and openly without any shadows or externall propitiatory which Christ hath abolished 689. Dan. 9.25 Vnto Messiah the Prince shall be seven weeks and threescore and two weeks Acts. 2.7 It is not for you to know the times and seasons By divine revelation seaventy weeks that is four hundred and ninety years were foreshewed to Daniel that within so many years Christ should come and performe the office of a Messias such a knowing of times is not forbid but that which is rashly attempted by us without divine revelation TEREASAR that is as they are commonly called in Hebrew The Prophesies of the twelve minor Prophets not for their authority but the quantity of the Book HOSEA HIS PROPHESIE THE SONNE of BEERI HE chides the Jewes for their idolatry He shews their casting off and the espousing of the Gentiles to God He declares salvation to those that should repent He Prophesied fifty years in the time of Osiah Jotham Achaz Ezekias Kings of Judah and in the dayes of Jeroboam sonne of Joas King of Israel about the year 3150. 690. HOS 1.2 Go take thee a wife of whoredoms and children of whoredoms Lev. 21.14 A widow or a divorced woman or prophane or an harlot these shall he not take but a virgin The command of God to the Prophet was not that he should marry a whore but a lawfull wife yet with such an infamy as though she were a Harlot and her children bastards By this embleme the Israelites are admonished of their spirituall fornication * Hos 1.2 with Lev. 21.14 As for the first place its probable that all this was commanded and seemed to the Prophet to be performed in vision that by this allegory they might perceive their duty toward God and rebellion against him 691. Hos 1.7 I will not save them by bow nor by sword nor by battel Rom. 13.4 The Magistrate beareth not the sword in vain The first place is of the conservation of the Kingdome of Judah against the Assyrian not by corporal weapons but by miracles which takes not away the lawfull power of the Magistrate against the enemies of the Church externall or internall 692. Hos 1.9 Ye are not my people Vers 10. Ye are the sons of the living God The Prophet divides the people of Israel into those which are and those which shall be Those which are he divides into righteous and wicked the righteous that remain shall be few but the wicked shall be more he saith that even the whole people of Israel should forsake God yet some few should be saved to the coming of the Messias Jer. 3.18 Ezek. 34.27 whilst all Nations both Jewes and Gentiles should be gathered into one people and one sheepfold under one King and one shepherd 693. Hos 2.13 I will visit upon her the dayes of Baalim when she burnt incense to them 1 King 18.40 Elias the Prophet killed Baals Prophets at the brook Kison The Baalites were destroyed in the time of Elias and of Jehu yet their superstition remained and stuck to the posterity of the people 694. Hos 4.23 Swear not The Lord liveth Deut. 6.13 And thou shalt swear by the name of the Lord. An oath is part of Gods worship and therefore the Prophet warneth Idolaters not to abuse it as they did in Bethel that they might seem to serve God and not the Calfâ— 695. Hos â— 4 They have set up Kings but not by me Rom. 13.1 There is no power but of God The Prophesie respects the breaking of the ten Tribes from the house of Solomon that was not from God as the Israelites did it who would not be subject to the Judges of Judah contrary to Gods revealed will but yet it was from God because he would punish the sinnes of Solomon So Tyrants are from God not onely as a scourge but by reason of their power because the power must be distinguished from the corruption of the person who useth it c. * 696. Hos 10.6 Ephraim shall be ashamed and Israel shall be ashamed Joel 2.26 My people shall never be ashamed It s one thing to be ashamed of sin and the basenesse of mens wayes as Ephraim and Israel were when they saw themselves in their own colours It s another thing to be ashamed of the wayes of God the latter Text tells us we should never be ashamed of worshipping God for he would so answer their expectations and assist them in their necessities that they should have no cause of being ashamed 697. Hos 11.1 When Israel was a childe then I loved him and called my sonne out of Aegypt Matth. 2.15 This Prophesie was fulfilled in Christ being brought back from Aegypt These words were spoken of Israel Gods adopted Sonne and of his onely begotten Sonne according to the union of the body with the head and comparison of the Type with the truth The deliverance of the children of Israel out of Egypt was a figure of our Redemption and freedome by Christ 698. Hos 13.14 O death I will be thy plague O grave I will be thy destruction 1 Cor. 15.55 O death where is thy victory The first place may be explained by the latter for in both is shewed that death hath lost its strength and is swallowed up in victory * Hos 13.14 with 1 Cor. 15.54 55. That which in one place is called plague in the other is called Victory but the difference of metaphors causeth not a difference in sense for as a plague conquers where it comes and eats up all so doth death conquer and eat up all and gets Victory JOEL HIS PROPHESIE THE SONNE of PETHVEL HE Prophesied in the year 3239. That the Israelites should be carried captives into Assyria he exhorts them to repentance and promiseth mercy to them that are penitent 699. JOel 1.13 Chap. 2.12 Turn you unto me with fasting with weeping and with mourning Matth. 6.17 When thou fastest annoint thy head and wash thy face that thou seem not to fast before men Christ discommends not private or publick fastings but he taxeth the hypocrisie of the Pharisees in their fasts for godly people must not sound a Trumpet but be content to have God the witness of their works 700. Joel 2.14 Who knoweth whether God will returne and repent and pardon us James 1.6 He that doubts is like a wave of the Sea Who knoweth Belongs not to remission of sinnes but removing of punishment for that is to be prayed for upon condition of the will of God and our good 701. Joel 2.28 Isai 44.3 And it shall come to passe after this that I will powre out my spirit upon all flesh 2 Sam. 32.2 2 Pet. 1.21 Holy men of God spake as they were inspired by the holy Ghost Joel speaks of the state of the Church after the coming of Mossias and of the comparing of the spirituall gifts of the Jewish and Christian members of the Church And he teacheth that after the Messias shall be come the spirituall gifts of God shall be
of men taken in a carnal sense also the flesh profiteth nothing in that manner as the Capernaites dream't concerning it * Joh. 6.54 with v. 63. The first place imports that he who eateth Christs flesh i. e. believeth in and resteth on that which he hath done in his flesh or humane Nature shall have nothing And the latter place is an Exposition how flesh is to be taken in the former place not litterally as flesh is external and visible for that doth not profit no not Christs flesh as seperate from the Spirit but it is the spiritual flesh that must be eaten It is the spirit which is in me must quicken you and the spiritual meaning must be here used 1008. Joh. 6.54 He that eateth my flesh and drinketh my bloud hath eternal life 1 Cor. 11.28 He that eateth and drinketh unworthily eateth and drinketh his own damnation The flesh of Christ in it self giveth life because it is alwaies so also in respect of men because some are faithful which it doth actually give life to others Infidels who are not quickned in Christ the cause whereof is not from Christ but from their own Infidelity and unworthiness for not discerning the body and bloud of the Lord they draw on the judgements of God upon themselves * Joh. 6.54 with 1 Cor. 11.28 He that eateth my flesh Flesh is twofold it is material substantial flesh or secondly that which was purchased by that flesh spiritual flesh Eating is twofold with material teeth and with spiritual faith He that spiritually believeth in and relieth on that which I did in my flesh i. e. those spiritual and eternal advantages I have obtained he hath a right to and a pledge of eternal life he hath those graces which will bring him thither and he shall assuredly have eternal life as if he had it 2. The wicked eat neither Christ's spiritual or material Flesh they only eat that which represents his flesh and that flesh they do eat unworthily by eating it only with carnal apprehensions or carnally he eats the sign not the substance 1009. Joh. 7.5 Neither did his brethren believe in him Chap. 16.27 Ye have believed that I came out from God The former place must be understood of his brethren and corporal kindred the latter of the Apostles and his Disciples which were not all kindred to Christ according to the flesh * Joh. 7.5 with 16.27 We must distinguish of times that we may reconcile the Scripture At the first preaching of Christ or the beginning of his Ministry his own kindred which were not disciples did not think of Christ as his deserts exprest but afterwards many of them did believe and were converts 1010. Joh. 7.7 The world cannot hate you Chap. 15.19 Ye are not of the world but I have chosen you out of the world therefore the world hateth you In the first place Crist speaketh to his Brethren and Cousins according to the flesh that did not believe in him living carnally and after the manner of the world in the latter place he speaks of the Apostles who believed in him and were purged from all dregs of Infidelity and he assigns the causes wherefore they and other believers were hated of the world * Joh. 7.7 with 15.19 Christ in the former place looks on his kindred as then having not made any profession of Christianity but living according to the manner of the Jews and so long as they did so they would not be hated of the world but if once they came to believe as they did Chap. 15.19 Then they must expect that the world would hate them 1011. Joh. 7.8 I go not up yet unto this Feast Ver. 10. He went up to the Feast He went not openly with his friends that he might be seen but privately by this example of his he hath taught us not to venture our selves rashly amongst our enemies * Joh. 7.8 with 10. The former place tells us that Christ was resolved not to go immediatly but yet when he had got quit of those carnal relations he went to the Feast whether it were that day or the next I know not 1012. Joh. 7.16 My Doctrine is not mine but my Fathers who sent me Chap. 17.10 All mine are thine and thine are mine The Doctrine of Christ is said to be his Fathers and his in different respects the Father hath it from himself Christ from his Father also it is said to be the Fathers because he sent his Son for Christ was sent from the Father to publish it * Joh. 7.16 with 17.10 My Doctrine is not mine originally as I am the Son of Man but it is that Doctrine which as I am the Redeemer of the world or the Prophet which Moses said should be raised from among the Brethren the Father had determined I should preach The latter place speaks of Persons not Doctrine all my sheep and people or if of Doctrine then so all things are Gods as they are Christs and so Christs that they are Gods * 1013. Joh. 7.24 with Mat. 7.1 Luk. 6.37 Judge righteous Judgment when you are called upon to judge matters or things in controversie betwixt man and man or betwixt a mans actions and the Law Judge without partiality But judge not private transactions wherein you are not called to judge or do not pass your censure rashly on mens persons 1014. Joh. 7.26 Do the Rulers know indeed that this is the very Christ 1 Cor. 2.8 Had they known it they would not have crucified the Lord of glory The knowledge of Christ is either carnal and historical so the Rulers of the Jews and the devils knew Christ but this is nothing to salvation or a spiritual knowledge by faith which justifieth believers and which the Jews that crucified Christ had not Here the same thing is said in both places and what in the first place is explained by an Ironical Interrogation in it self negative that in the latter place is done affirmatively 1015. Joh. 7.34 36. Where I am thither ye cannot come Chap. 17.24 Father I will that they also which thou hast given me be with me where I am Christ in the former place speaks to the Pharisees and carnal men rejecting his grace and he saith to them Where I am ye cannot come that is into heaven In the latter place he speaks of all the faithful which his Father hath given him 1016. Joh. 8.15 I am not alone but I and the Father that sent me Chap. 16.5 Now I go my way to him that sent me In the first place Christ speaks of the unity of the Divine Nature and the inseparable conjunction of the Person In the latter concerning his Death and Ascention into heaven to intercede with God the Father for us * Joh. 8.16 with Joh. 16.5 The first place shews Christ to be so conjoyned to God by his Divine Nature that he was never alone The second place tells us that Christ according to his Humane Nature was to go to such a place as
and to put them in mind of the consecration of the Temple which had been prophaned by Antiochus and was of the Hebrews called chamucho and by the Greeks Euraenia which signifieth renewing because the Temple had been new dedicated That Feast was kept in the Month Caslew which the November Moon corresponds with 1039. Joh. 10.28 My sheep shall never perish neither shall any man pluck them out of my hand Chap. 13.18 Judas was chosen to be of Christs sheep and yet perished Election in the first place is meant to eternal life In the latter to an Office Judas was Christs sheep only by outward vocation and profession 1040. Joh. 10.29 My Father is greater Ver. 30. I and my Father are one Christ is equal to God the Father according to his Divine Nature less than the Father according to his Humane Nature and his Office of Mediatorship between God and Man * 1041. Joh. 10.30 I and my Father are one Joh. 14.28 My father is greater than I. They are one as to the Divinity of Christ Christ and God are one God so as to the Humanity of Christ and his Office of being an Advocate and Mediator a Servant and Messenger so the Father is greater than I. 1042. Joh. 10.32 Many good works have I shewed you from my Father chap. 14.10 The Father that dwelleth in me he doth the works In the former place Christ speaks not exclusively because the works of the Trinity outwardly are common to the three Persons There is no work of the Son which the Father doth not work in him In the latter ascribing operation to the Father he asserts that it is done by the authority and counsel of his Father so speaking of the manner and order of working he takes not away the unity of Essence Majesty and Power * 1043. Joh. 10.36 Whom the Father hath sanctified c. with Joh. 1.1 And the Word was God The Socinians would gather that Christ is the only begotten Son of God either by reason of the conception by the Holy Ghost or for the sanctification and sending into the world as the formal cause of his Deity and Filiation 'T is true by reason of his conception by the Holy Spirit the Son of God who in the beginning with God the Father was God and after made man but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without any mutation of the Deity or confusion of the same by his taking flesh Neither is his Mission the foundation of the Deity of the Son or of his Filiation but is founded in that and shews it a posteriori He could not be sanctified and sent into the world who was not coeternal with the Father which sent him * 1044. Joh. 10.36 Whom the Father hath sanctified and sent into the world Joh. 17.19 I sanctifie my self God the Father sanctified the Humane Nature of Christ even from his first conception and from all contagion of sin made him full of the gifts of the Holy Ghost and consecrated him to the Divine Office of being Saviour of the world Yet Christ as God sanctified himself for the Father worketh and he wrought the same work in the Humane Nature 1045. Joh. 11.4 Lazarus sickness was not unto death Vers 14. Lazarus is dead The sickness of Lazarus by reason of the event was not unto death because Christ raised him again and saith that his death was but a sleep for we are not so early awaked from sleep as Christ called Lazarus out of his grave and he shall raise us all at the last day * Joh. 11.4 with 14. Lazarus sickness was not really in the event unto death though in appearance he was dead at the present In respect of Christ it was not unto death in respect of his friends he was dead Not unto death as death is a perpetual seperation of the soul from the body Christ purposing to reunite them shortly Lazarus was dead as to the present seperation of soul body * 1046. Joh. 11.15 I was not there mat 18.20 Where two or three be gathered together in my name I am in the midst of them Christ was not there by his Humane Presence which can be only in one place at once though his Divine Nature is in all places Christ may be present in a place and with a person in his humane shape and body as he was many times with the Jews and yet not present by his gracious influences and help Christ was present neither bodily nor by his help there In the latter place which is not meant of ordinary matters but of the Assembly and Meetings of Gods People about his Worship Christ is present there not by his bodily presence but by his gracious influence◠and spiritual presence 1047. Joh. 11.25 He that believeth in me though he were dead yet shall he live Ver. 26. He that believeth in me shall never dye Death is temporal and eternal temporal in this world is corporal and spiritual Christ speaks of both in the former place Spiritual death is either of them who being dead have not Christs quickning Spirit and of this he speaks not here but of them that being quickned by Christs Spirit are dead to sin and the flesh in the latter is meant chiefly eternal death 1048. Joh. 11.26 Whosoever believeth in me shall never die Heb. 9.27 It is appointed for all men once to dye The faithful do not dye a spiritual and eternal death but natural death is common to all men 1049. Joh. 11.34 Where have you laid him Chap. 21.17 Thou knowest all things Christ enquired of Lazarus his grave not as if he were ignorant thereof but that he might stir up a desire in his sisters and those that were present to consider and to see the Miracle of the Resurrection So God said to Adam Gen. 3.9 Adam where art thou * Joh. 11.34 with Joh. 21.17 He that knew Lazarus to be dead knew where they had laid him he either speaks this as Man and so he acted when he wept or else he speaks it not as ignorant of it but as one who would draw them to go with him by asking that question he gave them an opportunity to follow him to see what he did and how he raised Lazarus * 1050. Joh. 11.42 And I knew that thou hearest me alwaies Psal 22.2 O my God I cry in the day time but thou hearest not There are several waies of hearing The King heareth his Subjects by way of Regality The Master his Scholar by way of docibility The Father heareth his child by way of natural affection God heareth Christ as a Father his Son alwaies that he asked any thing of God The second place speaks of David in the Letter and Christ in the Mystery he was heard alwaies of God though God did not alwaies seemingly attend to him but sometime forbear to give a present remedy according to his Petition as in his Passion Not that really and indeed he did ever shut his ears against his Prayers It is one thing to
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
and Cause I create evill that is naturall such as sicknesses sorrows c. and materiall and these I do by way of Judgment but I create not morall evill 14. Gen. 1.31 God saw every thing that he had made and behold it was very good Mal. 1.3 I hated Esau Quaest ex Epist ad Rom. Every creature of God is good and so is man as be is a creature but not as a sinner saith August God therefore hated Esau for his sinne and set him after his brother Jacob. Exod. 20.11 Deut. 14. 15. Gen. 2.2 God rested from all his works that he had made Joh. 5.17 14.10 My Father worketh hitherto God rested from all the works of creation and of things that should be in nature but not from his works of Providence care and sustentation for without that all would return to nothing and perish Psal 104. Acts 17. * Gen. 2.2 with Jo. 5.17 God rested from making new species of creatures but not from upholding those already made and enlarging the individuals of these species * 16. Gen. 2.4 These are the generations of the Heavens and the earth in the day c. Exod. 20.11 for in six dayes Object How in one day and yet was six dayes in making them Answ 1. In one day as to the whole Chaos and matter and yet six in producing the severall species 2. The word day is either to be taken strictly or largely strictly for twelve or twenty four hours and so God did not make all individuals in one day or for a certain tract of time and so six dayes are but one 17. Gen. 2.15 God put man into the garden of Eden to dresse it Chap. 3.19 In the sweat of thy face shalt thou eat bread If Adam had continuance in innocency labour should have been pleasant unto him but because he sinned therefore must we labour with much sorrow and trouble 18. Gen. 2.18 It is not good that the man should be alone Mat. 19.10 It is not good to marry 1 Cor. 7. To touch a woman In the first place God speaks of the good and profit of the whole Species and the Church which cannot be propagated by one person alone In the latter the Apostle speaks of the personall good and the more commodious kind of life in the time of persecution * Gen. 2.18 It is not good that man should be alone 1 Cor. 7.1 It is good not to touch a woman Marriage it felf as it is Gods Ordinance is good But Marriage as relating to the persons which enter into that estate may be evill i. e. by accident Besides evill may be taken for the evill of sinne and so marriage is not evill but as evill signifies the evill of punishment or the privation of happinesse or a quiet life so marriage may be evill It was good in the Apostles days not to touch a woman as good signifies lesse troublesome or more agreeable to the present necessity verse 26. more convenient in regard of the calamities of the Church which will be so much the easier born and overcome by the enjoying of liberty and more profitable also by being not so distracted with cares nor troubled with these distractions that by reason of sin accompany the married estate 19. Gen. 2.24 Therefore shall a man leave his father and mother Exod 20.12 Honour thy father and thy mother To leave father and mother here is not to deny them the honour love and help that is due to them but to leave the house of his parents and to live with his wife and to set up a new family with her * Gen. 2.24 with Exod. 20.12 The degrees of love and affection do not vacate or take away one another Parents are to be loved by reason of their original reverence obedience and subjection more than a wife Yet wives are to be more loved by reason of union or conjunction for they two shall be one flesh and also by reason of cohabitation and serve to domestick society 20. Gen. 2.24 A man shall cleave to his wife Exod. 21.4 The servant going forth shall leave his wife to his master c. The generall Law pertains to all that is the first but the speciall Law was granted to the Jews for the hardnesse of their hearts and so we understand the latter place 21. Gen. 2.24 Matth. 19.5 And they shall be one flesh 1 Cor. 6.16 He that is joyned to a harlot is one body Married people are one body really and indeed by divine institution but carnal copulation with a whore without marriage though it be actually one body yet it is impure because it is not of divine institution * Gen. 2.24 They two shall be one flesh 1 Cor. 6.16 He that is joyned to an harlot is one body with her Object How can a man that is joyned to a wife and be one flesh with her be one flesh with an harlot Answ Marriage makes one flesh two wayes First By divine institution Secondly By the act it self That which is done beyond the bounds of marriage is making one flesh by act not institution and therefore illegitimate the act and effect are the same of conjunction within and without marriage are the same but the cause is different The Apostle opposeth carnal conjunction to spirituall and that which is in Christ The agglution being threefold 1. In body and mind lawfully as in marriage 2. In body alone unlawfully as in whoredom 3. In spirit as in the spirituall conjunction with God by grace in Christ * 22. Gen. 3.6 She gave unto her husband and he did eat 1 Tim. 2.14 The man was not deceived The one Text saith that Adam received an Apple from his wife the other saith that Adam was not deceived i. e. immediately of the Devill as Eve was so that both agree in this that the woman was deceived by Satan and after her being deceived she gave the Apple to her husband which he not examining but taking it upon the account of his wife which he thought loved him did eate And so Adam imputes not the thing to Eve by way of deceit but onely saith The woman she gave me 23. Gen. 3.6 The woman saw that the tree was good for food Vers 7. And the eyes of them both were opened First she saw with the eyes of her body the tree and the fruit that was good to eat but at length both their eyes were opened spiritually when they knew their sinne and transgression of the Law of God 24. Gen. 3.12 The woman gave to the man of the tree and he did eat 1 Tim. 2.14 And Adam was not deceived but the woman The woman became for prevarication to the man for by her he was deceived and not by the Serpent as she was Aug. l. 11. de Gen. ad lit c. ult 25. Gen. 3.16 Thy desire shall be to thy husband and he shall rule over thee 1 Cor. 1.2 1 Cor. 7.4 The husband hath not power over his own body
number of his Chariots ten Horses to a Chariot and so but four thousand Others thus we must imagine that in each stall there were ten severall distinct places to place an Horse in each one * 351. 1 Kings 5.16 Three thousand and three hundred with 2 Chron. 2.2 Three thousand six hundred The three hundred over-reckoned were Overseers of the Officers or else there might be three thousand three hundred over hewers of stone and three hundred over hewers of Timber * 352. 1 Kings 6.1 And it came to pass in the four hundred and eightieth year after the children of Israel were come out of the Land of Egypt c. Acts 13.20 And after that he gave unto them Judges about the space of four hundred and fifty years untill Samuell the Prophet These places have tortured many heads and the difficulty lies thus Moses ruled forty Joshuah seaventeen Othniel forty Ehud and Samgar eighty Deborah forty Gideon forty Abimelech three Tola twenty three Jair twenty two Jepthtah six Ibzan seaven Elon ten Abdon eight Samson twenty Eli forty Samuel and Saul forty David forty Solomon four in all foure hundred and eighty out of which number if you deduct Davids forty and Solomons four there remains onely four hundred thirty six which falls short of St Pauls number four hundred and fifty fourteen years Although we take into the account the time of Kings Saul who was not properly to be reckoned among the Judges he being an annointed King and if we consult the next Verse 21. Acts 13. we shall see the other part of the Discourse begins at Saul Some would salve this and make Joshuah to rule twenty seaven so Gagnius as Lorinus quotes him but if so how will the four hundred and eighty years be made good Others think that the Scripture speaks not expresly of Othniels forty years ruling or Deborah c. but that the Land had rest forty years in their time not but there were interregnums and times of affliction which are not reckoned in the four hundred and eighty though Paul may reckon these odde yeares in and so make up his number But others say that Paul speaks not definitively but onely about the space of four hundred and fifty years using a round number for a broken Others say four hundred and fifty are to be referred to the time of Judges beginning immediately after the death of Joshuah and the Elders and ending the first of Samuel whose time is expresly excluded The manner of computation thus They served Chusan-risathaim eight Othniel judged forty they served Eglon eighteen Ehud eighty Jabin twenty Deborah forty the Midianites seaven Gideon forty Abimelech three Thola twenty three Jair twenty two the Ammonites eighteen Jephta six Itzan seaven Elon ten Abdon eight the Philistims forty Samson twenty Eli forty of Joshuah there is no time expressed and if there were he were not to be reckoned to the Judges Quisque abandet suo sensu 353. 1 Kings 6.2 The house which Solomon built for the Lord the length thereof was sixty cubits the breadth twenty cubits and the height thereof thirty cubits 2 Chron. 3.4 It is said to be an hundred and twenty cubits In the first place common cubits in the latter cubits of the Sanctuary must be understood for the sacred cubit did containe two common cubits * 354. 1 King 7.13 with 2 Cro. 2. The son of a woman a widdow of the Tribe of Napthali And in the other place Of the daughters of Dan. And besides in Kings he is called the Father of the King of Tyre and Chap. 4. he is called the Father of Solomon Answ He was born of a Mother of the Tribe of Dan but of a Father of the Tribe of Napthali He was called a Tyrian by reason of his diurnall habitation and exercise of that art in that City and he was called the Father of Solomon and King of Tyre because of his excellent Magistracy 355. 1 Kings 7.15 He made two brasen pillars of eighteen cubits high apiece 2 Chron. 3.15 He made two pillars of thirty five cubits high apiece Both the pillars did appeare but thirty five cubits high the half of each cubit was hid in the capitall or crowning of the pillar * 1 Kings 7.15 with 2 Chron. 3.15 Betwixt the foot whereon it stood and the Chapiter on the head of it for from the ground to the top of the Chapiter it was thirty five cubits high 2 Chron. 3.15 Besides the eighteen cubits here mentioned were sacred but the thirty five were common and shorter by a third part as is noted Verse 2. or else the height of one single pillar may be set down in the former place but of them both in the other The whole length of the pillars not appearing either of them seeming onely to have seaventeen cubits and an half because half a cubit of each pillar was taken up in the Chapiter 356. 1 Kings 7.19 The Chapiters were four cubits 2 Kings 25.17 They were three cubits The Crown with the Chapiter was four cubits without the Crown but three cubits 357. 1 Kings 7.26 The Sea contained two thousand baths 2 Chron. 4.5 Three thousand baths In the former place is expressed the number of baths which ordinarily were put into the Vessell by the Kings Order In the latter the capacity of the Vessell is set down unto the brim of it so it would hold three thousand baths * 1 Kings 7.26 with 2 Chron. 4.5 The former place speaks what was the usuall quantity which was used to be put in it viz. two thousand baths or five hundred barrels reckoning eight gallons to the bath and foure baths to the barrell The second place shews not what was put in it but what might be put in it if the Sea were filled to the brim viz. three thousand baths or seaven hundred and fifty barrels * 1 Kings 7.26 Two thousand measures With 2 Cro. 4. Three thousand measures Answ The measure of the Temple was a third part greater than the other measure or else though it was able to hold three thousand yet two thousand was onely powred in 358. 1 Kings 8.4 The Priests brought up the Arke of the Lord and the Tabernacle of the Congregation into the Temple 2 Chron. 1.13 The Tabernacle of the Congregatien of God was at Gibeon 2 Sam. 6.17 1 Chron. 16.1 The Tabernacle of David was a new one in which was the Arke of the Covenant The old one made by Moses was in the desart and remained at Gibeon 1 Kings 8.9 There was nothing in the Arke save the two Tables of stone c. 2 Chron. 5.10 with Heb. 9.4 Wherein was the golden pot that had Manna and Aarons Rod. viz. Exod. 25.16 359. 1 Kings 8.46 There is no man that sinneth not 1 John 3.9 Every man that is born of God doth not commit sin Naturally we are polluted with sinne by the frailty of the flesh they that are born of God are the sonnes of God who being
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.
thing what is done to Gods own peculiar children in a Nation Another thing what is done to a Nation in generall God promised his spirituall seed or the true Israel that they should not be cast off but have the incomes of his Spirit c. When Christ saies the Jews Kingdome should be taken from them he meanes from the externall Israelites which were not of the spirituall seed Nor doth he say that he would take away the spirituall Kingdome from his Children but he would take away the externall Kingdome 632. Isai 60.6 Ps 42.10 The multitude of Camels shall cover thee the Dromedaries of Midian and Ephah all they from Sheba shall come they shall bring gold and incense Mat. 2.1 The wisemen came from the East to Jerusalem Sheba lay to the South First this is a generall promise concerning the calling of the Gentiles that the greatest company of them should give up their names to Christ The Evangelist doth historically relate the coming of the wisemen to Christ out of Persia which in respect of Judea lyeth to the East 633. Isai 60.11 Thy gates shall be open continually they shall not be shut day nor night Luk. 13.24 Strive to enter in by the straight gate The heavenly gate is most large and it stands open to all believers in Christ who opened it to them but that all go not in by that gate it is through their own fault For Christ denyeth not pardon to such as repent but such as despise the treasures of Gods patience who crying to God seek for salvation and are grieved not so much that they have offended God but because they see punishment provided for them which they cannot avoid and yet they repent not * 634. Isai 60.11 Thy gates shall be open continually they shall not be shut day nor night Rev. 21.25 And the gates of it shall not be shut at all by day for there shall be no night there The first place shews that the gates of the Church shall continually be open to receive Converts for by night and day is meant continually The second place tells us the same for the gates shall be open all day that is continually and whereas St John mentioneth onely the day and not night He would have us to know that the light of the Gospel shall be so great as that in regard of the dispensation under the Law there should be no night but all should be day so that its the same in substance onely a variation of phrases to shew the glory and light of the Gospel * 635. Isai 63.11 Who is this that cometh up from Aedom c. Glorious in his apparrel c. Matth. 2.15 Out of Aegypt have I called my Sonne The first place is a description of Christ returning from the conquest of the enemies of his Church among whom the Aedomites none of the last or least propounded as a Type of the spirituall enemies thereof The second place speaks of Christ not as returning from the conquest of his enemies but as returning from the persecution of Herod 636. Isai 65.1 I am found of them that sought me not 1 Chron. 28.9 If you seek the Lord you shall find him but if you forsake him he will forsake you The first place is of the calling of the Gentiles In the latter David exhorts Solomon to serve God with a perfect heart and a willing mind and to seek him by holy prayer so Christ teacheth his Disciples Mat. 7.7 for he moveth our hearts to seek him and gives both the will and the deed saith Paul * 637. Isa 65.1 with 1 Chron. 28.9 and Matth. 7.7 Seek and find Man is to be considered in a double capacity as dead in sinne and not able to seek God and so were the Gentiles 2. As converted and alive by the grace of God God finds those first who are in their naturall estate before they find him of this the first place But those that are converted and alive must seek the Lord before he will be found of them 638. Isai 65.24 And before they call I will answer and before they speake I will hear saith the Lord. 2 Cor. 12.8 Paul asked of God thrice that the messenger of Satan might depart from him and yet was not heard God hears the prayers of the godly though not according to their will yet according to their salvation and profit either giving them what they ask or deferring them that they may ask more earnestly and be content with his grace 639. Isai 66.2 But to this man will I lock even to him that is poor Chap. 57.15 Chap. 611. Rom. 2.6 There is no respect of persons with God God in the Prophet reproving Hypocrites sacrificing with an opinion of their desert prefers the poor in spirit before them and him that is contrite and of a sincere heart professing to do nothing without Gods grace but God respects not mens persons nor is he a respecter of them for in gratitudes accepting of persons can have no place Acts 10.34 And he is accepted with God amongst all Nations who fear God and work righteousnesse * 640. Isa 66.2 with Rom. 2.1 Looking or approving and taking care of a person is one thing accepting of the person is another God he looks and approves of the person of the humble more than the curious fabrick of his materiall Temple so in the former place in the latter he is no accepter of the persons of men i. e. he chuseth not this man and refuseth that upon the account of Nation stock gifts birth breeding lands or the like or refuseth poore men because they are poore but he accepts of this man poore or rich that is contrite The PROPHESIE OF JEREMIAH THe sonne of Hilkias the Priest who prophesied at Jerusalem about the year of the world 3324 unto the captivity of Babylon which he foretold and the desolation of the City and the Temple and the time of the Jews captivity for seventy years After the captivity he went into Aegypt and there he shewed to Idolaters the anger of God and punishments with the destruction of Babylon by the Medes and Persians he prophesied thirty four years 641. JEr 3 5. Will he reserve his anger for ever will he keep it to the end Matth. 25.46 And those shall go into everlasting destruction The Prophet speaks in respect of those that are penitent Matth. 7. with whom God is not angry for ever he chastneth them indeed with temporall punishments Christ speaks of obstinately wicked men of whom God is the severe judge and he cals them the workers of iniquity * 642. Jer. 3.14 And I will take you one of a City and two of a Tribe Rev. 7.4 There were sealed an hundred forty and four thousand of all Tribes The first place signifies that there should but a few of that people be saved from the Judgement which the Prophet there speaks of and though it were meant of eternall salvation yet one of a City
long after to be fulfilled Answ It is usual to give signs of things soon to come which happen long after 1 Sam. 2.34 1 Kin. 22.25 There were two signs set forth by the Prophet in Isa 7. The one of a temporal deliverance in token whereof he bringeth his son Shearjashub ver 14. The other of an eternal deliverance by the Son of God who was to come of a Virgin He could not call his own son Emmanuel c Esa 8.8 10. and to ascribe such wisdom to him the Jews say Almah doth not strictly signifie a Virgin But there are three words which signifie and betoken Virginity in the Hebrew The first Naarah any young woman whether a Virgin or not Secondly Bethulah a Virgin though she be not young and sometime it may be otherwise taken Thirdly Almah properly a young Virgin and not at all touched it imports youth and virginity which is the word here and so not applicable to the Prophets Wife or any save Mary It had been no wonder for any woman that had known a man to bear a son the wonder was that a Virgin or one that knew no man should bear a son 759. Mat. 2.1 Behold wise men came from the East to Jerusalem Chap. 11.25 I confess to thee Lord because thou hast hid these things from the wise c. The Wise men were led to Christ not by humane Col. 2.3 Rom. 1.25 Mat. 23.23 Luk. 11.12 1 Cor. 1.26 but divine wisdom acknowledging that in Christ were hid all the treasures of wisdom and knowledge Christ rejects no such wise men but such as are not wise from Gods Spirit and yet think themselves wise following the wisdom of this world as the Heathen Philosophers and the Pharisees amongst the Jews and those that are wise now adaies with fleshly wisdom * Mat. 2.1 with Mat. 11.5 The former place speaks of some Wise men whether worldly wise Astrologers Wizards c. The latter saith God revealed these things not to the wise i e. worldly wise or wise in their own opinions but to the men who became as children in their opinion and were as children ready to be instructed if worldly wise men would leave their high thoughts and opinions of themselves and become docible and little children as these wise men were they might understand the mind of God and see Christ The former place is understood of such Wise men as were so in the opinion of the World and by Profession though not so in the opinion of themselves The latter place is understood of such as are wise in themselves and that the world adjudges wise * 760. Mat. 2.23 He shall be called a Nazarene Isa 11.1 There shall come forth a rod out of the stem of Jesse There is not any place which in direct words cals Christ a Nazarene The former place saith that it might be fulfilled which is written by the Prophets But this place is equivalent to it some things are spoken Aenigmatically by the Prophets some things Allegorically Every thing that is spoken Aenigmatically is spoken Allegorically but every thing which is spoken Allegorically is not therefore spoken Aenigmatically This was spoken Aenigmatically and Allegorically of Christ for Isa 11.1 Christ is said to be a rod or branch Nezer which indifferently signifies a branch and the City of Nazareth one and the same word denoting Christ and the place where Christ should be born There were three sorts of Nazarenes First Those who were so by profession of Moses his Law Num. 6. Secondly Those who lived in Nazareth the City Thirdly Those who were Votives and Natives Christ was said to be a Nezer or Nazarene the second way 761. Mat. 3.1 John the Baptist preached in the wilderness Luk. 3.3 He came into all the Country about Jordan preaching by the Desart Matthew means not the inward remote parts separated from the company of men but the fore-parts a Mountainous Country lying about Jordan * Mat. 3.1 with Luk. 3.1 The former place saith no more than that he was preaching in the wilderness and the latter that he was in the Country about Jordan preaching which are thus reconciled The wilderness is meant either that which is called so and yet had in it Villages and Cities as Jos 15.61 62. 1 Sam. 23.14 24. some of which probably were in the Territories and under the command of Hebron the place where John was born for there is mention of the Cities of Hebron 2 Sam. 2.3 Or the Wilderness is taken for the inmost Wilderness and Desart where was no Habitations of men Iohn lived and was brought up in the former wilderness and when he came to thirty years old he began to preach first to his neighbours and friends and then afterwards came down into the Country about Iordan and preached there likewise 762. Mat. 3.14 Iohn knew Christ before he baptized him Joh. 1.33 I knew him not but he that sent me to baptize with water said unto me Upon whom thou shalt see the Spirit descending and resting upon him he it is that baptizeth with the Holy Ghost Iohn had a knowledge of Christ before his baptism by inchoation but that knowledge was confirmed and consummate when in baptism he saw the Heavens open and the Spirit of God descending upon him like a Dove and so by an outward revelation joyned with an inward illumination he pronounced that Jesus was the Messias and the Lamb of God that takes away the sins of the world 763. Mat. 3.16 The Spirit of God descended and came upon Christ. Luk. 1.35 Christ had the holy Ghost before Gal. 4.6 At the baptism of Christ the Holy Ghost came upon him like a Dove to declare that Jesus Christ is the Mediator between God and man according to the prophesie The spirit of the Lord was upon me Isa 61.1 because he hath anoynted me to preach good tidings to the meek to proclaim the acceptable year of the Lord Psa 45.8 who being to take upon him the Office of Mediator is anoynted with spiritual oyl 764. Mat. 4.2 And when Iesus had fasted forty daies and forty nights he was afterward an hungred and the Tempter came and said unto him Luk. 4.1 He was tempted forty daies The internal temptation lasted forty daies then came the devil to Christ in an external and corporal shape and spake unto him 765. Mat. 4.8 The devil at the third temptation took him up to a mountain Luk. 4.5 The devil at the second temptation took him into a high mountain In the holy Scriptures saith Augustine there is no contradiction where any thing is related by divers Authors and not observed the same way De Cons Eccles Matthew placeth the temptations in order But Luke by Hysterosis puts the second temptation after the third 766. Mat. 4.12 17. Iesus began to preach from the imprisonment of Iohn the Baptist Joh. 1.2 3 4. chap. He preached before Iohn was in prison Matthew passeth over that which Iohn sets down in his four first
daies not so much regarded moreover they were called Sabbaths 948. Luk. 6.25 Wo to you that laugh now for you shall mourn and weep Joh. 16.22 Your heart shall rejoyce and your joy no man taketh from you In the first place the pleasures and delights of the world are understood by the name of laughter the end whereof is alwaies sorrow in the latter place is meant joy in Christ by the Holy Ghost which is heavenly and eternal 949. Luk. 6.26 Woe unto you when all men shall speak well of you Mat. 5.16 1 Pet. 2.12 Let your light so shine before men that they may see your good works and glorifie your Father which is in heaven Woe be to them who do only so that they may please the World and desire the praise of men flattering the wicked and winking at their sins that they may get favour But not to them who like a light are an example of good works and a godly life to others 950. Luk. 6.30 Give to every man that asketh Eccl. 12.4 Give to the godly and help not a sinner hold back thy bread and give it not unto him Christ will have that we shall do good to our friends and to our enemies though they be wicked and ingrateful by the example of our merciful heavenly Father and if we give not to the person yet give to his Nature as he is a man A place of Ecclesiasticus may not be opposed to Canonical Scripture who will have him that craves an alms to be humble shutting out the wicked and obstinate in malice who abuse the benificence of good men 951. Luk. 7.13 Weep not Eccl. 38.16 Let tears fall down over the dead Christ comforts the Widow who wept for the death of her only son because her son should suddenly live again But Christ disallows not moderate weeping for the death of our neighbour only we must not mourn as those that have no hope 952. Luk. 8.39 Return to thy house and shew how great things God hath done unto thee Cha. 5.14 He commands the Leper that he should tell no man Christ commanded him that was possessed with the devil to tell what benefits God had done for him because the time the place and other circumstances required that but he sent the leprous party who was cleansed to the Priest that he might approve of the cure 953. Luk. 10.4 Salute no man by the way Rom. 16.16 Salute one the other with an holy kiss The Churches of Christ salute you Phil. 4.22 The Saints Christ will have his Disciples diligent in dispatch of their Office that they should not hinder the course of their Ministry with long discourses and salutations but should fulfil their journey in a short time such a command gave Elias to his servant which denieth not our Christian duty and humane good manners to salute one the other 954. Luk. 10.18 I beheld Satan as lightning fall from heaven Joh. 8.44 The devil was a murderer from the beginning and the father of lies Satan fals from heaven when he is cast out of our hearts by sound doctrine and loseth his light that is his authority by the preaching of Gods Word here as it were by a thunderbolt from heaven that is from the Kingdom of God in the heart of man is he cast down and trod under foot but he was a murderer and lyar from the beginning that he fell not from that he was created 955. Luk. 10.22 No man knoweth who the Son is but the Father and who the Father is but the Son Joh. 15.26 The Spirit of Truth he shall testifie of me Christ excludes not the Persons of the Deity but the creatures and the false gods for the Father by the Son from Eternity infinitely communicating his infinite wisdom Joh. 16.13 revealed it to the Holy Ghost and therefore Christ saith the Spirit shall not speak of himself but whatsoever he shall hear that shal he speak * 956. Luk. 10.23 Blessed are the eyes which see those things which you see with Joh. 20.29 Blessed are those which have not seen and yet believe Sight is twofold bodily and spiritual Bodily sight is meant in the latter place spiritual sight or understanding is meant in the former Although many souls have not seen Christ in the flesh yet in regard they have seen him with the eyes of their soul and believed on him they are blessed 957. Luk. 10.24 Many Prophets and Kings have desired to see those things that you see Joh. 8.56 Abraham saw my day There are different manners of the Visions of Christ and of God 1 Cor. 13.12 We see now in a glass darkly but then that is in the next life we shall see face to face Abraham and the faithful in the Old Testament saw Christ promised that he should come The Apostles saw him manifested in the flesh The Prophets saw him of old in shadows and figures the Apostles and the Christians now see him clearly and manifestly 958. Luk. 10.28 Do this and live Rom. 4.5 But to â—im that worketh not but believeth his faith is counted for righteousness The parts of Gods Word are the Law and the Gospel the Law promiseth life eternal to them that do it the Gospel to them that believe Christ by the words Do this doth not shew that the Lawyer was able to fulfil the Law but only admonisheth him so that he might grow sensible of his own weakness 959. Luk. 10.41 Martha Martha Thou art careful and troubled about many things 1 Tim. 5.14 I will that the younger women marry guide the house Christ reprehends not Martha's care of her house but for presumption and false opinion because she preferred the care of her house before the Word of God 960. Luk. 11.41 Give alms and all things are clean unto you 1 Cor. 13.3 If I bestow all my goods to feed the poor it profiteth me nothing Christ speaks of alms proceeding from faith and charity the Apostle speaks of hypocritical alms without Christian Charity 961. Luk. 12.33 Sell what you have and give alms 1 Tim. 5.8 But if any provide not for his own especially those of his own houshold he hath denied the faith Christ would not have us forsake our neighbour in his wants and necessities but rather to help him we should sell our possessions to declare our compassion so far as we are able without doing injury to our family * 962. Luk. 13.32 Go tell that Fox with Act. 23.5 Exod. 22.28 Thou shalt not speak evil of the Ruler of thy people Some are of opinion that it was not meant of Herod but he that was the Author of their coming and speaking so to him For although Herod dealt like a Fox in killing of John Baptist pretending sorrow for his death and yet glad of the occasion he was not the Fox now but some subtil Pharisee who would have him thus spoken to as though they were thus sollicitous for him when as indeed they hated him to the death and
preaching The Gospel of it self is the wisdom of God which in the opinion of carnal and unbelieving men is called by accident foolishness 1272. 1 Cor 1.21 It pleased God by the foolishness of Preaching to save them that believe Mat. 9.21 If I may but touch his garment I shall be whole The first place is of the salvation of the soul which is done by the Gospel The latter is of the cure of the body which is wrought by divers means ordinarily by the Word and Sacraments extraordinarily by other means * 1273. 1 Cor. 1.24 Christ the wisdom of God God the Father is the God of wisdom Christ is called the wisdom of God not as if the Father had no wisdom of himself or had no personal abilities of knowledge The Son is called Wisdom as he is called the Word To distinguish him from the person of the Father the Son is said to be the Wisdom of the Father by a begotten Wisdom Sapientia genita and so the Word as light is begotten by light The Son is said hereto be the revealed Wisdom of God in gathering his Church Christ is that person that reveals the secret wisdom of God to us by which he would have us brought to salvation and so he is called the power of God not that the Father is weak and the Son only strong but Christ is the person by whom the Father powerfully and effectually gathers his Church and raiseth the dead * 1274. 1 Cor. 1.26 Not many wise after the flesh c. Mat. 11.28 Come unto me all ye that are weary c. Calling is twofold external and internal ordinary or extraordinary common or spiritual and effectual not many wise as the world counts wise men are called effectually internally and savingly Or Christ calls not all to him he calls all the weary All wise men and mighty men are not weary men there are not many wise that are weary * 1275. 1 Cor. 2.2 For I determined not to know any thing among you save Jesus Christ and him crucified Isa To the Law and to the Testimony When we are sent to the Law it is in reference to Christ the Law and Prophets testifie of Christ and are school-masters to bring us to Christ Therefore the Apostle might determine to know nothing but Christ and yet know the Law and Prophets in relation to Christ and so he might know other things in that respect 1276. 1 Cor. 2.6 We speak wisdom amongst them that are perfect Chap. 13.12 We know in part Perfection in the former place is not meant simply but comparatively the Apostle calls them perfect here not those who wanted no perfection but such as are so in respect of novices in the Church Absolute perfection is proper to the next life and of that we know here but in part * 1277. 1 Cor. 2.11 For what man knoweth the things of man which is in man Jer. 17.10 I the Lord search the heart Man knows not his own heart nor one man cannot know the things of another mans heart yet the Lord knows all our hearts 1278. 1 Cor. 2.15 He that is spiritual judgeth all things yet he himself is judged of no man Chap. 4.4 He that judgeth me is the Lord. Cha. 14.32 And the spirits of the Prophets are subject to the Prophets In the first place God Ecclesiastical and Political Judges are not excluded being they are ordained by God but those that are carnal and sensual the Prophets are subject to the Prophets in the judgment of faith concerning things that are to be believed for God giveth us his Holy Spirit by measure neither do we all understand all things but comparing our opinions we must judge with Learned men 1 Cor. 2.15 But he that is spiritual judgeth all things 1 Cor. 4.4 He that judgeth me is the Lord. The former place tells us he that is spiritual or enlightned and regenerated by Gods Spirit understands and discerns all Gods truth so much as concerns his salvation and yet this hinders not the Lords judging of our consciences whether we have improved our understandings to the utmost in Gods service * 1279. 1 Cor. 3.1 with 2.1 The word Carnal is not to be taken as in some places for that which is opposite to spiritual but to that which is less spiritual and so the next words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as babes are Exegetical or explanatory I speak to you that are so far carnal as you seem but babes in Christ 1280. 1 Cor. 3.1 3. And I brethren could not speak to you as unto spiritual but as unto carnal Chap. 1.2 Sanctified in Christ Jesus called to be Saints Ver. 5. Enriched with all knowledge The Corinthians were more or less carnal who walked according to men depending on mens authority in doctrine given to contentions and troubling the Church of God with carnal desires * 1281. 1 Cor. 3.6 I have planted Apollo watered 1 Cor. 3.8 Now he that planteth and he that watereth are one I first preached the Gospel among you from which preaching sprung up your faith Apollos came after me and he taught the same doctrine of Christ to you and watered you with seasonable instruction Now both I and Apollos are one i. e. Have the same office from the same Lord and we work in the same external manner and neither the one or the other can make any impression upon the soul nor infuse any vertue unto it without God We are one as to the effects 1282. 1 Cor. 3.7 Neither he that planteth nor he that watereth is any thing but God who giveth the increase Ver. 8. He that planteth and he that watereth are one Any thing is not to be taken absolutely or for being in nature but comparatively and secundum quid for all our labour without Gods operation profits nothing 1283. 1 Cor. 3.8 He that planteth and he that watereth are one Ver. 4. Paul was not one with the Teachers at Corinth One is said to be either in number degree vocation gifts authority time labour or reward Preachers are not one all those waies Paul was not one with those Teachers who preached up themselves more than Christ 1284. 1 Cor. 3.10 Paul laid the foundation Heb. 3.4 He that built all things is God God is the chief Work-master and builder of all things and who alone giveth faith to his Church but to commend the Ministry he gives this honour unto others which he saith do that which he himself doth so in the Old Testament he calls the Prophets in the New the Apostles the Architects of the Foundation other Doctors that build the Walls others who cover the House and Paul saith by his Apostolical Office that he laid the Foundation 1285. 1 Cor. 3.11 Other foundation can no man lay but that is laid which is Christ Jesus Ep. 2.20 You are built upon the foundation of the Apostles and Prophets Christ is the Foundation of salvation by the eternal Decree by his sending and delivering himself to death
of Antichrist defection from the Gospel He exhorts them to good words and works These two Epistles were written from Athens 1407. 1 THES 1.3 Remembring your work of faith and labour Rom. 3.28 Gal. 3.10 Faith is opposed to works Faith is a work but not ours or proceeding from our own strength Joh. 6.29 for then it would not justifie us but it is the work of God and a quality in us respecting the merits of Christ therefore the Apostle calls not Faith it self so much a work as he doth that which proceeds from faith * 1 Thes 1.3 with Gal. 3.10 Faith is a work and brings forth works is a work of the Spirit and brings forth works of righteousness in us yet this hinders not but that Faith may be opposed to Works in the matter of Justification Faith as it justifies is not considered as it brings forth Works but as it brings home Christ Faith yet which brings home Christ is not without Works which Works do shew themselves immediately upon Justification though I cannot say in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Justification 1408. 1 Thes 2.20 For you are our glory 1 Cor. 1.31 He that glorieth let him glory in the Lord. Our glorying hath its foundation in God in the mean while if any thing be done amongst the auditory by the work of the Ministry we must say with the Apostle It is not I that laboured 1 Cor. 15.10 but the grace of God which was with me 1409. 1 Thes 4.17 Then we which are alive and remain shall be caught up together with them in the clouds to meet the Lord. 2 Tim. 4.6 I am now ready to be offered and the time of my departure is at hand In the first place is spoken of the company of the faithful by reason of the most near communion and uniting of the body of Christ for we are all one spiritual body so many as believe in Christ so that what happens to one member may seem to happen to all the rest * 1410. 1 Thes 4.17 And so we shall be ever with the Lord. Rev. 20.6 They shall be Priests of God and of Christ and shall reign with him a thousand years We shall be ever after our Translation with the Lord. The latter place speaks of a thousand years but probably this may be in this world before our translation and so it nothing hinders but that after our translation we may be with the Lord for ever Whether these thousand years are to be meant litterally for so many years or else figuratively as the rest of the verse must be viz. Kings and Priests interpreted it is not to the purpose in hand 1411. 1 Thes 5.5 Ye are all children of the light and of the day not of the night Rom. 8.19 For the earnest expectation of the creature waiteth for the manifestation of the Sons of God We are here with Paul children of light and the day in grace nor yet in glory The Apostle expected not to be made the Son of God because he was so already actually but only to be revealed to be so for it appears not so yet what we shall be for though we be heirs we do not yet actually possess the Kingdom we must therefore distinguish Sonhood acquired here by grace from that which shall be in our Country by glory 1412. 2 Thes 1.5 The persecutions and tribulations which you endure are a manifest token of the righteous judgment of God that ye may be counted worthy of the Kingdom of God for which you also suffer Eph. 2.8 You are saved through faith and not of your selves it is the gift of God The faithful are worthy not by their own worthiness but Christs also the word worthy is the same here with convenient Col. 1.13 1413. 2 Thes 2.2 The day of Christ is at hand 1 Joh. 2.18 It is the last time To be at hand and to draw near do differ the Apostle denieth that the day is at hand but he denieth not that it draweth near it is called the last time in respect of former time and because in the last time the day of judgment draweth nigh it is called the last hour in respect of God because our daies compared to Eternity are but one moment and a thousand years in Gods sight as yesterday when it is past also all things are present with God 1414. 2 Thes 3.10 If any would not work neither should he eat 1 Cor. 9.6 Have we not power to forbear working In the first place Works are either of the head or of the brain flesh and idleness are condemned in the latter labour is commended which is wrought not with the hand alone but with the head also the Ministers of the Church are not to get their living by the labour of their hands being they are not Mechanicks The Apostle had a singular gift from God to preach extemporary 2 Cor. 1.11 and yet had he means from the Churches Two Epistles of St. PAUL to TIMOTHY THE first is a pattern for Pastors to shew them what they ought to be in Doctrine and Prayers and in Life with their families and laies down the way how to instruct all men of what state age or condition soever It was written from Laodicea in the Year of Christ 52. The second confirms Timothy that he should not be cast down in his mind by reason of the tempests of persecutions and warns him that in preaching the Gospel he should avoid false doctrine that he should be diligent and come unto him It was written from Rome when he was in prison in the year of Christ seventy * 1415. 1 TIM 1.19 20. Some having put away scil a good conscience concerning faith have made shipwrack Joh. 3.36 He that believeth hath life eternal Doubt He that believes in Christ is as sure of salvation as if he were already in an actual and real possession of Christ which cannot be if a man may fall from faith Answ Hymeneus and Alexander made shipwrack not so much of faith it self as of the object of faith that they believed the doctrine of faith which they once professed and afterward deserted falling into heretical blasphemies and blasphemous heresies 2 Tim. 2.17 18. which place clearly explicates the other it shews that they fell from some fundamental truth formerly professed as in the point of the Resurrection or the like The Apostle adds immediately Ver. 19. Nevertheless the foundation of the Lord abideth sure c. q.d. though some professors fall away yet such as do indeed belong unto Christ and are his are firm and stable Or secondly they gave reins to a licentious life against the dictates of their own conscience which God punished by taking away the light of the Spirit from them that so in the midst of their course they should lose their most spiritual Merchandize Yet this shews not that ever these fell from true saving faith or ever had it they that have it once cannot finally
Tim. 2.21 with 1 Joh. 1.1 Purge him not efficiently but instrumentally Purge endeavour to purge i. e. to apply that which may purge us viz. the Bloud of Christ and to get the Spirit of God the one to take away the stain the other the ruling of sin within us The one to take away sin the other evil doctrine and corrupt opinions He that saith we may be cleansed from sin by Christ and that we must purge our selves doth but in the one tell where we may have the remedy and in the other who must use the remedy * 1430. 2 Tim. 3.12 Yea all that will live godly in Christ Jesus shall suffer persecution Psal 34.12 The godly man is said to see good Persecution is either of the tongue or hand they that are godly shall be persecuted with the one or the other The godly see Good in their persecutions in that they see the comforts of the Spirit and the graces of Gods Spirit works in them Good is either Spiritual and Perpetual or Corporal and Temporary Godly men have the former not alwaies the latter for by persecutions they lose the latter yet obtain more of the former * 1431. 2 Tim. 4.8 Henceforth is laid up for me a Crown of righteousness Eccles 9.1 No man knoweth either love or hatred The Apostle had an huge confidence or assurance of his salvation and that upon good grounds The Wise man tells us not that a man can by no waies or means know at all whether he be in favour with God but that it cannot be discerned by the outward chances and accidents of this life nor doth he hereby say hatred and love are impossible to be known but that the external passages of this life do not infallibly shew them The Epistle of St. PAUL to TITUS IT is the compendium of Christian Doctrine informing Teachers set in the Ecclesiastical State Political or Oeconomical what thay ought to do he exhorts all and every one to good works and to fly vain questions and heresies It was written from Nicopolis in the Year of Christ 54. 1432. TIT. 1.9 Able by sound Doctrine to convince gainsayers Chap. 3.9 Avoid foolish questions contentions and strivings about the Law In the first place he requires that Teachers by their Office shall rebuke those that are gainsayers with all long suffering and sobriety In the latter that they avoid janglings about words that is contentious clamorous unprofitable Disputations and verbal Discourse which tends not to edification either with Hereticks or others in the Church because they edifie none but rather confirm them in their sins 1433. Tit. 2.15 Rebuke with all authority 1 Tim. 3.3 A Bishop must be no striker Titus was gentle by nature therefore he is warned to rebuke with authority He inculcates to Timothy modesty and mildness that when he rebukes he should not strike but should rebuke diversly according to the diversity of mens faults offices ages degrees otherwise old men otherwise young men otherwise those that sin of malice otherwise those that sin of infirmity otherwise those that were ready to obey and otherwise those that were obstinate as there were in Crâ—â—e many despisers of the Ministry * 1434. Tit. 3.10 A man that is an heretick after the first and second admonition reject Deut. 13.5 And that Prophet or dreamer of dreams shall be put to death He that commands a lesser hinders not the inflicting the greater punishment While the Apostle bids reject he doth not disallow the putting to death of Hereticks Moses Moral Law is perpetually obliging The Apostle might have said kill if that could in his time have been done without prejudice Civil Magistrates being Heathens then but when the Church may do it without prejudice the Magistrates being Christian the former Law needs no suspension at all Omnes fere ex nostratibus hujus sunt sententiae quod Haeretici sint gladii puniendi Zanchy Almost all Protestants are of opinion that Hereticks may be punished with the Sword The Epistle of St. PAUL to PHILEMON HE intercedes for Onesimus who was run from his Master Philemon and would have his Master receive him again 1435. PHILEM v. 5. He had love and faith toward all the Saints Mat. 16.16 Joh. 3.16 Whosoever believeth in Christ shall be saved Philemon did testifie to all men by his works of love toward the Saints that he had a lively faith in Christ The Epistle to the HEBREVVS Is also thought to be St. PAULS but his Name was left out lest the Jews should be deterred from the reading of it HE describes the person of Christ according to his Divine and Humane Nature And he confirms his Offices Priestly Kingly and Prophetical and exhorts the Jews to Faith Constancy and good Works by the Example of the Fathers 1436. HEB. 1.3 Christ sate down at the right hand of the Majesty on high Acts. 7.55 Steven saw the Son of man standing at the right hand To sit at the right hand is to have all Glory Majesty Kingdom and Power both in heaven and in earth The Lamb standing at Gods right hand which was slain for us and intercedes as a Priest on our behalf stands as Aaron stood with his Censer of old betwixt the living and the dead to turn away the wrath of God * Heb. 1.3 with Acts 7.55 Sitting and standing are not properly but allegorically attributed to Christ in this place for God hath not properly and substantially a right hand but here sitting down the Apostle alludeth to the custome of Kings who place him at the right hand whom they put next in authority and power under them Hereby is denoted the supream and high dignity and power of Christ obtained by ascending into heaven He is said to stand to shew his readiness to intercede to God for us * 1437. Heb. 1.3 Who being the brightness of his glory c. Isa 53.2 He hath no form nor comliness The first is a Metaphorical speech God the Father is compared unto the lightsome body God the Son unto the beam or splendor sent down The second place speaks of Christ as the Jews esteemed him in his Humiliation It is one thing what Christ was in himself another thing what he appeared in our eyes * 1438. Heb. 1.11 The heavens and the earth shall perish Eccles 1.4 But the earth abideth for ever The Heavens and Earth perish according to their form and outward accidents some think that the substance shall remain However when Solomon saith the earth abideth for ever He speaks comparatively in relation to men One Generation passeth and another cometh but the earth abideth The earth is the same and shall be till the day of Judgment 1439. Heb. 2.3 The Gospel was confirmed unto us by those that heard Christ Gal. 1.12 I neither received it of man neither was I taught it but by the revelation of Jesus Christ In the first place it is spoken of the Apostles who were with the Lord into which number Paul was taken after