going to some other place and so say We knew not and yet Christ might justly say You know you know if you will consider what you know and apply it to this present purpose 1063. Joh. 14.8 Shew us the Father Ver. 9. He that seeth mâ— seeth the Father The Apostles did not perfectly know Christ therefore he taxed them of ignorance for they ought to have seen and known the Father in him * 1064. Joh. 14.10 I am in the Father and the Father in me Psal 22. Why hast thou forsaken me I am in the Father by an essential union the Father in Christ as God being one and so in the first place In the second Christ was forsaken not in respect of Essential Union nor in respect of the personal Union the Godhead with the Humane Nature in the Mediator that which the Person of the Son took once upon him he never laid down But he was forsaken in respect of the sense of Divine aide in the time of his passion in his Humane Nature 1065. Joh. 14.12 He that believeth on me the works that I do shall he do also and greater Chap. 3.2 No man can do these Miracles that thou dost Christ means not works of divine Creation Redemption or Sanctification but of his mission such Miracles as he wrought in the world such and greater than they were wrought by the Apostles whose shadows cured sick men as they passed by after Christs Ascention and the wonderful conversion of the Gentiles followed * Joh. 14.12 with 3.2 The latter place saith no more than no man can do such Miracles as thou dost except he have power from God it saith not that no other man shall do such excluding all but no man can do them except he come from God The former place shews that power of him which gave not of him who brought forth the Miracles he which did greater Miracles than Christ did them not without but by Christs power whether by greater works greater works of conversion as Peters conversion of three thousand by one Sermon and the conversion of multitudes Or by greater works be meant the working Miracles as healing their sick by his shadow and handkerchiefs which was not done by Christ I shall not determine However if we interpret it thus we must restrain it to believers in the Primitive times not to all believers and that in all Ages 1066. Joh. 14.13 Chap. 16.24 Whatsoever you shall ask the Father in my Name that will I do Ask and you shall receive Jam. 4.3 Ye ask and receive not We ought to ask in Christs Name in ful confidence of his merits with true faith and without doubting spiritual or corporal blessings with exception of Gods Will and our own salvation in oll occasions and in all our prayers they that ask so receive and they that receive not ask amiss * 1067. Joh. 14.16 And he shall give you another Comforter 1 Cor. 12. No man can call Jesus Lord but by the Holy Ghost The latter place intends no man can do it truly and cordially but only fainedly acknowledging him in words but in deeds denying him By this word another is not meant any other than that Holy Ghost which formerly had wrought grace which now was to work comfort in them in another manner i. e. in a more large clear and spiritual manner than formerly and he is called another to shew the distinction of the Person of the Holy Ghost from the Son He is called another Comforter not as if it were another spirit which was to work now in them which did not before but whereas before they were comforted immediately and visibly by the presence and words of Christ so now they should be comforted immediately and invisibly by his influences within 1068. Joh. 14.23 If any man love me he will keep my words Ver. 23. The Word which ye hear is not mine The Word that Christ taught was his but not any invention of his but his Fathers Word which he was sent into the world to preach 1069. Joh. 14.23 And we will come unto him and make our abode with him Rom. 7.20 Sin dwelleth in me Ver. 14. I am sold under sin The first place is concerning the inhabitation of the Sacred Trinity in the spiritual part of a regenerate man The latter is of the dwelling of sin in our carnal members * Joh. 14.23 with Rom. 7.14 20. The former place speaks of the indwelling of the Trinity in the souls of believers not personally but powerfully and effectually The latter place speaks of the dwelling of sin but so as it is in all the faculties or parts of the soul Understanding Will Memory Not that these the Trinity and sin have different parts of the soul but that they both exercise their powers and Energies in the same Faculties as water which is luke-warm is both hot and cold all over so sin and grace is all over the soul and as we say fire is still in the hand which is burned when it is only the effect of fire So it is here God is in the soul when grace which is the effect of his presence is there and not God personally dwelling there * 1070. Joh. 14.28 The Father is greater than I. Joh. 17.21 The Father and I are one Eph. 2.6 The Father is greater than Christ as Mediator and in respect of his humanity but the Father and I are one in respect of his Divinity * 1071. Joh. 15.13 Christ laid down his life for his friend Rom. 5.10 When we were enemies c. He laid down his life for us as we were enemies that we might become his friends and he laid down his life for us as friends that we should continue so as we were enemies by the corruption of the flesh as we are friends as reconciled by the bloud of his Cross 1072. Joh. 15.15 I call you not servants but friends Mat. 25.21 Well done good servant The Disciples were Christs servants by right of Creation Redemption and Vocation friends by right of Adoption Communication and Patefaction Aug. tr 55. on John * Joh. 15.15 with Mat. 25.21 Christ calls us not servants in the former place to shew the great Union and happiness by that Union which a Christian should have with and in Christ He would not use them as servants in his dispensations and favours but rather as children with love and delight In the second place Christ cals them servants when he was to give them the reward of heaven which reward was so far beyond their deserts that our thoughts cannot imagine they being but servants and so owed all they did to God as duty and they might say they were unprofitable servants The former place tells us Christ calleth us not servants to shew that now we were free as friends The latter place is but a Parable and Parabolical speeches and words are not argumentative A man may be a son by Adoption and yet the servant of God by duty 1074. Joh. 15.15 All things
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
but the wife The woman is under the power of the man in oeconomicall government whilst she obeyeth and is subject as the body is to the head but in conjugall union the man hath not power of his own body 26. Gen. 3.19 In the sweat of thy face shalt thou eat bread Matth. 6.11 Give us this day our daily bread Prov. 10.22 In the first place punishment and a laborious life is denounced against man idlenesse is condemned Deut. 8.3 Mat. 4.4 and Gods blessing is promised because a man is born to labour as a bird to flying nor is it repugnant to honest labour to desire those things which are necessary for the sustentation of our life for it is not labour but the blessing of God which maketh rich God can feed us without bread as he fed Moses Elias Christ but bread cannot feed us without God 27. Gen. 3.19 For dust thou art and unto dust thou shalt return Ecclus. 10.12 A man when he dyeth shall inherit creeping things beasts and worms c. Job A man though he be consumed by Serpents wormes beasts toads yet at last he is brought into the dust of the earth * 28. Gen. 3.22 The man is become like one of us Deut. 6. Hear ô Israel the Lord thy God is one Lord. Psalm 86.10 I am God alone When it s said like one of us in the plurall it intends not a multiplicity of Gods but a distinction of persons in the God-head and when it is said that man is not like this or that person but like us In the generall it implies that the Persons in the Trinity are of the same nature and authority and in saying like us it implies further that man was like God for Qualifications not Essence Man was like God in resembling his power and holinesse not in equalizing either These words Thy God is one Lord was in opposition to the multiplicity of vain Gods which had the repute among Heathens to be Gods but really were not so 29. Gen. 4.1 Eve bare Cain and said Psal 128. I have gotten a man from the Lord. 1 John 3.12 Not as Cain who was of that wicked one Eve in child-bearing acknowledged Gods blessing and by way of thankfullnesse she offered the first fruits of her labours to God John speaks not of the person of Cain which was created by God but of his wickednesse that came from the Devill * 30. Gen. 4.3 4. Abel sacrificed Gen. 4.26 Then begun men to call on the name of the Lord. Doubt Seth lived after Abel and yet Abel sacrificed How did men then begin to call on God when they did it before Answ Questionlesse Adam Abel and Cain did offer sacrifice to God but that was more obscurely and not so solemnely as in Seth's time when it was done publickly and in the Church of God by Seth in whose prosperity the Church remained and probably the corrupt means of Cain might have enervated the sacrificing to God and brought prophanenesse upon the face of the earth which Seth by his publick worship of God did restore so as now men begun openly to pray and sacrifice to God which they had not done formerly Or 2. Men then more purely than formerly began to worship God having separated themselves from the rest of men not concerned in the Covenant lest living in a continuall mixture with the cursed Cainites their promiscuous meetings might poyson the Saints with such vices as this offspring of Cain had learned therefore now they come out from among them and began to call on the name c. 31. Gen. 4.4 And Abel brought of the firstlings of his flock Chap. 4.26 Seth began to call upon the name of the Lord. Adam with his sons before Seth offered sacrifice and called on the name of the Lord in his family but publick invocation began in Seth in whose posterity the Church remained the Canaanites being rejected * 32. Gen. 4.7 If thou do well sin lieth at thy door 1 John 2.1 If any man sin he hath an advocate with the father Jesus c. There are two wayes of interpreting the former way 1. Some as holding such a promise some a threatning the word used for sinne may bear the signification of a sacrifice for sin and so they would make the words to import that if thou sinne then there lies at the door of the Tabernacle or Temple a sacrifice Christ which was promised Eve But this would seem the same much with the former part in having his sacrifice accepted which could not be but by Christ 2. Sinne lyeth at the door that is a threatning to have his secret sinne revealed so that it should not lurk and lye hid in the bosome closet or chamber but be made so manifest as if it were laid at the door though for a time it may sleep as a Mastiff Dog at the door yet it will not rest long Not the Judgement for that sinne will lye long but it will lye in wait for him at the doore when he steppeth either in or out to set upon him If you take it the former way then they signifie the same thing if the latter way then it signifies no more then that sinne will be discovered and haunt us if we repent not but if we repent and call upon Christ then we have an advocate with the father Jesus Christ who will stop the mouth of this dog and remove this sinne 33. Gen. 4.7 Vnto thee shall be his desire and thou shalt rule over him Psalm 37.23 Prov. 16.9 Jer. 10.23 The way of man is not in himself In the first place it is said what a man ought to do Rom. 6.12 Let not sinne raigne in your mortall body In the latter place it is declared that a man of himself can do nothing in divine and saying matters 34. Gen. 4.15 Whosoever slayeth Cain vengeance shall be taken on him seaven fold Chap. 9.6 Whosoever sheddeth mans bloud by man shall his bloud be shed God is the wisest and freest law-giver therefore he would not have Cain killed by reason of propagation of mankind after the flood he gave the Law that the Magistrate should punish the murderer with death * Gen. 4.15 with Gen. 9.6 When it is said He that sheds mans bloud c. it s meant either ordinarily or extraordinarily either ordinarily by the hand of the Magistrate to whom is committed the Sword of Justice for that purpose or extraordinarily God in his Justice useth the hand of one murtherer to do execution upon another when humane justice passeth it over with impunity or he some way shortens the life of the bloody man so that he liveth not half his dayes Gods punishing Cain before the flood in such a sad manner shews not that this was against the precept given afterwards or that God upon an extraordinary occasion might not inflict a Judgement upon an offender another way whereby other ends which the Lord proposed might be brought to passe
regenerate by the holy Spirit do not give way to sin but carefully resist it being guided by the holy Ghost 360. 1 Kings 8.27 The Heaven and the Heaven of Heavens cannot contain God Col. 2.9 In Christ dwelleth all fullnesse of the God-head bodily The divine nature cannot be apprehended by us the divinity of Christ is personally united to the flesh and dwels in it as in its proper Temple * 361. 1 Kings 9.11 with Lev. 25. The Land shall not be sold for ever c. Answ Solomon parted not with the dominiost but the use of these Cities to the King of Tyre that he might have the benefit of those Cities so long till he had reparation for his expences 1 Kings 9.23 Princes over-Solomons work five hundred and fifty 2 Chron. 8.10 All the Princes over Solomons work were two hundred and fifty In the former place mention is made of all who took charge of the work in the latter of those that took charge by course * 1 Kings 9.23 with 2 Chron. 8.10 There were five hundred which served by turns two hundred and fifty at a time these two hundred and fifty mentioned in the latter place fifty more are to be added which were over those five hundred Rulers in their course and gave account of the five hundred so that there were in all five hundred and fifty Now these fifty Commissioners were Israelites the other inferior ones which were more in number were strangers and but onely Solicitors or Overseers 1 Kings 5.16 362. 1 Kings 9.28 Hiram sent to Solomon four hundred and twenty talents of Gold 2 Chron. 8.18 They brought from Ophir four hundred and fifty talents of Gold The marriners and Solomons servants spent thirty Talents by the way and they brought to Solomon to Jerusalem foure hundred and twenty 363. 1 Kings 11.35 God said to Jeroboam I will give unto thee ten Tribes Verse 36. To Solomons son one Tribe Chap. 12.21 Rehoboam gathered together all the house of Judah and the Tribe of Benjamin Rehoboam had but one whole Tribe and Jeroboam ten Tribes the Tribe of Benjamin was divided between them both Some others also of other Tribes that were godly men specially the Priests and Levites came to Jerusalem and staid in Judea 2 Sam. 7.16 Psal 142.12 364. 1 Kings 12.24 This thing is from me saith the Lord that is the revolting of the Israelites 2 Chron. 13.5 The Lord God gave the Kingdome of David over Israel to him and his sons by a Covenant of salt The promise made to David doth not much concerne his temporall Kingdom as the eternall and incorruptible Kingdome of Christ and the promise also was under a condition if his children should keep Gods Laws and walk in his wayes 1 Kings 2.4 * 365. 1 King 15.5 Save only in the matter of Vriah Now he sinned frequently he was resolved and had destined Nabals family to death 2. He promiseuously slew the Ammonites 3. He numbred the people c. Answ God speaks here aftâ—r the manner of men as he not sinning in these things which had any hoâ—est or virtuous pretâ—xt The anger conceived against Nabal and the Ammonites was covered with the pretext of a just revenge The numbring the people with the pretence of a religious Tribute for the Temple God therefore was content not to divulge them that they may be known ipsius judicio privato but adultery and murther enormous crimes as all men acknowledge Therefore these were accounted by the people grievous crimes of him in the matter of Vriah 366. 1 Kings 15.14 As a took not away the high places 2 Chron. 14.5 Also he took out of all the Cities of Judah the high places and the Images Those high places where God was worshipped Asa took not away but he destroyed the Idols of the Gentiles and the Images of the Sunne * 367. 1 Kings 15.16 And there was War between Asa and Baasha all their dayes 2 Chron. 15. ult There was none between them untill the five and thirtieth year of the reign of Asa It s one thing to reckon the Reign of Princes as it respects the people over whom they Reign Another thing to set down the years of their personall Reign respecting themselves The five and thirty years spoken of in the Chronicles in which the War brake forth between Asa and Baasha was so acconuted in regard of the people who had now been so many years under these divided times since the revolting of the Tribes to this day which was not five and thirty yeares of his personall Reign being but the fifteenth of that Reign * 1 Kings 15.25 with 1 Kings 15.28 Nadab the sonne of Jeroboam c. Even in the third yeare of Asa King of Judah did Baasha slay Nadab and reigned in his sted Nadab who began to Reign in the second year of Asa might Reign two years although Bâ—asha succeeded him in the third year of Asa because the last years of the Kings of Israel and Judah are not fully expired but some of them as in this place do scarcely contain moneths in them the rest of the years being put compleatly 368. 1 Kings 16.8 In the twenty six year of Asa King of Judah began Ela the son of Basa to reigne over Israel in Tersa two years Verse 10. And Zimri went and smote Ela in the twenty seaventh year of Asa King of Judah In the twenty six yeare of Asah King of Iudah Ela Reigned over Israel in the twenty seaventh year of Asa Zimri rebelled against Elah and killing him took the Kingdom from him * 369. 1 King 16.8 with Vers 10. Ela is said to Reign two years not that he reigned two compleate years for Zimries conspiracy was when he had not Reigned one or but one year But Ela began to Reign in the six and twentieth of Asa and so in the twenty seaventh was slain by Zimri and so he is said to Reign two yeares not of his own Reign but two yeares of Asa's or part of them which are reckoned for the whole 370. 1 Kings 17.4 God commands the Ravens to feed Elias Lev. 11.15 Every kind of Raven was abominable to God A Raven indeed is an unclean creature not by creation but by divine ordination and the forbidding men to eat his flesh but to touch the Raven alive or to eat the meat he brought was not unclean to Elias nor an abomination before God * 1 Kings 17.4 with Lev. 11.15 Some things were unclean ab intrinseco as by leprosie others ab extrinseco as by eating or touching of these there was a spirituall and corporall uncleannesse the spirituall when any beast though clean was abused to spirituall fornication as to be offered to Idols c. Corporall uncleanness was effective of bad nourishment or subjective as the swine c. such as fed uncleanly or lived in unclean places or both Some creatures though clean for use yet not for sacrifice as the Buck. Some unclean secundum speciem as those in Lev.
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
were different times and passages others that they were in the same Journey and that he healed one blind man at his coming in and as he went forth two more whereof the more noted was Bartimeus or in English the son of Timeus and he being the more noted his name is only set down But others say he cured one at his going in another as he came forth and then further on his way two more 974. Luk. 22.28 Ye are they who have continued with me in my temptations Mat. 26.56 All the Disciples forsook him and fled In the former place the Disciples constancy is commended for the time past that they forsook not Christ in his temptations when others were backward In the latter is observed their scattering abroad for that at the time of Christs passion their faith was much shaken 975. Luk. 22.29 I appoint to you a Kingdom as my Father hath appointed me Mar. 10.40 For to sit on my right hand and on my left hand is not mine to give He speaks at first not of the Kingdom of heaven whereof he hath the sole government but of the administration of the Kingdom of Grace in the promulgation of the Gospel through all the world and planting of Churches by Apostolical Authority which he going to his Father left in charge with them as he had it committed to him by his Father 976. Luk. 22.31 Satan desired to have you that he may sift you as Wheat 1 Joh. 5.18 And he that is born of God sinneth not and that wicked one that is the devil toucheth him not Satan laies snares for godly men alwaies seeking whom he may devour that Christ confirms by example of the Disciples John teacheth that that evil one shall not hurt us though he set upon us For God is faithful who will not suffer you to be tempted above what you are able 1 Cor. 10.13 but will with the temptation make a way to escape that you may be able to bear it * Luk. 22.31 Satan hath desired to sift you 1 Joh. 5.18 That evil one shall not touch you The former place sheweth Satans intent and desire The latter shews Gods intent and resolution Satans desire is by tempting and sifting to overthrow but he shall only cleanse and refine you and this by goodness of God who may suffer Satan to take of the chaff but will not suffer him to touch or meddle with the corn 977. Luk. 23.34 Father forgive them Joh. 17.9 I pray not for the world Christ both by words and his own example taught us to pray for our enemies he prayed not for the world that is for wicked men hardned in their sins of whom there was no hopes of repentance we must not imitate that because he only knew best who they were that were such * Luk. 23.34 with Joh. 17.9 In the former Christ seeing the people zealous without knowledge and that he might teach us to pray for those which despitefully use us prayed for the Jews not that he so prayed for them as absolutely to pray and believe that all and every particular soul of them should be saved but that those who belonged to the election of grace among them should be forgiven c. The latter place saith that Christ would not pray that all and every paticular person in the world should be saved 978. Luk. 24.10 Mary Magdalen and Joanna and Mary the Mother of James which told these things unto the Apostles Mar. 16.10 Mary Magdalen told them that had been with him Mark excludes not the other women he names Mary Magdalen either because she spake to the Apostles in the name of all the rest or else with greater affection or because she spake first The Gospel of St. JOHN IT Contains a relation of Christs Person both according to his divine and humane Nature also his Office Mat. 10.7 and pains he endured unto the death of the Cross his Resurrection also and his appearings It was written after the other Evangelists against the Heresies of Ebion and Corinthus being as it were a Complement of those things were let pass by the other Evangelists * 979. IOH. 1.1 And the Word was God Jesus Christ yesterday to day and for ever c. Doubt A word is vox evanescens a vanishing voice Christ is a Word ergo vanishing and not stable Answ There is an equivocation in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or word for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or a word is sometime in the predicament of Quality when it signifies a sound or transient voice volat irrevocabile verbum sometime it is in the predicament of Relation when it signifies a promise by which you are obliged to another Verba ligat homines taurorum Cornua funes As oft in the predicament of Action when it signifies a thought or deliberation or purpose of mind but in this place it is taken essentially not vulgarly as for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quoddam subsistens intelligens And Christ is called the Word in respect of the Father because he was begot by the mind of his Father and in respect of us as the person producing the Gospel from the bosome of the eternal Father and keeping the Ministry thereof Joh. 1.1 And the Word was made flesh Flesh is a Creature therefore Christ was a Creature Mutato genere predicationes non valet consequentia In majore usitata predicatio est generis de specie Flesh is a created substance in the other proposition The Word was made flesh was an improper speech The Word was made flesh i. e. The Word is Man or the Word the Divine Nature assumed into personal union with the Humane Nature Joh. 1. We saw his glory as of the only Son of God Ioh. 1.12 To them gave he power to become the Sons of God The word Son is sometime taken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They are properly Sons who are procreated of the Fathers substance and keep the Fathers Nature in themselves so Isaac was the son of Abraham Others are sons by Law or adoption when he who was not of the nature of the Father is taken and acknowledged by the pleasure of the father to be his son as Eleazer was to Abraham when yet Isaac was not born and sometimes Catechistically Scholars are called sons of Masters Angels and Believers are the Sons of God by Adoption and Grace but Christ is the true and natural Son of God He is the only begotten and beloved Son storge naturali with a natural affection and thorough this Son it is that all other Sons of God are beloved and adopted 980. Joh. 1.7 John came for a witness to bear witness of the light c. 5. 34. I saith Christ receive not testimony from man Act. 1.8 c. 10.39 John testified of Christ that he was the light of the world not for Christs cause but for mans cause that they might believe in him For seeing he is the chief good the