly appertain to his Ministry Peter speaks of those things which directly appertain to the Ministry of the Word wherein the rule of our words must be the Oracles of God revealed in the Scriptures The Epistle of St. PAUL to the GALATIANS HE defends the Justice of faith against false Apostles that a man is justified not by the works of the Law but by faith in Christ and exhorts to good works that the fruits of faith must be sowed in Christian charity and liberty It was written from Rome in the Year of Christ 60. 1367. GAL. 1.1 Paul an Apostle not of men neither by man but by Jesus Christ Chap. 2.2 I communicated unto them the Gospel which I preach among the Gentiles Ver. 6. Who seemed to be somewhat Paul came to Peter and the rest of the Apostles not that he might learn the Gospel from them but to have their testimony of his Doctrine that he preached nothing to the Gentiles but the Gospel of Jesus Christ 1368. Gal. 1.17 I went not up to Jerusalem to them which were
Tim. 2.21 with 1 Joh. 1.1 Purge him not efficiently but instrumentally Purge endeavour to purge i. e. to apply that which may purge us viz. the Bloud of Christ and to get the Spirit of God the one to take away the stain the other the ruling of sin within us The one to take away sin the other evil doctrine and corrupt opinions He that saith we may be cleansed from sin by Christ and that we must purge our selves doth but in the one tell where we may have the remedy and in the other who must use the remedy * 1430. 2 Tim. 3.12 Yea all that will live godly in Christ Jesus shall suffer persecution Psal 34.12 The godly man is said to see good Persecution is either of the tongue or hand they that are godly shall be persecuted with the one or the other The godly see Good in their persecutions in that they see the comforts of the Spirit and the graces of Gods Spirit works in them Good is either Spiritual and Perpetual or Corporal and Temporary Godly men have the former not alwaies the latter for by persecutions they lose the latter yet obtain more of the former * 1431. 2 Tim. 4.8 Henceforth is laid up for me a Crown of righteousness Eccles 9.1 No man knoweth either love or hatred The Apostle had an huge confidence or assurance of his salvation and that upon good grounds The Wise man tells us not that a man can by no waies or means know at all whether he be in favour with God but that it cannot be discerned by the outward chances and accidents of this life nor doth he hereby say hatred and love are impossible to be known but that the external passages of this life do not infallibly shew them The Epistle of St. PAUL to TITUS IT is the compendium of Christian Doctrine informing Teachers set in the Ecclesiastical State Political or Oeconomical what thay ought to do he exhorts all and every one to good works and to fly vain questions and heresies It was written from Nicopolis in the Year of Christ 54. 1432. TIT. 1.9 Able by sound Doctrine to convince gainsayers Chap. 3.9 Avoid foolish questions contentions and strivings about the Law In the first place he requires that Teachers by their Office shall rebuke those that are gainsayers with all long suffering and sobriety In the latter that they avoid janglings about words that is contentious clamorous unprofitable Disputations and verbal Discourse which tends not to edification either with Hereticks or others in the Church because they edifie none but rather confirm them in their sins 1433. Tit. 2.15 Rebuke with all authority 1 Tim. 3.3 A Bishop must be no striker Titus was gentle by nature therefore he is warned to rebuke with authority He inculcates to Timothy modesty and mildness that when he rebukes he should not strike but should rebuke diversly according to the diversity of mens faults offices ages degrees otherwise old men otherwise young men otherwise those that sin of malice otherwise those that sin of infirmity otherwise those that were ready to obey and otherwise those that were obstinate as there were in Crâ—â—e many despisers of the Ministry * 1434. Tit. 3.10 A man that is an heretick after the first and second admonition reject Deut. 13.5 And that Prophet or dreamer of dreams shall be put to death He that commands a lesser hinders not the inflicting the greater punishment While the Apostle bids reject he doth not disallow the putting to death of Hereticks Moses Moral Law is perpetually obliging The Apostle might have said kill if that could in his time have been done without prejudice Civil Magistrates being Heathens then but when the Church may do it without prejudice the Magistrates being Christian the former Law needs no suspension at all Omnes fere ex nostratibus hujus sunt sententiae quod Haeretici sint gladii puniendi Zanchy Almost all Protestants are of opinion that Hereticks may be punished with the Sword The Epistle of St. PAUL to PHILEMON HE intercedes for Onesimus who was run from his Master Philemon and would have his Master receive him again 1435. PHILEM v. 5. He had love and faith toward all the Saints Mat. 16.16 Joh. 3.16 Whosoever believeth in Christ shall be saved Philemon did testifie to all men by his works of love toward the Saints that he had a lively faith in Christ The Epistle to the HEBREVVS Is also thought to be St. PAULS but his Name was left out lest the Jews should be deterred from the reading of it HE describes the person of Christ according to his Divine and Humane Nature And he confirms his Offices Priestly Kingly and Prophetical and exhorts the Jews to Faith Constancy and good Works by the Example of the Fathers 1436. HEB. 1.3 Christ sate down at the right hand of the Majesty on high Acts. 7.55 Steven saw the Son of man standing at the right hand To sit at the right hand is to have all Glory Majesty Kingdom and Power both in heaven and in earth The Lamb standing at Gods right hand which was slain for us and intercedes as a Priest on our behalf stands as Aaron stood with his Censer of old betwixt the living and the dead to turn away the wrath of God * Heb. 1.3 with Acts 7.55 Sitting and standing are not properly but allegorically attributed to Christ in this place for God hath not properly and substantially a right hand but here sitting down the Apostle alludeth to the custome of Kings who place him at the right hand whom they put next in authority and power under them Hereby is denoted the supream and high dignity and power of Christ obtained by ascending into heaven He is said to stand to shew his readiness to intercede to God for us * 1437. Heb. 1.3 Who being the brightness of his glory c. Isa 53.2 He hath no form nor comliness The first is a Metaphorical speech God the Father is compared unto the lightsome body God the Son unto the beam or splendor sent down The second place speaks of Christ as the Jews esteemed him in his Humiliation It is one thing what Christ was in himself another thing what he appeared in our eyes * 1438. Heb. 1.11 The heavens and the earth shall perish Eccles 1.4 But the earth abideth for ever The Heavens and Earth perish according to their form and outward accidents some think that the substance shall remain However when Solomon saith the earth abideth for ever He speaks comparatively in relation to men One Generation passeth and another cometh but the earth abideth The earth is the same and shall be till the day of Judgment 1439. Heb. 2.3 The Gospel was confirmed unto us by those that heard Christ Gal. 1.12 I neither received it of man neither was I taught it but by the revelation of Jesus Christ In the first place it is spoken of the Apostles who were with the Lord into which number Paul was taken after
of the Earthquake which was at the giving of the Law and of Christs second coming when the Heaven and Earth shall be shaken The latter place speaks of the kingdom of Christs glory which we receive by Christ though the material heaven may be shaken yet the sedes beatorum or the place where the Saints glorified are shall not be shaken or the spiritual administration of this Kingdom shall not be shaken The Canonical Epistle of St. JAMES HE warns them who boasted of their faith without works that they should shew their faith by their works in the Divine Law and flee from sins that are forbidden and embrace vertues that are commanded 1453. JAM 1.5 If any man lack wisdom let him ask it of God 1 Cor. 3.18 If any man amongst you seemeth to be wise in this world let him become a fool that he may be wise The first place is concerning spiritual and heavenly wisdom the Author whereof is God The latter concerning vain earthly worldly wisdom and carnal which is foolishness with God 1454. Jam. 1.25 Chap. 2.12 The perfect Law of liberty Gal. 4.24 Which gendreth unto bondage In the former place not only the Moral Law according to which whosoever liveth is free but also the Doctrine of the Gospel whence true liberty results is to be understood In the latter in respect of us and by accident it is called the Law of bondage 1455. Jam. 2.24 A man is justified by works and not by faith only Rom. 3.28 We conclude that a man is justified by faith without the deeds of the Law The sayings of the Apostles Paul and James are not repugnant one to the other â— Aug. quest 76. the one saith that a man is justified by faith without works the other saith that faith is dead without works those works that go before faith are vain but he speaks of those works that follow faith Paul considers a man justified before God James a man justified before men Paul speaks of true internal faith which justifies in the sight of God James of the outward profession of faith historical knowledge and the effects and testimonies of it Two Epistles of the Apostle St. PETER THe former commemorates Gods benefits exhorts all men in general to the duties of piety and honesty toward God themselves and their neighbours but in particular in their Domestical Politique and Ecclesiastical condition c. The latter warns the faithful that they proceed in godliness and fly from false Teachers Deriders and such as deny the coming of Christ and the last Judgment 1456. 1 PET. 1.12 The Angels desire to look into Mat. 18.10 Their Angels behold the face of my Father The first place is concerning the mystery of Redemption which the Angels desire to look into because in that is the height and the depth and the length and the breadth of Gods mercy manifested so far that the very Angels cannot comprehend it all Angels are said to behold Gods face because as Servants they are in the presence of the King to go at his command These two places together seem to reprove that of the Papists that Saints and Angels can know by looking into Gods face what is said or done by men in several places For here are Angels beholding Gods face and yet ignorant of the mystery of our Redemption 1457. 1 Pet. 2.11 I beseech you as strangers and pilgrims Eph. 2.12 19. You are no more strangers and forreigners but fellow Citizens with the Saints The faithful are strangers and pilgrims in respect of the Kingdom of Glory but not of the Kingdom of Grace which St. Paul speaks of * 1458. 1 Pet. 2.18 Servants be subject to your Masters with all fear Psal 2.11 Serve the Lord with fear Withal lawful fear with all that fear that is due to Creatures or Masters But yet serve the Lord with all the fear that is due to the Creator serve the Lord with fear to displease him and serve men with such fear as it may be known you fear the Lord. 1459. 1 Pet. 2.23 Christ when he was reviled reviled not again when he suffered he threatned not Joh. 8.44 He contended with the Jews Christ as a Priest in his sufferings threatned not and being reviled reviled not again but as a Prophet he threatned those that were refractory with hell fire * 1460. 1 Pet. 2.23 When he suffered he threatned not Joh. 8. and other places he threatned the Jews Christ threatned the Jews as a Prophet but not as a Priest for their injuring of him Their abusing him did not provoke him to threaten them but his love to save them made him threaten them or rather foretel such judgments as would destroy them and fall upon them 1461. 1 Pet. 3.21 Baptism saves us Psal 69.10 The Lord saves us Baptism did not ex opere operato save us but signifie to us that salvation was to be had by Christs dying and rising again represented in their going into and ascending out of the water the Lord saves us as the efficient cause principally necessary Baptism instrumentally nor yet so as if none could be saved without it or all that used it were saved * 1462. 1 Pet. 4.15 Or as a busie body in other mens matters Joh. 4.38 You have entered into other mens labours Let no man meddle with any other mens Calling or Affairs whether spiritual or temporal but where he is lawfully called to it The Apostles were lawfully called into the labour of the Prophets 1463. 1 Pet. 5.8 The devil as a roaring lion walketh about seeking whom he may devour Rom. 8.31 If God be for us who can be against us The devils malice can do nothing against us when God defends us 1464. 1 Pet. 5.9 Whom resist i. e. your adversary the devil Mat. 5.25 Agree with thy adversary We must agree with men that are our adversaries but not with the devil that is our adversary The latter place is meant agree with such adversaries as are not Gods adversaries as we in and about temporal things have made them our adversaries The former place is meant of our spiritual adversary 1465. 2 Pet. 1.19 The sacred Scripture is as a burning lamp in a dark place Chap. 3.16 In Pauls Epistles some things are hard to be understood In the Scriptures things are handled clearly and not obscurely though they may seem obscure to us yet that obscurity is not in respect of faith but of humane reason whence it is that many ignorant and unlearned people do foolishly wrest the Scriptures into a contrary sense * 2 Pet. 1.19 with 3.16 The Scripture is perspicuous to us not by our Nature of Grace we are illuminate The Law may be known even to wicked men ratione Materialitatis non finis they may know the matter of the Precept but not rightly the end of the Law that is to acknowledge and hate sin c. and yet they do not know the Scriptures perfectly ratione materialitatis for they know no more
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
and Cause I create evill that is naturall such as sicknesses sorrows c. and materiall and these I do by way of Judgment but I create not morall evill 14. Gen. 1.31 God saw every thing that he had made and behold it was very good Mal. 1.3 I hated Esau Quaest ex Epist ad Rom. Every creature of God is good and so is man as be is a creature but not as a sinner saith August God therefore hated Esau for his sinne and set him after his brother Jacob. Exod. 20.11 Deut. 14. 15. Gen. 2.2 God rested from all his works that he had made Joh. 5.17 14.10 My Father worketh hitherto God rested from all the works of creation and of things that should be in nature but not from his works of Providence care and sustentation for without that all would return to nothing and perish Psal 104. Acts 17. * Gen. 2.2 with Jo. 5.17 God rested from making new species of creatures but not from upholding those already made and enlarging the individuals of these species * 16. Gen. 2.4 These are the generations of the Heavens and the earth in the day c. Exod. 20.11 for in six dayes Object How in one day and yet was six dayes in making them Answ 1. In one day as to the whole Chaos and matter and yet six in producing the severall species 2. The word day is either to be taken strictly or largely strictly for twelve or twenty four hours and so God did not make all individuals in one day or for a certain tract of time and so six dayes are but one 17. Gen. 2.15 God put man into the garden of Eden to dresse it Chap. 3.19 In the sweat of thy face shalt thou eat bread If Adam had continuance in innocency labour should have been pleasant unto him but because he sinned therefore must we labour with much sorrow and trouble 18. Gen. 2.18 It is not good that the man should be alone Mat. 19.10 It is not good to marry 1 Cor. 7. To touch a woman In the first place God speaks of the good and profit of the whole Species and the Church which cannot be propagated by one person alone In the latter the Apostle speaks of the personall good and the more commodious kind of life in the time of persecution * Gen. 2.18 It is not good that man should be alone 1 Cor. 7.1 It is good not to touch a woman Marriage it felf as it is Gods Ordinance is good But Marriage as relating to the persons which enter into that estate may be evill i. e. by accident Besides evill may be taken for the evill of sinne and so marriage is not evill but as evill signifies the evill of punishment or the privation of happinesse or a quiet life so marriage may be evill It was good in the Apostles days not to touch a woman as good signifies lesse troublesome or more agreeable to the present necessity verse 26. more convenient in regard of the calamities of the Church which will be so much the easier born and overcome by the enjoying of liberty and more profitable also by being not so distracted with cares nor troubled with these distractions that by reason of sin accompany the married estate 19. Gen. 2.24 Therefore shall a man leave his father and mother Exod 20.12 Honour thy father and thy mother To leave father and mother here is not to deny them the honour love and help that is due to them but to leave the house of his parents and to live with his wife and to set up a new family with her * Gen. 2.24 with Exod. 20.12 The degrees of love and affection do not vacate or take away one another Parents are to be loved by reason of their original reverence obedience and subjection more than a wife Yet wives are to be more loved by reason of union or conjunction for they two shall be one flesh and also by reason of cohabitation and serve to domestick society 20. Gen. 2.24 A man shall cleave to his wife Exod. 21.4 The servant going forth shall leave his wife to his master c. The generall Law pertains to all that is the first but the speciall Law was granted to the Jews for the hardnesse of their hearts and so we understand the latter place 21. Gen. 2.24 Matth. 19.5 And they shall be one flesh 1 Cor. 6.16 He that is joyned to a harlot is one body Married people are one body really and indeed by divine institution but carnal copulation with a whore without marriage though it be actually one body yet it is impure because it is not of divine institution * Gen. 2.24 They two shall be one flesh 1 Cor. 6.16 He that is joyned to an harlot is one body with her Object How can a man that is joyned to a wife and be one flesh with her be one flesh with an harlot Answ Marriage makes one flesh two wayes First By divine institution Secondly By the act it self That which is done beyond the bounds of marriage is making one flesh by act not institution and therefore illegitimate the act and effect are the same of conjunction within and without marriage are the same but the cause is different The Apostle opposeth carnal conjunction to spirituall and that which is in Christ The agglution being threefold 1. In body and mind lawfully as in marriage 2. In body alone unlawfully as in whoredom 3. In spirit as in the spirituall conjunction with God by grace in Christ * 22. Gen. 3.6 She gave unto her husband and he did eat 1 Tim. 2.14 The man was not deceived The one Text saith that Adam received an Apple from his wife the other saith that Adam was not deceived i. e. immediately of the Devill as Eve was so that both agree in this that the woman was deceived by Satan and after her being deceived she gave the Apple to her husband which he not examining but taking it upon the account of his wife which he thought loved him did eate And so Adam imputes not the thing to Eve by way of deceit but onely saith The woman she gave me 23. Gen. 3.6 The woman saw that the tree was good for food Vers 7. And the eyes of them both were opened First she saw with the eyes of her body the tree and the fruit that was good to eat but at length both their eyes were opened spiritually when they knew their sinne and transgression of the Law of God 24. Gen. 3.12 The woman gave to the man of the tree and he did eat 1 Tim. 2.14 And Adam was not deceived but the woman The woman became for prevarication to the man for by her he was deceived and not by the Serpent as she was Aug. l. 11. de Gen. ad lit c. ult 25. Gen. 3.16 Thy desire shall be to thy husband and he shall rule over thee 1 Cor. 1.2 1 Cor. 7.4 The husband hath not power over his own body
Noah was 600 years old when the flood of waters was upon the earth Chap. 5.32 Noah when he was 500 years old made the Arke in 120 years The 500 years of Noah were not yet compleat when he began to make the Ark the Scripture useth oft times to reckon the times though the years be not yet compleat as Exod. 40.17 Numb 1.1 Deut. 1.4 Ezek. 1.1 and 8.1 and 20.1 1 John 3.20 45. Gen. 8.1 God remembred Noah Esa 49.15 I will not forget thee In the s ght of God all things are naked and open he knows all things remembrance and forgetfulnesse are attributed to him by Anthropopathy he remembers when he sends help and hears our prayers as Gen. 30.22 1 Sam. 15.19 Psalm 13.2 and 42.10 Also he is said to forget when he defers to help and seems not to hear us * 46. Gen. 8.1 with Esay 49.15 God is said to remember when he doth as a man that remembers a thing either hearing our prayers performing his promises rewarding our works or punishing our offences God remembred Noah when he helped him 47. Gen. 8.13 In the year 601 the first moneth the first day of the moneth the waters were dryed up Chap. 8.14 And in the second month the 27 day of that moneth was the earth dryed The diminishing of the waters and the superficies of the earth yet soft and plashy is intimated vers 13 14. The earth is dryed and perfectly solid The former speaks of the waters drying the latter speaks of the earths drying Psal 103.13 48. Gen. 8.21 Nor will I any more smite every living creature Chap 6.13 7.21 And all flesh dyed Chap. 19.24 Sodom overthrowne Before the flood God judged the world and he judged Sodom also as a just judg and revenger after the flood he promised he would do so no more as a father who taketh pity of his children * Gen. 8.21 with Gen. 19.24 Gods smiting every living creatuâ—e in Sodom doth not contradict Gods promise for Gods promise was that He would not destroy the whole Vniverse and every creature in it by water but this hinders not his destroying any one part of the whole or any one City in the world He destroyed Sodom yet there were thousand places which then had no destruction 49. Gen. 8.21 I will not again curse the ground for mans sake Deut 28.16 Thou shalt be cursed in thy house and cursed shalt thou be in the field c. A generall malediction doth not take away a speciall malediction neither did God obliege himself that he would not send his speciall punishments and calamities on those who refuse to hear his voice A generall Covenant with the whole earth is one thing a particular punishment of some part of the earth is another 50. Gen. 8.22 Seed time and harvest as long as the earth endureth 1 Kings 17.1 James 5.17 And it reigned not for three years and six months Barrennesse and drynesse was sent from God on the earth in the dayes of Elias by reason of the Idolatry of the Israelites He took not away seed-time and harvest in other places The ordinance of God though it was not observed in one place for mans transgression yet it found place in an other * 51. Gen. 9.2 The fear of you and the dread of you shall be on every creature Prov. 30.30 The Lion feareth not for fear of you The creature considered in its own strength is one thing and as it hath fear by a divine imposition is another in the former sense Solomon speaks to us in the latter sense is that of Genesis to be understood 52. Gen. 9.2 And the fear of you and the dread of you shall be upon every beast of the earth Job 39.9 Will the Vnicorn be willing to serve thee In the former place the dominion over the creatures is partly restored to man after the fall and God hath cast a fear on them that they should not dare to hurt man but should be afraid of mans countenance But if the Unicorn or any beast do violence to man they do but put him in mind of his fall 53. Gen. 9.13 I do set my bow in the clouds and it shall be for a token of a Covenant between me and the earth Revel 4.3 And there was a rainbow round about the throne in sight like to an emrald The first place is concerning the ordinary place of the rainbow the second of the extraordinary rainbow and the seat of God * Gen. 9.13 with Rev. 4.3 The rainbow was no naturall but an instituted sign of a temporall Covenant in the generall of it to all creatures Yet it may be a sign of the spirituall part of the Covenant with reference to Christ in whom all promises of what sort soever are yea and amen and who is represented sitting in his Throne compassed with a rainbow in sight like unto an Emrald The one was a †As the word reall is opposed to symbolicall reall rainbow the other onely symbolicall the one in the materiall Heaven the other in the beatificall * 54. Gen. 10.5 Divided in their Lands every man after his tongue Gen. 11.1 The whole earth was of one language and speech The former passage is inserted by way of anticipation to make the History compleat and the holy Ghost hath regard to the thing it self not to the time or method wherein it was done for that is delivered in the next Chapter * 55. Gen. 10.8 Nimrod began to be mighty in the earth Verse 10. And the beginning of his Kingdome was Babel Rom. 13.1 Let every soul be subject to the higher powers The tyrannicall power of Nimrod was with violence and violation of government in families yet not without Gods ordination nor doth every unlawfull attaining take away the lawfull power from ill beginnings and manners good laws and profitable things proceed also The beginning of the Kingdome of Judah was the wantonnesse and wickednesse of the people The beginning of the Kingdome of Israel the sedition of Jeroboam yet they were afterwards lawfull Kingdoms Power and authority is one thing the acquisition and use of that power are others a man may come unlawfully by his power and one may use a lawfull power unlawfully 56. Gen. 10.22 The children of Sem were Elam Assur and Arphaxad Chap. 11.10 Sem begat Arphaxad two years after the flood In History the order of nature and time are not alwayes observed therefore though Elam and Assur are named Chap. 10. before Arphaxad yet it follows not that they were elder than he and Sem is said to have begotten sons and daughters after Arphaxad was born and not before 57. Gen. 11.7 Let us go down and there confound their language 1 Kings 8.27 Jer. 23.24 Do not I fill the earth God is not moved from place to place because he is all every where Lib. 16. cap. 15. De Civ Dei saith Augustine but he is said to descend when he doth any thing for the
God which was propagated in Jacobs posterity But in temporall preheminence Jacob might be said to serve Esau and he might serve and call him his servant and do him homage 90. Gen. 26.34 Esau married two wives Judith the daughter of Beeri the Hittite and Besamath the daughter of Elon the Hittite Chap. 36.2 Esau took his wives of the daughters of Canaan Adah the daughter of Elon the Hittite and Aholibama the daughter of Zibeon the Hivite Those wives were two or each of them had two names for the Hittites were in the borders of the Hivites * Gen. 26.34 with Gen. 36.2 Either these former were different waies from the latter the two former dying without Children else they were the same and had two names the former place using one name the latter another so it was usual in Scripture 91. Gen. 27.23 Jacob deceived his father Isaac Chap. 20.41 His father in law and his uncle Laban Marke 10.29 Defraud not 1 Thess 4.6 We must live by Gods law and not by examples Jacob did that by inspiration from God without injuring his Father or his Uncle Let us so live in mutuall conversation that we circumvent not our brother in any thing because God is the revenger of all these things for all deceit is openly condemned in the word of God 92. Gen. 27.28 God give thee of the dew of heaven and of the fatnesse of the earth and plenty of corn and wine Chap. 42.2 Jacob for want of provision sent his sons into Egypt to buy corn Deficiency and temporall want doth not diminish the divine blessing and force of the promise As travelling did not hinder Abraham so Jacob did not lose the fruit of his Fathers blessing 93. Gen. 27.38 Esau lift up his voice and wept 12.17 Esau found no place of repentance Heb. 12.17 Esaus repentance was not true but hypocriticall for he did not acknowledg his sin but was sorry for his losse and would have killed his brother Nor could he by his tears move his Father to repent of the blessing given to Iacob * Gen. 27.38 with Heb. 12.17 Repentance and weeping are to be distinguished according to their Objects some repentance and weeping are carnall because they are set upon and rests in not looking further than worldly losses and affaires the other repentance respects Gods displeasure this of Esaus in Genesis was upon a worldly account and that repentance spoken of in Hebrews was not spoken of Esau but of Isaac his father Esau found no repentance or change for all his weeping in Isaac his father * Gen. 30.41 Jacob laid the rods before the eyes of the sheep in the gutters that they might conceive c. 1 Thess 4.6 That no man go beyond or defraud his brothee c. Warrantable pollicy carried by the instinct of the holy Ghost in cases concerning the publick good of the Church against its adversarie is one thing private practises for base ends defrauding others to enrich themselves in buying and selling that 's another thing Jacob did this by Gods direction Gen. 31.9 10 11 12. 94. Gen. 32.3 and 33.14 Esau lived before Jacobs return in the Land of Seir. Chap. 36.6 Esau took all that he had got in the Land of Canaan and went unto Seir from the face of his brother Jacob. Esau saith August after that his brother was departed to Mesopotamia would not live with his parents whether by reason of that commotion that he grieved that he was deceived of the blessing of his Father or whether it were by reason of his wives which he saw were hatefull to his parents or whatsoever the cause was and he began to live in the mountain of Seir then after that Jacob was returned peace being made betwixt them he went back to his Parents and when they both together had buried their Father he went again to Seir and there be propagated the Nation of the Idumaeans 95. Gen. 32.30 I have seen God face to face saith Jacob. Exod. 33.20 No man can see my face and live It was the common opinion of the Antients that if any man should see the face of God he must dye the death so Gideon Manoah and the Israelites feared their lives but Jacob here Abraham Chap. 18. Joh. 1.18 Isaiah Chap. 6. Daniel Chap. 7. by their example confute that opinion for they saw God face to face that is the glory of God was manifest to them but the essence and nature of Gods face no mortall man can see nor ever did see * Gen. 32.30 with Jo. 1.18 No man hath seen Gods face at any time And Exod. 33.20 The face of God in Scripture is not to be taken for his Essence and Nature in the former place but in the latter No man hath seen God thus Secondly The face of God is Gods manifestation of himself externally some way or other thus the Patriarchs and other have seen him Thirdly The knowledg of God by his Word especially the Gospell 2 Cor. 3 8. Fourthly The glory and ineffable clearnesse of his Majesty in eternall life 1 Cor. 13.12 The sight of God is twofold either in respect of us under the New or of those under the Old Testament Jacob and others saw God face to face not in respect of us but in respect of others in the same time and dispensation who saw not God in so clear a dispensation as he did No nor he himself formerly did enjoy that clearness This vision in humane forme in comparison of other apparitions was more plain and familiar with face to face as those that wrestle or when a man talketh with his friend in presence * 96. Gen. 32.3 and 33.14 and 36.6 The land of Seir the country of Edom. There were two Seirs Seir in the land of Edom so it may be taken for a part of Edom or Esaus possession which was called Seir a Chorite and not Esau for it had the name before his birth Gen. 14.6 97. Gen. 33.19 Jacob bought a parcell of a field at the hand of the children of Hamor Sechems father Chap. 23.16 Abraham bought the field with the cave of Ephron the Hittite Abraham bought the possession of the Cave with the ground about it for the buriall of the dead Jacob bought the greater part of the field to dwell there Gen. 30.13 Chap. 48. Josh 24.32 where he pitched his tents In the cave that Abraham bought was Sara buried and he himself also Isaac and Jacob. But in the field that Jacob bought and gave to his son Joseph were Josephs bones buried brought thither out of Egypt * 98. Gen. 33.19 49.29 50.13 Josh last 32. with Gen. 23.16 Acts 7.16 To resolve these large difficulties for brevities sake which suits with the design know Ephron from whom Abraham bought the sepulchre had two names Seir so called by Moses Hemor or Hamor by St Stephen so as its the same person that Moses and Stephen designes when they put severall names Secondly There was two purchases the one
made by Abraham Gen. 23.17 18. the field of Ephron in Machpelah the other by Jacob in Gen. 33.19 but the one after the other a long while Thirdly Some of the Patriarchs were buried in Sychem which Jacob bought Gen. 33.19 as Joseph and some as Abraham Isaac and Jacob Gen. 50.13 were buried in Hebron the field that Abraham bought for money of Ephron Fourthly Those words in Acts 7.16 Of the sonnes of Emmor may be rendred besides that i. e. sepulchre of the sons of Emmor of Sychem 99. Gen. 33.19 Jacob bought a parcell of a field where he had spread his Tents Chap. 23.16 Abraham paid the money for the Cave and the borders round about Act. 7.5 And he gave him no inheritance in it no not so much as to set his foot on The Patriarchs would not possess themselves of the Land of promise before the time whose patrimony was not bought with money but as we find it Acts 7. God gave it freely to their posterity * Gen. 35.26 All the sonnes of Jacob were said to be born in Padan Aram yet Benjamin was not born there but the Scripture is not sollicitous to reckon many times the exceptions but gives the denomination to the greater part as Gen. 46.15 all the souls which came from Jacob are reckoned to be 70 when probably there wanted one * Gen. 37.10 with 35.19 And thy mother If Rachel was dead how then doth he say I and thy mother shall worship thee He speaks not of dead Rachel but of his living maid Bela who being Josephs Nurse was in place of his mother 100. Gen. 42.15 By the life of Pharaoh Matth. 34. Swear not at all Deut. 30.19 2 Cor. 1.23 Joseph sweareth not but he confirmeth his words by speaking after the usuall manner that the Egyptians did So Moses calleth the heaven and the earth and Paul calleth God to witnesse upon his soul Christ by the Evangelist forbids all vain and unnecessary oaths and forbids perjury 101. Gen. 46.4 I will go down with thee into Aegypt and I will also surely bring thee up again Chap. 49.33 Jacob died in Aegypt Gen. 50.13 Jacob returned out of Aegypt in his posterity and his body also after his death was brought into the land of Canaan and buried there 102. Gen. 46.21 The ten sons of Benjamin Chap. 44.20 He was a childe a little one Dom. Mart Luth. Jacob gave a wife to his youngest sonne Benjamin that Rachel might have seed by him and whilst God by a singular blessing gave him so many sonnes by that means he pacified Jacobs sorrow for Joseph * 103. Gen. 46.26 with 27. Acts 7.14 In the first computation Jacob and Joseph are not comprized nor Ephraim and Manasses his sonnes which being added make up 70 in the Acts is added the five Nephews of Joseph which Numb 26. and 1 Cro. 7. are reckoned and they are Machir the sonne of Manasses and Galaad the sonne of Machir Sutulaam and Taam the sonnes of Ephraim and Edom the sonne of Sutulaam which were all born in Aegypt * Gen 46.26 All the souls were threescore and ten Exod. 1.5 Deut. 10.22 with Acts 7.14 Threescore and fifteen souls Moses observed a three-fold manner of numbring the people First Those souls only which entered with him into Aegypt of Jacobs family and came from his loynes except the wives of his sons and so there was 66 souls The second numbring by which is exposed the number of the whole Nation comprehending Jacob Joseph and two sons of Joseph which came from the loyns of Jacob which 4 added to 66 make 70. The third numbring of all the heads belonging to the family of Jacob contracted into one viz. 4 Wives of Jacob and the two sons of Judah though being dead in Canaan Or and Onam comprehending Jacob Joseph and his two sons and so they will all make 76 and so Jacob being substracted Acts 7.14 as will appear by the words they make 75 so the number 75 is not to be understood of those that went down but of all which had relation to Jacob who Jacob excepted were so many Others resolve it thus Jacob and Joseph and Josephs two sonnes born in Aegypt coming from Jacobs loynes are reckoned with them which with 66 reckoned verse 6. make 70 and though Joseph came into Aegypt before and two came not down at all being born there Yet they are said to be 70 the whole taking denomination from the greater part but without appearance of fraud because the story sets down who came with Jacob and who came not As for the number 75 the Septuagint use 75 in their Translation Gen. 46.27 and Exod. 1.5 which 5 are Machir the sonne and Gilead his sonne and nephew or grand-child of Manasseh and Sutulam and Taham two sonnes of Ephraim and Edom his grandchild by Sutulam which they seem to take from 1 Cro. 7.14 20. but if they reckon right they should reckon two more verse 29. But others say that to make up the number 75 there is use made of such as were born afterwards in Egypt of one family as Father Son Grand-child and Great-grandchild which Jacob might see before he died and of these the most being such as he brought with him out of Canaan they might all in reference to Jacob be sorted to his company 104. Gen. 46.34 Every shepherd is an abomination to the Aegyptians Chap. 47.6 If thou knowest any men of activity amongst them then make them rulers over my cattle The Aegyptians hated the shepherds of the Hebrews not for their cattle but for their circumcision and religion because they sacrificed those things which the Aegyptians worshipped for Gods 105. Gen. 47.31 And Israel bowed himself upon his beds head Heb. 11.21 Worshipped leaning upon the top of his stâ—ffe Jacob being lifted up at the head of his bed bowed himself upon the top of his staff and so worshipping God left an example of piety behind him to his children * Gen. 47.31 with Heb. 11.21 Some say the difference ariseth by the Apostles following the 70 and the 70 followed a Copy which had no poinâ—s for the same Letters varied in one vowell stand to both for Mitteh is a bed Matteh a staff But others easily reconcile it thus Jacob was old and feeble and delighting in prayer and bowing himself in holy adoration to his God would now in the last time succour up his feeble limbes by a staff to wind about his weak body into a more reverend prostration before the Lord than that of lying upon his back in his bed and in this posture he kneeled up with his face towards the beds head leaning on a staff * 106. Gen. 48.22 with Gen. 33.19 Josh ult 33. The one place saith He took it by force the other He bought it Jacob at the first truely bought it but being strucken with fear by reason of the slaughter of the Sichimites by his two sonnes he relinquished the field the Amorites invading it Jacob returning
then enter but when the cloud was removed then he went into it 182. Numb 8.7 The Levites shall shave off all the hair of their flesh Lev. 19.27 You shall not round the corners of your heads nor shave your beards In the time of the Leviticall pacification they did shave the hair of their flesh Ezek. 44.22 but otherwise to cut the hair of their heads or shave their beards round was sorbade them by Moses 183. Numb 10.29 Hobab was Moses father in law Exod. 2.18 Raguel Chap. 3.1 4.18 18.5 Jethro Hobab because he was the sonne of Raguel is thought by some to be Moses kinsman in the Scripture oft-times persons have two or three names so the father in law of Moses had many names * 184. Numb 12.1 His wife who was an Aethiopian Exod. 2.10 She was a Midianite of Arabia Answ There was a double Aethiopia one West without Aegypt in Africa which is called Abasa the other East which is called Arabia which comprehends the Midianites and other people living toward the South 185. Numb 12.8 God spake with Moses mouth to mouth Exod. 33.20 Joh. 1.18 No man hath seen God at any time 1 Tim. 6.16 The divine essence is invisible and dwels in an unaccessible light that Moses in his morality saw not perfectly yet we piously believe that the Sonne of God taking on him the shape of a man as he was afterwards to be incarnate did speak with Moses familiarly 186. Numb 14.1 All the people with a 〈◊〉 voice murmured against Moses Verse 23. They shall not see the Land of promise except Caleb Joshua 14.1 The children of Israel possessed the land of Canaan which Eleazar the Priest and Joshua the sonne of Nun and the heads of the Fathers distributed to them Chap. 24.7 Whose eyes saw what the Lord had done in Aegypt 1 Cor. 10.5 Eleazar and Caleb and other faithfull people came into the Land of promise but those that murmured were destroyed in the wildernesse for with many of them God was not well pleased 187. Numb 15.38 Speak to the children of Israel that they make themselves fringes in the borders of their garments Mat. 23.5 Christ condemns the Pharisees for enlarging their phylacteries and their borders The abuse of a thing doth not take away the use of it God commanded the Israelites that so often as they should look upon their garments they should remember the Commandements of God and do them But the Pharisees abused this commandement of God boasting hypocritically of their long garments and fringes as though there had been some holinesse in them therefore their hypocrisice is deservedly reprehended * 188. Numb 16.29 If these men die the common death of all men c. Eccles 3.19 As one dyeth so dieth the other for they have all one breath It s one thing to speak of death according to the course of nature another thing to write of strange judgements above the course of nature according to the course of nature as the one dyeth so dyeth the other But this was a particular case of Corah Dathan c. which were to dye in a strange manner that the people might see the Lords sending of Moses 189. Numb 16.32 The earth opening her mouth devoured them all which belonged to Corah with their houses and substance Deut. 11.6 Psalm 106.17 26.32 When Corah perished all his sonnes perished not The sonnes of Corah which escaped alive were in the Tabernacle of the Lord when the sedition began because they consented not to the Levites in the sedition of their Father 190. Numb 18.16 The redemption of the first-born shall be from a moneth old for five shekels after the shekell of the Sanctuary Exod. 22.30 Thou shalt give me thy first-born and with Sheep and Oxen thou shalt do the like seven dayes it shall be with the dam on the eight thou shalt give it me The first-born of man and of clean beasts were consecrated unto God the eighth day but the unclean beasts were redeemed after one moneth A woman after she brought forth a male child must stay apart six weeks after a female twelve weeks in that time they were purged from their issue of blood 191. Numb 18.20 God said unto Aaron Thou shalt have no inheritance in the Land neither shalt thou have any part amongst the Israelites I am thy part Joshua 21.41 The 48 Cities of the Levites were within the possessions of the children of Israel The Levites had their habitation and food in those Cities with their families which Cities were as Schooles wherein they were instructed rightly in the Law and to perform their office in holy things as they should 192. Numb 20.11 At the stroak of Moses on the rock of flint the waters came out abundantly and the congregation drank and their beasts also Psalm 18.1 1 Cor. 10.4 They all drank the same spirituall drink for they drank of that spirituall Rock which followed them and that rock was Christ Moses relates historically the water that came out of the flint for the use of the people and their Cattle The Apostle speaks after a spirituall manner and saith that Christs bâ—nefits to us were prefigured thereby 193. Numb 20.18 21. Edom would not suffer the Israelites to passe through the land Deut. 9.29 Let me pass through thy land as the children of Esau did unto me Jude 11.18 The children of Esau denied to let the children of Israel passe through the publick way through their Cities and Villages the King of Edom suffered them to passe about by his borders and through by-wayes 194. Numb 20.28 Elcazar the high Priest was present at his fathers death Lev. 21.11 The high Priest shall not go in to any dead body nor defile himself for his Father or his Mother Eleazar was not yet the high Priest actually and this was a singular example Augustine That time that the high Priest did his office of high Priest it was forbidden him that he should not come to his Parents being dead * 195. Numb 20.29 In the mount Hor and yet Aaron is said to dye in Mosera and to be buried there Answ Hor and Mosera are the same places the Mountain was called Hor but the place adjoyning in which the Tents were fixed was called Mosera 196. Numb 21.9 Moses made a Serpent of brasse and put it up for a sign and when they that were bitten beheld it they were healed Exod. 20.4 Thou shalt not make unto thee any graven Image or any likenesse of any thing in heaven or earth God gave an especiall command of setting up the brasen serpent like to the fiery Serpents whose wounds and bites the Israelites could not endure that so looking on this they might be safe it was a figure of Christ crucified 197. Numb 22.12 God said to Balaam Thou shalt not go with them Verse 20. Rise and go with them Verse 35. Go with the men God would not that Balaam should go to curse the Israelites at last he
our sinnes and detest evill justly and as we should so God is daily angry with us for our sinnes But damnable anger and unlawfull is joyned with the sin of those who for every light offence do maintain their anger reckoning more of what is committed against them than against God 461. Psal 9.8 God shall judge the world in righteousnesse 1 Cor. 6.2 Know ye not that the Saints shall judg the world The manner of judging of the world is either by authority so the whole Trinity will judge or of subordinate authourity so Christ as Mediator and man will judge or of assertion so the Apostles will judge the world or of approbation so all the Saints and Angels shall allow of the sentence pronounced by the supreme judge Chrysostome the Saints shall judge the world by exemplary judgement because by example of their faith the infidelity of the world shall be condemned 462. Psal 14.1 The fool said in his heart There is no God Psal 19.1 The Heavens declare the glory of God and the firmament sheweth his handy work Wicked men if not in words yet in their deed and actions they deny God and as much as in them is they wish there were no God and no Hell 463. Psal 18.42 They cryed unto the Lord and he heard them not Jer. 29.12 Ye shall call upon me and I will hearken unto you God doth not hear the prayers of hypocrites but he hears the prayers of penitents 464. Psal 19.4 Their line went out into the ends of the earth Rom. 10.18 Their sound went out into the whole world Paul interprets the Psalme concerning the Doctrine of the Gospell and saith that it is the Canon of the holy Ghost and rule of faith and manners of Christians appointed by God by the sound and voice of the prophets of Christ and his Apostles in which the will of God is revealed and therefore it is called the Canonicall Scripture * Psal 19.4 with Rom. 10.18 To fetch an allusion from a place is one thing to allude to a place only is another He that alludes to a place only is not bound to recite the words further than that allusion requires The Apostle was shewing that the Gospell spread much in the world even as David said the light of the Sunne did * 465. Psal 19.7 The Law of the Lord is perfect converting the soul Rom. 6.23 The Law is the ministration of death The former place speaks of the Morall Law and also of the Gospell-Doctrine of Christ as it was held forth in the Scripture before Davids time The latter place of the Morall Law alone which though it be a perfect rule of righteousnesse yet in regard of us so unable to performe it and transgressors of it we can have nothing but death by the Law for cursed is he that doth not continue in all that the Law requires The Law is a killing Letter and a ministry of death not of it self but to us so sinfull and wretched 466. Psal 19.8 The Statutes of the Lord are right rejoycing the heart 2 Cor. 3.7 The Law is the ministration of death engraven in stones In this Psalme by the Law is understood all the will of God revealed from above The Apostle speaks only of the Morall Law not as it is in it self for so it is the perfect Law of righteousnesse and brings life but in respect of us who are transgressors of the Law and obtained nothing but death by it 467. Psal 19.11 And in keeping of thy Commandements there is great reward Luke 17.10 When you have done all ye were commanded ye shall say We are profitable servant we have done nothing but what we are obliged to do David commendeth the Law of God and that there is great reward in the keeping of it In which the goodnesse of God is commended who may of right require obedience from us yet he freely gives a reward unto us which he oweth not Christ sheweth that we and all that we have are due unto God therefore we can aske nothing for a reward and it is presumption to think that we can deserve any thing at Gods hands * Psal 19.11 with Luke 17.10 There is great reward of mercy not of merit neither of congruity nor condignity for when we have done all we ought we cannot profiâ— he Lord. It s one thing what God gâ—â—es to us as sonnes another thing what we expect as wages for our work 468. Psal 22.1 My God my God wherefore hast thou forsaken me Joh. 14.10 Chap. 16.32 I am not alone for the Father is with me In the first place is signified the sense of Gods wrath and the effect thereof in Christ who taking upon him our person is made sinne for us though he complained that he was forsaken as man yet he was not forsaken as the Sonne of God nor was the divine nature separated from the humane nature but supported it In the latter place when Christ saith I am not alone he hath respect to the flight of the Apostles and fortifieth himself against it by the presence of his Father 469. Psal 22.3 My God I cryed by day and thou heardest not John 11.42 I knew because thou hearest me alwayes Christ was not heard in his passion because he was to dye In the latter place he speaks of his prayer for believers he gives thanks to his Father that he was alwayes heard 470. Psal 24.1 The earth is the Lords and the fullness thereof Luk. 4.6 I will give to thee saith Satan unto Christ all this power and glory Satan being the spirit and father of lying Joh. 8.4 Matth. 28. Psal 22 8. doth falsly appropriate to himself the power of the world Christ being appointed by his father King of Kings to whom was given all power in Heaven and Earth he rules in Heaven and Earth from sea to sea from the Rivers unto the ends of the earth 471. Psal 24.2 The Lord hath founded the earth upon the seas Exod. 20.4 The waters are under the earth The earth hath its stability from the first Creation the foundation thereof is the power of God which is the center of the whole and it doth as it were move upon the waters above and beneath it hath the waters on the sides so that the Sea is higher than the earth it is therefore the wonderfull work of God that he preserveth mankind from drowning in the midst of the waters 472. Psal 26.2 Prove me O Lord. 1 Cor. 11.28 Let a man prove himself God because he proves our thoughts words and deeds therefore we must prove our selves that we may make our selves approved to God * 473. Psal 2.9 Turn not thy face far from me Psal 51.9 Turn thy face from my sins It is one thing to turn away his face from Davids sinne another thing to turn away his face from Davids person David prayed that God would not withdraw his favour from him but that he in favour would hide away his face from his
in him he was despised and we esteemed him not In the first place is spoken of Christ exaltation and the glory of his Kingdome of which Solomon was a type not outwardly in the sight of men but inwardly and spiritually before God and the faithfull people In the latter of Christs humiliation and as carnall men judge of Christ * Psal 45.2 with Isaiah 53.2 The former speaks of Christ as he appeares to the soule broken and bruised and called home The latter of Christ as he appeared to the men of the world Jews and the wicked without any Majesty or Kingship The former as he shall appear in glory the latter as he appears in outward dispensations here below The comelinesse is rather relating to his Majesty than to his person though questionlesse which in it self was fair yet was through his troubles and sorrow beclouded and he seemed a man of sorrow 492. Psal 49.8 The Brother shall not redeem his Brother Heb. 2.12 Christ our Brother offered himself for the price of our Redemption Because men could not satisfie the Divine Law Christ God and Man our Brother and our Saviour by his obedience and suffering fulfilled the whole Law for us his satisfaction is our Redemption for our sinnes 1 Joh. 2.2 Rom. 20. and the sinnes of the whole world and he is the fulfilling of the Law for righteousnesse to every one that believeth * 493. Psal 49.12 He is like the beasts that perish Rom. 8.21 The creature it self also shall be delivered from the bondage of corruption into the glorious liberty of the Sonnes of God Beasts perish because when they die there is an end they have no resurrection The second place speaks of the renewing of the world after desolution thereof And whether by the creature he means the Heaven and the Earth with the rest of inanimate things or he intends the animate Besides he shews that they shall be no more subject to any such alteration and corruption as now when the beasts perish much lesse to serve for the object and instrument of sinne but every thing according as its capable shall be glorified and fully delivered from vanity and perishing * 494. Psal 50.15 Call upon me in the day of trouble and I will hear thee Isa 65.25 And it shall come to passe that before they call I will answer When God saith he will answer before they call it hinders not but that when at other times they do call he will answer The latter promise in Isaiah doth not say that he will alwaies answer before they call but that sometime he will answer before they call i. e. he will deliver his people before they apprehend danger * 495. Psal 51.11 Cast me not away from thy presence c. Heb. 13.5 I will never leave thee nor forsake thee Doubt If the Lord should take away his Spirit and cast his people out of his presence Then how comes he not to leave us Answ The words of David might be spoken by him in his desertion in which case a man may fear that which he is most sure to avoid His praying that God would not cast him off doth not necessarily imply a fear that God would do it but rather an hope and assurance that God would not do it As elsewhere we find him praying for that which God hath promised unto him and which he doubted not but God would performe 2 Sam. 26.27 The former place shews what David in justice might fear for his sinne The latter what God in mercy would grant for his Christ The former what David in his prayers did seek The latter what God in his promise did answer 496. Psal 95.11 Slay them not O Lord. Vers 13. Consume them in thy wrath First he praies that the enemies of God may be tollerated a while for example to others and led captive in triumph then when others are taught better by their example let them be destroyed That destruction if it may not be understood of their lives yet it may be of their power dignities and wealth that so being brought down they may not be able to hurt the Church or oppose themselves against God * Psal 59.11 with 13. Slay them not at once or suddenly let them rather have Cains punishment but yet consume them surely that so they may know themselves to be men and thou the God of Heaven * 497. Psal 60. title When Joab returned and smote of Aedem in the valley of Salt twelve thousand 1 Chron. 18.12 Abishai the sonne of Zeruiah slew of the Aedemites in the valley of Salt eighteen thousand 2 Sam. 8.13 And David gat him a name when he returned from smiteing of the Syrians in the valley of Salt eighteen thousand The victory is ascribed to David as Generalissimo to Joab and Abishai as two chief Commanders and so all three had their speciall Victories running into one They are called Aedomites in some places Syrians in another because both Syrians and Aedomites joyned together against David Joab and Abishai In one place its said eighteen thousand in another place twelve thousand probably either David or some of the three at first slew six thousand and then Joab returning with the rest he either giving the first onset or else doing some remarkable service is said to slay twelve thousand more and so in all eighteen thousand 498. Psal 60.3 O God thou hast cast us off Rom. 11.1 Hath God cast off his people God forbid David speaks of temporall casting off Paul of eternall 499. Psal 62.11 God spake once Heb. 1.1 God spake by divers manners to the Fathers and Prophets God speaks once not by number but by counsell nor doth he deliberate the second time but he speaks divers wayes with a voice or without a voice to men waking or sleeping by himself or by his Angels In the former place the certainty in the latter the manner of divine Revelation is understood * 500. Psal 68.18 Thou hast led captivity captive and thou hast received gifts for men Ephes 4.8 When he ascended up on high he gave gifts to men Led captivity captive which may be interpreted either passively or actively Passively he took away from Satan Death and Hell all their captives changing their miserable captivity into an holy and happy captivity whereby they are brought into the obedience of the Gospel 2. Actively Christ hath captivated the world flesh and Devill Death and Hell which in severall kinds had before captivated mankind Received gifts and gave gifts i. e. receiving gave as the phrase is Exod. 25.2 and in divers others places taking is used for giving 1 Kings 3.24 17.10 Judg. 14 2. and giving is used for taking as Gen. 42.30 So as Christ received gifts at Gods hands in the Psalms and he did not keep these gifts or use them for himself but Saint Paul would have us to know that he gave us these spirituall gifts Thus the one shews the giver the other interprets to what end they were
to God as in the former place 512. Psal 79.6 Pour forth thine anger upon the Nations 1 Cor. 13.7 Love endures all things The Psalmist asks this not out of a vitious affection and desire of revenge but from a just zeal kindled by the holy Ghost whereby he was inflamed for Gods glory against Blasphemers the incurable enemies of God * Psalm 79.6 with 1 Cor. 13.7 The former is a deprecation against the enemies of the godly The latter describes love as that grace which makes a charitable man apt to construe all things to the best and hope for the best where there is no apparent reason to the contrary enduring all things which may be endured with a good conscience which no way hinders the praying against wicked men as they are enemies to God or Religion For though love may make us endure personall wrongs it cannot make us endure publick wrongs to God and the Gospell Charity may make us bear with outward pressures inflicted by persecutors yet pray against the persecutors as persecutors 513. Psal 81.13 He gave them over to their own hearts lusts Act. 17.28 In him we live and move and have our being The first place speaks of the ill affection proceeding from mans corrupt nature the latter of the work of God in men and the conservation sustentation and government of all his creatures 514. Psal 82.6 I said Ye are Gods John 17.3 This is life eternall to know thee the only true God Jer. 9.23 24. The Magistrates are called gods not by nature but from the Majesty communicated to them and their judiciary power that so men may be brought to obedience by them God is so by nature the Magistrate by his office hath a grant of part of divine power and being Gods Vicegerent he must do all according to Gods will and not according to his own will 515 Psal 89.7 O Lord God who is like unto thee 1 John 3.2 We know that when he appears we shâ—ll be like him The Psalmist speaks of the mighty men of the earth who living wickedly and ungodly are not like to God And John speaks of the faithfull who though they are here strangers and pilgrims seeing onely in a glasse by faith yet when the time of perfection shall come we shall see him face to face as he is and reign for ever with him 516. Psal 90.9 We passe away in thy wrath John 3.36 He that believeth not the Son the wrath of God abideth on him God is angry for a time not against the persons of the godly but against their sinnes and he chasteneth them here not for ever for their good and not for their hurt but unbelievers shall never see Gods gracious face unto life 517. Psal 92.16 There is no iniquity in God Rom. 11.32 God hath concluded all under unbelief that he might have mercy upon all God being free from all iniquity hath concluded that it argueth all men to be guilty of sinnes not as the cause thereof but as a judge whilst he declares them guilty for sin if he would deal according to rigour of divine justice 518. Psal 102.26 27. Heaven and earth shall passe away as a garment shall they wax old and as a vesture shalt thou change them 104.5 Eccl. 1.4 The earth shall not be removed for ever c. The earth shall endure to the time appointed by God and what is corruptible of it shall be burnt with fire in the end of the world For ever here signifies not eternity but a long time * 519. Psalm 102.26 27. with Eccles 1.4 But the earth abideth for ever The former shews that the earth is not permanent The latter shews that the earth abides a long time more than men of whom its there said One generation goeth and another cometh The earths duration is opposed in the latter to the duration of man here not being intended the duration of the motion or standing of it This word For ever in Scripture signifyeth that which is of long continuance as Exod. 21.6 1 Sam. 1.22 and 27.12 2 Kings 5.27 2 Chron. 13.5 Though it s not to be denied that sometime it signifies that which never is to have end Exod. 3.15 15.18 Deut. 33.40 Luke 1.33 In the former place the earth is compared to Gods Eternity and so it s said to wax old and to be changed In the latter place the earth is compared with that which is very short lived man and so it s said to abide for ever i. e. comparatively to man 520. Psal 103.10 Dealt not with us after our sinnes nor rewarded us after our iniquities Deut. 7.10 I will repay to them in time God rewards believers not according to their iniquity nor doth he deale with us after our sinnes for when we were his enemies he was reconciled to us by Christ and gave us life but he rewards the unbelievers according to their works and condemnes them by just judgement 521. Psal 104.5 Thou laidst the foundations of the earth 2 Peter 3.5 The earth standing out of the waters and in the waters by the word of God The basis of the earth is the power of God that supports all this Universe the earth is called the Centre of the Universe and is said to subsist in the waters and out of the waters because it is compassed by the waters like an Island * 522. Psal 104.6 Thou coverest it with the deep as with a garment the waters stand about the Mountains Psal 136.6 He stretcheth out the earth above the waters God covered the earth in the first Creation with water or rather in the generall deluge He founded it on the waters Either waters being at the Center of the earth or else the hills are above and so are the banks above the Seas 523. Psalm 104.15 Oyle that maketh a chearfull countenance Isa 3.18 The Lord will take away the bravery of their tinkling ornaments their caules and their round tires God will not have people to paint their faces for that is reprehended in Isaiah but because God foreknew by the fall that most grievous diseases would afflict us he gave power of healing to Plants and art to Phisitians and Apothecaries to make Oyles and Unguents Chymically to cure and refresh men Of this the Psalmist speaks 524. Psal 105.37 There was not one feeble person amongst them Deut. 25.18 Amalek slew all that were feeble behind thee The Israelites going out of Egypt were sick of no disease but there were women with child and old people who were weary in the way and sat down to rest 525. Psal 106.31 Phinehas slew two of them in their fornication and that was counted to him for righteousnesse Rom. 4.3 Abraham believed God and it was imputed unto him for righteousnesse This just heroicall act of Phinehas pleased God To Abraham believing in Christ grace and righteousnesse is imputed Therefore to be imputed for righteousnesse signifies diversly as it is applyed to different persons * 526. Psal 107.40 42. He
lower than God Heb. Coheleth ECCLESIASTES THE PREACHER SOlomon in this Booke convinceth the vanity of the world and the foolishnesse of men Shews that there is nothing better than to fear God and to keep his Commandements And he maintains that there shall be a future judgement He wrote this Book after his falling from God in token of true repentance 574. ECcl. 1.4 The earth abides for ever Isa 40.8 Luke 21.33 Heaven and earth shall passe away Rom. 8.22 2 Pet. 3. In the opinion of men the earth abides for ever but in respect of God and the future change and purgation from corruption and vanity it shall passe away 575. Eccl. 1.9 That which was shall be and there is no new thing under the Sun Gen. 1.1 The world was once created Heb. 9.25 Christ once offered himself Ecclesiastes speaks not of all things none excepted but of the vanity of naturall and artificiall things which is collected from the naturall corruption and change of things * Eccl. 1.9 with Heb. 9.25 The former place speaks in relation to happinesse so there is nothing new to create our happinesse The second place speaks of Christ being offered which if we regard the substance was not new for he was designed from the beginning of the world to be offered and his offering is yet as fresh and powerfull as it was at first Something as to circumstance of time and place c. may be new but not as to substance and force A thing may be new in the individuality thereof but not in the species and kind 576. Eccl. 1.10 There is no new thing under the Sun Revel 21.5 Behold I make all things new Ecclesiastes purpose is not concerning a creation of new kinds of creatures but concerning their change and vicissitude in the world and concerning the malice of men and the Devill that men by the instinct of the Devill from the beginning after man had sinned being defiled with much wickednesse proceed to covet after evill unlesse God renews their hearts and they become a new creature in Christ * Eccl. 1.10 with Rev. 21.5 No new naturall species or kind of creature so the first place But yet new qualifications accidents and circumstances of creatures so the latter place Christ will make all new not onely raise men from their old dust in a new manner but endue them in soul with new graces and in bodies with new tempers and so purge every thing from its drossie quality and mortality as it shall appear to be new * 577. Eccl. 1.15 That which is crooked can never be made straight Isa 40.4 And the crooked shall be made straight That men by all their diligence nor Princes by their power can make things otherwise than they are that which naturally is crooked will have an inclination and bending thither and yet this hinders not that God can and will according to his promise make our hearts which naturally are crooked to become straight 578. Eccl. 2.2 I said of laughter It is mad and of mirth What doth it Prov. 17.22 A merry heart doth good like a medicine In the first place is meant naturall laughter and rejoycing in prosperity and the goods of Nature and Fortune as the Gentiles do and this Ecclesiastes condemns as folly But in the Proverbs is commended that joy onely which proceeds from the holy Ghost * Eccl. 2.2 with Prov. 17.22 Laughter is either naturall the effect of rationality 2. Spirituall the effect of spirituall ratiocination the former place speaks of laughter as naturall which yet cannot be said to be madnesse for it is the naturall product of our reason but as it exceeds either in the bounds or ariseth from unworthy considerations The second place speaks of the effect of a merry heart which may be without outward laughter the one being solid the other flashy and frothy or it speaks of an heart merry with the incomes of the spirit Or 3. Of an heart which is modestly merry and laugheth but not of an immoderate nonsensicall mirth and laughter 579. Eccl. 2.15 What doth it profit me that I laboured to attain more wisdome Prov. 8.35 He that findeth me findeth life Politick wisdome is indeed a singular gift of God but if any man abuseth it and dependeth on his wisdome it profits not but is all vanity Divine wisdome which teacheth us to wait all events from God and to pray to him for his direction in all confers eternall life * 580. Eccl. 2.16 17. For there is no remembrance of the wise more than of the foole Prov. 8.35 For who so findeth me findeth life The former place tells us that wise men are forgotten as well as fools many times in the thoughts and remembrance of men in this world The latter place tells us of getting wisdome which will make a man live with God after and in this life The former place speaking of worldly wisdome The latter place of Christ the essentiall or divine wisdome * 581. Eccl. 2.22 For what hath man of all his labour Psal 128.2 Of the labour of thy hands The former place speaks of a man at the day of his death The latter of a man in his life the former saith all the fruits of our labours cannot advantage us at the day of our death the latter saith yet they may advantage us in our life time if we be godly 582. Eccl. 2.23 The dayes of man are full of labour and sorrow Psal 128.2 Of the labour of thy hands thou shalt eat and happy shalt thou be Ecclesiastes condemns not labour which God hath laid on men for that is good and necessary having great promises but because riches are purchased by much travell and no man knows whether he shall be a wise man or a foole that he must leave them to * 583. Eccles 3.14 I know that whatsoever God doth it shall be for ever 2 Cor. 4.18 For the things that are seen are temporall The former place speaks of thing being for ever not as so in themselves or appointed to be so by God But so in relation to men men not being able to alter or change the work of God The latter place speaks of things as they are in relation to God and as they are in themselves temporall 584. Eccl. 3.19 There is one event to man and beast as the one dieth so dieth the other Chap. 12.7 The spirit of man returns to God that gave it him In the former place is shewed the opinion of carnall men concerning man and beasts who compares them by the likenesse of their deeds and events In the latter place is taught what is the exellency of mans soul above the beasts and the difference after death But a naturall man cannot perceive these things * Eccl. 3.19 with Eccl. 12.7 The former place speaks of man and beast in relation to outward accidents as hunger cold thirst death they are alike in these and the other place speaks of the soul alone in that it differs
Lord will do The first That wicked men will not take notice of the Lords glorious works though the works being considered in themselves are glorious The second place shews what a glorious work that of redemption should be that even all that would see and take notice of it not shutting their eyes and being obstinate as the wicked do might see it * 607. Isai 26.14 They are dead they shall not live Vers 19. Thy dead men shall live The condition of wicked men perishing is one thing the Saints rising is another There is a difference betwixt men that are dead to God and men that are Gods dead men or that die for God or are his The former Texts speaks of oppressors which are but dead though they live they are many times cut off in the midst of their dayes they shall not live but those that are dead or slain upon Gods account shall live again live for ever 608. Isai 26.20 The wicked will not behold the Majesty of the Lord. Chap. 40.5 And the glory of the Lord shall be revealed and all flesh shall see it together for the mouth of the Lord hath spoken it The Prophet speaks concerning the Kingdome of Christ and the state thereof and he teacheth in the former place that the wicked shall be so blinded that they cannot perceive the mighty worke of God wherein he hath shewed his greatnesse his glory his power and his mercy which blindnesse of theirs doth not take away the glory of God and of Christs Kingdome which all men may see in the saving work of mans Redemption 609. Isai 28.16 Behold I lay in Sion a stone a sure foundation faith the Lord. 1 Cor. 3 10. I have laid the foundation saith Paul God laid the foundation of our salvation in respect of his decree the sending of his Sonne and the perfection of mans salvation Paul laid the foundation in respect of manifestation and of his office and of the Christian Religion at Corinth * 610. Isai 30.26 The light of the Moon shall be as the light of the Sun and the light of the Sun seven-fold Matth. 24.29 The Sun shall be darkned and the Moon shall not give her light Spirituall shining is one thing naturall is another The light and knowledge of God should so farre exceed that which it had been that as much as the Moon light was inferiour to that of the Sun so much the knowledge of that time should be inferiour to that which was to be in after ages Nor yet doth this hinder but that at the generall desolution of the world the naturall lights of the Sun and Moon should be obscured * 611. Isai 30.20 Thy Teachers shall not be removed into a Corner any more Phil. 5.1 Paul a prisoner c. The former place speaks comparatively thy Teachers shall not as formerly be removed into corners but there shall be more plenty Nor doth this hinder but God may upon speciall occasions remove this and that Teacher and suffer them to be imprisoned as Paul though he never leaveth his Church in generall without Teachers Some distinguish betwixt teaching in Corners and Teachers to be driven to Corners by persecution * 612. Isai 31.7 Idols of Silver and of Gold which your own hands have made 1 Cor. 8.4 We know that an Idol is nothing Idols are something materiall or in relation to the substance that they are framed of they are nothing in relation to their effects and energies an Idol is of no force or value * 613. Isai 33.52 The Lord is our Law-giver Gal. 3.19 The Law was Ordained by Angels The former place speaks of God as the Author the latter place denies not God to be the Author but speaks of Angels as instruments or meanes by which the Lord gave the Law * 614. Isai 35.8 He was taken from prison and from judgement and who shall declare his generation Act. 8.33 In his humiliation his judgment was taken away It is one thing to quote the word another thing the sense Luke quoted the sense and substance of what the Prophet had said and not the words He was taken away from the judgement of his adversaries and delivered from prison What else was that but the exalting of his own judgement above them that past upon him The word that is rendred is as well to lift up a thing as to take away 615. Isa 38.1 2 Kings 20.1 2 Chron. 32.24 Set thy house in order for thou shalt dye and not live Vers 5. I will adde unto thy dayes fifteen years saith the Lord. Augustine saith that Ezechias was in order to dye according to some causes of future events In Gen. tit lib. 6. cap. 17. yet God added fifteen years to his life doing onely that which he foreknew he would do before the beginning of the world Gods justice brought the command for Ezechias death but his mercy prolonged his life and so Ezechias Piety and Repentance is proved 616. Isai 41.7 Chap. 46.6 They lavish gold out of the bag and weigh silver in the ballance and hire a Goldsmith and he wageth it a God 1 Cor. 8.4 An Idoll is nothing Silver and Gold and such materials as the Idols are made of were created by God but relatively unto God they are said to be nothing because they have nothing of God in them for God will not be worshipped by Idols 617. Isai 42.8 Chap. 48.11 I will not give my glory to another Matth. 11.29 Chap. 28.19 All power is given to me in Heaven and in Earth God will not give his praise and glory to an Image Christ to whom all power and glory is given is not only man but the true and eternall God also with the Father and the holy Ghost having co-equall glory with them but by reason of his office of Mediator all things are given him of the Father 618. Isai 42.8 I will not give my glory to another Rom. 8.14 The glory of God shall be revealed in us The first place is concerning those things wherein God will be glorified by us in this life that is by worship adoration invocation The letter concerning the participation and place of glory in the life to come which he will communicate to us 619. Isai 42.10 Sing unto the Lord a new Song that is the Gospell Gen. 3.15 It was Sung in Paradise concerning the blessed seed of woman That Evangelicall Song is called new not for time but because it comprehends new and wonderfull things a new light is kindled by it it makes a new Creature and shews us the new way to heaven 620. Isai 45.6 7. I am the Lord and there is none else I forme the light and create darknesse I make peace and create evill I the Lord do all these things Gen. 1.31 And all that God made was good God makes evill not of sinne but of punishment and calamity by which he justly afflicts sinners Also the Prophet here opposeth the evill of the misery of war to the good
should walk after God with all their heart The Prophesie by a legall commination moved both King and people to manifest their zeal But he frighted the wicked Hypocrites and such as were averse from God by threatning them that so they might forsake their sins 733. Zeph. 1.7 The day of the Lord is at hand 2 Thes 2.3 Be not terrified as though the day of the Lord were at hand In the former place by the day of the Lord is understood the neernesse of the Babylonish captivity In the latter the coming of the Lord to Judgement the time whereof is not for us to know 734. Zeph. 3.7 I said surely thou wilt fear me Vers 7. But they corrupted their own doing I said The Lord useth that word after the manner of men not as though he had failed of his hope for all things are known to him before they be but as if he should say Who would think you should be so hardned that my very threatnings should not move you HAGGAI HIS PROPHESIE HE upbraids the Jews for that they did not rebuild the Temple and exhorts them to build it and he describes the magnificence of the second Temple He prophesied after the captivity of Babylon under Darius Hystaspes in the year 3444. 735. HAggai 1.8 Bring wood and build the house Isai 66.1 Thus saith the Lord Heaven is my seat and the earth is my footestole what house is that you will build unto me The rebuilding of the Temple was accepted with God for the holy convocation and the worship in it to Gods glory that was with the Priesthood and Leviticall Rites a Type of Christ unto whose coming only it was to endure 736. Haggai 2.3 You that saw this house in its first glory and how do you see it now Is it not in comparison of it as nothing Verse 9. The glory of this latter house shall be greater than that of the former house saith the Lord of Hosts The structure indeed of this house did not answer the Majesty of the first house built by Solomon Yet the spirituall glory of this latter house shall be greater than the former house because the Lord himself came into it and preached in it disputed and wrought great miracles there 737. Haggai 2.4 Do so for I am with you saith the Lord of Hosts Zach. 1.12 O Lord of Hosts how long will it be ere thou have pitty on Jerusalem In the first place the Prophet comforts the people by the hope of promises in Christ promising that God would be present there with his people after the captivity of Babylon In the latter Christ intercedes for his Church which hath sinned against God and was punished by a just judgement of God with a Babylonian captivity for seventy years * 738. Haggai 2.4 with Zach. 1.12 The former place is conditionall I am with you if you do so The latter shews that they were in affliction and so it implies they had broken their condition 739. Haggai 2.6 Yet a little while and I will shake the Heaven and the Earth and the desire of all Nations shall come This Prophesie was fulfilled after five hundred yeares under Augustus Caesar Luk. 2.11 With God a thousand yeares are but as one day or one watch in the night ZECHARIAH HIS PROPHESIE THE sonne of Barachiah He warns the Jewes to repent to build the Temple he makes mention of his Visions and explains them by the effusion of the Spirit of grace and prayer He prophesied after the returne from Babylon in the year of the world 3456. 740. Zech. 1.3 Turn unto me and I will turn unto you Joh. 6.44 No man comes unto me unlesse my Father draw him The first place is legall requiring of us what we ought and not what we can do The latter is Evangelicall for no man comes unto God unless God draw him by his Spirit Jer. 31.18 Therefore we must pray diligently Convert me ô Lord that I may be converted because thou ô Lord are my God 741. Zech. 1.17 Chap. 2.10 The Lord shall yet comfort Zion and shall yet chose Jerusalem Eph. 1.4 God the Father chose us in Christ before the foundations of the world The election of a certain people to be a visible Church in the first place is taken metonymically for by that deed God sheweth that he hath confirmed the election of Jerusalem In the latter God speaks of our election unto eternall life 742. Zech. 2.8 He that toucheth you toucheth the apple of mine eye Isa 3.1 Behold the Lord of hosts doth take away from Jerusalem the whole stay of bread In the first place is contained the promise of God to the faithfull that keep his Covenant in the latter is the pronouncing of judgement against the obstinate Jews God is said to have kept his people as the apple of his eye so long as they were obedient Deut. 32.10 Psal 17.8 But temporall punishments inflicted on the wicked do not infringe the truth of his promise and of divine performance 743. Zech. 3.9 I will remove the iniquity of his land in one day Rev. 13.8 Christ slain from the beginning of the world In one day is the performance of Christs passion who dying for our sins restored us unto life But he was slain from the beginning of the world in Gods determinations by election virtue eficacy and acceptation and in respect of the fruits of it which redounded to the Church under the Old Testament 744. Zech. 6.13 He shall sit and rulâ— upon his throne Isa 9 7. He shall sit upon the throne of David and upon his Kingdome Luk. 1.33 Christ in respect of his divine nature hath his throne from everlasting to everlasting But in respect of his humanity being he is born of the seed of David according to the flesh the Lord God hath given him a throne that he may reign over the house of Jacob for ever 745. Zech. 11.12 They weighed for my price thirty pieces of silver Matth. 27.9 Then was fulfilled what was spoken by Jeremiah the Prophet they took thirty pieces of silver the price of him that was valued whom they did value Eusebius saith De Demonstrat l. 10. c. 4. that Jeremiahs name was put for Zechariahs name by the errour of the Scrivener Out of Jeremiah some make the computation where he makes mention of seventeen shekels which make thirty pieces of silver Jer. 32.9 746. Zech. 13.7 Awake ô sword against my shepherd and against the man that is my fellow saith the Lord of hosts smite the shepherd and the sheep shall be scattered Joh. 10.10 No man takes away my life from me The Prophet mentioneth God the Father commanding in the name of the whole Trinity whose words outwardly are common to the three Persons and undivided that his shepherd namely Christ should be slain that contradicts not Christs words who willingly laid down his life for us 747. Zech. 13.7 The sheep shall be scattered Joh. 17.12 Those that thou gavâ—st unto me I
worthy of them But Christ never tells a poor penitent that comes weeping to him that he must be gone for he hath been a Rebel a base man or the like he upbraids no man with his former life 836. Mat. 11.25 O Father Lord of Heaven and Earth because thou hast hid these things from the wise and prudent and hast revealed them unto babes Iam. 3.13 Who so is a wise man and endued with knowledge amongst you let him shew out of a good conversation his works with meekness of wisdom Christ speaks of the wisdom of this world and diabolical wisdom which is contrary to divine wisdom James speaks of both divine and humane wisdom 837. Mâ—t. 11.28 Christ saith Come unto me all 1 Cor. 1.26 You see your calling brethren how that not many wise men after the flesh not many noble are called The general vocation extends to all there is one general call of all men to the great Supper and another special call of believers only Luk. 14. who obey Christ and his Gospel * Mat. 11.28 with 1 Cor. 1.26 Christ calls not every particular man in the world he calls every particular man that is weary in and of the world to come to him The latter place shews that not many wise are called but hereupon it follows not that those wise ones are not weary ones 838. Mat. 11.30 My yoak is easie and my burden is light Mar. 10.25 It is easier for a Camel to go through the eye of a needle then for a rich man to enter into the Kingdom of God The yoake of Christ is easie and his burden light to the spirit not to the flesh to those that are mild and humble by Christs example or the Gospel-yoak is easie by the Holy Ghost and in comparison of the unsupportable yoak of the Law It is a hard matter for a rich covetous man to enter into the Kingdom of God not for that riches are evil but because he doth wickedly abuse them * 839. Mat. 12.1 At that time Iesus went on the Sabbath day Luk. 6.1 And it came to pass on the second Sabbath after the first In Matthew it is Sabbaths in the Plural by an enallage Numeri as Jephtha is said to be buried in the Cities of Gilead Jud. 12.7 That is in one of the Cities or its Sabbaths that is the second Sabbath after the first which if so it belongs to one of their Festivals in their great festivals as their Paschal Feast of Tabernacles and Dedication the first day was most holy the rest to the last not so renowned yet all were called Sabbath although it was lawful on such daies to provide victuals it was called the second Sabbath after the first because it was the second from that renowned and great Sabbath and that first great Sabbath of those which followed So as he who walked the second day from the Sabbath according to Matthew and Mark walked on the Sabbath and as Luke the second Sabbath after the first Or others are of opinion the second Sabbath after the first the next Sabbath after the Passeover Exod. 12.16 It was not lawful to do any work upon it Others by the second Sabbath after the first understand the next Festival to the Passeover which is Pentecost * 840. Mat. 12.10 And they asked him saying is it lawful to heal on the Sabath daies Luk. 6.8 But he knew their thoughts It is probable that the Jews at first observed Christ whether he would heal or no and after he had healed the man they ask him whether it were lawful to heal on the Sabbath or not and he by way of answer asks them whether it were lawful to do good on the Sabbath And though Matthew do place the words before the healing yet there may be an anticipation Or else thus that while they observed him he deferring to do any thing they broke out into this question Whether it were lawful to heal on the Sabbath day Which might be taken as a question simply moved to learn of him but it is said that he knew their thoughts and that they had a mind in them to cavil with him for his Question to them Whether it were lawful to do good or to do evil upon the Sabbath day It agreeth fitly to the occasion for the not helping a man in misery is to do evil at any time in him that hath power to help not to save life when a man can is to kill * 841. Mat. 12.5 Have you not read in the Law that the Priests prophane the Temple on the Sabbath Exod. 20. Remember to keep holy the Sabbath The Jews had an opinion that rest on the Sabbath as I conceive must be so large as no work at all must be done on it Christ he goes about to prove if this opinion were true then David and the Priests break and have broken the Law they have broken the Law because the Priests did circumcise on that day did make fires kill Oxen offer burnt offerings c. which were but Ceremonial works whereas the work of his Disciples plucking corn was a work of necessity a Moral Command it was to do good to all and at all times so that Interpretation of the Jews about the Sabbaths observation and their censuring his Disciples were in vain And whereas there may seem a difference betwixt Matthew and Mark saying they spake against Christ and Luke that they spake against the Disciples they peradventure began with the Disciples and after came to him Or they spake against Christ in speaking against the Disciples 842. Mat. 12.10 The Pharisees ask Christ if it be lawful to heal on the Sabbath daies Mar. 3.4 Christ asketh the Pharisees whether it were lawful to do good on the Sabbath daies To the question of the Pharisees Christ answereth by inversion intimating that God was more pleased to help a miserable man then to forsake him Mat. 12.8 843. Mat. 12.32 Whosoever speaketh a word against the Son of Man it shall be forgiven him but whosoever speaketh against the Holy Ghost it shall not be forgiven him Rom. 5.20 Where sin hath abounded grace doth much more abound The unpardonable sin against the Holy Ghost is not so in it self that it cannot be forgiven but for the malicious obstinacy of those that will not come to Christ by repentance and do proudly seduce others * 844. Mat. 12.48 Who is my mother with Luk. 2. Christ had a mother and was not born of a Phantasie as Marcion the Heretick and the Manichees nor denieth duty to them God sent forth his Son made of a woman Gal. 4.4 and he was the seed of Abraham and his Genealogy was derived from Adam according to the flesh He had brethren but brethren are taken several waies in Scripture 1. By nature as Jacob and Esau 2. By Nation as the Jews 3. By affection as Christians in general or else in special as friends David and Jonathan 4. By Cognation the Jews calling kindred
26.7 with Joh. 12.3 John saith Judas spake against this womans act Matthew that the Disciples and that by a figure called Syllepsis by which one is called more They were sawn Heb. 11. when it was Isaiah John saith she anointed his feet and Matthew saith his head she did both anoynt head and foot the oyntment running out in great measure or she did first anoynt his feet and then break the box and diffuse the residue upon his head Matthew saith the Passeover was to be kept two daies after John saith this anoynting was six daies before the Passeover Matthew speaks by way of recapitulation and having spoken of the Passeover within two daies he doth not say after these things Jesus being in the house of Simon the Leper but relateth it as a thing done not setting down the time of doing it Whereas Matthew speaketh of the Disciples John of Judas murmuring against the fact it is to be understood that the other Disciples either said so or thought so Judas perswading them but they spake it of a true care for the poor Judas out of a theevish intention Some think that the women are not the same Mary being one and the other which the Disciples did murmure at was another 889. Mat. 26.8 The Disciples saw it and had indignation Joh. 12.4 Then saith one of his Disciples Judas Iscariot The Evangelists usually ascribe to many the fact of one if their consent went along with him So the murmuring which Judas began is imputed to the rest who held their peace 890. Mat. 26.11 You have the poor alwaies with you but me you have not alwaies Cha. 28.20 And loe I am with you alwaies even unto the end of the world In the first place Christ speaks of his corporal presence and natural conversation with his disciples in the state of humiliation that he should not be so alwaies with them In the latter of the assurance by his Person and his help that should be effectual in their Apostolical duty though it be difficult yet Christ would be present with them by a singular vertue of his Spirit dwelling in them The accomplishment of this promise was manifest in the Apostles and in all the faithful by the operation of the Spirit in us and shall be so to the end of the world 891. Mat. 26.26 This is my Body Cha. 24.23 If any man shall say unto you Loe here is Christ or there believe him not In the first place Christ asserts his presence in the sacred Supper In the latter he foretels that false Prophets should come and exhorts us that we should beware of those false Impostors and should not look for salvation in places times or persons contrary to Gods word but only in Christ Jesus our Lord. 892. Mat. 26.26 This is my body Joh. 6.63 The flesh profiteth nothing Christ in the first place understands his body that was given to dye for us In the latter flesh but not his own in special but in general the natural use of any meat whatsoever Not as the Capernaites dream that they should so eat his flesh who would eat him with their teeth but not with their heart * Mat. 26.26 with Joh. 6.63 This is my body that signifies and sets forth or is sacramentally my body which being spiritually eaten or applied by faith is bread and meat indeed but the ordinary flesh which is spoken of profiteth nothing to the saving of the soul Mat. 26.26 with He went up into heaven and sits at the right hand of God Whom the heavens must retain c. Christ is sacramentally on the Lords Table really spiritually not corporally Corporally in heaven yet by faith and by his effects and benefits on earth this denotes his body and as surely as the bread is taken so surely is the benefits of Christs body taken 893. Mat. 26.29 I will not drink henceforth of the fruit of the Vine He puts these words after the Institution Luk. 22.18 He puts those words before the Institution Christ once delivered the Sacramental Cuâ— to his Disciples Cap. 3. de Conv. Evang saith Augustine but Luke hath not made his Narration in a continued History nor alwaies observed the order of time so that here is an Hysterosis again * Mat. 26.29 with Luk. 22.18 They both agree in the words Luke only speaks frequently not so exactly of the time I will no more drink of the fruit of the Vine c. is that the Kingdom of God was now so near that this was the last meat and drink or the last meal that he was to have before that came By the Kingdom of God meaning his Resurrection and forward when God by him had conquered Death Satan and Hell And whereas he saith Till I drink it new with you c. He did so eating and drinking with them after his Resurrection This therefore being the aime of his speech it was seasonable to say so any time of the meal this is the last meal I must eat with you till I be risen again from the dead and hereupon the Evangelists have left the time of his uttering of it at that indifferency that they have done 894. Mat. 26.29 I will not drink henceforth of the fruit of the Vine untill that day when I drink it new with you in my Fathers Kingdom Act. 10.41 We eat and drank with him after he rose from the dead Christ said he would not drink with his Apostles in his mortal body but after the Resurrection having put off the infirmity of his body he after conversed with his Disciples and eat and drank with them he calls it new because he is made immortal of mortal and the Devil and Death being destroyed he had opened a spiritual Kingdom 895. Mat. 26.34 This night before the Cock crow thou shalt deny me thrice Mar. 14.30 Before the cock crow twice thou shalt deny me thrice Matthew briefly and in general without relating the circumstances but Mark relates the matter with more and more particular words * Mat. 26.34 with Mar. 14.30 Crow thrice in all for Peter denying him once before the first crowing and twice before the second He that saith He shall deny me thrice before the Cock crow twice doth not imply at all but he shall or may deny him thrice before the morning Cock crow to break of day or before the Cock give over crowing * Mat. 26.36 Then came Jesus into the place that is called Gethsamine Mar. 14.32 with Luk. 22.39 He went forth as he was went into the Mount of Olives Gethsamine was at the foot of mount Olivet into a Garden which was there The Talmudists speak of Gardens there and tell how the Gardeners use to fatten their grounds with the scouring of the sink that carried the bloud and filth of the Temple Court into that Valley 896. Mat. 26.52 All they that take the sword shall perish with the sword Luk. 22.36 He that hath no sword let him sell his garment and buy one A sword
and great joy Mar. 16.8 They fled from the Sepulchre for they trembled and were amazed A joyful fear That fear and amazement was joyned with joy as it fals out in sudden accidents 906. Mat. 28.9 The women came and held him by the feet Joh. 20.17 He saith to Mary Magdalen Touch me not for I am not yet ascended to my Father Christ suffered the women to touch him to confirm the certainty of his Resurrection that they might be more sure witnesses to his Disciples and others he forbad Mary Magdalen to touch him because she rejoyced too much with carnal affection and therefore he would have her rather touch him by faith that is believe in him to be the Son of God the Lord of glory salvation life and death * Mat. 28.9 with Joh. 20.17 Christ suffered the women to touch him and to worship him But when Mary Magdalen would even out of her natural affection or spiritual desire so touch Christ as to hinder him in his progress and business he forbids her to touch him lest she might stay him from doing that work he had to do before he went to his Father 907. Mat. 28.18 All power is given to me both in heaven and in earth Mar. 13.32 But of that day knoweth no man no not the Son but the Father only All power is given unto Christ the Mediator because he is made Lord in the glory of God the Father In the day of his humiliation he knew not as man the day of Judgment or not for himself that he knew not but for us saith Augustine because it behoved not us to know 908. Mat. 28.18 All power is given to me in heaven and in earth Rom. 9.5 Christ who is over all God blessed for ever Power is given to Christ as man for nothing can be given to him is God for as God he had all things before in his power but the humaniâ—y of Christ hath not that power of it self but from the Divine Nature with which the humane nature is personally united * Mat. 28.18 with Rom. 9.5 Power is either a Physical power of Efficacy or a Moral power of Au hority The Physical power of Efficacy which is as some the omnipotency of his Godhead or as others a spiritual power of his Manhood but these are not meant here In all probability the power that is here given unto Christ is for its general nature the same which in the following words he communicates unto his Apostles but that is a power of Office and Authority a power to teach and baptize Now this power of Authority is either Essential or Official Essential or natural which belongs to him as God and is potestas innata or data therefore not here meant 2. The Official power is dispensative or donative delegated unto him as Mediator and head of his Church and therefore termed a Mediatory power and this is the power spoken of in this place the divine authority of Christ is Mediatory not as it is common unto every Person in the Trinity but as it is appropriated unto him the second Person This Person â—s God receiving by voluntary dispensation this honour from the Father that he should in an immediate and appropriate manner execute Government over all the Creatures in heaven and earth and though the Father and the Spirit have a right and soveraignty over the Creatures yet they do not immediately execute this in such sort as the Son doth 909. Mat. 28.19 Teach all Nations Mar. 16.15 Psal 19. Preach the Gospel to every Creature Mat. 7.6 Give not that which is holy to the Dogs Rom. 10.5 nor Pearls to Swine In the first place by the Nations and the Creatures are understood the Jews and Gentiles for the sweet voyce of the Gospel was to sound to all through the whole earth and the seed of the Word to be sown that Infidels might be left unexcusable In the latter Holy and Pearls signifie the same It must not be given to Dogs and Swine that is to persecutors scoffers Prov. 9.7 despisers profane For he that reproveth a scorner getteth himself shame and he that rebuketh a wicked man getteth himself a blot * 910. Mat. 28.20 I am with you to the end Mat. 26.11 The poor you have alwaies with you but me you have not alwaies Christs presence is twofold Substantial or Corporal 2. spiritual or gracious Christs corporal presence we have not alwaies with us but his children have alwaies his spiritual presence in their hearts The Gospel of St. MARK IT containeth briefly the sayings and deeds of Christ in Galilee Judea and Jerusalem Niceph. l. 2. c. 48. Euseb l. 2. c. 15. which Matthew wrote more at large some will have it dictated and approved by Peter whose Scholar Mark was Irenaus saith it was written after the death of Peter and Paul 911. MAR. 1.1 The beginning of the Gospel of Jesus Christ Ver. 3. The voyce of one crying in the Wilderness Mat. 1.1 Luk. 1.2 In the beginning of the Gospel of Jesus Christ his Conception and Nativity are described Mark understands the beginning of the Gospel to be the time of the promulgation Matthew begins the Evangelical History about thirty years before the Preaching of Iohn Baptist but Mark begins from his Preaching because the Law and the Prophets prophesied untill Iohn Mat. 11.15 * Mar. 1.1.3 with Mat. 1.1 Luk. 1.2 The Gospel of Jesus Christ And yet it speaks both of the Nativity and Birth of Jesus Christ and likewise of Iohn Baptist with much of the like nature It is called the beginning of the Gospel of Jesus though it begin with Iohn Baptist and his Doctrine for the beginning of the Gospel imports no more than the beginning of that Age of the World which the Prophets so unanimously pointed out for the time of good things to come and which they expressed by these or the like terms The last daies The acceptable year of the Lord The Kingdom of God c. The Gospel of Christ is said to begin though it be Iohns Preaching and Baptizing because it did bring in the Doctrine of the Gospel more clearly and fully than was brought forth before and had reference to the Doctrine of Christ Whereas there is mentioned Johns birth and death c. or Christs birth and death The former is in relation to Christ and the latter Christs birth c. is related as part of the good news which ought to be preached 912. Mat. 1.2 As it is written in the Prophets Luk. 3.4 In the Book of the words of Isaiah the Prophet Isa 43. Mal. 3.1 Isa 43.4 Mark understands Malachi and Isaiah the Prophets Luke means Isaiah only * Mar. 1.2 As it is written in the Prophets Luk. 3.4 As in the books of the Prophet Isaiah The first place speaks of both the Prophets Isaiah and Malachy from whence the Sentence urged here is taken But Luke urgeth only the name of the more eminent Prophet Isaiah The one
testimony of men or Angels can adde nothing unto him * Joh. 1.7 with Joh. 5.34 The former place speaks of Johns office and end in coming to preach to bear witness The latter place speaks of Johns Testimony as nothing in comparison of God's q. d. I have no need to ground my Doctrine of Johns Testimony concerning me the Testimony that I ground on is that of the Father which is far greater than that of Johns Though I deny not Johns Testimony in its place yet I will not compare it with the Testimony of God 981. Joh. 1.8 He that is John was not that light c. 5. 35. He was a burning light John was not the light of life which enlightens every man that comes into the world Joh. 8.12 but Christ who is the light of the world Yet John was a burning light which not of himself but before others carried the Torch-light of the Word and enlightned many by the Ministry that so they might see that true Light and Sun of Righteousness So Ministers of the Church and all the godly shine before others in holy doctrine and pious life * Joh. 1.8 with Joh. 5.35 Light is either created or increated John the Baptist was a created light Christ was the increated light John was not the increated but a created light John was not the original light but he was a derivative light or a reflection of that Sun John was not the light but he bore witness of the light and in this regard he was called a burning light 982. Joh. 1.14 18. We behold his glory as of the only begotten of the Father Gal. 3.26 For you are all the children of God by faith which is in Christ Jesus Christ is the only begotten Son of God namely Rom. 8.15 1 Cor. 1.22 c. 5. 15. the natural Son begotten from everlasting by the communication of the whole divine Nature from the Father the faithful are called the Sons of God by Adoption their faith in Christ and the Holy Ghost which is called the Spirit of Adoption because by his vertue and operation he adopts us to be the sons of God * 983. Joh. 1.18 No man hath seen God at any time Isa I saw the God of Sabbath sitting c. Seeing God is either wholly or in part no man hath seen God or comprehended God with the eye of his body or of his mind the fulness of God It is one thing to see another to comprehend by seeing when as nothing of the whole is concealed but it is seen round about in all the limits thereof God may be seen by certain similitudes but by the species of his nature he cannot be seen when Jacob Moses and Isaiah saw God it was by certain similitudes but not his uncircumscribed nature Or else no man formerly in the dispensation of the Law hath so clearly and fully seen God as now he is revealed in the daies of the Gospel though Isaiah and others have had some twilight yet not so as now in larger beams 984. Joh. 1.27 He it is who came after me Ver. 27. For he was before me Christ was born after John the Baptist of the Virgin Mary in the sixth month according to his humane Nature but he was before him as he was God from everlasting * 985. Joh. 1.31 I knew him not The babe leaped in my womb I knew him not by sight before God revealed him to me when Christ came to my Baptism and did afterward confirm it by the sight of a Dove There was no jugling betwixt Christ and me for I was not acquainted with him or saw him before When John leaped in his mothers belly it was by divine instinct not natural knowledge 986. Joh. 2.4 Woman what have I to do with thee Mat. 15.4 Honour thy Father and Mother The words of Christ were of Information not of Reprehension For we must obey God rather than men By the word woman he implies that the Virgin Mary must not be the object of Invocation but God only saith Epiphan Haeres 79. * Joh. 2.4 with Mat. 15.4 The former place shews nothing of irreverence to his mother Christ is to be considered as God as Man as the Son of God as the Son of Man As God he did Miracles and so he reproves or inhibits her doing Miracles and so sets aside her Motherhood or if we consider him as Man he doth not shew irreverence only would by that word chide her for intermedling in appointing times and seasons for his doing Miracles and shewing the power and glory of God in him * 987. Joh. 2.20 Forty six years was this Temple in building Solomons was but seven and an half Zorobabel was not so many it was about fifteen it is meant of the last restauration by Herod Ascalonita He began it 27 of the Julian year and finished it 15 of Tiberius and 73 Julian so as they are 46 years in building it being finished about the first of Christs Preaching 988. Joh. 3.13 No man hath ascended up to heaven but he that came from heaven even the Son of Man which is in heaven Chap. 17.24 Father I will that they also whom thou hast given me be with me where I am that they may behold my glory By ascending and descending here we must understand the usurpation of heavenly things for the natural and carnal man perceiveth not those things which are from the Spirit of God And all those whom the Father gave to Christ that is the faithful shall be blessed with him for ever both in souls and bodies and so the first place is explained by the latter Christ is head of the faithful and we are his Members he is in the midst of us and our conversation is in heaven He descended in weakness that he might raise us to his glory for no man can come to the Father but by him * Ioh. 3.13 with 17.24 Ascending into heaven is either Corporal or Mental No man hath corporally ascended into heaven but by the merits of the Son of Man But 2. No man hath Spiritually or Mentally ascended into the Mysteries of God fully and thoroughly but the Son of Man hath fully and thoroughly for in him dwels the whole treasure of wisdom and if any man hath ascended in part or into any one part thereof it is by the help and spirit of this Son of Man who is likewise the Son of God which as the Son of God came down from heaven the property of one nature being usually ascribed to the other 989. Joh. 3.17 God sent not his Son into the world Gal. 4.4 God sent his Son God sent not his Son to judge the World in his state of humiliation but he sent him to redeem those that were under the law now in his state of exaltation he doth and will judge the World Joh. 5.19 Mat 28. For all judgment and power is given to him from the Father both in Heaven and in Earth * 990. Ioh. 3.21 with 1 Cor.
15.22 The first Text tells us Christ quickens whom he will intimating that none but whom he will is quickned the power being solely in his hand The latter place tells us That all are made alive in Christ Life is either temporal the effect or result of the conjunction of the soul and the body Secondly Spiritual life the conjunction of the Soul and God and that is either inchoate or perfect in this life and perfect in the life to come when God doth discover the conjunction more fully beside uniting the soul and body Now upon this account the souls that are enlivened are enlivened by Christ and none other Or if as others will it be meant of all then Christ is the cause of the rising of all at the last day And so Joe 3.22 with Joh. 4.2 991. Joh. 4.1 Jesus baptized Ver. 2. Jesus himself baptized not but his Disciples Christ did not outwardly baptize with his own hands but by his Disciples yet it is called Christs Baptism because he appointed it and consecrated it by his Word sanctified it by his own Baptism adorned it and confirmed it by annexing a promise to it and because with the outward Baptism by water he joyneth the baptism by fire that is he inwardly washeth our hearts by the baptism of his Spirit and his own bloud Mat. 3.11 Luk. 3.17 pardoning our sins and purging our corrupt affections 992. Joh. 4.13 Whosoever drinketh of the water that I shall give him shall never thirst Ecclesiasticus 24.21 They that eat me shall yet hunger and they who drink me shall thirst yet Christ speaks concerning thirst and desire of a thing which a man that hath it not wisheth for Ecclesiasticus concerning a thing already acquired and of wisdom whose memory is sweeter than honey and the Inheritance thereof better than honey and the honey-combe as Lyra speaks on Ecclesiasticus * Joh. 4.13 Shall not thirst for ever with Ecclus. 24.29 They shall not thirst from defect or meer privation of grace and comfort wholly and finally as if they had no water which who drinks of worldly water must do but they shall thirst from desire of having more plenty of those waters as those who once taste of sweet things desire more to taste of them 993. Joh. 4.38 You have entred into other mens labours 1 Pet. 4.15 Let no man be a busie body in other mens matters In the first place Christ speaks of Apostles lawfully called who under the New Testament not drawn by curiosity but being divinely and immediately called entred on the labours of the Prophets In the latter an ill desire is forbidden * Joh. 4.38 with 1 Pet. 4.15 The former place speaks of the Apostles entring upon the Ministry and labour of the Prophets and John Babtist The latter place forbids mens being Spies and disturbers of the publike peace 994. Joh. 5.19 The Son can do nothing of himself Chap. 10.18 No man taketh away my life from me but I lay it down of my self Christ as man can do nothing of Gods works of himself but from the Father giving all honour and glory to Father Phil. 4.13 So the Apostle could do all things through Christ In the latter place he treats of the divine power that he had of laying down his life for his sheep and of taking it up again * Joh. 5.19 with Joh. 10.18 The former place speaks in relation to God and so he can do nothing distinct from the Fathers work seeing as they are one God so have they one will and one working The latter place speaks in relation to men so no man taketh it from me and this I have as conjunct with the Father not of my self as Son of Man 995. Joh. 5.22 The Father judgeth no man but hath committed all judgement to the Son Chap. 8.15 I judge no man saith Christ to the Jews The Father judgeth by the Son and worketh all things for works external are common to the three Persons Christ judgeth no man with unrighteous Judgment as the Jews did rashly judge of him according to their carnal affections being led with hatred and malice * Joh. 5.22 with 8.15 The Father judgeth no man immediately but the Father governs the World in the Sons Person and exerciseth his Empire with his hand that he may rule heaven and earth according to his pleasure The latter place speaks of Christ in the office of his Mediatorship wherein he did not proceed against the Jews or any else as a rigorous and criminal Judge as his authority might have extended and he have had good reason to do his end being to save by instruction exhortation conversion and not to ruine by judgement and condemnation he judgeth not in his first coming his second is to judge 996. Joh. 5.27 The Father hath given all power and judgment to the Son Chap. 3.17 God sent not his Son into the world that he might judge the world but that the world should be saved by him The first place speaks of the coming of Christ in glory and of his Majesty or of the sending of the Son to judgement the latter is concerning Christs coming in humility when he came not to judge the world but that the world should be saved by him 997. Ioh. 5.31 If I bear witness of my self my witness is not true Chap. 8.14 Though I bear record of my self yet my record is true In the former place Christ speaks after the opinion of the Jews who would say to him thou bearest witness of thy self and no man that bears witness of himself is worthy to be believed and he urgeth them with it that if he testified of himself without the testimony of others then they should not believe him but he had Iohn for a witness Chap. 5.33 The Father ver 32.37 His works Ver. 36. The Scripture Ver. 39. By the latter he defends the authority of his own testimony because he knew for what he was sent and to whom he should return that is to the Father and because he was not alone Ver. 16. but the Father was with him * Ioh. 5.31 with 8.14 The first place intimates thus much You think I aime not at Gods glory but at my own and more eye Fame than Truth which occasions my speaking such great things of my self without any witnesses worthy belief If the case were so I were not worthy your faith But you are deceived I neither seek my own glory nor am I without witness for there is my Father in heaven and Iohn and others on earth 998. Ioh. 5.34 I receive not testimony from men Chap. 15.27 And ye also shall bear witness because you have been with me Christ in respect of himself wanteth no mans testimony nor doth receive the testimony of men or glory from them Chap. 5.41 as the Iews did Chap. 5.44 But when Christ chooseth witnesses of his Truth amongst men Joh. 20.32 Act. 10.43 2 Joh. 1.3 he doth it by reason of our infirmity that believing
we ought to be angry and the latter the wrong done to us for which we should not be angry However the former and the latter both condemn excess of anger or such as may be sinful * 1384. Eph. 4.28 Let him that stole steal no more Rev. 22.11 Let him that is unjust be unjust still The former place is a duty or command that thieves forbear their former courses The latter is the denunciation of a Judgment they that in the daies when the Gospel is preached shall remain hardned in their sins shall by Gods Judgment be delivered to the devil and their own wicked lusts being deprived of all safety of the spirit 1385. Eph. 5.1 Be ye followers of God 1 Cor. 11.1 Be ye followers of me The Apostle warns the Ephesians to be followers of God for by that they shall fructifie the more He exhorts the Corinthians to follow him that as he followed Christ so they would learn of him as if he would have said if you cannot follow Christ yet follow me at least that am his servent 1386. Eph. 5.25 Husbands love your wives Luk. 14.26 Wives are to be beloved as they are wives but if they hinder us from following Christ they are to be hated with such a hatred as proceeds not from anger but zeal to Gods glory 1387. Eph. 5.26 Christ hath cleansed his Church by the washing of water by the Word 1 Joh. 1.7 The blood of Jesus Christ cleanseth us from all sins Christ purgeth away our spots with his bloud as with water by the Word and Sacraments as by instruments he communicates to us the power of his death 1388. Eph. 5.33 Deu. 6.13 Let the Wife see that she reverence her husband Mat. 10.28 Rather fear God Fear in respect of God must be guided the same way that love must God must be beloved above all not excluding fear which is due to others 1389. Eph. 6.12 For we wrestle not against flesh and bloud Gal. 5.17 The spirit and the flesh are contrary In the former place mention is made of our principal and capital enemy that is the devil in the latter of the concupiscence of our corrupt flesh and the strife of it against the Spirit 1390. Eph. 6.12 We wrastle not gainst flesh and bloud 1 Pet. 2.11 Abstain from fleshly lusts which war against the soul The Apostle in the former place saith nor that we do not wrestle against flesh and bloud but against greater and stronger enemies against principalities and powers q.d. you must not think that your main work is to contend against these petty enemies of flesh and bloud though you must contend against these but your main work is against principallities and powers The latter place tells us that lusts sight against us and yet it hinders not but we must wrestle against more The Epistle of St. PAUL to the PHILLIPPIANS HE exhorts them to patience and not to be offended with his chains but that they should live patiently in mutual love and take heed of false Teachers and study to lead a life unblameable Written from Rome by Epaphroditus 1391. PHIL. 2.7 He was made in the likeness of man and was found in fashion as a man 2 Cor. 5.16 Henceforth know we Christ no more after the flesh The first place is concerning Christs true humiliation who after his humanity was exalted of God above all creatures and made to be Lord in the glory of the Father * Phil. 2.7 with 2 Cor. 5.16 He was in likeness habit shape and nature of other men Yet we know no man after the flesh neither Paul or any other Apostle had any worldly or carnal affection to take notice of outwards as Kindred Qualities Honours c. no nor yet Christ c. they put off all carnal imaginations of Christs Kingdom which the Jews had nor did they know him i. e. seek or expect fleshly things with him or did they desire to please men but Christ and him only To whom also they stand no longer affected after any meerly humane civil or natural manner of affections such as those bare unto him who conversed with him upon earth but altogether in a divine and spiritual manner 1392. Phil. 2.9 God hath given him a Name which is above every name Mat. 1.21 In his conception Luk. 2.21 In his Circumcision they called his name Jesus By the Name above all names is understood Majesty and Glory given from God the Father unto Jesus Christ our Lord. Mat. 1.21 In his conception he was called Jesus because he shal save his people from their sins 1393. Phil. 2.12 Work out your salvation with fear and trembling 2 Tim. 1.12 I am certain because the Lord is able to keep that which I committed unto him The Apostle means fear and trembling not that which is servile but filial which is opposed to presumption and security lest we should grow insolent upon the confidence of our gifts but that we should altogether depend on the mercy and goodness of God 1394. Phil. 3.12 Not as though I were already perfect Ver. 15. So many as are already perfect Mans perfection is in heaven to which we bend our course that he means in the first place but our perfection on earth must be conformable to Christ our head in doing well and suffering The Philippians are called perfect not simply so but comparatively in respect of those that are weak Col. 3 6. Heb. 5.13 who are to be born withal by those which are strong in respect of whom also they are termed children 1395. Phil. 3.21 Christ shall change our vile bodies that they may be fashioned like to his glorious body Heb. 1.4 5.13 The Angels shall not be like him Our bodies shall be conformable to Christs glorious body which he had in his Resurrection but not by reason of his Majesty and power he hath by the Hypostatical union * 1396. Phil. 4.3 Whose names are in the book of life 2 Tim. 2.19 The Lord only knows who are his In the former place the Apostle speaks by a judgment of charity or he judgeth the tree by its fruit or men by the outward appearance He saw them walk so orderly and upon such true and real principles as he could conclude no other but that they were the Elect of God and yet this hinders not but that God only can infallibly know who are his * 1397. Phil. 4.5 The Lord is at hand 2 Thes 2.2 3. As the day of Christ is at hand let no man deceive you c. The Lord is at hand in regard of his presence and providence which may move us to be moderate Besides Christs second coming is at hand in regard of God who counts a thousand years as one day It is at hand in regard of Christians expectation who when they see the day dawning and hear the Cock crowing frequently do hence gather that the day light is at hand so they when they see the forerunners of Christs second coming do conclude
that he is not far off and yet not so at hand as to make us cast off all labour plowing and sowing and to make us sit idely every hour expecting his coming * 1398. Phil. 4.12 Salute all the Saints Luk. 10.4 Salute no man by the way When our Saviour forbids his Disciples to salute it was only by the way and upon that extraordinary occasion he then sent them not that he did afterwards forbid salutations The Epistle of St. PAUL to the COLOSSIANS HE exhorts them to embrace the Doctrine of the Gospel and to fly from the teaching of false Apostles and he warns them to live godly putting off the old and putting on the new man that in Oeconomical Government the men old men and Masters should observe humanity and equity women children and servants should live in obedience that all should be watchful in prayer It was sent from Rome by Tychicus and Onesimus * 1399. COL 1.15 Christ is the Image of the invisible God Joh. 1.1 And the Word was God Now an Image is not of the same substance and excellency as the thing it self Christ is called the Image of God i. e. substantial Image not a vanishing or vain one as Images and forms and shapes are in our mind but God the Eternal Father knowing himself and beholding himself begot this enduring Image in his own Deity which Image is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Christ was the Image of God from Eternity a Word increate a perfect essential and invisible Image of his Father and thus in respect of his eternal birth 2. In respect of his being made man God the Father did in him and by him as a lively Image set forth before our eyes his glorious attributes of Wisdom Goodness Righteousness and Almightiness c. Now though Christ was God yet he might be in the Image of God for the word God is taken personally not essentially it designs the Father alone not the Divine Nature in genere Christ is the Image of the Father not of the Deity The Person of the Son bears the Image of the Person of the Father but the Divine Essence or Nature in the Son is the same with that in the Father Christ therefore cannot be the same in Person with him whose Image he bears yet he may be the same in Essence * 1400. Col. 1.15 The first born of every creature Hence the Arians imply that Christ is a Creature But the first born of every Creature is no more than that he was begotten before every Creature even from Eternity this is not so to be interpreted as if his ineffable generation as God had a beginning from the beginning of time so that first or first born implies when it is said of God not temporally it excludes a priority of other things 1401. Col. 1.24 I fill up that which is behind of the afflictions of Christ in my flesh for his body's sake which is the Church Heb. 10.14 For by one offering he hath perfected for ever them that are sanctified Zac. 2.8 Mat. 25. 2 Tim. 3.12 The Passions of Christ as to merit and satisfaction are perfect for his Church the Apostles and Martyrs fill up in their flesh what is behind of the afflictions of Christ enduring miseries wherein Christ himself suffereth for they are his Members He that toucheth you toucheth the apple of mine eye What you do to any of these little ones you do it unto me It is added for the Church not to redeem the Chuch but to edifie and strenthen the Church by our example of constancy and patience * Col. 1.24 with Heb. 10.14 The afflictions or passions of Christ are twofold those which he suffered in his own body and so nothing remaineth to be fulfilled or filled up Or secondly for such afflictions which Christ suffers in his mystical body the Church and so there remains many things to be filled up personally i. e. in every man there must be an enduring and bearing of afflictions after the manner of Christ 1402. Col. 2.3 In Christ are hid all the treasures of wisdom and knowledge Mat. 24.36 But of that day and hour knoweth no man no not the Angels in heaven but the Father only Christ in the state of exaltation hath a perfect knowledge of all things because all power in heaven and earth is given to him and he fits at the right hand of God In the state of humiliation he knew not when the last day should be not in respect of himself saith Augustine but in respect of us Christ hath in him the perfection of all wisdom and knowledge or else secondly all saving knowledge and true wisdom consists in a right knowledge of him 1403. Col. 2.9 In Christ dwelleth all the fulness of the Godhead bodily Heb. 2.17 It behoved him to be like unto to us in all things sin excepted He is like to us in all things in respect of the Essence of Humane Nature not in respect of his subsistence in the person of the Word and of his Hypostatical Union Glory and Majesty 1404. Col. 3.2 Set your affections on things above and not on things on the earth Rom. 11.33 O the depth of the riches both of the wisdom and knowledge of God To set our affections on things above is to elevate our minds to heaven above all earthly things unto our Country where we wait for our happiness yet so that we be not high-minded and desire to know that which God will not have us to know for some things are to be believed and soberly to be searched into but other things which exceed the measure of our faith must not be searched into Pro. 25 2. he is overwhelmed with Glory that seeks into Gods Majesty 1405. Col. 3.2 Set not your affections on earthly things 1 Tim. 5.8 He that provideth not for his own houshold is worse than an Infidel The first place forbids us to search after earthly things neglecting spiritual and heavenly things for so far must we take care for earthly things as they may serve to Gods glory and our use for our salvation * 1406. Col. 3.22 Servants obey in all things your Masters Deut. 10.12 To serve the Lord thy God with all thy heart c. Servants may and must obey in all things their Masters so be those all things exceed not the bounds of all things in the Lord Eph. 6.1 in all things warrantable for the Masters to command and the Servants to perform Subordinate obedience of Servants to their Masters is not contrary to an absolute obedience to God but rather the obedience Servants shew to their Masters being in reference to perform Gods command fulfils that command of serving God with all our heart Two Epistles of St. PAUL to the THESSALONIANS IN the first he commends their faith and constancy and exhorts them to an honest life and a serious expectation of Christs last coming In the second he comforts them against persecutions and foretels the last day the Kingdom
Christs Resurrection and he was more confirmed after his admission communicating with them those things that he had learned by revelalation from Christ * 1440. Heb. 6.4 It is impossible to restore such Ezek. 18. But if the wicked will turn c. he shall surely live It is impossible in regard of Gods Wisdom and Justice giving them up to an impenitent heart to restore those which sin so sadly as is mentioned before in the Chapter The second place tells us if the wicked but it doth not tell us that the wicked that is such wicked men as the other place mentions shall turn suppositions are not positions He that saith If the wicked doth not say that the wicked shal This latter place speaks of wicked men which have not sinned the sin against the Holy Ghost the former doth as I think speak of that sin but I submit to better Judgments 1441. Heb. 7.29 The Law made nothing perfect Jam. 1.15 The perfect Law of liberty The first place is concerning the Ceremonial Law which the Jews abused separating the Law from Grace and the Spirit of Christ and opposing the Law to the Gospel The latter place is concerning the whole Doctrine divinely revealed acomprehended in Gods Word which contains not only in writing Moral Precepts but also Promises concerning Christ of all which Christ is the soul recreating out souls by his Spirit and enlightning our eyes * 1442. Heb. 9.27 It is appointed unto men once to die c. Heb. 11.5 Enoch was translated that he should not see death It was appointed by God that men should once i. e. according to the common or ordinary course of nature though there be some extraordinary examples to die Though Enoch was not subject to a separation of soul and body yet he had a translation which was equivalent to death However this particular breaks not a general rule But probably by death is meant a change and translation out of this life as multitudes at the day of Christs second coming to judgment must be we shall not all die but all be changed * 1443. Heb. 10.14 By once offering or by one offering he hath for ever perfected them which are sanctified Lev. 16.34 And this shall be an everlasting statute unto you to make an attonement Christ once offering hath really and effectually purged us from our sins and reconciled us to God The word Everlasting or for ever used in the latter place is though used for time without end yet otherwhere for a long time as Prov. 29.14 Dan. 3.9 as till the year of Jubilee c. till the end of that generation or world and so Sacrifices reached till Christ when there was an end of that World or Generation there being now all things new 1444. Heb. 11.6 He that cometh to God must believe that he is Rom. 2.6 God shall render to every man according to his deeds We must believe because faith is the means and the instrument of our Justification God shall render to every one according to his works because works are the outward testimonial and mark of our Faith and Justification before God 1445. Heb. 11.13 The Patriarchs all died not having received the promises Ver. 33. Obtained promises Acts 2.39 The promise is made unto you The Promise made to the Fathers was temporal concerning the possession of the Land of Canaan Acts 7.5 which Abraham Isaac and Jacob obtained not by themselves but by their successours but the Promise was spiritual concerning Christ to be sent Joh. 8.56 and that by faith in him they should obtain eternal life so the Fathers obtained the promises because they saw Christ afar off and rejoyced that Christ should come they did not obtain the promises because he came not in their daies yet they believed he should come * 1446. Heb. 11.23 By faith Moses when he was born was hid Ver. 23. They hid him because they saw he was a proper child Divers causes of the same thing may agree together Faith was the principle beauty or properness the less principle and probably the outward features of his body might be an inducement to the more confirming them of Gods goodness towards that child * 1447. Heb. 11.23 Hid three months of his Parents Exod. 2.3 His Mother kept him The mother was the chief doer and the Father though not so active yet gave his consent at the least Now Consent is a kind of action whether in good or evil things as Acts 7.58 with Acts 22.20 * 1448. Heb. 11.23 They were not affraid of the Kings Commandment Why then did they hide him and why did they expose him to the water These words they did not fear must not be understood absolutely and simply but with limitation for many places of Scripture are spoken simply which must be understood with respect as Mat. 11.18 John came neither eating nor drinking that is not eating nothing at all but eating little and so Mat. 10.34 He came not to bring peace but the sword that is as Luke expounds it Luk. 12.51 rather debate than peace And so in this place Moses Parents feared not the Kings Commandment that is they did not fear it overmuch or wholly or only or so much as others did in the like case * 1449. Heb. 11.27 By faith he forsook Egypt not fearing the wrath of the King Exod. 2.14 Then Moses feared and said c. Moses left Aegypt twice The first time he feared the King but the second time when he brought the Israelites thence he feared not Pharoahs anger at all as Exod. 10.29 Besides if we understand it of his first departure Moses fled not for any fear in respect of himself but lest that his Calling by this means should be hindered and he withdraweth himself not so much of fear as to reserve himself for a better opportunity Nor doth he fear as distrusting his Calling but because he lost this opportunity The Reason of this fear is expressed in the Text Then Moses feared and said certainly this thing is known He feared lest he should be hindred in this business of the deliverance of the people * 1450. Heb. 11.33 with 39. They received the benefit and accomplishment of those particular Promises which were made unto them Yet they received not the Promise Christ in the flesh and the happy and glorious estate of the Church under him 1451. Heb. 12.17 Esau found no place for repentance though he sought it carefully with tears Acts 2.38 Repent for the remission of your sins Repentance if it be taken passively is referred to Esau's father whose mind could not be changed with his prayers that so he might revoke the blessing conferred upon Jacob but take it actively Gen. 27.33 Ver. 45. concerning Esau's repentance and that was not serious but hypocritical who intended to kill his brother * 1452. Heb. 12.26 Yet once more I shake not the earth only but heaven Ver. 28. We receiving a Kingdom which cannot be moved The former place speaks
certainty of the things foretold in respect of God though not in our opinion he shuts out long delaies for the whole time of this Prophesie unto the last day is in the sight of God but as one day or one hour Psal 94. 2 Pet. 3.8 which is a comfort to the godly that they may not despair and it exhorts the wicked to repentance by reason of the sudden destruction shall fall upon them * 1478. Rev. 1.7 And every eye shall see him and they also which pierced him Job 19.27 Whom I shall see for my self and not another or a not stranger Every eye godly and wicked shall behold Christ either to their comfort or sorrow Job saith he shall see him and not another shall see him for Job or in the place of Job but Job shall see him for himself Which denies not but Job and another yea all shall see Christ and yet every man for himself 1479. Rev. 1.13 I saw one like to the Son of man Mat. 9.6 Christ is the Son of man really The first place is an Hebraism by which is intimated the certainty of Christs humanity also he may be said to be like man because he appeared in a singular form 1480. Rev. 2.11 He that overcometh shall not be hurt of the second death Heb. 9.27 It is appointed unto men once to die The bodily death is one because the soul is but once separated from the body The second death is taken Metaphorically for the misery and torment of the soul after the death of the body 1481. Rev. 3.7 Christ openeth and no man shutteth shutteth and no man openeth Ver. 20. If any man hear my voice and open the door I will come in to him The Son of God is he that opens the internal door of the heart Joh. 14. we open only the external for no man comes to the Father but by him 1482. Rev. 3.10 I will keep thee from the hour of temptation which shall come upon all the world Ver. 19. As many as I love I rebuke and chasten God kept the Angel of Philadelphia from evil temptation because he was a pious assertor of the truth but the Angel of Laodicea who was luke-warm he would mend by his reprehension 1483. Rev. 4.8 They rest not night nor day Chap. 14.13 They that dye in the Lord rest from their labours The souls in the heavenly rest of the blessed are not idle they have their labours that weary them not but most sweetly refresh them in the latter place is understood the end of the troubles of this world 1484. Rev. 5.1 I saw a book written Ver. 4. No man was worthy to look thereon John saw the book in a bare Vision but no man could see the mysteries contained in it * 1485. Rev. 5.5 Christ is called the Lion of the Tribe of Juda. Rev. 5.6 Christ is called the Lamb. He is called a Lion to shew his great strength Majesty and Dignity and of the Tribe of Judah because he arose from thence which Tribe boar the Arms a Lion * 1486. Rev. 5.12 Worthy is the Lamb to receive honour glory and blessing If Christ be God how can he receive honour for we cannot add to Divinity Ans Christ as God cannot receive an addition of honour in himself but we may give him a relative honour or Quo ad nos He may seem to be more honourable to us that is when we take all the honour that the Creature hath or Idols hath and place it upon the head of Christ we esteem him most honourable and glorious 1487. Rev. 6.9 Under the Altar I saw the souls of them that were slain Ver. 11. White robes were given to every one of them Souls are invisible spirits which cannot be seen or cloathed it is therefore the sight of the mind and not of the body which is here understood for these things were seen in the Spirit 1488. Rev. 6.10 The souls of those that were slain cry out for revenge against those that slew them Mat. 5.44 Love your enemies and pray for them The cry of the souls proceeds not from a wicked desire of revenge but an earnest desire for Gods glory because they would have no ungodliness or wickedness remain unpunished c. in the day of revenge and judgment we suffering here according to Christs command pray for our enemies 1489. Rev. 7.9 I saw a great multitude which no man could number Luk. 12.32 The flock of Christ is called a little flock The Church compared with the numerous multitude of the wicked is a little flock but considered in it self it comprehends an innumerable multitude of all Ages Sexes Places Tribes and People * 1490. Rev. 7.12 Blessing and Glory and Wisdom c. Rev. 8.1 There was silence in heaven about the space of half an hour In the former place it shews what is Angels work in heaven as I take it The latter is shewn what for a little while may be done on Earth whether as in Constantines time or it be an allusion to that silence that was used to be in the Temple while the Incense was offering whereas they blew Trumpets and sung while the sacrifice was offered 1491. Rev. 11.19 The Temple of God was opened in heaven Cha. 21. v. 22. And I saw no Temple therein In the former place the Temple is taken figuratively this the Holy Ghost intimates that God is worshipped most holily with Hymns and Psalms In the latter place we must not think there shall be any material Temple in the life to come as we have here on earth 1492. Rev. 13.8 The Lamb slain from the foundation of the world Gal. 4.4 When the fulness of time was come God sent forth his Son made of a woman He was the Lamb slain from the foundation of the world not properly but figuratively and in Gods Decree by Types Predictions and Efficacy by Acceptation not by Execution 1493. Rev. 16.1 Go and pour out the vials of the wrath of God upon the earth Ver. 4. to the 13. They poured out their vials of wrath upon the sea the rivers the fountains the sun the seat of the beast and Euphrates In the first place the earth is taken in a general signification because the effects of all the Vials redounds to the earth in a manner and to earthly men the followers of Antichrist for whatsoever the wrath of God was which was cast on the Seas Rivers or the Ayr or Sun was not for themselves but to afflict the earth and those that dwell thereon 1494. Rev. 18.6 Double unto her double according to her work Mat. 7.2 And what measure you mete shall be measured to you again The first place is a special command of God concerning retaliation In the latter Christ forbids rash judgment concerning others adding the Law of retaliation the more to convince the Jews * Rev. 18.6 with Mat. 7.2 Double not of her deserts but of those miseries she hath brought on you before and that is just