great quantity of silver and gold to the oppression of their subjects otherwise they had need of great riches to preserve their Countries and their Kingly Majesty 165. Deut. 18. 10. There shall not be found amongst you an observer of time 1 Sam. 28. 7 Lev. 19. 13. Ch. 20. 17. Rom. 14. 6. He that regardeth a day regardeth it to the Lord. Moses condemns superstitious observation of dayes as if one day were more happy then an other The Heathens divided dayes into white and black fortunate and unfortunate The Apostle shews the liberty of Christians against those who by an opinion of sanctity would have the legall feast dayes observed 166. Deut. 18 11. You shall not consult with Wisards or seek truth from the dead Mat. 17. 3. Moses and Elias spake with Christ in Mount Tabor It is an abomination in the sight of God and a heathen superstition to consult with Wisards c. The appearing of Moses and Elias was of another way and their speaking with Christ was to confirm the Disciples in the doctrine delivered by Moses and the Prophets 167. Deut. 20 17. Thoushalt destroy with the edge of the sword the Hittites the Amorites the Canaanites the Perisites the Hivites and the Jebusites Josh 9. 15. Joshua made a league with the Hivites and the Jebusites Solomon spared the Amorites 1 King 9. 20. The Gibeonites craftily saved their lives laying down their high spirits and Solomon made the Amorites tributaries the other enemies of God and his people who continued stubborn in their wickednesse were destroyed 168. Deut. 20. 19. When you besiege a City you shall not destroy the trees 2 King 3. 19. You shall fell euery good tree Those trees that bear fruit the Israelites could feed on were not to be cut down in the promised land but in the Country of the Moabites God would shew a peculiar example of his just anger for their sins 169. Deut. 21. 16. The sons of the hated being first born must be acknowledged for the first born Gen. 48. 5. Jacob assigned the right of primogeniture to Joseph the son of his beloved Rachel and gave two tribes to his children Jacob lived before the promulgation of the Law Joseph was his first born of his beloved Rachel to whose children he wisely assigned two Tribes as he made to Judah born from Leah the primogeniture and gave him the dominion over his brethren Gen. 49. 8. 170. Deut. 21. 21. If any man beget a stubborn child he shall bring him to the Elders of the City to the gate of judgement and he shall be stoned with stones till he die Prov. 19. 18. Instruct thy son and despaire not of him Moses speaks of the incorrigible son Solomon concerning fatherly correction whilst there is hope of the sons amendment and warns him that he shall not set his mind to destroy him 171. Deut. 23. 2. A bastard shall not enter 2 King 14. 6. 2 Chron. 26. 4. into the Congregation of the Lord. Ezek. 18. 20. The son shall not bear the iniquity of the father God would not suffer bastards to be admitted to publick offices for the disgrace of their births and the honour of Matrimony lest the Common-wealth should grow contemptible by such but that exclusion is not to be taken for a punishment but an affliction which God in the next life will reward with more glory if they be pious and penitent 172. Deut. 23. 6. Thou shalt make no peace with the Ammonites and Moabites Rom. 12. 18. If it be possible as much as lyeth in you live peaceably with all men Those Nations did not only lay snares for the Israelites temporall life but also for their eternall life we so farre as we are able and where piety is not indangered must hold and embrace peace with all men 173. Deut. 23. 15. Thou shalt not deliver to his master the servant which is escaped from his master unto thee Philemon vers 13. Paul sent Onesimus who was fled from his Master to his Master again The fugitive servant was not to be sent back to his angry master who was ready to kill him There was a difference amongst the servants of the Jews for he that was to serve seaven years if he ran away after he had served six years he was not to be sent back to his Master but the Gentiles were bond-servants all their lives 174. Deut. 24. 1 If a man have taken a wife and married hor and she find no favour in his eyes because he hath found some uncleannesse in her let him write her a Bill of divorcement and give it 1 Cor. 7. 15. in her hand and send her out of his house Mat. 5. 32. Chap. 19. 7. Whosoever shall put away his wife saving for the cause of fornication causeth her to commit adultery and whosoever shall marry her that is divorced committeth adultery The law of divorcement of wives was nothing but a concession of Moses for the hardnesse of the hearts of the Jewes and the danger of the lives of the women Christ abrogated that custome by the divine Law and a precept from the beginning and corrected the false glosses upon the Divine Mal. 2. 6. Law 175. Deut. 24 2. She that was sent away from her husband might marry an other husband Rom. 7. 3. Whilst her husband liveth she shall be called an adulteress if she be married to an other man Divorce by a bill of divorcement doth not dissolve matrimony therefore they that are unlawfully parted must not attempt second marriages because they that are once marryed are made one body 176. Deut. 24. 16. The children shall not be Gen. 5. 1. 1 Cor. 15. 35. put to death for the parents Rom. 5. 12. By one men sin entred into the world The innocent children are not punished for the sins of their fathers but in Adam we all sinned and we are dayly polluted with many actuall transgressions 177. Deut. 25. 3. Forty stripes he may have given him and not exceed 2 Cor. 11. 24. I received of the Jews five times forty stripes save one The Jews to seem more mercifull subducted one stripe 178. Deut. 25. 4. Thou shalt not musle the Ox Jos Ant. â—â— 4. c. 8. which treadeth out the corn 1 Cor. 9. 9. Doth God take care for Oxen The former place doth not properly appertain to Oxen but it is a figurative speech In the latter the Apostle speaks tropologically of the Ministers of the Church as if he would say if God take care for Oxen then much more doth he care for men and the Ministers of his Church 179. Deut. 27. 15. Cursed be the man that maketh a mâ—lten Image Rom. 12. 14. Blesse and curse not The former place must be understood to proceed from duty and zeal to the glory of God not out of desire to revenge So Moses and Paul did curse Let us follow the example 1 Cor. 4. 12. of Christ who being reviled reviled not again when he suffered
JOELS Prophesie the son of Pethuel HE Prophesied in the year 3239. That the Israelites should be carried captives into Assyria he exhorts them to repentance and promiseth mercy to them that are penitent 480. Joel 1. 13. Chap. 2. 12. Turn you unto me with fasting with weeping and with mourning Mat. 6. 17. When thou fastest anoint thy head and wash thy face that thou seem not to fast before men Christ discommends not private or publick fastings but he taxeth the hypocrisie of the Pharisees in their fasts for godly people must not sound a trumpet but be content to have God the witnesse of their works 481. Joel 2. 14. Who knoweth whether God will return and repent and pardon us Jam. 1. 6. He that doubts is like a wave of the sea Who knoweth belongs not to remission of sins but removing of punishment for that is to be prayed for upon condition of the will of God and our good 482. Joel 2. 28. Isai 44. 3. And it shall come to passe after this that I will powre out my spirit upon all flesh 2 Sam. 23. 2. 2 Pet. 1. 21. Holy men of God spake as they were inspired by the holy Ghost Joel speaks of the state of the Church after the coming of Messias and of the comparing of the spirituall gifts of the Jewish and Christian members of the Church And he teacheth that after the Messias shall be come the spirituall gifts of God shall be greater amongst all men but not that all under the new Testament should have the gift of Prophesie The latter places are of publick and ordinary prophesie 483. Joel 2. 32. Whosoever cals upon the name of the Lord shall be delivered Heb. 6. 4. Chap. 10. 26. They that are once enlightned if they fall they cannot be restored The first place speaks of the faithfull who call on the Lords name in faith The latter concerning Apostates that sin against the holy Ghost who have neither faith nor true prayer though they pray with their lips for they do it not sincerely and therefore their prayers are an abomination to God 484. Joel 3. 20. But Judah shall dwell for ever and Jerusalem from generation to generation Amos 9. 11. The Tabernacle of David is fallen down Mat. 24. 1. Act. 15. 16. The promises of the perpetuity of the Temple and Kingdome of Judah belong not to the building and wals of the City or the civill kingdome but to the perpetuity of the Kingdome of Christ and his Church against which the gates of hell shall never be able to prevail and they are conditionall upon their faith obedience and purity of Divine worship AMOS his Prophesie WHo was of the common people amongst the heardsmen of Tekoa He prophesieth of the wrath of God to the Kings and Kingdomes of Judah and Israel and he threatens Famine Sword Pestilence devastation and ruine to the neighbours who were enemies to Gods people He prophesied in the year 3153 in the dayes of Josiah King of Judah 485. Amos 1. 3. 6. 9. 11. 13. Chap. 2. 1. 4. 6. For three transgressions and for four I will not spare And at length he reckons but one It is a periphrasis of the seventh number which three and four do make which is called a perfect number in the Scriptures and a certain number is put for an uncertain as if he would have said For many iniquities I will not spare those Nations 486. Amos 5. 21. I hate I despise your feast dayes Exod. 20. 8. Remember thou keep holy the Sabbath day God hated the feasts and solemnities of the Israelites because they were defiled with humane traditions and a Pharisaicall opinion of merit But he doth not despise the Sabbaths appointed by himself and feasts which are kept at his command 487. Amos 5. 18. Woe unto you that desire the day of the Lord that day of the Lord is darknesse Mat. 6. 10. Thy Kingdome come Chap. 24. 30. Let it come with glory The Prophet speaks of the day of Judgement of this world which hypocrites desire who look to be justified in their works and not of the last judgement which godly men ought to pray for and to cry without ceasing Come Rev. 22. Lord Jesus 488. Amos 5. 26. But ye have born the Tabernacle of your Moloch and the images of your Idols the star of your God Rempham the statutes of your Gods which you made for your selves I will cause you to go into captivity beyond Damascus Act. 7. 43. You took up the Tabernacle of Moloch and the star of your God Rempham figures which you made to worship them and I will carry you beyond Babylon Stephen cites this Prophesie though in divers Rom. 16. 19 1 Eâ—d 8. 17. words yet in the same sense so Christ and his Apostles cite other places of the old Testament Moloch and Rempham were the Idols of the Ammonites The Israelites of Damascus by Cyromedia were carryed further into Persia and the Countrey of the Caspians beyond Babylon 489. Amos 8. 14. They shall fall and never rise up again 1 Cor. 11. 22. We shall all rise The first place speaks of a resurrection from sin to grace or from death to life which is denyed to impenitent sinners But the latter speaks of the generall resurrection of our bodies at the last day OBADIAHS Prophesie HE Prophesieth against the Idumeans He comforteth the Jewes and promiseth grace and help to the people of God He prophesied in the year 3337. 490. Obad. v. 15. As thou hast done it shall be done unto thee Revel 18. 6. Double unto her double In both places is manifested the just revenge of God he is commanded to mix double for Babylon according to her works thereby to shew that the kingdome of Antichrist shall be most miserably destroyed and trod down 491. Obad. v. 21. And Saviours shall come upon mount Sion Mat. 1. 21. Jesus shall save his people from their sins The Prophet means ministeriall Saviours that is the Apostles and other Ministers of the Jer. 3. 18. 1 Tim. 4. 16. Jam. 5. 20. Isa 53. 11. Joh. 1. 29. Ephes 1. 7. Church who do serve for the salvation of those that believe in Christ by the ministery of the word and not by the merit of their works and these turning sinners from their evill wayes do save their souls from death Christ Jesus is the only Saviour who takes away the sins of the world in whom we have redemption by his bloud and remission of our sins according to the riches of his grace nor is there salvation in any other Act. 4. 12. JONAS Prophesie THe son of Amittai of the tribe of Zebulon He was sent to Nineve the Metropolis of Assyria to preach First when he refused he was cast into the sea swallowed by a fish and the third day he was cast on the shoar then being sent again to Nineve he was angry because God spared them upon their repentance therefore he was reprehended by God He
Neither this Man sinned nor his Parents Rom. 3. 10. There is none righteous no not one none that understandeth The cause of his blindenesse was no notable and enormous wikednesse of himself or his parents though all men be sinners and for their sins infirmities and defects of nature are ohnoxious to temporal and eternal punishments 739. Joh. 9. 31. God heareth not sinners 1. Joh. 1. 9. If we confesse our sins God is faithful and just to forgive us and to cleanse us from all our sins God hears not impenitent sinners obdurate in their wickednesse but to such as repent confesse and amend their lives he pardons their sins 740. Joh. 9. 39. For Judgment I am come into this world chap. 3. 17. chap. 12. 40. 47. I came not to judge the world but to save the world In the former place by Judgement is meant a benefit given to men by the coming of Christ by which he brought those things to good order that were out of order in the latter Christ speaks of his principal end of his coming into the world 741. Joh. 9. 41. If you were blind you should have no sin Rom. 11. 25. Blindnesse is hapned unto Israel In the first place Christs speak of the Jews according to the opinion they had of themselves for they did not acknowledge any blindnesse of their minds or their sins in the latter what was the truth of them indeed blindnesse hapned to them not that they should all perish but that many multitudes of the Gentiles might be converted and saved so well as the Jews 742. Joh. 10. 28. My sheep shall never perish neither shall any man pluck them out of my hand chap. 13. 18. Judas was chosen to be of Christs sheep and yet perished Election in the first place is meant to eternal life in the latter to an Office Judas was Christs sheep only by outward vocation and profession 743. Joh. 10. 29. My Father is greater ver 30. I and my Father are one Christ is equal to God the Father according to his Divine Nature lesse then the Father according to his humane Nature and his Office of Mediatorship between God and Man 744. Joh. 10. 32. Many good works have I shewed you from my Father chap. 14. 10. The Father that dwelleth in me he doth the works In the former place Christ speaks not exclusively because the works of the Trinity outwardly are common to the three Persons there is no work of the Son which the Father doth not work in him In the latter he ascribing operation to the Father he asserts that it is done by the authority and counsel of his Father so speaking of the manner and order of working he takes not away the unity of essence Majesty and power 745. Joh. 11. 4. Lazarus sicknesse was not unto death vers 14. Lazarus is dead The sicknesse of Lazarus by reason of the event was not unto death because Christ raised him again and saith that his death was but a sleep for we are not so early awaked from sleep as Christ called Lazarus out of his grave and he shall raise us all at the last day 746. Joh. 11. 25. He that believeth in me though he were dead yet shall he live vers 26. He that believeth in me shall never dye Death is temporal and eternal temporal in this world is corporal and spiritual Christ speaks of both in the former place Spiritual death is either of them who being dead have not Christs quickning Spirit and of this he speaks not here but of them that being quickned by Christs Spirit are dead to sin and the flesh in the latter is meant chiefly eternal death 747. Joh. 11. 26. Whosoever believeth in me shall never dye Heb. 9. 27. It is appointed for all men once to dye The faithful doe not dye a spiritual and eternal death but natural death is common to all men 748. Joh. 11. 34. Where have you laid him chap. 21. 17. Thou knowest all things Christ enquired of Lazarus his grave not as if he were ignorant thereof but that he might stir up a desire in his sisters and those that were present to consider and to see the Miracle of the Resurrection So God said to Adam Gen. 3. 9. Adam where art thou 749. Joh. 11. 50. Caiphas a wicked man prophesied by the instinct of the Spirit Rom. 8. 14. As many as are led by the Spirit of God they are the sons of God The gifts of Gods Spirit are of Sanctification and Salvation and those are proper to the elect children of God or gifts of administration which are common to good and bad men amongst which is the gift of Prophesie 750. Joh. 12. 27. Father save me from this hour Phil. 2. 8. He became obedient unto death Christ feeling the sins of the world lying upon him feared death as he was man and desired rather to live then dye if that might have been granted without detriment to Gods glory and our salvation but because it was not possible that that Cup should passe from him he submitted himself to his Fathers will and said Therefore came I unto this hour 751. Joh. 12. 30. Now shall the Prince of this world be cast out Ephes 6. 12. We have yet war with the Prince of this world That casting out was out of the hearts of the faithful whom though the Devill doe tempt and oppose many wayes yet he cannot vanquish them but is cast out also Christ respects the casting out of the Devill whilest both Jews and Gentiles amongst whom the Devill reigned were called to the grace of Christ by his coming 752. Joh 13. 27. After the sop Satan entred into him Vers 2. And Supper being ended the Devill having now put into the heart of Judas Iscariot The first place is of totall possessing when after so many admonitions from Christ and so many humane favours received Judas yet continued in his purpose of betraying Christ he is delivered to Satan to be ruled so that he could think on nothing that was sound and good 753. Joh. 13. 37. A new Commandement I give unto you that you love one the other Mat. 22. 37. This was the greatest Commandement in the Old Testament to love God and our Neighbour It is called a new Commandement not by reason of the substance but because Christ renewed it and the singular affection of love which Christ requires in his followers as he loved them and gave himself for them so he would that they should love one the other with singular affection 754. Joh. 14. 4. Whither I goe ye know and the way ye know vers 5. We know not They did know inchoatively and imperfectly but because they knew not that they did know the cause was their rudenesse and forgetfulnesse of Christs words 755. Joh. 14. 8. Shew us the Father vers 9. He that seeth me seeth the Father The Apostles did not perfectly know Christ therefore he taxeth them of ignorance for they ought to have seen and
ch 5. 20. Where there is no Law there is no transgression ch 2. 12. As many as sinne in the Law shall be judged by the Law In the former place the Law is taken generally without which there can be no transgression in the later he speaks of the natural Law for even the Gentiles shall perish for violating of it 837. Rom. 4. 18. Abraham against hope ver 18. Believed in hope He beleeved contrary to humane hope by his hope in God having confidence contrary to the reason of the flesh the force of nature for all these would have weakned hope would make him doubt and despair also yet he overcame all those difficulties by firm hope he hoped in things desperate distrusting himself but trusting in God 838. Rom. 4. 25. God raised Jesus Christ our Lord from the dead Joh. 10. 18. I have power to lay down my life and I have power to take it up The Resurrection is ascribed to God the Father because the works of the Trinity ad extra are indivisible to the Sonne because he hath the same power with the Father who willingly underwent death and therefore the Resurrection is to be ascribed to his free will 839. Rom. 5 2. By faith we stand and rejoyce 1 Cor. 10. 12. Let him that thinketh he standeth take heed least he fall We stand founded on Gods grace whilst we are kept by the power of God by faith unto salvation by sinne we fall when we think we stand 840. Rom. 5. 4. Patience worketh experience James 1. 3. Experience worketh patience Probation in the first place is taken passively for experience which rejoyceth by patience in the later it is taken actively for triall and the effect of it that is tribulation for affliction trieth faith as fire doth gold 841. Rom. 5. 6. 7. Christ died for us 1 John 3. 16. Because he that is Christ laid down his life for us and we ought to lay down our lives for the brethren Christ dying for us a sacrifice and revenger Col. 1. 24. paied our ransom for us John comparing the death of Christ for us and our death for the brethren doth it secundum quid for we die not to redeem our brethren but to edifie them 842. Rom. 5. 8. God commendeth his love towards us in that when we were yet sinners Christ died for us Rom. 8. 32. The Father spared not his own Son but delivered him up for us all The Father and the Son did alwaies love us and have done all things for us Christ delivered himself for our sins into the power of the devil and because we were not to be redeemed by power but by Righteousnesse Christ the righteous died for us and so by righteousnesse he overcame the devil therefore because the devil had slain Christ it was necessary that he should release those that were captives and the Aug. de Trin. l. 13. c. 2. devil by the price paid was not made rich but ensnared 843. Rom 5. 10. When we were enemies we were reconciled to God by the death of his Sonne John 15. 13. No man hath greater love then this that a man lay down his life for his friends By nature we are Gods enemies by reason of sinne but by grace we are reconciled to God by Christ who died for us and we are so made the dearest friends unto God 844. Rom. 5. 12 18. As by one man sinne entred into the world and death by sinne so death passed over all men ver 19. as by one mans disobedience many were made sinners so by one mans obedience many shall be made righteous The guilt of Adam is here compared with the grace of Christ because both have that descends on their followers Adam derives his guilt on all men by nature Christ derives his righteousnesse by grace on all that beleeve on him 845. Rom. 5. 20. The Law entred that sinne might abound ch 7. 12. The Law is holy and the Commandment holy just and good The Law increaseth sinne not of it self and its own nature but by accident because it discovers sinne and the poyson of it that we may know it for by the corruption of nature we are stirred up to strive against the Commandment yet the Law remains still in it self just and good 846. Rom. 6. 3. So many of us as were baptized into Jesus Christ were baptized into his death Act. 8. 13. Simen Magus and other hypocrites were baptized yet they put not on Christ To be baptized into Christ is to put on Christ the Robes of his Righteousnesse and Holinesse which beleevers who are baptized do Simon Magus and hypocrites that are not faithfull Hieror in Rom 6. receive not the Spirit but water only in Baptism for there is a common Baptism to all that are baptized but not the vertue of Baptism that is grace Aug. in Psal 77. 847. Rom. 6. 12. Let not sinne reign in your mortall body ch 3. 12. There is none that doth good no not one The first place is to exhort us to mortifie sinne in us in the Regenerate sinne reigns not they are wholly dead to sinne in Christ and partly in themselves they that are not Regenerate know indeed what they ought to do and know that of themselves they are unable to perform it 848. Rom. 6. 14. Ye are not under the Law but under grace Gal. 3. 22. The Scripture hath concluded all under sinne The first place is concerning the Regenerate who are not under the malediction dominion and rigid exaction of the Law the later is concerning all that are subject to sin for whom the Law is a Schoolmaster to Christ by the knowledge of our sins 849. Rom. 6. 18. You are become the servants of righteousnesse vers 20. You were free from righteousnesse In the former place is spoken of those who were converted and freed from the yoke of sin in the later of those that are not yet converted who are free from righteousnesse and are not under the government of righteousnesse for carnall wisdom cannot be subject to the Law of God 850. Rom. 6. 23. The wages of sinne is death Wisdom 2. 24. By the envy of the devil death entred into the world The wages of sinne is death because the Justice of God would have it so to punish mankinde that was fallen by death the Authour whereof was not God but it came into the world by the envy of the devil 851. Rom. 7. 6. Now we are delivered from the Law Matth. 5. 17. I came not to destroy the Law We are delivered from the curse of the Law the rigour and provocation of it to sinne also from the Law or death in which we were held but that takes not away the right use of the Law in respect of us 852. Rom. 7. 7. I had not known lust unlesse the Law had said thou shalt not covet 1 Tim. 3. 1. If a man desireth the office of a Bishop he desireth a good work Concupiscence taken
of wrath Since God hath ordained the wicked for the day of wrath he hath ordained him for his own glory for when he punisheth wicked men with temporall or eternall punishments he justifieth himself in his own glory God created wicked men also but he created not their wickednesse 380. Prov. 16. 6. By mercy and truth iniquity is purged Heb. 9. 22. And without shedding of bloud there is no remission Mercy and Truth are understood of God 1 Joh. 1. 7. himself who is the primary cause of the remission of sins nor doth this contradict the meritorious effusion of Christs bloud for us whereby we are cleansed 381. Prov. 17. 15. He that justifyeth the wicked and he that condemneth the just even they both are abominable to the Lord. Rom. 4. 5. God justifieth the ungodly He that justifieth the wicked against the law of God or man without satisfaction made by himself or one for him is abominable unto God But God justifieth the wicked not that is so now but was so freely by faith for the merits of Christ and his full satisfaction 382. Prov. 20. 9. Who can say I have made my heart clean I am pure from my sin Psal 24. 3. He that hath pure hands and a clean heart shall stand in the holy place We are all unclean in the sight of God and corrupt by nature yet our hearts are purified by his grace through faith in the bloud of Christ 383. Prov. 21. 20. There is desirable treasure in the dwelling of the wise Mat. 6. 19. Treasure not up for your selves treasures upon earth Pious wisdome in honest gain is not reproved by Christ but covetousnesse and confidence in worldly wealth is forbidden since we lose thereby the heavenly treasure 384. Prov. 22. 28. Remove not the ancient I and-marke which thy Fathers have set Ezek. 20. 18. Walk not in the statutes of your fathers neither observe their judgements Solomon speaks of the bounds of Land and Inheritance Ezekiel concerning the statutes of their Fathers about the worship of God and the profanation thereof Let us not imitate those who oppose themselves against Gods law but let us walke in his laws and keep his statutes 385. Prov. 24. 17. Rejoyce not at the fall of thine enemy Psal 137. 8. Happy shall he be that rewardeth thee as thou hast rewarded us The Godly do not rejoyce for the destruction of their enemies and for revenge of wrongs but for Gods glory and the edification and good of the Church So Moses after the drowning of Pharaoh in the Red sea by his great zeal for Gods glory sang a song of praise 386. Prov. 26. 4. Answer not a fool according to his folly lest thou be like him Vers 5. Answer a fool according to his folly The art of dealing with fools is necessary that we speak not foolish things with a fool foolishly for if a fool that is an ungodly person blinded profane speaks with scorns and evill speaches and derisions we must not answer him likewise but when Gods glory is questioned if there be danger we must reprove his folly and his arrogancy lest he proceed to please himselfe and corrupt others ECCLESIASTES Heb. Coheleth The Preacher SOlomon in this book convinceth the vanity of the world and the foolishnesse of men Shews that there is nothing better then to fear God and to keep his Commandements And he maintains that there shall be a future judgment He wrote this book after his falling from God in token of true repentance 387. Eccl. 1. 4. The earth abides for ever Isai 40. 8. Luk. 21. 33. Heaven and earth shall passe away In the opinion of men the earth abides for Rom. 822. 2 Pet. 3. ever but in respect of God and the future change and purgation from corruption and vanity it shall passe away 388. Eccl. 1. 9. That which was shall be and there is no new thing under the sun Gen. 1. 1. The world was once created Heb. 9. 25. Christ once offered himself Ecclesiastes speaks not of all things none excepted but of the vanity of naturall and artificiall things which is collected from the naturall corruption and change of things 389. Eccl. 1. 10. There is no new thing under the sun Revel 21. 5. Behold I make all things new Ecclesiastes purpose is not concerning a creation of new kinds of creatures but concerning their change and vicissitude in the world and concerning the malice of men and the Devill that men by the instinct of the Devill from the beginning after man had sinned being defiled with much wickednesse proceed to covet after evill unlesse God renews their hearts and they become a new creature in Christ 390. Eccl. 2. 2. I said of laughter It is mad and of mirth What doth it Prov. 17. 22. A merry heart doth good like a medicine In the first place is meant naturall laughter and rejoycing in prosperity and the goods of Nature and Fortune as the Gentiles do and this Ecclesiastes condemns as folly But in the Proverbs is commended that joy only which proceeds from the holy Ghost 391. Eccl. 2. 15. What doth it profit me that I laboured to attain more wisdome Prov. 8. 35. He that findeth me findeth life Politick wisdome is indeed a singular gift of God but if any man abuseth it and dependeth on his wisdome it profits not but is all vanity Divine wisdome which teacheth us to wait all events from God and to pray to him for his direction in all confers eternall life 392. Eccl. 2. 23. The dayes of man are full of labour and sorrow Psal 128. 2. Of the labour of thy hands thou shalt eat and happy shalt thou be Ecclesiastes condemns not labour which God hath laid on men for that is good and necessary having great promises but because riches are purchased by much travell and no man knows whether he shall be a wise man or a foole that he must leave them to 393. Eccl. 3. 19. There is one event to man and beast as the one dieth so dieth the other Chap. 17. 7. The spirit of man returns to God that gave it him In the former place is shewed the opinion of carnall men concerning man and beasts who compares them by the likenesse of their deeds and events In the latter place is taught what is the excellency of mans soul above the beasts and the difference after death But a naturall man cannot perceive these things 394. Eccl. 4. 1. I saw the oppressions done under the sun and behold the tears of such as were oppressed and they had no comforter Joh. 14. 26. 15. 26. I will send unto you the Comforter from the Father the Spirit of Truth Ecclesiastes compares the oppressed with the oppressours in that which happens in the world for oppressours are rich mighty men they have their Abetters and their Clients The oppressed are alone and defend themselves with tears Christ sheweth how true comfort comes to those that are oppressed namely
shall no more passe through thee 2 King 24. 1. Chap. 25. 1. Nebuchadnezzar invaded the land of Judah and spoyled it The Prophet speaks of Senacherib that he should come no more into the land of Judah for he was killed by his own sons Also the words of the Prophet may be understood concerning the perfect blessednesse of the next world HABAKKUKS Prophesie HE foretels to the Jews when they sinned their destruction by the Caldeans He comforts the faithfull with the coming of the Messias and the destruction of the Babylonians He prays for the ignorant He prophesied in the year 3290. 506. Heb. 1. 5. Behold you amongst the heathen and regard for I will work a worke in your dayes which you will not believe though it be told you Act. 13. 41. Paul refers these words to the resurrection of Christ. The Apostle compares the resurrection of Christ with the wonderfull deliverance of the Jews from the bondage of Babylon which though their forefathers would not believe yet they found it to be true so their posterity must needs acknowledge that Christ was raised from the dead 507. Hab. 2. 4. The just shall live by his faith Mat. 9. 2. Jesus seeing their faith Every one shall live by his own faith to eternall life but an other mans faith or prayers may obtain from God for us temporall benefits or deliverance In the latter place Christ speaks not only of their faith who brought the man to him that was sick of the Palsie but of his faith also 508. Hab. 2. 4. The just shall live by his faith Luk. 10. 28. Do this and live We live and are justified by faith not for our faith but because by faith we lay hold on Christ Do this saith Christ to the Lawyer that from the Law he might learn to know his own weaknesse and not that by observing the Law he might deserve life for by the law no man is justified in the sight of Rom. 3. 9. Gal. 3. 24. God ZEPHANIAHS Prophesie THe son of Chushi he prophesieth to the unbelieving Jews their destruction by their neighbour Nations and to those Nations their extermination by other Nations But deliverance to believers He prophesied about the year 3451. 509. Zeph. 1. 5. He prophesied in the days of Josiah of the evills which should come upon Judah 2 King 23. 3. Josias and all the people made a covenant with the Lord that they should walk after God with all their heart The Prophesie by a legall commination moved both King and people to manifest their zeal But he frighted the wicked Hypocrites and such as were averse from God by threatning them that so they might forsake their sinnes 510. Zeph. 1. 7. The day of the Lord is at hand 2 Thess 2. 3. Be not terrified as though the day of the Lord were at hand In the former place by the day of the Lord is understood the neernesse of the Babylonish captivity In the latter the coming of the Lord to Judgement the time whereof is not for us to know 511. Zeph. 3. 7. I said surely thou wilt fear me Vers 7. But they corrupted their own doing I said the Lord useth that word after the manner of men not as though he had failed of his hope for all things are known to him before they be but as if he should say Who would thing you should be so hardned that my very threatnings should not move you HAGGIES Prophesie HE upbraids the Jews for that they did not rebuild the Temple and exhorts them to build it and he describes the magnificence of the second Temple He prophesied after the captivity of Babylon under Darius Hystaspes in the year 3444. 512. Hagg. 1. 8. Bring wood and build the house Isai 66. 1. Thus saith the Lord Heaven is my seat and the earth is my footstoole what house is that you will build unto me The rebuilding of the Temple was accepted with God for the holy convocation and the worship in it to Gods glory that was with the Priesthood and Leviticall rites a type of Christ unto whose coming onely it was to endure 513. Hagg. 2. 3. You that saw this house in its firstglory and how do you see it now Is it not in comparison of it as nothing Vers 9. The glory of this latter house shall be greater then that of the former house saith the Lord of hosts The structure indeed of this house did not answer the Majesty of the first house built by Solomon Yet the spiritual glory of this latter house shall be greater then the former house because the Lord himself came into it and preached in it disputed and wrought great miracles there 514. Hagg. 2. 4. Do so for I am with you saith the Lord of hosts Zach. 1. 12. O Lord of hosts how long will it be ere thou have pity on Jerusalem In the first place the Prophet comforts the people by the hope of promises in Christ promising that God would be present there with his people after the captivity of Babylon In the latter Christ intercedes for his Church which hath sinned against God and was punished by a just judgement of God with a Babylonian captivity for 70. years 515. Hag. 2. 6. Yet a little while and I will shake the heaven and the earth and the desire of all Nations shall come This Prophesie was fulfilled after 500 years under Augustus Caesar Luk. 2. 11. With God 1000 years are but as one day or one watch in the night ZECHARIAS Prophesie THe son of Barachiah He warns the Jews to repent to build the Temple he makes mention of his visions and explains them by the effusion of the Spirit of grace and prayers He prophesied after the return from Babylon in the year of the world 3456. 516. Zech. 1. 3. Turn unto me and I will turn unto you Joh. 6. 44. No man comes unto me unlesse my Father draw him The first place is legall requiring of us what we ought and not what we can do The latter is evangelicall for no man comes unto God unlesse God draw him by his Spirit Therefore we must pray diligently Convert me O Lord that I may be converted because Jer. 31. 18. thou O Lord art my God 517. Zech. 1. 17. Chap. 2. 10. The Lord shall yet comfort Zion and shall yet choose Jerusalem Eph. 1. 4. God the Father chose us in Christ before the foundations of the world The election of a certain people to be a visible Church in the first place is taken metonymically for by that deed God sheweth that he hath confirmed the election of Jerusalem In the latter God speaks of our election unto eternall life 518. Zech. 2. 8. He that toucheth you toucheth the apple of mine eye Isai 3. 1. Behold the Lord of hosts doth take away from Jerusalem the whole stay of bread In the first place is contained the promise of God to the faithfull that keep his Covenant In the latter is the pronouncing
Jews and Gentiles by the Jew to be meant the Asse which our Saviour rid first on but because she went untowardly he left her and road on the Foal which was an embleme of the Gentiles who received the Gospel willingly which the Jews rejected 650. Mar. 14. 12. And the first day of unleavened bread when they killed the Passeover Joh. 13. 1. Now before the Feast of the Passeover when Jesus knew that his hour was come The Iews began their day from the evening and they were to celebrate the Passeover on the 14. day of the month Nisan according to the law as Christ did But the Iews referred that solemnity to the Sabbath day and called it the Lev. 23. great day of the Sabbath 651. Mar. 14. 32. They came to a place which was named Gethsemani Luk. 22. 39. And he went as he was wont to the Mount of Olives Gethsemani that is the Valley of fatnesse it was so called from the fruitfulnesse of the place or otherwise the Garden in which the Mount of Olives was Therefore the Evangelists here set the same place by divers names 652. Mar. 15. 25. And it was the third hour and they crucified him Joh. 19. 14. About the sixt hour Pilate said to the Iews Behold your King In the former place the hour of the day was reckoned according to the manner of the Iews from Sun rising to Sun setting twelve hours to a day in the latter from midnight after the custome of the Romans Christ was condemned and cruificed the third hour after Sun-rising at the sixt hour he was exposed to scorns at the ninth hour after three hours darknesse he was dead and the remainder of the day was spent in his burial 653. Mar. 16. 1. When the Sabbath day was Job 20. 12. â— past the Maries brought spices Luk. 23. 56. The day of the Passeover the women prepared Spices and Oyntments On the day of the Passeover they bought spices and began to make Oyntments on the Sabbath day after Sun-set they continued it and when the Sabbath was past they came very early in the morning to Christs Sepulcher 654. Mar. 16. 5. In the Sepulcher they saw a young man sitting on the right side Luk. 24. 4. Behold two men stood by them in shining garments Mark makes mention of one Angel which spake to the women Luke speaks of two that were witnesses of our Saviours Resurrection 655. Mar. 16. 6. He is risen he is not here Behold the place where they laid him Joh. 20. 14. Mary turned her self back and saw Iesus standing The Angel speaketh concerning him dead such a one as the women sought for that they might anoynt his body but Christ witnessed himself that he was alive not only by testimony of Angel but by manifesting himself at the monument and speaking unto Mary 656. Mar. 16. 9. When Iesus was risen early the first day of the week he appeared first to Mary Magdalen Mat. 28 9. Iesus met the women which were Mary Magdalen and Ioanna and Mary the Mother of Iames and the rest Mary Magdalen is first named because she in a peculiar manner saw Christ then the other women after her saw him in their order 657. Mar. 16. 15. Preach the Gospel to every creature Mat. 10. 5. Goe not into the way of the Gentiles The first place is concerning the enlarging of Christs Kingdome amongst all Nations after Christs Resurrection The latter is concerning the first temporal mission of the Disciples to the Iews only for the mystery of our Redemption before Christs death was not to be preacht to the Gentiles therefore Christ was called Rom. 15. 8. the Minister of the Circumcision 658. Mar. 16. 16. He that believeth and is baptized shall be saved Rom. 10. 10. With the heart man believeth unto righteousnesse and with the mouth confession is made unto salvation Faith is the means of our salvation confession is required not that faith is unsufficient but because faith is not in the heart where confession is not in the mouth but where it is in the heart it ingenders all parts of outward confession 659. Mar. 16. 16. He that believeth not shall be damned Rom. 11. 32. God hath concluded them all in unbelief that he might have mercy upon all Christ speaks of some unbelievers who were hardned that they should not believe the Gospel such shall be damned So they that are not moved by promises or threatnings to believe the Gospel to them is cursing judgement and death Paul speaks of all them both Jews and Gentiles and describes their state before the preaching of the Gospel for they are all by nature shut up in unbelief and those that are believers of the Gospel are freed from this state that by the Gospel they may be made partakers of Gods mercy in Christ 660. Mar. 16. 19. The Lord Jesus after he had spoken unto them was received up into heaven and sate at the right hand of God c. 14. 22. This is my body Christ ascending and sitting at the right hand of God doth not take away the presence of his body in the holy Supper but confessing it that he is exalted above all things into Phil. 2. 9. glory 661. Mar. 16. 19. Christ sits at the right hand of God Eph. 1. 20. Col. 3. 1. Heb. 1. 3. c. 8. 1. 1 Pet. 3. 22. Act. 7. 56. Steven saw Jesus standing at the right hand of God To sit is the part of the Judge to stand the part of him that fights and helps us saith Gregory Homil. de Ascens Domini Steven therefore being at the conflict with death saw him standing whom he had for to help him but Mark describes Christ sitting after his Resurrection for after the glory of his Ascension he shall come as Judge in the end of the world St. LUKES Gospel IT comprehends the Conception of John Baptist and Jesus Christ with their Nativity Life Vocation Sermons in special the Miracles of Christ his Passion Death Resurrection Apparition and Ascension into Heaven 662. Luk. 1. 13. Zacharias prayer is heard v. 18. He believed not Although he had a conflict through the weaknesse of his faith of the special gift of so wonderful a son yet he had a general faith concerning a Messias the Deliverer of the people from their disgrace and therefore his doubting did not exclude his prayers from being heard 663. Luk. 1. 32. The Lord God shall give unto him the Throne of his Father David Joh. 18. 36. My Kingdome is not of this world To sit in the Throne of David here is not to govern a temporal Kingdome as David did here on earth but a spiritual wherein Christ reigns by faith in the hearts of his followers and he rules over sin death and the Devil 664. Luk. 1. 33. And he shall reign over the House of Jacob for ever 1 Cor. 15. 24. He shall deliver up the Kingdome to God the Father v. 28. He shall be subject unto him Christs
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.