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
or by his being apprehended by faith in the heart of believers or of Doctrine because the fundamental Doctrine necessary to salvation respects Christ which Doctrine is contained in the Law and the Gospel in the Law because Christ is the end of the Law and perfect charity this is the principal foundation the second foundation is ministerial and that is of the Prophets and Apostles because by their Ministry the fundamental Doctrine is delivered 1286. 1 Cor. 3.15 Hereticks shall be saved by fire Mat. 7.22 They shall be condemned The first place is not concerning obstinate Hereticks who overthrow the foundation but of such as hold the foundation they that build upon this foundation wood hay stubble that is they that darken the Gospel of Christ with improper obscure frivolous foolish expositions mingling with questions mens inventions Philosophical traditions such if they renounce their opinions and hold the true foundation they may be saved * 1 Cor. 3.15 with Mat. 7.22 The first place shews that if any mans Doctrine will not endure the tryal of the Word he shall lose the praise of his labour which shall not be accepted nor praised of God Notwithstanding if he have not so erred as to destroy the foundation he himself shall be saved by the fire of revealed brightness of Christ or of the fire of the spirit which will shew the vanity of his work or by the fire of affliction or so saved as one that escapeth naked out of the fire without carrying away or saving any of his goods His person may be saved but he shall lose his reward of a well-qualified Minister The latter place tells us how Christ will do with such as preach but live not as they preach or else that preach in Christs name and destroy the foundation * 1287. 1 Cor. 3.18 If any man among you seemeth to be wise in this world let him become a fool that he may be wise Jam. 1.5 If any of you lack wisdom let him ask of God c. If any man be worldly wise let him lay aside that wisdom and become such an one as the World accounts a fool a Believer in Christ that so he may be truly and spiritually wise If any man want this spiritual wisdom though he be worldly wise let him ask this wisdom which is spiritual of God 1288. 1 Cor. 4.1 Let a man so account of us as of the Ministers of Christ Joh. 15.15 You are my friends We are servants in respect of Creation Aug. in Joh. trac Redemption Vocation friends in respect of Adoption and Revelation of things necessary to Salvation 1289. 1 Cor. 4.3 With me it is a small thing to be judged of you Chap. 14.32 The spirits of the Prophets are subject to the Prophets Paul despiseth not the judgement of the Church and godly men but he denieth that he hunts after favour or applause from men 2 Cor. 10.15 or that he cares for the sinister judgment of those that contemned him therefore he appeals to the censure of the Church 1290. 1 Cor. 4.3 I judge not my self Vers 4. 1 Cor. 10.15 For I know nothing of my self I do not judge my self so as to prefer my self before others nor do I commend my self lest I should seem to boast nor do I dispraise my self lest I do wrong to my Office saith Chrysostome The Apostle was so modest who when he might have commended himself in respect of his vocation doctrine and fidelity lest he should seem to be a Judge in his own cause he leaves the judgment to God Lastly he knew nothing by himself in respect of his Office and a good conscience wherein he lived honestly but he speaks not of his fore-past life 1291. 1 Cor. 4.3 I judge not my self Chap. 11.31 If we would judge our selves we shold not be judged In the first place he avoids the judgment of dignity of preferring himself before others In the latter he commends the judgment of correction and proving of our selves which belongs to all men 1292. 1 Cor. 4.5 Judge nothing before the time Chap. 10 15. Judge ye The Apostle in the former place appeals from the corrupt judgment of the Corinthians unto Christ the supream Judge as if he should say Do not pass your censure before you know the matter perfectly and the parties have been heard or before the last judgment day when God shall judge us all by which words he casts a bridle on all perverse censurers and condemns untimely judgment before things be certainly known * 1 Cor. 4.5 Judge nothing before the time 1 Cor. 10.5 Judge you what I say The former place forbids not all judging of things and persons but a rash and precipitate censuring of persons and actions misconstruing doubtful things which might in the judgment of charity have admitted a better interpretation Judge not rigidly without mercy exaggerating small faults Judge not partially having an eye to the offenders rather than to the offences Things and actions that are not clear and conspicuous judge not before the time of Gods revealing yet you may judg Doctrines which are delivered unto you seeing you have the Word to judge by nor is this judging before the time for the time is come to judge the Doctrines of men by the Word of God * 1293. 1 Cor. 4.14 I write not these things to shame you 1 Cor. 6.5 I speak to your shame It is one thing to write scoffingly at their vanity by comparing his own estate with theirs Another thing to write to them shewing them their own faults to themselves in such a convincing manner as may make them to avoid those courses which may make them ashamed Paul did not the former but he did the latter * 1294. 1 Cor. 4.15 You have not many Fathers for in Christ Jesus I have begotten you through the Gospel Mat. 23.9 Call no man father on earth The first place speaks after this sense You may have many Ministers to instruct you and to feed you being already begotten but yet you cannot say you have many Fathers or those which first preached the Gospel to you and by that preaching begot you to believe in Christ I did that office for you The second place bids us call no man on earth primarily or originally father secondarily and as instruments we may * 1295. 1 Cor. 4.20 The Kingdom of God is not in word but in power Rom. 10.10 By the mouth confession is made to salvation The former place tells us the Apostle doth not govern nor handle the hearts of his by Rhetorical art and speeches after the manner of worldly States but by the strength of his Spirit which gives life to the plainness of mens preaching The second place tells us that God requires of them whom he hath won by his Spirit that they should make confession of the name of Jesus Christ if they think to be saved God doth not only require that you should believe with the heart that Jesus is the
God would not suffer bastards to be admitted to publick offices for the disgrace of their births and the honour of Matrimony lest the Common-wealth should grow contemptible by such but that exclusion is not to be taken for a punishment but an affliction which God in the next life will reward with more glory if they be pious and penitent 241. Deut. 23.6 Thou shalt make no peace with the Ammonites and Moabites Rom. 12.18 If it be possible as much as lyeth in you live peaceably with all men Those Nations did not onely lay snares for the Israelites temporall life but also for their eternall life we so farre as we are able and where piety is not indangered must hold and embrace peace with all men 242. Deut. 23.15 Thou shalt not deliver to his master the servant which is escaped from his master unto thee Philemon verse 13. Paul sent Onesimus who was fled from his Master to his Master again The fugitive servant was not to be sent back to his angry master who was ready to kill him There was a difference amongst the servants of the Jews for he that was to serve seaven years if he ran away after he had served six years he was not to be sent back to his Master but the Gentiles were bond-servants all their lives 243. Deut. 24.1 If a man have taken a wife and married her and she find no favour in his eyes because he hath found some uncleannesse in her let him write her a Bill of divorcement and give it in her hand 1 Cor. 7.15 and send her out of his house Matth. 5.32 Chap. 19.7 Whosoever shall put away his wife saving for the cause of fornication causeth her to commit adultery and whosoever shall marry her that is divorced committeth adultery The Law of divorcement of wives was nothing but a concession of Moses for the hardnesse of the hearts of the Jews and the danger of the lives of the women Christ abrogated that custome by the divine Law and a precept from the beginning and corrected the false glosses upon the Divine Law Mal. 2.6 * Deut. 24.1 with Mat. 19.8 The latter place saith Moses suffered it the former doth not say Moses commanded it If we read it as some say it may be read thus And He hath written her a Bill of divorcement and given it c. and sent c. and she hath departed and gone and been another mans wife so that he bids them not to put her away but forbids to take her again after she had been married to another or if men will say Moses commanded it it was by a politicall Law not by a morall Law or the Law of nature 244. Deut. 24.2 She that was sent away from her husband might marry another husband Rom. 7.3 Whilst her husband liveth she shall be called an adulteress if she be married to another man Divorce by a bill of divorcement doth not dissolve matrimony therefore they that are unlawfully parted must not attempt second marriages because they that are once married are made one body Gen. 5.1 1 Cor. 15.35 245. Deut. 24.16 The children shall not be put to death for the parents Rom. 5.12 By one man sin entred into the world The innocent children are not punished for the sinnes of their fathers but in Adam we all sinned and we are dayly polluted with many actuall transgressions 246. Deut. 25.3 Forty stripes he may have given him and not exceed 2 Cor. 11.24 I received of the Jews five times forty stripes save one The Jews to seem more merciful subducted one stripe 247. Deut. 25.4 Jos Ant. l. 4. c. 8. Thou shalt not musle the Ox which treadeth out the corn 1 Cor. 9.9 Doth God take care for Oxen The former place doth not properly appertain to Oxen but it is a figurative speech In the latter the Apostle speaks tropologically of the Ministers of the Church as if he would say if God take care for Oxen then much more doth he care for men and the Ministers of his Church * Deut. 25.4 with 1 Cor. 9.9 It is certain God takes care for Oxen by his generall providence for by this he provides for all creatures The second place is therefore not simply and so to be understood as if God had no provision for bruit beasts but to be understood comparatively he rather takes care for men and those men which labour in his word and so he argues à minori ad majus he that provideth for Oxen will much more provide for Ministers but God provides for Oxen therefore for Ministers * 248. Deut. 25.5 If brethren dwell together and one of them die and have no child c. Lev. 18.16 Thou shalt not uncover the nakednesse of thy brothers wife There are severall ways of interpreting this former Scripture By Brother may be understood the next kinsman for so the word may signifie and so 't is not a naturall Brother but some other in the kindred who might marry or yet it may be meant of a naturall Brother for where there were many Erothers who all died childlesse successively the surviving Brethren were to marry the Widdow if there were no son but a daughter there was a diffâ—rent course to be taken 249. Deut. 27.15 Cursed be the man that maketh a molten Image Rom 12.14 Blesse and curse not The former place must be understood to proceed from duty and zeal to the glory of God not our of desire to revenge So Moses and Paul did curse 1 Cor. 4.12 Let us follow the example of Christ who being reviled reviled not again when he suffered he threatened not lest he should seem desirous of revenge * 250. Deut. 29.2 You have seen all that the Lord hath done before your eyes Verse 4. Yet the Lord hath not given you eyes to see unto this day To see as the Israelites did that which the Lord did with their bodily eyes is one thing and to see the intent and purpose why the Lord did such things with the eys of their understanding is another They saw with their outward eyes but their hearts did not see and consider what the Lord had done * 251. Deut. 29.29 Secret things belong to God c. Psalm 25.14 The secret of the Lord is with them that fear him Things are secret either as they have relation to the subsequent issue which is hidden from all or else as they have relation to this or that person There are many things which the Lord keeps in his own bosome as not necessary for his children to know and there are other things which his wisedom thinks fit onely to reveale to persons fitly qualified for so great secrets and they are his own children The former place speaks of the secrets of Gods providence which are not fit to be discovered till they appear in their effects And the latter place speaks of such things as the Lord hides from the world in generall and thinks fit to discover onely to
Lord will do The first That wicked men will not take notice of the Lords glorious works though the works being considered in themselves are glorious The second place shews what a glorious work that of redemption should be that even all that would see and take notice of it not shutting their eyes and being obstinate as the wicked do might see it * 607. Isai 26.14 They are dead they shall not live Vers 19. Thy dead men shall live The condition of wicked men perishing is one thing the Saints rising is another There is a difference betwixt men that are dead to God and men that are Gods dead men or that die for God or are his The former Texts speaks of oppressors which are but dead though they live they are many times cut off in the midst of their dayes they shall not live but those that are dead or slain upon Gods account shall live again live for ever 608. Isai 26.20 The wicked will not behold the Majesty of the Lord. Chap. 40.5 And the glory of the Lord shall be revealed and all flesh shall see it together for the mouth of the Lord hath spoken it The Prophet speaks concerning the Kingdome of Christ and the state thereof and he teacheth in the former place that the wicked shall be so blinded that they cannot perceive the mighty worke of God wherein he hath shewed his greatnesse his glory his power and his mercy which blindnesse of theirs doth not take away the glory of God and of Christs Kingdome which all men may see in the saving work of mans Redemption 609. Isai 28.16 Behold I lay in Sion a stone a sure foundation faith the Lord. 1 Cor. 3 10. I have laid the foundation saith Paul God laid the foundation of our salvation in respect of his decree the sending of his Sonne and the perfection of mans salvation Paul laid the foundation in respect of manifestation and of his office and of the Christian Religion at Corinth * 610. Isai 30.26 The light of the Moon shall be as the light of the Sun and the light of the Sun seven-fold Matth. 24.29 The Sun shall be darkned and the Moon shall not give her light Spirituall shining is one thing naturall is another The light and knowledge of God should so farre exceed that which it had been that as much as the Moon light was inferiour to that of the Sun so much the knowledge of that time should be inferiour to that which was to be in after ages Nor yet doth this hinder but that at the generall desolution of the world the naturall lights of the Sun and Moon should be obscured * 611. Isai 30.20 Thy Teachers shall not be removed into a Corner any more Phil. 5.1 Paul a prisoner c. The former place speaks comparatively thy Teachers shall not as formerly be removed into corners but there shall be more plenty Nor doth this hinder but God may upon speciall occasions remove this and that Teacher and suffer them to be imprisoned as Paul though he never leaveth his Church in generall without Teachers Some distinguish betwixt teaching in Corners and Teachers to be driven to Corners by persecution * 612. Isai 31.7 Idols of Silver and of Gold which your own hands have made 1 Cor. 8.4 We know that an Idol is nothing Idols are something materiall or in relation to the substance that they are framed of they are nothing in relation to their effects and energies an Idol is of no force or value * 613. Isai 33.52 The Lord is our Law-giver Gal. 3.19 The Law was Ordained by Angels The former place speaks of God as the Author the latter place denies not God to be the Author but speaks of Angels as instruments or meanes by which the Lord gave the Law * 614. Isai 35.8 He was taken from prison and from judgement and who shall declare his generation Act. 8.33 In his humiliation his judgment was taken away It is one thing to quote the word another thing the sense Luke quoted the sense and substance of what the Prophet had said and not the words He was taken away from the judgement of his adversaries and delivered from prison What else was that but the exalting of his own judgement above them that past upon him The word that is rendred is as well to lift up a thing as to take away 615. Isa 38.1 2 Kings 20.1 2 Chron. 32.24 Set thy house in order for thou shalt dye and not live Vers 5. I will adde unto thy dayes fifteen years saith the Lord. Augustine saith that Ezechias was in order to dye according to some causes of future events In Gen. tit lib. 6. cap. 17. yet God added fifteen years to his life doing onely that which he foreknew he would do before the beginning of the world Gods justice brought the command for Ezechias death but his mercy prolonged his life and so Ezechias Piety and Repentance is proved 616. Isai 41.7 Chap. 46.6 They lavish gold out of the bag and weigh silver in the ballance and hire a Goldsmith and he wageth it a God 1 Cor. 8.4 An Idoll is nothing Silver and Gold and such materials as the Idols are made of were created by God but relatively unto God they are said to be nothing because they have nothing of God in them for God will not be worshipped by Idols 617. Isai 42.8 Chap. 48.11 I will not give my glory to another Matth. 11.29 Chap. 28.19 All power is given to me in Heaven and in Earth God will not give his praise and glory to an Image Christ to whom all power and glory is given is not only man but the true and eternall God also with the Father and the holy Ghost having co-equall glory with them but by reason of his office of Mediator all things are given him of the Father 618. Isai 42.8 I will not give my glory to another Rom. 8.14 The glory of God shall be revealed in us The first place is concerning those things wherein God will be glorified by us in this life that is by worship adoration invocation The letter concerning the participation and place of glory in the life to come which he will communicate to us 619. Isai 42.10 Sing unto the Lord a new Song that is the Gospell Gen. 3.15 It was Sung in Paradise concerning the blessed seed of woman That Evangelicall Song is called new not for time but because it comprehends new and wonderfull things a new light is kindled by it it makes a new Creature and shews us the new way to heaven 620. Isai 45.6 7. I am the Lord and there is none else I forme the light and create darknesse I make peace and create evill I the Lord do all these things Gen. 1.31 And all that God made was good God makes evill not of sinne but of punishment and calamity by which he justly afflicts sinners Also the Prophet here opposeth the evill of the misery of war to the good
though for a time Gods people may want the possession of the earth yet in regard of their posterity or of having that which is equivalent to it for themselves they do not want it 771. Mat. 5.10 Blessed are they that suffer persecution for righteousness sake Ver. 12. Because great is their reward in heaven 1 Pet. 2.10 c. 4.14 Rom. 8.18 The afflictions of this world are not worthy of the glory hereafter which shall be revealed in us The reward here hath no relation to any merit of ours but to the free love of God who promiseth for Christs sake a reward of his grace to them that ask him and crowns his gifts in us Nor do the afflictions and sufferings of this life merit the free rewards of eternal life * 772. Mat. 5.12 with Rom. 8.18 The Former place tels us that those who are persecuted for the Gospels cause may rejoyce because they have a great reward in heaven not that this persecution did merit Heaven but because God would freely give it to such a person as was so qualified it is a reward not a desert it is of grace not of merit The latter place shews that all we can do cannot deserve heaven Mat. 5.44 Love your enemies 1 Joh. 5.16 There is a sin unto death I do not say you shall pray for it The former place gives a general rule the latter tels us of a particular exception Love your enemies so as to pray for them unless they be such enemies as sin a sin unto death Love your private enemies I do not say the enemies of the Church pray for them till you be clearly convinced that they have sinned the sin unto death 773. Mat. 5.12 Great is your reward in heaven Eph. 2.8 By grace you are saved through faith it is the gift of God Our salvation properly is not a reward but the gift of God Rom. 5.6 c. 3.28 Phil. 2.13 1 Tim. 4.8 in respect of acquiring it and application conservation and perfection 774. Mat. 5.14 You are the light of the world Joh. 8.12 I saith Christ am the light of this world All Doctors of the Church and all Christians enlightned by Christ are light not of themselves but from Christ of whom they receive their splendor and divine light or Christ is of himself the true original light who enlightens every man that comes into the world * Mat. 5.14 with Ioh. 8.12 There be several kinds of Lights Original and derived the first as the Sun the other as the Stars Original is that which is the cause of all light and so in the latter Text Christ is the Cause of all light and knowledge which is saving and in this sence Iohn Baptist Ioh. 1.8 is not the light nor any Disciple But there is a derived light which shineth forth but yet is received from another and so Iohn was a burning and shining light or lamp Ioh. 5.35 and so were the Disciples 2 Cor. 4.6 for they received their light from Christ and they testified of this light and they walked as in the light 775. Mat. 5.16 Let your light so shine before men that they may see your good works c. 6.1 Beware that you give not your alms before men All that are enlightned with the light of the Gospel must study to do good works Rom. 13.12 That by the works themselves the faith and godliness in our hearts may be known to men But in the latter place all works of ambition and boasting are forbidden by Christ for hypocrites they do so desiring to be praised and seen of men * Mat. 5.16 with 6.1 The former place speaks that Ministers must preach so as men may have occasion to glorifie God both by their life and Doctrine The latter place bids both Minister and people to avoid doing any thing for vain glory for that hinders the glory of God It is lawful to do good works before men to stir them up to do the like and to praise God but it is not lawful to do any work to have praise with men it is one thing to do a good work to evidence to men our faith when it is doubted and accounted by men to be hypocritical another thing to do a good work before men to make our hearts which are hypocritical to appear to be true * 776. Mat. 5.17 with Rom. 10.4 Christ is the end of the Law to every one that believeth The former place shews Christ as God and man came not to destroy that mandatory part of the Law viz. the moral part the mandatory part is Ceremonial Judicial and Moral He hath not destroyed this last though he hath fulfilled so much as concerned him the first second yea the third He came not to destroy that part of Gods Word concerning Righteousness and Justice which Moses penned by Gods Commandment or the Prophets i. e. That part of Gods Word which is contained in the writings of all the Prophets in the old Testament after Moses He came not either by his Doctrine or Practice to free men from the obedience thereof or to put an end to them so as they should be useless But he came to fulfil them First By his Doctrine 1. Restoring the proper meaning and true use 2. And by revealing the right way Secondly By his Person he fulfilleth the Law 1. By becoming accursed to the Law 2. And by perfect obedience unto the Law Thirdly He fulfilled the Law in the Elect by creating faith in Christ and by giving them the Spirit of God The second place tels us Christ is the end of the Law He ended the Ceremonial Law and legal Rites the Law Prophets being until John Mat. 11. He was the end of the Law but not directly for in general the Law was made to make man righteous but seeing that could not be done the Law brings us to Christ in whom we are righteous 3. Christ is the end and scope aimed at in the Old Testament all the Prophets gave testimony of him Christ he is the end because he perfectly fulfilled it the Ceremonial Law being the substance of it the Moral Law by his active and passive obedience Christ is the end of the Law as the Law is taken more largely for the whole Doctrine contained in Moses Joh. 5.46 Or secondly as the Law is taken more strictly for the Precepts of the Moral Law in three respects 1. Of his personal obedience which the Law required 2. In regard of satisfaction for the punishment due by the Law 3. In justifying us by Christ to whom the Law as a Schoolmaster brings us 777. Mat. 5.17 I came not to destroy the Law but to fulfil it Gal. 3.13 Christ came to redeem us from the curse of the law There is a difference between the Law and the Curse of it as Christ hath fulfilled the Law so must we walk in his Commandments and by applying Christs satisfaction to our selves we are said spiritually to fulfill the Law from the curse and
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
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
the Gospel promised or fulfilled Metonymically when the name of the thing is given to the instrument or it is taken for the Ministry 1158. Rom. 1.13 I oftentimes purposed to come unto you Ver. 13. But was let hitherto Paul purposing to go to Rome did not resist the will of God nor was it contrary but according to his will not absolutely but conditionally if God pleased the impediments he might have were Satan casting many hinderances in his way or sickness the planting of Churches or the like * 1159. Rom. 1.17 The just shall live by faith Hab. 2.4 The Just shall live by his faith The latter place tells us though wicked or carnal men may trust in externall security yet good souls shall be maintained in their spiritual life by faith in Christ And the former place shews us that man obtaineth life and salvation by the Gospel inasmuch as it offereth Christ the cause of life and likewise this Christ is to be embraced by a lively faith The one or both places tells of getting life if not of keeping and getting for in attributing the one to faith it doth the other consequently 1160. Rom. 1.18 The wrath of God is revealed from heaven against all ungodliness Chap. 2.4 The goodness of God leadeth thee to repentance Justice doth not oppose the goodness of God punishing wicked men as they are wicked but goodness invites men to repentance deferring the punishments of the wicked not as they are wicked but as they are Gods creatures and he delights not in their destruction 1161. Rom. 1.26 He reckons up heathenish beastliness and Sodomy Eph. 5.3 Fornication and all uncleanness and filthiness let it not be once named among you The Apostle commemoâ—â—tes the dissolute life of the Heathens to make us avoid it not to imitate it by disgracing it that so being terrified with that filthiness we may escape the anger of God * 1162. Rom. 1.26 God gave them up to vile affections c. 1. Joh. 2.16 Lust of the flesh is not of the Father God gave them up by permission or suffered them to give up themselves to vile affections or God gave them up out of Judgement by substracting his grace and this as his justice because of their former inordinate walking The latter place tells us that lust c. come not from God as the Author nor doth it deny that God for his own glory is the permitter of sin or that he may withdraw his grace 1163. Rom. 2.1 Inexcusable thou art O man whosoever thou art that judgest Chap. 13.1 There is no power but of God The power of the Office is distinguished from the faults of the Person though in the court of Conscience and before God we are sinners yet we are not in the Courts of Civil Justice and before men 1164. Rom. 2.6 God will render to every man according to his deeds Vers 16. God will judge the secrets according to my Gospel In the former place is treated of the effect of faith that goes before retribution in the latter of a necessary instrument God will condemn the wicked and Infidels according to the Law and acquit the believers according to the Gospel for he that believes shal be saved and both waies God will reward according to our works Mar. 16.16 as they were done well or ill from faith or infidelity 1165. Rom. 2.6 He shall render to every man according to his deeds Chap. 3.28 Chap. 8.3 We conclude that a man is justified by faith without the works of the Law To render is not only meant just retribution but free gift Rev. 22.12 Behold I come quickly and my reward is with me to give to every man according as his work shall be This doctrine takes not away justice but confirms it because it respects works for a mans faith and judgeth by the works as the effects of mens faith and life and condemns bad works for unbelief * 1166. Rom. 2.11 For there is no respect of persons with God Rom. 9.13 Jacob have I loved but Esau have I hated God doth not accept this person or refuse that because the one is of this Nation the other of that the one rich the other poor c. But in love he accepts whom he will from the ordinary or damnable condition of the wicked that he accepts any upon arguments taken from himself or his love is not in in justice to the rest but mercy to the Elect. Debitum si non reddis habes quod gratuleris si reddis non habes quod queraris If thou dost not pay thy debt which thou owest thou hast cause to be thankeful if thou dost thou hast no cause to complain Aug. * 1167. Rom. 2.12 He that sins without the Law c. Rom. 4.15 Where no Law is there is no transgression c. There are three kinds of Laws the written Law given to the Jews not to the Gentiles and of this Law speaketh the Apostle here that they sinned without the Law and so shall perish without Law that is the written Law of Moses There is beside the Law of Nature whereof the Apostle speaketh afterward Ver. 14. They having not the Law are a Law unto themselves Against this Law the Gentiles sinned and by this Law they shall be judged The third Law is that which was given unto Adam in Paradice by which not only he but all his Posterity are found to be Transgressors And in respect of this Law even Infants are found trespassers because of Original sin 1168. Rom. 2.13 The doers of the Law shall be justified Gal. 2.16 For by the works of the Law shall no flesh be justified Justification is attributed to the Law and to Works not simply but by supposition if any man can perfectly fulfil the Works of the Law but no man can in this weakness perfectly fulfil the Law * 1169. Rom. 2.13 The doers of the Law are justified Rom. 3.28 We conclude a man justified by Faith without the Works of the Law The Law is fulfilled two waies One is in supposition that if a man could by his own strength keep the Law he should thereby be justified There is another fulfilling which is by the perfect obedience of Christ imputed to us by faith whereof the Apostle speaks Phil. 3.9 Of these the Apostle speaks here who endeavour themselves to live according to the Law and shew their faith by their works yet are saved by the obedience of Christ There are two kinds of Justification One is verily and indeed before God which is by faith in Christ Rom. 3.26 The other is in opinion of men Luk. 16.15 Of the former the Apostle speaks here 1170. Rom. 2.14 The Gentiles which have not the Law do by nature the things contained in the Law Chap. 8.7 The carnal mind is enmity to the Law of God for it is not subject to the Law of God The natural Law convinceth the Gentiles the written Law the Jews The Apostle doth not in the former place
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