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 241. 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 onely 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 242. Deut. 23.15 Thou shalt not deliver to his master the servant which is escaped from his master unto thee Philemon verse 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 243. Deut. 24.1 If a man have taken a wife and married her 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 in her hand 1 Cor. 7.15 and send her out of his house Matth. 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 Jews 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 Law Mal. 2.6 * Deut. 24.1 with Mat. 19.8 The latter place saith Moses suffered it the former doth not say Moses commanded it If we read it as some say it may be read thus And He hath written her a Bill of divorcement and given it c. and sent c. and she hath departed and gone and been another mans wife so that he bids them not to put her away but forbids to take her again after she had been married to another or if men will say Moses commanded it it was by a politicall Law not by a morall Law or the Law of nature 244. Deut. 24.2 She that was sent away from her husband might marry another husband Rom. 7.3 Whilst her husband liveth she shall be called an adulteress if she be married to another 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 married are made one body Gen. 5.1 1 Cor. 15.35 245. Deut. 24.16 The children shall not be put to death for the parents Rom. 5.12 By one man sin entred into the world The innocent children are not punished for the sinnes of their fathers but in Adam we all sinned and we are dayly polluted with many actuall transgressions 246. 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 merciful subducted one stripe 247. Deut. 25.4 Jos Ant. l. 4. c. 8. Thou shalt not musle the Ox 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 * Deut. 25.4 with 1 Cor. 9.9 It is certain God takes care for Oxen by his generall providence for by this he provides for all creatures The second place is therefore not simply and so to be understood as if God had no provision for bruit beasts but to be understood comparatively he rather takes care for men and those men which labour in his word and so he argues à minori ad majus he that provideth for Oxen will much more provide for Ministers but God provides for Oxen therefore for Ministers * 248. Deut. 25.5 If brethren dwell together and one of them die and have no child c. Lev. 18.16 Thou shalt not uncover the nakednesse of thy brothers wife There are severall ways of interpreting this former Scripture By Brother may be understood the next kinsman for so the word may signifie and so 't is not a naturall Brother but some other in the kindred who might marry or yet it may be meant of a naturall Brother for where there were many Erothers who all died childlesse successively the surviving Brethren were to marry the Widdow if there were no son but a daughter there was a diffâ—rent course to be taken 249. Deut. 27.15 Cursed be the man that maketh a molten 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 our of desire to revenge So Moses and Paul did curse 1 Cor. 4.12 Let us follow the example of Christ who being reviled reviled not again when he suffered he threatened not lest he should seem desirous of revenge * 250. Deut. 29.2 You have seen all that the Lord hath done before your eyes Verse 4. Yet the Lord hath not given you eyes to see unto this day To see as the Israelites did that which the Lord did with their bodily eyes is one thing and to see the intent and purpose why the Lord did such things with the eys of their understanding is another They saw with their outward eyes but their hearts did not see and consider what the Lord had done * 251. Deut. 29.29 Secret things belong to God c. Psalm 25.14 The secret of the Lord is with them that fear him Things are secret either as they have relation to the subsequent issue which is hidden from all or else as they have relation to this or that person There are many things which the Lord keeps in his own bosome as not necessary for his children to know and there are other things which his wisedom thinks fit onely to reveale to persons fitly qualified for so great secrets and they are his own children The former place speaks of the secrets of Gods providence which are not fit to be discovered till they appear in their effects And the latter place speaks of such things as the Lord hides from the world in generall and thinks fit to discover onely to
grew greater by the dignity of those that went forth and greatest of all wheâ— others joyned themselves to them that had not set down their names 423. Ezra 3.8 The Jews built the wals of Ierusalem after their return Zach. 3.4 Ierusalem shall be inhabited without wals Zach. 2.5 Under the name of Ierusalem Zacharias prophesieth or the Church of Christ and the heavenly Ierusalem the majesty of it is larger than can be comprehended in one City of which God is the wall a fire round aboue and glory in the midst of her 424. 2 Ezra 5.9 10 12. Nehemias reprehends the richer Iews because they thought to live by usury Gen. 47.23 Ioseph bought the Land of Aegypt and the people thereof he made subject to Pharaoh for corâ—â— The Aegyptians were punished by God for their iniquities the Iewes after their returne into their Countrey were so proved the richer Iewes oppressing their poore brethren with biting usury did burden them which Ioseph did not 425. Ezra 6.3 Cyrus the King decreed that the house of God should be built at Jerusalem and let them lay the foundations the height thereof sixty cubits and the breadth thereof sixty cubits 1 Kings 6.2 The house which King Solomon built for the Lord the length thereof was sixty cubit the breadth twenty cubits the height thirty cubits The structure of Solomons Temple was more beautifull than this 2 Chron. 3.3 Agg. 2.3 Ezra 3.12 therefore the Elders that saw this wept because the beginnings of this did not seem to answer the Majesty of the former Temple * Ezra 6.3 with 1 Kings 6.2 Cubits are common or sacred the common are half the length of the sacred which were unknown to the Heathen In the former place they are taken for common cubits and so the former Temple eâ—ceeded the latter And the number of them may be reckoned from the bottom of the foundation to the top of the outside and from the ouâ—â—ides of the Temple including the thicknesse of the Walls and of the Chambers adjoyning And so this Temple will be less than Solomons besides Solomons exceed the other in proportion ornaments outward and inward 426. Ezra 7.7 And there went up some of the children of Israel of the Priests and the Levites unto Jerusalem in the seventh year of Artaxerxes Chap. 1.1 Jerem. 25.12 34.10 2 Chron. 3.22 In the first yeare of Cyrus King of Persia the Jews had power given them to go up to Jerusalem After that Cyrus had given licence to them to return from Babylon to Jerusalem many with Ezâ—â—ras and Nehemiah returned to Jerusalem under the reign of Artaxerxes 427. Ezra 10.32 The houses were not builde Vers 3. Let not your doores be opend Their houses were not fully built the Cities had gates 428. Ezra 8.18 Ezra read in the book day by day Eza 3.4 They kept also the feast of Tabernacles as it is written This was a singular example of piety for they were not bound to do so by the Law yet they came willingly day by day to hear the book of the Law 429. Ezra 10.32 Also we made ordinances amongst our selves yearly to charge our selves with a third part of a shekell for the work of the Lord. Exod. 30.13 They shall give every one that passeth amongst them that he numbred half a shekell Moses once by Gods command laid on them that tribute and Ioas at the renewing of the Temple ordered that every one should give what he pleased so Nehemiah ordained the third of two shekels by the year to restore the Temple not from the Law but from necessity 430. Ezra 11.6 Of the children of Phares that dwelt at Ierusalem were four hundred sixty eight Benjamin nine hundred twenty eight 2 Chron. 9.6 Iehuel six hundred and ninety Benjamin nine hundred fifty six First the chief are set down to whom a dwelling fell by lot then other voluntary inhabitants who chose a habitation willingly NEHEMIAH * 431. NEhemiah 8.18 with Leviticus 23.36 and Ezekiel 3.4 The former place speaks of what was done extraordinarily by the people The latter what was usuall for the people to do as their duty * 432. Nehem. 11.5 My God put it into my heart c. to reckon by genealogies c. 1 Tim. 1.4 Neither give heed to endlesse genealogies The Jewes were to observe and keep their genealogies because they were to know of what Tribe Christ was Saint Paul forbids not making or reckoning up Genealogies simply But he forbids our spending our time and study in seeking out Genealogies which were endlesse By endlesse may be understood those of the Iews who were turned Christians which were so addicted to these Genealogies that they might have a pretence of claiming kindred of Christ that they made no end of drawing down their lines of descent from David or from Abraham or because the Questions moved concerning Genealogies by reason of the slender proof and ground they had for them could receive no determination or end * Nehem. 11.6 The sons of Perez were four hundred sixty eight with 2 Chron. 9.6 Six hundred and ninety In the former place mention is made of those who came by lot to inhabit at Ierusalem In the latter 2 Chronicles 9. not only of such but of voluntary inhabitants as Ephraim Benjamin and Manasseh ESTHER THe Book of Esther is so called from Esther who was Ahasuâ—rus wife here is shewed how Ahasuerus divorcing Vashti chose Esther to be Queen Haman the enemy of the Jewes and of Mordecai is hanged Mordecai is made Provost of the Kingdome It contains the History of twenty yeares Ezdras was the writer of it or else the men of the great Synagogue 433. ESther 1.12 Ahasuerus divorced Vashti because she refused to come at his commandment Matth. 19.9 Whosoever shall put away his wife except for fornication and shall marry an other committeth adultery The pride of Vashti hurt not the King alone but all the people and Princes of the Kingdom by shewing a kind of dominion over the King before other women Now adayes men do not divorce their wives but for the cause of Adultery onely and they are bound by the Laws of God and man to obey their husbands 434. Esther 9.21 Mordecai sent to the Jewes in all the Provinces that the fourteenth and fifteenth dayes of the moneth Adar should be held for festivals Deut. 4.2 Chap. 12.32 What I command you this day you shall not add to it The ordinance of Mordecai was not against the Law nor was it a feast of Gods worship but onely commemorative for the divine wonderfull deliverance of the people of the Jews JOB THis Book is so called from Job who was also called Joab King of Edom. Gen. 36. Moses is thought to have written that Book for an example of patience therein is contained the affliction of Job and contention with his friends and disputing with them God ends this controversie at last and restores Iob to his former prosperity The History appertains to
condemnation whereof we are redeemed by Christ 778. Mat. 5.22 Whosoever is angry with his brother is in danger of judgment Eph. 4.6 Be angry but sin not That anger is unlawful when any one without just cause is angry and more with the person than the faults for his own cause and not for Gods cause Thou shalt not kill It is lawful when for Gods glory we are angry with their sins and not with the persons Also the Apostle warns us to moderate this just anger that we offend not by anger against God or our Neighbour * Mat. 5.22 with Eph. 4.6 Anger is twofold either advised or unadvised the former place speaks of unadvised anger the latter place of advised anger Anger is such as ariseth from good principles the love to God guided thereby Secondly It hath for its end the Glory of God of this anger the latter place There is anger which looks at private revenge and springs from private injuries that is excessive in its heat of this in the former place 779. Mat. 5.22 He that saith to his brother Thou fool shall be in danger of hell fire Luk. 24.25 O fools and slow of heart to believe Gal. 3.1 O foolish Galatians who hath bewitched you Christ condemns a contumelious despising of our brother and a reproachful aspersion of foolishness but he in his way to Emaus cals Cleophas and his fellows fools not out of a vicious desire but for their dulness and folly because they believed not the Prophets nor the Word of God so the Apostle called the Galatians foolish * 780. Mat. 5.29 If thy right eye offend thee c. Exod. 20. Thou shalt not kill The former place hints that there is a twofold Body 1. of flesh 2. Of sin now whether of these Members whether outward or sins if they stand betwixt us and Christ we must cut them off and cast them from us The second place condems murther it forbids not a mans parting with any thing though a member of our body to serve Christ It forbids us to kill our selves but not to part with our selves for Christs sake or Cause 781. Mat. 5.25 Agree with thine Adversary 1 Pet. 5.9 Whom resist strong in the faith The first place is concerning all adversaries in general with whom we must agree according to the rule of Charity The latter is concerning the devil in particular whom we must alwaies resist being armed with heavenly weapons against him 782. Mat. 5.32 Whosoever puts away his wife unless it be for fornication causeth her to commit adultery 1 Cor. 7.11 If shee depart let her remain unmarried or be reconciled to her husband Fornication or Adultery is the principal cause of divorce betwixt those that are married but other causes as witchcraft impotency malicious forsaking do not so dissolve the bond of Matrimony The Apostle speaks of desertion and in that case reconciliation must be first endeavoured before the party forsaken or forsaking should be left out of Matrimony * Mat. 5.32 with 1 Cor. 7.15 Laws are Moral Civil or Politick and among particular Laws are those of permission and toleration which were such as did not approve of evil which they conceived but did only tolerate and permit that evil which could not be avoyded for the preventing of a greater evil which otherwise would fall out such were those Laws Deu. 23.10 21.15 This Law of divorce was not an approving of the giving a Bill of divorce for every light cause but tolerating of it for the preventing of a greater mischief even murther For the nature of the Jews was this if a man once took dislike to his wife he would never be at rest till he had shed her bloud if they might not be parted asunder this Law of divorce was only to restrain this evil The Law did not allow a woman to put away her husband because there was no such fear of blood but the man to put away his wife Besides the Law doth not bid a man put away his wife but only permits it The second place speaks of a malicious and willing departing of the Unbeleever which dissolves the marriage but this is no cause of giving a Bill of divorce only Adultery causeth that Here the beleever is a meer patient and the divorce is made by the unbeleever who unjustly forsaketh and so puts away the other * 783. Mat. 5.32 with Mat. 19.29 Whosoever forsaketh not wife c. The former place speaks of a separation by divorce The latter place of forsaking a wife not by giving a Bill of divorcement but that which is caused by imprisonment banishment or death * 784. Mat. 5.32 with Tit. 3.10 Avoid an Heretick after once or twice admonition The former speaks of private persons and of a divorce allowed by the Law permissively The latter place speaks of that Commandment which is not given to every private person but to the Ministers of the Church who after one or two admonitions are to excommunicate and cut off all Hereticks from the Church Secondly It hindereth not but that the bond of marriage may remain sure and firm though one of the parties be cut off from the Church 1 Cor. 7.12 It is one thing to be cut off from the Church another thing to be cut off from bed and boord 785. Mat. 5.39 Resist not evil but whosoever shall smite thee on the right cheek turn the other to him also Joh. 18.23 If I have spoken evil bear witness of the evil if well why smitest thou me The manner of resisting evil is either of retaliation with injury And this Christ forbids or of just defence by which without injury we drive off injuries by Reason or Law So Christ said Why dost thou smite me Not out of a mind desirous of revenge but from a well composed heart he spake that and it is lawful for godly men to complain to the Judge of injuries done unto them * Mat. 5.39 with Joh. 18.23 The former place bids us not resist or arise against the evil one to requite like for like according to the injury done unto us It forbiddeth not resisting evil for we may resist evil by a lawful defence as Christ did by lawful reasoning but he forbids resisting evil by private revenge for he speaketh to his Disciples as to private men Luk. 6.27 The latter place shews an example of Christs reasoning with them about evil offered to them but not of his resisting evil with evil smiting with smiting but readiness to suffer more or turn the other cheek * 786. Mat. 5.39 with Rom. 13.4 Gods Ministers for executing wrath or revenge Revenge is twofold private or publick Private when those who are no Magistrates will revenge themselves on such as do them wrong Instead of pardoning they resist and revenge themselves Publick revenge is when the Magistrate according to Justice and the Law of God punisheth an evil person that wrongeth his brother The former place is of private the latter of publick revenge There are two
on and therefore he only mentions Abrahams posterity Luke considering both Jews and Gentiles had need of Christ and that he was promised to all Adams posterity he deduced his Original from him and so from God 3. Matthew derives Christ from David by Solomon and his posterity to Salathiel Luke by Nathan and his posterity Matthew recites the legal Genealogy that line by which the kingdom was conveyed from Solomon to Salathiel which King ended in Jechoniah and after when the kingdom was translated to Nathans posterity Luke derives it from Nathan by a natural Genealogy 4. Matthew and Mark differ in accounting the Genealogy from Salathiel to Joseph the husband of Mary and though some think these were the same which had different names yet 't is not to be imagined in regard there are so many together and their numbers do not agree some would have Matthew to repeat the Genealogy by Mary Luke by Joseph * 754. Mat. 1.8 Joram begat Ozias with 2 Chro. 22.1 And the Inhabitants of Jerusalem made Ahaziah his youngest son King 2 Kin. 12. 2 Chro. 24. 2 Chro. 25.1.25 2 Chro. 26. 1 Chro. 3.10 11. Joram begat Ozias but not immediately for three Kings came between Ahaziah Joash and Amaziah 1 Chro. 3.11 12. It is likely those three Kings were omitted because Matthew intended to keep within the compass of fourteen generations here as well as afterwards and some think these three Kings were omitted rather than others because Gods curse lay on Joram for marrying of Ahabs daughter to the fourth generation as his blessing was on Jehu for destroying Ahabs posterity 2 Kin. 10.30 I will visit the sins of the fathers upon the children to the third and fourth generation In sign of his Judgment he blots out of this line to the fourth generation It is the manner of Scripture very often to leave mens names out of certain Stories and Records to shew a distaste at some evil in them So all Cains posterity is blotted out of the book of the Chronicles as it was out of the world by the flood * 755. Mat. 1.11 Josias begat Jechonias 1 Chro. 3.15 16. Josias begat Joakim and Joakim begat Jechoniah his son Joakim is left out to make up fourteen generations from David to the Captivity into Babylon it may be the reason why Joakim was not inserted was because he that was neither fit to be lamented nor to be buried like one of the Kings of Judah Jer. 22.18 19. was more unfit to come into the line of the Kings of Judah that leadeth to Christ Some conceive because mention is made of Jechonias his brethren must be meant Jehojakim because Jechoniah had no brethren and that his brethren are here mentioned because two of them were Kings Jehoahaz and Zedekiah Yet were they all noted for calamity to shew that it was no strange thing to see the Royal Stock so low afterwards Yet Jechoniah is said to have a brother called Zedekiah 1 Chro. 3.16 which cannot be Zedekiah his Uncle that was King after him for he was reckoned there vers 15. as the son of Josiah 756. Mat. 1.12 Jeconias begat Salathiel Luk. 3.27 Salathiel was the son of Neri Melchi Addi Jeconias died without children Salathiel was the natural son of Neri born from David by Nathan the legal son of Jeconias because he succeeded him by right in the Kingdom * Mat. 1.12 with Luk. 3.27 Jechonias was father to Salathiel as Baasha was to Ahab 1 Kin. 20.34 not by generation but by predecession for Jechonias in very deed was childless Jer. 22.30 and the natural father of Salathiel was Neri Luk. 3.27 yet he is said to beget him because he declared and owned him for his next heir and successor As God is said to beget Christ on the day of his resurrection Psa 2.7 Act. 13 â—â— that is declared him to be 〈◊〉 son * Mat. 1.12 with Luk. 3.27 Salathiel was the son of Neri by nature and the son of Jechonias legally in regard of succession in the same kingdom After this manner Zedekias is the brother of Jechonias or Jehojakim 2 Chro. 36.10 and uncle 2 Kin. 14.17 and son 1 Chro. 3.16 His brother by generation and his son by right of succession on this manner Matthew and Luke are reconciled in the Genealogy of Christ for the one follows the natural order as Luke and the other the legal Mat. 1.12 And Salathiel begat Zerobabel 1 Chro. 3.19 And the sons of Pedaiah were Zerobabel Selathiel begat Pedaiah 1 Chro. 3.18 Jeconiah begat Salathiel 1 Chro. 3.17 Zerobabel was either another than that which is meant in 1 Chr. 3. or else Salathiel died without children and Pedaiah took his wife and raised up seed to his brother according to the Law and then he was the legal son of Salathiel the natural son of Pedaiah or else the masculine line of Solomons house failed in Jechonias the dignity turned over to the line of Nathan first setled upon Salathiel but first shewed it self eminently in Zerobabel therefore when mention is made of Zerobabel constantly he is called the son of Pedaiah a man of no action but obscure and he was called the son of Salathiel in whom the head of the Family began for Jechoniah was as a signet plucked off Jer. 22.24 and Zerobabel was set on again in his stead Hag. 2.23 * 757. Mat. 1.13 Zerobabel begat Abiud with Luk. 3.27 Which was the son of Rhesa which was the son of Zerobabel 1 Chron. 3 1â— 20. there is no mention of Abiud or of Rhesa In Scripture its usual for one man to have several names so it s to be understood of these the eldest son of Zerobabel to whom the head lately fallen to that house was to descend was called Mesullam either in memorial of Solomon the glory of that House or from the signification of the word which importeth Requited or from the peaceable building and inhabiting Jerusalem after their return from Babel Mesullam was called also Abiud in remembrance of his fathers glory and his second brother Hananiah was called also Rhesa that is the chief because Christ descended from him Or else we must say that here the Old Testament is silent and neither Abiud nor any of his posterity mentioned 1 Chron. 31.9 It may be the Evangelist had the rest either by tradition or out of civil Records * 758. Mat. 1.22 23. All this was done that it might be fulfilled which was spoken by the Prophet saying Behold a Virgin shall conceive c. Isa 7.14 Behold a Virgin c. Not that the Prediction was the cause of the accomplishment the accomplishment rather the cause of the Prediction but this is said to shew that the accomplishment was necessarily fulfilled in due time and both the one and the other concurred Doubt That in Isaiah was meant say the Jews of the Prophets wife this of Matthew of Mary The Prophets wife did bring forth Chap. 8. Shearjashub the sign was given to Asa therefore not so
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
than our Wives * 1306. 1 Cor. 7.10 with Mat. 19.9 Except for the cause of fornication When he saith the wife may not depart he intends not depart not upon any occasion but depart not upon any trifling or lesser occasion than the Word of God hath expresly laid forth which is fornication And yet it is one thing for the Wife to depart from the Husband another thing for the Husband to put away his Wife Though the former is the safer opinion for reconciliation of this place 1307. 1 Cor. 7.14 Your children are holy Eph. 2.3 We were the children of wrath The first place sheweth the honest procreation of Christian children who though they are by nature the children of wrath yet by reason of the Covenant and faith they are called holy * 1308. 1 Cor. 7.19 Circumcision is nothing Gen. 17.16 And you shall circumcise the flesh c. To say Circumcision is nothing is one thing and that it was commanded of God is another Though God commanded Circumcision yet he commanded it so as not to be an Ordinance further than to reach that Age which was till Christ came and suffered When the Apostle said it is nothing he meant now in the daies of the Gospel it is nothing or of no force to salvation * 1309. 1 Cor. 7.20 Let every man abide in the same calling wherein he is called 1 Tim. 3.1 If a man desire the Office of a Bishop he desireth a good work Doubt How can a man desire the Office of a Bishop which is a ruling over other Churches and yet abide in his first calling of being a Deacon or Presbyter Ans A man may abide in his Calling and yet desire an higher degree in that Calling to be a Minister and to be a Bishop are not different species for a Bishop when he doth assume that Office leaves not his Ministry 1310. 1 Cor. 7.21 Art thou called being a servant Care not for it Ver. 21. But if thou maiest be made free use it rather The first place is to comfort servants against the troubles of servitude and he will not have them for that condition to forsake the faith of Christ whereunto they were called and lose their Christian liberty for their corporal service So that the instruction added to it makes no disagreement because servants ought with a willing mind to embrace lawful freedom obtained by reason and a safe conscience 1311. 1 Cor. 7.23 Be not servants of men Chap. 9.19 The Apostle makes himself a servant to all men It is indeed a most ignominious slavery and sad service to depend on the commands of other men besides the commandments of God but to be serviceable for the sacred Ministry is not ignominious but honourable 1312. 1 Cor. 7.23 Be not servants of men Eph. 6.5 Servants obey your Masters Service is spiritual or carnal from that he disswades in the former place for we must not obey the wicked desires of men and dishonest commands Gal 5.1 Eph. 6 6. but must so serve them that we may not offend God or wrong our consciences this he chargeth us to do which though it may be thought hard yet whilst we do it in the sincerity of our hearts for that God requires it it will be accepted * 1 Cor. 7.23 with Eph. 6.5 The former place bids us if we be free we must not wilfully or willingly especially when the times are as they were in Pauls time betake our selves to the services of men but be as little entangled as may be that both in body and spirit we may be Christs Or however be not so the servants of men that you may forbear the commands of Christ or be not so mens servants as to give men any command over you depend only on Christ and his Word The second place forbids nor our being servants but when we are servants to behave our selves as servants yet if we can be lawfully made free to chuse that rather 1313. 1 Cor. 7.25 Concerning Virgins I have no commandment of the Lord yet I give my judgment Mat. 19.12 There are some Eunuchs which have made themselves Eunuchs for the Kingdom of heavens sake There is no command of Virginity in both the Covenants Christ speaks of the Essence of the time past condemning them of rashness because they sought for the Kingdom of God in perpetual continency which is a singular gift of God and given to very few Paul speaks for necessity setting down what is expedient for all by reason of time and place because it was not safe for Christians because of persecutions to stay alwaies in one place and because of the cares which ordinarily follow married people 1314. 1 Cor. 7.29 Let those that have wives be as though they had none Ver. 3 4 5. He approves conjugal custom In the first place he forbids not the use of Marriage but he would not have the husband too uxorious and he bids them to use the goods of this world moderately lest we should be overcome with evils or suppose the good of this life to be perpetual Since if we lose not all here by some accidents yet in our doubts we must leave them all 1315. 1 Cor. 7.32 I would have you to be without carefulness 2 Thes 3.10 He that will not labour let him not eat By carefulness here he means not to call men from their vocations and houshould cares but the inconveniences of Matrimony whereby we are often called from the service of God 1316. 1 Cor. 8.1 Knowledge puffeth up 1 Cor. 1.5 Enriched in Christ with all knowledge The first place condemns vain knowledge adjoyned with pride Knowledge puffeth up not of it self but by accident smatterers and boasters abusing it neglecting what is for their edification The latter praiseth knowledge joyned with charity as it was a gift of God in Christ amongst the Corinthians * 1317. 1 Cor. 8.4 We know that an Idoll is nothing Isa 41.45 46. Idols are silver and gold c. Materially they are something so Silver and Gold and the works of mens hands but effectually they are nothing that is not able to work any thing they are nothing in the value of God or of good men they are nothing worth 1318. 1 Cor. 8.11 Through thy knowledge shall thy weak brother perish for whom Christ died Joh. 10.28 Those that are Christs sheep shall never perish Infirm Christians may perish by reason of first their infirmity secondly Satans malice and thirdly the impudency of the wicked who abusing their Christian Liberty are an offence to the faithful they cannot perish 1. In respect of the counsel of God 2. And the merits of Christ 3. And the efficacy of his intercession who by a mighty hand preserves them to salvation * 1319. 1 Cor. 9.6 Or I only and Barnabas have not we power to forbear working 2 Thes 3.9 He that will not labour let him not eat The former place tells us it was as lawful for Paul and Barnabas to live upon the