and Cause I create evill that is naturall such as sicknesses sorrows c. and materiall and these I do by way of Judgment but I create not morall evill 14. Gen. 1.31 God saw every thing that he had made and behold it was very good Mal. 1.3 I hated Esau Quaest ex Epist ad Rom. Every creature of God is good and so is man as be is a creature but not as a sinner saith August God therefore hated Esau for his sinne and set him after his brother Jacob. Exod. 20.11 Deut. 14. 15. Gen. 2.2 God rested from all his works that he had made Joh. 5.17 14.10 My Father worketh hitherto God rested from all the works of creation and of things that should be in nature but not from his works of Providence care and sustentation for without that all would return to nothing and perish Psal 104. Acts 17. * Gen. 2.2 with Jo. 5.17 God rested from making new species of creatures but not from upholding those already made and enlarging the individuals of these species * 16. Gen. 2.4 These are the generations of the Heavens and the earth in the day c. Exod. 20.11 for in six dayes Object How in one day and yet was six dayes in making them Answ 1. In one day as to the whole Chaos and matter and yet six in producing the severall species 2. The word day is either to be taken strictly or largely strictly for twelve or twenty four hours and so God did not make all individuals in one day or for a certain tract of time and so six dayes are but one 17. Gen. 2.15 God put man into the garden of Eden to dresse it Chap. 3.19 In the sweat of thy face shalt thou eat bread If Adam had continuance in innocency labour should have been pleasant unto him but because he sinned therefore must we labour with much sorrow and trouble 18. Gen. 2.18 It is not good that the man should be alone Mat. 19.10 It is not good to marry 1 Cor. 7. To touch a woman In the first place God speaks of the good and profit of the whole Species and the Church which cannot be propagated by one person alone In the latter the Apostle speaks of the personall good and the more commodious kind of life in the time of persecution * Gen. 2.18 It is not good that man should be alone 1 Cor. 7.1 It is good not to touch a woman Marriage it felf as it is Gods Ordinance is good But Marriage as relating to the persons which enter into that estate may be evill i. e. by accident Besides evill may be taken for the evill of sinne and so marriage is not evill but as evill signifies the evill of punishment or the privation of happinesse or a quiet life so marriage may be evill It was good in the Apostles days not to touch a woman as good signifies lesse troublesome or more agreeable to the present necessity verse 26. more convenient in regard of the calamities of the Church which will be so much the easier born and overcome by the enjoying of liberty and more profitable also by being not so distracted with cares nor troubled with these distractions that by reason of sin accompany the married estate 19. Gen. 2.24 Therefore shall a man leave his father and mother Exod 20.12 Honour thy father and thy mother To leave father and mother here is not to deny them the honour love and help that is due to them but to leave the house of his parents and to live with his wife and to set up a new family with her * Gen. 2.24 with Exod. 20.12 The degrees of love and affection do not vacate or take away one another Parents are to be loved by reason of their original reverence obedience and subjection more than a wife Yet wives are to be more loved by reason of union or conjunction for they two shall be one flesh and also by reason of cohabitation and serve to domestick society 20. Gen. 2.24 A man shall cleave to his wife Exod. 21.4 The servant going forth shall leave his wife to his master c. The generall Law pertains to all that is the first but the speciall Law was granted to the Jews for the hardnesse of their hearts and so we understand the latter place 21. Gen. 2.24 Matth. 19.5 And they shall be one flesh 1 Cor. 6.16 He that is joyned to a harlot is one body Married people are one body really and indeed by divine institution but carnal copulation with a whore without marriage though it be actually one body yet it is impure because it is not of divine institution * Gen. 2.24 They two shall be one flesh 1 Cor. 6.16 He that is joyned to an harlot is one body with her Object How can a man that is joyned to a wife and be one flesh with her be one flesh with an harlot Answ Marriage makes one flesh two wayes First By divine institution Secondly By the act it self That which is done beyond the bounds of marriage is making one flesh by act not institution and therefore illegitimate the act and effect are the same of conjunction within and without marriage are the same but the cause is different The Apostle opposeth carnal conjunction to spirituall and that which is in Christ The agglution being threefold 1. In body and mind lawfully as in marriage 2. In body alone unlawfully as in whoredom 3. In spirit as in the spirituall conjunction with God by grace in Christ * 22. Gen. 3.6 She gave unto her husband and he did eat 1 Tim. 2.14 The man was not deceived The one Text saith that Adam received an Apple from his wife the other saith that Adam was not deceived i. e. immediately of the Devill as Eve was so that both agree in this that the woman was deceived by Satan and after her being deceived she gave the Apple to her husband which he not examining but taking it upon the account of his wife which he thought loved him did eate And so Adam imputes not the thing to Eve by way of deceit but onely saith The woman she gave me 23. Gen. 3.6 The woman saw that the tree was good for food Vers 7. And the eyes of them both were opened First she saw with the eyes of her body the tree and the fruit that was good to eat but at length both their eyes were opened spiritually when they knew their sinne and transgression of the Law of God 24. Gen. 3.12 The woman gave to the man of the tree and he did eat 1 Tim. 2.14 And Adam was not deceived but the woman The woman became for prevarication to the man for by her he was deceived and not by the Serpent as she was Aug. l. 11. de Gen. ad lit c. ult 25. Gen. 3.16 Thy desire shall be to thy husband and he shall rule over thee 1 Cor. 1.2 1 Cor. 7.4 The husband hath not power over his own body
were different times and passages others that they were in the same Journey and that he healed one blind man at his coming in and as he went forth two more whereof the more noted was Bartimeus or in English the son of Timeus and he being the more noted his name is only set down But others say he cured one at his going in another as he came forth and then further on his way two more 974. Luk. 22.28 Ye are they who have continued with me in my temptations Mat. 26.56 All the Disciples forsook him and fled In the former place the Disciples constancy is commended for the time past that they forsook not Christ in his temptations when others were backward In the latter is observed their scattering abroad for that at the time of Christs passion their faith was much shaken 975. Luk. 22.29 I appoint to you a Kingdom as my Father hath appointed me Mar. 10.40 For to sit on my right hand and on my left hand is not mine to give He speaks at first not of the Kingdom of heaven whereof he hath the sole government but of the administration of the Kingdom of Grace in the promulgation of the Gospel through all the world and planting of Churches by Apostolical Authority which he going to his Father left in charge with them as he had it committed to him by his Father 976. Luk. 22.31 Satan desired to have you that he may sift you as Wheat 1 Joh. 5.18 And he that is born of God sinneth not and that wicked one that is the devil toucheth him not Satan laies snares for godly men alwaies seeking whom he may devour that Christ confirms by example of the Disciples John teacheth that that evil one shall not hurt us though he set upon us For God is faithful who will not suffer you to be tempted above what you are able 1 Cor. 10.13 but will with the temptation make a way to escape that you may be able to bear it * Luk. 22.31 Satan hath desired to sift you 1 Joh. 5.18 That evil one shall not touch you The former place sheweth Satans intent and desire The latter shews Gods intent and resolution Satans desire is by tempting and sifting to overthrow but he shall only cleanse and refine you and this by goodness of God who may suffer Satan to take of the chaff but will not suffer him to touch or meddle with the corn 977. Luk. 23.34 Father forgive them Joh. 17.9 I pray not for the world Christ both by words and his own example taught us to pray for our enemies he prayed not for the world that is for wicked men hardned in their sins of whom there was no hopes of repentance we must not imitate that because he only knew best who they were that were such * Luk. 23.34 with Joh. 17.9 In the former Christ seeing the people zealous without knowledge and that he might teach us to pray for those which despitefully use us prayed for the Jews not that he so prayed for them as absolutely to pray and believe that all and every particular soul of them should be saved but that those who belonged to the election of grace among them should be forgiven c. The latter place saith that Christ would not pray that all and every paticular person in the world should be saved 978. Luk. 24.10 Mary Magdalen and Joanna and Mary the Mother of James which told these things unto the Apostles Mar. 16.10 Mary Magdalen told them that had been with him Mark excludes not the other women he names Mary Magdalen either because she spake to the Apostles in the name of all the rest or else with greater affection or because she spake first The Gospel of St. JOHN IT Contains a relation of Christs Person both according to his divine and humane Nature also his Office Mat. 10.7 and pains he endured unto the death of the Cross his Resurrection also and his appearings It was written after the other Evangelists against the Heresies of Ebion and Corinthus being as it were a Complement of those things were let pass by the other Evangelists * 979. IOH. 1.1 And the Word was God Jesus Christ yesterday to day and for ever c. Doubt A word is vox evanescens a vanishing voice Christ is a Word ergo vanishing and not stable Answ There is an equivocation in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or word for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or a word is sometime in the predicament of Quality when it signifies a sound or transient voice volat irrevocabile verbum sometime it is in the predicament of Relation when it signifies a promise by which you are obliged to another Verba ligat homines taurorum Cornua funes As oft in the predicament of Action when it signifies a thought or deliberation or purpose of mind but in this place it is taken essentially not vulgarly as for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quoddam subsistens intelligens And Christ is called the Word in respect of the Father because he was begot by the mind of his Father and in respect of us as the person producing the Gospel from the bosome of the eternal Father and keeping the Ministry thereof Joh. 1.1 And the Word was made flesh Flesh is a Creature therefore Christ was a Creature Mutato genere predicationes non valet consequentia In majore usitata predicatio est generis de specie Flesh is a created substance in the other proposition The Word was made flesh was an improper speech The Word was made flesh i. e. The Word is Man or the Word the Divine Nature assumed into personal union with the Humane Nature Joh. 1. We saw his glory as of the only Son of God Ioh. 1.12 To them gave he power to become the Sons of God The word Son is sometime taken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They are properly Sons who are procreated of the Fathers substance and keep the Fathers Nature in themselves so Isaac was the son of Abraham Others are sons by Law or adoption when he who was not of the nature of the Father is taken and acknowledged by the pleasure of the father to be his son as Eleazer was to Abraham when yet Isaac was not born and sometimes Catechistically Scholars are called sons of Masters Angels and Believers are the Sons of God by Adoption and Grace but Christ is the true and natural Son of God He is the only begotten and beloved Son storge naturali with a natural affection and thorough this Son it is that all other Sons of God are beloved and adopted 980. Joh. 1.7 John came for a witness to bear witness of the light c. 5. 34. I saith Christ receive not testimony from man Act. 1.8 c. 10.39 John testified of Christ that he was the light of the world not for Christs cause but for mans cause that they might believe in him For seeing he is the chief good the
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
a strong Lord like unto thee Object If man was created in Gods Image he is strong as God for that is part of Gods Image but he was made in Gods Image Answ Likenesse is either in quantity or quality man was made like God in holinesse knowledge with dominion over the Creatures not that he was alike fully holy or knowing or powerfull as God nor yet had man the same natural holinesse as God for in God holinesse is connatural to him and is his nature but not so in man for 't is onely in him an infused quality which ab esse ad esse potest fine subjecti interitu 2. Man was made in the Image of God and by his fall lost it 3. The Psalmist speaks of the great power whereby God excels all others being compared to them Gen. 1.27 and 9.6 God created man after his own Image Chap. 5.3 And Adam begat a son in his own likenesse after his Image The Image of God after which God created man at the beginning was depraved by the fall of Adam and so he begat such a son as himself a corrupt sinner and blind in spiritual things * 7. Gen. 1.27 with Gen. 5.3 In the former place Gods Image in which he created man was the spiritual immaterial immortal essence of mans soul in the natural faculties of it understanding memory reason and will in the supernatural gifts of wisdom righteousnesse and holinesse in the dominion over other creatures all stamps set on man out of the everlasting Modell of Gods Perfections The second place in his own likenesse signifies as well in nature as in the corruption of it through sin he was begotten 8. Gen. 1.27 God created man c. in the Image of God male and female created he them 1 Cor. 11.7 The man is the Image and glory of God but the woman is the glory of the man The woman was created in the beginning after the Image of God so well as the man 1 Pet. 3.6 Gen. 24.5 Paul considering the distinction of sex saith that the man came nearer to the Image of God in respect of his dominion and the end because the woman was made out of the man and for the man * Gen. 1.27 with 1 Cor. 11.7 Man is said to be the Image and glory of God in regard of dominion which God gave him over other creatures A woman may be considered either according to her specificall nature in which she agreed with man and in that regard she was created according to the Image of God in holinesse and righteousnesse or according to her sex as she was Adams wife and subject to him and in that regard she beareth not the Image of God for subjection is not the Image of God but rule and Dominion is 9. Gen. 1.2 and 9.1 Be fruitfull and multiply and replenish the earth Luke 23.29 Blessed are the barren and the wombes that never bare Children before and since the fall are a blessing from God absolutely Barrennesse is commended by Christ not simply but by reason of a judgement was to fall upon the Jews and of that heavy calamity to ensue wherein the flight would be easier for one alone than for a mother and her little ones so Woe be to them that are with child Matth. 24.19 and to them which give suck in those dayes 10. Gen. 1.28 Multiply and replenish the earth 1 Cor. 7.7 For I would that all men were even as I my self Whether Paul were then a Batchelor or a married man is uncertain that he was married his words imply where he saith Have not we power to lead about a Sister or a woman a wife as well as the other Apostles otherwise he had not been sure of a wife If he were a Batchelor he speaks conditionally unlesse the propagation of mankind and of the Church should be hindred * Gen. 1.28 with 1 Cor. 7.7 The Apostle doth not simply wish that all men and women led a single life for so the Church of God could not be propagated nor the divine benediction upon the married fulfilled but that all had the gift of continency and were as free from worldly cares and fleshly intanglements as he and his gift of continency may stand with holy Matrimony As we read of Malcus and others who though married yet having the gift of continency fulfilled the Apostles precepts vers 29 32. Having wives as if they had them not and caring for the things of the Lord. 11. Gen. 1.31 And God saw every thing that he had made and behold it was very good Eccles 1.2 Vanity of vanities all is vanity All the Creatures are good in respect of the creation and their nature but Ecclesiastes condemns their vain and evill inclination which is not naturall to them but came upon them by the fall of man * Gen. 1.31 with Eccles 1.2 All Creatures are good in relation to God and in themselves simply considered but all creatures are vanity in relation to them that use them no man finding satisfaction in any of them that may be good in it self which cannot be so to me 12. Gen. 1.31 All that God made was very good Rom. 8.20 For the Creature was made subject to vanity not willingly but by reason of him who hath subjected the same in hope Before the fall every creature was in a better condition than after the fall for contrary to nature they are become subject to the lust of wicked mâ—n and so to many afflictions by reason of him who hath subjected the creature that is God under this hope that it shall be at last delivered from the tyranny of the wicked * 13. Gen. 1.31 All that God made was very good Lev. 11. Many Creatures are accounted unclean The former place speaks of the good of Being and Creation as the things are in themselves or as they have their designations to such and such particular ends The latter place speaks of the uncleannesse as to hic nunc in relation to certain persons the Jews and certain times under Moses his Law God accounted these things unclean not that they were unclean in themselves but in regard of this command as Lord over all they would have made the persons which used them unclean and filthy in the sight of the Lord as having trespassed on his Majesty by their disobedience * Gen. 1.31 all was very good Es 45.7 I create evill Answ Evill is three-fold naturall morall and materiall every thing was naturally good bonum ens convertuntur 2. But that which is morally evill is deprived of those virtues and perfections which the Law requires and so that which is naturally good may be morally evill as having swerved from the rule of God 3. Materiall evill such as hurtfull beasts poisons in plants c. which though they be not evill in their own nature and simply considered ad hic nunc applied to this or that subject are so Of the first and last God is the Author
they cannot stand with love But when we are affraid out of the love and respect we owe to God to displease him or we moderately fear the punishments of the Lord. These may stand with love Perfect love casts out all tormenting fear not all fear whatsoever for Matth. 10.28 Fear him which is able to destroy both soul and body in Hell * 540. Psal 129.1 Many times have they afflicted me from my youth up Nahum 1.9 Affliction shall not rise the second time The first place tells us that the godly are often afflicted The second place tells nothing to the contrary but that the enterprises of the Assyrians against Judah and the Church were against God and therefore he would so destroy them at once that he should not need to return the second time to destroy 541. Psal 132.13 God hath chosen Sion for his habitation this is my rest for ever here will I dwell because I have chosen it Acts 6.14 We heard him say that Jesus of Nazareth should destroy this place and change the traditions of Moses In the first place is a promise of the conservation of the Temple and of the Jewish polity upon condition of their obedience if the Jews should do that which God commanded them and keep his holy Covenant In the last Stephen from the predictions of Christ and the Prophets concerning the ruine of the City and Temple at Jerusalem invites them to repentance 542. Psal 136.1 to 26. The goodnesse and mercy of the Lord is for ever and ever Tit. 3.4 When the gentlenesse and love of God our Saviour appeared The Fathers under the old Covenant did no otherwise taste the goodnesse of God than we do by looking unto Christ to whom God commended his goodnesse and him that he promised to give our Fathers for their salvation he hath given unto us revealed in the flesh 543. Psal 139.1 O Lord thou hast proved me Gal. 6.4 Every man shall prove his own work The Psalmist prayeth that God would prove him not that he was free from sinne but he desires by mercy to be cleansed The Apostle sheweth what is our duty namely to make our works approved to God which he will prove * 544. Psal 139.21 22. Do not I hate them O Lord that hate thee c. Matth. 5.44 Love your enemies There is a difference betwixt our enemies cause and his person Their sinnes and evill causes must be hated we must give no approbation thereto but their persons being Gods creatures and was his Image must beloved Enemies are of two sorts private and publick a private enemy is he which hateth a man for some private cause such a one we must love and not hate A publick enemy is he that hates an enemy for Gods cause for the Gospels cause and these be of two sorts curable and incurable if curable pray for their conversion hating their conditions incurable 1 Cor. 16.22 and even to these we must haâ—e their sinâ— and for their sinnes hate their persons and no otherwise David in the former place speaks of publick not private who hated not him but God and were incurable 545. Psal 145 8. The Lord is gracious and full of compassion Exod 33.19 I will have mercy on whom I will Rom. 9.15 19. God is gracious and mercifull so that he offereth his goodnesse to wicked men also and declares in them the effects of his grace and clemency he made them he given them temporall goods he defers his temporall and eternall judgments though they are ungratefull to him but he sheweth mercy to whom he will not looking on our worth but he saveth us frely without being obliged he doth all of his own goodnesse and mercy * Psal 145.8 with Exod. 33.9 The former place speaks of Gods mercy compared with his other attributes as they are communicated to men and so comparatively his mercy is above all his works for even wicked men have many mercies from the Lord. The second place shews Gods mercy from eternity on particular persons which no waies crosseth the former 546. Psal 147.9 He giveth to the beasts his food c. 1 Cor. 9.9 Doth God take care for Oxen God takes care for Oxen so as to give them their food in due season Yet he takes no care for Oxen in comparison as he cares for man The Apostles meaning is to shew that the end of the Law was not to shew or prescribe how Cattle should be sed though that may be occasionally delivered in it but to command equity to be used in the just rewarding of those who labour for us and under similitudes and shadows these werâ— prefigured in the Law The PROVERBS OF SOLOMON VVIthout doubt it was taken out of his three thousand Parables and his most wise sentences for the good of the Church teaching good men patience and wisdome and the fruit of it is to be imbraced and sinne to be fled from Relating the works of the wise and foolish he commends the manners of an honest woman 547. PRov. 1.15 My sonne walk not with sinners remove thy foot from their paths Luk. 15.1 All the publicans and sinners came unto him to hear him and he received them Solomon forbids us to run to evill with wicked men or to allow of their wickednesse Christ receiving publicans and sinners reproved their faults exhorted them to repentance by his great love toward them * 548. Prov. 1.20 Wisdome uttereth her voice in the streets Esay 42.2 He shall not cause his voice to be heard in the streets Christ the eternall wisdom of his Father uttereth his Gospell in the most publick places so as none can plead ignorance Nor doth this hinder Christ in his Incarnation to come privately and not with the externall pompe and glory of worldly Princes which by reason of their followers and triumphs make a noise in the streets 549. Prov. 1.26 I will mock at your trouble and laugh when your destruction cometh Ezek. 18.32 I will not the death of a sinner for I take no pleasure in the destruction of a sinner God is delighted in his justice when he punisheth those which despise his grace and that will not hearken to his fatherly vocation but of his mercy he will not the death of sinners as death is the destruction of nature The former place belongs to Gods consequent will the latter to his antecedent will that is ruled by justice this by mercy * 550. Prov. 1.28 They shall seek me early but shall not find Mat. 7.7 Seek and ye shall find When Christ saith seek and find he bids seek in time and not out of time not deferre our repentance and calling on God till Gods time be past for then if they seek God as many may do in distresses and calamities they shall not find a return of deliverance But if any man in the day of grace will seek God he shall find him * 551. Prov. 2.19 They that go in to her return no more 1 Cor. 6.10 Such were some of
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
because it declareth the good and holy will of God in respect of us it is called the ministration of Death because it reproves sin and threatens us with death 1211. Rom. 7.14 I am carnal sold under sin Chap. 6.22 We are made free from the Law of sin wherein we were held The Apostle according to the unregenerated part was carnal that is indulgent to his carnal lusts but being Regenerate he did lament for those carnal affections and resisted them 1212. Rom. 7.18 In me dwelleth no good thing Chap. 8.9 The Spirit of God dwelleth in us The first place is of the old man in me that is my flesh and that part which is not regenerate The second is concerning man that is regenerate for Christ liveth in us the Holy Ghost liveth in us and indeed the whole Trinity Joh. 14.23 1213. Rom. 7.18 To will is present with me Phil. 2.13 God worketh in you to will To be willing is that good which is wrought in us by the Holy Ghost but after the fall of man to be willing and be able to will what is good was lost in us 1214. Rom. 7.22 I delight in the Law of God after the inward man Ver. 23. I see another Law in my members warring against the Law of my mind Paul delighted according to his spirit and inward man the regenerate part in the Law of God but rebelled against it in his outward man the flesh and the part unregenerate for the whole man is as it is commonly said partly flesh and partly spirit 1215. Rom. 7.23 I see another Law in my members warring against the Law of my mind Chap. 8.2 The Law of the Spirit of life in Christ Jesus hath made me free from the Law of sin and of death The faithful are either captivated by the Law of sin that they cannot do that good they would but what sin will have done that dwelleth in them or they are freed from sin here inchoatively because it doth not condemn them nor yet reign in them Psal 32.1 Rom. 8.1 c. 6.12 but in the next world it shall be accomplished and they shall be perfectly made free from it 1216. Rom. 8.2 The Law of the spirit of life in Christ Jesus hath made me free from the Law of sin and death Joh. 5.28 The hour is coming in the which all that are in the graves shall hear his voice and come forth Resurrection from death to life is common to the good and bad but in a divers manner and for a divers end the good shall come forth gloriously to life the wicked ignominiously unto death 1217. Rom. 8.24 We are saved by hope Eph. 2.8 By grace are you saved through faith Mar. 16.16 Subalternates disagree not the grace of God is the efficient cause faith and hope the instrumental causes of our salvation * 1218. Rom. 8.26 The spirit it self maketh intercession for the Saints according to the will of God 1 Tim. 2.5 One Mediator between God and Man the Man Christ Jesus The Spirit provoketh us to prayers and tells us as it were within what we should say and how we should groan The Son doth properly make intercession for us who is our Advocate Yet by a figure the Holy Ghost is said to make intercession for us also because he rowseth and stirreth us up to prayer and prompteth as it were our Lesson unto us and how we ought to pray in all our necessities 1219. Rom. 8.30 God whom he did predestimate them he also called Mat. 20.16 c. 22.14 Many are called but few chosen The first place is concerning those who being called are obedient to the Holy Ghost and make their vocation firm unto the end of their lives The latter is of those who resist the vocation of God in respect of the former there are as many predestinated as are called but of the latter more called than are predestinated 1220. Rom. 8.31 If God be for us who can be against us 1 Pet. 5.8 Your adversary the devil When God is for us though the devil be against us he prevails not 1221. Rom. 8.38 Nothing nor creature can separate us from the love of God Chap. 9.3 I could wish that my self were accursed from Christ for my brethren The wish of Paul was conditional if it were lawful and might be done the Apostle thereby sheweth the vehemency of his affection toward his kindred and submits himself to the Divine will Chrysostom on this place saith that Paul by a premeditated prayer desired to be separated from Christ by a temporal and eternal abjection for the salvation of his brethren and so would by his own destruction redeem them to eternal salvation neither did he therefore love his brethren more than Christ for he did not desire to be separated from the love of Christ but from the fruit of his love and friendship he desireth to perish not as an enemy of Christ but a preserver of his brethren as Christ was made a curse for us not as Gods enemy but as our Redeemer * Rom. 8.38 with 9.3 In the latter place Paul had respect unto the glory of God alone or unto the salvation of his brethren alone Sed charitatem hominum in studio gloriae Dei conjungimus but we joyn the love of Men with the glory of God c. He wisheth the salvation of his brethren with respect unto the glory of God as Moses in the like Case in making request for his people therein desired the promotion of Gods glory This doth not shew that Paul could be separated from Gods love but that his zeal for Gods people was so great that if it were possible he would be separate Qui subponit nihil ponit Or secondly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 only imports Excommunication whereby one is held as accursed and execrable and deprived of all communion with the Church not as if the Apostle wished to be hardned in heart against the Lord Christ and severed from his love for that can never simply be wished of any pious man but that he out of the overflowing of his love wished that he himself might bear the punishment which they might expect from the righteous judgment of God for their hardness so they might be freed from this hardness and accursedness * 1222. Rom. 9.13 Jacob have I loved but Esau have I hated There are three things to be considered in the accepting of persons 1. When some external condition is respected beside the merit of the cause 2. And this is done contrary to the Law of Equity 3. And not without injury done unto another But none of these are seen in Gods electing Jacob and rejecting Esau 1. He respecteth not any condition or quality in them which are elected but he maketh of this or that man of his own good pleasure 2. He is not tied to any Law and so transgresseth no Law 3. He doth no wrong unto any in exempting some from destruction which in the rigour of his justice is due unto all