and to put them in mind of the consecration of the Temple which had been prophaned by Antiochus and was of the Hebrews called chamucho and by the Greeks Euraenia which signifieth renewing because the Temple had been new dedicated That Feast was kept in the Month Caslew which the November Moon corresponds with 1039. Joh. 10.28 My sheep shall never perish neither shall any man pluck them out of my hand Chap. 13.18 Judas was chosen to be of Christs sheep and yet perished Election in the first place is meant to eternal life In the latter to an Office Judas was Christs sheep only by outward vocation and profession 1040. Joh. 10.29 My Father is greater Ver. 30. I and my Father are one Christ is equal to God the Father according to his Divine Nature less than the Father according to his Humane Nature and his Office of Mediatorship between God and Man * 1041. Joh. 10.30 I and my Father are one Joh. 14.28 My father is greater than I. They are one as to the Divinity of Christ Christ and God are one God so as to the Humanity of Christ and his Office of being an Advocate and Mediator a Servant and Messenger so the Father is greater than I. 1042. Joh. 10.32 Many good works have I shewed you from my Father chap. 14.10 The Father that dwelleth in me he doth the works In the former place Christ speaks not exclusively because the works of the Trinity outwardly are common to the three Persons There is no work of the Son which the Father doth not work in him In the latter ascribing operation to the Father he asserts that it is done by the authority and counsel of his Father so speaking of the manner and order of working he takes not away the unity of Essence Majesty and Power * 1043. Joh. 10.36 Whom the Father hath sanctified c. with Joh. 1.1 And the Word was God The Socinians would gather that Christ is the only begotten Son of God either by reason of the conception by the Holy Ghost or for the sanctification and sending into the world as the formal cause of his Deity and Filiation 'T is true by reason of his conception by the Holy Spirit the Son of God who in the beginning with God the Father was God and after made man but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without any mutation of the Deity or confusion of the same by his taking flesh Neither is his Mission the foundation of the Deity of the Son or of his Filiation but is founded in that and shews it a posteriori He could not be sanctified and sent into the world who was not coeternal with the Father which sent him * 1044. Joh. 10.36 Whom the Father hath sanctified and sent into the world Joh. 17.19 I sanctifie my self God the Father sanctified the Humane Nature of Christ even from his first conception and from all contagion of sin made him full of the gifts of the Holy Ghost and consecrated him to the Divine Office of being Saviour of the world Yet Christ as God sanctified himself for the Father worketh and he wrought the same work in the Humane Nature 1045. Joh. 11.4 Lazarus sickness was not unto death Vers 14. Lazarus is dead The sickness of Lazarus by reason of the event was not unto death because Christ raised him again and saith that his death was but a sleep for we are not so early awaked from sleep as Christ called Lazarus out of his grave and he shall raise us all at the last day * Joh. 11.4 with 14. Lazarus sickness was not really in the event unto death though in appearance he was dead at the present In respect of Christ it was not unto death in respect of his friends he was dead Not unto death as death is a perpetual seperation of the soul from the body Christ purposing to reunite them shortly Lazarus was dead as to the present seperation of soul body * 1046. Joh. 11.15 I was not there mat 18.20 Where two or three be gathered together in my name I am in the midst of them Christ was not there by his Humane Presence which can be only in one place at once though his Divine Nature is in all places Christ may be present in a place and with a person in his humane shape and body as he was many times with the Jews and yet not present by his gracious influences and help Christ was present neither bodily nor by his help there In the latter place which is not meant of ordinary matters but of the Assembly and Meetings of Gods People about his Worship Christ is present there not by his bodily presence but by his gracious influence◠and spiritual presence 1047. Joh. 11.25 He that believeth in me though he were dead yet shall he live Ver. 26. He that believeth in me shall never dye Death is temporal and eternal temporal in this world is corporal and spiritual Christ speaks of both in the former place Spiritual death is either of them who being dead have not Christs quickning Spirit and of this he speaks not here but of them that being quickned by Christs Spirit are dead to sin and the flesh in the latter is meant chiefly eternal death 1048. Joh. 11.26 Whosoever believeth in me shall never die Heb. 9.27 It is appointed for all men once to dye The faithful do not dye a spiritual and eternal death but natural death is common to all men 1049. Joh. 11.34 Where have you laid him Chap. 21.17 Thou knowest all things Christ enquired of Lazarus his grave not as if he were ignorant thereof but that he might stir up a desire in his sisters and those that were present to consider and to see the Miracle of the Resurrection So God said to Adam Gen. 3.9 Adam where art thou * Joh. 11.34 with Joh. 21.17 He that knew Lazarus to be dead knew where they had laid him he either speaks this as Man and so he acted when he wept or else he speaks it not as ignorant of it but as one who would draw them to go with him by asking that question he gave them an opportunity to follow him to see what he did and how he raised Lazarus * 1050. Joh. 11.42 And I knew that thou hearest me alwaies Psal 22.2 O my God I cry in the day time but thou hearest not There are several waies of hearing The King heareth his Subjects by way of Regality The Master his Scholar by way of docibility The Father heareth his child by way of natural affection God heareth Christ as a Father his Son alwaies that he asked any thing of God The second place speaks of David in the Letter and Christ in the Mystery he was heard alwaies of God though God did not alwaies seemingly attend to him but sometime forbear to give a present remedy according to his Petition as in his Passion Not that really and indeed he did ever shut his ears against his Prayers It is one thing to
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
him as before 307. 1 Sam. 15.35 It repented the Lord that he had made Saul King Rom. 11.29 The gifts and graces of God are without repentance The Scripture speaking by anthropopathy after the manner of men affirmes that God repented because he knew Saul to be impenitent and that he should lose his Kingdome and his life also by the just judgment of God * 1 Sam. 15.35 with 1 Sam. 19.24 Answ He went not to see or visit him by way of office or friendship as formerly He prophesied before him when he was by himself which was not to visit him 308. 1 Sam. 16.1 Saul was rejected by God that he should no longer raign over Israel above ten years Acts 13.21 He gave them Saul the son of C is a King for forty years Saul after he was annointed raigned ten yeares Paul joyned the government of Saul and Samuel together 309. 1 Sam. 16.21 David stood before Saul and became his Armour-bearer Chap. 17.55 Saul seeing David go forth against the Philistines he said unto Abner Whose sonne is this young man Order is not alwayes observed in History before the duell with Goliah David was no approved Souldier but after that therefore it is Hysterosis that is put before which should follow after * 310. 1 Sam. 16.21 And David came to Saul and stood before him and he loved him greatly c. 1 Sam. 17.55 He said unto Abner the Captain of the Host Abner whose son is this youth Answ Some would have this Chapter dislocated and by an Hystâ—rosis to be put after the sixteenth which ought to have been put after this if the other story would have suffered it This seventeenth Chapter speaks of David as a youth not exercised in armes or fit for fighting But the sixteenth Chapter speaks him to be strong and warlike and thus in other places of the Bible as Gen. 2. 5. Jo. 21. 15 c. there are the like dislocations Others say that David after his coming to Court had been some good time absent before this battle and so was forgotten of Saul a little time making a great change in growing youth and that Sauls memory was not altogether so strong as to remember those that were absent from him though he might those which were constantly with and before him Others say that he might know him in his person and yet more curiously enquire after his condition and parentage having promised to give him his Daughter and as for Abner being Captain of the Host he might be abroad in some Warlike expeditions when David was in Court and therefore now knew him not * 311. 1 Sam. 18.19 When Merab Sauls daughter c. with 2 Sam. 21.8 And the King took the five sons of Michal c. They are the naturall sonnes of Merab and the legall sonnes of Michal and therefore to bear doth onely signifie to bring up to feed and to nourish For thus the sonnes of Machir are said to be born on Josephs knees that is brought up Filiation is either naturall or legall naturall is by generation legall is adoption testified by education and bringing up and by succession in the Kingdome and in Levitation of which Deut. 25.5 by the Law of redemption 312. 1 Sam. 21.1 David came to Nob to Abimelech the Priest Mark 2.26 He went into the House of God in the dayes of Abiathar the Priest Abimelechs Father was Abiathar the Sonne doing the Priests office was in place of his Father who followed David and was in exile with him * 1 Sam. 21.1 with Mark 2.26 He is called Abiathar and there Abimelech Answ When these things came to passe Abiathar the sonne of Abimelech was present who was made High-Priest upon the murther of the Father or else you may conclude both Father and Sonne had two names 1 Cro. 15. 1 Cro. 18. where when David reigned its said Sadok and Abiathar were Priests and that Sadok and Abimelech were Priests 313. 1 Sam. 21.13 David changed his behaviour before Achish and fayned himself mad Eccl. 7.17 Be not foolish 1 Pet. 2.1 David fearing greatly counterfeited folly and by that dishonest meanes secured himself Joh. 14.5 314. 1 Sam. 26.10 Or his day shall come to dye Eccles 7.17 Why wilt thou die before thy time His dayes are determined the number of his moneths are with God thou hast appointed his bounds which he cannot pass Ecclesiastes warns us that we should not by intemperance and wickedness shorten our dayes for they that are put to death by mans reason might live longer * 315. 1 Sam. 28.11 The Woman said whom shall I bring up unto thee He said Samuel c. Rom. 4.17 God raised the dead To raise a vanishing specter or shadow is one thing and a living body is another To act a dead carcasse is one thing and to call the soul back into the body and the body from the earth is another The Devill might do the one but not the other * 316. 1 Sam. 28.13 I saw men as Gods Verse 14. An old man cometh up The Hebrews to shew the dignity of the person use the plurall number for the singular Exod. 32. these are thy gods speaking of the Calf And this may be seen in Sauls reply of what form or shape is he she then leaves the plurall for the singular an old man which shews he was but one 317. 1 Sam. 28.14 Samuel appeared to Saul after his death Rev. 14.13 For the dead rest from their labours He saw a shadow of Samuel but not true Samuel whose soul is in Gods hands and his body rests in peace had it been Samuel indeed he would not suffer Saul to worship him but would have reproved him for that he had fallen from God to look after Witches it was the Devill therefore in Samuels likenesse * 1 Sam. 29.3 David did not remain years onely four moneths Chap. 27. Answ 'T was Achish lye the better to set forth Davids fidelity or some say he did not lye but he spoke by disjunction or the words may be understood of his first flight when he did feigne himself mad * 1 Sam. 31.6 with 2 Sam. 1.4 Not all but many were slain diverse escaping Answ When the Text speaks of all being slain it speaks of all Sauls familiar Friends Courtiers Followers and Guards * 318. 2 Sam. 1.10 with 11. He reigned two years he reigned seven years Two years before War the War arose betwixt David and him and afterwards five years in trouble * 319. 2 Sam. 6.10 Obed-edom was a Levite How then was he of Gath a City of the Philistins He was said to be of Gath because of his habitation he and his Father were banished thither with David and Abiathar the High-Priest * 320. 2 Sam. 6.20 with Vers 14. 1 Cro. 15. He was naked or deprived of his Majesticall Ornaments and onely cloathed with a Linen Ephod as Priests use to be * 2 Sam. 6. ult Michal the daughter of Saul had no child
given to be bestowed on us 501. Psal 69.1 Save me O Lord. 1 Pet. 3.21 Baptism saveth us God is the principall efficient necessary cause of our safety Baptism is the instrumentall cause and not absolutely necessary because many are saved without Baptism for it is not the want of it but the contempt of that condemns us 502. Psal 69.23 Let their Table be made a snare unto them Matth. 5.44 Rom. 12.14 Blesse and curse not We may curse the enemies of God out of pious zeal not out of evill affection Christ bids us pray for our enemies rather than curse them 503. Psal 69.25 Let their habitation be desolate Act. 1.20 Peter applies that to Judas That which David speaks in generall of the enemies of Christ that Peter applies to the Captain of them Judas his habitation was desolate and his place amongst the Apostles untill another tooke his Bishoprick * 504. Psal 69.28 Let them be blotted out of thy Book of Life Lev. 17.8 Whose names are not written in the Book of Life The booke of the living is one thing the Booke of Life another The book of the living in the Old Testament is the book of such as live here the Booke of Life in the New Testament is the Book of Eternall Life David prayes that they may not be in the Land of the living or their names found in the book of the living that is they may die and go to their grave Or else By the Book of the living and Life is meant the Book of Eternall Life and so it signifies That he desires that God would make it appear that they are not written in the Book of Life though they seem by their profession to be of that number So that this doth not speak that their names were ever in the Book of Life for those whose names are once there cannot be obliterated the Election of God standing firme but in regard wicked men are subject to flatter themselves out of an erroneous heart with the love and favour of God which they never had He desires that God would make a plain discovery of this their damnable delusion letting their consciences taste the terrors of God that so they may not deceive themselves 505. Psal 74.12 God is my King of old working salvation in the midst of the earth Phil. 2.12 Worke out your salvation with feare and trembling God from eternity worked our salvation in respect of his decree in the midst of the earth freeing his Church from the beginning and defending it in us he works it when he draws us to him and gives us power to will and to do that being so justified we may study for holinesse and walk in good works unto the accomplishment of our salvation 506. Psal 72.8 He shall reign from Sea to Sea John 18.36 My Kingdom is not of this world Vers 36. It is not from hence The first place is concerning the power of Christs Kingdome he reigns also powerfully amongst his enemies the latter is of the Kingdome of Grace for with his grace by faith he blesseth godly hearts therefore he saith My Kingdome is not of this world yet he denied not but that it was in this world * 507. Psal 72. ult The Prayers of David the sonne of Jesse are ended Psalm 86.1 A Prayer of David The first place tells us this was his last Prayer that he made for Solomon a little before his death Or the last Psalm which David penned leaving it as a depositum or testimentary Legacy to Solomon Or the last of those Psalms that David set in order before his death for the use of the Church The rest were gathered together by others as some of Solomons Proverbs were Prov. 25.1 * 508. Psal 73.1 Truely God is good to such as be of a cleane heart Prov. 20.9 Who can say his heart is clean To have an heart clean by endeavour is one thing to boast of a clean heart is another David tells us that God is good to such as endeavour to have clean hearts God accepts of the will for the deed and by Christ have cleannesse imputed to them But yet even these cannot but say they find a polluted principle against which they strive * 509. Psal 78.24 And had rained down Manna upon them to eat and had given them the Corn of Heaven Jo. 6.31 Our Fathers did eat Manna in the desert as it is written He gave them bread from Heaven to eat With Jo. 6.32 Moses gave you not that bread from Heaven The Heavens are twofold either visible or invisible the two former Texts speak of Manna coming from the visible Heaven the latter Text saith the Manna came not from the invisible or spirituall Heaven Manna was a corporall food and so came from a corporall Heaven It s said to be Angels food comparatively not positively or simply as if the Angels had eaten thereof But the Hebrews use the food of Angels for the food of the Mighty an epithite given to Angels i. e. a food that seemed rather Angelicall and Celestiall than Earthly as well by reason of its origine purity and perfection as for the efficacy of it to preserve the body in perfect health and equall strength by Gods speciall appointment in those who did not by their distrust or rebellion make it of no efficacy This Manna was not truely and properly Heavenly but by signification and Sacramentally as given by Moses the Minister of the Lord. * 510. Psal 78.59 When God heard this he was wroth Isa 27.4 Anger is not in me The first place tells us that God was as an angry man in the effects he poured out upon his people The second place that an implacable anger towards his people is not in God or that Gods anger and displeasure towards his Church was then over Not that he never would expresse the effects of anger upon any part of his Church for the future but that he at present was appeased with them 511. Psal 79.4 We are made a reproach to our neighbours a scorne and derision to them that are round about us Matth. 5.10 Happy are they that are persecuted for righteousnesse sake Good men are more affected with scorns and reproaches than with blowes for saith Chrysostome a blow on the body is divided betwixt the body and the soul but a reproach wounds the soul only Yet the godly must valiantly endure injuries for the glory of God and safety of their neighbours but if that accrue not to Gods glory and is hurtfull we are to remit it to God by our just complaint and prayer for revenge on him that doth the injury * Psal 79.4 with Matth. 5.10 The former is a complaint to God The second is declaration of Gods judgement of such men as are a reproach for his Gospell-cause Men may be happy in Gods account and yet such are they in the latter place and yet be miserable in their own the apprehension of misery is enough to make them cry out
from a beast 585. Eccl. 4.1 I saw the oppressions done under the sinne and behold the tears of such as were oppressed and they had no comforter John 14 26. 15.26 I will send unto you the Comforter from the Father the Spirit of Truth Ecclesiastes compares the oppressed with the oppressours in that which happens in the world for oppressours are rich mighty men they have their A betters and their Clients The oppressed are alone and defend themselves with tears Christ sheweth how true comfort comes to those that are oppressed namely from the holy Ghost * Eccl. 4.1 with Jo. 14.26 The former place speaks of such as had no outward or humane comforters the latter place speaks of sending of inward comfort The former of such as were oppressed were they good or had The latter place of such as were only Religious and Gods Children 586. Eccl. 7.16 Be not over righteous Rev. 22.11 Let him that is just be just still Ecclesiastes understands a mans judgement of himself and forbids us that we should not have too great opinion of our own righteousnesse when it is not so with us John speaks of the oath of Justice and continuing the benefit of justification * Eccl. 7.16 with Revel 22.11 The former place speaks of righteousnesse in a mans conceit of others Or 2. Of a mans self of others Censure not good men because God suffers them to be afflicted or to severely reprove every petty error or urge not every thing which thou in thine own opinion thinkest just without yielding any way either in charity or wise integrity to the opinions of others or to the necessity of times common custome or humane frailty 2. Of our selves we must moderate our zeal with prudence Matth. 10.16 not make our selves over-wise to do a thing conscientiously scrupulously upon opinion of duty when indeed there was no necessity so to do and so to make sinne where God made none and thus all superstitious creatures are over-religious and over-righteous The second place speaks of inherent justice and righteousnesse or holinesse and so it is meant of reall right holinesse let him that is holy be more holy The other is onely meant of a righteousnesse in conceit * 587. Eccl. 7.17 Why shouldst thou dye before thy time Job 14.6 Till he shall accomplish as an hireling his day The former place speaks of our time as it is considered from the constitutions of our body and what we may live by nature The latter is spoken of our days as they are precisely numbred and appointed by God We by our sinnes may hasten on our death that is we may occasion the cutting off those dayes which by our naturall constitutions we might have lived unto though we cannot either procrastinate or shorten those of Gods appointment 588. Eccl. 8.14 There are righteous men to whom evils happen according to the manner of the wicked Psal 1.3 He shall be like a tree planted by the river side Vers 4. So shall not the ungodly Ecclesiastes sets down the judgement of carnall men concerning the righteous and the wicked from their outward condition and they judge of them both alike yet the condition of good and bad men is most different in this life and in the end of it Here the state of the godly is more excellent and after this life they shall rejoyce for ever Wicked men are abominable here and hereafter they shall be punished eternally 589. Eccl. 9.1 No man knoweth either love or hatred Rom. 8.35 38. Who shall separate us from the love of Christ 2 Tim. 1.12 The first place teacheth that it cannot be gathered by outward happinesse or unhappinesse It is one thing to know love or hatred in a mans self and own heart another thing to know it in other mens hearts who it is that God loveth or whom he hateth because these fall out alike to good and evill righteous and unrighteous men Therefore we must not judge according to outward things and accidents but according to the testimony of our faith and the holy Ghost concerning the love of God being certain that no things that befall us for adversity can separate us from the love of God Eccl. 9.1 No man knoweth whether he be worthy of love or hatred 2 Tim. 4.8 There is laid up for me a crown of righteousness which the Lord shall give me A man knoweth not from himself or his own strength or humane wisedom whether he be worthy of love or hatred because God bestoweth riches honour strength c. without any difference Ecclesiastes speaks of discerning good men from bad by naturall judgement the Apostle of the certainty of his salvation * 590. Eccl. 9.7 Go thy way eat thy bread with joy and drink thy wine with a merry heart Eccles 7.2 It s better to go into the house of mourning than to the house of feasting The former place bids us not repine at Gods dealings but what he in his providence is pleased to do let us with chearfullnesse submit to it eating and enjoying the creatures with a sober chearfullnesse and yet this doth not encourage any to an excessive or sinnefull mirth and jollity for it is better to go into the house of mourning as the second place saith than so to spend our time in joviallnesse and feasting 591. Eccl. 9.8 Let thy garments be alwayes white Isaiah 2.8 Luke 16.19 Luxurie in cloathing is disallowed Ecclesiastes commends not Luxury but decent and comely cloathing according to our quality which God doth not detest but approves that being refreshed in body and mind we may the better undergoe the labours of our vocation * 592. Eccl. 12.7 The spirit returns to God that gave it Rev. 6.9 I saw under the Altar the souls of them that were slain The one is a literall the other is an allegoricall place and yet both agree together shewing that the souls of the godly return to God but yet by the mediation and intercession and merit of Jesus Christ who is the Altar And though many Christians which were slain upon the account of Religion by the materiall Sword yet by the virtue of Christ the Altar under whose shade they lye they are in happinesse The SONG OF SOLOMON HHB. Sirhastrim and Kodes Kodassin that is the Holy of Holies Wherein Solomon under the similitude of a Bridegroome and his Bride describeth Christ and his Church the heavenly and spituall treasure and the mysteries of salvation to the godly 593. CAnt 1.5 I am black Vers 6. Look not upon me because I am black Vers 8. O thou fairest amongst women Chap. 4.1 Behold thou art fair First the Spouse of Christ purgeth her self amongst her friends that is her members that they should not be offended at her blacknesse that is with the scorns and reproaches that her adversaries cast upon her and so she speaks of her self as she is in her self In the latter place as she pleaseth the Bridegroom in which is considerable how he purgeth
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
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
ordained or ordered first in respect of God because they are by him instituted and appointed Secondly in regard of themselves the Lord hath set them certain limits and bounds whereby they should be ordered Thirdly in respect of those which are to be ordered God would have order among men some to rule and some to obey Magistracy is said to be the Ordinance of man that is the framing and ordering of Civil Government is of man or intended by or hath this or that mode from men or is proper to men or is discharged by men 1253. Rom. 13.5 You must needs be subject not only for wrath but also for conscience sake Gal. 5.1 Stand fast in the liberty wherewith Christ hath made us free Submission is either active or Passive If we cannot the active way we must the passive way The decrees of the Magistrate if they agree with Gods Word and are appointed for good order they bind the conscience so also Ecclesiastical Constitutions for keeping the Moral Laws are to be piously observed so far as they hinder not the use of our Christian Liberty * Rom. 13.5 For conscience sake Gal. 5.1 Stand fast c. For conscience sake of the Divine Precepts which being obeyed brings peace of conscience but to resist Gods Ordinance i. e. the Magistrate in Licitis Honestis or actively is a deadly sin sauciens conscientiam wounding the conscience The second place forbids not obedience to the Magistrate but bids us stand fast in that liberty which Christ hath given but Christ never gave liberty to resist the Magistrate as before I said 1254. Rom. 13.8 He that loveth another hath fulfilled the Law Mat. 22.40 On these two Commandments the love of God and our neighbour hang all the Law and the Prophets The love of our neighbour proceeding from the love of God is the fulfilling of the Law since we have but the Image of God in our neighbour therefore God must be principally beloved * Rom. 13.8 with Mat. 22.40 Hath fulfilled the Law The Apostle rehearseth not all the Commandments but only those of the second Table because he treateth of those Duties which are to be performed unto men and by the keeping of the second Table is better observed and discerned the keeping of the Law than out of the first We must restrain the word Law to the second Table but in the former place we must take in both the Tables Besides the love of our Neighbour may be said to be the fulfilling of the Law because it proceeds from the love of God and he that loves his Neighbour first loves God and then his Neighbour in order to God 1255. Rom. 13.13 Let us not walk in strife and envying 1 Cor. 14.39 Covet spirituall gifts Emulation joyned with envy by reason of anothers profit is evil and meant by the first place in the latter sincerity of love proceeding from good zeal and justice 1256. Rom. 14.1 Him that is weak in the faith receive but not to doubtful disputations Gal. 2.11 Paul withstood Peter to the face saying if thou being a Jew livest after the manner of the Gentiles They are weak who know not the true use of indifferent things Peter being taught by the heavenly vision that distinction of Meats was taken away deserved to be reprehended because what he learned of God and taught in the publick Council he yet observed not but was scandalous both to Jews and Gentiles 1257. Rom. 14 3. Let not him that eateth despise him that eateth not Col. 2.21 Touch not taste not handle not In the former place abstinence and observation of meats proceeding from faith without scandal is left free for the Ceremonial Law ended at Christs coming In the latter he reproves the superstition of the Colossians who being taught the use of things indifferent yet brought them in as a part of Gods worship necessary to salvation The Apostle doth not so much condemn them for observing Ceremonies as that they did keep them opinione necessitatis with an opinion of necessity In the latter place the Apostle speaketh not so much of abstinence from meat and marriages but of the Precept of abstinence from both which should be brought in by wicked Hereticks the Manichees Talions and others which condemned them as evil 1258. Rom. 14.6 He that regardeth the day regardeth it unto the Lord and he that regardeth not the day to the Lord he doth not regard it Gal. 4.10 He reprehends them for observing daies and months and times and years The first place leaves it free to the weak who had tender consciences either to observe or not observe the legal festival daies so they did it without opinion of merit or necessity or offending their neighbour The latter reprehends the Galathians who with a kind of tye of conscience did observe the Sabbaths and Festival times of the Jews according to the Law as if they had not been set free by Christ * 1259. Rom. 14.9 That he might be the Lord both of the dead and of the living Mat. 22.32 He is not the God of the dead In the one place they are said to be dead according to the Sadduces sense that had no being at all but were utterly perished and extinct both in body and soul of such the Lord is not God For he is not a God of that which is not he is not their God as they are dead but as he purposeth to raise them again But hereby the dead the Apostle understandeth them that are alive in soul though dead in body 1260. Rom. 14.15 Destroy not him with thy meat for whom Christ died Joh. 10.28 My sheep shall no man pluck out of my hand The Elect may be destroyed by themselves as weak men and by reason of Satans malice that puts so many offences in their way but not in respect of God for no man can snatch them finally out of his hands * Rom. 14.15 with Joh. 10.28 He is said to destroy his brother who though he really cannot yet gâ—ves occasion to such a ruine The Apostle speaks not here exactly and precisely of those whom indeed Christ died for but of such as in our charitable opinion are held to be of that number Omnes fidem Christi profitentes pro redemptis habet charitas Christiana All that profess the faith of Christ Christian charity holdeth to be of the number of those which are redeemed 1261. Rom. 15.2 Let every one of us please his neighbour Gal. 1.10 Should I yet please men I should not be the servant of Christ We must please men for their edification both by words and examples but not to seek for glory at the mouth of the people for so the Apostle would not please men * Rom. 15.2 with Gal. 1.10 We must consider three things Who wherein to what end men are to be pleased 1. Who if I should please the incredulous Jews and Infidels I should not please Christ He must seek to please the brethren and believers 2.
Churches allowance as for any other of the Apostles nor doth this say that they were idle or thwart the other place for there is a labour with our head and with our hands He that will not labour with head or with hand according as his Calling is is not worthy to eat but the Apostle and Barnabas did labour with their heads in their Callings * 1320. 1 Cor. 9.9 Doth God take care for Oxen God preserves both man and Beast God doth preserve and take care for Oxen to preserve them and feed them but yet God doth not take care for Oxens preservation as he doth for Mans. The former place is spoken comparatively and not Negatively 1321. 1 Cor. 9.15 It were better for me to dye than that any man should make my glorying void Chap. 1.29 That no flesh should glory in his presence The first place is of true and honest glory necessary for a good conscience that hath faithfully discharged it self in its office The latter is concerning vain unjust boasting and unnecessary which must be avoided 1322. 1 Cor. 9.20 To the Jews I became as a Jew Acts 13.46 We turn to the Gentiles The Apostle would have won both Jews and Gentiles unto Christ for the Jews cause he circumcised Timothy shore his head paid his vow in the Temple and observed other Ceremonies for a time In the latter place he turns to the Gentiles from the Jews who were hardened and thrust away from them the Word of God The former place tells us what he did in prudence The latter what he did in justice The former shews what the Apostle did to the Jews The latter what the Jews made him do to the Gentiles 1323. 1 Cor. 9.22 I am made all things to all men Gal. 1.10 If I yet pleased men I should not be the servant of Christ In the first place as a wise Teacher he accommodates himself to strong and weak to edifie them in the Gospel not as flatterers and hypocrites do * 1 Coâ— 9.22 I am made all things to all men Gal. 1.10 If I should please men I were not the servant of Christ In matters that are indifferent which may be done or not done with a good conscience I have changed my self into all fashions to comport withall that I might win at least some of all sorts Non Mentientis astu sed Compatientis effectu Nor by the deceit of Dissimulation but by the effect of Compassion If I should please men by doing unlawful actions and things that in their own nature are not indâ—fferent then I could not please Christ 1324. 1 Cor. 9.24 So run that ye may obtain Rom. 9.16 It is not of him that willeth nor of him that runneth but of God that sheweth mercy The first place is of those that are justified and heirs of eternal life that fight a good fight The latter is concerning the efficient cause of our salvation which is the grace and mercy of God * 1325. 1 Cor. 9.27 But I keep under my body lest that by any means when I have preached to others I my self should be a cast away Rom. 8.39 Who shall separate me from the love of God which is in Christ Jesus Paul mortified his lusts and subdued his flesh to the obedience and discipline of the Spirit of God lest he should be a Cast-away or reprovable or unapproued so the Greek may signifie the word signifies not a reprobate as if he were uncertain of his election for so who can separate us from the love of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies not here to be cast away for ever out of Gods favour but to be rejected either as base and refuse Oare or dross Or to be cast out of their society and company who wrestled or ran for the prize The Apostle only shews that his care was that his life might be conformable to his doctrine His practice to his preaching that so the one might not cross or confound the other and that he might not be taxed to preach that he practised not So that this thing to be a cast-away was in the sight of men not of God which nothing impedes his salvation 1326. 1 Cor. 10.2 They were all baptized unto Moses Chap. 1.13 Were you baptized in the name of Paul To be baptized in the name is taken improperly unto Moses that is in the Doctrine and Law delivered by him or by his Ministry as Acts 19. into John's Doctrine but in the latter it is taken properly so we are baptized in the name of the Father Son and Holy Ghost for baptism cannot be performed in the name of any creature because to be baptized in the name of any one that is by his command and authority to be baptized for his worship faith and obedience * 1327. 1 Cor. 10.2 The Fathers were baptized into Moses The Socinians would gather Christ not to be God by comparing this with Mat. 28.19 In the name of Christ and here in Moses they would have to be in the name of Moses and so it is no more than to be baptized into the Legate of God But there is a difference betwixt to be baptized into Moses and to be baptized into his name though to be baptized into Christ and into Christs name be the same This of Moses is no otherwise to be understood than the Syriack and Arabick render it in manu in the hand i. e. by the Ministry of Moses to baptize in any mans name as 1 Cor. 1.13 In Pauls or Moses or the like is added in Scripture as they being instruments or means of the administration * 1328. 1 Cor. 10.3 And did all eat the same spiritual meat scil Manna Psal 78.24 And had rained down Manna upon them and had given of the corn of heaven Manna and the water out of the rock were in regard of their substance corporal meat and so Manna was the corn of heaven yet in regard of their spiritual and sacramental signification the Apostle calleth them spiritual meat and drink for so they were to believers who by faith in eating and drinking of them laid hold upon Christs body and bloud the true spiritual food of our souls * 1329. 1 Cor. 10.8 There fell 23000 in one day Num. 26.9.24000 Of these 24000. there was 23000 died by the immediate hand of God and those are here reckoned but besides those there was execution done upon others which might make up another thousand Or else the Apostle may well reckon 23000. as the lesser is included in the greater 1330. 1 Cor. 10.13 No temptation hath befallen you but such as is common to men Mat. 4.3 The devil is a tempter Temptation is the divine probation of our faith and obedience or a devillish tempting of us to sin or when men tempt us to persevere in sin or when the weakness of our nature draws us into faults and errours such were the temptations of the Saints and of the Corinthians here * 1 Cor. 10.13 with Mat. 4.3 No temptation
Apostles before me but I went into Arabia Acts 9.26 Paul after his return to Damascus came to Jerusalem Paul after his conversion went into Arabia from Damascus and coming back thence to Damascus in the third year persecution befel him who being in hazard of his life was let down in a basket and escaped and coming to Jerusalem when they were all afraid of him he was brought to the Apostles by Barnabas ver 27. * 1369. Gal. 3.1 O foolish Galathians Mat. 5.22 Call no man fool Christ condemns not the word so as the manner of speaking the word when it is spoken with virulency and rayling especially proceeding from causeless anger St. Paul did not call them foolish out of passion but discretion to let them see their carriage and behaviour in the affairs of the Gospel * 1370. Gal. 4.4 Christ was born of a woman Mat. 11.11 John Baptist was the greatest of those who were born of a woman John was preferred before any of the Prophets or others that went before him but not before any that succeeded him However John was not to be compared with him who was not begot by man but by the Holy Ghost himself as Christ was * 1371. Gal. 4.6 And because you are sons God hath sent forth the Spirit of his Son Jo. 11.50 51. Caiphas prophesied It is one thing to have the Spirit of grace another the gifts of the Spirit a wicked man may speak from the gifts of the Spirit yet not have the graces of the Spirit Caiphas beside he spake this extraordinarily not ordinarily 1372. Gal. 4.11 I am afraid of you lest I have bestowed upon you labour in vain 1 Cor. 15.58 Be ye stedfast knowing that your labour is not in vain in the Lord. In the first place the Apostle feared of the success of his labour by reason of schism amongst the Galatians Isa 65.23 who sought their salvation more from the Law than from Christ in the latter he hopes well of the Corinthians that his labour shall not be lost 1373. Gal. 5.17 The flesh lusteth against the Spirit Eph. 6.12 We wrestle not against flesh and bloud but against powers Flesh is taken in the first place for our corrupt nature in the latter for men whose nature is frail and weak nor is our chief conflict with those but with spiritual powers which use many deceits and make many incursions upon the faithful 1374. Gal. 5.24 They that are Christs have crucified the flesh with the affections Eph. 5.29 No man ever yet hated his own flesh The first place is not concerning the nature of the flesh but the desire of the regenerate man who cares not for the affections of the flesh will not serve his belly his pleasures the world or worldly delights The latter is concerning self-love natural to us all and the Apostle speaking of the wife useth the name of flesh because they are both made one flesh 1375. Gal. 6.2 Bear ye one anothers burdens Ver. 5. Every man shall bear his own burden In the first place is spoken of the faults and infirmities of our brethren which are indeed a burden to us yet we must bear them by sympathy and the rule of charity will have it so that all of us help our brethren and tolerate their infirmities to lift up such as are down to hide their faults so much as may be and is fitting Theod. Thou hast this fault and not that another man hath another fault do thou bear his fault let him bear thine and so fulfil the law of charity be not curious in other mens faults for every man shall give account of his own 1376. Gal. 6.4 Let every man prove his works 1 Cor. 3.13 The fire shall try every mans work In the first place is intimated what is our duty to make our works approved to God in the latter place the fire signifies either the Holy Ghost or afflictions by which we are tried The Epistle of St. PAUL to the EPHESIANS HE commemorates the benefits of God which are part and recites our Election Redemption Sanctification Vocation into the Church Justification by faith our future inheritance of eternal life and our duties in general of us all in special of married people and unmarried of Parents of Children of Masters and of Servants It was written from Rome in the Year of Christ 59. and sent by Tychicus 1377. EPH. 1.7 In whom we have redemption Rom. 8.18 We wait for future glory and the redemption of our bodies 1. We have redemption in Christ from the guilt of sin by our justification we expect a full redemption from inherent sins in our glorification 2. For Christ shall transform our mortal bodies that he may make them like to his glorious body that as we are one with him here in soul and body by grace so we may be also in glory * 1378. Eph. 2.19 You are no more strangers and forreigners 1 Pet. 2.11 I beseech you as strangers and pilgrims No more strangers to God and Christ but friends and sons no more strangers to heaven but fellow Citizens but you are strangers and pilgrims in and to the world and worldly courses 1379. Eph. 3.5 The mystery of Christs incarnation was in other ages unknown to men Col. 1.5 You have heard before in the Word of the truth of the Gospel It was unknown to the Fathers under the Law in respect of fulness and clearness of knowledge revealed since Christ came and it was made manifest to the whole world by the Ministry of the Apostles * 1380. Eph. 3.5 6. It was not made known in other ages That the Gentiles should be fellow heirs of the same body Gen. 12.5 In thy seed shall all Nations be blessed He meaneth not that none knew the Calling of the Gentiles before but because very few in comparison knew of it and they that did know of it had it revealed to them darkly and for the most part under Figures in general confusedly It was revealed but not so distinctly and particularly as now it is 1381. Eph. 3.15 All paternity is named from God the Father Joh. 8.44 The devil is the father of lies God is the Father of heavenly and earthly paternity the devil is excluded from these for he bath no such paternity but as he is the Author his called the Father of a lie 1382. Eph. 4.19 The Gentiles gave themselves over to lasciviousness to work all uncleanness Rom. 1.28 God gave them over to a reprobate mind The Gentiles gave themselves over in regard of their sins God gave them over in regard of punishment * 1383. Eph. 4.26 Be angry and sin not Mat. 5.22 But whosoever is angry with his brother c. The former place commands anger but not as it is a sin the latter forbids it as it is a sin The former would have us rather angry with the sin the latter not with the person as a person The former rather respects the wrong done to God for which
avoided Wells his Souls Progress Christ tempted the Devill Conquered Being a plain Exposition on the fourth Chapter of Saint Matthews Gospel By John Gumbleden Minister of the Gospel The Saints Society D. Stoughtons thirteen choice Sermons with his Body of Divini y The Reasons of the dâ—ssenting Brethren concerning the Presbyterian Government together with the answer of the Assembly of Divines The Doctrine of mans Redemption by Edward Holioke Of the doctrine of the Church of England sweetly harmonizing with the Confessions of Faith of all the Protestant Reformed Churches The Philosophicall Touchstone or Observations upon Sir Kenelme Digbye's Discourses of the nature of bodies and of the reasonable soule by Alexander Ross The Saints Triangles of dangers deliverances and duties by Nathaniel Whiting Minister of the Gospel The Confession of Faith of all the congregationall Churches of England agreed upon at the Savoy 1659. An History of Angels being a Treatise of our Communion and War with them By Henry Lawrance The Description of the Universal Quadrant c. By Tho. Stirrup Mathem The whole Art of Drawing Painting Limning and Etching collected out of the choisest Italian and Germane Authours by Alex. Brown Practitioner Large Octavo A Treatise of the Divine Promises By Edw. Leigh Esquire The Rights of the Crown of England as it is established by Law by Edward Bagshaw Esquire of the Inner-Temple Florus Anglicus with the Lively Effigies of all the Kings and Queens since the Conquest cut in brasse Evidences for Heaven containing infallible signs and reall demonstrations for Assurance of Salvation published by Edm. Calamy The Life and Reign of King Charls from his Birth to his Death by Lambert Wood. The Night-search the second part by H. Mill. A view of the Jewish Religion with their Rites Customs and Ceremonies Usefull instructions for these Evil times held forth in Twenty Two Sermons by Nicholas Lockyer Provost of Eaton Colledge The Nullity of Church-Censures or Excommunication not of Divine Institution but a meer humane Invention Writby the famous Tho. Erastus and never before Englished Merry Drollery in two parts being a Collection of Joviall Poems merry Songs and witty Drolleries intermixt with pleasant Catches Small Octavo Ed Waterhouse Esquire His Discourse of Piety and Charity Panacea or the Universall Medicine being a Discourse of the Admirable Nature and Virtues of Tobacco By Dr. Everard and Others A view and Defence of the Reformation of the Church of England very usefull in these times Mr. Pet. du Moulin his Antidote against Popery published on purpose to prevent the Delusions of the Priests and Jesuites who are now very busie among us Vinditiae Gratiae Sacramentalis duobus Tractatulis comprehensae 1. De efficaciâ Sacramentorum in genere 2. De efficaciâ Baptismi quantum ad parvulos quibus praefigitur Epistola Reverendissimi Patris Johannis Davenâ—â—◠〈◊〉 Episcopi Sariâ—buriensis Dr. R. Record his Urinall of Physick Herberts Devotions or a Companion for a Christian containing Meditations and prayers usefull upon all occasions Rare verities or the Cabinet of Venus unlockt and her secrets laid open Extrancus Vapulans or the Observator rescued from the violent but vain assault of Haman Lestrange Esquire and the back-blows of D. Bernard an Irish Dean by P. Heyliâ— D. D. Ovid de Ponto in English The Loves of Clerrio and Lozio a Romance Mr. Knowles his Rudiment of the Hebrew Tongue A Book of Scheams or Figures of Heaven ready set for every four Minutes of times and very usefull for all Astrologers Florus Anglicus or an exact History of England from the Reign of William the Conquerour to the death of the Late King Lingua or the Combate of the Tongue and five Senses for Superiority a serious Comedy Acted by Oliver Cromwell the late Usurper The Spirits Touchstone being a clear discovery how a man may certainly know whether he be truly taught by the Spirit of God or not The poor mans Physician and Chyrurgion Physicall Rarities containing the most choice Receipts in Physick and Chyrurgery for the cure of all Diseases Incident to mans body By R W lliams To which is added the physical Mathematicks By Hermes Tris-Megistus The Idol of Clowns or the Relation of Wat Tiler's Rebellion The Raconian Catechism in English The life of that incomparable man Faustus Socinus Senensis described by a Polonian Knight The Golden Fleece or a Discourse of the cloathing of England Dr. Sibbs his Divine Meditations Vigerius Precepts of Idiotismes Grotij Poemata Three Books of M. Matthews Minister at Swansey in South-wales 1 The Messiah Magnified by the mouthes of Babes in America or Gaiâ—â— and Gamaliel a helpfull Father and his hopeful Son discoursing of the three most considerable points 1. The great want of Christ 2. The great worth that is in Christ 3. The good way that is chalkt out by Christ 2. The New Congregationall Church prov'd to be the old Christian Church by Scripture Reason and History 3 The Rending Church-member Regularly call'd back to Christ and his Church A physical Dictionary An exact History of the several changes of Government in England from the horrid Murther of King Charles the first to the happy Restauration of King Charles the second with the Renowned Actions of General Monck by J. D. Duodecim Dr. Smith's practice of physick Proverbs English French Dutch Italian and Spanish all Englished and Alphabettically digested The London Distiller or the whole Art of Distillations laid open Fryer Bacon his discovery of the miracles of Art Nature and Magick The Grammar War Posselius Apothegmes Fasciculus Florum Crashaw's Visions The Juniper Lecture Helvicus Colloquies The torments of hell shaken or a Discourse with many proofs shewing that there is not a punishment after this life for any to endure that shall never end by Samuel Richardson The understanding Christians duty often to commemorate the death and passion of our Lord and Saviour Jesus with the necessary preparatives thereunto The Christian Souldier his Combate with the three arch-enemies of mankind the world the flesh and the devil Seasonable advice to the Apprentices of the Honourable City of London touching their duty to God and their Masters Heinsius de Crepundiis The History of Russia or the Government of the Emperour of Muscovia with the manner and fashions of the people of that Countrey Drexeliu's school of Patience Drexelius his right Intention of every ones action A School or Nurture for Children or the Duty of Children to Parents very usefull for all that intend to bring up their children in the fear of God Viginti Quarto The New Testament The third part of the Bible Sir Richard Bakers Meditations and Prayers for every day of the Week All the Works of that great and glorious Monark and Martyr King Charles the first Collected into one Volume A Play The London Chanticlers a Comedy full of various and delightfull Mirth never before published FINIS