essentiall or naturall voyce of God is one thing the assumed or angelicall another No man ever heard Gods naturall voice the voice which was now and afterward heard was only angelicall or assured 133. Exod. 20.5 I am the Lord thy God a jealous God visiting the iniquities of the fathers upon the children unto the third and fourth generation Deut. 24.16 Ezek. 18.20 The son shall not bear the Fathers iniquity God visits the fathers sinnes upon the children if they walk in the way of their fathers that is on them that hate him but it is otherwise if the children repent Also God punisheth the iniquities of the fathers upon the children with temporall punishments not with eternall unlesse they follow the footsteps of their wicked fathers * Exod. 20.5 Visiting the iniquities of the Fathers c. Exod. 18.20 The sonne shall not beare c. Moses is speaking of idolatry which is such a sinne as cuts in pieces the Covenant of the Lord which so far provokes the Lord as he not onely punisheth the father that committed it but likewise by with drawing his word from them punisheth it to the third and fourth generation Ezekiel speaks in answer to those who would justifie themselves and blame God as bringing judgments on them only for their fathers cause not deserving them * Exod. 20.5 with Ezek. 18.17 Gal. 5 6. The meaning is no sonne shall be damned for the sin of his father nor one man for the sinne of another unlesse by commission or approbation or some other way he may make it his own But for temporal punishments there is none but by occasion of others sins may have their portion in them But this is spoken chiefly of those who continue in the sinne of their parents and though divers dye in their minority God foreseeth how bad they would have been if they had lived and sometimes the Parents derive vengeance on their heads by imprecations upon them as the wicked Jews wished Christs blood might be on themselves and children and sometimes the good children of wicked parents are temporally punished because in them and by such means are their parents punished for that in them they would live and flourish when themselves are dead * Exod. 20.6 And shewing mercy unto thousands Mal. 1.3 Rom. 9.13 Iacob have I loved and Esau have I hated The latter places speak of Gods electing and chusing before time the former place speaks of Gods conditionate shewing mercy for he shews mercy for from Father to Sonne and so to Grandchild if they remain obedient and be like their Fathers but if they swerve from their Fathers steps and turn to their broken cisterns then he will turn away his loving kindness from them * Exod. 20.7 Thou shalt not take the name of c. Matth. 5.34 Sweare not at all The former place speaks of needless swearing without just and weighty occasions or rashly without heed and reverence or falsly without truth it forbids not swearing before a Magistrate the latter place forbids all vain false and prophane swearing but not a solemne calling God to attest the truth This place forbids not all swearing no more than the Commandement all killing but speaks in opposition to that doctrine and practise of the Pharisees who suffered common swearing so it was not swearing falsely or forswearing 134. Exod. 20.8 Remember thou keep holy the Sabbath day Deut. 5.12 Matth. 12.5 On the Sabbath days the Priests in the Temple profane the Sabbath day and are blameless Legall Ceremonies and their externall observations give place to charity and necessity morall duties are preferred before ceremonials God forbade those works which hinder his worship but Christ defends his Disciples plucking ears of corn on the Sabbath day against the Pharisee by the example of David and of the Priests killing sacrifices on the Sabbath day pulling off their hides and washing of them * Exod. 20.8 It s one thing to break the Sabbath in contempt another thing to break it in necessity or rather to do works of necessity upon it The Priest did kill sacrifice and labour in the offering them up bodily and that in the Court of the Temple Now to labour bodily on the Sabbath day the Jews did account prophaneness and yet these Priests for all their bodily labour were not accounted prophaners of the Sabbath So as it s not the bare action but the end and intent of that action which makes the prophanenesse 135. Exod. 20.12 Honour thy father and mother Luke 14.26 If any man come to me and hate not his father and mother and wife and children and brethren and sisters yea and his own life also he cannot be my disciple Christ forbids not the honour due to parents but he saith Matth. 19.37 He that loves them more than me is not worthy of me for all things must be forsaken and hated too so far as they hinder our love of God and Christ for all things must give place to the love of God and that takes not away our duty or due honour to our parents * 136. Exod. 20.12 with Luke 14.26 The first place commands honouring of parents but it must not be equally with God Honour parents as parents subordinate to God Honour parents with honour fit for creatures not for the Creator If parents will command things dishonourable to Christ we must be so farre from honouring them as to hate them but if their command be agreeing with Christ Children must obey their parents in the Lord. 137. Exod. 20.12 Honour thy Father Mat. 23.9 Call no man Father upon the earth Christs forbids not children to honour their parents 2 Kings 2. 1 Chron. 4. or the hearers to honour the Preachers for Paul calls himself the father of the Corinthians but he forbids us to depend on humane authority in divine matters but we must depend on one God and have a filial confidence in him 138. Exod. 20.13 Thou shalt not kill Matth. 5.21 18.9 If thy eye hand foot offend thee cut it off and cast it from thee Christ would not that we should dismember our selves but that we should mortifie the old Adam and bridle the wicked motions and desires of our minds and take heed of them 139. Exod. 20.18 The people saw thundrings and the lightnings and the noise of the trumpet Deut. 5.23 You heard the voice out of the midst of the darknesse The frighted people standing afarre off stricken with fear saw the thunder joyned with lightning breaking forth of the dark clouds in the promulgation of the Law 140. Exod. 20.24 Thou shalt make unto me an Altar of earth Chap. 27.1 Of Shittim wood The inward part of the Altar was earth the outside of Shittim wood 141. Exod. 21.24 Lev. 24.40 An eye for an eye a tooth for a tooth Matth. 5.38 39. If any one strike thee on the right cheek turn to him the left The first place is concerning the publick judgement of the Magistrate and the judicial Law now
brethren and so Christ had brethren Christ doth not disown his mother or brethren but intimates that he ought to have a greater regard to those hearers so imployed than either to mother and brethren and that they were in place of mother or brethren or more to be eyed than either * 845. Mat. 12.35 A good man out of the good treasure of his heart Mat. 19.17 None Good but God Original goodness is one thing derived another none good but God Originally Saints are good derivatively A man may be good as a glass may be light by the beams it receives from the Sun but nothing is light originally but the Sun So nothing is good but God primarily but secondarily or derivatively men may be good as receiving it from God * 846. Mat. 12.39 A wicked and adulterous generation seeketh after a sign Joh. 16.23 Whatsoever you ask the father in my name c. Christ condemns not so much their seeking a sign as their seeking preposterously They should first have sought the Scriptures and then a sign and not first signs they should first have eyed them and then less esteemed signs but here they most seriously looked at signs and less at the Scriptures What was asked of the Father which was just should be granted but it was not just to ask signs in the first place * 847. Mat. 12.39 There shall be given no other sign but the sign of Ionah Joh. 10. I have done many miraculous works which testifie of me No other sign so clear and eminent as this sign though others shall be done yet none more clear and convincing both of Christs Resurrection and the peoples destruction for as Ionah was three daies so should Christ be which was clear enough as to the time and as afterwards Nineveh was destroyed they not living up to what Jonah had preached so should these people be destroyed for not living answerable to Christs Doctrine 848. Mat. 12.49 He stretched forth his hand towards his Disciples and said Behold my Mother and my Brethren Mat. 1.10 Luk. 2. The Virgin was Christs Mother Christ denieth not his kindred according to the flesh but prefers spiritual kindred before them and that speech depends on his Office who receives the faithful into the first degree of honour as though they were his nearest kindred * 849. Mat. 13.11 To you it is given to know the mysteries of the kingdom of heaven but to them it is not given Psal 119. The Law is a light c. Isa 16.49 The former place intimates that God must give us the knowledge of the Scriptures else we cannot understand them The latter place intimates that the Scriptures are perspicuous and yet both agree For a thing may be conspicuous of it self and yet not so to us The Scriptures in those things which concern our Salvation are conspicuous but by reason of the blindness which is upon our minds we cannot understand them till God give understanding 850. Mat. 13.12 He that hath not Ver. 12. From him shall be taken away even that he hath He is said not to have who is more careful to seek after novelties than to believe Gods Word or look after his own salvation such a one because he thinks he hath the knowledge of God Luk. 8.18 Rom. 2.17 and disdains his Word shall fall away at last by his boasting and shall by his own destruction understand how miserable naked and poor he is 851. Mat. 13.16 Blessed are your eyes that see Joh. 20.29 Blessed are they that have not seen and yet believed In the first place is understood the temporal blessedness and felicity of those who conversed with Christ In the latter the heavenly and eternal felicity of believers 852. Mat. 13.33 The kingdom of heaven is like to leaven 1 Cor. 5.7 Purge out the old leaven The doctrine of the Apostles was like to leaven because of its sudden piercing into the whole world as the Doctrine of the Pharisees was like to leaven which was to be avoided Mat. 16.22 or all iniquity and filthiness of nature and carnal desires of wicked men may be so compared therefore we may interpret this either for good or evil leaven in the first place is taken in a good sense in the second in an evil sense 853. Mat. 15.22 A woman of Canaan Mar. 7.26 A Greek a Syrophenissian She was of the posterity of the Canaanites by kind a Syrophenissian in the borders of Tyre and Sydon she dwelt in the Country of Syria and Phenicia She was called a Grecian for the Jews counted all Heathens Grecians probably because of the rule they had in Syria in former times over these people of Syria Phenicia she was an Alien from the Common-wealth of Israel of the Posterity of the Canaanites which was in the Land of Canaan and a Syrophenissian so called from the Region wherein she lived Phenicia was a part of Syria in which were Tyre and Sydon famous Cities 854. Mat 15.24 I am not sent but to the lost sheep of the house of Israel 1 Tim. 2.5 There is one mediator between God and man who gave himself a ransom for all In the former place Christ speaks of his Prophetical Office that is of teaching and working Miracles In his second of his Mcdiatorship of salvation and redemption that belongs and is extended to all believers 855. Mat. 16.6 Take heed of the Leaven of the Pharisees and of the Sadduces Cha. 23.2 3. The Scribes and the Pharisees sit in Moses Chair All therefore whatsoever they bid you that observe and do By the leaven of the Pharisees is here understood their perverse Doctrine corrupting the purity of Gods Word Christ commands them to beware of this and their hypocrisie infecting the sincerity of manners for like leaven it penetrates puffs up and corrupts but the eyes of God respect sincerity only yet he bids them observe what they taught that sit in Moses chair Jer. 5.5 out of the Law of God For truth whosoever preacheth it must be received for it self but we must not depend on their false hypocritical glosses for God is worshipped in vain after the commandments of men * Mat. 16.6 with Mat. 23.1 The former place bids us examine the Doctrine it forbids us to entertain it if we find it false The latter bids us hear them and all that they teach we must entertain so be they teach aright but if wrong as before not The former seems a general rule The latter the limitation or exception * Mat. 16.6.12 with Mat. 23.2 The latter place bids us observe to do all that we are commanded out of Moses chair or Moses Law which God gave him so long as they teach Moses commands do all though they themselves do them not But they must beware that the Pharisees intrude not on them their own Traditions for Doctrines out of Moses his chair their own Traditions being no better than Leaven * 856. Mat. 16.20 Then he charged his Disciples that they should
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
from sin to God As Repentance in the former place is taken for a saving repentance In the latter place it is taken for a sorrow or change in the mind not of himself but of his Father 1101. Acts 3.2 And a man lame from his mothers womb they laid daily at the gate of the Temple to ask alms Cha. 4.34 Neither was there any among them that lacked They that carried the lame man to the Beautiful Gate of the Temple were not of the number of those who believed in Christ nor the lame man himself before he was healed 1102. Acts 4.31 And when they had prayed they were all filled with the Holy Ghost Chap. 2.4 In the Feast of Pentecost the Holy Ghost sat upon every one of them before The first place is of the increase of gifts and their boldness and confidence to profess the Gospel that casting away all sorrow they were full of rejoycing and preached the Word of God freely against the threatnings and interdicts of the High Priests * 1103. Acts 4.31 with Acts 4.8 Peter was filled with the gifts of the Holy Ghost to preach and answer stoutly according as Christ had promised Nor doth this hinder but that he might receive further Augmentations and repletions of the Spirit afterwards for when it is said He was filled with the Spirit it implies no more than that the Spirit did at present furnish the soul for that work it was about fully and compleatly which hinders not the Spirits furnishing the soul with other gifts and graces for other works There are several works of the Spirit and if so these two places are reconciled the one of fulness for one office the other place of fulness to a new matter and office 1104. Acts 7.2 Men Brethren and Fathers hearken Ver. 52. Betrayers and murderers In the former place he doth civilly use those compellations to the Jews in the latter he shews what the truth is according to the Gospel they were enemies Rom. 11.28 but according to Election they are beloved for the Fathers sake * 1105. Acts 7.3 Get thee out of thy Country Gen. 12.1 Divers Expositors think these words and Gen. 12.1 to be the same and to speak of the same time and thing whereas others suppose them different and they mean two several calls of God to Abraham the one in Chaldea the other in Charran In Chaldea God appears to him and bids him Get thee out of thy Country and from thy Kindred but makes no mention of leaving his Fathers house for that he took along with him Gen. 11.31 The Holy Ghost indeed hath ascribed the conduct of this Journey to Terah as if he had received the Call and had been the chief Mover in the business but it is only to shew his conversion and forsaking his native Country and Idolatry and his readiness to go with Abraham when God called Abram but that the Call was to Abram it is not only asserted by Stephen here and Joshuah 24.2 but also confessed by some of the Jews themselves But when God calls him away from Haran or Charran he then bids him depart from his fathers house as well as he had done from his Country and Kindred before for now he left his brother Nahor and all his Fathers house behind him The story in Genesis runs in a continuation and seems to say thus much God in Ur of the Chaldees appeared to Abraham and said unto him get thee out of thy Country and from thy Kindred but take thy Fathers house with thee and go to a Land which I shall shew thee And when Abram told Terah of this command Terah condescended and consented and Terah took Abram and Lot and Sarai And they Terah and Abram went with them from Ur to Haran and dwelt there and Terah died in Haran and then God said to Abram Get thee out of thy Country and from thy Kindred and from thy Fathers house also now and go into Canaan c. Ur and Haran are both called Abrahams Country Moses and Stephen laieth them both in Mesopotamia * 1106. Acts 7.6 And intreat them evil four hundred years with Gen. 15.13 Exod. 12.40 There is a double sum of years mentioned concerning the seed of Abraham namely four hundred years and four hundred and thirty The four hundred and thirty was from Abrahams receiving of the Promise to the delivery out of Aegypt and the four hundred was from the fifth year of Isaac to that delivery Then did Ishmael mock and then began affliction to Abrahams seed and from thence they were in affliction and sojourning in a strange land Canaan and Aegypt four hundred years * 1107. Acts 7.14 Threescore and fifteen souls Gen. 46.27 Exod. 1.5 Deut. 10.22 Whereas Moses saith that all the souls of the Family of Jacob that went down into Aegypt were but seventy Steven enlargeth the number and saith seventy five and herein he followeth the Septuagint who in the first cited places have that sum and they make up the account in Gen. 46. by fetching the names of five children of Joseph out of the Book of Chronicles which Moses mentioneth not and which indeed were not born at their going out into Aegypt but after and these were Machir Gilead Shulela Taben and Eden * 1108. Acts 7.16 And were carried into Shechem Gen. 49.29 30 31. The shortness of the language in this place hath bred some difficulty and as Stephens speaking more than Moses in the Verse foregoing was the cause of some obscurity there so is it a cause of more in this verse for that he hath not spoken so much Moses saith Jacob in Hebron Stephen saies in Shechem Moses saies Jacob was the buyer of the land of Emoreh Stephen seemeth to make Abraham the buyer of it And in conclusion to make Jacob and his twelve Sons to lye in one Sepulchre and Abrahams and Jacobs purchase to be but one the same Stephen and Moses speak the same thing only Stephen useth shortness of speech in relating a story which was so well known that a word was enough for a sentence And he spake in a language which had its proprieties and Idioms which those that heard him easily understood in regard that the ordinariness of the matter was such as if Stephen had failed in the least it had been a disgrace Therefore it is past all doubting that Shechem was known and generally reputed the place of the Patriarchs burial Although there be only mention of Moses bringing up the bones of Joseph Exod. 13.19 yet we may learn hence that the bones of all the Patriarchs were brought up with him Now why Stephen speaking of the burials of Jacob and his Sons which were in distance and different places doth yet couch their Story so close together as if they were in the same place 1. Because treating of two numbers so unequal as twelve and one he followeth first the story of the greater number 2. He useth the singular number for the plural Sepulchre
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
with the Priest The latter was upon another occasion and so the commands differ as to the circumstance when as in substance they were the same both being to be proclaimed the one by himself the other by the Priest 807. Mat. 8.5 A Centurion came to Jesus beseeching him and saying Luk. 7.3 The Elders of the Jews were sent unto him beseeching him to come Theophylact reconciles these places thus First the Centurion sent Messengers to Christ then he came himself and met the Lord and beseeched him with his own mouth relating the business 808. Mat. 8.19 A certain scribe came unto him and said Master I will follow thee whither soever thou goest And Jesus said unto him The Foxes have holes Joh. 6.37 Him that cometh to me will I in no wise cast out That Scribe would follow Christ out of vain boasting and promised to himself great wealth and dignities Christ did not reject this man but only admonished him of the poverty and misery of those that follow him in this life which is rewarded with salvation and eternal life 809. Mat. 8.26 The Disciples were fearful and of little faith Jam. 1.6 Ask in faith nothing wavering for he that wavereth is like a wave of the Sea driven with the wind and tossed The infirmity of the Disciples is to be distinguished from Heathenish distrust they that doubt receive nothing but believers receive what they ask in faith 810. Mat. 8.28 Jesus came to the other side into the Country of the Gargasens Mar. 5.1 They came over to the other side of the Sea into the Country of the Gadarenes The City Gadara and Gergaza were neighbour places in the Tribe of Manasses having their several circuit in the borders whereof the possessed met our Saviour 811. Mat. 8.28 There met him two possessed with devils Mat. 5.2 There met him out of the Tombs a man with an unclean spirit They were two in number Mark mentions one because the other was notably known August 812. Mat. 8.29 The Devils cried out saying What have we to do with thee Jesus thou Son of God Joh. 8.44 The devil is a lyar and the Father thereof The devils did not that for the glory of God and Christ but to cause distrust in mens hearts for the devil though he do speak truth yet he do h it not without fraud and a false end that he may draw men into errour * 813. Mat. 8.29 They cryed out saying Jesus thou Son of God 1 Joh. 4.2 Every spirit that confesseth Jesus Christ to be come in the flesh is of God Every Spirit that confesseth willingly and cheerfully that Jesus is the Christ is of God But wicked Spirits do neither confess it willingly nor chearfully what they did they did it out out of terrour of conscience and crying out as it were upon the rack not with chearfulness 814. Mat. 9.6 The Son of man hath power to forgive sins Cha. 23.34 Father forgive them they know not what they do The Father gives the Son hath merited and the Holy Ghost confirms salvation and remission of sins 815. Mat. 9.1 Jesus sat at meat in Matthews house Luk. 5.28 Matthew left all rose up and followed Christ Matthew left all things which might hinder him from following Christ as the receipt of custome and his Office of a Publican but he left not his house nor did he wholly cast away his houshold affairs 816. Mat. 9.18 My daughter saith Jairus to Christ is even now dead Luk. 8.42 The daughter of Jairus lay a dying being about twelve years old She lay a dying when her Father went forth of his house she was dead before Christ came to her * Mat. 9.30 See that no man know it Mar. 5.19 Go and tell what great things God hath done for thee Several occasions occasioned several commands there is a time to speak and to hold ones tongue The two blind men must not speak because they should see Christ affected not applause in the world Nor were the people at that season fit for hearing of such things besides the discovery of that might hinder Christs other designs Christ would have men to look more after his Doctrine than Miracles The charge he gave the man possessed in Mark was when God hath done any great work for or in us we should tell it abroad and not conceal it if there be a conveniency for it 817. Mat. 10.2 The first Simon Peter Andrew James John Mar. 3.17 Peter James John Andrew Gal. 2. James Cephas The Apostles were equal in dignity and office but unequal in order The Evangelists in naming the Apostles observed not the order of dignity he that Matthew makes the second Mark placeth in the fourth place and Paul puts Peter after James the son of Alpheus * Mat. 10.2 First Peter Andrew James Mar. 6.17 Peter James John The Evangelists had the substance of the History in regard not the circumstances of honour who should be first who last in the one Peter and James are named as some think because first converted in another Evangelist others are named and not in that order Order makes no difference of persons 818. Mat. 10.5 Jesus sent the twelve saying Go not into the way of the Gentiles Mar. 16.15 Go into all the world and preach the Gospel to every creature Distinguish the time De verb. Domini saith Augustine and the Scriptures will be reconciled The message of the Apostles to the Jews was before Christs Passion the partition wall was not yet broken down between the Jews and the Gentiles The general message was to all Nations after Christs Resurrection and Exaltation and it contains a plenary promulgation of the Gospel So first the family then strangers were called So God in these daies calls at certain times whom he pleaseth 819. Mat. 10.5 Gâ— not into the way of the Gentiles Joh. 4.10 Christ preached to the Samaritans That Interdiction was directed only to the Disciples Christ of his free grace dispenseth the crums where and when he will there is no law can forbid him * Mat. 10.5 with Joh. 4.10 Luk. 1.77 There were two missions of the Apostles the first temporary and special as here the other universal after the Resurrection The former to the Jews only that they might be first exercised in Judea as in a Palaestra that they might be afterward more fit to endure the lists of all Nations And that the Jews might have the preheminence the Gospel being first preached to them and not to the Gentiles till the Jews rejected it This sending only to the Jews was to make them the more readily hearken to Christ and besides they were yet Gods own people and the Gentiles without the Pale of the Church Nor were they called in till the Jews by their rejection of Christ did disinherit themselves of those priviledges Christ it is true preached to the Samaritans but they were not Gentiles they were of the Jews though accounted prophane upon another account 820. Mat. 10.8 Freely ye
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
the Father did more fully evidence himself than here Not as if Christ as God were not present on earth as well as in heaven but that he went from them in his Humane Nature into the heavens from whence he shall come to judge the world * 1017. Joh. 8.19 You neither know me Joh. 7.28 And you know me You know me not as to my Divinity you know me as to my Humanity 1018. Joh. 8.23 Ye are of this world Chap. 15.19 Ye are not of this world To be of the world is to be in darkness and to lead a wicked life Not to be of the world is to acknowledge Christ and to live godly The first place therefore respects the unbelieving Jews and carnal men the latter respects all the faithful the children of God and elected to salvation 1019. Joh. 8.26 I have many things to say and to judge of you Chap. 3.18 He that believeth not is condemned already In the first place the present-tense is put for the future For we must all of us appear before Christs Tribunal Rom. 14.10 that every man may receive the things done in his body according to that he hath done whether it be good or bad 2 Cor. 5.10 * Joh. 8.26 with 3.18 The first place tells us that Christ had many things whereof he might judge them and accuse them but that at present was not his work he came to convince them by his Preaching and Miracles who he was and afterwards to die for them as for judging them it was at present his Fathers work who was true The second place that he that believeth not is in a condemned estate and his conscience upon a serious inquest will condemn him and the Law will judge him as condemned thoâ—gh the sentence of condemnation is not already solemnly pronounced against him as it will be at the last day 1020. Joh. 8.28 I do nothing of my self Chap. 10.18 I have power c. Christ of himself that is without the Father or against his Fathers authority did nothing 1021. Joh. 8.33 We be Abrahams seed Ver. 44. Ye are of your Father the devil There are sons carnal and sons spiritual the carnal Jews were the seed of Abraham in respect of corporal propagation Spiritual are such as are guided by a good or evil spirit sons by a good Spirit are all the faithful who are of the seed of Abraham by faith in Christ who gave to believing Abraham that he should be câ—â—led the Father of believers Christ saith the Jews were from an evil spirit who did not the works of Abraham but of the devil in respect of their malice imitation and he that doth the works of another may be called his son 1022. Joh. 8.35 The servant abideth not in the house for ever 1 Thes 4.17 We shall ever be with the Lord. In the first place is spoken of a servant of sin in the latter of the faithful who shall be delivered from all bondage being made free by the Son Joh. 8.36 * Joh. 8.35 with 1 Thes 4.17 The former place speaketh of the condition of a servant in general whether it be meant of a bodily service or otherwise He remains not alwaies in the Masters house but as soon as the daies of his servitude are past he goeth to live of himself And this place compares a son and a servant the one stayeth a time the other for ever They were not spiritually and really Sons though externally and carnally sons but really and spiritually servants The second place speaks of those who were not servants to sin or the Law but sons I call you no more servants but sons and so they may as the sons of God spiritually in Christ remain in the house for ever 1023. Joh. 8.36 Ye shall be free indeed Rom. 7.23 Paul was a captive under the law of sin The faithful are free from sin in respect of condemnation dominion and perfect liberty which they shall enjoy in the next life they are said to be captive under sin by reason of inherent sin which begets ill desires in them against their wills * 1024. Joh. 8.36 You are free indeed Rom. 7.16 I am sold under sin A Christian is free from the Ceremonies of the Law and from the damning power of the Moral Law as he is in Christ and he is free from the power of sin that is free from sins damnation and free from sins dominion i. e. when he begins to believe the Lord enables him more freely to resist sin than formerly and so dayly enlargeth his heart till in the conclusion this freedom is perfected and yet St. Paul might speak of his being in his own apprehension so troubled with sin as if he were sold under it though he were in part free and was going on to perfect freedom from sin It is one thing what Christ spake as to the right and portion of a Christian another thing what Paul speaks out of his hatred and detestation of the weight and lusting of sin within him A child of God takes the longing of his spirit after sins grievously and complains he is sold under sin when he finds sin strongly tempt him * 1025. Joh. 8.44 He was a murtherer from the beginning Joh. 1.1 In the beginning was the word This word beginning hath several considerations It is not to be taken from the first absolute beginning for then Satan had no being not from his own beginning For at his creation he was good as all things else were but so soon as ever Man was he resolved to destroy man and with reference to that intention he was a man-slayer or murderer of Man from the beginning of Man So that this place is meant of Mans beginning and the second place is meant simply the beginning of the world 1026. Joh. 8.46 Which of you convinvinceth me of sin Chap. 9.24 We know that this man is a sinner Christ speaks of firm proof that no man could convince him of sin The Jews for despight and calumny said falsely that he was a sinner * Joh. 8.46 with 9.24 The former place put by way of Question implies a Negative that none could justly convince him The latter place tells us not that they did convince him of sin but they behind his back would scandalize him to be a sinner in the general without implying any particular sin that he was guilty of Only they being ignorant of his birth and thinking him to be begot after the ordinary manner of men and consequently guilty of original sin do call him a sinner but this doth not in the least convince him of this or that sin 1027. Joh. 8.50 I seek not mine own glory Vers 12. I am the light of the world He means glory acquired from his Father not affected glory and he cals himself the Light of the world truly confessing what he is and not by hunting after vain-glory * Joh. 8.50 with 12. A man may speak what he is and what he hath without
affectation of glory for the manifestation of truth and the good of others will require it If Christ should not have discovered what he was they had not known what he had been therefore his saying he was the light of the world was no affecting or seeking glory of himself but a manifestation of truth for the good of others * 1028. Joh. 8.50 I seek not my own glory Joh. 17.1 Father glorifie thy Son Glory is either earthly and external or spiritual and eternal Christ sought not as those who affect external glory on earth to do what he could to be seen of men and reputed potent for he strove to hide his Miracles many times from the Jews but he notwithstanding might pray and did that God would be pleased to deliver him from this prison of the world and give him eternal glory and spiritual enjoyments in heaven 1029. Joh. 8.51 If a man keep my saying he shall never see death Heb. 9.27 It is appointed unto all men once to dye Christ speaks of spiritual and eternal death the Apostle speaks of corporal and temporal death 1030. Joh. 8.58 Before Abraham was I am Heb. 2.17 He took upon him the seed of Abraham There are three kinds of speeches concerning Christ some things are spoken of him according to his Divine Nature so he was before Abraham some things are spoken according to his Humane Nature when he is called Abrahams seed or Davids and some things are spoken of both Natures that he is the Mediator between God and Man 1 Tim. 2.5 1031. Joh. 9 3. Neither this man sinned nor his Parents Rom. 3.10 There is none righteous no not one none that understandeth The cause of his blindness was no notable and enormous wickedness of himself or his Parents though all men be sinners and for their sins infirmities and defects of nature are obnoxious to temporal and eternal punishments * Joh. 9.3 with Rom. 3.10 This man and his Father both sinned and were sinners yet neither the Fathers particular sin or the Sons was the cause why the Lord made this man blind but the reason why this man was blind was God would have glory * 1032. Joh. 9.29 We know not whence thou art Joh. 7.27 We know whence thou art We know not from whom thou hast thy authority or was sent whether from God or not But we know thy Country and Kindred and Parents 1033. Joh. 9.31 God heareth not sinners 1 Joh. 1.9 If we confess our sins God is faithful and just to forgive us and to cleanse us from all our sins God hears not impenitent sinners obdurate in their wickedness but to such as repent confess and amend their lives he pardons their sins 1034. Joh. 9.39 For judgment I am come into this world Chap. 3.17 Chap. 12.40.47 I came not to judge the world but to save the world In the former place by Judgment is meant a benefit given to men by the coming of Christ by which he brought those things to good order that were out of order In the latter Christ speaks of his principal end of his coming into the world * Joh. 9.39 with 12.40 47. The former place intimates that he came to discern betwixt the cause of such as believe and confess and of the proud who think that they see being hereby the more blinded And as he discerned rightly the cause of the blind and seeing so he administred knowledge and light as the Physitian judgeth betwixt him that is really crazy thinking himself to be sound and him that is really sound and thinks himself crazy The latter place speaks of his authoritative Judicature of men according to their works at the last day For thus at his first coming he came not to judge the world though the other way he did come to judge 1035. Joh. 9.41 If you were blind you should have no sin Rom. 11.25 Blindness is hapned unto Israel In the first place Christ speaks of the Jews according to the opinion they had of themselves for they did not acknowledge any blindness of their minds or their sins In the latter what was the truth of them indeed blindness hapned to them not that they should all perish but that many multitudes of the Gentiles might be converted and saved so well as the Jews * Joh. 9.41 with Rom. 11.25 Blindness is either praevâ— dispositionis or purae Negationis if they were blind purae Negationis then they had not had sin i. e. sin so aggravated so as now that they have the means and waies of knowledge and will not know Blindness is partial or Total The Apostle tells us they were blind in part if they had been totally ignorant and blind and wanted the means of knowledge they had not had sin Blindness is either affected and joyned with a contempt of knowledge Job 21.14 or blindness which ariseth from negligence when men use not their just endeavours to know that which they should and ought to practice ignorance is per accidens as when it follows upon the doing of some voluntary previous action as drunkards sin of ignorance or ignorance is invincible and that is to be understood both juris facti That is defined to be invincible which when the person who is ignorant useth all sufficient means for knowledge and yet doth not attain knowledge If the Jews had been blind or ignorant this way they had had the less sin but their blindness was affected and negligent and per accidens blindness The Apostle speaks of this blindness not of that which is invincible * 1036. Joh. 10.8 All that came before me are thieves and robbers Joh. 1.6 There was a man sent from God whose name was John The former place meaneth of false Prophets which came not in by Christ or his authority but by Satan and their own ambition who did not preach Christ as Moses and John did in all their administrations all these false Prophets are thieves The latter place speaks not of a false Prophet but of a true Prophet who declared Christ * 1037. Joh. 10.15 Christ laid down his life for his sheep Heb. 10. Christ poured forth his bloud for the ungodly By bloud in the second place as in other Scriptures no more is meant than life so that to pour forth his bloud and to lay down his life are all one For his sheep i. e. for the Elect. For the ungodly by ungodly is meant the Elect before their Conversion or Justification as Rom. 4.5 5.6 So that Christ poured forth his bloud for the Elect even when they were not yet converted or justified but in their natural and sinful estate and condition to the greater glory of his grace * 1038. Joh. 10.22 The Feast of the Dedication and it was Winter Solomons Feast was about the Autumnal Aequinoctial 1 Kin. 8. Zerobabels was in the Spring a little before Easter This was neither for it was instituted by Maccabeus 1 Mac. 4.59 The design was to praise God for the deliverance of the people