or affliction but such as are incident to men such as usually befall men even Gods own children Though the devil do tempt yet he brought no unusual temptations upon the Corinthians though they not formerly have been acquainted with such temptations which might think them so strange yet they may assure themselves that those temptations under which they lie are no other than such as usually befals men * 1331. 1 Cor. 10.13 Who will not suffer you to be tempted above that ye are able 2 Cor. 2.8 That we were pressed above measure above strength What we are able to bear through Gods goodness and grace is one thing and above this we cannot be tempted What we are able to bear by our own strength is another and thus Christians and men thus Paul were pressed above measure 1332. 1 Cor. 10.15 Judge ye your selves what I say Joh. 5.39 Search the Scriptures The Apostle makes all men judges of his cause if any could not judge it was not imbecility of the Law but the deed because all were bound to know things that concerned their faith for by the Word of God we may judge concerning things that belong to faith the knowledge whereof is necessary for all men and it is acquired by reading meditation invocation and searching the holy Scriptures 1333. 1 Cor. 10.15 I speak as to wise men Chap. 3.1 As to carnal and babes The Corinthians were wise in respect of their doctrine but carnal in their affections by reason of their strife and contentions for the most learned have their carnal desires nor were they all wise or carnal for often what belongs to some is imputed to all 1334. 1 Cor. 10.21 Ye cannot drink the cup of the Lord and the cup of devils Chap. 11.29 He that eateth and drinketh unworthily eateth and drinketh his own damnation The first place is of right and so they cannot not must not eat or drink though they do eat and drink the latter is understood of the fact whereby they take it 1335. 1 Cor. 10.24 Let no man seek his own but every man anothers wealth 1 Tim. 5.8 But if any man provide not for his own especially for his own house he hath denied the faith and is worse than an Infidel The first is to be understood with limitation that no man out of overmuch love of himself should do his own occasions boastingly which is far from Christian charity which teacheth that a man is not born for himself but to serve God and to do good to his neighbour Let no man seek his own principally and solely but thus let him seek Gods glory and after this and in reference to Gods glory let him seek his own * 1336. 1 Cor. 10. ult I please all men in all things Gal. 1.10 If I yet pleased men I should not be the servant of Christ Things are either indifferent in their own nature and so may be used or not used according to opportunities persons Or else they are such as are sinful in their own nature being forbidden of God S. Paul pleaseth all men in things that he lawfully might as in Ceremonies to observe or forbear them but in such things as were simply evil if by doing them he should please men he were not the servant of Christ but of men whom he intends by such actions to please while on the other side should he not wherein he lawfully might please all men to gain them to Christ he was not the servant of Christ * 1337. 1 Cor. 11.16 If any seem to be contentious we have no such custome Jude 3. Contend earnestly The Apostle would have no man contend against reason and authority presumptuously and yet we ought to contend earnestly where the authority of Scripture and the truth of reason is evident and makes it appear that the thing contended for is matter of faith and salvation 1338. 1 Cor. 11.24 Eat this is my Body Rom. 6.9 The body dieth no more In the Lords Supper the Body of Christ is not broken by a natural or carnal manner the Body and the Bloud the Bread and the Wine are received conjunctively in respect of the instrument but they are received disjunctively in respect of the manner for the Bread and Wine is received after one manner the Body and Bloud after another manner * 1 Cor. 11.24 This is my body Rom. 6.9 The body dieth no more This is in signification not in essence my body this is my body as the seven wheat ears were the seven dear years as Christ is a door this signifies my body Christs body died but once but it may be signified a thousand times to be dead 1339. 1 Cor. 11.24 Which is broken for you Luk. 22.19 Which is given The Apostle received from the Lord what he delivered to the Corinthians concerning the sacred Supper without doubt in the first institution the Lord used both the words and because the Evangelists make mention of the name of giving the Apostle adds the other * 1 Cor. 11.24 Luk. 22.19 So broken with cares within and with nails and wounds without as he might be said a man of sorrows so given as to be broken and so broken as to be given a broken Christ for a broken soul The Apostle had an eye to the substance and matter and may seem in this to interpret what is meant by giving as to the manner of the gift a broken gift or a bleeding Christ to make us have whole souls * 1340. 1 Cor. 11.28 Let a man examine himself Psal 26.1 Examine me O Lord. Our examinatiod of our selves hinders not our praying that God may examine us for when we have examined the most strictly yet we shall leave much unexamined but when God examines he examines every corner of our heart and sets our sins in order before us He finds our sins as he found Saul hid under the stuff The Psalmist would have God to examine him to see the justness of his heart in that cause 1341. 1 Cor. 12.3 No man can say that Jesus is the Lord but by the Holy Ghost Isa 29.13 Mat. 7.21 Mat. 7.21 Not every one that saith unto me Lord Lord shall enter into the Kingdom of heaven In the first place it is not only historically with outward lips to say that Jesus Christ is the Lord Tit. 1.16 but with faith to believe that he is the Lord which hypocrites and devils cannot do for though with their mouth they confess him yet with works they deny him also no man can say for his own salvation that Jesus is the Lord unless he have the Holy Ghost 1342. 1 Cor. 12.6 God worketh all in all Phil. 2.12 Work out your salvation God works all that we may work out our salvation God as the first cause works all good in all men we with God work out our salvation subordinately we are called by God moving and helping us freely and by his grace we co-operate * 1 Cor. 12.6 with Phil. 2.12
end of the Oeconomy of Christs Mediation and God shall be all in all 1353. 1 Cor. 15.27 He hath put all things under his feet Ver. 28. The Son also shall be subject to the Father That subjection shall be effected in his members and Church which is his Body and by resignation of his Kingdom that now he administers at present by his Ministers in the midst of his enemies but not without battel also he shall declare his subjection to the Father answerable to that nature according to which all power is given to him in heaven and in earth * 1354. 1 Cor. 15.44 It is raised a spiritual body Job 19.21 I shall see him in my flesh A spiritual body not in respect of substance or beeing but by reason of those qualities which the glorified body shall partake of Or a spiritual body a body free from carnal desires being wholly subject to and ruled by the Spirit Job speaks of rising with the same body for substance but doth neither imply nor deny but the body may have more glorious qualities 1355. 1 Cor. 15.50 Flesh and blood cannot inherit the Kingdom of God Ver 53. This corruptible must put on incorruption Flesh and bloud here signifies the corrupt nature of man in the state of sin this as it is such cannot inherit the Kingdom of God but our nature purged from corruption shall put on incorruption 1356. 1 Cor. 16.15 The houshold of Stephanus addicted themselves to the ministry of the Saints Heb. 5.4 No man taketh this honour to himself but he that was called of God In the first place is meant the ministry of transparting the collections to the brethren and they did it by the sending of the Apostles by them in a most dangerous time 1357. 1 Cor. 16.22 If any man love not the Lord Jesus Christ let him be Anathema Mat. 5.44 Love your enemies The Apostle doth not pronounce this Anathema out of his own private affection but being led by the Holy Ghost it is not lawful rashly to use private imprecations unless the glory of God require it in an especial manner and there be no hope left of their salvation Love our own enemies but not love Gods enemies he pronounceth a curse not against his but Christs enemies if they love not Christ 1358. 2 Cor. 1.1 Timothy with Paul wrote that Epistle 1 Tim. 1.3 He was left at Ephesus when Paul went into Macedonia Paul sayling from Corinth into Asia Acts 18.19 left Timothy at Ephesus together with Aquila and Priscilla but that they were with the Apostle at Corinth at that time the Inscription it self testifieth 1359. 2 Cor. 1.8 In Asia we were pressed out of measure above strength 1 Cor. 10.13 God will not suffer you to be tempted above that you are able The first place is concerning temptation exceeding bare humane strength the second concerning faith and strength given to us by God which is our victory * 1360. 2 Cor. 2.5 But if any have caused grief he hath not grieved me but in part with Ver. 4. For out of much affliction and anguish of heart I wrote unto you If the incestuous person or any other have been the cause of your and my grief together I make no reckoning of the grief which I have received thereby in respect of that which my censures have brought upon you whereof he hath been the cause And yet my aim hath not been to afflict you as bearing you any ill will but rather to give you a certain proof of my charity by gaining your salvation through repentance 1361. 2 Cor. 5.2 In this we groan earnestly desiring to be cloathed upon with our house which is from heaven Ver. 4. We groan being burdened not that we would be uncloathed The first place is concerning the groaning by grace the second by nature for the Holy Ghost stirs up a desire of life eternal in the mind of the godly and it is natural to fear death because it destroys nature 1362. 2 Cor. 5.16 We know no man after the flesh Rom. 1.3 Christ of the seed of David according to the flesh Phil. 2.8 To know according to the flesh is to praise that which corrupt flesh delights in and to despise what it despiseth so we knew not Christ carnally but out of Gods Word we know him to be of the seed of David 1363. 2 Cor. 5.19 God was in Christ reconciling the world unto himself Ver. 20. We pray you in Christs stead be ye reconciled to God Reconciliation is ascribed to God as the principal cause to Christ as the meritorious cause or to the Ministry of the Word as to the Instrumental cause or to our selves apprehending it by faith and applying it for our salvation 1364. 2 Cor. 8.20 Avoiding this that no man should blame us in this abundance which is administred by us 1 Cor. 4.3 With me it is a very small thing that I should be judged of you The first place is of just dispraise wherein our hearts convince us the latter is concerning the unjust judgments of the world which proceed from mens depraved affections 1365. 2 Cor. 11.4 If he that cometh preacheth another Jesus whom we have not preached or receive another Gospel which ye have not accepted ye might well bear with him Gal. 1.8 Though we or an Angel from heaven preach any other Gospel unto you then that we have preached let him be accursed In the first place is meant by another Christ and another Gospel a better Doctrine than the Apostle taught but in the latter by another Gospel is meant false doctrine which overthroweth Gods grace and Christs merits 1366. 2 Cor. 11.17 That which I speak I speak it not after the Lord but foolishly 1 Pet. 4.11 If any man speak let him speak as the Oracles of God Paul being forced to it by the calumnies of false Apostles said somethings concerning his own labours and dangers which did not directly appertain to his Ministry Peter speaks of those things which directly appertain to the Ministry of the Word wherein the rule of our words must be the Oracles of God revealed in the Scriptures The Epistle of St. PAUL to the GALATIANS HE defends the Justice of faith against false Apostles that a man is justified not by the works of the Law but by faith in Christ and exhorts to good works that the fruits of faith must be sowed in Christian charity and liberty It was written from Rome in the Year of Christ 60. 1367. GAL. 1.1 Paul an Apostle not of men neither by man but by Jesus Christ Chap. 2.2 I communicated unto them the Gospel which I preach among the Gentiles Ver. 6. Who seemed to be somewhat Paul came to Peter and the rest of the Apostles not that he might learn the Gospel from them but to have their testimony of his Doctrine that he preached nothing to the Gentiles but the Gospel of Jesus Christ 1368. Gal. 1.17 I went not up to Jerusalem to them which were
Christs Resurrection and he was more confirmed after his admission communicating with them those things that he had learned by revelalation from Christ * 1440. Heb. 6.4 It is impossible to restore such Ezek. 18. But if the wicked will turn c. he shall surely live It is impossible in regard of Gods Wisdom and Justice giving them up to an impenitent heart to restore those which sin so sadly as is mentioned before in the Chapter The second place tells us if the wicked but it doth not tell us that the wicked that is such wicked men as the other place mentions shall turn suppositions are not positions He that saith If the wicked doth not say that the wicked shal This latter place speaks of wicked men which have not sinned the sin against the Holy Ghost the former doth as I think speak of that sin but I submit to better Judgments 1441. Heb. 7.29 The Law made nothing perfect Jam. 1.15 The perfect Law of liberty The first place is concerning the Ceremonial Law which the Jews abused separating the Law from Grace and the Spirit of Christ and opposing the Law to the Gospel The latter place is concerning the whole Doctrine divinely revealed acomprehended in Gods Word which contains not only in writing Moral Precepts but also Promises concerning Christ of all which Christ is the soul recreating out souls by his Spirit and enlightning our eyes * 1442. Heb. 9.27 It is appointed unto men once to die c. Heb. 11.5 Enoch was translated that he should not see death It was appointed by God that men should once i. e. according to the common or ordinary course of nature though there be some extraordinary examples to die Though Enoch was not subject to a separation of soul and body yet he had a translation which was equivalent to death However this particular breaks not a general rule But probably by death is meant a change and translation out of this life as multitudes at the day of Christs second coming to judgment must be we shall not all die but all be changed * 1443. Heb. 10.14 By once offering or by one offering he hath for ever perfected them which are sanctified Lev. 16.34 And this shall be an everlasting statute unto you to make an attonement Christ once offering hath really and effectually purged us from our sins and reconciled us to God The word Everlasting or for ever used in the latter place is though used for time without end yet otherwhere for a long time as Prov. 29.14 Dan. 3.9 as till the year of Jubilee c. till the end of that generation or world and so Sacrifices reached till Christ when there was an end of that World or Generation there being now all things new 1444. Heb. 11.6 He that cometh to God must believe that he is Rom. 2.6 God shall render to every man according to his deeds We must believe because faith is the means and the instrument of our Justification God shall render to every one according to his works because works are the outward testimonial and mark of our Faith and Justification before God 1445. Heb. 11.13 The Patriarchs all died not having received the promises Ver. 33. Obtained promises Acts 2.39 The promise is made unto you The Promise made to the Fathers was temporal concerning the possession of the Land of Canaan Acts 7.5 which Abraham Isaac and Jacob obtained not by themselves but by their successours but the Promise was spiritual concerning Christ to be sent Joh. 8.56 and that by faith in him they should obtain eternal life so the Fathers obtained the promises because they saw Christ afar off and rejoyced that Christ should come they did not obtain the promises because he came not in their daies yet they believed he should come * 1446. Heb. 11.23 By faith Moses when he was born was hid Ver. 23. They hid him because they saw he was a proper child Divers causes of the same thing may agree together Faith was the principle beauty or properness the less principle and probably the outward features of his body might be an inducement to the more confirming them of Gods goodness towards that child * 1447. Heb. 11.23 Hid three months of his Parents Exod. 2.3 His Mother kept him The mother was the chief doer and the Father though not so active yet gave his consent at the least Now Consent is a kind of action whether in good or evil things as Acts 7.58 with Acts 22.20 * 1448. Heb. 11.23 They were not affraid of the Kings Commandment Why then did they hide him and why did they expose him to the water These words they did not fear must not be understood absolutely and simply but with limitation for many places of Scripture are spoken simply which must be understood with respect as Mat. 11.18 John came neither eating nor drinking that is not eating nothing at all but eating little and so Mat. 10.34 He came not to bring peace but the sword that is as Luke expounds it Luk. 12.51 rather debate than peace And so in this place Moses Parents feared not the Kings Commandment that is they did not fear it overmuch or wholly or only or so much as others did in the like case * 1449. Heb. 11.27 By faith he forsook Egypt not fearing the wrath of the King Exod. 2.14 Then Moses feared and said c. Moses left Aegypt twice The first time he feared the King but the second time when he brought the Israelites thence he feared not Pharoahs anger at all as Exod. 10.29 Besides if we understand it of his first departure Moses fled not for any fear in respect of himself but lest that his Calling by this means should be hindered and he withdraweth himself not so much of fear as to reserve himself for a better opportunity Nor doth he fear as distrusting his Calling but because he lost this opportunity The Reason of this fear is expressed in the Text Then Moses feared and said certainly this thing is known He feared lest he should be hindred in this business of the deliverance of the people * 1450. Heb. 11.33 with 39. They received the benefit and accomplishment of those particular Promises which were made unto them Yet they received not the Promise Christ in the flesh and the happy and glorious estate of the Church under him 1451. Heb. 12.17 Esau found no place for repentance though he sought it carefully with tears Acts 2.38 Repent for the remission of your sins Repentance if it be taken passively is referred to Esau's father whose mind could not be changed with his prayers that so he might revoke the blessing conferred upon Jacob but take it actively Gen. 27.33 Ver. 45. concerning Esau's repentance and that was not serious but hypocritical who intended to kill his brother * 1452. Heb. 12.26 Yet once more I shake not the earth only but heaven Ver. 28. We receiving a Kingdom which cannot be moved The former place speaks
her by beginnings of holinesse in this life and will in the next life set her compleatly holy before his Father without spot or rinckle * Cant. 1.5 with Cant. 4.1 Blacknesse in Scripture is put for tribulation or for sinne or thirdly for sorrow for both the former The first place speak of her blacknesse as she was in her own eyes Secondly As she was in others eyes in all these three relations I am black in yours and mine own apprehensions with tribulation sin and sorrow The second place speaks of beauty or fairenesse in Christs account It is one thing what a woman accounts her self another thing what her husband accounts her she was faire in the latter sense It is one thing to be faire in it self another thing to be faire by reflexion or imputation The spouse was inherently black but by imputation and reflexion as she was to the glasse to the Sun Christ so fair 594. Cant. 5.1 Eat O friends drink yea drink abundantly beloved Isaiah 5.11 Woe be to ye that rise early in the morning to drinke strong drink Ephes 5.14 Luke 21.34 Amb. lib. 1. cap. 5. de Cain Abel Drunkennesse with grace not with wine which makes us rejoyce not stumble must be here understood To be drunk here is to be filled with the grace of the holy Ghost and with spirituall joy concerning the Gospell which thing produceth healthfull and pleasant fruit Isaiah cries out woe to drunkards filling themselves with Wine and luxuriating in over much drink 595. Cant. 6.10 The Church is terrible as an Army with banners Chap. 7.6 How fair how pleasant art thou O love for delights She is terrible to the Devill the World to Hell but most dear and and delightfull to her Bridegroome the Lord Jesus Christ ISAIAH HIS PROPHESIE He prophesied ninety years IT was written by Isaiah the sonne of Amos the Brother of Amasiah King of Judah about the year of the World 3190. It contains legall Prophesies from Chap. 1 to the 40th with the History of Ezechias And from Chap. 40 to the end it contains Evangelicall Prophesies 596. ISai. 1.2 I have nourished children and they have rebelled against me Vers 4. Ephes 5.27 The Church is glorious without spot or wrinckle The Church of it self and from it self is full of sinnes and deformities but she is without spot or wrinkle in her Husband and head Christ who loved her and gave himself for her that he might sanctifie her cleansing her with the laver of water in the word of life Ephes 5.26 597. Isa 7.14 And they shall call his name Emanuel Luk. 2.21 His name was called Jesus In the Scriptures sometime the name is given to the person not according to the word but the thing signified Emanuel in effect is the same with Jesus Emanuel is God with us by this word the Prophet would explain the person the office and the benefits of Christ and the mystery of the personall Union and that that Sonne should be God and Man and live amongst men in his humane nature that he should assume that he might redeem them and save them from their sinnes 598. Isai 8.20 To the Law and the Testament 1 Cor. 2.2 â—etermined to know nothing amongst you Matth. 1.21 but Jesus Christ and him crucified Since Christ is the end of the Law and the Prophets it is most profitable for us to believe in him and to seek comfort in his Crosse for without he had been crucified he had not wrought salvation for mankind * 599. Isai 8.20 with 1 Cor. 2.2 He that sends us to the Law and testimonies he sends us to Christ for the Law is a Schoolemaster to bring us to Christ and the Prophets are they which testifie of Christ To be sent to them was in relation to him so that the precept of Isaiah and the practise of Paul were the same 600. Isai 9.3 Thou hast multiplied the Nation and hast not increased their joy Chap. 60.5 Then thou shalt see and shalt flow together and thine heart shall fear and be enlarged because the abundance of the sea shall be converted unto thee the forces of the Gentiles shall come unto thee The joy of the Nation and the people under the yoak of Rome though it be not increased yet it is enlarged whilst the Heathen people being called into the Church forsaking their heathenish rites do embrace the Christian Religion 601. Isai 9.6 Vnto us a child is born unto us a son is given Luke 2. After seven hundred years Christ was born under Augustus Caesar It is usuall in the Scripture to have the present tence and preter tence put for the future tence and the future tence for the present and preter tence So Psal 22.8 All make a mock of me 602. Isai 9.6 His name shall be called the Prince of peace of his peace there shall be no end Matth. 10.34 Think not that I came to send peace on the earth I came not to send peace but the sword In the former place is understood the true Christian peace of God and Christ which we have with God our Neâ—â—â—bour and our selves In the latter is meant worldly peace that we have with men of this world which is often bad Yet Christ doth not of himself bring the sword but by accident in regard of the malice of the World and the Devill who are the authors of contentions 603. Isai 9.6 He shall be called the everlasting Father 1 Cor. 15.24 He shall deliver up the Kingdome to his Father when he shall have put down all principality Since eternall and Kingly power belongeth unto Christ it shall never be taken from him but the manner of his governement shall be changed for he shall no longer governe his Church by the Ministery of his Word and Sacraments but shall represent it to his heavenly Father freed from all evill Nor shall there be any more worldly governements after the blessed resurrection * 604. Isai 9.6 with 6. A son is given The everlasting Father He is the sonne of the everlasting Father by nature He is the everlasting Father in respect of us whom he hath bought by his Blood begotten by his Spirit preserved by his Power and created by his Divinity 605. Isai 9.7 Of the increase of his Government and peace there shall be no end Luk. 12.49 I came to send fire into the earth and what will I but that it may be kindled It is not meant a fire of discord and malice amongst men but a fire of pure doctrine consuming all filth and temptations betwixt the spirit and the flesh the true and false teachers the godly and the wicked the Devill and men For the Gospell is no cause of troubles but as lime when it is mixt with water groweth hot so the wickednesse of men stirred up by Gods Word rageth against Christ and his Gospell * 606. Isai 26.10 with Isa 40.5 The first place shews what wicked men will do the second what the
and openly without any shadows or externall propitiatory which Christ hath abolished 689. Dan. 9.25 Vnto Messiah the Prince shall be seven weeks and threescore and two weeks Acts. 2.7 It is not for you to know the times and seasons By divine revelation seaventy weeks that is four hundred and ninety years were foreshewed to Daniel that within so many years Christ should come and performe the office of a Messias such a knowing of times is not forbid but that which is rashly attempted by us without divine revelation TEREASAR that is as they are commonly called in Hebrew The Prophesies of the twelve minor Prophets not for their authority but the quantity of the Book HOSEA HIS PROPHESIE THE SONNE of BEERI HE chides the Jewes for their idolatry He shews their casting off and the espousing of the Gentiles to God He declares salvation to those that should repent He Prophesied fifty years in the time of Osiah Jotham Achaz Ezekias Kings of Judah and in the dayes of Jeroboam sonne of Joas King of Israel about the year 3150. 690. HOS 1.2 Go take thee a wife of whoredoms and children of whoredoms Lev. 21.14 A widow or a divorced woman or prophane or an harlot these shall he not take but a virgin The command of God to the Prophet was not that he should marry a whore but a lawfull wife yet with such an infamy as though she were a Harlot and her children bastards By this embleme the Israelites are admonished of their spirituall fornication * Hos 1.2 with Lev. 21.14 As for the first place its probable that all this was commanded and seemed to the Prophet to be performed in vision that by this allegory they might perceive their duty toward God and rebellion against him 691. Hos 1.7 I will not save them by bow nor by sword nor by battel Rom. 13.4 The Magistrate beareth not the sword in vain The first place is of the conservation of the Kingdome of Judah against the Assyrian not by corporal weapons but by miracles which takes not away the lawfull power of the Magistrate against the enemies of the Church externall or internall 692. Hos 1.9 Ye are not my people Vers 10. Ye are the sons of the living God The Prophet divides the people of Israel into those which are and those which shall be Those which are he divides into righteous and wicked the righteous that remain shall be few but the wicked shall be more he saith that even the whole people of Israel should forsake God yet some few should be saved to the coming of the Messias Jer. 3.18 Ezek. 34.27 whilst all Nations both Jewes and Gentiles should be gathered into one people and one sheepfold under one King and one shepherd 693. Hos 2.13 I will visit upon her the dayes of Baalim when she burnt incense to them 1 King 18.40 Elias the Prophet killed Baals Prophets at the brook Kison The Baalites were destroyed in the time of Elias and of Jehu yet their superstition remained and stuck to the posterity of the people 694. Hos 4.23 Swear not The Lord liveth Deut. 6.13 And thou shalt swear by the name of the Lord. An oath is part of Gods worship and therefore the Prophet warneth Idolaters not to abuse it as they did in Bethel that they might seem to serve God and not the Calfâ— 695. Hos â— 4 They have set up Kings but not by me Rom. 13.1 There is no power but of God The Prophesie respects the breaking of the ten Tribes from the house of Solomon that was not from God as the Israelites did it who would not be subject to the Judges of Judah contrary to Gods revealed will but yet it was from God because he would punish the sinnes of Solomon So Tyrants are from God not onely as a scourge but by reason of their power because the power must be distinguished from the corruption of the person who useth it c. * 696. Hos 10.6 Ephraim shall be ashamed and Israel shall be ashamed Joel 2.26 My people shall never be ashamed It s one thing to be ashamed of sin and the basenesse of mens wayes as Ephraim and Israel were when they saw themselves in their own colours It s another thing to be ashamed of the wayes of God the latter Text tells us we should never be ashamed of worshipping God for he would so answer their expectations and assist them in their necessities that they should have no cause of being ashamed 697. Hos 11.1 When Israel was a childe then I loved him and called my sonne out of Aegypt Matth. 2.15 This Prophesie was fulfilled in Christ being brought back from Aegypt These words were spoken of Israel Gods adopted Sonne and of his onely begotten Sonne according to the union of the body with the head and comparison of the Type with the truth The deliverance of the children of Israel out of Egypt was a figure of our Redemption and freedome by Christ 698. Hos 13.14 O death I will be thy plague O grave I will be thy destruction 1 Cor. 15.55 O death where is thy victory The first place may be explained by the latter for in both is shewed that death hath lost its strength and is swallowed up in victory * Hos 13.14 with 1 Cor. 15.54 55. That which in one place is called plague in the other is called Victory but the difference of metaphors causeth not a difference in sense for as a plague conquers where it comes and eats up all so doth death conquer and eat up all and gets Victory JOEL HIS PROPHESIE THE SONNE of PETHVEL 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 699. JOel 1.13 Chap. 2.12 Turn you unto me with fasting with weeping and with mourning Matth. 6.17 When thou fastest annoint 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 witness of their works 700. Joel 2.14 Who knoweth whether God will returne and repent and pardon us James 1.6 He that doubts is like a wave of the Sea Who knoweth Belongs not to remission of sinnes but removing of punishment for that is to be prayed for upon condition of the will of God and our good 701. 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. 32.2 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 Mossias 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
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
of men taken in a carnal sense also the flesh profiteth nothing in that manner as the Capernaites dream't concerning it * Joh. 6.54 with v. 63. The first place imports that he who eateth Christs flesh i. e. believeth in and resteth on that which he hath done in his flesh or humane Nature shall have nothing And the latter place is an Exposition how flesh is to be taken in the former place not litterally as flesh is external and visible for that doth not profit no not Christs flesh as seperate from the Spirit but it is the spiritual flesh that must be eaten It is the spirit which is in me must quicken you and the spiritual meaning must be here used 1008. Joh. 6.54 He that eateth my flesh and drinketh my bloud hath eternal life 1 Cor. 11.28 He that eateth and drinketh unworthily eateth and drinketh his own damnation The flesh of Christ in it self giveth life because it is alwaies 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 unworthiness for not discerning the body and bloud of the Lord they draw on the judgements of God upon themselves * Joh. 6.54 with 1 Cor. 11.28 He that eateth my flesh Flesh is twofold it is material substantial flesh or secondly that which was purchased by that flesh spiritual flesh Eating is twofold with material teeth and with spiritual faith He that spiritually believeth in and relieth on that which I did in my flesh i. e. those spiritual and eternal advantages I have obtained he hath a right to and a pledge of eternal life he hath those graces which will bring him thither and he shall assuredly have eternal life as if he had it 2. The wicked eat neither Christ's spiritual or material Flesh they only eat that which represents his flesh and that flesh they do eat unworthily by eating it only with carnal apprehensions or carnally he eats the sign not the substance 1009. 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 * Joh. 7.5 with 16.27 We must distinguish of times that we may reconcile the Scripture At the first preaching of Christ or the beginning of his Ministry his own kindred which were not disciples did not think of Christ as his deserts exprest but afterwards many of them did believe and were converts 1010. 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 Crist 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 * Joh. 7.7 with 15.19 Christ in the former place looks on his kindred as then having not made any profession of Christianity but living according to the manner of the Jews and so long as they did so they would not be hated of the world but if once they came to believe as they did Chap. 15.19 Then they must expect that the world would hate them 1011. Joh. 7.8 I go not up yet unto this Feast Ver. 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 * Joh. 7.8 with 10. The former place tells us that Christ was resolved not to go immediatly but yet when he had got quit of those carnal relations he went to the Feast whether it were that day or the next I know not 1012. 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 * Joh. 7.16 with 17.10 My Doctrine is not mine originally as I am the Son of Man but it is that Doctrine which as I am the Redeemer of the world or the Prophet which Moses said should be raised from among the Brethren the Father had determined I should preach The latter place speaks of Persons not Doctrine all my sheep and people or if of Doctrine then so all things are Gods as they are Christs and so Christs that they are Gods * 1013. Joh. 7.24 with Mat. 7.1 Luk. 6.37 Judge righteous Judgment when you are called upon to judge matters or things in controversie betwixt man and man or betwixt a mans actions and the Law Judge without partiality But judge not private transactions wherein you are not called to judge or do not pass your censure rashly on mens persons 1014. Joh. 7.26 Do 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 1015. 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 1016. Joh. 8.15 I am not alone but I and the Father that sent me Chap. 16.5 Now I go 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 Ascention into heaven to intercede with God the Father for us * Joh. 8.16 with Joh. 16.5 The first place shews Christ to be so conjoyned to God by his Divine Nature that he was never alone The second place tells us that Christ according to his Humane Nature was to go to such a place as
affectation of glory for the manifestation of truth and the good of others will require it If Christ should not have discovered what he was they had not known what he had been therefore his saying he was the light of the world was no affecting or seeking glory of himself but a manifestation of truth for the good of others * 1028. Joh. 8.50 I seek not my own glory Joh. 17.1 Father glorifie thy Son Glory is either earthly and external or spiritual and eternal Christ sought not as those who affect external glory on earth to do what he could to be seen of men and reputed potent for he strove to hide his Miracles many times from the Jews but he notwithstanding might pray and did that God would be pleased to deliver him from this prison of the world and give him eternal glory and spiritual enjoyments in heaven 1029. Joh. 8.51 If a man keep my saying he shall never see death Heb. 9.27 It is appointed unto all men once to dye Christ speaks of spiritual and eternal death the Apostle speaks of corporal and temporal death 1030. Joh. 8.58 Before Abraham was I am Heb. 2.17 He took upon him the seed of Abraham There are three kinds of speeches concerning Christ some things are spoken of him according to his Divine Nature so he was before Abraham some things are spoken according to his Humane Nature when he is called Abrahams seed or Davids and some things are spoken of both Natures that he is the Mediator between God and Man 1 Tim. 2.5 1031. Joh. 9 3. Neither this man sinned nor his Parents Rom. 3.10 There is none righteous no not one none that understandeth The cause of his blindness was no notable and enormous wickedness of himself or his Parents though all men be sinners and for their sins infirmities and defects of nature are obnoxious to temporal and eternal punishments * Joh. 9.3 with Rom. 3.10 This man and his Father both sinned and were sinners yet neither the Fathers particular sin or the Sons was the cause why the Lord made this man blind but the reason why this man was blind was God would have glory * 1032. Joh. 9.29 We know not whence thou art Joh. 7.27 We know whence thou art We know not from whom thou hast thy authority or was sent whether from God or not But we know thy Country and Kindred and Parents 1033. Joh. 9.31 God heareth not sinners 1 Joh. 1.9 If we confess our sins God is faithful and just to forgive us and to cleanse us from all our sins God hears not impenitent sinners obdurate in their wickedness but to such as repent confess and amend their lives he pardons their sins 1034. Joh. 9.39 For judgment I am come into this world Chap. 3.17 Chap. 12.40.47 I came not to judge the world but to save the world In the former place by Judgment is meant a benefit given to men by the coming of Christ by which he brought those things to good order that were out of order In the latter Christ speaks of his principal end of his coming into the world * Joh. 9.39 with 12.40 47. The former place intimates that he came to discern betwixt the cause of such as believe and confess and of the proud who think that they see being hereby the more blinded And as he discerned rightly the cause of the blind and seeing so he administred knowledge and light as the Physitian judgeth betwixt him that is really crazy thinking himself to be sound and him that is really sound and thinks himself crazy The latter place speaks of his authoritative Judicature of men according to their works at the last day For thus at his first coming he came not to judge the world though the other way he did come to judge 1035. Joh. 9.41 If you were blind you should have no sin Rom. 11.25 Blindness is hapned unto Israel In the first place Christ speaks of the Jews according to the opinion they had of themselves for they did not acknowledge any blindness of their minds or their sins In the latter what was the truth of them indeed blindness hapned to them not that they should all perish but that many multitudes of the Gentiles might be converted and saved so well as the Jews * Joh. 9.41 with Rom. 11.25 Blindness is either praevâ— dispositionis or purae Negationis if they were blind purae Negationis then they had not had sin i. e. sin so aggravated so as now that they have the means and waies of knowledge and will not know Blindness is partial or Total The Apostle tells us they were blind in part if they had been totally ignorant and blind and wanted the means of knowledge they had not had sin Blindness is either affected and joyned with a contempt of knowledge Job 21.14 or blindness which ariseth from negligence when men use not their just endeavours to know that which they should and ought to practice ignorance is per accidens as when it follows upon the doing of some voluntary previous action as drunkards sin of ignorance or ignorance is invincible and that is to be understood both juris facti That is defined to be invincible which when the person who is ignorant useth all sufficient means for knowledge and yet doth not attain knowledge If the Jews had been blind or ignorant this way they had had the less sin but their blindness was affected and negligent and per accidens blindness The Apostle speaks of this blindness not of that which is invincible * 1036. Joh. 10.8 All that came before me are thieves and robbers Joh. 1.6 There was a man sent from God whose name was John The former place meaneth of false Prophets which came not in by Christ or his authority but by Satan and their own ambition who did not preach Christ as Moses and John did in all their administrations all these false Prophets are thieves The latter place speaks not of a false Prophet but of a true Prophet who declared Christ * 1037. Joh. 10.15 Christ laid down his life for his sheep Heb. 10. Christ poured forth his bloud for the ungodly By bloud in the second place as in other Scriptures no more is meant than life so that to pour forth his bloud and to lay down his life are all one For his sheep i. e. for the Elect. For the ungodly by ungodly is meant the Elect before their Conversion or Justification as Rom. 4.5 5.6 So that Christ poured forth his bloud for the Elect even when they were not yet converted or justified but in their natural and sinful estate and condition to the greater glory of his grace * 1038. Joh. 10.22 The Feast of the Dedication and it was Winter Solomons Feast was about the Autumnal Aequinoctial 1 Kin. 8. Zerobabels was in the Spring a little before Easter This was neither for it was instituted by Maccabeus 1 Mac. 4.59 The design was to praise God for the deliverance of the people
hear and grant though not just in the same mode and time another thing to hear and presently give a supply in the same manner and method 1051. 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 * Joh. 11.50 That one man should dye c. Rom. 8.14 The gifts of God are one thing the graces of God are another Caiphas though a wicked man might have this gift given or by a thorough consideration of the Scriptures might know that one man was to dye and yet this hinders not but that only the Sons of God should have the graces of the Spirit * 1052. Joh. 12.25 He that hateth his life in this world shall keep it unto eternal life 1 Joh. He that loveth wickedness hateth his own soul Hatred is not here taken properly for so man never yet hated his own flesh but hating is taken for less loving i. e. He that less loveth his life than trouble for the Gospel while he lives here shall keep his soul to eternal life though he may suffer the loss of his external life Hatred in the second place is taken for the effects of hatred He that loveth wickedness effecteth that to his soul which a man that hateth him would do that is he punisheth his own soul 1053. 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 than 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 pass from him he submitted himself to his Fathers will and said Therefore came I unto this hour 1054. Joh. 12.30 Now shall the Prime of this world be cast out Eph. 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 devil do tempt and oppose many waies yet he cannot vanquish them but is cast out Also Christ respects the casting out of the devil whilst both Jews and Gentiles amongst whom the devil reigned were called to the grace of Christ by his coming * Joh. 12.30 with Eph. 6.12 Satan is cast out while the darkness of Ceremonies neglecting the Substance and the Idolatry that was amongst Jews and Gentiles was cast out and Christ by the preaching of the Gospel was exalted 2. Satan is cast out of the hearts of Gods people when he hath not his Regal and full sway in the heart but by the power of Gods grace he is mastered though satan as a tyrant even in them may strive and make onsets against the grace of God so that he being cast out as to his reigning yet not as to his tempting and striving warring against the hearts of Gods children which the latter place speaks of * 1055. Joh. 12.50 And I know that his Commandment is life 2 Cor. 3.7 The Law is the ministration of death The Commandment of God is that which either may be accounted Legal or Evangelical The former place intends Evangelical Commands i. e. such commands as were given by Christ or concerning Christ The latter is meant of Legal Commands without reference to Christ or else without the ministration of the Spirit * 1056. Joh. 13.1 Loving his own in the world he loved them to the end Hos 1.9 For you are not my people and I will not be your God Hos 9.17 My God will cast them away c. Gods People are his own first in a general or National way so are they which make an external profession of the Lord and are in outward covenant with him as the Jews these may have the external signs and impresses of Gods love and these turning away from the Lord the Lord will turn from them Secondly Gods own Elect or chosen forth of others which he once setting his love upon he loves to the end The former place is meant of his Elect. 1057. Joh. 13.27 After the sop satan entred into him Ver. 2. And supper being ended the devil having now put into the heart of Judas Iscariot The first place is of total possession 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 * 1058. Joh 13.27 Do quickly God commands no sin These are not the words of exhortation or command but spoken Ironically as if he should say Well take thy course and do what thou wilt make haste man * 1059. Joh. 13.29 Judas had the bag Mat. 10.9 Provide neither gold nor silver nor brass in your purse The latter place speaks of Christs Command upon a peculiar and particular occasion not upon the account of all times and that temporary command expired with that expedition But Christ having a purse-bearer constantly as Judas was shews that it is lawful to have and use money for our necessaries 1060. Joh. 13.34 A new Commandment I give unto you that you love one the other Mat. 22.27 This was the greatest Commandment in the Old Testament to love God and our Neighbour It is called a new Commandment 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 * Joh. 13.34 with Mat. 22.37 It was an old command as to the substance of the command but a new command as to the circumstances Christ commanding it in a new manner it is not now Love your Neighbour as your self but As I have loved you The Gospel or Testament whereof this is a part is new the Spirit works it in out new hearts 1061. Ioh. 14.3 I go to prepare a place Mat. 25.34 Inherit the Kingdom prepared from the beginning of the world The place was predestinated from the beginning of the world but now by Christ it was particularly designed and fitted by the Ascension of Christ actually for the Godly 1062. Ioh. 14.4 Whither I go ye know and the way ye know Ver. 5. We know not They did know inchoatively and imperfectly but because they know not that they did know the cause was their rudeness and forgetfulness of Christs words * Joh. 14.4 wi h 5. The Disciples knew that Christ was to go to heaven but they were not so thoroughly instructed what heaven was or that he would go then thither Possibly they might imagine him to speak of
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
Churches allowance as for any other of the Apostles nor doth this say that they were idle or thwart the other place for there is a labour with our head and with our hands He that will not labour with head or with hand according as his Calling is is not worthy to eat but the Apostle and Barnabas did labour with their heads in their Callings * 1320. 1 Cor. 9.9 Doth God take care for Oxen God preserves both man and Beast God doth preserve and take care for Oxen to preserve them and feed them but yet God doth not take care for Oxens preservation as he doth for Mans. The former place is spoken comparatively and not Negatively 1321. 1 Cor. 9.15 It were better for me to dye than that any man should make my glorying void Chap. 1.29 That no flesh should glory in his presence The first place is of true and honest glory necessary for a good conscience that hath faithfully discharged it self in its office The latter is concerning vain unjust boasting and unnecessary which must be avoided 1322. 1 Cor. 9.20 To the Jews I became as a Jew Acts 13.46 We turn to the Gentiles The Apostle would have won both Jews and Gentiles unto Christ for the Jews cause he circumcised Timothy shore his head paid his vow in the Temple and observed other Ceremonies for a time In the latter place he turns to the Gentiles from the Jews who were hardened and thrust away from them the Word of God The former place tells us what he did in prudence The latter what he did in justice The former shews what the Apostle did to the Jews The latter what the Jews made him do to the Gentiles 1323. 1 Cor. 9.22 I am made all things to all men Gal. 1.10 If I yet pleased men I should not be the servant of Christ In the first place as a wise Teacher he accommodates himself to strong and weak to edifie them in the Gospel not as flatterers and hypocrites do * 1 Coâ— 9.22 I am made all things to all men Gal. 1.10 If I should please men I were not the servant of Christ In matters that are indifferent which may be done or not done with a good conscience I have changed my self into all fashions to comport withall that I might win at least some of all sorts Non Mentientis astu sed Compatientis effectu Nor by the deceit of Dissimulation but by the effect of Compassion If I should please men by doing unlawful actions and things that in their own nature are not indâ—fferent then I could not please Christ 1324. 1 Cor. 9.24 So run that ye may obtain Rom. 9.16 It is not of him that willeth nor of him that runneth but of God that sheweth mercy The first place is of those that are justified and heirs of eternal life that fight a good fight The latter is concerning the efficient cause of our salvation which is the grace and mercy of God * 1325. 1 Cor. 9.27 But I keep under my body lest that by any means when I have preached to others I my self should be a cast away Rom. 8.39 Who shall separate me from the love of God which is in Christ Jesus Paul mortified his lusts and subdued his flesh to the obedience and discipline of the Spirit of God lest he should be a Cast-away or reprovable or unapproued so the Greek may signifie the word signifies not a reprobate as if he were uncertain of his election for so who can separate us from the love of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies not here to be cast away for ever out of Gods favour but to be rejected either as base and refuse Oare or dross Or to be cast out of their society and company who wrestled or ran for the prize The Apostle only shews that his care was that his life might be conformable to his doctrine His practice to his preaching that so the one might not cross or confound the other and that he might not be taxed to preach that he practised not So that this thing to be a cast-away was in the sight of men not of God which nothing impedes his salvation 1326. 1 Cor. 10.2 They were all baptized unto Moses Chap. 1.13 Were you baptized in the name of Paul To be baptized in the name is taken improperly unto Moses that is in the Doctrine and Law delivered by him or by his Ministry as Acts 19. into John's Doctrine but in the latter it is taken properly so we are baptized in the name of the Father Son and Holy Ghost for baptism cannot be performed in the name of any creature because to be baptized in the name of any one that is by his command and authority to be baptized for his worship faith and obedience * 1327. 1 Cor. 10.2 The Fathers were baptized into Moses The Socinians would gather Christ not to be God by comparing this with Mat. 28.19 In the name of Christ and here in Moses they would have to be in the name of Moses and so it is no more than to be baptized into the Legate of God But there is a difference betwixt to be baptized into Moses and to be baptized into his name though to be baptized into Christ and into Christs name be the same This of Moses is no otherwise to be understood than the Syriack and Arabick render it in manu in the hand i. e. by the Ministry of Moses to baptize in any mans name as 1 Cor. 1.13 In Pauls or Moses or the like is added in Scripture as they being instruments or means of the administration * 1328. 1 Cor. 10.3 And did all eat the same spiritual meat scil Manna Psal 78.24 And had rained down Manna upon them and had given of the corn of heaven Manna and the water out of the rock were in regard of their substance corporal meat and so Manna was the corn of heaven yet in regard of their spiritual and sacramental signification the Apostle calleth them spiritual meat and drink for so they were to believers who by faith in eating and drinking of them laid hold upon Christs body and bloud the true spiritual food of our souls * 1329. 1 Cor. 10.8 There fell 23000 in one day Num. 26.9.24000 Of these 24000. there was 23000 died by the immediate hand of God and those are here reckoned but besides those there was execution done upon others which might make up another thousand Or else the Apostle may well reckon 23000. as the lesser is included in the greater 1330. 1 Cor. 10.13 No temptation hath befallen you but such as is common to men Mat. 4.3 The devil is a tempter Temptation is the divine probation of our faith and obedience or a devillish tempting of us to sin or when men tempt us to persevere in sin or when the weakness of our nature draws us into faults and errours such were the temptations of the Saints and of the Corinthians here * 1 Cor. 10.13 with Mat. 4.3 No temptation
you but you are washt When Solomon speaks of none returning he speaks comparatively none in regard of the multitudes that never return There are so few return that they may be accounted none in comparison of the multitudes that perish by whoredome And though some of the Corinthians returned yet they were but some few and unus vir nullus vir 552. Prov. 4.3 Solomon was the only son of his Mother 2 Sam. 11.27 Bathsheba bare sons to David Siman Sobab Nathan Solomon was so beloved of his Mother for the singular gifts of nature as though he had been her only son 553. Prov. 6.6 Go to the Airs thou sluggard and consider her wayes Psal 55.22 Cast thy way upon the Lord and he shall bring it to passe Solomon by the example of the Pismire would bring idle slothfull people to honest labour The Psalmist warns all to trust in God and his providence yet not so that we should omit any thing of our duty for so God doth govern all things that he will have us to use lawfull means and effect all our works by them So when Christ faith Be not carefull for the morrow Luke 12.15 Theoph. he doth not forbid us to work or to give our selves over to care and to neglect Gods providence for we are commanded to till the ground and to take care to live 554. Prov. 6.39 It is no great fault for a man to steal to fill his hungry soul Exod. 20.15 Thou shalt not steal Solomon compareth Theft with Adultery and he determines that the punishment and the offence is lesse in Theft than Adultery 555. Prov. 6.31 A Thief if he be found shall restore seven fold he shall give all the substance of his house Exod. 22.1 If any man steal an oxe or a sheep or have killed or sold it he shall restore five oxen for one and four sheep for a sheep If a man stole money or cloaths he must restore seven fold for the seventh number being perfect he must redeem his life by it Thefts which could be hid were more heavily punished than such as could not so well be hid as Cattle * 556. Prov. 8.5 O ye simple understand wisdome Prov. 24.7 Wisdom too high for a foole Simplicity which is naturall is one thing simplicity which is heightned is another Oh ye poor souls which are naturally simple though you cannot by your selves understand wisdom which is spirituall yet come hither and by using of the meanes you may attain to a right understanding of wisdom or divine knowledge There are men which are naturally ignorant and bemone their ignorance being willing to be instructed in the things of God such simple ones are called Others are fooles in spirituall things and yet think themselves wise these cannot attain to wisedom * 557. Prov. 8.17 I love them that love me 1 Jo. 4.19 He loved us first God first loves the creatures and infuseth his graces into their hearts whereby they love him and then he loves them for loving him so that the last Text shews that Gods loving us is the cause of our loving him The second Text tells us he rewards our loving him not as merita nostra but as dona sua 558. Prov. 8.23 I Wisedom was creaâ—â—d from the beginning 2 Peter 1.19 21. Holy men spake as they were moved by the holy Ghost in time First is meant the essentiall wisdome of God that is Christ the Lord but the Apostle means wisdome revealed by the Prophets 559. Prov. 8.35 He that findeth wisdome findeth life Eccles 2.16 There shall be no remembrance more of the wise than of the fool forever In the former place we must understand divine wisdome which conferres eternall life In the latter humane wisdome which profits nothing after death * 560. Prov. 13.15 The way of transgressors is hard Mat. 7.13 Broad is the way The way of transgressors is hard or harsh displeasing to good men Nor doth the breadth hinder the hardnesse of the way For a way which is broad may be hard Broad in regard of the liberty they take to themselves hard in regard of the judgement of others yea their way is hard in themselves * 561. Prov. 15.27 He that hate-eth gifts shall live Prov. 17.8 A gift is a pretious stone in the eyes of him that hath it whithersoever it turneth it prospereth He that hateth gifts shall live comfortably in respect of his own house of his own conscience and of his own renown he shall live in the desires and memories of good men and he shall live in the sight of God and with him When Solomon tells us of a gift being a precious stone he intends in the eyes of those which giveth it they thinking that they by their gifts shall prosper and be glorious Not that he doth by these words approve either of giving or taking gifts but shews what the givers commonly esteem them 562. Prov. 15.27 He that hates gifts shall live Chap. 17.8 A gift is as a precious stone in the eyes of him that hath it Chap. 18.16 A mans gift maketh room for him and bringeth him before great men A gift to corrupt covetous Judges is accepted and causeth that he that corrupts the Judges may attain his end that he desires for he that bribes oft-times obtains what his mind wished for * Prov. 15.27 with 17.8 and 18.16 The first place relates to Magistrates and those who may have gifts offered them to hinder justice Such as refuse gifts as bribes may live in the favour of God The second place speaks of gifts as they are commonly esteemed of men by reason of the corruption of their minds even as pretious pearles drawing mens eyes The third place speaks what effects gifts have with many if not with the most men it tells us not what they ought to have 563. Prov. 16.4 God made all things for himself Vers 4. The wicked also for the day 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 * Prov. 16.4 with 4. For the day of wrath The end of a thing is either ultimate or lesse principall God made all things ultimately for his own glory but there are proximate or lesse principall ends and thus God made the wicked for the day of wrath yet he so made them for the day of wrath that in the ultimate end they might be to his glory 564. Prov. 16.6 By mercy and truth iniquity is purged Heb. 9.22 And without shedding blood there is no remission Mercy and Truth are understood of God himself 1 Joh. 1.7 who is the primary cause of the remission of sinnes nor doth this contradict the meritorious effusion of Christs bloud for us whereby we are cleansed * Prov. 16.6 with Heb. 9.22 Mercy and truth are either understood
of God or of man Of God so the words run to this sense by his mercy in promising and his truth in performing iniquity is done away Prov. 14.22 And thus Gods mercy in sending Christ and his truth in performing it Christ shedding his blood iniquity is done away Secondly Mercy and truth as they are graces in man do sinne away Sinne is done away two wayes 1. Meritoriously in the Court of Heaven Or 2. Declaratively in the Court of conscience The former way Christs bloud only puts away sinne The latter way mercy and truth purge away sinne i. e. where the soul finds mercy and truth as graces of the Spirit implanted within it there it may conclude that the sinnes thereof are forgiven these being a good Index to shew that the father loves it 565. Prov. 17.15 He that justifieth 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 it is so now but was so freely by faith for the merits of Christ and his full satisfaction * 566. Prov. 18.21 Death and life are in the power of the tongue Job 14.6 Till he shall accomplish as an hireling his day Vers 5. His dayes are determined Death and life are in the power of God originall and primarily in the power of the tongue instrumentally and secondarily Evil and treasonable words may cut off our lives and hasten our deaths Our dayes are said to be determined that is in relation to Gods decree and fore-knowledge that we shall live so long and no longer But our dayes may be cut off as we consider them having relation to the crasis constitution and habit of the body which might have naturally been enlarged if we by our words had not cut them off God might determine to give us a body so well compact as would live long and yet determine to leave us to our selves to speak this or that which speeches should occasion our cutting off much the sooner 567. 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 568. Prov. 21.20 There is desirable treasure in the dwelling of the wise Matth. 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 569. Prov. 22.28 Remove not the ancient Land-mark which thy Fathers have set Ezek. 20.18 Walk not in the statutes of your fathers neither observe their judgments 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 walk in his laws and keep his statutes 570. 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 * Prov. 24.17 with Psal 137.9 The former place tells us that we ought neither as men or as Gods children rejoyce in destruction of our enemies as our enemies but we may rejoyce in the destruction of the enemies of Gods Children and that by the destruction of these men Gods children may have more liberty to serve him more freedome from presures and security in their lives The latter place shews that wicked men may be destroyed if there be a lawfull call thereto if so be they aime not at malice or revenge on the persons but to deliver Gods people from danger by the destruction of the wicked 571. 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 prophane speaks with scorns and evill speeches 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 himself and corrupt others * Prov. 26.4 Answer not a foole with Vers 5. Answ Answer not a foole with words for they are in vain but with blows and correction restraining his saucinesse The spurre for the Horse the saddle for the Ass and the rod for the fooles back Secondly Answer not a foole c. lest thou answer foolishly as he doth and so be made like him The second Text according to his folly that is as his folly deserves the LXX hath it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Answer not a foole foolishly but wisely not foolishly as he speaks or as soothing humouring or consenting to him therein imitating his foolish passions and undecent carriage and raling Answer him gravely opportunely observing time place person and manner of answering or if necessity require sting him and stop his mouth * 572. Prov. 27.2 Let another man praise thee and not thine own mouth 1 Cor. 15.10 I have laboured more abundantly than they all When Solomon would not have us to praise our selves he doth not exclude our just defence of our selves but our vain boasting David may speak of his innocency and Paul of his labour in opposition to those which would make the world believe he was inferiour in labours c. to other Apostles When men speake of themselves to manifest the truth it is one thing when they doe it to their own glory and not Gods is another Paul did it for Gods glory * 573. Prov. 27.23 Be thou diligent to know thy flocks c. Matth. 6.19 Lay up for your selves treasuers c. These are congruous being diligent in our calling and laying up treasures in Heaven there is a diligence about the work it self or flocks themselves that they may thrive or prosper this may lawfully be done there is a diligence about the end of the work or issue or event of it And besides this diligence that the work may succeed well and come to an happy issue there is a carking and distrustfull care used about the issue and events of things we setting our hearts wholly on them This is not to be used we may use diligence but we must not use our affections