affirm that all the Gentiles do fulfil the Law but indefinitely the things contained in the Law for he speaks of outward works and civil Discipline which was honest amongst some Gentiles In the latter by the name Carnal he understands the unregenerate part and the corruption of nature 1171. Rom. 2.14 The Gentiles have not the Law 1 Joh. 3.4 Sin is the transgression of the Law The Gentiles indeed had not the Law published in writing by Moses but the natural Law in the first Creation was printed in every man which we transgressed in Adam and so were made sinners Adam was saith Ambrose on Luke l. 7. and in him we were all Adam fell and in him all men fell * 1172. Rom. 2.14 Do by nature the things contained in the Law Eph. 2.3 Were by nature children of wrath as well as others The Apostle in the former place describes the Gentiles in general even before the times of the Gospel and such as had no other direction than by the Law of Nature which they had as appears both by the external works of the Law and by the inward Testimony of their conscience Yet the Apostle saith not they followed the Law they only did certain things prescribed in the Law and he speaks rather De notitia naturali quam de implendi legis facultate of the natural knowledge which he had not of any power or faculty to fulfil the Law and he meaneâ—h not all the Gentiles in general but the wiser sort among them as Solon Socrates Aristides c. who outwardly did some external works which the Law commanded though they wanted the inward obedience The sum is this place speaks of doing the same things in kind with Christians but not out of a Christian principle much less with all Christian Qualifications and so though they did by the light of nature some things contained in the Law no man can imagine they did all yet could not be justified by the Law * 1173. Rom. 2.23 Circumcision profiteth if thou keep the Law Gal. 5.2 5. 6.1 If you be circumcised Christ shall profit you nothing In the places last mentioned the Apostle speaketh of Circumcision then abrogated in the times of the Gospel but in the former he hath respect unto the times of the Law while Circumcision was an ordinary Sacrament of the old Testamenâ— The Apostle speaks here of the profit which Circumcision brought which was only during the continuance of such legal Sacraments which were profitable unto them then as being seals unto them of the righteousness of faith in Christ so then Circumcision with other legal Rites was profitable under the Law But after the Ceremonies were abolished they became unprofitable in the mean time between boâ—h as they profited not such as believed of the Circumcision so they hindred not if they did not repose their trust and confidence in them 1174. Rom. 2.25 Circumcision verily profiteth if thou keep the Law Gal. 5.2 c. 6.15 If you be circumcised Christ shall profit you nothing External Circumcision in the Old Testament was a Sacrament upon condition of the Law fulfilled Under the New Testament as other Ceremonies it is mortal in the place of this came Baptism In former times it did profit the Fathers as a seal of the righteousness of faith after Christ came and the Gospel was planted it was taken away by the full plenty of spiritual Circumcision 1175. Rom. 3.2 The Jews exceed the Gentiles much every way Ver. 9. What then Are we bâ—tter than they No in no wise Chap. 10.12 The Apostle speaks in the former place in respect of the Jews excellency from the Covenant of God A temporary priviledge is on thing an everlasting is another who was pleased to bestow on the Jews the grace of his Covenant and his Law before the Gentiles were called In the latter place he speaks of the Jews themselves who deserved no more favour at Gods hands than the Gentiles nor were they better than we and continuing in their unbelief they have lost their priviledges they were nothing to be preferred before the Gentiles Gal. 3.28 but now we are all one in Christ and that prerogative is taken away 1176. Rom. 3.4 Every man is a lyar Chap. 9.1 I say the truth in Christ I lye not Man as he is man corrupt is subject to lye but being regenerated and enlighâ—ened with the Holy Ghost he embraceth truth as is manifest in Paul 1177. Rom. 3.8 We must not do evil that good may come Chap. 9.18 God hardening the wicked produceth that which is good In the former place is spoken of evil of sin in the latter of evil of punishment It is the singular goodness of God that he so over-rules sin that it may be converted to good as we see in Joseph 1178. Rom. 3.12 There is no man that doth good no not one Joh. 13.10 Ch. 15.3 You are clean through the word which I have spoken By nature by reason of inherent sin we are all unclean by the grace of God in Christ we are cleansed and our hearts are purged 1179. Rom. 3.20 For by the deeds of the Law there shall no flesh be justified in his sight Chap. 2.7 To them who continue by patience in well-doing shall he render glory and honour and eternal Life The first place shuts out all works from mans Justification not by fault of the Law but by accident that is by the fault of men In the latter the Apostle urgeth works as necessary not by necessity of the cause to justifie Bern. but to be present in him that is iustified for works are no cause of reigning but they are the way to the Kingdom * 1180. Rom. 3.24 Being justified freely by his grace Rom. 5.1 Being justified by faith We are justified freely in respect of any merit of or in us what God doth he doth it freely and by his grace We are said to be justified by faith not in opposition but subordination to grace grace is the cause faith is the instrument We are justified by faith as it brings home Christ the cause of our salvation but not as the cause it self 1181. Rom. 3.28 Faith is greater than charity 1 Cor. 13.8 Charity then faith Faith is greater as it is the cause of charity and our victory by faith Christ dwelleth in our hearts Exod. 3.17 we please God but charity without faith is sin Charity is said to be greater than faith or hope because it never fails but shall endure in our future state and perfection faith and hope then ceasing as to their actions but it is not greater in respect of Justification because charity doth not justifie Legally for in many things we offend all and it is not perfect nor Evangelically because in the Gospel the act of Justification is ascribed to Faith 1182. Rom. 3.25 God hath sent forth Jesus Christ to be a propitiation Joh. 18.2 Judas delivered him to the Jews The Father delivered his Son out of
the face of Pharaoh Heb. 11.27 He feared not the wrath of the King Moses feared for killing the Aegyptian whilst Pharaoh sought to slay him therefore he fled into the Land of Madian But upon his return when God sent him to Pharaoh he despised his threatnings being secure from all danger 114. Exod. 4.21 and 7.3 and 10.27 and 11.10 But I will harden Pharoahs heart Chap. 8.15 8.32 Pharaoh hardened his heart and was hardened c. Ezek. 18.23 33.11 Cont. Faust. God hardens permissively not effectively by no antecedent will for he will not the death of a sinner but by a consequent will when he punisheth by just judgement and useth evill to a good end Satan saith Augustine hardens by perswading Man by consenting God by forsaking * Exod. 4.21 7.3 10.27 with Exod. 8.15 13.15 Hardening in Scripture is given to Satan to wicked Men and to God First To Satan as the first author and mover to sin and hardness of heart Secondly To wicked Men when man by his own proper will turnes himself from God and consents to the councell of Satan rejoycing in evill and detesting that which is good Thirdly to God not as hardning is evill and he the author of evill but that God useth it to a good end Satan hardens by perswasion Man by assenting God by forsaking God hardens sometimes First Temporary and that either for triall or for correction or for a punishment Secondly Eternally which is a part of divine vengeance God casting off wicked men not onely taking away his graces but delivering them to Satan so as they harden themselves more and more And of this sort God either hardens as some think because he by prescience foresees their hardning Or 2. By Permission Or by more efficatious waies As 1. By his generall providence whereby we live and move 2. By withdrawing his Spirit 3. By affording opportunities which wicked men lay hold on and harden themselves By hardning in the former place is meant I will withdraw and withhold grace from him as by withholding or withdrawing light he causeth darknesse and permitting Satan to work upon him and to excite and spurre on his corrupt nature to all manner of contradiction and contumacy against God and thus he shall harden himself by taking those courses whereby he may be hardned 115. Exod. 4.24 Moses had his wife with him in his journey Chap. 8.5 And Iethro Moses Father in law came with his wife and his sons unto Moses Moses sent his wife Zipporah back to Her Father and then afterwards received Her with her Children brought unto him by his Father in law 116. Exod. 5.2 Who is the Lord that I should obey his voyce and let Israel go I know not the Lord c. Rom. 1.21 The Nations knew God and his power so that they are inexcusable Pharaoh was ignorant who Jehovah the God of Israel was nor had he a true knowledge of the true God that he might serve him onely * 117. Exod. 7.1 I have made thee Pharaohs God Exod. 20.3 Thou shalt have none other Gods before me Office is one thing Essence is another It is one thing to represent the Person of God another thing to be a God Moses was to represent God having the office to be an extraordinary Messenger from God The word is Elohim which is ascribed to men in authority and here it is given to Moses as an Ambassadour from God for God and in his stead to command Pharaoh and to punish him if he will not obey the words of Moses speaking in Gods name and working miracles by his power for the confirmation of what he said 118. Exod. 7.20 21. All the waters in Aegypt were turned into bloud Vers 22. And the Magicians of Aegypt did so with their inchantments when they came to the water That which the Magicians did with water digged cut of the earth seemed to be the like for they are no true miracles of God which are done by the help of the Devill * 119. Exod. 9.6 All the Cattle of Aegypt died 9.20 They that feared the Lord among the servants of Pharoah put their Cattle into their houses All the Cattle i. e. the Cattle of all sorts not every one of every sort of Cattle for there were some reserved till another time as in the second place and so the word all is used in other places of Scripture 120. Exod. 9.16 And in very deed for this cause have I raised thee up for to shew in thee my power and that my name may be declared throughout all the earth Rom 3.8 We must not do evill that good may come of it The hardning of Pharaoh was a punishment of his former sinnes and of his tyranny shewed over the Israelites and this God directed for a good end that in Pharaoh his power glory and justice might appear 121. Exod. 9.29 Moses prayed for Pharaoh that the plagues may cease 1 John 3.4 and 5.16 We must not pray for any that sin unto death Moses prayed not for Pharaoh but for the taking away of the plagues farther to declare the power of God and to overcome the wickednesse and obstinacy of Pharaohs tyrannicall heart 112. Exod. 11.5 And all the first-born in the Land of Aegypt shall dye Chap. 12.30 There was not a house where there was not one dead We must understand here not onely the first born by birth but such as were so by authority for it was so ordered by divine providence that there was a first born found in every house * 123. Exod. 12.2 Nisan which answers to our March Exod. 23.16 Thisrin which answers to September How can the year begin at both times Answ Nisan was the beginning of the religious year accord to which was the new Moons and Feasts c. September was the beginning of the Civill year before the Lords Command And hence the account in Civill affaires took their rise yea Sabbaticall and Iubily an yeare though they were sacred yet in that there were many contracts and bargaines c. they begun from September if these years had begun from the Spring then the Jews had forborn reaping and sowing two years together for they should have left their Husbandry in March and so have wanted it in Autumn following twice but beginning at September they only absteined from one harvest and crop unlesse the Sabbaticall year immediately proceeded the year of Jubely which God remedied by antidating a double fertility * 124. Exod. 12.3 They shall take every one a Lambe Jer. 7.22 I spake not unto your fathers in the day that I brought them out of the Land of Aegypt It is one thing to enjoyn sacrifice and offerings as a duty representing other things another to enjoy a duty for its own cause and sake God enjoyned not sacrifice or Lambs as things to be done for their own cause but he enjoyned these things as representing Christ which if he were not represented God esteemed the duty as
essentiall or naturall voyce of God is one thing the assumed or angelicall another No man ever heard Gods naturall voice the voice which was now and afterward heard was only angelicall or assured 133. Exod. 20.5 I am the Lord thy God a jealous God visiting the iniquities of the fathers upon the children unto the third and fourth generation Deut. 24.16 Ezek. 18.20 The son shall not bear the Fathers iniquity God visits the fathers sinnes upon the children if they walk in the way of their fathers that is on them that hate him but it is otherwise if the children repent Also God punisheth the iniquities of the fathers upon the children with temporall punishments not with eternall unlesse they follow the footsteps of their wicked fathers * Exod. 20.5 Visiting the iniquities of the Fathers c. Exod. 18.20 The sonne shall not beare c. Moses is speaking of idolatry which is such a sinne as cuts in pieces the Covenant of the Lord which so far provokes the Lord as he not onely punisheth the father that committed it but likewise by with drawing his word from them punisheth it to the third and fourth generation Ezekiel speaks in answer to those who would justifie themselves and blame God as bringing judgments on them only for their fathers cause not deserving them * Exod. 20.5 with Ezek. 18.17 Gal. 5 6. The meaning is no sonne shall be damned for the sin of his father nor one man for the sinne of another unlesse by commission or approbation or some other way he may make it his own But for temporal punishments there is none but by occasion of others sins may have their portion in them But this is spoken chiefly of those who continue in the sinne of their parents and though divers dye in their minority God foreseeth how bad they would have been if they had lived and sometimes the Parents derive vengeance on their heads by imprecations upon them as the wicked Jews wished Christs blood might be on themselves and children and sometimes the good children of wicked parents are temporally punished because in them and by such means are their parents punished for that in them they would live and flourish when themselves are dead * Exod. 20.6 And shewing mercy unto thousands Mal. 1.3 Rom. 9.13 Iacob have I loved and Esau have I hated The latter places speak of Gods electing and chusing before time the former place speaks of Gods conditionate shewing mercy for he shews mercy for from Father to Sonne and so to Grandchild if they remain obedient and be like their Fathers but if they swerve from their Fathers steps and turn to their broken cisterns then he will turn away his loving kindness from them * Exod. 20.7 Thou shalt not take the name of c. Matth. 5.34 Sweare not at all The former place speaks of needless swearing without just and weighty occasions or rashly without heed and reverence or falsly without truth it forbids not swearing before a Magistrate the latter place forbids all vain false and prophane swearing but not a solemne calling God to attest the truth This place forbids not all swearing no more than the Commandement all killing but speaks in opposition to that doctrine and practise of the Pharisees who suffered common swearing so it was not swearing falsely or forswearing 134. Exod. 20.8 Remember thou keep holy the Sabbath day Deut. 5.12 Matth. 12.5 On the Sabbath days the Priests in the Temple profane the Sabbath day and are blameless Legall Ceremonies and their externall observations give place to charity and necessity morall duties are preferred before ceremonials God forbade those works which hinder his worship but Christ defends his Disciples plucking ears of corn on the Sabbath day against the Pharisee by the example of David and of the Priests killing sacrifices on the Sabbath day pulling off their hides and washing of them * Exod. 20.8 It s one thing to break the Sabbath in contempt another thing to break it in necessity or rather to do works of necessity upon it The Priest did kill sacrifice and labour in the offering them up bodily and that in the Court of the Temple Now to labour bodily on the Sabbath day the Jews did account prophaneness and yet these Priests for all their bodily labour were not accounted prophaners of the Sabbath So as it s not the bare action but the end and intent of that action which makes the prophanenesse 135. Exod. 20.12 Honour thy father and mother Luke 14.26 If any man come to me and hate not his father and mother and wife and children and brethren and sisters yea and his own life also he cannot be my disciple Christ forbids not the honour due to parents but he saith Matth. 19.37 He that loves them more than me is not worthy of me for all things must be forsaken and hated too so far as they hinder our love of God and Christ for all things must give place to the love of God and that takes not away our duty or due honour to our parents * 136. Exod. 20.12 with Luke 14.26 The first place commands honouring of parents but it must not be equally with God Honour parents as parents subordinate to God Honour parents with honour fit for creatures not for the Creator If parents will command things dishonourable to Christ we must be so farre from honouring them as to hate them but if their command be agreeing with Christ Children must obey their parents in the Lord. 137. Exod. 20.12 Honour thy Father Mat. 23.9 Call no man Father upon the earth Christs forbids not children to honour their parents 2 Kings 2. 1 Chron. 4. or the hearers to honour the Preachers for Paul calls himself the father of the Corinthians but he forbids us to depend on humane authority in divine matters but we must depend on one God and have a filial confidence in him 138. Exod. 20.13 Thou shalt not kill Matth. 5.21 18.9 If thy eye hand foot offend thee cut it off and cast it from thee Christ would not that we should dismember our selves but that we should mortifie the old Adam and bridle the wicked motions and desires of our minds and take heed of them 139. Exod. 20.18 The people saw thundrings and the lightnings and the noise of the trumpet Deut. 5.23 You heard the voice out of the midst of the darknesse The frighted people standing afarre off stricken with fear saw the thunder joyned with lightning breaking forth of the dark clouds in the promulgation of the Law 140. Exod. 20.24 Thou shalt make unto me an Altar of earth Chap. 27.1 Of Shittim wood The inward part of the Altar was earth the outside of Shittim wood 141. Exod. 21.24 Lev. 24.40 An eye for an eye a tooth for a tooth Matth. 5.38 39. If any one strike thee on the right cheek turn to him the left The first place is concerning the publick judgement of the Magistrate and the judicial Law now
Psalm 76.80 Zach. 10. and the reason was because the name of Joseph was so famous in Aegypt even more than the name of Israel and beside Joseph had obtained the dignity of primogeniture 1 Chron. 5. it was given to Joseph 334. 2 Sam. 19.23 The King said to Shimei Thou shalt not dye and he sware unto him 1 King 2.9 He said to Solomon Bring down his hoary head to the grave with bloud David swore for himself but not for his successor Shimei need not fear whilst David lived and under Solomon he had been out of danger had he staid at Jerusalem 335. 2 Sam. 20.23 Joab was over the whole Army Chap. 19.13 David said to Amasa Thou shalt be Captain of the Hoast for ever before me in the room of Joab David desired to remove Joab from being Captain because of his cruelty yet he did it not because in great matters he stood in need of him In the mean time Joab deceitfully killed Amasa lest he should be preferred before him the punishment for this David deferred but he did not wholly remit * 336. 2 Sam. 21.2 with Josh 11.18 Of the Hivites Answ The Amorites as having the most powerfull possession communicated their name to the rest of the people thereabouts so Gen. 15. all the inhabitants of Palestina are called Amorites the iniquity of the Amorites was not yet full and Amos 2. I have banished the Amorites * 2 Sam. 21.8 with 6.23 She was barren How then had she children 2. Michael was never married to Hadriel but her sister Merob Answ Some say that Merob being dead Michael did adopt and take those children for her own seeing she wanted children her self and so were called hers because she shewed the care of a Mother to them * 2 Sam. 21.19 with 1 Sam. 17. Goliath was slain by David Answ This was the brother of Goliath 1 Chron. 20. * 337. 2 Sam. 23.8 The same was Adino the Eznite 1 Chron. 27.2 Jashobeam Adino the Eznite by name Jashobeam by office that is one that sate on the seat among the people as Judge the immediate sonne of Zabdiel called an Harhmonite or the son of Harhmoni for his former ancestry * 2 Sam. 23.11 with 1 Chron. 11.13 Full of Barley The field was full of both the one part of it being sown with Barley the other with Lentiles or that both these were carried into the Barne * 338. 2 Sam. 24.1 The Anger of the Lord was stirred up against Israel and he moved David to say go number Israel and Judah 1 Chron. 21.1 And Satan stood up against Israel and provoked David to number Israel He moved i. e. say some Satan moved or David was moved or God himself that hereby he might take occasion to punish Davids and the peoples sinnes did give him over to be tempted by Satan and withheld his grace whereby he might have been enabled to withstand the temptation and so David committed this sin of numbring the people which did arise out of his pride curiosity and confidence in his own strength which otherwise in a civill use might have been lawfull It is one thing to move as a cause another thing as an instrument 339. 2 Sam. 24.9 Joab gave up the number of the people to the King eight hundred thousand 2 Chron. 21.5 He gave David the number of them eleaven hundred thousand In the former place onely the valiant men are counted in the latter the ordinary Souldiers also 2 Sam. 24.9 Of the Tribe of Judah five hundred thousand 1 Chron. 21.5 They are numbred forty seaven thousand First the Souldiers are numbred with their Collonels but next they are reckoned without their Officers * 2 Sam. 24.9 with 1 Chron. 21.5 Eight hundred thousand All Israel were eleaven hundred thousand c. There were twenty four thousand Souldiers and Officers that attended David monethly so many every moneth these make in all two hundred eighty eight thousand 2 Chron. 27. These were as it were a standing Guard about the King every moneth and ready for any sudden expedition There were besides these the Rulers of the Tribes and Officers under them and the Overseers and Rulers of the Kings imployments and Officers under them but the number of these was not put into the account of the Chronicles of David Verse 24. so that here is the resolution of that scruple the whole number of men able to bear armes in Israel were eleaven hundred thousand and eighty thousand in Judah but of these there were three hundred thousand of Israel and thirty thousand of Judah that were already listed and in the constant service and employment of the King and these Joab gave not account of because their number and list had been known long and because the King would not lay Taxes on his own Servants Amongst all this number Levi and Benjamin were not reckoned Joab doing this unwillingly was the more carelesse and so numbred not Levi Benjamin being affrighted by the Hand of Heaven left off and David did imploy others about it * 2 Sam. 24.9 with 1 Chron. 21.5 Davids ordinary Souldiers or Trained-bands are not here computed because their number was already known and reckoned in that number 1 Chron. 21.5 The number of those came to be twenty eight hundred thousand there being in every of the twelve Tribes twenty four thousand So 1 Chron. 27.1 to 15. Over which were set so many Collonels or Tribunes Centurions Captains Commanders and chief Officers as made up twelve thousand which also are mentioned 1 Chron. 27.1 which in the whole amount to eleaven hundred thousand As for the five hundred thousand there are reckoned the ordinary Souldiers of Davids Army in Judah which are computed to have been thirty thousand every thousand having one of those Collonels or Captains set over them the which are left out in the computation 1 Cro. 21.5 and only forty seaven hundred thousand mentioned to which these thirty thousand being added make up the number of five hundred thousand here expressed 340. 2 Sam. 24.13 Shall seaven years of Famine come unto thee 1 Chron. 21.12 Choose three yeares Famine The Famine of seaven yeares is joyned with the three years famine sent for the cruelty of the house of Saul after that should follow the other for the sins of David * 2 Sam. 24.13 with 2 Chron. 21.12 Three years of famine seaven years of famine There shall be three years of famine come to make up those that have been already to be seaven there had been already three years of famine from the Gibionites and this year of numbring the people was almost out and there shall three years of famine more come to make up seaven * 2 Sam. 24.13 with 1 Chron. 21.12 Seaven years that is reckoning in this number the three years of famin already past for the Gibeonites to which three so lately past and Davids sinne of numbring the people being in the fourth year which was a Sabbaticall year a new addition of three other
11. others unclean secundum accidens as being torn of wild beasts or found dead The Raven was unclean as the Gentiles used them in sacrifice as some think however it fed on Carrion But yet not so unclean as to be touched or to eat that it brought However this was an extraordinary case of necessity which will grant a dispensation in Ceremoniall uncleanness 371. 1 Kings 17.22 Elias raised the sonne of the Widow of Sarepta 2 Kings 4.18 Elizaeus raiseth the Shunamites childe John 5.28 God quickneth the dead God raiseth the dead by his own power the Prophets did it not by their own power but by power from him and so confirmed the heavenly doctrine 372. 1 Kings 19.11 The Lord was not in the wind or the tempest Ephes 4.6 God is all in all Act. 12.21 God did not reveal his presence to Elias in the wind or tempest though he be otherwise in all his creatures * 1 Kings 19.11 with Eph. 4.6 Gods essence and presence is one thing the manifestation of that presence is another God was and is in all things but doth not visibly manifest himself in all things The former place speaks not simply but by way of manifestation The latter place speaks of God simply considered and as his power is in all things * 373. 1 Kings 22.42 And he reigned twenty five yeares in Jerusalem 1 Kings 22.41 And he began to reign the fourth year of Ahab King of Israel 2 Kings 8.16 And in the fifth year of Joram the sonne of Ahab the King of Judah c. began to reign Joram the sonne of Jehosaphat began to reign when as yet Jehosaphat was King of Judah 1 Chron. 21.3 Jehosaphat gave him the Kingdome and yet not so but that he was still King his sonne reigning with him four years as some or seaven as others which will solve the doubt By the 2d Kings 3.1 it appeareth that in the eighteenth year of Jehosaphat Joram King of Israel began to reign and by 2 Kings 1.17 that the eighteenth year of Jehosaphat was Jorams second year and by 2 Kings 8.16 Joram the sonne of Jehosaphat did not begin to reign but in the fift year of the other Joram King of Israel Whence we must conclude that in these twenty five years of the reign of Jehosaphat is comprehended all the time from his succession to the Kingdom even to his death whereof he reigned sixteen years alone and then he joyned his sonne Joram with him for seven yeares space and at last put the whole Government into his hand disburthening himself of it two years before his death * 374. 1 Kings 22.15 This prophesie seems to be false for the King was slain in the battle Answ The Prophet spake ironically which the King might easily perceive by his gesture or manner of speaking and hereupon it was the King adjures him to lay aside all fiction and tell him the truth which the Prophet did 375. 1 Kings 22.49 Ahasias the sonne of Ahab said unto Jâ—hâ—saphat Let my servants go with thy servants in the Ships but Jehosaphat would not 2 Chron. 20.35 Iehosaphat joyned himself with Ahasias King of Israel to make Ships to goe to Tarsis Iehosaphat first refused the friendship of Ahazias but at length he granted 376. 2 Kings 1.10 Elias consumed two fifties with fire Luke 9.54 Christ forbade his Disciples to do so Elias was the executer of the wrath of God on the enemies of God The Disciples would rashly have done the like their vocation was not to return evill for evill but to overcome evill with good and to love their enemies * 377. 2 Kings 1.17 And Ahaziah died c. with 2 Kings 1.17 Iehoram the son of Ahab reigned in the eight c. Iehosaphat determined in the seventeenth year of his reign to help King Ahab against the Syrians appointed his sonne Ioram to be Viceroy in the eighteenth year of his own reign and in the second of his sons Ioram the son of Ahab reigned Afterwards in the fift yeare of this Ioram the son of Ahab Iehosaphat being strucken in age confirmeth his Kingdome to his son Ioram Who is said to have reigned eight yeares some whilst his father was alive and four alone by himself after the death of his father 378. 2 Kings 4.29 Go and if thou meet any man salute him not Rom. 16.10 Salute one the other with an holy kiss Salute the Churches Superstitious salutations must be rejected profitable and honest salutations by which we wish good and profit to our neighbour must be observed The command of Elisha to his servant obliged him that without delay or lingring he should performe his errand for what he was commanded was a singular charge * 379. 2 Kings 8.10 Go tell him he shall be healed and presently after the Lord hath shewed me he shall dye the death The Prophet either spake ironically or else he spake according to the mind of the party inquiring for the Question was Whether the disease was mortall to whom the Prophet answered as before the King grew well of that infirmity and died not then but by an externall cause was suffocated as Verse 15. and so they are two answers to severall causes or cases 380. 2 Kings 8.25 Ahasiah reigned in the twelfth year of Ioram the sonne of Ahab Chap. 9.29 In the eleventh year of Ioram the son of Ahab Ahasiah raigned over Iudah In the end of the eleventh year and beginning of the twelfth of Ioram Ahasiah began to reign 381. 2 Kings 8.26 Ahasiah was twenty two years old when he began to reign 2 Chron. 22.2 Ahasiah was forty two years old when he began to reign Ahasiah his age in the former place and the time of the reign of all the house of Omni is put in the latter place 2 Kings 8.26 with 2 Kings 9.29 2 Chron. 22.2 Here seemeth to be two plain differences the one about the age of Ahaziah and the other about the time when he began to reign Answ Ioram the sonne of Ahab reigned one whole year in the life time of his father and eleven years afterward and so one Text calleth his last year his twelfth i. e. of his whole reign and another Text calleth it the eleventh i. e. his sole reign after his fathers death As for the other difference which seemeth the more difficult Ahaziah was but two and twenty c. and Chronicles saith forty two years and so this latter maketh him two years elder than his father for his father began to reign when he was thirty two years old and reigned eight years and so died being forty 2 Kings 8.17 Now for the reconciling of this scruple the Originall helpeth us which in our Translation is not visible The Originall meaneth thus Ahaziah was the son of the two and forty years namely of the house of Omir of whose s ed he was by the Mothers side and he walked in the wayes of that house and came to run at the same time
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
shew themselves unworthy of them so here is a Metonymy of the effect for the cause Neither are all Gods gifts without repentance but such gifts as depend upon Election Neither is every Vocation unchangeable but only the internal and spiritual God had chosen Saul to be King and furnished him with excellent gifts but they were only temporal Though he had a temporal Election to the Kingdom it follows not that he was eternally elected for God had decreed or foreseen that Saul should not continue in the Kingdom appointed unto David 1243. Rom. 11.32 God hath concluded them all in unbelief that he might have mercy upon all Mat. 7.14 For streight is the way which leadeth unto life and few there are that find it The Apostle understands all that is Jews and Gentiles who are not saved by themselves but of the meer mercy of God * 1244. Rom. 11.32 God hath shut them all in unbelief Psal 92.16 And there is no iniquity within him God doth not commit iniquity by shutting all up in unbelief for they are shut up as in a prison in punishing them as a just Judge with the fetters as it were with Gives of their own blindness and hardness of heart Rom. 1.26 Like as a Judge doth inflict imprisonment upon offenders and restraint of liberty So men are kept in the prison of infidelity by the justice of God their sins so deserving But here is the difference Civil imprisonment is for sin yet it is not sin but Spiritual imprisonment is blindness and unbelief is sin And God justly punisheth sin with sin Quis dicat Achabum non peccasse credendo spiritui mendaci c. Who can say that Ahab sinned not in believing the false Spirit And who will say that sin was not the punishment of sin coming from the judgment of God 1245. Rom. 11.34 For who hath known the mind of the Lord 1 Cor. 2.16 But we have the mind of Christ The first place is concerning the inscrutable secrets of Gods wisdom which are not needful for us to know the latter is concerning mysteries that belong to our salvation revealed in Gods Word and such which no man by his natural reason were it never so acute could ever come to know * 1246. Rom. 12 2. Fashion not your selves with 15. Rejoyce with them that rejoyce weep with them that weep Fashion not or be not conformed or apply not your selves to the customs dispositions and Practises of worldly and corrupt men The latter place bids us not rejoyce with wicked men but with the godly and weep with them which contradicts not the former 1247. Rom. 12.20 Thou shalt heap coals of fire upon the head of thine enemy Mat. 5.44 Love your enemies do good to them that hate you The Apostle understands here by coals the spiritual things of conscience not naturall coals for benefits done to an enemy are a cautery to his conscience which pricks and burns out adversary doth justly convince him and stirs him up to peace concord amendment of life let us therefore overcome evil with good and so win the victory over our enemies * 1248. Rom. 12.44 Love your enemies bless them that curse you Psal 139.21 22. Do not I haâ—e them O Lord that hate thee c. We must put a difference betwixt our enemies cause and his person betwixt sin and a sinner Their evil causes and their sins must be hated and we must give no approbation thereto but yet their persons being Gods Creatures and bearing his Image in some sort must be loved Enemies be of two sorts Private and Publick A private enemy is he that hateth a man for some private cause in himself or concerning his affairs and such a one we must love and not hate as Christ commandeth and the Apostle here A publick enemy is he that hateth a man for Gods cause for Religion and the Gospels sake and these enemies be of two sorts curable and incurable We must pray for the publick curable enemies that they may be converted and yet hate their conditions If they be incurable and we have plain signs of their final impenitency then we may hate them for so we hate the devil and yeâ— so hate as to direct ouâ— hatred to their sins and for their sins hate their persons and no otherwise The latter place speaks of publick enemies 1249. Rom. 13.1 There is no power but of God 1 Pet. 2.13 Be subject to every Ordinance of man The Magistracy is a Divine Institution It is called the Ordinance of man because men undergo it and it is employed for the government of men and was ordained for the good of man though the Magistrate be ordained of men yet that is done by Divine authority and subalternates disagree not * 1250. Rom. 13.1 The powers that be are ordained of God Hos 8.4 They have set up Princes but not by me they have made Princes and I knew it not We distinguish betwixt the power in it self considered and the way of attaining unto that power and the use and manner of execution The first is alwais of God but not the second and the third for when any by bribery cruelty or any other corrupt meanâ— attaineth unto any Magistracy or abuseth his power tyrannically or wickedly in neither of these respects is he said to be of God As to that of Hosea the renting of the Kingdom from Solomon and giving ten Tribes to Jeroboam was the Lords own act 1 Kin. 11.31 But in respect of the circumstances as the rebellion of the people against their lawful King and their falling away from his obedience without consulting with God so was it not the Lords act Besides He is said to have reigned but not by God in respect of the manner of his government Qâ—â—â— se non accomodavit ad scriptam patefactam Dei voluntatem and so they reign but not by God both because it is contrary to the order instituted of God and they reign to themselves not to God 1251. Rom. 13.2 Whosoever resisteth the power resisteth the Ordinance of God Mat. 22.21 Render unto Caesar the things that are Cesars and unto God the things that are Gods Preachers have authority to reprove the Magistrate Theologically for his sins but not politickly to resist him when he applies himself to Gods Commandments But if he shall degenerate into a Tyrant and Idolater and opposing himself to God 1 Tim. 5.20 2 Tim. 4.2 Acts 5.29 shall set up what is contrary to God then we must obey God rather than men For the second Table of the Law must give place to the first Table * 1252. Rom. 13.2 Magistracy is the Ordinance of God 1 Pet. 2.13 Magistracy is intimated to be the Ordinance of man The Powers are not simply of God as other things but especially ordained that is by special precept from God there are other things of God as Famine Sickness War but not ordained by Precept and Command Three waies may these Powers be said to be
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