daies not so much regarded moreover they were called Sabbaths 948. Luk. 6.25 Wo to you that laugh now for you shall mourn and weep Joh. 16.22 Your heart shall rejoyce and your joy no man taketh from you In the first place the pleasures and delights of the world are understood by the name of laughter the end whereof is alwaies sorrow in the latter place is meant joy in Christ by the Holy Ghost which is heavenly and eternal 949. Luk. 6.26 Woe unto you when all men shall speak well of you Mat. 5.16 1 Pet. 2.12 Let your light so shine before men that they may see your good works and glorifie your Father which is in heaven Woe be to them who do only so that they may please the World and desire the praise of men flattering the wicked and winking at their sins that they may get favour But not to them who like a light are an example of good works and a godly life to others 950. Luk. 6.30 Give to every man that asketh Eccl. 12.4 Give to the godly and help not a sinner hold back thy bread and give it not unto him Christ will have that we shall do good to our friends and to our enemies though they be wicked and ingrateful by the example of our merciful heavenly Father and if we give not to the person yet give to his Nature as he is a man A place of Ecclesiasticus may not be opposed to Canonical Scripture who will have him that craves an alms to be humble shutting out the wicked and obstinate in malice who abuse the benificence of good men 951. Luk. 7.13 Weep not Eccl. 38.16 Let tears fall down over the dead Christ comforts the Widow who wept for the death of her only son because her son should suddenly live again But Christ disallows not moderate weeping for the death of our neighbour only we must not mourn as those that have no hope 952. Luk. 8.39 Return to thy house and shew how great things God hath done unto thee Cha. 5.14 He commands the Leper that he should tell no man Christ commanded him that was possessed with the devil to tell what benefits God had done for him because the time the place and other circumstances required that but he sent the leprous party who was cleansed to the Priest that he might approve of the cure 953. Luk. 10.4 Salute no man by the way Rom. 16.16 Salute one the other with an holy kiss The Churches of Christ salute you Phil. 4.22 The Saints Christ will have his Disciples diligent in dispatch of their Office that they should not hinder the course of their Ministry with long discourses and salutations but should fulfil their journey in a short time such a command gave Elias to his servant which denieth not our Christian duty and humane good manners to salute one the other 954. Luk. 10.18 I beheld Satan as lightning fall from heaven Joh. 8.44 The devil was a murderer from the beginning and the father of lies Satan fals from heaven when he is cast out of our hearts by sound doctrine and loseth his light that is his authority by the preaching of Gods Word here as it were by a thunderbolt from heaven that is from the Kingdom of God in the heart of man is he cast down and trod under foot but he was a murderer and lyar from the beginning that he fell not from that he was created 955. Luk. 10.22 No man knoweth who the Son is but the Father and who the Father is but the Son Joh. 15.26 The Spirit of Truth he shall testifie of me Christ excludes not the Persons of the Deity but the creatures and the false gods for the Father by the Son from Eternity infinitely communicating his infinite wisdom Joh. 16.13 revealed it to the Holy Ghost and therefore Christ saith the Spirit shall not speak of himself but whatsoever he shall hear that shal he speak * 956. Luk. 10.23 Blessed are the eyes which see those things which you see with Joh. 20.29 Blessed are those which have not seen and yet believe Sight is twofold bodily and spiritual Bodily sight is meant in the latter place spiritual sight or understanding is meant in the former Although many souls have not seen Christ in the flesh yet in regard they have seen him with the eyes of their soul and believed on him they are blessed 957. Luk. 10.24 Many Prophets and Kings have desired to see those things that you see Joh. 8.56 Abraham saw my day There are different manners of the Visions of Christ and of God 1 Cor. 13.12 We see now in a glass darkly but then that is in the next life we shall see face to face Abraham and the faithful in the Old Testament saw Christ promised that he should come The Apostles saw him manifested in the flesh The Prophets saw him of old in shadows and figures the Apostles and the Christians now see him clearly and manifestly 958. Luk. 10.28 Do this and live Rom. 4.5 But to â—im that worketh not but believeth his faith is counted for righteousness The parts of Gods Word are the Law and the Gospel the Law promiseth life eternal to them that do it the Gospel to them that believe Christ by the words Do this doth not shew that the Lawyer was able to fulfil the Law but only admonisheth him so that he might grow sensible of his own weakness 959. Luk. 10.41 Martha Martha Thou art careful and troubled about many things 1 Tim. 5.14 I will that the younger women marry guide the house Christ reprehends not Martha's care of her house but for presumption and false opinion because she preferred the care of her house before the Word of God 960. Luk. 11.41 Give alms and all things are clean unto you 1 Cor. 13.3 If I bestow all my goods to feed the poor it profiteth me nothing Christ speaks of alms proceeding from faith and charity the Apostle speaks of hypocritical alms without Christian Charity 961. Luk. 12.33 Sell what you have and give alms 1 Tim. 5.8 But if any provide not for his own especially those of his own houshold he hath denied the faith Christ would not have us forsake our neighbour in his wants and necessities but rather to help him we should sell our possessions to declare our compassion so far as we are able without doing injury to our family * 962. Luk. 13.32 Go tell that Fox with Act. 23.5 Exod. 22.28 Thou shalt not speak evil of the Ruler of thy people Some are of opinion that it was not meant of Herod but he that was the Author of their coming and speaking so to him For although Herod dealt like a Fox in killing of John Baptist pretending sorrow for his death and yet glad of the occasion he was not the Fox now but some subtil Pharisee who would have him thus spoken to as though they were thus sollicitous for him when as indeed they hated him to the death and
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 than 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 Courteuos 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 Eccles 1.10 Aug. tom 3. de Trin l. 1. c. 3. that many Books should be made by many men of the same things in a divers style but not in a different faith And he shall find that I have compendiously gathered together in this Concordance that which the greater works of learned Men contained 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 handfulls in this harvest I would not that any one should derogate from their Orthodox labours but let them have it rather than my self 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 rudenessâ—â—f 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 pass as not spoken far be it from me that I should arrogate to my self as though I had exactly written without error D. Mart. Luth. in Praef. for I am not he of whom it may be said He made it in the perfect tense but I stand in the last rank who scarce dare say I would have made it yet in great maters it is sufficient to be willing Wherefore I being much solicited 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 wouldst sincerely interpret of this my study and duty performed in collecting these Concordances of the Bible and wouldest look upon it with the same mind that I writ it that is with a single and good eye 1 Cor. 1.30 Our Lord Jesus Christ who of God is made unto us wisdome and righteousness 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 daily 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 comming of the Messias preached by the Prophets almost 4000 years written in Hebrew except some few things in Chalde Esdras 4 5 6. Dan. 2 to 8. Ezek. 10.11 called by the Jews Esirmve arba that is Luke 24.27 twenty four divided by Christ into the Books of 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. Deuteronomy GENESIS THE Generation of the World is so called because of the Creation before the flood and the restoring of it after the flood and the administration of it by the Patriarchs unto the birth of Moses it contains the history of 2310 years The Places that are seemingly contradictory * 1. Gen. 1.1 Elohim Almighties Gen. 1.1 2. Bara created The noun singular the verb plural To shew that not one only person but the Trinity of Persons in the unity of essence three in one and one in three created the world the Father works and I work others say Hoc subtile potius quam solidum and that its only an Idiotism of the Hebrew tongue * 2. Gen. 1.1 with Gen. 1.8 God created the Heaven c. And God called the firmament Heaven and the evening and the morning were the second day Moses in the first Verse useth two words to comprize the whole Fabrick of the Creation but afterwards he descends to the parts of the Creation and so distinguisheth the Heaven or Firmament from other parts Or 2. By Heaven is meant in the first Verse by a Metonymy Continens pro re contenta the invisible or glorious habitation of Angels with the Angels themselves and afterward by Heaven is meant the visible Heaven 3. Gen. 1.22 And on the seaventh day God ended his worke Chap. 2.4 All things were created in the day that the Lord God made the Heavens and the Earth Reconciling God created the world and all things therein contained in six dais and not in one day altogether The first place therefore is meant of certain naturall and artificiall dayes The latter contains indefinitely the time of the creation of things Psal 95.7 Heb. 3.13 So this day is put for the time of grace 4. Gen. 1.2 And the Spirit of God moved upon the face of the waters John 7.39 The Holy Ghost was not yet given In the first place the treaty is concerning the person and existence of the holy Ghost in the latter concerning the gifts of the holy Ghost and the miraculous powring forth thereof in the day of Pentecost after the resurrection of Christ 5. Gen. 1.5 God called the light day before the Sun was Ecclus. 43.2 The Sun when it appeareth declareth the day The light which first made the day was not an other light from the light of the Sun but that light which God had dispersed through the hemisphere which he collected afterwards into the body of the Sun * 6. Gen. 1.27 In the Image of God Psalm 89.8 Who is
than that we seeing the necessity of the duty of sanctifying our selves and not finding power in any other to sanctifie us besides God we should apply our selves to God as the fountain of our sanctification 168. Lev. 13.46 The Leper and unclean lived alone without the Camp Mat. 8.2 In the City a Leper craved of Jesus The divine Law was that the Leper set apart should dwell alone but this Leper comes boldly to Christ not doubting to be free from his leprosie 169. Lev. 16.3 The sacrifices were appointed by Gods commandement Psalm 40.7 Sacrifices and burnt-offerings thou wouldst not The sacrifices were appointed by God under the Old Testament that they might shadow forth the sacrifice of Christ and foreshew his coming but God would none of them as the Jews abused them for ostentation and placed the worship of God in the outward ceremony without the internall devotion 170. Lev. 16.6 Aaron shall offer his bullock and make an attonement for himself Heb. 10.4 It is impossible that the blood of Goats should take away sins The legall sacrifices did not expiate sinnes of themselves but as they were a figure of Chrst his own oblation surpasseth them all and is propitiatory for our sins * 171. Lev. 17.3 with 1 Sam. 7.9 1 Kings 18.33 The cause ceasing the effect ceaseth or the prohibition ceaseth The causes of these prohibitions were two First That no Lay-man should not arrogate the office of sacrificeing Secondly That the Jews should not fall into the Gentiles mode of sacrificing in the high places 172. Lev. 18.6 None of you shall approach to any that is neer of kin to him Verse 16. Thou shalt not uncover the nakednesse of thy brothers wife Deut. 25.5 The brother shall take his brothers wife The law of the nearness of blood and not uncovering the brothers nakednesse is perpetuall and must be holily observed by us but that of raising seed to the brother was partly ceremoniall figuring the primogeniture of Christ partly judiciall lest the inheritance should depart to another family which doth not oblige us but is abrogated The former was a generall rule and was to have no exception but such as God himself who made that rule did give which he did Deut. 25 5. * 173. Lev. 19.18 Thou shalt not avenge nor bear any grudg c. Numb 31.2 Go and revenge Midian Private revenge of personall injuries is one thing to be the instrument of Gods vengeance is another We must not revenge our selves as private persons But where God is wronged in his peoples wrong there we being lawfully called to it having the Word of God for our rule we may execute his wrath upon these wicked ones 174. Lev. 19.18 Thou shalt love thy neighbour as thy self 1 John 2.15 If any man love the world the love of the father is not in him In the former pâ—ace he understands the love that is due to our neighbour according to Law In the latter concerning unlawfull love of worldly things as those that prefer the things of this world as honours riches and pâ—easuâ—es before God himself * 175. Lev. 19.27 Ye shall not round the corners of your head 1 Cor. 11.14 Doth not nature it self teach you that if a man weare long hair c. The word round signifies such a rounding as may be without cutting The word corners is in the original in the singular number and so may not some singular cutting of one corner of the head round in the manner of a circle as the Aegyptian Priests or else in manner of an half Moon or taking the singular number for the plurall so it may be meant of crisping or curling round the hair in some corners of the head or cutting off the longest of the hair to offer tufts or locks as a devoted oblation to Idols as many Heathens did makeing the bare place round with a superstitious conceit of a round figure as most pleasing to God Or of cutting the hair as the Aegyptian Priests did who worshipped the Idols Anubis and Isis shaving round their heads and their eye-brows or of cutting round the hair in mourning The second place speaks of wearing long hair as Women do or very long hair longer than is modest 176. Lev. 22.25 From a strangers hand you shall not offer the bread of your God 1 Kings 5.10 Hiram gave to Solomon cedar-trees and fir-trees All strangers were not abominable in the sight of God but onely the enemies and persecutors of his Church so Cyrus King of the Persians promoted the building of the second Temple and restored to the Jews the golden and silver vessels 177. Lev. 24.19 As he hath done so it shall be done to him Rom. 12.19 You shall not revenge your selves In the former place private persons are forbidden to avenge themselves but the Magistrate is admonished of his office In the latter onely private revenge is forbidden Exod. 22.29 Deut. 1.18 178. Lev. 27.30 And all the tithe of the Land whether of the seed of the Land or of the fruit of the tree is the Lords Numb 18.21 I have given the children of Levi all the tithes in Israel for an inheritance for the service which they serve me The tenths are called Gods because they were commanded by him for a holy use and good of the Church they were given to the sonnes of Levi or to the Ministers of the Church for their service for an inheritance to support them because they being consecrated to Gods service had no inheritance amongst their brethren NUMBERS THIS Book is so called from the numbring of the people of God Wherein Mansions and Offices were ordained for all the Tribes between the Mount of Sinai and the promised Land many transgressions and dangers of the people and punishments and benefits of God are numbred The History contains 28 years 179. NUmb 1.19 Moses numbred the people in the wildernesse of Sinai 2 Sam. 24. David offended God by numbring the people Moses and Aaron did that for good order as God commanded them but David sinned out of arrogancy by numbring the people without command 180. Numb 4.3 The Levites stood from 30 years old to 50 years old to minister in the Tabernacle of the Covenant 1 Chron. 23.3 24. The Levites did the work of the Ministry for the house of the Lord from 20 years old Numb 8.23 from 25 years The younger Levites were newly instructed to 20 years then they were admitted to the office of doing service at 25 years from that time a kind of secondary service was committed to them till they came to be 30 years old from 30 to 50 years they did fully execute the Leviticall office 181. Numb 7.89 Moses entred into the Tabernacle of the Covenant Exod. 40.35 Moses could not enter into the Tabernacle of the Congregation for a cloud abode thereon and the glory of the Lord filled the Tabernacle First when the cloud covered the Tabernacle of the testimony and the glory of God filled that Moses could not
his children 252. Deut. 30.11 The commandment which I command thee this day is not hidden from thee neither is it farre off John 5.39 Search the Scriptures Moses understands not only legall precepts but Evangelicall also which God writes in our mouth and our heart Christ commands us to seach the Scriptures to increase our knowledg by because we know hereby in part c. 1 Cor. 13.9 * Deut. 30.11 with Jo. 5.39 It is one thing for to manifest and clear suâ naturâ in it self and another thing to be clear quoad nos First The Word of God is clear in it self it was spoken in a clear and known language even their own and the Laws were not to be locked from them but read and explained to them by their Priests and though some things in the Law of lesser consequence were more obscure yet the things of greater concernment as to salvation are clearer so that he which runs may read Secondly Yet in regard of our dulnesse many things are hidden and dark to us in the Law therefore we may we must search the Scriptures 253. Deut. 30.15 I have set before you this day life and good death and evill John 8.24 Ye shall die in your sins Moses foreshews favour to those that keep the Law and wrath to the transgressours Christ threatens the Jewes the servants of sin with death and eternall destruction 254. Deut. 30.19 I have set before you good and evill Rom. 6.16 Wicked men are the servants of sinne In the first place it is spoken of Gods people In the latter of the wicked who are called the servants of sinne that run after it with greedinesse it reigns in them and their will leans to evill 255. Deut. 31.2 Moses was an hundred and twenty years old Psalm 90.10 The dayes of our years are seaventy or eighty Moses obtained long life by a singular priviledge from God The term of our life is seaventy or eighty years or at the most an hundred years as Ecclus speaks Chap. 18.9 * Deut. 31.2 with Psalm 90.10 The former place speaks of what hapned to Moses Historically the latter tels what happens to men many times and this Doctrinally Not that men even in our age passe not seaventy or eighty many exceed that but that this is generally the longest term which old men live to 256. Deut. 32.21 I will provoke them by those that are not a people Rom. 10.19 Matth. 10.5 Enter not into the way of the Gentiles rather go to the lost sheep of Israel In the former place is understood the calling of the Gentiles In the latter a temporary command of Christ by which he would that the Gospell should first be preached to the Jewes and then according to Moses Prophesie to all Nations and people 257. Deut. 32.39 I am alone and there is no other God 2 Cor. 4.4 The Devill is called the God of this world Jehovah is the true God the Devill is called the God of this world because he inclines the minds of wicked men to mischief and they obey him rather than God 258. Deut. 32.35 Revenge is mine I will repay saith the Lord. Rom. 13.4 The Magistrate is the revenger of Gods wrath on them that do evill That is Gods revenge which is done by the Magistrate therefore the Scripture forbids not publick revenge by Gods Ministers the Magistrates but onely private revenge * 259. Deut. 33.12 Object This seems not to be fullfilled for the Temple and Jerusalem were in the Tribe of Judah Josh 15.18 Answ The South superiour part of Jerusalem where Mount Sion was belongs to the Tribe of Judah The inferior and Northern part with the intermediall Mount Moriah in which the Temple was built belonged to the Tribe of Benjamin so Lyra in Gen. 28. And when God is said to dwell in Sion it s a Synecdochicall figure as Sion is put for the whole City of Jerusalem 260. Deut. 34.10 There arose not a Prophet since in Israel like to Moses Matth. 11.11 Amongst them that are borne of women there hath not risen a greater than John the Baptist In the Old Testament Moses was the greatest Prophet in the New Testament John Baptist who pointed out our Saviour with his finger JOSHUAH THis Book was written by Joshua the Sonne of Nun who brought the people of Israel over Jordan into the Land of Canaan conquering the Cities and killing their enemies and divided the Land amongst the Tribes of Israel he lived eighteen yeares after Moses This Book containeth an History of the seaventeen or as others eighteen years of the rule of Joshua which though they be not expresly named by this Summe in clear words yet are they to be collected to be so many from the grosse Summe of four hundred and eighty years from the delivery out of Aegypt to the laying of the foundation of Solomons Temple mentioned 1 Kings 6.1 For the Scripture hath parcelled out that Summe into these particulars forty years of the people in the Wildernesse two hundred ninety nine yeares of the Judges forty yeares of Eli forty of Samuel and Saul forty of David and four of Solomon to the Temples founding in all four hundred sixty three and therefore the seaventeen yeares that must make up the Summe four hundred and eighty must needs be concluded to have been the time of the rule of Joshua 261. JOsh 1.5 None shall be able to stand against thee all the days of thy life Chap. 7.4 Three thousand men fled before the the men of Ai. The promise was conditionall that if they would be obedient unto God but because the Covenant was violated and the condition not performed on the peoples part therefore the violaters of the divine Covenant were punished The condition is not expressed but as in other Scriptures it is understood Besides by the words A man not able to stand before thee is meant a man that shall not be overcome in the conclusion and so the men of Ai though they did at first stand before Joshua yet not in the conclusion being conquered 262. Josh 1.11 Prepare your victuals Exod. 16.20 Manna remained till the next day Joshua understood not Manna alone but other provisions which he would have them buy of the children of Esau 263. Josh 1.11 Deut. 2.6 After three dayes you shall passe over Jordan Chap. 3.4 That was done many days after Joshua speaks according to his humane intention hoping that the spies would return to him within three daies but because they were forced to lie hid in the Mountains untill such time as those that sought after them were returned therefore that passage of Israel over Jordan was delayed * Josh 1.11 After three dayes c. with the following Chap. Object Mentioning three men which went to search the Land which lay three dayes hid in the Mountains and after their return the Jews stayed three dayes on the other side Jordan as Chap. 3. Answ These are related per hysteron proteron Anticipative the sending
our sinnes and detest evill justly and as we should so God is daily angry with us for our sinnes But damnable anger and unlawfull is joyned with the sin of those who for every light offence do maintain their anger reckoning more of what is committed against them than against God 461. Psal 9.8 God shall judge the world in righteousnesse 1 Cor. 6.2 Know ye not that the Saints shall judg the world The manner of judging of the world is either by authority so the whole Trinity will judge or of subordinate authourity 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 462. 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 deed and actions they deny God and as much as in them is they wish there were no God and no Hell 463. 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 of hypocrites but he hears the prayers of penitents 464. Psal 19.4 Their line went out into the ends of the earth Rom. 10.18 Their sound went out into the whole world Paul interprets the Psalme concerning the Doctrine of the Gospell and saith that it is the Canon of the holy Ghost and rule of faith and manners of Christians appointed by God by the sound and voice of the prophets of Christ and his Apostles in which the will of God is revealed and therefore it is called the Canonicall Scripture * Psal 19.4 with Rom. 10.18 To fetch an allusion from a place is one thing to allude to a place only is another He that alludes to a place only is not bound to recite the words further than that allusion requires The Apostle was shewing that the Gospell spread much in the world even as David said the light of the Sunne did * 465. Psal 19.7 The Law of the Lord is perfect converting the soul Rom. 6.23 The Law is the ministration of death The former place speaks of the Morall Law and also of the Gospell-Doctrine of Christ as it was held forth in the Scripture before Davids time The latter place of the Morall Law alone which though it be a perfect rule of righteousnesse yet in regard of us so unable to performe it and transgressors of it we can have nothing but death by the Law for cursed is he that doth not continue in all that the Law requires The Law is a killing Letter and a ministry of death not of it self but to us so sinfull and wretched 466. Psal 19.8 The Statutes of the Lord are right rejoycing the heart 2 Cor. 3.7 The Law is the ministration of death engraven in stones In this Psalme by the Law is understood all the will of God revealed from above The Apostle speaks only of the Morall Law not as it is in it self for so it is the perfect Law of righteousnesse and brings life but in respect of us who are transgressors of the Law and obtained nothing but death by it 467. Psal 19.11 And in keeping of thy Commandements there is great reward Luke 17.10 When you have done all ye were commanded ye shall say We are profitable servant we have done nothing but what we are obliged to do David commendeth the Law of God and that there is great reward in the keeping of it In which the goodnesse of God is commended who may of right require obedience from us yet he freely gives a reward unto us which he oweth not Christ sheweth that we and all that we have are due unto God therefore we can aske nothing for a reward and it is presumption to think that we can deserve any thing at Gods hands * Psal 19.11 with Luke 17.10 There is great reward of mercy not of merit neither of congruity nor condignity for when we have done all we ought we cannot profiâ— he Lord. It s one thing what God gâ—â—es to us as sonnes another thing what we expect as wages for our work 468. Psal 22.1 My God my God wherefore hast thou forsaken me Joh. 14.10 Chap. 16.32 I am not alone for the Father is with me In the first place is signified the sense of Gods wrath and the effect thereof in Christ who taking upon him our person is made sinne for us though he complained that he was forsaken as man yet he was not forsaken as the Sonne of God nor was the divine nature separated from the humane nature but supported it In the latter place when Christ saith I am not alone he hath respect to the flight of the Apostles and fortifieth himself against it by the presence of his Father 469. Psal 22.3 My God I cryed by day and thou heardest not John 11.42 I knew because thou hearest me alwayes Christ was not heard in his passion because he was to dye In the latter place he speaks of his prayer for believers he gives thanks to his Father that he was alwayes heard 470. Psal 24.1 The earth is the Lords and the fullness thereof Luk. 4.6 I will give to thee saith Satan unto Christ all this power and glory Satan being the spirit and father of lying Joh. 8.4 Matth. 28. Psal 22 8. doth falsly appropriate to himself the power of the world Christ being appointed by his father King of Kings to whom was given all power in Heaven and Earth he rules in Heaven and Earth from sea to sea from the Rivers unto the ends of the earth 471. Psal 24.2 The Lord hath founded the earth upon the seas Exod. 20.4 The waters are under the earth The earth hath its stability from the first Creation the foundation thereof is the power of God which is the center of the whole and it doth as it were move upon the waters above and beneath it hath the waters on the sides so that the Sea is higher than the earth it is therefore the wonderfull work of God that he preserveth mankind from drowning in the midst of the waters 472. Psal 26.2 Prove me O Lord. 1 Cor. 11.28 Let a man prove himself God because he proves our thoughts words and deeds therefore we must prove our selves that we may make our selves approved to God * 473. Psal 2.9 Turn not thy face far from me Psal 51.9 Turn thy face from my sins It is one thing to turn away his face from Davids sinne another thing to turn away his face from Davids person David prayed that God would not withdraw his favour from him but that he in favour would hide away his face from his
in him he was despised and we esteemed him not In the first place is spoken of Christ 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 * Psal 45.2 with Isaiah 53.2 The former speaks of Christ as he appeares to the soule broken and bruised and called home The latter of Christ as he appeared to the men of the world Jews and the wicked without any Majesty or Kingship The former as he shall appear in glory the latter as he appears in outward dispensations here below The comelinesse is rather relating to his Majesty than to his person though questionlesse which in it self was fair yet was through his troubles and sorrow beclouded and he seemed a man of sorrow 492. Psal 49.8 The Brother shall not redeem his Brother Heb. 2.12 Christ our Brother offered himself 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 sinnes 1 Joh. 2.2 Rom. 20. and the sinnes of the whole world and he is the fulfilling of the Law for righteousnesse to every one that believeth * 493. Psal 49.12 He is like the beasts that perish Rom. 8.21 The creature it self also shall be delivered from the bondage of corruption into the glorious liberty of the Sonnes of God Beasts perish because when they die there is an end they have no resurrection The second place speaks of the renewing of the world after desolution thereof And whether by the creature he means the Heaven and the Earth with the rest of inanimate things or he intends the animate Besides he shews that they shall be no more subject to any such alteration and corruption as now when the beasts perish much lesse to serve for the object and instrument of sinne but every thing according as its capable shall be glorified and fully delivered from vanity and perishing * 494. Psal 50.15 Call upon me in the day of trouble and I will hear thee Isa 65.25 And it shall come to passe that before they call I will answer When God saith he will answer before they call it hinders not but that when at other times they do call he will answer The latter promise in Isaiah doth not say that he will alwaies answer before they call but that sometime he will answer before they call i. e. he will deliver his people before they apprehend danger * 495. Psal 51.11 Cast me not away from thy presence c. Heb. 13.5 I will never leave thee nor forsake thee Doubt If the Lord should take away his Spirit and cast his people out of his presence Then how comes he not to leave us Answ The words of David might be spoken by him in his desertion in which case a man may fear that which he is most sure to avoid His praying that God would not cast him off doth not necessarily imply a fear that God would do it but rather an hope and assurance that God would not do it As elsewhere we find him praying for that which God hath promised unto him and which he doubted not but God would performe 2 Sam. 26.27 The former place shews what David in justice might fear for his sinne The latter what God in mercy would grant for his Christ The former what David in his prayers did seek The latter what God in his promise did answer 496. Psal 95.11 Slay them not O Lord. Vers 13. Consume them in thy wrath First he praies that the enemies of God may be tollerated 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 * Psal 59.11 with 13. Slay them not at once or suddenly let them rather have Cains punishment but yet consume them surely that so they may know themselves to be men and thou the God of Heaven * 497. Psal 60. title When Joab returned and smote of Aedem in the valley of Salt twelve thousand 1 Chron. 18.12 Abishai the sonne of Zeruiah slew of the Aedemites in the valley of Salt eighteen thousand 2 Sam. 8.13 And David gat him a name when he returned from smiteing of the Syrians in the valley of Salt eighteen thousand The victory is ascribed to David as Generalissimo to Joab and Abishai as two chief Commanders and so all three had their speciall Victories running into one They are called Aedomites in some places Syrians in another because both Syrians and Aedomites joyned together against David Joab and Abishai In one place its said eighteen thousand in another place twelve thousand probably either David or some of the three at first slew six thousand and then Joab returning with the rest he either giving the first onset or else doing some remarkable service is said to slay twelve thousand more and so in all eighteen thousand 498. 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 499. 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 * 500. Psal 68.18 Thou hast led captivity captive and thou hast received gifts for men Ephes 4.8 When he ascended up on high he gave gifts to men Led captivity captive which may be interpreted either passively or actively Passively he took away from Satan Death and Hell all their captives changing their miserable captivity into an holy and happy captivity whereby they are brought into the obedience of the Gospel 2. Actively Christ hath captivated the world flesh and Devill Death and Hell which in severall kinds had before captivated mankind Received gifts and gave gifts i. e. receiving gave as the phrase is Exod. 25.2 and in divers others places taking is used for giving 1 Kings 3.24 17.10 Judg. 14 2. and giving is used for taking as Gen. 42.30 So as Christ received gifts at Gods hands in the Psalms and he did not keep these gifts or use them for himself but Saint Paul would have us to know that he gave us these spirituall gifts Thus the one shews the giver the other interprets to what end they were
worthy of them But Christ never tells a poor penitent that comes weeping to him that he must be gone for he hath been a Rebel a base man or the like he upbraids no man with his former life 836. Mat. 11.25 O Father Lord of Heaven and Earth because thou hast hid these things from the wise and prudent and hast revealed them unto babes Iam. 3.13 Who so is a wise man and endued with knowledge amongst you let him shew out of a good conversation his works with meekness of wisdom Christ speaks of the wisdom of this world and diabolical wisdom which is contrary to divine wisdom James speaks of both divine and humane wisdom 837. Mâ—t. 11.28 Christ saith Come unto me all 1 Cor. 1.26 You see your calling brethren how that not many wise men after the flesh not many noble are called The general vocation extends to all there is one general call of all men to the great Supper and another special call of believers only Luk. 14. who obey Christ and his Gospel * Mat. 11.28 with 1 Cor. 1.26 Christ calls not every particular man in the world he calls every particular man that is weary in and of the world to come to him The latter place shews that not many wise are called but hereupon it follows not that those wise ones are not weary ones 838. Mat. 11.30 My yoak is easie and my burden is light Mar. 10.25 It is easier for a Camel to go through the eye of a needle then for a rich man to enter into the Kingdom of God The yoake of Christ is easie and his burden light to the spirit not to the flesh to those that are mild and humble by Christs example or the Gospel-yoak is easie by the Holy Ghost and in comparison of the unsupportable yoak of the Law It is a hard matter for a rich covetous man to enter into the Kingdom of God not for that riches are evil but because he doth wickedly abuse them * 839. Mat. 12.1 At that time Iesus went on the Sabbath day Luk. 6.1 And it came to pass on the second Sabbath after the first In Matthew it is Sabbaths in the Plural by an enallage Numeri as Jephtha is said to be buried in the Cities of Gilead Jud. 12.7 That is in one of the Cities or its Sabbaths that is the second Sabbath after the first which if so it belongs to one of their Festivals in their great festivals as their Paschal Feast of Tabernacles and Dedication the first day was most holy the rest to the last not so renowned yet all were called Sabbath although it was lawful on such daies to provide victuals it was called the second Sabbath after the first because it was the second from that renowned and great Sabbath and that first great Sabbath of those which followed So as he who walked the second day from the Sabbath according to Matthew and Mark walked on the Sabbath and as Luke the second Sabbath after the first Or others are of opinion the second Sabbath after the first the next Sabbath after the Passeover Exod. 12.16 It was not lawful to do any work upon it Others by the second Sabbath after the first understand the next Festival to the Passeover which is Pentecost * 840. Mat. 12.10 And they asked him saying is it lawful to heal on the Sabath daies Luk. 6.8 But he knew their thoughts It is probable that the Jews at first observed Christ whether he would heal or no and after he had healed the man they ask him whether it were lawful to heal on the Sabbath or not and he by way of answer asks them whether it were lawful to do good on the Sabbath And though Matthew do place the words before the healing yet there may be an anticipation Or else thus that while they observed him he deferring to do any thing they broke out into this question Whether it were lawful to heal on the Sabbath day Which might be taken as a question simply moved to learn of him but it is said that he knew their thoughts and that they had a mind in them to cavil with him for his Question to them Whether it were lawful to do good or to do evil upon the Sabbath day It agreeth fitly to the occasion for the not helping a man in misery is to do evil at any time in him that hath power to help not to save life when a man can is to kill * 841. Mat. 12.5 Have you not read in the Law that the Priests prophane the Temple on the Sabbath Exod. 20. Remember to keep holy the Sabbath The Jews had an opinion that rest on the Sabbath as I conceive must be so large as no work at all must be done on it Christ he goes about to prove if this opinion were true then David and the Priests break and have broken the Law they have broken the Law because the Priests did circumcise on that day did make fires kill Oxen offer burnt offerings c. which were but Ceremonial works whereas the work of his Disciples plucking corn was a work of necessity a Moral Command it was to do good to all and at all times so that Interpretation of the Jews about the Sabbaths observation and their censuring his Disciples were in vain And whereas there may seem a difference betwixt Matthew and Mark saying they spake against Christ and Luke that they spake against the Disciples they peradventure began with the Disciples and after came to him Or they spake against Christ in speaking against the Disciples 842. Mat. 12.10 The Pharisees ask Christ if it be lawful to heal on the Sabbath daies Mar. 3.4 Christ asketh the Pharisees whether it were lawful to do good on the Sabbath daies To the question of the Pharisees Christ answereth by inversion intimating that God was more pleased to help a miserable man then to forsake him Mat. 12.8 843. Mat. 12.32 Whosoever speaketh a word against the Son of Man it shall be forgiven him but whosoever speaketh against the Holy Ghost it shall not be forgiven him Rom. 5.20 Where sin hath abounded grace doth much more abound The unpardonable sin against the Holy Ghost is not so in it self that it cannot be forgiven but for the malicious obstinacy of those that will not come to Christ by repentance and do proudly seduce others * 844. Mat. 12.48 Who is my mother with Luk. 2. Christ had a mother and was not born of a Phantasie as Marcion the Heretick and the Manichees nor denieth duty to them God sent forth his Son made of a woman Gal. 4.4 and he was the seed of Abraham and his Genealogy was derived from Adam according to the flesh He had brethren but brethren are taken several waies in Scripture 1. By nature as Jacob and Esau 2. By Nation as the Jews 3. By affection as Christians in general or else in special as friends David and Jonathan 4. By Cognation the Jews calling kindred
and great joy Mar. 16.8 They fled from the Sepulchre for they trembled and were amazed A joyful fear That fear and amazement was joyned with joy as it fals out in sudden accidents 906. Mat. 28.9 The women came and held him by the feet Joh. 20.17 He saith to Mary Magdalen Touch me not for I am not yet ascended to my Father Christ suffered the women to touch him to confirm the certainty of his Resurrection that they might be more sure witnesses to his Disciples and others he forbad Mary Magdalen to touch him because she rejoyced too much with carnal affection and therefore he would have her rather touch him by faith that is believe in him to be the Son of God the Lord of glory salvation life and death * Mat. 28.9 with Joh. 20.17 Christ suffered the women to touch him and to worship him But when Mary Magdalen would even out of her natural affection or spiritual desire so touch Christ as to hinder him in his progress and business he forbids her to touch him lest she might stay him from doing that work he had to do before he went to his Father 907. Mat. 28.18 All power is given to me both in heaven and in earth Mar. 13.32 But of that day knoweth no man no not the Son but the Father only All power is given unto Christ the Mediator because he is made Lord in the glory of God the Father In the day of his humiliation he knew not as man the day of Judgment or not for himself that he knew not but for us saith Augustine because it behoved not us to know 908. Mat. 28.18 All power is given to me in heaven and in earth Rom. 9.5 Christ who is over all God blessed for ever Power is given to Christ as man for nothing can be given to him is God for as God he had all things before in his power but the humaniâ—y of Christ hath not that power of it self but from the Divine Nature with which the humane nature is personally united * Mat. 28.18 with Rom. 9.5 Power is either a Physical power of Efficacy or a Moral power of Au hority The Physical power of Efficacy which is as some the omnipotency of his Godhead or as others a spiritual power of his Manhood but these are not meant here In all probability the power that is here given unto Christ is for its general nature the same which in the following words he communicates unto his Apostles but that is a power of Office and Authority a power to teach and baptize Now this power of Authority is either Essential or Official Essential or natural which belongs to him as God and is potestas innata or data therefore not here meant 2. The Official power is dispensative or donative delegated unto him as Mediator and head of his Church and therefore termed a Mediatory power and this is the power spoken of in this place the divine authority of Christ is Mediatory not as it is common unto every Person in the Trinity but as it is appropriated unto him the second Person This Person â—s God receiving by voluntary dispensation this honour from the Father that he should in an immediate and appropriate manner execute Government over all the Creatures in heaven and earth and though the Father and the Spirit have a right and soveraignty over the Creatures yet they do not immediately execute this in such sort as the Son doth 909. Mat. 28.19 Teach all Nations Mar. 16.15 Psal 19. Preach the Gospel to every Creature Mat. 7.6 Give not that which is holy to the Dogs Rom. 10.5 nor Pearls to Swine In the first place by the Nations and the Creatures are understood the Jews and Gentiles for the sweet voyce of the Gospel was to sound to all through the whole earth and the seed of the Word to be sown that Infidels might be left unexcusable In the latter Holy and Pearls signifie the same It must not be given to Dogs and Swine that is to persecutors scoffers Prov. 9.7 despisers profane For he that reproveth a scorner getteth himself shame and he that rebuketh a wicked man getteth himself a blot * 910. Mat. 28.20 I am with you to the end Mat. 26.11 The poor you have alwaies with you but me you have not alwaies Christs presence is twofold Substantial or Corporal 2. spiritual or gracious Christs corporal presence we have not alwaies with us but his children have alwaies his spiritual presence in their hearts The Gospel of St. MARK IT containeth briefly the sayings and deeds of Christ in Galilee Judea and Jerusalem Niceph. l. 2. c. 48. Euseb l. 2. c. 15. which Matthew wrote more at large some will have it dictated and approved by Peter whose Scholar Mark was Irenaus saith it was written after the death of Peter and Paul 911. MAR. 1.1 The beginning of the Gospel of Jesus Christ Ver. 3. The voyce of one crying in the Wilderness Mat. 1.1 Luk. 1.2 In the beginning of the Gospel of Jesus Christ his Conception and Nativity are described Mark understands the beginning of the Gospel to be the time of the promulgation Matthew begins the Evangelical History about thirty years before the Preaching of Iohn Baptist but Mark begins from his Preaching because the Law and the Prophets prophesied untill Iohn Mat. 11.15 * Mar. 1.1.3 with Mat. 1.1 Luk. 1.2 The Gospel of Jesus Christ And yet it speaks both of the Nativity and Birth of Jesus Christ and likewise of Iohn Baptist with much of the like nature It is called the beginning of the Gospel of Jesus though it begin with Iohn Baptist and his Doctrine for the beginning of the Gospel imports no more than the beginning of that Age of the World which the Prophets so unanimously pointed out for the time of good things to come and which they expressed by these or the like terms The last daies The acceptable year of the Lord The Kingdom of God c. The Gospel of Christ is said to begin though it be Iohns Preaching and Baptizing because it did bring in the Doctrine of the Gospel more clearly and fully than was brought forth before and had reference to the Doctrine of Christ Whereas there is mentioned Johns birth and death c. or Christs birth and death The former is in relation to Christ and the latter Christs birth c. is related as part of the good news which ought to be preached 912. Mat. 1.2 As it is written in the Prophets Luk. 3.4 In the Book of the words of Isaiah the Prophet Isa 43. Mal. 3.1 Isa 43.4 Mark understands Malachi and Isaiah the Prophets Luke means Isaiah only * Mar. 1.2 As it is written in the Prophets Luk. 3.4 As in the books of the Prophet Isaiah The first place speaks of both the Prophets Isaiah and Malachy from whence the Sentence urged here is taken But Luke urgeth only the name of the more eminent Prophet Isaiah The one
intended nothing else but because his Doctrine was still against them to drive him away if by any means they could Or if it were spoken of Herod Christ spoke not as a private person nor did he speak as a rayler on the Magistrate but as one that by a tart word would shew him his sin and nature The latter place speaks of private persons speaking injuriously of their Prince or in contempt of him 963. Luk. 14.23 Compel them to come in 1 Pet. 5.3 Not as being Lords over Gods heritage There is used an internal compulsion spiritually when men are drawn to the knowledge of their sins by the Law of God explained to them and are urged in their consciences to fly to the mediation of Christ so from the daies of John the Baptist Mat. 11.12 untill now the Kingdom of heaven suffereth violence and the violent take it by force an external compulsion is when men not sufficiently instructed and forced by carnal weapons to Religion against their conscience such are made rather hypocrites than good Christians therefore the Apostle warns us well that no man should affect to Lord it over Gods people that is the Church and to use a tyrannical power over their consciences 964. Luk. 14.24 None of those men which were bidden shall tast of my Supper 2 Pet. 3.9 God is long suffering to us-ward not willing that any should perish The Gospel since it is the power of God to salvation to all that believe they that hear it being invited by God and receive it not dying in their sins without repentance they are the cause of their own ruine and not God 965. Luk. 14.26 He that hateth not his Father and Mother and Wife and Children and Brethren and Sisters yea and his own life also he cannot be my Disciple Eph. 6.2 Honour thy Father and thy Mother that it may be well with thee Cha. 5.25 Husbands love your Wives 1 Joh. 3.15 He that hateth his brother is a murderer Christ is to be beloved above all creatures and rather our Parents brothers and sisters and our own life should be lost then we should deny the Gospel He that loveth his Father and Mother more than me is not worthy of me saith Christ otherwise we must honour our Parents and love our children * Luk. 14.26 with Eph. 6.2 The latter place bids us honour our Parents in all things that are lawful yet not as Gods The former place tels us he that honours his parents so much when Christ and his Parents come in competition as they chuse their Parents and doth not so far prefer Christ as in an holy Zeal leave and even hate their Parents is not worthy of Christ 966. Luk. 15.7 The righteous need no repentance Cha. 3.8 Bring forth fruits worthy of repentance Repentance of those that stand which is spoken of in the first place must be distinguished from repentance of those that are fallen which is meant by the latter place and we are admonished to it and to bring forth the fruits of it 967. Luk. 16.9 Make you friends of the Mammon of unrighteousness 1 Tim. 4.4 Every creature of God is good Riches are good in themselves as they are a creature but because they are often got unjustly and many abuse them to injustice pride tyranny luxury gluttony c. therefore Christ calls them the Mammon of unrighteousness Mat. 13.7 1 Tim. 6.9 thorns the Apostle cals them the snare of the devil and will have us so to dispose of our wealth that we may reap fruit of them in another world * 968. Luk. 16.16 The Law and the Prophets were untill John with Luk. 2.1 Christs intent is concerning the Policy of Moses and the Ceremonies which were in force untill Johns coming after whose daies follows a spiritual administration which John begun plainly preaching repentance and remission of sins by the bloud of the Lamb. The Jews had a phansie that Moses his Law should be dispensed amongst the Gentiles and the whole World to be under their Polity which Christ reproved and told them of another Kingdom and Policy to come Christ speaks nothing here of the Moral Law which in propriety of speech is no part of Moses Polity as the Ceremonial and Judaical were the Moral Law was natural and eternal and therefore belonged to all times and persons The Ceremonial Law had no force compulsory over the people but yet after John it shewed us Christ held forth in the times under the Law 969. Luk. 17.10 When you have done all those things which you are commanded say We are unprofitable servants we have done that which was our duty to do 2 Cor. 11.12 Paul glorieth and reckons up his good works and divine Revelations In the former place Christ saith that no man can deserve any thing at the hand of God since we are all bound to obey God in all things unto the end so that we cannot boast before God In the latter Paul mentioneth his labours not of vain-glory boasting but being compelled to it for the defence of his Ministry against all back-biters and false Apostles that unjustly reproached him * 970. Luk. 17.10 with Psal 19.12 In keeping thy Commandment there is great reward When we have done all there is no merit it is but all duty but when we have done all there is a reward it is Gods Promise and Goodness though we by our best deeds meant nothing yet God out of his goodness rewards us with some thing plentifully 971. Luk. 18.1 We ought to pray alwaies and not to faint Christs Disciples did not do so nor were they blamed for it This word alwaies signifieth not a continuation of time but a constancy and perseverance in the duty There were set hours for prayer Christ would not have us confine our selves to these hours but rather to take any time we can being diligent in the duty We say This boy is alwaies at his study because he is most an end there or he makes it his greatest business So a Christian should alwaies be at his prayers make it his greatest business 972. Luk. 18.29 Verily I say unto you there is no man that hath left house or parents or brethren or wife or children for the Kingdom of Gods sake who shall not receive manifold more 1. Cor. 7.10 The wife must not depart from her husband and the man must not put away his wife For Christ his sake we may leave our Wives and all things when necessity constraineth us but we cannot leave our Matrimony Paul admonisheth the wife that she should not by contumacy forsake her husband nor the husband to forsake his wife but if she depart let her live unmarried or be reconciled to her husband * 973. Luk. 18.35 And when he drew nigh unto Jericho a blind man sitting by the way-side Mar. 10.46 As he went out of Jericho blind Bartimeus Mat. 20.30 And behold two blind men sitting by the way-side as they departed from Jericho Some say these
the Father did more fully evidence himself than here Not as if Christ as God were not present on earth as well as in heaven but that he went from them in his Humane Nature into the heavens from whence he shall come to judge the world * 1017. Joh. 8.19 You neither know me Joh. 7.28 And you know me You know me not as to my Divinity you know me as to my Humanity 1018. Joh. 8.23 Ye are of this world Chap. 15.19 Ye are not of this world To be of the world is to be in darkness and to lead a wicked life Not to be of the world is to acknowledge Christ and to live godly The first place therefore respects the unbelieving Jews and carnal men the latter respects all the faithful the children of God and elected to salvation 1019. Joh. 8.26 I have many things to say and to judge of you Chap. 3.18 He that believeth not is condemned already In the first place the present-tense is put for the future For we must all of us appear before Christs Tribunal Rom. 14.10 that every man may receive the things done in his body according to that he hath done whether it be good or bad 2 Cor. 5.10 * Joh. 8.26 with 3.18 The first place tells us that Christ had many things whereof he might judge them and accuse them but that at present was not his work he came to convince them by his Preaching and Miracles who he was and afterwards to die for them as for judging them it was at present his Fathers work who was true The second place that he that believeth not is in a condemned estate and his conscience upon a serious inquest will condemn him and the Law will judge him as condemned thoâ—gh the sentence of condemnation is not already solemnly pronounced against him as it will be at the last day 1020. Joh. 8.28 I do nothing of my self Chap. 10.18 I have power c. Christ of himself that is without the Father or against his Fathers authority did nothing 1021. Joh. 8.33 We be Abrahams seed Ver. 44. Ye are of your Father the devil There are sons carnal and sons spiritual the carnal Jews were the seed of Abraham in respect of corporal propagation Spiritual are such as are guided by a good or evil spirit sons by a good Spirit are all the faithful who are of the seed of Abraham by faith in Christ who gave to believing Abraham that he should be câ—â—led the Father of believers Christ saith the Jews were from an evil spirit who did not the works of Abraham but of the devil in respect of their malice imitation and he that doth the works of another may be called his son 1022. Joh. 8.35 The servant abideth not in the house for ever 1 Thes 4.17 We shall ever be with the Lord. In the first place is spoken of a servant of sin in the latter of the faithful who shall be delivered from all bondage being made free by the Son Joh. 8.36 * Joh. 8.35 with 1 Thes 4.17 The former place speaketh of the condition of a servant in general whether it be meant of a bodily service or otherwise He remains not alwaies in the Masters house but as soon as the daies of his servitude are past he goeth to live of himself And this place compares a son and a servant the one stayeth a time the other for ever They were not spiritually and really Sons though externally and carnally sons but really and spiritually servants The second place speaks of those who were not servants to sin or the Law but sons I call you no more servants but sons and so they may as the sons of God spiritually in Christ remain in the house for ever 1023. Joh. 8.36 Ye shall be free indeed Rom. 7.23 Paul was a captive under the law of sin The faithful are free from sin in respect of condemnation dominion and perfect liberty which they shall enjoy in the next life they are said to be captive under sin by reason of inherent sin which begets ill desires in them against their wills * 1024. Joh. 8.36 You are free indeed Rom. 7.16 I am sold under sin A Christian is free from the Ceremonies of the Law and from the damning power of the Moral Law as he is in Christ and he is free from the power of sin that is free from sins damnation and free from sins dominion i. e. when he begins to believe the Lord enables him more freely to resist sin than formerly and so dayly enlargeth his heart till in the conclusion this freedom is perfected and yet St. Paul might speak of his being in his own apprehension so troubled with sin as if he were sold under it though he were in part free and was going on to perfect freedom from sin It is one thing what Christ spake as to the right and portion of a Christian another thing what Paul speaks out of his hatred and detestation of the weight and lusting of sin within him A child of God takes the longing of his spirit after sins grievously and complains he is sold under sin when he finds sin strongly tempt him * 1025. Joh. 8.44 He was a murtherer from the beginning Joh. 1.1 In the beginning was the word This word beginning hath several considerations It is not to be taken from the first absolute beginning for then Satan had no being not from his own beginning For at his creation he was good as all things else were but so soon as ever Man was he resolved to destroy man and with reference to that intention he was a man-slayer or murderer of Man from the beginning of Man So that this place is meant of Mans beginning and the second place is meant simply the beginning of the world 1026. Joh. 8.46 Which of you convinvinceth me of sin Chap. 9.24 We know that this man is a sinner Christ speaks of firm proof that no man could convince him of sin The Jews for despight and calumny said falsely that he was a sinner * Joh. 8.46 with 9.24 The former place put by way of Question implies a Negative that none could justly convince him The latter place tells us not that they did convince him of sin but they behind his back would scandalize him to be a sinner in the general without implying any particular sin that he was guilty of Only they being ignorant of his birth and thinking him to be begot after the ordinary manner of men and consequently guilty of original sin do call him a sinner but this doth not in the least convince him of this or that sin 1027. Joh. 8.50 I seek not mine own glory Vers 12. I am the light of the world He means glory acquired from his Father not affected glory and he cals himself the Light of the world truly confessing what he is and not by hunting after vain-glory * Joh. 8.50 with 12. A man may speak what he is and what he hath without
that I have heard of my Father I have made known unto you Chap. 16.12 I have yet many things to say unto you In the Scriptures some things are said to be full which are to be fulfilled In the former place Christ speaks concerning the knowledge of God and the perfect worship of Christians in it self in the latter concerning the understanding of this Word which the Disciples by reason of their rudeness could not bear before they had received the Holy Ghost nor did they understand it * Joh. 15.15 with 16.12 All things I have heard either he spake this Prophetically as if things to come were past or else I have declared the substance and maine though not the particulars which are to be revealed afterwards I have revealed what the Father would have me to reveal for that which is to come when the Father gives me license and authority to do it I shall * 1074. Joh. 15.24 If I had not done such works as none other man Joh. 14.12 The works that I do ye shall do and greater The former place speaks of what had been done in the time past Christ did such Miracles as none did the like The latter place tells of what the godly should do and so they should do greater works 1075. Joh. 16.13 The Spirit of Truth shall guide you into all Truth Gal. 2.11 Peter erred after he had received the Holy Ghost The Apostles were led into all truth in part and degrees of it After they had received the Holy Ghost they erred not in doctrine in writing or teaching but in life and conversation such was the errour of Peter which was to be reproved whilst he conversed amongst the Gentiles * Joh. 16.13 with Gal. 2.11 The Spirit of Truth did lead them into all truth necessary for them to know they were led into all truth but not into all truth at the same time God dispensed his truth to them sometime after a fall or doubt sometime without a fall but we know that they were led into all truth in their writings 1076. Joh. 16.24 Hitherto have ye asked nothing in my Name Mat. 6.9 Luk. 11.2 He had given them the Form of Prayer before The Disciples did indeed pray before but not so plainly with a clear knowledge of Christs Office that their prayers should be heard for the Messias that was sent * Joh. 16.24 with Mat. 6.9 Luk. 11.2 We cannot imagine that the Patriachs and Prophets with the Disciples did pray explicitely and distinctly in the name of Christ the Mediator or for his Cause though probably the Apostles and others did it more implicitely Before Christs rising from the dead they might pray for their Saviours cause and sake in general terms and yet not pray in this Christs name and for his sake as the promised Saviour to come and though they might take him to be the Christ yet not so distinctly call upon God in his name 1077. Joh. 16.26 I say not unto you that I will pray the Father for you Rom. 8.26 He makes intercession for us Christ alone doth not pray for us but we also must come to the Father and in his name and at his command pray in full assurance which is necessary for our salvation * Joh. 16.26 with Rom. 8.26 Christ in the former place would have the Disciples to know that they have favour with God and not only by his means but also of the natural propensity and proclivity of the Fathers nature towards poor Creatures who sent Christ for sinners and who is as ready to grant as they are to ask in Christs name therefore I do not say that the Father contemns you and only when I pray the Father hath a respect for you for you are even dear to the Father as you are to me The second place shews that the Spirit intercedes for us but it is by the merit of Christ and yet this hinders not but God hath a love towards us else he had not sent Christ to save us 1078. Joh. 17.3 That they may know thee Father to be the only true God Act. 20.28 The Son is God Chap. 5.4 The Holy Ghost is God Only here doth not exclude the Persons in the Divine Essence but Creatures and Idols which are no gods * Joh. 17.3 The only true God The Socinians would have the exclusive adjection heâ—e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to know thee to be solum verum Deum the alone true God Christ said not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they may know thee only to be the true God It is not the Father alone as the solitary subject of the Enunciation of being the true God but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 solus ille verus Deus is the predicate and attributed to the Father as he that sent Jesus Christ Here is excluded all that are called Gods as the Objects of Religious Worship and only the true God introduced 1079. Joh. 18.20 I speak openly to the world and in secret have I said nothing Mar. 9.28 He taught his Disciples privately in the Desert In the first place he speaks of his Doctrine which he brought from Heaven that he might reveal it to all men and teach it publikely and in the Temple not in private corners In the latter place he taught privately explaining those things which he had taught publikely * Joh. 18.20 with Mar. 9.28 Christ taught nothing in private which he bid his hearers keep to themselves but what he taught in private he would have it revealed on the house top * 1080. Joh. 18.28 That they might eat the Passeover Exod. 12. The fourteenth day Doubt Our Saviour had eaten the Passeover over night so that either Christ or the Jews hit not on the right Fourteenth day either he a day too soon or they a day too late Answer Neither the one nor the other Christ and the Jews eat both on the same night Mat. 26.17 Mar. 14.12 Luk. 22.7 The Passeover which the Jews reserved to themselves to be eaten now was not the Paschal Lamb that was eaten the night before but of the Passeover Bullock mentioned Deut. 16.2 2 Chron. 35.7 8 9. Which Bullocks were slain at the Passeover time but not for the Passeover Beast properly taken for that must be of a Lamb or Kid unalterably But those Bullocks were slain as attendants upon the Paschal from the nature of which Sacrifice they differed * 1081. Joh. 18 31. It is not lawful for us to put any man to death And yet they killed Stephen and James The Romans had taken from the Jews the power of putting to death leaving them only power to take Cognizance of an offence and judge it according to their Law not execute that Law Stephen had no legâ—l tryal but slain tumultuously and James was slain by Annas who then was no more than a private person being deprived of his authority Or else it is not lawful to kill any in the Passeover time * 1082. Joh. 18.31 with Joh. 19.7 We have a
preaching The Gospel of it self is the wisdom of God which in the opinion of carnal and unbelieving men is called by accident foolishness 1272. 1 Cor 1.21 It pleased God by the foolishness of Preaching to save them that believe Mat. 9.21 If I may but touch his garment I shall be whole The first place is of the salvation of the soul which is done by the Gospel The latter is of the cure of the body which is wrought by divers means ordinarily by the Word and Sacraments extraordinarily by other means * 1273. 1 Cor. 1.24 Christ the wisdom of God God the Father is the God of wisdom Christ is called the wisdom of God not as if the Father had no wisdom of himself or had no personal abilities of knowledge The Son is called Wisdom as he is called the Word To distinguish him from the person of the Father the Son is said to be the Wisdom of the Father by a begotten Wisdom Sapientia genita and so the Word as light is begotten by light The Son is said hereto be the revealed Wisdom of God in gathering his Church Christ is that person that reveals the secret wisdom of God to us by which he would have us brought to salvation and so he is called the power of God not that the Father is weak and the Son only strong but Christ is the person by whom the Father powerfully and effectually gathers his Church and raiseth the dead * 1274. 1 Cor. 1.26 Not many wise after the flesh c. Mat. 11.28 Come unto me all ye that are weary c. Calling is twofold external and internal ordinary or extraordinary common or spiritual and effectual not many wise as the world counts wise men are called effectually internally and savingly Or Christ calls not all to him he calls all the weary All wise men and mighty men are not weary men there are not many wise that are weary * 1275. 1 Cor. 2.2 For I determined not to know any thing among you save Jesus Christ and him crucified Isa To the Law and to the Testimony When we are sent to the Law it is in reference to Christ the Law and Prophets testifie of Christ and are school-masters to bring us to Christ Therefore the Apostle might determine to know nothing but Christ and yet know the Law and Prophets in relation to Christ and so he might know other things in that respect 1276. 1 Cor. 2.6 We speak wisdom amongst them that are perfect Chap. 13.12 We know in part Perfection in the former place is not meant simply but comparatively the Apostle calls them perfect here not those who wanted no perfection but such as are so in respect of novices in the Church Absolute perfection is proper to the next life and of that we know here but in part * 1277. 1 Cor. 2.11 For what man knoweth the things of man which is in man Jer. 17.10 I the Lord search the heart Man knows not his own heart nor one man cannot know the things of another mans heart yet the Lord knows all our hearts 1278. 1 Cor. 2.15 He that is spiritual judgeth all things yet he himself is judged of no man Chap. 4.4 He that judgeth me is the Lord. Cha. 14.32 And the spirits of the Prophets are subject to the Prophets In the first place God Ecclesiastical and Political Judges are not excluded being they are ordained by God but those that are carnal and sensual the Prophets are subject to the Prophets in the judgment of faith concerning things that are to be believed for God giveth us his Holy Spirit by measure neither do we all understand all things but comparing our opinions we must judge with Learned men 1 Cor. 2.15 But he that is spiritual judgeth all things 1 Cor. 4.4 He that judgeth me is the Lord. The former place tells us he that is spiritual or enlightned and regenerated by Gods Spirit understands and discerns all Gods truth so much as concerns his salvation and yet this hinders not the Lords judging of our consciences whether we have improved our understandings to the utmost in Gods service * 1279. 1 Cor. 3.1 with 2.1 The word Carnal is not to be taken as in some places for that which is opposite to spiritual but to that which is less spiritual and so the next words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as babes are Exegetical or explanatory I speak to you that are so far carnal as you seem but babes in Christ 1280. 1 Cor. 3.1 3. And I brethren could not speak to you as unto spiritual but as unto carnal Chap. 1.2 Sanctified in Christ Jesus called to be Saints Ver. 5. Enriched with all knowledge The Corinthians were more or less carnal who walked according to men depending on mens authority in doctrine given to contentions and troubling the Church of God with carnal desires * 1281. 1 Cor. 3.6 I have planted Apollo watered 1 Cor. 3.8 Now he that planteth and he that watereth are one I first preached the Gospel among you from which preaching sprung up your faith Apollos came after me and he taught the same doctrine of Christ to you and watered you with seasonable instruction Now both I and Apollos are one i. e. Have the same office from the same Lord and we work in the same external manner and neither the one or the other can make any impression upon the soul nor infuse any vertue unto it without God We are one as to the effects 1282. 1 Cor. 3.7 Neither he that planteth nor he that watereth is any thing but God who giveth the increase Ver. 8. He that planteth and he that watereth are one Any thing is not to be taken absolutely or for being in nature but comparatively and secundum quid for all our labour without Gods operation profits nothing 1283. 1 Cor. 3.8 He that planteth and he that watereth are one Ver. 4. Paul was not one with the Teachers at Corinth One is said to be either in number degree vocation gifts authority time labour or reward Preachers are not one all those waies Paul was not one with those Teachers who preached up themselves more than Christ 1284. 1 Cor. 3.10 Paul laid the foundation Heb. 3.4 He that built all things is God God is the chief Work-master and builder of all things and who alone giveth faith to his Church but to commend the Ministry he gives this honour unto others which he saith do that which he himself doth so in the Old Testament he calls the Prophets in the New the Apostles the Architects of the Foundation other Doctors that build the Walls others who cover the House and Paul saith by his Apostolical Office that he laid the Foundation 1285. 1 Cor. 3.11 Other foundation can no man lay but that is laid which is Christ Jesus Ep. 2.20 You are built upon the foundation of the Apostles and Prophets Christ is the Foundation of salvation by the eternal Decree by his sending and delivering himself to death
lose it 1416. 1 Tim. 2.4 God will have all men to be saved every one Acts 13.48 And as many as were ordained to eternal life believed All that believe in Christ God doth promote them to salvation and they by Gods Divine decree are pre-ordained to eternal life For Christ is the Saviour of all especially of those who believe * 1 Tim. 2.4 with Acts 13.48 All men Men of all sorts and Nations and conditions genera singularum not singula generum Secondly God by his will of Precept or signi would have all men to be saved not of purpose or bene placiti God by his will medii would have all men not by his will finis Remota hac dipretione quam divina scientia intra secretum justitia sua continet syncerissime credendum est c. August Setting apart the secret Will or Counsel of God it is sincerely to be believed that God would have all men to be saved That is offering to all the outward means of salvation as his Word and Sacraments 1417. 1 Tim. 2.5 There is one Mediator 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 Mediator 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 1418. 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 publickly in the Church lest 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 1419. 1 Tim. 2.15 Women shall be saved in child-bearing Joh. 3.16 Whosoever believeth 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 lest being married they should fall from the hope of salvation but they must continue in faith love holiness and sobriety * 1 Tim. 2.15 with Joh. 3.16 Though painful child-bearing were part of the punishment inflicted upon Eve and her Sex for her first transgression yet she and all faithful women shall he saved by Maries bearing the holy Child Jesus 2. Notwithstanding by child-bearing and subjection to Man God hath imprinted on women the mark of Eves punishment and all other women whence might be conjectured that in regard of this Curse there was no hope of salvation for the married women yet the Apostle teacheth that this shall not hinder their salvation if they abide in the faith now child-bearing and breeding is an ordinary way by which or through which women may go to heaven 1420. 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 1521. 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 than 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 spiritual building but the Church it self is supported by the foundation * 1 Tim. 3.15 with 1 Cor. 3.11 It is called a pillar and ground of truth not absolutely or substantially as though the truth should be measured by the Church but the Church is a pillar demonstratively because it professeth the truth and as a golden Candlestick holdeth out the light in the world which is not elsewhere to be found but in the Church and it is the pillar of truth as it is the house of God suffering it self to be ruled and guided by the Word of God 1422. 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 faithful attain salvation the latter speaks of the meritorious cause and that is Christ 1423. 1 Tim. 5.20 Them that sin rebuke before all Mat. 18.15 If thy brother trespass 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 sins which are committed publickly to the common-scandal in the second he speaks of the sins of private men committed privately against private persons 1424. 1 Tim. 6.10 The love of money is the root of all evil Eccles 10.9 Pride Pride and covetousness are almost alwaies joyned together He is proud who desireth to exceed his condition he is covetous that would have more than enough neither of them can be contented with God himself these two were in the sin of the first man the chief ingredients 1425. 1 Tim. 6.16 God only hath immortality Mat. 10.28 The souls of men are immortal God of himself and in himself is immortal only but Angels and men by the grace of God 1426. 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 faithful either see God by faith in this life or after a special manner in the life to come we shall see him as he is by a more perfect way than we do here by the participation of his glory * 1427. 1 Tim. 6.19 with Eccles 10.9 Covetousness is said to be the root of all evil not as if all evil proceeded from it as it is a distinct species of sin though as Covetousness signifies any desire or longing after this or that so it may signifie the root But yet the Apostle intended not probably further than to shew that as from the root proceed infinite branches so from Covetousness proceeds many branches of sin as Hatred Fraud c. 1428. 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 sins 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 1429. 2 Tim. 2.21 If any man purge himself from these he shall be a vessel unto honour 1 Joh 1.7 The bloud of Jesus Christ cleanseth us from all our sins Paul means purging from the corruptions of doctrine and manners Ver. 18. John shews a plenary redemption from our sins by Christ Jesus * 2