a mans faith and judgeth by the works as the effects of mens faith and life and condemns bad works for unbelief 822. Rom. 2. 13. The doers of the Law shall be justified Gal. 2. 16. For by the works of the Law shall no flesh be justified Justification is attributed to the Law and to Works not simply but by supposition if any man can perfectly fulfill the works of the Law but no man can in this weaknesse perfectly fulfill the Law 823. Rom. 2. 14. The Gentiles which have not the Law do by nature the things contained in the Law ch 8. 7. The carnall minde is enmity to the Law of God for it is not subject to the Law of God The naturall Law convinceth the Gentiles the written Law the Jews The Apostle doth not in the former place affirm that all the Gentiles do fulfill the Law but indefinitely the things contained in the Law for he speaks of outward works and civil discipline which was honest amongst some Gentiles In the later by the name Carnall he understands unregenerate part and the corruption of nature 824. Rom. 2. 14. The Gentiles have not the Law 1 Joh. 3. 4. Sinne is the transgression of the Law The Gentiles indeed had not the Law published in writing by Moses but the naturall Law in the first Creation was printed in every man which we transgressed in Adam and so were made sinners Adam was saith Ambr. on Luke l. 7. and in him we were all Adam fell and in him all men fell 825. Rom. 2. 25. Circumcision verily profiteth if thou keep the Law Gal. 5. 2. ch 6. 15. If you be circumcised Christ shall profit you nothing Externall circumcision in the Old Testament was a Sacrament upon condition of the Law fulfilled Under the New Testament as other Ceremonies it is mortall in the place of this came Baptism in former times it did profit the Fathers as a seal of the righteousnesse of faith after Christ came and the Gospel was planted it was taken away by the full plenty of spirituall Circumcision 826. Rom. 3. 2. The Jews exceed the Gentiles much every way ver 9. What then are we better then they no in no wise ch 10. 12. The Apostle speaks in the former place in respect of the Jews excellency from the Covenant of God who was pleased to bestow on the Jews the grace of his Covenant and his Law before the Gentiles were called in the later place he speaks of the Jews themselves who deserved no more favour at Gods hands then the Gentiles nor were they better then we and continuing in their unbelief they have lost their priviledges they were nothing to be preferred before the Gentiles but now we are all one in Christ and that prerogative is taken away Gal. 3. 28. 827. Rom. 3. 4. Every man is a lyar ch 9. 1. I say the truth in Christ I lye not Man as he is man corrupt is subject to lye but being regenerated and enlightened with the holy Ghost he embraceth truth as is manifest in Paul 828. Rom. 3. 8. We must not do evil that good may come ch 9 18. God bardening the wicked produceth that which is good In the former place is spoken of evil of sinne in the later of evil of punishment It is the singular goodnesse of God that he so over-rules sin that it may be converted to good as we see in Joseph 829. Rom. 3. 12. There is no man that doth good no not one John 13. 10. chap. 15. 3. You are clean through the word which I have spoken By nature by reason of inherent sinne we are all unclean by the grace of God in Christ we are cleansed and our hearts are purged 830. Rom. 3. 20. For by the deeds of the Law there shall no flesh be justified in his sight ch 2. 7. To them who continue by patience in well-doing shall he render glory and honour and eternal Life The first place shuts out all works from mans Justification not by fault of the Law but by accident that is by the fault of men In the later the Apostle urgeth works as necessary not by necessity of the cause to justifie but to be present Rem in him that is justified for works are nâ—â— cause of reigning but they are the way to the Kingdom 831. Rom. 3. 28. Faith is greater then charity 1 Cor. 13. 8. Charity then faith Faith is greater as it is the cause of charity and our victory by faith Christ dwelleth in our hearts we please God but charity without Exod. 3. 17. out faith is sinne Charity is said to be greater then faith or hope because it never fails but shall endure in our future state of perfection faith and hope then ceasing as to their actions but it is not greater in respect of Justification because charity doth not justifie Legally for in many things we offend all and it is not perfect nor Evangelically because in the Gospel the act of Justification is ascribed to Faith 832. Rom. 3. 25. God hath set forth Jesus Christ to be a propitiation John 18. 2. Judas delivered him to the Jews The Father delivered his Son out of love to us but Judas delivered Christ out of covetousnesse The Father for us and for our salvation Judas for thirty pieces of silver to his own destruction 833. Rom. 3. 28. We conclude that a man is justified by faith without the deeds of the Law James 2. 24. You see that by works a man is justified and not by faith only Paul doth not separate as to existency Gal. 5. 6. works from faith which works by love but the object of Justification before God James rejects faith which wants good works that is a dead faith of the devil v. 17 19. and attributes to works the declaration of Justification v. 21. yet he confirms a lively faith v. 22. by the example of Abraham Augustine saith that when the Apostle saith a man is justified by faith he doth it not that works should be despised because they follow the man justified they do not go before Justification 834. Rom. 3. 31. Do we then make void the Law through faith God forbid yea we establish the Law Heb. 7. 18. There is a disanulling of the Commandment going before through the weaknesse thereof The first place is of the Morall Law which faith confirmeth because Christ came to fulfill it and not to destroy it and the end of the Law is to bring us to Christ The later place is concerning the ceremoniall Law which is abrogated because the shadow was to give place to the substance 835. Rom 4. 7. Blessed are they whose iniquities are forgiven and whose sins are covered Mat. 5. 2. Blessed are the poor in spirit the clean in heart the mercifull In the first place is spoken of the cause of blessednesse namely remission of sins and imputation of righteousnesse in the later of vertues which are the way to blessednesse 836. Rom. 4 15.
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 later that they avoid janglings about words that is contentious clamorous unprofitable Disputations and verball Discourse which tends not to edification either with Heretiques or others in the Church because they edifie none but rather confirm them in their sinnes 1007. 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 mildnesse 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 sinne of malice otherwise those that sinne of infirmity otherwise those that were ready to obey and otherwise those that were obstinate as there were in Crete many despisers of the Ministry The Epistle of St PAUL to PHILEMON HE intercedes for Onesimus who was runne from his Master Philemon and would have his Master receive him again 1008. Philem. v. 5. He had love and faith toward all the Saints Mark 16. 16. John 3. 16. Whosoever beleeveth 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 HEBREWS is also thought to be St PAULS but his Name was left out least 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 Propheticall and exhorts the Jews to faith constancy and good works by the example of the Fathers 1009. 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 1010. 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 Christs resurrection and he was more confirmed after his admission communicating with them those things that he had learned by revelation from Christ 1011. Heb. 7. 19. The Law made nothing perfect James 1. 25. The perfect Law of liberty The first place is concerning the Ceremoniall Law which the Jews abused separating the Law from Grace and the Spirit of Christ and opposing the Law to the Gospel The later place is concerning the whole Doctrine divinely revealed comprehended in Gods Word which contains not only in writing Morall Precepts but also Promises concerning Christ of all which Christ is the soul recreating our souls by his Spirit and enlightning our eyes 1012. Heb. 11. 6. He that cometh to God must believe that he is Rom. 2. 6. God shall render to every man according to his deeds We must beleeve because faith is the means and the instrument of our Justification God shall render to every one according to his works because works are the outward testimoniall and mark of our Faith and Justification before God 1013. Heb. 11. 13. The Patriarchs all died not having received the promises ver 33. Obtained promises Acts 2. 39. The promise is made unto you The promise made to the Fathers was temporall concerning the possession of the Land of Canaan which Abraham Isaac and Jacob Act. 7. 5. obtain'd not by themselves but by their successours but the promise was spirituall concerning Christ to be sent and that by faith in Joh. 8. 56. him they should obtain eternall life so the Fathers obtained the promises because they saw Christ afar off and rejoyced that Christ should come they did not obtain the promises because he came not in their daies yet they beleeved he should come 1014. Heb. 12. 17. Esau found no place for repentance though he sought it carefully with tears Acts 2. 38. Repent for the remission of your sinnes Repentance if it be taken passively is referred to Esau's father whose minde could not be changed with his prayers that so he might revoke the blessing conferred upon Jacob but Gen. 27. 33. v. 45. take it actively concerning Esau's repentance and that was not serious but hypocriticall who intended to kill his brother The Canonicall Epistle of St JAMES HE warns them who boasted of their faith without works that they should shew their faith by their works in the Divine Law and flee from sinnes that are forbidden and embrace virtues that are commanded 1015. James 1. 5. If any man lack wisdom let him ask it of God 1 Cor. 3. 18. If any man amongst you seemeth to be wise in this world let him become a fool that he may be wise The first place is concerning spirituall and heavenly wisdome the Authour whereof is God the later concerning vain earthly worldly wisdome and carnall which is foolishnesse with God 1016. James 1. 25. ch 2. 12. The perfect Law of liberty Gal. 4. 24. Which gendreth unto bondage In the former place not only the Morall Joh. 8. 36. Law according to which whosoever liveth is free but also the Doctrine of the Gospel whence true liberty results is to be understood in the later in respect of us and by accident it is called the Law of bondage 1017. James 2. 24. A man is justified by works and not by faith only Rom. 3. 28. We conclude that a man is justified by faith without the deeds of the Law The sayings of the Apostles Paul and James Aug quest 76. are not repugnant one to the other the one saith that a man is justified by faith without works the other saith that faith is dead without works those works that go before faith are vain but he speaks of those works that follow faith Paul considers a man justified before God James a man justified before men Paul speaks of true internall faith which justifies in the sight of God James of the outward profession of faith historicall knowledge and the effects and testimonies of it The two Epistles of the Apostle St PETER THe former commemorates Gods benefits exhorts all men in generall to the duties of piety and honesty toward God themselves and their neighbours but in particular in their Domesticall Politique and Ecclesiasticall condition c. the later warns the faithfull that they proceed in godlinesse and fly from false teachers deriders and such as deny the
THE Reconciler OF THE BIBLE WHEREIN Above Two Thousand seeming Contradictions throughout the Old and New Testament are Fully and Plainly Reconciled Being necessary for all those that desire to understand the Sacred Scriptures aright unto SALVATION By J. T. Minister of the Gospel LONDON Printed for Simon Miller at the Star in St. Pauls-church-yard neer the West end M. DC LVI Imprimatur Edm. Calamy To the Reader THE Scripture of the Old and New Testament 2 Tim. 3. 16. revealed from God by the Prophets and Apostles since it is the rule of heavenly doctrine it ought to be held in high account amongst us For so many as walke according Gal. 6. 16. to this rule peace be on them and mercy and upon the Israel of God c. But for as much as the enemies of divine truth are adversaries to those who continue in the same it is no wonder that they fear not both to resist the spirit by whom it was inspired and to accuse the work of contrariety and imperfection Though the Scripture have no reall contrarieties indeed in its self for the Spirit of God by 2 Pet. 1. 21. whom those holy men that writ it were led being not Chrys in Gen. hom 1. contrary to himself did so govern the matter that it should wholly agree in all parts yet some apparent contrarieties there are in it which cause some difficulty to the Reader yet the whole body of the Doctrine is not therefore to be accused of obscurity as though the will of God could not thence be certainly known concerning things which appertain to Religion Nothing is searched out there which is not to be found easily in some other place nor is there any opposition in the Scripture witnesse Aug. lib. 5. c. 8. de Genes I will never dare to think saith Justin Martyr in Dial. cum Tryph. Judaeo nor speak that the Scriptures can be adverse to themselves but if any Scripture seem to be so and hath a colour as though it did contradict some other Scripture I will rather confesse that I understand not the things there spoken being certainly perswaded that no part of Scripture can be opposite to any other part thereof c. This is that I undertake to prove in this Reconciliatory Bible wherein are reconciled above Two Thousand places of the Sacred Scripture opposite in appearance in a plain order by the Canonical books of the Old and New Testament short collections of each Book and Chronologicall numbers being set down before them and the truth of the divine word is proved to be uniforme to the honour and love whereof all that doubt of the consent of the same are modestly invited Some man perhaps will object that some things are borrowed by me from others which I deny not for in compiling this Synopsis I thought it more safe and discreet to follow the steps of the most approved Interpreters then without the authority of famous men in this most corrupt age which is full of Error and Heresie to invert any thing of my own brain and to publish it to the world And I hope that the Curteous Reader and the equall censurer are not ignorant that in the study of Divinity nothing can be said now that was not said before And it is most profitable that many Books should be Eccl. 110. Aug. tom 3 de Trin. lib. 1. c. 3. made by many men of the same things in a divers style but not in a different faith And he shall finde that I have compendiously gathered together in this Concordance that which the greater works of learned men contain more at large so that here he may as it were at a single view comprehend the matter Let those famous men have the praise who have set forth large handfuls in this harvest I would not that any one should derogate from their Orthodox labours but let them have it rather then my selfe Yet I doubt not but that he who was and is effectuall in their large and learned Commentaries will supply me with his grace and be present to these gleanings If any one condemn my brevity and rudenesse of my style I sought to be brief but not obscure because brevity is profitable and is accounted most acceptable alwayes by this there is nothing lost in the substance My religious mind bad me stop this little body with solid meat not with lofty and windy words if there be any thing found in it that is not as it should be I crave pardon what is not spoken religiously enough let it passe as not spoken far be it from me that I should arrogate to my self as though I had exactly written without error for I am not he of whom it may be said He made it in the perfect tense D. Mart. Luth. in praef but I stand in the last ranke who scarse dare say I would have made it yet in great matters it is suffient to be willing Wherefore I being much sollicited by some like my self that is of the meaner sort and by the most pious desire of my intimate friends by this little Book of mine first intended for private use I would nay I am obliged to do them good but not them who suppose they better understand these things For who is sufficient for these things Christian Reader I do patiently and willingly beg of thee that according to thy Piety and Candor thou wouldest sincerely interpret of this my study and duty performed in collecting these Concordances of the Bible and wouldest look upon it with the same minde that I writ it that is with a single and good eye Our Lord Jesus Christ who of God is made 1 Cor. 1. 30. unto us wisdome and righteousnesse and sanctification and redemption in whom are hid all the treasures of wisdome and knowledge Sanctifie reconcile and enlighten us by his holy Spirit that being reconciled in him we may remain for ever to the praise of his divine grace and our own salvation Which is the desire and prayer of Your dayly Orator at the Throne of Grace J. T. RECONCILIATIONS Of the Places of the OLD-TESTAMENT THE sacred Scripture of the Old Testament is the Word of God brought down from heaven from the beginning of the World unto the coming of the Messias preached by the Prophets almost 4000 years writin Hebrew except some few things in Chalde Esdras 4 5 6. Dan. 2 to 8. Ezek. 10. 11. called by the Jewes Esirmve arba that is twenty four divided by Christ into the books of Luk. 24. 27. Moses the Prophets and the Psalms The Books of Moses THe Pentateuch that is the five Books Also the Ocean of Divinity the Hebrews call the 1. Bereschit that is in the beginning 2. Velle Semoth These are the names 3. Vajer He called The 4. Vajed daber And he spake 5. Elle hadebarim These are the words both in Greek and Latine 1. Genesis 2. Exodus 3. Leviticus 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Numbers
5. Heb. 11. 9. And he gave him no inheritance in it no not so much as to set his foot on Prophesies and Promises are given to some and fulfilled to others nor are they alwayes fulfilled to those to whom they are given but in those for whose cause they were given So the Land was given to Abraham according to right but to his posterity for possession 50. Gen. 13. 16. I will make thy seed as the dust of the earth 2 Sam. 24. 9. And Joab gave up the summe of the number of the people unto the King The posterity of Abraham which were and are before the numbring David made cannot be numbred nor had David the compleat number of the people from Joab who gave the King a lesse number of the people then they were 51. Gen. 15. 6. Abraham believed God and he counted it unto him for righteousnesse Jam. 2. 21. Abraham was justified by works Abraham before God was justified by faith and was declared to be just by his works before men offering up his son Isaac upon the Altar 52. Gen. 15. 13. Thy seed shall be a stranger in a Land that is not theirs and shall serve them 400 years Exod. 12. 40. Now the sojourning of the children of Israel who dwelt in Egypt was 430 years In the Scripture the years are not alwayes precisely numbred the lesser number is omitted and here under the greater round number the lesse is comprehended 53. Gen. 15. 15. Thou shalt goe to thy Fathers in peace Josh 24. 2. Terah and his fathers served Chrys hom 36. in Gen. other Gods To goe to his Fathers that is to die it is an Hebrew phrase Also by the name of Fathers here may be understood Adam Abel Noah c. to whom he went by faith 54. Gen. 16. 9. The Angel of the Lord said unto Hagar Returne to thy Mistresse Chap. 21. 12. God commands Abraham to send Hagar away First Hagar flying of her own accord was commanded to return to her Mistresse then being thrust out by force she staid in the desert Gal. 4. 22. Chap. 31. the Apostle expounds that figure and applies it to the old and new Testament 55. Gen. 17. 12. God appointed circumcision 1 Cor. 7. 19. Circumcision is nothing Circumcision by divine institution in the old Testament was a sacrament to the coming of Christ but in the new Testament it is nothing nor is profitable to our salvation we must therefore distinguish the times of the old and new Testament 56. Gen. 18. 25. Thou shalt not kill the righteous with the wicked Ezek. 21. 3. I will cut off from thee the righteous and the wicked Abraham speaks of eternall destruction and cutting off God speaks of corporall and temporall affliction of the righteous with the wicked 57. Gen. 21. 9. Ismael plaid with Isaac Gal. 4. 29. He persecuted Isaac Jerom saith that Ismael challenged the primogeniture insulting over Isaac in words and deeds and he cals that the contention of the young ones It is certain if Ismael had not wronged Isaac he should not have been expelled from his Fathers house 58. Gen. 22. 1. God tempted Abraham Jam. 1. 13. Let no man say when he is tempted I am tempted of God The first place is concerning outward temptation sent from God to prove our faith patience and hope and for our good The latter is concerning internall temptations from the flesh Aug. l. 16. c. 32. Deciv Lei. and the devill who do allure us to sin or concerning temptations for our hurt Abraham was tryed to sacrifice his son that so his dutifull obedience might appear not to God but to the ages that should be for a mans minde oft-times cannot be known to himself unlesse he make tryall of his strength not by word but by deeds when he is examined by temptation 59. Gen. 22. 2. Thou shalt offer the son whom thou lovest for a burnt-offering Exod. 20. 13. Deut. 5. 17. Thou shalt not kill God gave the Law not to himself but us this is a command and example which is singular of the faith or obedience of Abraham or of his tryall neither is it contrary to the precept of the Decalogue of not killing our neighbour for the speciall dictates and commands of God do not derogate from his generall commands 60. Gen. 22. 2. God commanded vers 12. God forbad to offer up Isaac Jam. 1. 17. With God there is no variablenesse The decree of God which he will bring to effect is immutable those decrees that are not fulfilled are but conditionall and but for tryall such is this example of a command given to Abraham and then revoked 61. Gen. 22. 18. In thy seed shall all the nations of the earth be blessed Ephes 3. 5. The mystery of the incarnation of the son of God was not known to the sons of men as it is now revealed to his Apostles and Prophets by the Spirit In the former place God promised to Abraham that of his seed should be born Christ the Saviour of the world In the latter the Apostle speaks by comparison for that mystery was not known before the preaching of the Gospell for it was revealed to the Fathers in Heb. 1. 1. many parts and divers manners under shadowes and figures only but to us after the promises fulfilled in Christ plainly clearly and perspicuously 62. Gen. 23. 37. Abraham stood up and bowed himself to the people of the land Exod. 20. 5. Thou shalt not bow down thy self to them nor serve them Matth. 4. 10. Thou shalt worship the Lord thy God He gave civill adoration to the people which was an ordinary thing amongst those of the east but religious adoration is only due to God which he will not have to be given to an other 63. Gen. 25. 23. The elder shall serve the younger Chap. 33. 3. Jacob lowed himself seven times when he came to his brother Jacob gave civili honour to his brother Esau who was in great power and authority yet that takes not off from the force of the promise which was fulfilled in its time when David Psal 60. 1. conquered the Idumaeans and made them subject to the Israelites 64. Gen. 26. 34. Esau married two wives Judith the daughter of B eri the Hittite and Besamath the daughter of Elon the Hittite Chap. 36. 2. Esau tooke his wives of the daughters of Canaan Adah the daughter of Elon the Hittite and Abolibama the daughter of Zibeon the Hivite Those wives were two or each of them had two names for the Hittites were in the borders of the Hivites 65. Gen. 27. 23. Jacob deceived his father Isaac Chap. 30. 41. His Father in law and his uncle Laban Mark 10. 29. Defraud not We must live by Gods law and not by examples 1 Thess 4. 6. Jacob did that by inspiration from God without injuring his Father or his Uncle Let us so live in mutuall conversation that we circumvent not our brother in any thing
but the wicked to eternall death 298. Job 19. 25. In the last day I shall rise out of the earth Vers 26. And I shall be clothed again with my skin and in my flesh shall I see God 1 Cor. 15. 49. It shall rise a spirituall body We shall rise with this nature and body that Mat. 22. that we now carry about us and shall enjoy eternall felicity it is called a spirituall body by the Apostle not in respect of the substance but the qualities virtues and proprieties we shall have no need of meat drink or wedlock we shall be like the Angels 299. Job 19. 17. Whom I shall see for my self and my eyes shall behold and not another Rev. 1. 7. Every eye shall see him Job speaks confidently that in his flesh he should see God to his salvation face to face as he is after this ordinary seeing by faith so 2 Cor. 13. 1 Joh. 3. 2. shall the godly see God a gracious father the wicked shall see him as a just and a revenging judge 300. Job 31. 30. Neither have I suffered my mouth to sin 1 Joh. 1. 10. If we say we have no sin we make God a liar Job was not without sin before God but his conscience did not accuse him of manifest sin and wickednesse towards men 301. Job 42. 10. The Lord gave Job twice as much as he had before Vers 13. He had seven sons and three daughters His faith of the resurrection is here commended because his children were not doubled but only were as many as before saith Augustine Ep. 120. c. 10. for these did signifie that those children which Job had lost should rise again and so joyned together they are doubled The PSALTER from singing HEb Sepher Tehilin the Book of Praises It 2 Sam. 23. 2. is called the Book of Psalms the small Bible The Psalms are in number 150. The most are Davids who was an excellent Psalmist and is called the sweet singer of Israel All of them were wirtten by the dictate of the holy Ghost The most before and some in the time and after the Babylonish captivity unto the times of the Macchabees Some are Didacticall some Propheticall some Eucharisticall containing Instructions Doctrines Exhortations Consolations 302. Psal 1. 2. In the law of the Lord is his delight Rom. 6. 14. Ye are not under the Law Godly men have a singular delight in the Law and in the holy Commandements of God Yet they are not under the yoak and curse of the law which neither we nor our fathers were able to bear but by the grace of our Lord Jesus Christ we hope to be saved as well Act. 15. 10. as they 303. Psal 1. 5. The ungodly shall not stand in the judgement 2 Cor. 5. 10. We shall all appear before the judgment seat of Christ The first place is to be understood of temporall judgements which wicked men cannot endure when they are examined according to Gods judgments because they are convinced of their sins The latter speaks of the last judgment when all good men shall rise to life eternall and wicked men to eternall death 304. Psal 2. 9. Thou shalt break them with an Iron rod like a potters vessell Isa 42. 3. He shall not break a bruised read The Son of God will break the wicked with an iron rod and the blast of his mouth but he receives the weak in faith into favour and he perfects his strength in their weaknesse 305. Psal 2. 10. Serve God in fear 1 Pet. 2. 18. Servants be subject to your Masters with all fear c. The fear of God is the beginning of wisdome and before all it is necessary to have that yet we must obey earthly Masters next under God 306. Psal 5. 5. Thou hatest all workers of iniquity Rom. 9. 18. Whom he will he hardneth God since he is just and mighty will and can punish all iniquity though he suffer the deceit and violence of the wicked for a time Hardning is imputed to God not as if he Aug. cont Faust Exod. 4. 21. 7. 3. 10. 27. 11. 10. were the author of it as it is evill but as it is a punishment and God useth evill to good ends and governs the wicked for good 307. Psal 5. 6. Thou hatest all the workers of iniquity Luk. 16. 8. Christ praysed the unjust steward because he dealt wisely God hates all iniquity and deceitfull persons are an abomination unto him God praised the unjust Steward not for his wickednesse deceit or wealth but he admired his subtilty and craft so we use in criminall things to commend the cunning of men though we detest their wickednesse 308. Psal 7. 8. Judge me O Lord according to my righteousnesse and my innocency Psal 143. 2. Enter not into judgement with thy servant for in thy sight shall no man living be justified In the first place he speaks of the justice and the judgment of the good cause of David which he upheld against the enemies of God who oppressed him with their false calumnies and violence and therefore he appeals to God the judge of his just cause that he would defend his innocency In the latter he speaks of the justice of man and so no man is just in the fight of God if God should try him according to the rigor of his justice 309. Psal 7. 12. God threatens and God is angry every day Ephes 4. 31. Let all bitternesse and wrath and anger be taken from you Anger is commendable when we are angry for our sins and detest evill justly and as we should so God is dayly angry with us for our sins But damnable anger and unlawfull is joyned with sin of those who for every light offence do maintain their anger reckoning more of what is committed against them then against God 310. Psal 9. 8. God shall judge the world in righteousnesse 1 Cor. 6. 2. Know ye not that the Saints shall judge the world The manner of judging of the world is either by authority so the whole Trinity will judge or of subordinate authority so Christ as Mediator and man will judge or of assertion so the Apostles will judge the world or of approbation so all the Saints and Angels shall allow of the sentence pronounced by the supreme judge Chrysostome the Saints shall judge the world by exemplary judgement because by example of their faith the infidelity of the world shall be condemned 311. Psal 14. 1. The fool said in his heart There is no God Psal 19. 1. The heavens declare the glory of God and the firmament sheweth his handy work Wicked men if not in words yet in their deeds and actions they deny God and as much as in them is they wish there were no God and no hell 312. Psal 18. 42. They cryed unto the Lord and he heard them not Jer. 29. 12. Ye shall call upon me and I will hearken unto you God doth not hear the prayers
sacrifices unto God by Jesus Christ God would none of the sacrifices of the Jews which were offered without faith The Apostle speaks of the spirituall sacrifices of Christians as the oblation of our body a contrite heart giving of thanks works of Charity which are acceptable sacrifices to God 331. Psal 40. 9. Lo I come in the volume of the book it is written of me that I might do thy will O God Mat. 26. 39. Father if it be possible let this cup passe from me yet not as I will but as thou wilt Christ that he might fulfill the will of his Father in redeeming mankind offered himself freely and though in the act he was sorrowfull as men are and would if it had been possible have escaped death without the detriment of mans salvation yet he submitted himselfe to his Fathers will 332. Psal 44. 23. Awake why sleepest thou O Lord rise 121. 4. The keeper of Israel sleepeth not So the godly being grievously afflicted speak after the manner of men not as if God slept or took no care of them but they crave of God that he would shew himself by his works of justice and mercy and would help them 333. Psal 45. 2. Thou art fairer then the children of men Isa 53. 2. There was no comelinesse in him he was despised and we esteemed him not In the first place is spoken of Christs exaltation and the glory of his Kingdome of which Solomon was a type not outwardly in the sight of men but inwardly and spiritually before God and the faithfull people In the latter of Christs humiliation and as carnall men judge of Christ 334. Psal 49. 8. The Brother shall not redeeme his Brother Heb. 2. 12. Christ our Brother offered himselfe for the price of our Redemption Because men could not satisfie the divine law Christ God and Man our Brother and our Saviour by his obedience and suffering fulfilled the whole Law for us his satisfaction is our Redemption for our sins and the sins of 1 Joh. 2. 2. Rom. 20. the whole world and he is the fulfilling of the Law for righteousnesse to every one that believeth 335. Psal 59. 11. Slay them not O Lord. Vers 13. Consume them in thy wrath First he prayes that the enemies of God may be tolerated a while for example to others and led captive in triumph then when others are taught better by their example let them be destroyed That destruction if it may not be understood of their lives yet it may be of their power dignities and wealth that so being brought down they may not be able to hurt the Church or oppose themselves against God 336. Psal 60. 3. O God thou hast cast us off Rom. 11. 1. Hath God cast off his people God forbid David speaks of temporall casting off Paul of eternall 337. Psal 62. 11. God spake once Heb. 1. 1. God spake by divers manners to the Fathers and Prophets God speaks once not by number but by counsell nor doth he deliberate the second time but he speaks divers wayes with a voice or without a voice to men waking or sleeping by himself or by his Angels In the former place the certainty in the latter the manner of divine Revelation is understood 338. Psal 69. 1. Save me O Lord. 1 Pet. 3. 21. Baptism saveth us God is the principall efficient necessary cause of our safety Baptism is the instrumentall cause and not absolutely necessary because many are saved without Baptism for it is not the want of it but the contempt of it that condemns us 339. Psal 69. 23. Let their table be made Mat. 5. 44. a snare unto them Rom. 12. 14. Blesse and curse not We may curse the enemies of God out of pious zeal not out of evill affection Christ bids us pray for our enemies rather then curse them 340. Psal 69. 25. Let their habitation be desolate Act. 1. 20. Peter applies that to Judas That which David speaks in generall of the enemies of Christ that Peter applies to the Captain of them Judas his habitation was desolate and his place amongst the Apostles untill an other took his Bishoprick 341. Psal 74. 12. God is my King of old working salvation in the midst of the earth Phil. 2. 12. Work out your salvation with foar and trembling God from eternity worked our salvation in respect of his decree in the midst of the earth freeing his Church from the beginning and defending it in us he works it when he draws us to him and gives us power to will and to doe that being so justified we may study for holinesse and walke in good works unto the accomplishment of our salvation 342. Psal 72. 8. He shall reign from sea to sea Joh. 18. 36. My Kingdome is not of this world Vers 36. It is not from hence The first place is concerning the power of Christs kingdome he reigns also powerfully amongst his enemies the latter is of the kingdome of grace for with his grace by faith he blesseth godly hearts therefore he saith My kingdome is not of this world yet he denied not but that it was in this world 343. Psal 79. 4. We are made a reproach to our neighbours a scorn and derision to them that are round about us Mat. 5. 10. Happy are they that are persecuted for righteousnesse sake Good men are more affected with scorns and reproaches then with blowes for saith Chrysostome a blow on the body is divided betwixt the body and the soul but a reproach wounds the soul only Yet the godly must valiantly endure injuries for the glory of God and safety of their neighbours but if that accrue not to Gods glory and is hurtfull we are to remit it to God by our just complaint and prayer for revenge on him that doth the injury 344. Psal 79. 6. Poure forth thine anger upon the Nations 1 Cor. 13. 7. Love endures all things The Psalmist asks this not out of a vitious affection and desire of revenge but from a just zeal kindled by the holy Ghost whereby he was inflamed for Gods glory against Blasphemers the incurable enemies of God 345. Psal 81. 13. He gave them over to their own hearts lust Act. 17. 28. In him we live and move and have our being The first place speaks of the ill affection proceeding from mans corrupt nature the latter of the work of God in men and the conservation sustentation and government of all his creatures 346. Psal 82. 6. I said Yee are Gods Joh. 17. 3. This is life eternall to know thee the only true God Jer. 9. 23 24. The Magistrates are called gods not by nature but from the Majesty communicated to them and their judiciary power that so men may be brought to obedience by them God is so by nature the Magistrate by his office hath a grant of part of divine power and being Gods Vice gerent he must do all according to Gods will and not according to his own will 347.
God who promiseth for Christs sake a reward of his grace to them that ask him and crowns his gifts in us Nor doe the afflictions and sufferings of this life merit the free rewards of eternal life 543. Mat. 5. 12. Great is your reward in heaven Ephes 2. 8. By grace you are saved through faith it is the gift of God Our salvation properly is not a reward but Rom. 5. 6. c. 3. 28. Phil. 2. 13. 1 Tim 4. 8. the gift of God in respect of acquiring it and application conservation and perfection 544. Mat. 5. 14. You are the light of the world Joh. 8. 12. I saith Christ am the light of this world All Doctors of the Church and all Christians enlightned by Christ are light not of themselves but from Christ of whom they receive their splendor and divine light or Christ is of himself the true original light who enlightens every man that comes into the world 545. Mat. 5. 16. Let your light so shine before men that they may see your good works c. 6. 1. Beware that you give not your alms before men All that are enlightned with the light of the Gospel must study to doe good works Rom. 13. 12. That by the works themselves the faith and godlinesse in our hearts may be known to men But in the latter place all works of ambition and boasting are forbidden by Christ for hypocrites they doe so desiring to be praised and seen of men 546. Mat. 5. 17. I came not to destroy the Law but to fulfill it Gal. 3. 13. Christ came to redeem us from the curse of the law There is a difference between the law and the curse of it as Christ hath fulfilled the law so must we walk in his commandements and by applying Christs satisfaction to our selves we are said spiritually to fulfill the law from the curse and condemnation whereof we are redeemed by Christ 547. Mat. 5. 22. Whosoever is angry with his brother is in danger of judgement Ephes 4. 6. Be angry but sin not That anger is unlawful when any one without just cause is angry and more with the person then the faults for his own cause and not for Gods cause Thou shalt not kill It is lawful when for Gods glory we are angry with the sins and not with the persons also the Apostle warn's us to moderate this just anger that we offend not by anger against God or our Neighbour 548. Mat. 5. 22. He that saith to his brother Thou fool shall be in danger of hell fire Luk. 24. 25. O fools and slow of heart to believe Gal. 3. 1. O foolish Galatians who hath bewitched you Christ condemns a contumelious despising of our brother and a reproachful aspersion of foolishnesse but he in his way to Emaus cals Cleophas and his fellows fools not out of a vitious desire but for their dulnesse and folly because they believed not the Prophets nor the Word of God so the Apostle called the Galatians foolish 549. Mat. 5. 25. Agree with thine Adversary 1 Pet. 5. 9. Whom resist strong in faith The first place is concerning all adversaries in general with whom we must agree according to the rule of charity The latter is concerning the Devil in particular whom we must alwayes resist being armed with heavenly weapons against him 550. Mat. 5. 32. Whosoever puts away his wife unlesse it be for fornication causeth her to commit adultery 1 Cor. 7. 11. If she depart let her remain unmarryed or be reconciled to her husband Fornication or Adultery is the principal cause of divorce betwixt those that are marryed but other causes as witchcraft impotency malicious forsaking doe not so dissolve the band of Matrimony The Apostle speaks of desertion and in that case reconciliation must be first endevoured before the party forsaken or forsaking should be left out of Matrimony 551. Mat. 5. 39. Resist not evill but whosoever shall smite thee on the right cheek turn the other to him also Joh. 18. 23. If I have spoken evill bear witnesse of the evill if well why smitest thou me The manner of resisting evill is either of retaliation with injury and this Christ forbids or of just defence by which without injury we drive off injuries by reason or law So Christ said Why dost thou smite me Not out of a mind desirous of revenge but from a well composed heart he spake that and it is lawful for godly men to complain to the Judge of injuries done unto them 552. Mat. 5. 43. Thou shalt love thy neighbour and hate thine enemy Ver. 43. Love your enemies Luk. 6. 35. Rom. 12. 20. doe good to those that hate you The first place was corrupt and came into use from the time of the Maccabees The latter was not delivered by Christ as a new law but the true sense of the divine law concerning love to our neighbours is explained by him For God in the Old Testament expressely commands men to love their enemies Deut. 22. 2. 553. Mat. 6. 6. When thou prayest enter into thy closet and shutting the dore pray 1 Tim. 2 8. I will that men pray in every place Christ against boasters teacheth us that our duty in prayer is that we seek to please God rather then men because God considers our hearts men look only on the outside and he that is alone prayeth better with a composed mind then he that prayeth amongst a multitude of People whether therefore we pray privately or publickly let us alwayes pray so as if we were hid in our closets The Apostle witnesseth that our prayer is accepted with God be it in private or publick when God is worshipped in spirit and truth 554. Mat. 5. 40. If any man will sue thee at the law and take away thy coat from thee let him have thy cloak also Rom. 13. 1. There is no power but of God Christ doth here prescribe the law of patience to his followers that they should not be troubled for the losse of their goods but wait on the Lord quietly untill he take revenge on wicked men yet he forbids not the lawful means of recovering goods fraudulently or forcibly taken away or appeal to the Magistrate for power much lesse doth he condemn it 555 Mat. 6. 7. When you pray use not vain repetitions Luk. 18. 1. Men ought to pray alwayes and not to faint Col. 4. 2. 1 Thes 5. 17. Christ taxeth the vain babling and foolish Isa 23. 13. prating of those who suppose to move God with words often repeated though they be cold and distrustful in their prayers But he forbids not continuance in prayers but will have us to pray alwayes if not in words yet in desires for the prayers of godly men are arrows that are shot into heaven 556. Mat. 6. 13. Lead us not into temptation Jam. 1. 13. Let no man say when he is tempted that he is tempted of God Temptation is either good for a good end as when God proves
were crucified with him cast the same in his teeth Luk. 23. 39. And one of the malefactors which were hanged rayled on him Matthew ascribes to both that which was proper to one as the murmuring before amongst the Apostles or if both at first did rayl on him one of them at last confessed his sin and acknowledged Jesus to be the Messias 635. Mat. 28. 8. The Maries departed from the Sepulchre with fear and great joy Mar. 16. 8. They fled from the Sepulchre for they trembled and were amazed That fear and amazement was joyn'd with joy as it fals out in sudden accidents 636. Mat. 28. 9. The women came and held him by the feet Joh. 20. 17. He saith to Mary Magdalen Touch me not for I am not yet ascended to my Father Christ suffered the women to touch him to confirm the certainty of his Resurrection that they might be more sure witnesses to his Disciples and others he forbad Mary Magdalen to touch him because she rejoyced too much with carnal affection and therefore he would have her rather touch him by faith that is believe in him to be the Son of God the Lord of glory salvation life and death 637. Mat. 28. 18. All power is given to me both in heaven and in earth Mar. 13. 32. But of that day knoweth no man no not the Son but the Father onely All power is given unto Christ the Mediator because he is made Lord in the glory of God the Father In the day of his humiliation he knew not as man the day of Judgement or not for himself that he knew not but for us saith Augustine because it behoved not us to know 638. Mat. 28. 18. All power is given to me in heaven and in earth Rom. 9. 5. Christ who is over all God blessed for ever Power is given to Christ as man for nothing can be given to him as God for as God he had al things before in his power but the humanity of Christ hath not that power of it self but from the Divine Nature with which the humane nature is personally united 939. Mat. 28. 19. Teach all Nations Mar. 16. 15. Preach the Gospel to every creature Mat. 7. 6. Psal 19. 5. Rom. 10. 5. Give not that which is holy to the Dogs nor Pearls to Swine In the first place by the Nations and the Creatures are understood the Jews and Gentiles for the sweet voyce of the Gospel was to sound to all through the whole earth and the seed of the Word to be sowen that Infidels might be left unexcuseable In the latter holy and Pearls signifie the same It must not be given to Dogs and Swine that is to persecutors scoffers despisers profane For he that reproveth a scorner Prov. 9. 7. getteth himself shame and he that rebuketh a wicked man getteth himself a blet St. MARKS Gospel IT containeth briefly the sayings and deeds of Christ in Galilee Judea and Jerusalem which Matthew wrote more at large some will Nicephor l. 2. c. 48. Eus l. 2. c. 15. have it dictated and approved by Peter whose Scholar Mark was Irenaeus saith it was written after the death of Peter and Paul 640. Mar. 1. 1. The beginning of the Gospel of Jesus Christ v. 3. The voyce of one crying in the Wildernesse Mat. 1. 1. Luk 1. 2. In the beginning of the Gospel of Jesus Christ his Conception and Nativity are described Mark understands the beginning of the Gospel to be the time of the promulgation Matthew begins the Evangelical History thirty years before the Preaching of John Baptist but Mark begins from his preaching because the Law and the Prophets prophesied until John Matth. 11. 15. 641. Mar. 1. 2. As it is written in the Prophets Luk. 3. 4. In the Book of the words of Isaiah the Prophet Mark understands Malachi and Isaiah the Prophets Isa 40. 3. Mat. 3. 1. Isa 43 4. Luke means Isaiah only 642. Mar. 2. 7. Who can forgive sins but God only Joh. 20. 23. Whose sins you remit they are remitted unto them God above remits sins by his own authority The Apostles and Pastors of the Churches only testifie in the Name of Christ that upon condition of faith they are remitted But God speaks to us by his Ministers that we should be sure of his grace and should have the Sacred Function in honour since it is confirmed in Heaven what the Ministers declare on Earth 643. Mar. 5. 20. The man that was possessed with the Devil published in Decapolis how great things Jesus had done for him Luk. 3. 39. He went through the City publishing He published it first in the City of the Gadarens and afterwards in other parts of Decapolis 644. Mar. 5. 30. Vertue went forth of Christ to cure the woman v. 34. He said unto her Daughter thy faith hath made thee whole By vertue from Christ was the woman restored to her health which she applyed to her self by faith and so her issue of bloud staid 645. Mar. 6. 5. Christ could doe no mighty works in his own countrey Mat. 28. 18. All power is given to me in heaven and in earth Christ was not destitute of vertue but for their incredulity for faith is the hand that receives Christs benefits and to those that believe all things are possible that he could not is meant here he would not for that is Gods will to be able saith Tertullian 646. Mar. 9. 2. After six dayes Jesus taketh with him Peter James and John Luk. 9 28. And it came to passe about eight dayes The first place must be understood exclusively in respect of the day in which Christ speaks and was transformed The latter includes both those dayes and he numbereth not precisely but about eight there were not so many whole dayes 647. Mar. 9. 35. And he sate down and called the twelve Mat. 18. 1. The Disciples came unto him saying The Disciples on the way disputed who should be the greatest of them Christ therefore at home called the twelve and they being called came unto him 648. Mar. 10. 19. Christ answereth him that asked of him about eternal life Thou knowest the Commandements Doe not commit adultery doe not kill doe not steal Rom. 3. 20. By the deeds of the Law shall no flesh be justified in the sight of God Gal. 2. 16 c. 3. 10. To him that asked What shall I doe Christ answering his question that he might make him know his weaknesse he sends him back to the rule of works or the law of God and so would have him to seek salvation in Christ and not in his own works 649. Mar. 11. 7. They brought the Colt to Jesus Mat. 21. 7. They brought the Asse and the Colt Matthew is an eye witnesse that the Asse and Zach. 9. 9. the Colt were both brought according to the prophesie Fear not O Daughter of Sion behold thy King cometh sitting upon an Asse and the foal of an Asse Some make this an embleme of the
our hearts by the baptism of his Spirit and his own bloud pardoning our sins and purging our corrupt affections 707. 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 wisdome whose memory is sweeter then Honey and the Inheritance thereof better then Honey and the Honeys-combe as Lyra speaks on Ecclesiasticus 708. Joh. 4. 38. You have entred into others 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 709. Joh. 3. 5. 19. The Son can doe nothing of himself c. 10. 18. No man taketh away my life from me but I lay it down of my self Christ as man can doe nothing of Gods works of himself but from the Father giving all honour and glory to the Father So the Phil. 4. 13. Apostle could doe 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 Joh. 10. 15. and of taking it up again 710. Joh. 5. 22. The Father judgeth no man but hath committed all judgement to the Son c. 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 Judgement as the Jews did rashly judge of him according to their carnal affections being led with hatred and malice 711. Joh. 5. 27. The Father hath given all power and judgement to the Son c. 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 712. Joh. 5. 31. If I bear witnesse of my self my witnesse is not true c. 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 witnesse of thy self and no man that bears witnesse 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 John for a witnesse c. 5. v. 33. the Father vers 32. 37. his works vers 36. the Scripture vers 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 but the Father was with Vers 16. him 713. Joh. 5. 34. I receive not testimony from men c. 15. 27. And ye also shall bear witnesse 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 Jews did chap. 5. 44. But when Christ chooseth witnesses of his Truth amongst men he doth it by reason of our infirmity that believing Joh. 20. 32. Act. 10. 43. 1 Joh. 1. 3. we may have society with him and it may be for our salvation 714. Joh. 5. 39. Search the Scriptures c. 6. 45. They shall be all taught of God Christ speaks first of the manner and outward means but afterwards of the internal means for God teacheth us by the Scripture as an ordinary means for he will have us to search his will in and out of the Scriptures because he teacheth us by the Scriptures as he doth bring to passe other things by ordinary means 715. Joh. 5. 44. How can you believe who receive honour one of another and seek not the honour that cometh from God only chap. 12. 42. Among the Chief Rulers also many believed on him but because of the Pharisees they did not confesse him left they should be put out of the Synagogue The faith of the Rulers if it had been true and lively in Christ it would have shewed it self by confession and good works and would have brought forth good fruit it was therefore but an Historical or temporary faith for they loved the glory of man more then the glory of God 716. Joh. 6. 29. This is the work of God that you believe Rom. 3. 28. We are justified by faith without the deeds of the Law Faith is called the work of God because it is the effect and gift of God and pleasing unto him The work of faith as it is a gift of God infused into us and is an inherent quality so faith in this sense doth not absolutely justifie us but relatively as it apprehends Christ with his benefits and applyes them so we are justified by faith alone without works not for the inexistence inherence dignity or merit of faith but for the instrumental efficiency and application by it 717. Joh. 6. 37. And him that cometh unto me I will in no wise cast out Rom. 9. 16. It is not of him that willeth nor that runneth but of God that sheweth mercy To come to Christ that is to believe is not in our power but in the will of God because it is given from the Father so that it is not in mans will but in Gods mercy that we come to Christ and believe in him 718. Joh. 6. 53. Except you eat of the flesh of the Son of Man and drink his bloud you have not life in you Heb. 10. 1. The Fathers under the law had shadows of future good things Christ speaks of the spiritual receiving of his body and bloud by faith as believers are made partakers of his benefits In the Old Testament under figures in the New Tenament without figures yet so that the Fathers and we eat and drink the same spiritual meat and drink and we as they receive Christ by faith 719. Joh. 6. 54. He that eateth my flesh and drinketh my bloud hath eternal life v. 63. The flesh profiteth nothing In the first place is understood the flesh of Christ which giveth life in the latter the flesh of men taken in a carnal sense also the flesh profiteth nothing in that manner as the Capernaites dreamt concerning it 720. Joh. 6. 54. He that eateth my flesh and drinketh my bloud hath eternall 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 alwayes 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 unworthinesse for not discerning the dy and bloud of the Lord they draw on the judgements of God upon themselves 721. 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 722. 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 Christ 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 723. Joh. 7. 8. I goe not not up yet unto this feast vers 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 724. 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 725. Joh. 7. 26. Doe 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 726. 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 727. Joh. 8. 16. I am not alone but I and the Father that sent me chap. 16. 5. Now I goe 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 Ascension into Heaven to intercede with God the Father for us 728. 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 darknesse 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 729. 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 Rom. 14. 10. the future For we must all of us appear before Christs Tribunal 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. 730. Joh. 8. 28. I doe nothing of myself ch 10. 18. I have power c. Christ of himself that is without the Father or against his Fathers authority did nothing 731. Joh. 8. 33. We be Abrahams seed v. 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 evill 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 called the Father of believers Christ saith the Jews were from an evill spirit who did not the works of Abraham but of the Devil in respect of their malice and imitation and he that doth the works of another may be called his son 732. 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. 733. Joh. 8. 36. Yee 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 734. Joh. 8. 46. Which of you convinceth 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 735. Joh. 8. 50. I seek not mine own glory vers 12. I am the light of the world Hee meanes glory acquired from his Father not affected glory and he calls himself the Light of the world truly confessing what he is and not by hunting after vain glory 736. 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 737. Joh. 8. 58. Before Abraham was I am Heb. 2. 17. He took upon him the seed of Abraham There are three kind 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. 738. Joh. 9. 3.
for our salvation which was hid before and now is revealed or not necessary secret ascribing to the revealed will of God 807. Acts 20. 35. It is more blessed to give then to receive Paul faith that these were the words of the Lord Jesus which are not found in the Evangelists Though the words be not found there in the same letters yet the sense of them is found in the words of Christ lend looking for nothing again Give and it shall be given to you for all Christs words and deeds are not set down but only those which suffice for true faith and our salvation 808. Acts 21. 4. The Disciples said to Paul that he should not go up to Jerusalem ch 20. 22. Now behold I go bound in the spirit to Jerusalem saith Paul The Disciples by suggestion of the Spirit warned him of bonds and afflictions using also some perswasions of their own as they were moved with brotherly affection being ignorant that it was the will of God that Paul should go up thither which he had revealed to him after a singular manner 809 Acts 21. 9. Philip had four daughters virgins which did prophesie 1 Cor. 14. 34. Let your women keep silence in the Churches The first place is concerning private and extraordinary gifts the later of the publike Ministry and that which is ordinary used from which women are excluded 810. Acts 23. 3. Paul reviled Ananias the Highpriest 1 Cor. 6. 10. Revilers shall not inherit the Kingdom of God Reviling is either lawfull which riseth from zeal to Justice and hath the observation of the Law for its object that is just and honest so Peter reviled Ananias Simon Magus Paul Bar Jesus or Elymas and God all wicked men or unlawfull which proceeds from a wicked Act. 5. c. 8 c. 13. 10. desire and minde of revenge that Paul had not 811. Acts 23. 6. Paul cryed out in the conusell Men and brethren I am a Pharisee 1 Cor. 1. 12. He reproves and condemns denominations from men Paul amongst those that disagreed admits the denomination only for distinction sake and so thinking with the Pharisees he distingnisheth himself from the Sadducees So the faithfull Professors of the Gospel are called Christians but when the persons agree in Doctrine he forbids to preferre one before the other 812. Acts 25. 10. Paul will be judged at Caesars Judgement seat 1 Cor. 6. 1. Dare any of you go to Law before the unjust Civil Judicatures are to be had in honour the abuse of them is condemned and he admonisheth Christians that they should avoid contentions before unjust Judges lest so contending concerning small matters they should prostitute their sacred Religion 813. Acts 28. 28. Be it known therefore unto you that the salvation of God is sent unto the Gentiles Matth. 15. 24. I am not sent but to the lost sheep of the house of Israel The Gospel ought to be preached by the Apostles first to the Jews they not beleeving it came to the Gentiles So Christ preached to the Israelites before he gave command to his Disciples Go and teach all Nations Matth. 28. 19. St PAULS Epistle to the ROMANS IT may be said to be the Method of the holy Scripture in this are contained that which convinceth all both Jews and Gentiles of their sinnes it demonstrates Justification from sinne by the Grace of God by Redemption of Jesus Christ which we apprehend by faith and testifie by good Works as the fruits of our faith It was written in the year of Christ 55. and sent from Corinth 814. Rom. 1. 1. Paul a servant of Jesus Christ John 15. 15. I will not call you servants There are servants of sinne and servants of Righteousnesse Christ speaks of servants of sinne the Apostle was an Apostle of Righteousnesse either in respect of the common condition that he was freed by Christ from the power of Satan or of his Apostolicall office being placed in the sacred Ministry by a singular manner 815. Rom. 1. 2. The Gospel of God which he had promised before by his Prophets in the holy Scriptures chap. 16. 25. The Gospel was kept secret since the world began but is now manifested The Gospel is taken either largely as it signifies the doctrine of Glory concerning Christ revealed in the Word or strictly properly for the Gospel promised or fulfilled Metonymically when the name of the thing is given to the instrument or it is taken for the Ministry 816. Rom. 1. 13. I often times purposed to come unto you v. 13. But was let hitherto Paul purposing to go to Rome did not resist the will of God nor was it contrary but according to his will not absolutely but conditionally if God pleased the impediments he might have were Satan casting many hinderances in his way or sicknesse the planting of Churches or the like 817. Rom. 1. 18. The wrath of God is revealed from heaven against all ungodlinesse chap. 2. 4. The goodnesse of God leadeth thee to repentance Justice doth not oppose the goodnesse of God punishing wicked men as they are wicked but goodnesse invites men to repentance deferring the punishments of the wicked not as they are wicked but as they are Gods creatures and he delights not in their destruction 818. Rom. 1. 26. He reckons up heathenish beastlinesse and Sodomy Eph. 5. 3. Fornication and all uncleannesse and filthinesse let it not be once named among you The Apostle commemorates the dissolute life of the Heathens to make us avoid it not to imitate it by disgracing it that so being terrified with that filthinesse we may escape the anger of God 819. Rom. 2. 1. Inexcusable thou art O man whosoever thou art that judgest chap. 13. 1. There is no power but of God The power of the Office is distinguished from the faults of the Person though in the Court of Conscience and before God we are sinners yet we are not in the Courts of Civil Justice and before men 820. Rom. 2. 6. God will render to every man according to his deeds vers 16. God will judge the secrets according to my Gospel In the former place is treated of the effect of faith that goes before retribution in the later of a necessary instrument God will condemn the wicked and Infidels according to the Law and acquit the beleevers according to the Gospel for he that believes shall be saved and both waies God will reward according to our works as they were done well or ill from faith Mark 16. 16. or infidelity 821. Rom. 2. 6. He shall render to every man according to his deeds ch 3. 28. ch 8. 3. We conclude that a man is justified by faith without the works of the Law To render is not only meant just retribution but free gift Behold I come quickly and my reward Rev. 22. 12. is with me to give to every man according as his work shall be This doctrine takes not away justice but confirms it because it respects works for
Doctrine and Law delivered by him or by his Ministry as Acts 19. into John's Doctrine but in the later it is taken properly so we are baptized in the name of the Father Sonne and holy Ghost for baptism cannot be performed in the name of any creature because to be baptized in the name of any one that is by his command and authority to be baptized for his worship faith and obedience 933. 1 Cor. 10. 23. No temptation hath befallen you but such as is common to men Matth. 4. 3. The devil is a tempter Temptation is the divine probation of our faith and obedience or a devilish tempting of us to sinne or when men tempt us to persevere in sinne or when the weaknesse of our nature draws us into faults and errours such were the temptations of the Saints and of the Corinthians here 934. 1 Cor. 10. 15. Judge ye your selves what I say Joh. 5. 39. Search the Scriptures The Apostle makes all men judges of his cause if any could not judge it was not imbecillity of the Law but the deed because all were bound to know things that concerned their faith for by the Word of God we may judge concerning things that belong to faith the knowledge whereof is necessary for all men and it is acquired by reading meditation invocation and searching the holy Scriptures 935. 1 Cor. 10. 15. I speak as to wise men ch 3. 1. As to carnall and babes The Corinthians were wise in respect of their doctrine but carnall in their affections by reason of their strife and contentions for the most learned have their carnall desires nor were they all wise or carnall for often what belongs to some is imputed to all 936. 1 Cor. 10. 21. Ye cannot drink the cup of the Lord and the cup of devils ch 11. 29. He that cateth and drinketh unworthily eateth and drinketh his own damnation The first place is of right and so they cannot nor must not eat or drink though they do eat and drink the later is understood of the fact whereby they take it 937. 1 Cor. 10. 24. Let no man seek his own but every man anothers wealth 1 Tim. 5. 8. But if any man provide not for his own especially for his own house he hath denied the faith and is worse then an Infidel The first is to be understood with limitation that no man out of over-much love of himself should do his own occasions boastingly which is farre from Christian charity which teacheth that a man is not born for himself but to serve God and to do good to his neighbour 938. 1 Cor. 11. 24. Eat this is my Body Rom. 6. 9. The Body dieth no more In the Lords Supper the Body of Christ is not broken by a naturall or carnall manner the Body and the Blood the Bread and the Wine are received conjunctively in respect of the instrument but they are received disjunctively in respect of the manner for the bread and wine is received after one manner the Body and Blood after another manner 939. 1 Cor. 11. 24. Which is broken for you Luk. 22. 1. Which is given The Apostle received from the Lord what he delivered to the Corinthians concerning the sacred Supper without doubt in the first institution the Lord used both the words and because the Evangelists make mention of the name of giving the Apostle addes the other 940. 1 Cor. 12. 3. No man can say that Jesus is the Lord but by the holy Ghost Matth. 7. 21. Isa 29 Mat. 7. â—â— Not every one that saith unto me Lord Lord shall enter into the Kingdom of heaven In the first place it is not only historically with outward lips to say that Jesus Christ is the Lord but with faith to beleeve that he is the Thâ—â— Lord which hypocrites and devils cannot do for though with their mouth they confesse him yet with works they deny him also no man can say for his own salvation that Jesus is the Lord unlesse he have the holy Ghost 941. 1 Cor. 12 6. God worketh all in all Phil. 2. 12. Work out your salvation God as the first cause works all good in all men we with God work 〈◊〉 our salvation subordinately we are called by God moving and helping us freely and by his grace we cooperate 942. 1 Cor. 13. 2. Though I have all faith so that I could remove mountains I am nothing Rom. 3. 28. We are justified by faith without the works of the Law In the first place by all faith is meant faith of Mat. 17 20. working all manner of miracles so that it can extend it self so farre as to remove mountains yet charity may be separated from such a 〈◊〉 but it can never be separated from a justifying Joh◠〈…〉 faith to subsist without it 943. 1 Cor. 13. 9. We know in part 1 John 2. 20. Ye know all things In this life our knowledge is in part and imperfect but in the next life it shall be perfected the later place is concerning necessary things to the knowledge of Antichrist that is done by the holy Ghost leading us into all truth by degrees and parts 944. 1 Cor. 13. 12. We see now through a glasse darkly but then face to face 2 Cor. 3. 18. But we all as with open face beholding the glory of the Lord. The face in Scripture is taken for Gods Essence Exod. 33. 23. for his generall presence Deut. 31. 17. for Gods grace Numb 6. 25. for his revenge Rev. 6. 16. for knowledge and internall vision Exod. 33. 11. of this in the first place but in the later is meant the sight of God in our Country that is in heaven as it is said through a glasse and in a riddle in respect of the Law for God is seen by us in part in the Word of God as he is 945. 1 Cor. 13. 13. Now abideth faith hope and charity but the greatest of these is charity Gal. 5. 6. Faith works by love Charity being the effect of faith is the inferiour for by faith we are justified and Christ Rom. 5. 1. dwelleth in us and we please God we are the sons of God and obtain eternall life Charity is not the greatest vertue but because it shall remain in the next life in its operations 946. 1 Cor. 14. 31. You may all prophesie one by one Heb. 5. 4. No man taketh this honour to himself but he that is called of God The Apostle understands all that are lawfully Jer. 28. 2. 1 Pet. 4. 11. called to the Office of Prophesying 947. 1 Cor. 15. 9 I am the least of the Apostles ver 10. I laboured more then they all He was the least in order because he was the last called to be an Apostle but he was greater in labouring because the charge of all the Churches was committed unto him In the first Rom. 15. 16 17. place he speaks lowly of himself according to Christs commandment When you have done all
those things which are commanded you say we are unprofitable servants we have done that which was our duty to do Luk. 17. 10. In the later place he speaks of those that strove with him by emulation to whom he compares himself not derogating from others but he magnifies his Apostleship from his faith and fruits of his works 948. 1 Cor. 15. 27. He hath put all things under his feet ver 28. The Son also shall be subject to the Father That subjection shall be effected in his members and Church which is his Body and by resignation of his Kingdom that now he administers at present by his Ministers in the midst of his enemies but not without battell also he shall declare his subjection to the Father answerable to that nature according to which all power is given to him in heaven and in earth 949. 1 Cor. 15. 50. Flesh and blood cannot inherit the Kingdom of God ver 53. This corruptible must put on incorruption Flesh and blood here signifies the corrupt nature of man in the state of sinne this as it is such cannot inherit the Kingdom of God but our nature purged from corruption shall put on incorruption 950. 1 Cor. 16. 15. The houshold of Stephanus addicted themselves to the ministry of the Saints Heb. 5. 4. No man taketh this honour to himself but he that was called of God In the first place is meant the ministry of transparting the collections to the brethren and they did it by the sending of the Apostles by them in a most dangerous time 951. 1 Cor. 16. 22. If any man love not the Lord Jesus Christ let him he Anathema Matth. 5 44. Love your enemies The Apostle doth not pronounce this Anathema out of his own private affection but being led by the holy Ghost it is not lawfull rashly to use private imprecations unlesse the glory of God require it in an especiall manner and there be no hope left of their salvation 952. 2 Cor. 1. 1. Timothy with Paul wrote that Epistle 1. Tim. 1. 3. He was left at Ephesus when Paul went into Macedonia Paul sayling from Corinth into Asia left Timothy at Ephesus together with Aquila Act. 18. 19. and Priscilla but that they were with the Apostle at Corinth at that time the Inscription it self testifieth 953. 2 Cor. 1. 8. In Asia we were pressed out of measure above strength 1 Cor. 10. 13. God will not suffer you to be tempted above that you are able The first place is concerning temptation exceeding bare humane strength the second concerning faith and strength given to us by God which is our victory 954. 2 Cor. 5. 2. In this we groan earnestly desiring to be clothed upon with our house which is from heaven ver 4. We groan being burdened not that we would be uncloathed The first place is concerning the groaning by grace the second by nature for the holy Ghost stirres up a desire of life eternall in the minde of the godly and it is naturall to fear death because it destroys nature 955. 2 Cor. 5. 16. We know no man after the flesh Rom. 1. 3. Christ of the seed of David according to the flesh Phil. 2. 8. To know according to the flesh is to praise that which corrupt flesh delights in and to despise what it despiseth so we knew not Christ carnally but out of Gods Word we know him to be of the seed of David 956. 2 Cor. 5. 19. God was in Christ reconciling the world unto himself ver 20. We pray you in Christs stead be ye reconciled to God Reconciliation is ascribed to God as the principall cause to Christ as the meritorious cause or to the Ministry of the Word as to the Instrumental cause or to our selves apprehending it by faith and applying it for our salvation 957. 2 Cor. 8. 20. Avoiding this that no man should blame us in this abundance which is administred by us 1 Cor. 4. 3. With me it is a very small thing that I should be judged of you The first place is of just dispraise wherein our hearts convince us the later is concerning the unjust judgements of the world which proceed from mens depraved affections 958. 2 Cor. 11. 4. If he that cometh preacheth another Jesus whom we have not preached or receive another Gospel which ye have not accepted ye might well bear with him Gal. 1. 8. Though we or an Angel from heaven preach any other Gospel unto you then that we have preached let him be accursed In the first place is meant by another Christ and another Gospel a better Doctrine then the Apostle taught but in the later by another Gospel is meant false doctrine which overthroweth Gods grace and Christs merits 959. 2 Cor. 11. 17. That which I speak I speak it not after the Lord but foolishly 1 Pet. 4. 11. If any man speak let him speak as the oracles of God Paul being forced to it by the calumnies of false Apostles said somethings concerning his own labours and dangers which did not directly appertain to his Ministry Peter speaks of those things which directly appertain to the Ministry of the Word wherein the rule of our words must be the Oracles of God revealed in the Scriptures St PAULS Epistle to the GALATIANS HE defends the Justice of faith against false Apostles that a man is justified not by the works of the Law but by faith in Christ and exhorts to good works that the fruits of faith must be sowed in Christian charity and liberty It was written from Rome in the Year of Christ 60. 960. Gal. 1. 1. Paul an Apostle not of men neither by man but by Jesus Christ ch 2. 2. I communicated unto them the Gospel which I preach among the Gentiles ver 6. Who seemed to be somewhat Paul came to Peter and the rest of the Apostles not that he might learn the Gospel from them but to have their testimony of his Doctrine that he preached nothing to the Gentiles but the Gospel of Jesus Christ 961. Gal. 1. 17. I went not up to Jerusalem to them which were Apostles before me but I went into Arabia Act. 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 befell 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. 962. Gal. 4. 11. I am afraid of you least 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 successe of his labour by reason of schism amongst the Galatians who sought their salvation more from the Law then from Christ in Isa 65. 23 the later he hopes well of the Corinthians that his
labour shall not be lost 963. Gal. 5. 17. The flesh lusteth against the spirit Eph. 6. 12. We wrestle not against flesh and blood but against powers Flesh is taken in the first place for our corrupt nature in the later for men whose nature is frail and weak nor is our chief conflict with those but with spirituall powers which use many deceits and make many incursions upon the faithfull 964. 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 later is concerning self-love naturall to us all and the Apostle speaking of the wife useth the name of flesh because they are both made one flesh 965. 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 Thou hast this fault and not that another Theoderez man hath another fault do thou bear his fault let him bear thine and so fulfill the love of charity be not curious in other mens faults for every man shall give account of his own 966. 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 later 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 eternall life and our duties in generall of us all in speciall 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 967. Eph. 1. 7. In whom we have redemption Rom. 8. 18. We wait for future glory and the redemption of our bodies We have redemption in Christ from the guilt of sinne by our justification we expect a full redemption from inherent sinnes in our glorification for Christ shall transform our mortall 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 968. 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 fulnesse and clearnesse of knowledge revealed since Christ came and it was made manifest to the whole world by the Ministry of the Apostles 969. 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 hath no such paternity but as he is the Authour he is called the Father of a lie 970. Eph. 4. 19. The Gentiles gave themselves over to lasciviousnesse to work all uncleannesse Rom. 1. 28. God gave them over to a reprobate minde The Gentiles gave themselves over in regard of their sinnes God gave them over in regard of punishment 971. Eph. 5. 25. Husbands love your wives Luk. 14 26. Wives are to be beloved as they are wives but if they hinder us from following Christ they are to be hated with such a hatred as proceeds not from anger but zeal to Gods glory 972. Eph. 5. 33. Let the wife see that she reverence Deut. 6. 13. her husband Matth. 10. 28. Rather fear God Fear in respect of God must be guided the same way that love must God must be beloved above all not excluding fear which is due to others 973. Eph. 5. 1. Be ye followers of God 1 Cor. 11. 1. Be ye followers of me The Apostle warns the Ephesians to be followers of God for by that they shall fructifie the more Ae exhorts the Corinthians to follow him that as he followed Christ so they would learn of him as if he would have said If you cannot follow Christ yet follow me at least that am his servant 974 Eph 5. 26. Christ hath cleansed his Church by the washing of water by the word 1 John 1. 7. The blood of Jesus Christ cleanseth us from all sins Christ purgeth away our spots with his blood as with water by the Word and Sacraments as by instruments he communicates to us the power of his death 975. Eph. 6. 12. For we wrestle not against flesh and blood Gal. 5. 17. The spirit and the flesh are contrary In the former place mention is made of our principall and capitall enemy that is the devil in the later of the concupiscence of our corrupt flesh and the strife of it against the Spirit The Epistle of St PAUL to the PHILIPPIANS HE exhorts them to patience and not to be offended with his chains but that they should live patiently in mutuall love and take heed of false Teachers and study to lead a life unblameable Written from Rome by Epaphreditus 976. Phil. 2. 7. He was made in the likenesse of man and was found in fashion as a man 2 Cor. 5. 16. Henceforth know we Christ no more after the flesh The first place is concerning Christs true humanity who after his humiliation was exalted of God above all creatures and made to be Lord in the glory of the Father 977. Phil. 2. 9. God hath given him a Name which is above every name Matth. 1. 21. In his conception Luk. 2. 21. In his Circumcision they called his name Jesus By the Name above all names is understood Majesty and glory given from God the Father Mat. 1. 22. unto Jesus Christ our Lord. In his conception he was called Jesus because he shall save his people from their sinnes 978. Phil. 2. 12. Work out your own salvation with fear and trembling 2 Tim. 1. 12. I am certain because the Lord is able to keep that which I committed unto him The Apostle means fear and trembling not that which is servile but filiall which is opposed to presumption and security least we should grow insolent upon the confidence of our gifts but that we should altogether depend on the mercy and goodnesse of God 979. Phil. 3. 12. Not as though I were already perfect ver 15. So many
as are already perfect Mans perfection is in heaven to which we bend our course that he means in the first place but our perfection on earth must be conformable to Christ our head in doing well and suffering The Philippians are called perfect not simply so but comparatively in respect of those that are weak who are to be born withall by those which are strong in respect of whom also Col. 3. 6. Heb. 5. 13. they are termed children 980. Phil. 3. 21. Christ shall change our vile bodies that they may be fashioned like to his glorious body Heb. 1. 4 5 13. The Angels shall not be like him Our bodies shall be conformable to Christs glorious body which he had in his resurrection but not by reason of his Majesty and power he hath by the Hypostaticall union The Epistle of St PAUL to the COLOSSIANS HE exhorts them to embrace the Doctrine of the Gospel and to fly from the teaching of false Apostles and he warns them to live godly putting off the old and putting on the new man that in Oeconomicall Government the men old men and Masters should observe humanity and equity women children and servants should live in obedience that all should be watchfull in prayer It was sent from Rome by Tychicus and Onesimus 981. Col. 1. 24. I fill up that which is behinde of the afflictions of Christ in my flesh for his body sake which is the Church Heb. 10. 14. For by one offering he hath perfected for ever them that are sanctified The Passions of Christ as to merit and satisfaction are perfect for his Church the Apostles Zach. 2. 8. Mat. 25. 2 Tim. 3. 12. and Martyrs fill up in their flesh what is behinde of the afflictions of Christ enduring miseries wherein Christ himself suffereth for they are his Members He that toucheth you toucheth the apple of mine eye What you do to any of these little ones you do it unto me it is added for the Church not to redeem the Church but to edifie and strengthen the Church by our example of constancy and patience 982. Col. 2. 3. In Christ are hid all the treasures of wisdom and knowledge Matth. 24. 36. But of that day and hour knoweth no man no not the Angels in heaven but the Father only Christ in the state of exaltation hath a perfect knowledge of all things because all power in heaven and earth is given to him and he sits at the right hand of God In the state of humiliation he knew not when the last day should be not in respect of himself saith Augustine but in respect of us 983. Col. 2. 9. In Christ dwelleth all the fulnesse of the Godhead bodily Heb. 2. 17. It behoved him to be like unto us in all things sinne excepted He is like to us in all things in respect of the essence of humane nature not in respect of his subsistence in the person of the Word and of his Hypostaticall union Glory and Majesty 984. Col. 3. 2. Set your affections on things above and not on things on the earth Rom. 11. 33. O the depth of the riches both of the wisdom and knowledge of God To set our affections on things above is to elevate our mindes to heaven above all earthly things unto our Country where we wait for our happinesse yet so that we be not high-minded and desire to know that which God will not have us to know for some things are to be beleeved and soberly to be searched into but other things which exceed the measure of our faith must not be searched unto he is overwhelm'd with Glory that seeks into Gods Pro. 25. 2. Majesty 985. Col. 3. 2. Set not your affections on earthly things 1 Tim. 5. 8. He that provideth not for his own houshold is worse then an Infidell The first place forbids us to search after earthly things neglecting spirituall and heavenly things for so far must we take care for earthly things as they may serve to Gods glory and our use for our salvation The two Epistles of St PAUL to the THESSALONIANS IN the first he commends their faith and constancy and exhorts them to an honest life and a serious expectation of Christs last coming In the second he comforts them against persecutions and foretels the last day the Kingdom of Antichrist defection from the Gospel He exhorts them to good words and works These two Epistles were written from Athens 986. 1 Thess 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 Joh. 6. 29. from our own strength 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 cals not faith it self so much a work as he doth that which proceeds from faith 987. 1 Thess 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 but the grace of God which was 1 Cor. 15. 10. with me 988. 1 Thess 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 faithfull by reason of the most near communion and uniting of the body of Christ for we are all one spirituall body so many as believe in Christ so that what happens to one member may seem to happen to all the rest 989. 1 Thess 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 not yet in glory The Apostle expected not to be made the Sonne 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 possesse the Kingdom we must therefore distinguish sonnehood acquired here by grace from that which shall be in our Country by glory 990. 2 Thess 1 5. The persecutions and tribulations which you endure are a manifest token of the righteous judgement of God that ye may be counted worthy of the Kingdom of God for which you also suffer Ephes 2. 8. You are saved through faith and not of your selves it is the gift of God The faithfull are worthy not by their own worthinesse but Christs also the word worthy Col. 1. 13. is the same here with convenient 991.
2 Thess 2 2. The day of Christ is not 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 judgement 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 992. 2 Thess 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 flesh and idlenesse are condemned in the later 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 and yet had he means from the 2 Cor. 1. 11. 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 minde 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 70. 993. 1 Tim. 2. 4. God will have all men to be saved every one Acts 13. 48. And as many as were ordained to eternall life beleeved All that beleeve in Christ God doth promote them to salvation and they by Gods Divine Decree are pre-ordained to eternall life for Christ is the Saviour of all especially of those who beleeve 994. 1 Tim. 2. 5. There is one Mediatour between God and man the man Christ Jesus Rom. 8. 26. The spirit makes intercession for us with groans which cannot be uttered Christ is our only Mediatour of Redemption and Intercession the holy Ghost is said to pray for us when he stirreth up our hearts to prayer and causeth us to groan when we call upon God 995. 1 Tim. 2. 12. But I suffer not a woman to teach Tit. 2. 3. Let the aged women be teachers of good things Women must not teach publikely in the Church least they should thereby take occasion of usurping authority over the men but let them be in subjection let the aged women teach the younger women modesty and prudence at home for that they are commanded to do 996. 1 Tim. 2. 15. Women shall be saved in childe bearing Joh. 3. 16. Whosoever beleeveth in Christ shall not perish but shall have everlasting life The first place is concerning the state of women and by for and in are set down for their consolation least being married they should fall from the hope of salvation but they must continue in faith love holinesse and sobriety 997. 1 Tim. 3. 1. If a man desireth the office of a Bishop he desireth a good work 1 Cor. 7. 20. Let every man abide in the same calling wherein he was called To desire a Bishops Office for that end that a man may serve God faithfully is not disallowed if a man have an honest vocation and continue in it he doth well 998. 1 Tim. 3. 15. The Church of the living God is the pillar and ground of Truth 1 Cor. 3. 11. Other foundation can no man lay then that which is laid even Christ Jesus The pillar and ground he saith that the Church is but not the foundation it doth not primarily support the spirituall building but the Church it self is supported by the foundation 999. 1 Tim. 4. 16. Thou shalt both save thy self and them that hear thee Luk. 2. 11. Christ the Lord is our Saviour The first place speaks of the instrument of our salvation in the Ministry of the Word whereby the faithfull attain salvation the later speaks of the meritorious cause and that is Christ 1000. 1 Tim. 5. 20. Them that sinne rebuke before all Matth. 18. 15. If thy brother trespasse against thee tell him his fault between him and thee alone In the first place he saith what the duty of Pastors is in rebuking sinnes which are committed publikely to the common scandall in the second he speaks of the sinnes of private men committed privately against private persons 1001. 1 Tim. 6. 10. The love of mony is the root of all evil Eccles 10. 9. Pride Pride and covetousnesse are almost alwaies joyned together He is proud who desireth to exceed his condition he is covetous that would have more then enough neither of them can be contented with God himself these two were in the sinne of the first man the chief ingredients 1002. 1 Tim. 6. 16. God only hath immortality Matth. 10. 28. The soules of men are immortall God of himself and in himself is immortall only but Angels and men by the grace of God 1003. 1 Tim. 6. 16. No man hath seen God 1 Joh. 3. 2. We shall see him as he is God being by nature invisible cannot be seen with bodily eyes The faithfull either see God by faith in this life or after a speciall manner in the life to come we shall see him as he is by a more perfect way then we do here by the participation of his glory 1004. 2 Tim. 2. 10. I endure all things for the elect sake that they may also obtain salvation 1 Pet. 3. 18. Christ hath once suffered for our sinnes The Apostle sustained all things for the elect sake not by satisfying for them but by his example edifying and confirming them that they might not refuse to suffer something when he saith that they obtain salvation by Christ he shuts out his own sufferings that they may not be reckoned for satisfactory 1005. 2 Tim. 2. 21. If any man purge himself from these he shall be a vessel unto honour 1 John 1. 7. The blood of Jesus Christ cleanseth us from all our sinnes Paul means purging from the corruptions of doctrine and manners ver 18. John shews a plenary redemption from our sinnes by Christ Jesus The Epistle of St PAUL to TITUS IT is the compendium of Christian Doctrine informing Teachers set in the Ecclesiasticall State Politicall or Oeconomicall what they 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. 1006. Tit. 1. 9. Able by sound Doctrine to convince gainsayers ch 3. 9. Avoid foolish questions contentions and strivings