The right of living is one thing the possession another Abraham had the right to the land and he had the possession but it was in his seed and posterity 69. Gen. 13.16 I will make thy seed as the dust of the earth 2 Sam. 24.9 And Joab gave up the summe of the number of the people unto the King The posterity of Abraham which were and are before the numbring David made cannot be numbred nor had David the compleat number of the people from Joab who gave the King a lesse number of the people than they were * 70. Gen. 14.13 And these were confederate with Abraham 2 Chron. 19. Shouldest thou help the ungodly and love them that help the Lord. The Law of God forbids leagues with Infidels and wicked men but not all leagues those are condemned only which are against true Religion Marriages or joyning in armes except in the case of publick necessity as Asa with Benadab Josaphat with Achab c. but such leagues as are concerning the defending of their Countrey preserving neighbourhood of not making inroads of prâ—serving the publick peace or mutuall commerce where Religion is not hurt are not forbidden but are adjudged lawfull and necessary such a league was this of Abraham with the neighbouring Cananites * 71. Gen. 15.6 Whereby shall I know this Matth. 12.39 An evill and adulterous generation seeks after a sign It is one thing to ask a sing for the confirmation of temporall promises where the thing was obscure and altogether hid another thing to ask a sign to demonstrate a thing which might otherwise be known Abraham seeking a sign was a speciall motion of Gods Spirit which Christ condemns not for it hath been permitted to some by a peculiar favour as to Gideon and Hezekiah which they did not so much out of incredulity as out of a desire to be forfeited against humane infirmity or he asked this Question not so much doubting of the thing promised as desiring to know somewhat more particularly of the manner of performance Abraham might well seek a sign in a thing which he had no promise on before nor no footstep of the manner of the comming of it discovered there being many difficulties to encounter withall before it could be effected The Jews they might have sought the Scriptures and found so clear evidences that Jesus was the Christ that they need not seek any signes concerning him 72. Gen. 15.6 Abraham believed God and he counted it unto him for righteousnesse James 2.21 Abraham was justified by works Abraham before God was justified by faith and was declared to be just by his works before men offering up his son Isaac upon the Altar 73. Gen. 15.13 Thy seed shall be a stranger in a Land that is not theirs and shall serve them 400 years Exod. 12.40 Now the sojourning of the children of Israel who dwelt in Aegypt was 430 years In the Scripture the years are not alwayes precisely numbred the lesser number is omitted and here under the greater round number the lesse is comprehended * Gen. 15.13 with Exod. 12.40 In a great summe so small a number comes under no particular account as the 72 Interpreters are called the 70 and this account is not to begin lower than the giving of the promise to Abraham to the deliverance of the Israelites out of Aegypt and the giving of the Law were 430 years Exod. 12.40 Gal. 3.13 of which neither 405 nor 400 nor 430 was spent under the Egyptian persecution for though the account end with their parting thence it did not begin with their coming thither but so much of the time was run before Jacob's coming thither and so much after that peaceably passed on untill the death of Joseph so as some account the time of their rigid servitude to an 140 some to a 121 at the most the summe of 430 equally divided the one half spent before their going into Aegypt the other half in their abiding there 215 before their going into Aegypt reckoned thus from the promise given to Abraham to the birth of Isaac 25 from the birth of Isaac to the birth of Jacob 60 years from thence to their coming into Aegypt 130 in all 215 the other 215 thus 94 before the death of Levi 121 betwixt his death and their deliverance out of Aegypt Chrys hom 36. in Gen. 74. Gen. 15.15 Thou shalt go to thy Fathers in peace Joshua 24.2 Terah and his fathers served other Gods To go to his Fathers that is to die it is an Hebrew phrase Also by the name of Fathers here may be understood Adam Abel Noah c. to whom he went by faith * 75. Gen. 15.16 But in the fourth generation they shall come hither again 1 Chro. There are reckoned six in the Tribe of Judah from Abraham Isaac Jacob Judah Phares Hezron Chaleb so in the Tribe of Levi from Abraham to Moses are reckoned six from Abraham Isaac Jacob Levi Cahath Amram Moses Answ In the fourth generation that is in the 400 year 100 year to a generation or somewhat about this which for evennesse and rotundity is not reckoned Or Secondly By the fourth generation is meant the fourth geniture or birth of the Father and the Son so the fourth generation is to be reckoned from the descent of the sonnes of Jacob into Aegypt to their entrance into Canaan as in the Tribe of Judah from Judah to Phares from Phares to Hesron from Hesron to Caleb so in Levi Levi Cahath Amram Moses Thirdly It is one thing to begin the reckoning of four generations from the day that God made this promise to Abraham at which time Abraham had none at all and another thing to begin their account from the time that their servitude in a strange Nation which God foretold should determine before ever God promised the returning of any fourth generations he told Abraham they must first fojourne in a strange Land then in the fourth generation of them whom God brings out thence they shall return to this Land which account Moses set down Exod. 6.16 reckoning from Levi whose first generation was Coath the second was Amram the third Aaron the fourth Eliazar who divided the Land at the time God had foretold Abraham 76. Gen. 16.9 The Angel of the Lord said unto Hagar Return to thy Mistress Chap. 21.12 God commands Abraham to send Hagar away First Hagar flying of her own accord was commanded to return to her Mistresse Gal. 4.22 Chap. 31. then being thrust out by force she staid in the desert the Apostle expounds that figure and applies it to the Old and New Testament 77. Gen. 17.12 God appointed circumcision 1 Cor. 7.19 Circumcision is nothing Circumcision by divine institution in the Old Testament was a sacrament to the coming of Christ but in the New Testament it is nothing nor is profitable to our salvation we must therefore distinguish the times of the Old and New Testament 78. Gen. 18.25 Thou shalt not kill the righteous with the
written by Samuel It contains the History of three hundred years * 278. JUdg 3.11 The Land had rest forty years Under this number are all the yeares comprehended from the death of Joshua to the death of Othniel as also the eight years of the servitude under the Syrians The lesser number is to be counted under the greater and more complete * 279. Judg. 3.30 The Land had rest eighty years c. Here from the death of Othniel are numbred also the years of Ehud and Samgar for Ehud could not be Judg eighty years for when these years are expired the whole time of man is run out The like we meet with Jud. 5.31 8.28 9.22 10.2 3. 11.26 where in the three hundred yeares are included the forty years of their carrying in the desart 280 Judg. 5.31 Let all the enemies of the Lord perish Prov. 25.21 If thy enemy hunger feed him with bread Mat. 5.44 Luk. 6.35 Rom. 12.20 if he thirst give him water to drink We must do good to our enemies but not to Gods enemies and for private injuries we must not curse them but as they are Gods enemies of whom there is no hope of their conversion out of zeal of a S. Spirit we may pray also for their destruction 281. Judg. 6.17 36. Gideon asketh a signe from God Mat. 12.39 An evill generation seek for a signe Gideon was confirmed in his office by a signe given from God so Moses and Joshua Christ calls the Pharisees an evill generation justly because they out of curiosity sought for a signe Let us be content with the Word of God 282. Judg. 6.21 Gideon sacrified on a rock Lev. 1.5 The sons of Aaron shall offer the sacrifices on the Altar Gideon offered the matter of the sacrifice to the Lord and God himself was the Priest in burning the offering nor was there any Leviticall officer present and the event teacheth us that what Gideon did was from divine instinct * 283. Judg. 9.18 with the whole Chapter and Chap. 8.3 Object It s gathered that there were not seaventy but sixty eight for Abimelech one of the brethren was the slayer and the youngest Jonathus fled Answ The Scripture often puts a round and full number neglecting the lesser or more which either come short or exceed it as Numb 11. There is said to be seaventy Elders when in truth there were seaventy two so here on the contrary seaventy for sixty eight * 284. Judg. 10.1 with Judg. 6.15 Of the Tribe of Issachar of the Tribe of Manasse Answ Gideon and Phua although brothers by the same venter yet of severall Fathers of severall Tribes A woman might marry to a man of another Tribe so as the heritage was not transferred into another Tribe * 285. Judg. 10.4 with Numb 23.41 Object This latter saith they were called Jair from one of an Elder date from Jair the sonne of Manasses Answ The elder Jair gave a name to the Villages The latter to the Walls which encompassed them and so made them Townes or Cities and further he strengthned and confirmed their names * 286. Judg. 11.26 Israel dwelt in Heshbon and Aroer and their Towns three hundred years These years are to be reckoned from the departure of all the Israelites out of Aegypt after this manner the time of their abode in the wildernesse forty yeares the Government of Joshua seaventeen of Othniel forty Iudg. 3.11 of Ehud and Samgar eighty Iudg. 3.30 Barak forty Gideon forty Iudg. 8.28 Abimelech three Iudg. 9.22 Tolah twenty three Iudg. 10.2 Iair twenty two Iudg. 10.3 The whole in all is three hundred and five years Here therefore the five years odde are not named it may be because this even number three hundred is fitter both for the computation and the speech 287. Judg. 11.39 Jephtha did according to his vow Vers 31. Whatsoever cometh forth of the dores of my house to meet me I will offer up for a burnt-offering to the Lord. Deut. 12.31 The Lord hates all the abominations that the Gentiles used to their Gods and those that offered up their sonnes and daughters and burned them in the fire Jephtha vowed disjunctively that whatsoever should first meet him out of his house should be the Lords that it should be either sacrificed or deputed for Gods service for he knew that all living creatures could not be offered in sacrifice to the Lord therefore he he consecrated his daughter for the work of the Sanctuary Verse 38. for she being sanctified to God knew no man and she bewailed her virginity 288. Judg. 13.7 Samson was a Nazarite from his mothers womb unto the day of his death Mat. 2.23 It was fulfilled in Christ he shall be called a Nazarite The Nazarites in the Old Testament were votaries according to Law Numb 6. who gave themselves wholly to meditate upon divine matters and others which were born so as Samson here on whose head never razor came nor was his head ever shorne others were called so both wayes joyntly Christ was prefigured by them who was most free from all uncleanness commonly called a Nazarite because he was brought up in the Town of Nazareth * 289. Judg. 18.1 with Josh 19.47 It s said Dans Lot was the seaventh Lot Answ The Lot assigned them in regard the Amorites possessed a great part thereof was not great enough for them nor was it large enough for them in regard of their numerous Tribe * 290. Judg. 20.46 with 35. There were slain of the Benjamites twenty five thousand Vers 35. twenty five thousand one hundred men Answ An hundred are not counted it may be because this even number of twenty five thousand is fitter for computation and speech * 291. Judg. 21.4 with Exod. 38. There were no more Altars to be built after the erecting of that by Moses Answ Not without the Tabernacle but within the Tabernacle or Temple they might erect as many as was sufficient for the sacrifice as Solomon did 1 Kings 8. But without the Tabernacle none was to be erected without a special dispensation from the Lord. 292. Judg. 16.31 Samson killed himself Exod. 20.14 Thou shalt not kill Samson killed not himself with the Philistins by any rashnesse of his own but he did that by the instinct and power of God and was a figure of Christs overthrowing our enemines RUTH IT is so named from Ruth a woman Samuel describes in this Book Ruths dutifullnesse to her Mother in Law and the integrity of Boas who was Davids Grandfather 293. RUth 3.4 Naomi perswades Ruth to lie down at Boas feet 1 Tim. 2.9 Women adorning themselves with modesty and sobriety That was indeed a dangerous counsell nor must it be drawn in for an example Naomi was brought on to do that by the Law of raising children to the brother that was dead Yet God hindred that no dishonesty happened thereby 294. Ruth 4.13 Boas took Ruth and she was his wife and he went in unto her Deut. 7.3 You shall
the face of Pharaoh Heb. 11.27 He feared not the wrath of the King Moses feared for killing the Aegyptian whilst Pharaoh sought to slay him therefore he fled into the Land of Madian But upon his return when God sent him to Pharaoh he despised his threatnings being secure from all danger 114. Exod. 4.21 and 7.3 and 10.27 and 11.10 But I will harden Pharoahs heart Chap. 8.15 8.32 Pharaoh hardened his heart and was hardened c. Ezek. 18.23 33.11 Cont. Faust. God hardens permissively not effectively by no antecedent will for he will not the death of a sinner but by a consequent will when he punisheth by just judgement and useth evill to a good end Satan saith Augustine hardens by perswading Man by consenting God by forsaking * Exod. 4.21 7.3 10.27 with Exod. 8.15 13.15 Hardening in Scripture is given to Satan to wicked Men and to God First To Satan as the first author and mover to sin and hardness of heart Secondly To wicked Men when man by his own proper will turnes himself from God and consents to the councell of Satan rejoycing in evill and detesting that which is good Thirdly to God not as hardning is evill and he the author of evill but that God useth it to a good end Satan hardens by perswasion Man by assenting God by forsaking God hardens sometimes First Temporary and that either for triall or for correction or for a punishment Secondly Eternally which is a part of divine vengeance God casting off wicked men not onely taking away his graces but delivering them to Satan so as they harden themselves more and more And of this sort God either hardens as some think because he by prescience foresees their hardning Or 2. By Permission Or by more efficatious waies As 1. By his generall providence whereby we live and move 2. By withdrawing his Spirit 3. By affording opportunities which wicked men lay hold on and harden themselves By hardning in the former place is meant I will withdraw and withhold grace from him as by withholding or withdrawing light he causeth darknesse and permitting Satan to work upon him and to excite and spurre on his corrupt nature to all manner of contradiction and contumacy against God and thus he shall harden himself by taking those courses whereby he may be hardned 115. Exod. 4.24 Moses had his wife with him in his journey Chap. 8.5 And Iethro Moses Father in law came with his wife and his sons unto Moses Moses sent his wife Zipporah back to Her Father and then afterwards received Her with her Children brought unto him by his Father in law 116. Exod. 5.2 Who is the Lord that I should obey his voyce and let Israel go I know not the Lord c. Rom. 1.21 The Nations knew God and his power so that they are inexcusable Pharaoh was ignorant who Jehovah the God of Israel was nor had he a true knowledge of the true God that he might serve him onely * 117. Exod. 7.1 I have made thee Pharaohs God Exod. 20.3 Thou shalt have none other Gods before me Office is one thing Essence is another It is one thing to represent the Person of God another thing to be a God Moses was to represent God having the office to be an extraordinary Messenger from God The word is Elohim which is ascribed to men in authority and here it is given to Moses as an Ambassadour from God for God and in his stead to command Pharaoh and to punish him if he will not obey the words of Moses speaking in Gods name and working miracles by his power for the confirmation of what he said 118. Exod. 7.20 21. All the waters in Aegypt were turned into bloud Vers 22. And the Magicians of Aegypt did so with their inchantments when they came to the water That which the Magicians did with water digged cut of the earth seemed to be the like for they are no true miracles of God which are done by the help of the Devill * 119. Exod. 9.6 All the Cattle of Aegypt died 9.20 They that feared the Lord among the servants of Pharoah put their Cattle into their houses All the Cattle i. e. the Cattle of all sorts not every one of every sort of Cattle for there were some reserved till another time as in the second place and so the word all is used in other places of Scripture 120. Exod. 9.16 And in very deed for this cause have I raised thee up for to shew in thee my power and that my name may be declared throughout all the earth Rom 3.8 We must not do evill that good may come of it The hardning of Pharaoh was a punishment of his former sinnes and of his tyranny shewed over the Israelites and this God directed for a good end that in Pharaoh his power glory and justice might appear 121. Exod. 9.29 Moses prayed for Pharaoh that the plagues may cease 1 John 3.4 and 5.16 We must not pray for any that sin unto death Moses prayed not for Pharaoh but for the taking away of the plagues farther to declare the power of God and to overcome the wickednesse and obstinacy of Pharaohs tyrannicall heart 112. Exod. 11.5 And all the first-born in the Land of Aegypt shall dye Chap. 12.30 There was not a house where there was not one dead We must understand here not onely the first born by birth but such as were so by authority for it was so ordered by divine providence that there was a first born found in every house * 123. Exod. 12.2 Nisan which answers to our March Exod. 23.16 Thisrin which answers to September How can the year begin at both times Answ Nisan was the beginning of the religious year accord to which was the new Moons and Feasts c. September was the beginning of the Civill year before the Lords Command And hence the account in Civill affaires took their rise yea Sabbaticall and Iubily an yeare though they were sacred yet in that there were many contracts and bargaines c. they begun from September if these years had begun from the Spring then the Jews had forborn reaping and sowing two years together for they should have left their Husbandry in March and so have wanted it in Autumn following twice but beginning at September they only absteined from one harvest and crop unlesse the Sabbaticall year immediately proceeded the year of Jubely which God remedied by antidating a double fertility * 124. Exod. 12.3 They shall take every one a Lambe Jer. 7.22 I spake not unto your fathers in the day that I brought them out of the Land of Aegypt It is one thing to enjoyn sacrifice and offerings as a duty representing other things another to enjoy a duty for its own cause and sake God enjoyned not sacrifice or Lambs as things to be done for their own cause but he enjoyned these things as representing Christ which if he were not represented God esteemed the duty as
because the Pharisees interpreted their law falsely Christ confutes them and teacheth that private persons must not resist force with force and evill with evill but overcome evill with good Rom. 12.21 to part with their garment and turn the cheek 142. Exod. 22.28 Thou shalt not revile the Gods nor curse the Ruler of thy people Luke 13.32 Go and tell that fox Christ speaks so of Herod Private persons of ill will or by contempt must not speak reproachfully of the Magistrate Christ was no private person and by his words detecting the fox-like craftinesse of Herod who endevoured by his craft to overthrow true Religion and the Gospel he sheweth plainly that he feared him not * 143. Exod. 23.7 Thou shalt not slay the innocent and righteous c. Ezek. 21.3 I will draw my sword out of his sheath and will cut off both the righteous and the wicked The former place tels what the civil Magistrate should do in executing Justice the latter shews what the Lord would do in afflicting a people in generall when he destroys the Land He would destroy good and bad whether they were really or only in appearing righteous and this he might do because even in the best he finds matters of failing And besides though he take away the good in a generall judgement it is from the evill to come which they would endure by living under so hard pressures as they were like when a Land was destroyed Besides the godly are no losers in being translated to Heaven * 144. Exod. 25.8 Make me a Tabernacle that I may dwell among them Acts 7.48 The Lord dwels not in Temples made with hands God dwelt in the Tabernacle not that Gods essence or presence can be confined to any place but that he there would give especiall evidence of his grace and glory and of his near relation to his people in entercourse with them by his Word and Sacraments In the time of the Law God did more evidence himself there than in the time of the Gospel 145. Exod. 25.16 Thou shalt put into the Arke the Testimony which I shall give them c. Heb. 9.4 In the Arke was the golden pot with Manna and Aarons rod that budded and the Tables of the Testament In the Arke under the covering were onely the Tables of stone of the Covenant Exod. 16.33 34. Numb 17.7 the pot with Manna and Aarons rod stood before the Ark. The Apostle joyns them all together because they were in the Tabernacle in the sight of God * Exod. 25.16 with Hebrews 9.4 The Apostle saith not that the pot and Aarons Rod were in the Arke The Relative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the which is not referred to the Testament but to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Tabernacle before spoken of It s not unusuall for the Relative to be referred to the former Antecedent The Pot and the Rod were said to be in the Arke because we have no answerable Preposition in the English to signifie the latitude and extent of the Original The Greek Preposition signifieth not onely in or within but also by near unto or before Luke 9.31 146. Exod. 29.32 33. Aaron and his sonnes shall eat the holy bread but a stranger shall not eate thereof 1 Sam. 21.6 David eate thereof and they that were with him The Precept of the holy bread or proposition was ceremonial and a temporall pedagogy the morall prohibition was not so David therefore is here excused by a case of necessity 147. Exod. 30.6 Thou shalt put the Altar before the vail that is by the Ark. Heb. 9.3 4. After the second vail in the Tabernacle was the golden censer There was a double vail one by which the outside of the holy place was distinguished from the inside the other by which the holy place was distinguished from the holiest of all between those two vails the Altar of Incense was placed * 148. Exod. 32.32 Race me out of the book of life 2 Peter 1.10 Make your calling and election sure Doubt How did Moses endeavour to make Heaven sure to his soule when he desired to be rased out of the book of life Answ Moses zeale to Gods glory and the peoples good forgets himself and his own estate wisheth rather that himself than the people should perish The Book of life is two-fold the one of life naturall the other eternall He desires to be blotted out of this naturall life and were it to be understood of eternall life it would shew no more then that Moses though carefull enough of his own salvation yet such was his care over the people that he prized theirs rather than his own * 149. Exod. 32.13 Remember Abraham Isaac and Iacob Rom. 2.11 God is no accepter of persons In temporall things such as the first place speaks of such as the forbearing to punish the people of God some say God may have respect to persons but not in eternall Secondly God had not respect to the persons of these Patriarcks but to his gratious promise which he had made unto them as there Moses saith Remember Abraham c. * 150. Exod. 33.11 with Exod. 17.9 Joshuah though he were called a Boy or Child yet he was fifty three years of age and a Commander in the Camp it was usuall to name them so in former times when mens lives were as I take it generally of a longer extent than now and when they were unmarried as Joshuah was Varro cals one juvenis at five and forty and serviu◠Tullius at the age of six and forty there is juventus * 151. Exod. 33.11 The Lord spake to Moses face to face John 1. No man saw God at any time John 6. No man hath seen the Father at any time unless he that is of God c. Moses could not see God and live but the Lord spake so clearly to him as a man speaks face to face with his friend that is distinctly clearly not in an obscure manner by Dreames or the like Great is the difference betwixt a cleare discourse and the knowing or seeing of the substance or essence of God No man saw God nor his secret will of producing salvation by Christ and the manner thereof before the Sonne revealed and discovered it and John 6. No man hath seen the Sonne This is opposed to the revelation which Moses laid forth in his writings and which did so elevate the Jews Christ far excelled Moses herein Moses heard a distinct voice but Christ saw the substance of the Father and the secrets of his designations for our salvation 152. Exod. 33.20 No man shall see me and live 1 Cor. 13.12 Now we see through a glasse darkly 1 Joh. 3.2 The essence of God is invisible and incomprehensible to us in this world but in the next world we shall see God face to face the glory of God as he is 153. Exod. 34.3 God doth not justifie the wicked Rom. 4.5 He justifieth the wicked He doth not justifie the
suffered him to go though he were displeased at it yet on this condition that he should speak nothing than what God commanded him * 198. Numb 22.22 And the Lord was angry Verse 32. with 20. Answ God gave Balaam leave to go upon this condition that he should do nothing but what the Lord commanded But Balaam being overcome with the desire of money resolved with himself if he could by any means to curse the Hebrews which was altogether against Gods mind * 199. Numb 23.12 Must I not speak that which the Lord hath put into my mouth Josh 13.22 Balaam the son of Peor the Southsayer A wicked man may speak the truth the Lord makes use of such instruments for his own glory Balaam was probably a southsayer yet he might have particular wayes of knowing the mind of God in this case or his reason might dictate that to him However it was that he knew the mind of God he did deliver it 200 Numb 23.10 Balaam prophesied to his own disgrace 1 Cor. 12.7 To every man the manifestation of the Spirit is given to profit withall The gift of Prophesie was not hurtfull to Balaam in respect of God that gave it him had he used it well John 11.51 but Balaam abused it False Prophets also speak truth as Caiphas did though it be against their will 201. Numb 25.3 Israel joyned himself to Baal-peor and God was angry with Israel 1 Cor. 10.8 Neither let us commit fornication as some of them committed Lyra. Since Idolatry is spirituall fornication Paul makes mention of it for the daughters of Moah would not admit the Israelites before they had eaten things offered to Idols 202. Numb 25.9 There died of the plague 24000. 1 Cor. 10.8 They fell in one day 23000. Moses collects the number of those which fell by sword and strangling but the Apostle counts onely those that fell by the sword * Numb 25.9 with 1 Cor. 10.8 There was a double execution of Gods anger upon this people the one by the hand of man Verse 4. The heads of the people were to be hanged up The number of which probably was a 1000 and 23000 died by the immediate hand of God in one day and though it be said that 24000 died of the plague by the best interpreters of the Original may be read stroake there died of that stroak of divine justice for all was either of Gods bidding or his doing 24000 the lesser number taken away by mans hand cast into the greater number and so making up the whole of 24000 there is rather a subordination than a contradiction for the lesser number is contained in the greater * Numb 25.12 with 1 Sam. 2. In the one place there is a promise made of the Priesthood being kept in Phinehas line In another Heli hath it who was as Josephus saith lib. 5. Antiq. cap. ult lib. 8. cap. 1. of Ithamars family Answ This promise was conditionate if the posterity of Phinehas continued in faith and the true worship of God So that though that it was taken away from them afterward when they repented in the dayes of David and Solomon the Priesthood was restored again and reserved in that family till the dayes of Herod or well nigh and although there was an interception towards the end of the synagogue-worship yet they held Jus ad rem not in re 203. Numb 27.12 Go up into mount Abarim and see the land Deut. 34.1 Moses went up to mount Nebo to the top of Pisgah c. Abarim was the mountain but Nebo and Pisgah were the tops of that mountain so they differ but as a part from the whole 204. Numb 27.21 The Priest shall ask counsell for him after the judgement of Vrim 1 Sam. 30.8 And Abiathar brought to David the Ephod and he enquired at the Lord. The Ephod was properly belonging to the high Priest common to all sacrificing Priests which David made use of extraordinarily and was inspired by God with a propheticall spirit 205. Numb 31.18 But all maids that have not known a man keep alive for your selves 1 Sam. 15.3 Slay both man woman and infant The sinne of the Midianites was not so horrible as that of the Amalekites and we though we know not the cause of Gods commands yet must we say Righteous art thou O Lord and just are thy judgements 206. Numb 32.16 17. Reuben and Gad and the half tribe of Manasse went armed to battle before the children of Israel Joshua 22.8 Divide the spoile of the enemies with your brethren that is to those that staid at home The strong and fighting men went with the Israelites but those that were weak and unfit for warre staid at home who took the charge to look to the Cities and manuring of the fields 207. Numb 32.21 with Josh 4.13 Every Warriour not every man that could fight for likely they were more than 40000 but every Warriour appointed by me or Joshua for there were some that staid behind to keep the Cities on the other side Jordan 208. Numb 33.54 Divide the land amongst you Deut. 18.12 Lots are forbidden Lots were ordained of God which are used according to Gods Commandement Josh 14.2 Act. 1.26 and the Land of Canaan was divided by the lawfull use of them Matthias was chosen to be an Apostle so every man must be contented with his own lot they are unlawfull and prohibited which are used in sports and playes 209. Numb 34.17 Eleazar the Priest and Joshua shall divide the Land unto you Luke 12.13 Christ would not divide the Inheritance An office which is Ecclesiasticall is distinguished from a secular office in the dividing of the land Eleazar the Priest for his authority was joyned to Joshua the Prince that all things might proceed in right order and the Tribe of Levi might be well provided for a place to dwell in from every Tribe DEUTERONOMIE THat is the second Law Moses repeats here the ceremoniall and judiciall Laws spoken before in Exodus and Leviticus Chap. 34. to the end from Verse 5. Joshua fulfilled them after the death of Moses The time of this Booke is but two moneths namely the two last moneths of the 40 year divided into the time of Moses his repeating the Law and dying and Israels mourning 30 dayes for him 210. DEut. 1.16 Judge righteously Matth. 7.1 Judg not at all Judgements appointed by God in the Church or Common-wealth are lawfull but Christ forbids disorderly and rash judgements that man should suddenly or falsly pass sentence on his neighbours words or deeds 211. Deut. 2.5 I will not give you in the land of Esau so much as a foots breadth Psalm 60.8 Over Edom will I cast out my shooe 2 Chron. 10. The Israelites going into the Land of Canaan through the Land of the Edomites were not to offend them because the time to bring them into subjection was not yet full but they were made tributaries under David nor was the land of Idumaea
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
make no marriages with them Moah who was the sonne of Lot of his posterity they were not forbid to marry wives but of the Hittites Gergeshites Amorites Cananites Perisites Hivites Jebusites c. Ruth followed the true Religion and the Nation of the Jewes and not the Moabites The two Books of SAMUEL Heb. Schemuel IN the first Book is described the life and death of Samuel with the Governement of Saul In the second the translation of the Kingdome to David and his administration of it Samuel writ the first Book to the twenty fift Chapter The rest with the second Book were writ by Nathan and Gad both Prophets In these two Bookes is contained the History of an Hundred and Twenty yeares * 295. 1 SAM 1.1 with 1 Cro. 6.33 The one saith Elcanah was of the Tribe of Levi the other saith he was an Ephramite Answ He was truely of the Tribe of Levi but born of the City Ramata a Levites City so that by dwelling he was an Ephramite yet Levitish Parents So some think those Cretes and Arabians in Acts were Jewes by birth the other by dwelling * 296. 1 Sam. 1.12 with Numb 3.45 Object How was Samuel dedicated by his Mother to the Lord since all Levites were so by institution Answ The Levites were so from thirty to fifty by the Lords Institution Numb 4.2 But Hanna devoted her sonne to be a Nazarite in perpetuall obedience * 297. 1 Sam. 3.7 And Samuel yet knew not the Lord with 1 Sam. 2. Samuel grew and pleased the Lord and men Object How could he please the Lord and not know the Lord Answ This Text speaks of a peculiar knowledg and science which the Lord indewed Prophets withall sensibly and by revelation 298. 1 Sam. 3.13 Eli knew his sonnes did wickedly and he restained them not Chap. 2.24 He said to his sons Wherefore do you all these things that I hear of you from all the people do not so my sons it is no good report The correction of Eli in reproving his sonnes was too gentle nor is it accounted for a restraint Chrysostome saith if Eli had been unreproveable himself in his life In Mat. hom 17. he should more sharply have corrected his sonnes treading under foot the Law of God therefore was he justly punished 299. 1 Sam. 7.2 From the day that the Arke of God abode in Kiriath-jearim the time was long for it was twenty yeares and all the house of Israel lamented after the Lord. 1 Chron. 13.6 David in the fifth yeare brought it from thence The Ark was in Kiriath-jearim unto the dayes of Saul who first brought it into the Army and then sent it back to its place David being made King first translated it to Obed-edoms house and after that unto the Mountain of Sion * 300. 1 Sam. 8.6 with Deut. 17. Object How should it be so displeasing to the Lord to have the Israelietes ask a King of God and yet he sets a King over them or suffer them to have one Ans The people offended not in asking a King that would be guided by Gods Laws but their offence was in asking a King to be governed by strange and barbarous Laws such as the Nations had and upon this account it was that the Kings Laws are held to be unjust * 1 Sam. 8.18 with 1 Sam. 9.16 The Lord refuseth to answer the people when they cry against the oppression of their Kings which they so desired He refused not to hear their prayers in other afflictions * 1 Sam. 11.1 with 1 Sam. 12.12 Naas is said to fight against Jabesh Galead after Sauls election one moneth and yet it s said it was before this Answ Naas undertook this expedition against Israel before Sauls election and Israel hereupon made tearms of agreement but having this new and fresh occasion the Tyrant renews his Wars 301. 1 Sam. 9 16. Thou shalt annoint him to be Captain over my people Israel for I have looked upon my people because their cry is come unto me Hos 13.11 I gave thee a King in mine anger and took him away in my wrath God gave a lawful Magistrate of his mercy for the good of the godly to defend them against the Philistines yet because by diffidence of God they sought for a King after the example of the Nations as if they could not be safe without a King therefore God gave them a King in his anger * 302. 1 Sam. 10.6 And the Spirit of the Lord will come upon thee and thou shalt prophesie with them and be turned into another man Rom. 8.14 For as many as are led by the Spirit of God they are the Sonnes of God The true and sanctifying graces and gifts of the holy Spirit is one thing the common illuminations of the Spirit are another The Spirit of the Lord came upon Saul with gifts fitted for a King to make him exercise that office better than another man but not the sanctifying graces as faith repentance c. for these come onely on the Elect which are the Sonnes of God * 303. 1 Sam. 13.1 And Saul reigned two years over Israel That is he reigned according to Law and Equity or de jure rightly God by reason of the Princes wickednesse leaves out or omits his name or the number of his years * 1 Sam. 13.1 with Acts 13.20 Answ These forty years seem to take in the Regiment of Samuel and Saul Paul joyns them both together Saul begun to reign in the thirty eighth year of Samuel and so onely two is for Saul Or as others Saul reigned more than two years but he reigned onely two years unblameably in which he represented his child-like candor and upon this account Saul begun his reign in the twenty three of Samuel 1 Sam. 13.14 David was a man after Gods own heart Acts 3. 2 Sam. 11.4 An adulterer Verse 5. A Murderer David amended all by repentance and the heart of God is that he desireth not the death of a sinner but rather that he should be converted and live Just Mart quaest 78. David indeed erred in many things yet was he constant in the Covenant with God * 304. 1 Sam. 14.3 with 1 Sam. 22. Abimelech the Sonne of Achitob Answ The Priests had two names as many others in the Scripture 305. 1 Sam. 15.24 Saul said to Samuel I have sinned now therefore I pray thee pardon my sin Esay 43.25 I am he saith the Lord that blot out thy transgressions for my Name sake God by his own authority but men ministerially from God remit sinnes and declare to those that are penitent the pardon of their sins for Christs sake 306. 1 Sam. 15.35 After Agag was slain Samuel saw Saul no more Chap. 19.24 Saul prophesied with the rest before Samuel Samuel saw him no more when he had withdrawn himself from Saul till he had joyned himself to the company of Prophets or he never saw him more in his Kingly ornament or to converse familiarly with
him as before 307. 1 Sam. 15.35 It repented the Lord that he had made Saul King Rom. 11.29 The gifts and graces of God are without repentance The Scripture speaking by anthropopathy after the manner of men affirmes that God repented because he knew Saul to be impenitent and that he should lose his Kingdome and his life also by the just judgment of God * 1 Sam. 15.35 with 1 Sam. 19.24 Answ He went not to see or visit him by way of office or friendship as formerly He prophesied before him when he was by himself which was not to visit him 308. 1 Sam. 16.1 Saul was rejected by God that he should no longer raign over Israel above ten years Acts 13.21 He gave them Saul the son of C is a King for forty years Saul after he was annointed raigned ten yeares Paul joyned the government of Saul and Samuel together 309. 1 Sam. 16.21 David stood before Saul and became his Armour-bearer Chap. 17.55 Saul seeing David go forth against the Philistines he said unto Abner Whose sonne is this young man Order is not alwayes observed in History before the duell with Goliah David was no approved Souldier but after that therefore it is Hysterosis that is put before which should follow after * 310. 1 Sam. 16.21 And David came to Saul and stood before him and he loved him greatly c. 1 Sam. 17.55 He said unto Abner the Captain of the Host Abner whose son is this youth Answ Some would have this Chapter dislocated and by an Hystâ—rosis to be put after the sixteenth which ought to have been put after this if the other story would have suffered it This seventeenth Chapter speaks of David as a youth not exercised in armes or fit for fighting But the sixteenth Chapter speaks him to be strong and warlike and thus in other places of the Bible as Gen. 2. 5. Jo. 21. 15 c. there are the like dislocations Others say that David after his coming to Court had been some good time absent before this battle and so was forgotten of Saul a little time making a great change in growing youth and that Sauls memory was not altogether so strong as to remember those that were absent from him though he might those which were constantly with and before him Others say that he might know him in his person and yet more curiously enquire after his condition and parentage having promised to give him his Daughter and as for Abner being Captain of the Host he might be abroad in some Warlike expeditions when David was in Court and therefore now knew him not * 311. 1 Sam. 18.19 When Merab Sauls daughter c. with 2 Sam. 21.8 And the King took the five sons of Michal c. They are the naturall sonnes of Merab and the legall sonnes of Michal and therefore to bear doth onely signifie to bring up to feed and to nourish For thus the sonnes of Machir are said to be born on Josephs knees that is brought up Filiation is either naturall or legall naturall is by generation legall is adoption testified by education and bringing up and by succession in the Kingdome and in Levitation of which Deut. 25.5 by the Law of redemption 312. 1 Sam. 21.1 David came to Nob to Abimelech the Priest Mark 2.26 He went into the House of God in the dayes of Abiathar the Priest Abimelechs Father was Abiathar the Sonne doing the Priests office was in place of his Father who followed David and was in exile with him * 1 Sam. 21.1 with Mark 2.26 He is called Abiathar and there Abimelech Answ When these things came to passe Abiathar the sonne of Abimelech was present who was made High-Priest upon the murther of the Father or else you may conclude both Father and Sonne had two names 1 Cro. 15. 1 Cro. 18. where when David reigned its said Sadok and Abiathar were Priests and that Sadok and Abimelech were Priests 313. 1 Sam. 21.13 David changed his behaviour before Achish and fayned himself mad Eccl. 7.17 Be not foolish 1 Pet. 2.1 David fearing greatly counterfeited folly and by that dishonest meanes secured himself Joh. 14.5 314. 1 Sam. 26.10 Or his day shall come to dye Eccles 7.17 Why wilt thou die before thy time His dayes are determined the number of his moneths are with God thou hast appointed his bounds which he cannot pass Ecclesiastes warns us that we should not by intemperance and wickedness shorten our dayes for they that are put to death by mans reason might live longer * 315. 1 Sam. 28.11 The Woman said whom shall I bring up unto thee He said Samuel c. Rom. 4.17 God raised the dead To raise a vanishing specter or shadow is one thing and a living body is another To act a dead carcasse is one thing and to call the soul back into the body and the body from the earth is another The Devill might do the one but not the other * 316. 1 Sam. 28.13 I saw men as Gods Verse 14. An old man cometh up The Hebrews to shew the dignity of the person use the plurall number for the singular Exod. 32. these are thy gods speaking of the Calf And this may be seen in Sauls reply of what form or shape is he she then leaves the plurall for the singular an old man which shews he was but one 317. 1 Sam. 28.14 Samuel appeared to Saul after his death Rev. 14.13 For the dead rest from their labours He saw a shadow of Samuel but not true Samuel whose soul is in Gods hands and his body rests in peace had it been Samuel indeed he would not suffer Saul to worship him but would have reproved him for that he had fallen from God to look after Witches it was the Devill therefore in Samuels likenesse * 1 Sam. 29.3 David did not remain years onely four moneths Chap. 27. Answ 'T was Achish lye the better to set forth Davids fidelity or some say he did not lye but he spoke by disjunction or the words may be understood of his first flight when he did feigne himself mad * 1 Sam. 31.6 with 2 Sam. 1.4 Not all but many were slain diverse escaping Answ When the Text speaks of all being slain it speaks of all Sauls familiar Friends Courtiers Followers and Guards * 318. 2 Sam. 1.10 with 11. He reigned two years he reigned seven years Two years before War the War arose betwixt David and him and afterwards five years in trouble * 319. 2 Sam. 6.10 Obed-edom was a Levite How then was he of Gath a City of the Philistins He was said to be of Gath because of his habitation he and his Father were banished thither with David and Abiathar the High-Priest * 320. 2 Sam. 6.20 with Vers 14. 1 Cro. 15. He was naked or deprived of his Majesticall Ornaments and onely cloathed with a Linen Ephod as Priests use to be * 2 Sam. 6. ult Michal the daughter of Saul had no child
the time of Iacob 435. JOb 1.1 He lived in the Land of Vz his name was Iob he was a perfect and an upright man and one that feared God and eschewed evill Psal 147.20 He hath not done so with any Nation Under the old Testament the publick worship of the true God was amongst the Israelites whither other Nations were admitted to come which God called by divers wayes to come unto him and he had amongst them some that served him sincerely as Iethro Moses father in Law the Gibeonites and Iob here so Rahab and Ruth * Iob 1.1 with Psalm 147.20 In all probability Iob was a sonne of Nahor Abrahams brother descended from him by his sonne Vz Gen. 22.21 and though he were not immediately descended from Isaac yet in regard he was of the same lineage and held the same Religion the latter place seems not to thwart Besides the latter place did not exclude the coming in of particular persons to the knowledge of the Lord for there were many Proselytes among the Iews 436. Job 1.6 Satan came amongst the sonnes of God 2 Peter 2.4 God spared not the Angels that sinned but cast them down to hell and delivered them unto chains of darknesse The coming of Satan amongst the sonnes of God was onely as an executioner of the commands and judgments of God * 437. Job 1.7 The Lord said Satan whence comest thou he answered from going to and from the earth Jude 6. Reserved in chains of darknesse unto the great day Although the world be the prison which God doth allow the Devill to walk up and down in till the day of Judgment yet he is reserved under chains in this world in a dark estate and condition He may walk up and down in this prison and yet be a prisoner * 438. Job 1.19 And behold there came a great wind out of the wildernesse John 3.8 Thou canst not tell whence it cometh When the Text tells you of the wind coming out of the wildernesse it intends not that the wildernesse was the originall place but that was the coast from which it blew at that time The latter place may purport that thou knowest not from what matter it cometh or the precise place of its generation though they might tell the place from whence this or that particular wind did blow in relation to the people of this or that place 439. Job 5.1 Call if there be any that will answer thee and to which of the Saints wilt thou turn Isa 63.16 Abraham knew us not Israel was ignorant of us Eliphaz teacheth Iob that there is flying to Saints in misery and that no man is unjustly punished by God but there is alwayes a just cause for it therefore saith he shew any of the Saints who being in such a calamity as thou art that was so without a cause as thou supposest thy self to be Isal 51.7 Rom. 7.20 440. Job 14.4 Who can bring a clean thing out of unclean Rom. 11.16 For if the first fruits he holy the lump is also holy All of us by originall sinne are conceived and born in sinne and sin dwels in us yet by Gods grace we are reckoned for holy which account passeth over all within the Covenant as we are 441. Job 14.5 His dayes are determined the number of his moneths are with thee thou hast appointed his bounds that he cannot passe Pov. 18.21 Life and death are in the power of the tongue Death and life of man are in the power of God who hath put bounds to his dayes Life and death is said after a sort to be in the power of the tongue because a wicked man may by slanders and detraction and contention hurt a man even to death 442. Job 14.6 14. Shall a man if he die live again 1 Cor. 15.22 In Christ shall all be made alive Job denyeth not the resurrection Dan. 12.2 but he saith rather that men shall rise not with bodies subject to death but such as shall live for ever but the wicked to eternall death * 443. Job 14.14 All the dayes of my appointed time c. Eccles 7.17 Be not over wicked why shouldst thou dye before thy time The time which we may live by nature or according to the composition of our bodies is one thing the time which God in his secret judgement sets down for us is another God appoints one man to live so long as his naturall composition can last and to this end he shall use these and these wayes and God appoints that this or that man if he take these or the other extravagant courses shall by a fall from his horse or by the hand of the Magistrate or the like come to a sudden and not naturall death 444. Job 19.25 In the last day I shall rise out of the earth Vers 26. And I shall be cloathed again with my skin and in my flesh shall I see God 1 Cor. 15.44 1 Cor. 15.44 It shall rise a spirituall body We shall rise with this nature and body that we now carry about us Matth. 22. and shall enjoy eternall felicity it is called a spirituall body by the Apostle not in respect of the substance but the qualities virtues and proprieties we shall have no need of meat drink or wedlock we shall be like the Angels Or a spirituall body a body free from carnall desires being wholely subject to and ruled by the Spirit 445. Job 19.17 Whom I shall see for my self and my eyes shall behold and not another Rev. 1.7 Every eye shall see him Job speaks confidently that in his flesh he should see God to his salvation 2 Cor. 13. 1 Ioh. 3.2 face to face as he is after this ordinary seeing by faith so shall the godly see God a gracious father the wicked shall see him as a just and a revenging judge * 446. Job 21.27 Behold I know your thoughts Jer. 17.9 10. Who can know it I the Lord know it One man is said to know anothers thoughts three wayes First By revelation from God Secondly By words of the mouth Thirdly By externall symptomes or actions And one man is said to know anothers thoughts these two latter waies probably not infallibly Job knew by the drift of their discourse what they in ended to make him confesse and this probably It s God onely which can infallibly tell what a man thinks without word or symptome 447. Iob 31.30 Neither have I suffered my mouth to sinne 1 John 1.10 If we say we have no sin we make God a lyar Job was not without sinne before God but his conscience did not accuse him of manifest sinne and wickednesse towards men 448. Job 42.10 The Lord gave Job twice as much as he had before Vers 13. He had seven sons and three daughters His faith of the resurrection is here commended because his children were not doubled 〈◊〉 onely were as many as before Ep. 120. cap. 10. 〈◊〉 Augustine for these did signifie that those
to God as in the former place 512. Psal 79.6 Pour forth thine anger upon the Nations 1 Cor. 13.7 Love endures all things The Psalmist asks this not out of a vitious affection and desire of revenge but from a just zeal kindled by the holy Ghost whereby he was inflamed for Gods glory against Blasphemers the incurable enemies of God * Psalm 79.6 with 1 Cor. 13.7 The former is a deprecation against the enemies of the godly The latter describes love as that grace which makes a charitable man apt to construe all things to the best and hope for the best where there is no apparent reason to the contrary enduring all things which may be endured with a good conscience which no way hinders the praying against wicked men as they are enemies to God or Religion For though love may make us endure personall wrongs it cannot make us endure publick wrongs to God and the Gospell Charity may make us bear with outward pressures inflicted by persecutors yet pray against the persecutors as persecutors 513. Psal 81.13 He gave them over to their own hearts lusts Act. 17.28 In him we live and move and have our being The first place speaks of the ill affection proceeding from mans corrupt nature the latter of the work of God in men and the conservation sustentation and government of all his creatures 514. Psal 82.6 I said Ye are Gods John 17.3 This is life eternall to know thee the only true God Jer. 9.23 24. The Magistrates are called gods not by nature but from the Majesty communicated to them and their judiciary power that so men may be brought to obedience by them God is so by nature the Magistrate by his office hath a grant of part of divine power and being Gods Vicegerent he must do all according to Gods will and not according to his own will 515 Psal 89.7 O Lord God who is like unto thee 1 John 3.2 We know that when he appears we shâ—ll be like him The Psalmist speaks of the mighty men of the earth who living wickedly and ungodly are not like to God And John speaks of the faithfull who though they are here strangers and pilgrims seeing onely in a glasse by faith yet when the time of perfection shall come we shall see him face to face as he is and reign for ever with him 516. Psal 90.9 We passe away in thy wrath John 3.36 He that believeth not the Son the wrath of God abideth on him God is angry for a time not against the persons of the godly but against their sinnes and he chasteneth them here not for ever for their good and not for their hurt but unbelievers shall never see Gods gracious face unto life 517. Psal 92.16 There is no iniquity in God Rom. 11.32 God hath concluded all under unbelief that he might have mercy upon all God being free from all iniquity hath concluded that it argueth all men to be guilty of sinnes not as the cause thereof but as a judge whilst he declares them guilty for sin if he would deal according to rigour of divine justice 518. Psal 102.26 27. Heaven and earth shall passe away as a garment shall they wax old and as a vesture shalt thou change them 104.5 Eccl. 1.4 The earth shall not be removed for ever c. The earth shall endure to the time appointed by God and what is corruptible of it shall be burnt with fire in the end of the world For ever here signifies not eternity but a long time * 519. Psalm 102.26 27. with Eccles 1.4 But the earth abideth for ever The former shews that the earth is not permanent The latter shews that the earth abides a long time more than men of whom its there said One generation goeth and another cometh The earths duration is opposed in the latter to the duration of man here not being intended the duration of the motion or standing of it This word For ever in Scripture signifyeth that which is of long continuance as Exod. 21.6 1 Sam. 1.22 and 27.12 2 Kings 5.27 2 Chron. 13.5 Though it s not to be denied that sometime it signifies that which never is to have end Exod. 3.15 15.18 Deut. 33.40 Luke 1.33 In the former place the earth is compared to Gods Eternity and so it s said to wax old and to be changed In the latter place the earth is compared with that which is very short lived man and so it s said to abide for ever i. e. comparatively to man 520. Psal 103.10 Dealt not with us after our sinnes nor rewarded us after our iniquities Deut. 7.10 I will repay to them in time God rewards believers not according to their iniquity nor doth he deale with us after our sinnes for when we were his enemies he was reconciled to us by Christ and gave us life but he rewards the unbelievers according to their works and condemnes them by just judgement 521. Psal 104.5 Thou laidst the foundations of the earth 2 Peter 3.5 The earth standing out of the waters and in the waters by the word of God The basis of the earth is the power of God that supports all this Universe the earth is called the Centre of the Universe and is said to subsist in the waters and out of the waters because it is compassed by the waters like an Island * 522. Psal 104.6 Thou coverest it with the deep as with a garment the waters stand about the Mountains Psal 136.6 He stretcheth out the earth above the waters God covered the earth in the first Creation with water or rather in the generall deluge He founded it on the waters Either waters being at the Center of the earth or else the hills are above and so are the banks above the Seas 523. Psalm 104.15 Oyle that maketh a chearfull countenance Isa 3.18 The Lord will take away the bravery of their tinkling ornaments their caules and their round tires God will not have people to paint their faces for that is reprehended in Isaiah but because God foreknew by the fall that most grievous diseases would afflict us he gave power of healing to Plants and art to Phisitians and Apothecaries to make Oyles and Unguents Chymically to cure and refresh men Of this the Psalmist speaks 524. Psal 105.37 There was not one feeble person amongst them Deut. 25.18 Amalek slew all that were feeble behind thee The Israelites going out of Egypt were sick of no disease but there were women with child and old people who were weary in the way and sat down to rest 525. Psal 106.31 Phinehas slew two of them in their fornication and that was counted to him for righteousnesse Rom. 4.3 Abraham believed God and it was imputed unto him for righteousnesse This just heroicall act of Phinehas pleased God To Abraham believing in Christ grace and righteousnesse is imputed Therefore to be imputed for righteousnesse signifies diversly as it is applyed to different persons * 526. Psal 107.40 42. He
from a beast 585. Eccl. 4.1 I saw the oppressions done under the sinne and behold the tears of such as were oppressed and they had no comforter John 14 26. 15.26 I will send unto you the Comforter from the Father the Spirit of Truth Ecclesiastes compares the oppressed with the oppressours in that which happens in the world for oppressours are rich mighty men they have their A betters and their Clients The oppressed are alone and defend themselves with tears Christ sheweth how true comfort comes to those that are oppressed namely from the holy Ghost * Eccl. 4.1 with Jo. 14.26 The former place speaks of such as had no outward or humane comforters the latter place speaks of sending of inward comfort The former of such as were oppressed were they good or had The latter place of such as were only Religious and Gods Children 586. Eccl. 7.16 Be not over righteous Rev. 22.11 Let him that is just be just still Ecclesiastes understands a mans judgement of himself and forbids us that we should not have too great opinion of our own righteousnesse when it is not so with us John speaks of the oath of Justice and continuing the benefit of justification * Eccl. 7.16 with Revel 22.11 The former place speaks of righteousnesse in a mans conceit of others Or 2. Of a mans self of others Censure not good men because God suffers them to be afflicted or to severely reprove every petty error or urge not every thing which thou in thine own opinion thinkest just without yielding any way either in charity or wise integrity to the opinions of others or to the necessity of times common custome or humane frailty 2. Of our selves we must moderate our zeal with prudence Matth. 10.16 not make our selves over-wise to do a thing conscientiously scrupulously upon opinion of duty when indeed there was no necessity so to do and so to make sinne where God made none and thus all superstitious creatures are over-religious and over-righteous The second place speaks of inherent justice and righteousnesse or holinesse and so it is meant of reall right holinesse let him that is holy be more holy The other is onely meant of a righteousnesse in conceit * 587. Eccl. 7.17 Why shouldst thou dye before thy time Job 14.6 Till he shall accomplish as an hireling his day The former place speaks of our time as it is considered from the constitutions of our body and what we may live by nature The latter is spoken of our days as they are precisely numbred and appointed by God We by our sinnes may hasten on our death that is we may occasion the cutting off those dayes which by our naturall constitutions we might have lived unto though we cannot either procrastinate or shorten those of Gods appointment 588. Eccl. 8.14 There are righteous men to whom evils happen according to the manner of the wicked Psal 1.3 He shall be like a tree planted by the river side Vers 4. So shall not the ungodly Ecclesiastes sets down the judgement of carnall men concerning the righteous and the wicked from their outward condition and they judge of them both alike yet the condition of good and bad men is most different in this life and in the end of it Here the state of the godly is more excellent and after this life they shall rejoyce for ever Wicked men are abominable here and hereafter they shall be punished eternally 589. Eccl. 9.1 No man knoweth either love or hatred Rom. 8.35 38. Who shall separate us from the love of Christ 2 Tim. 1.12 The first place teacheth that it cannot be gathered by outward happinesse or unhappinesse It is one thing to know love or hatred in a mans self and own heart another thing to know it in other mens hearts who it is that God loveth or whom he hateth because these fall out alike to good and evill righteous and unrighteous men Therefore we must not judge according to outward things and accidents but according to the testimony of our faith and the holy Ghost concerning the love of God being certain that no things that befall us for adversity can separate us from the love of God Eccl. 9.1 No man knoweth whether he be worthy of love or hatred 2 Tim. 4.8 There is laid up for me a crown of righteousness which the Lord shall give me A man knoweth not from himself or his own strength or humane wisedom whether he be worthy of love or hatred because God bestoweth riches honour strength c. without any difference Ecclesiastes speaks of discerning good men from bad by naturall judgement the Apostle of the certainty of his salvation * 590. Eccl. 9.7 Go thy way eat thy bread with joy and drink thy wine with a merry heart Eccles 7.2 It s better to go into the house of mourning than to the house of feasting The former place bids us not repine at Gods dealings but what he in his providence is pleased to do let us with chearfullnesse submit to it eating and enjoying the creatures with a sober chearfullnesse and yet this doth not encourage any to an excessive or sinnefull mirth and jollity for it is better to go into the house of mourning as the second place saith than so to spend our time in joviallnesse and feasting 591. Eccl. 9.8 Let thy garments be alwayes white Isaiah 2.8 Luke 16.19 Luxurie in cloathing is disallowed Ecclesiastes commends not Luxury but decent and comely cloathing according to our quality which God doth not detest but approves that being refreshed in body and mind we may the better undergoe the labours of our vocation * 592. Eccl. 12.7 The spirit returns to God that gave it Rev. 6.9 I saw under the Altar the souls of them that were slain The one is a literall the other is an allegoricall place and yet both agree together shewing that the souls of the godly return to God but yet by the mediation and intercession and merit of Jesus Christ who is the Altar And though many Christians which were slain upon the account of Religion by the materiall Sword yet by the virtue of Christ the Altar under whose shade they lye they are in happinesse The SONG OF SOLOMON HHB. Sirhastrim and Kodes Kodassin that is the Holy of Holies Wherein Solomon under the similitude of a Bridegroome and his Bride describeth Christ and his Church the heavenly and spituall treasure and the mysteries of salvation to the godly 593. CAnt 1.5 I am black Vers 6. Look not upon me because I am black Vers 8. O thou fairest amongst women Chap. 4.1 Behold thou art fair First the Spouse of Christ purgeth her self amongst her friends that is her members that they should not be offended at her blacknesse that is with the scorns and reproaches that her adversaries cast upon her and so she speaks of her self as she is in her self In the latter place as she pleaseth the Bridegroom in which is considerable how he purgeth
and two of a Tribe being saved this week and as many another in the conclusion the whole summe being cast up will be great if we consider all times The number of the godly is great in it self but its small compared with the multitude of the wicked 643. Jer. 6.10 Chap. 9.26 All the house of Israel are uncircumcised in heart Rom. 11.16 If the root be holy so are the branches All is taken here for the greatest part The root of the Jews was holy by reason of the Covenant because they were born from their Father who was in the Covenant and so were they confederate with God and separated from the profane Gentiles * 644. Jer. 9.17 Send for the mourning women Ezek. 24.17 Make no mourning for the dead The former place shews the Judgment of God to fall so heavily upon the people that they should make a solemn mourning for themselves The latter place intimates that the affliction should be so great upon the people that there should be no mourning for them because noe mourning could expresse it pauca cura loquunter ingentes stupent or else this was a peculiar case which breaks not a generall rule 645. Jer. 10.23 O Lord I know that the way of man is not in himself it is not in man to direct his steps Matth. 23.37 I would have gathered thy children together and thou wouldest not In spirituall matters that concern his salvation a man can do nothing that is good In politick and civill affairs he can indeed do something but more inclining to evill than to good * 646. Jer. 15.1 with Matth. 18.19 The former place speaks that God may in some cases be so provoked by sinne as he will not hear even two or three gathered together though the most renowned of Saints The second place speaks that God will grant all things which are asked by faith which must be according to the rule and Cannon of faith by two or three together 647. Jer. 17.5 Cursed be the man that trusteth in man Rom. 10.11 He that believeth in Christ shall not be confounded Isa 28.16 The Prophet speaks of bare mortall deceitfull man in himself The Apostle speaks of man subsisting in the person of the Sonne of God in whom the fullnesse of the Godhead dwelt bodily 648. Jer. 15.1 If Moses and Samuel stood before me yet my mind could not be toward this people Matth. 18.19 If two of you shall agree on earth as touching any thing that they shall aske it shall be done for them of my Father which is in Heaven In the former place the speech is hypotheticall as if he should say though they were amongst the living and did stand before me and would turn away my wrath from this people yet would I not spare them Christ in the latter promiseth temporall good things upon condition of repentance 649. Jer. 17.10 Chap. 20.12 I the Lord search the heart I try the reins 1 Cor 2.11 Who knows what is in man but the spirit of man which is in him God is not excluded from knowing what is in the heart but Angels and men are be they good or bad 650. Jer. 22.11 Thus saith the Lord touching Sellum the son of Josiah 2 Kings 23.30 2 Chron. 3.6 The people of the Land took the sonne of Josiah Joachaz and annointed him to be King Joachaz is called Sellum ironically because as King Sellum Israel was led captive into Egypt so Joachaz shall not return from the Babylonish captivity 651. Jer. 22.30 Thus saith the Lord Write ye this man childlesse 1 Chron. 3.19 for no man of his seed shall prosper Mat. 1.12 Salathiel his son Jekonias died without children Salathiel the son of Neri was from Nathan the adopted son of Jekonias and by succession not his naturall sonne 652. Jer. 25.1 The fourth year of Jehojakim the son of Josiah King of Judah was the first year of Nabuchadonozer King of Babylon Dan. 1.1 In the third year of Jehojakim King of Judah came Nabuchadonozer King of Babylon to Jerusalem That is in the end of the third year and the beginning of the fourth year of Jehojakims reign * 653. Jer. 25.1 with Dan. 1.1 That of Daniel which saith the third counts from the time he reigned as a vassall to the King of Babylon 2 Kings 24.1 having before reigned seaven years as a Vassall of Aegypt 2 Kings 23.34 36. Now these three years must be understood compleate because that which is there spoken of hapned the fourth of his reign as in Jeremy 654. Jer. 25.11 And this whole Land shall be a desolation and an astonishment and these Nations shall serve the King of Babylon seventy years Acts 1.7 It is not for you to know the times God by a Propheticall spirit revealed this to Jeremiah and so comforted his people but we must not curiously search to know the times contrary to Gods will that is the moment of the day of Judgement the destruction of the world which the Father hath reserved in his own power 655. Jer. 29.11 I think toward you thoughts of peace and not of evill Vers 17. Thus saith the Lord of hosts I will send upon them the Famine God gives peace to penitent sinners but punisheth sinners for their sins 656. Jer. 31.15 A voice was heard in Ramah lamentation and Rachel weeping Matth. 2.16 That was done at length in the killing the children at Bethlehem The Prophets speak often in the present tense or time past of things which are to come for the certainty of the Prophesie So here he foreshews the lamentation of the Mothers for the children that were slain at Bethlehem by Herods command 657. Jer. 31.2 The Lord shall create a new thing on the earth Eccl. 1.10 There is no new thing under the Sun New things are made by creation so God the Father created all things new so we are a new creature in Christ by sanctification when we are regenerated by the holy Ghost by change so when Christ shall come all things shall be made new 658. Jer. 31.31 Behold the days come saith the Lord and I will make a new Covenant with the house of Israel and the house of Judah Matth. 5.17 I came not to destroy the Law God promised a new Covenant when Christ should come yet such a one that should not differ from the former Covenant in substance but sanctified by the Messias The Doctrine of the Prophets and the Apostles was not changed by the coming of Christ but remains an eternall Law of leading our life the ceremonies are abrogated according to their use but their signification was more declared by his coming and illustrated and the Prophesies had their complement in him 659. Jer. 36.30 Thus saith the Lord of Jehojakim King of Judah he shall have none to sit upon the Throne of David 2 Kings 24.6 And his sonne Joakim reigned in his stead Joakim did not sit that is he had no fast seat in the Kingdome for in the third moneth
should walk after God with all their heart The Prophesie by a legall commination moved both King and people to manifest their zeal But he frighted the wicked Hypocrites and such as were averse from God by threatning them that so they might forsake their sins 733. Zeph. 1.7 The day of the Lord is at hand 2 Thes 2.3 Be not terrified as though the day of the Lord were at hand In the former place by the day of the Lord is understood the neernesse of the Babylonish captivity In the latter the coming of the Lord to Judgement the time whereof is not for us to know 734. Zeph. 3.7 I said surely thou wilt fear me Vers 7. But they corrupted their own doing I said The Lord useth that word after the manner of men not as though he had failed of his hope for all things are known to him before they be but as if he should say Who would think you should be so hardned that my very threatnings should not move you HAGGAI HIS PROPHESIE HE upbraids the Jews for that they did not rebuild the Temple and exhorts them to build it and he describes the magnificence of the second Temple He prophesied after the captivity of Babylon under Darius Hystaspes in the year 3444. 735. HAggai 1.8 Bring wood and build the house Isai 66.1 Thus saith the Lord Heaven is my seat and the earth is my footestole what house is that you will build unto me The rebuilding of the Temple was accepted with God for the holy convocation and the worship in it to Gods glory that was with the Priesthood and Leviticall Rites a Type of Christ unto whose coming only it was to endure 736. Haggai 2.3 You that saw this house in its first glory and how do you see it now Is it not in comparison of it as nothing Verse 9. The glory of this latter house shall be greater than that of the former house saith the Lord of Hosts The structure indeed of this house did not answer the Majesty of the first house built by Solomon Yet the spirituall glory of this latter house shall be greater than the former house because the Lord himself came into it and preached in it disputed and wrought great miracles there 737. Haggai 2.4 Do so for I am with you saith the Lord of Hosts Zach. 1.12 O Lord of Hosts how long will it be ere thou have pitty on Jerusalem In the first place the Prophet comforts the people by the hope of promises in Christ promising that God would be present there with his people after the captivity of Babylon In the latter Christ intercedes for his Church which hath sinned against God and was punished by a just judgement of God with a Babylonian captivity for seventy years * 738. Haggai 2.4 with Zach. 1.12 The former place is conditionall I am with you if you do so The latter shews that they were in affliction and so it implies they had broken their condition 739. Haggai 2.6 Yet a little while and I will shake the Heaven and the Earth and the desire of all Nations shall come This Prophesie was fulfilled after five hundred yeares under Augustus Caesar Luk. 2.11 With God a thousand yeares are but as one day or one watch in the night ZECHARIAH HIS PROPHESIE THE sonne of Barachiah He warns the Jewes to repent to build the Temple he makes mention of his Visions and explains them by the effusion of the Spirit of grace and prayer He prophesied after the returne from Babylon in the year of the world 3456. 740. Zech. 1.3 Turn unto me and I will turn unto you Joh. 6.44 No man comes unto me unlesse my Father draw him The first place is legall requiring of us what we ought and not what we can do The latter is Evangelicall for no man comes unto God unless God draw him by his Spirit Jer. 31.18 Therefore we must pray diligently Convert me ô Lord that I may be converted because thou ô Lord are my God 741. Zech. 1.17 Chap. 2.10 The Lord shall yet comfort Zion and shall yet chose Jerusalem Eph. 1.4 God the Father chose us in Christ before the foundations of the world The election of a certain people to be a visible Church in the first place is taken metonymically for by that deed God sheweth that he hath confirmed the election of Jerusalem In the latter God speaks of our election unto eternall life 742. Zech. 2.8 He that toucheth you toucheth the apple of mine eye Isa 3.1 Behold the Lord of hosts doth take away from Jerusalem the whole stay of bread In the first place is contained the promise of God to the faithfull that keep his Covenant in the latter is the pronouncing of judgement against the obstinate Jews God is said to have kept his people as the apple of his eye so long as they were obedient Deut. 32.10 Psal 17.8 But temporall punishments inflicted on the wicked do not infringe the truth of his promise and of divine performance 743. Zech. 3.9 I will remove the iniquity of his land in one day Rev. 13.8 Christ slain from the beginning of the world In one day is the performance of Christs passion who dying for our sins restored us unto life But he was slain from the beginning of the world in Gods determinations by election virtue eficacy and acceptation and in respect of the fruits of it which redounded to the Church under the Old Testament 744. Zech. 6.13 He shall sit and rulâ— upon his throne Isa 9 7. He shall sit upon the throne of David and upon his Kingdome Luk. 1.33 Christ in respect of his divine nature hath his throne from everlasting to everlasting But in respect of his humanity being he is born of the seed of David according to the flesh the Lord God hath given him a throne that he may reign over the house of Jacob for ever 745. Zech. 11.12 They weighed for my price thirty pieces of silver Matth. 27.9 Then was fulfilled what was spoken by Jeremiah the Prophet they took thirty pieces of silver the price of him that was valued whom they did value Eusebius saith De Demonstrat l. 10. c. 4. that Jeremiahs name was put for Zechariahs name by the errour of the Scrivener Out of Jeremiah some make the computation where he makes mention of seventeen shekels which make thirty pieces of silver Jer. 32.9 746. Zech. 13.7 Awake ô sword against my shepherd and against the man that is my fellow saith the Lord of hosts smite the shepherd and the sheep shall be scattered Joh. 10.10 No man takes away my life from me The Prophet mentioneth God the Father commanding in the name of the whole Trinity whose words outwardly are common to the three Persons and undivided that his shepherd namely Christ should be slain that contradicts not Christs words who willingly laid down his life for us 747. Zech. 13.7 The sheep shall be scattered Joh. 17.12 Those that thou gavâ—st unto me I
godly likewise it would shew Christ commanding things contrary They must be taken improperly and the true meaning must be gathered out of the circumstances of the place Christs intent here as in the words before is to prescribe men the approving their hearts to God in fasting by avoiding ostentation and praise of men 796. Mat. 6.19 Lay not up for your selves treasures upon earth 1 Tim. 5.8 But if any provide not for his own especially for those of his own house he hath denied the faith Christ forbids no man to possess wealth that comes as a blessing from God Lev. 36.14 Psal 112.3 but to lay up treasures to the wrong of other men and to put our trust in them as the Gentiles do nor doth he condemn the care for a mans own family * 797 Mat. 6.19 Lay not up for your selves treasure Job 1.3 Job was the greatest man of all the men of the East It is lawful to lay up Gold but not our treasure or greatest riches as that which serveth for our greatest happiness It is one thing to lay up gold another thing to lay it up as our great treasure Our Saviour in the former place he tels us we must not lay up Gold or earthly things with delight and pleasure with content and satisfaction lay not up superfluous or unnecessary goods The second place speaks of Job as a rich man but not as one which made riches his treasure or laid up riches here with delight or confidence c. * 798. Mat. 6.25 Take no care what you shall eat c. He that provides not for his Family 1 Tim. 5.8 There is a studious care and a carking care a care de opere and a care de operis successu A care for the work it self that it be honestly done 2. A care for the issue and success of the work an hanging in suspence and doubt of the event Christ would have us studiously careful Prov. 27.23 but not carkingly careful for our Families Careful with a moderate honest care not with a distrustful care 799. Mat. 6.31 Therefore take no thought saying What shall we eat or what shall we drink 1 Tim. 5.8 If any man provide not for his own he hath denied the faith Christ condemns here carnal care joyned with heathenish distrust but not a Christian care to provide for our Family with confidence in God 800. Mat. 7.1 Judge not Joh. 7.24 Judge righteous judgment Mat. 18.15 Jud. v. 8. Christ forbids rash judgment and defamation but not Politick or Ecclesiastical Judicature appointed by God under the Old Testament not yet domestick because all men are bound to judg of doctrine and manners and to call those to the right way that are wandring from it * Mat. 7.1 with Joh. 7.24 There are four sorts of Judgment 1. Publick 2. Private Of publick first Civil belonging to the Magistrate Deut. 1.16 Secondly Ecclesiastical belonging to the Minister 1 Cor. 4.24 Heb. 11.7 Of private lawful Judgment first is admonition whereby one Christian doth lovingly reprehend another for his sins and thereby judgeth him The second is just dispraise when the gross faults of notorious offendors are condemned for this end alone that others may take warning thereby Mat. 23.1 we may judge these waies But judge not rashly of an evil mind judging amiss of others for some evil ends and not according to the Laws and Rules of charity Judging that which is well done for evil or that which is indifferent take it in the worser part or upon uncertain reports and bare surmisings suspect evil * 801. Mat. 7.2 The same measure ye mete shall be measured to you again Rev. 18.6 Double to her double according to her works The former place shews that God rewards us according to our works And the latter place speaks the same for the words before are reward her even as she hath rewarded you c. She hath doubly rewarded you to what you deserved and therefore she shall be rewarded doubly to what she esteems to be just though no more than is just in it self * 802. Mat. 7.6 Give not that which is holy to dogs Mar. 16.15 Preach the Gospel to every Creature In the former Scripture by Holy is meant the holy Word and Sacraments because they are holy in themselves and in their effects and operations By dogs are meant the obstinate and wilful impugners of the Gospel scorners of that which is good so as the words seem to import do not administer the pretious Promises and high mysteries of the Gospel and the Sacraments to those scorners and resisters of the Gospel when once you find that they are hardened in their sins leave them The second Scripture bids the Disciples preach the Gospel to every creature man and woman such as are capable of instruction preach to them till they oppose you and impugn your Doctrine and despise and scorn you then withdraw as the former place hints and give them none of your pearls 803. Mat. 7.8 Whosoever asketh receiveth Iam. 4.3 Ye ask and receive not He that asketh as he ought to do in faith receiveth what is convenient for him they that ask not as they should that is in faith nor for a good end receive not because they ask amiss 804. Mat. 7.12 All things that you would that men should do unto you do you even so to them for this is the Law and the Prophets Cha. 22.4 On these two Commandements the love of God and our Neighbour hang all the Law and the Prophets The first place excludes not the love of God for he that loves his neighbour loves God the latter comprehends a moral rule of all things which are contained in the Books of Moses the Law and the Prophets 805. Mat. 7.22 Many will say unto me in that day Lord Lord have we not prophesied in thy Name and in thy Name have cast out Devils Then will I profess unto you I never knew you depart from me Cha. 10.32 Whosoever shall confess me before men him will I confess before my Father which is iâ— heaven Christ in the former place speaks of hypocrites who prophesied in his Name and teaching so did confess him with their tongue In the latter place he speaks of those who profess his Name by faith openly and sincerely without hypocrisie they have both a promise and a large reward 806. Mat. 8.4 Tell no man Ver. 4. Go thy way shew thy self to the Priest Christ forbad the Leper for a time but not for ever that he should tell no man that he was healed but that first he should make his comparition before the Priest * Mat. 8.4 with Luk. 8.59 It is one thing which is commanded Tell no man by the way or stay not talking by the way with any man till you come to the Priest and tell him what is done to you and another thing for a man not to tell it at all This former Text is concerning his not talking till he spake
the hypothesis of the Sadduces that God was the God of the dead for they supposed the dead should never rise again Paul from another hypothesis affirms the same which depends on Christs resurrection on this wise God is the God of the dead because the dead bodies shall rise again 876. Mat. 23.9 Call no man your Father upon the earth 1 Cor. 4.15 If you had ten thousand instructors in Christ yet have you not many Fathers for in Christ Jesus have I begotten you Christ will have us place our filial confidence in God only not in men though they love us with fatherly affection and teach us the true Religion and so are called Fathers not by nature but by participation that they are so So Paul calls himself the Father of the Corinthians and of Timothy by reason of the Gospel not primarily but secondarily because he was an Instrument which God used to call and regenerate them by the Gospel that he preached to them 877. Mat. 23.10 Be not called Masters 1 Cor. 4.15 You have many Masters â—oh 1. Christ is our only spiritual Rabbi Master and Doctor others that have these titles are but servants to this great Master because they must teach no other but the Doctrine of Christ For of his fulness we have all received he is the way the truth and the life and it is enough to us that he said it 878. Mat. 23.17 Ye fools and blind Cha. 5.22 Whosoever shall say Thou fool shall be in danger of hell fire Christ by his Office and his Charity was angry with the Pharisees and to make them repent he called them fools and blind but he forbids that out of a carnal reproachful desire and greediness of revenge or pride or mad anger any man should detract from his neighbour 879. Mat. 23.37 O Jerusalem Jerusalem thou that killest the Prophets and stonest them Cha. 27. Jerusalem is called the holy City Jerusalem the City of Martyrs is there called the City of many Saints It is called the holy City for the most holy God by whom it was made choice of or for the Messias who taught them the sanctity of faith and life and offered himself for us for a price of redemption or for the Saints that were in it * 880. Mat. 24.25 Prepared from the beginning Joh. 14.2 I go to prepare a place for you Preparation by Predestination is one thing Preparation by Possession is another Heaven was prepared by Council and Predestination for Gods Children But by possession actually by Christ who took our humane nature and carried it into heaven to take possession in the name of the Elect. 881. Mâ—t. 25.3 And he shall separate the sheep from the goats Joh. 10.16 There shall be one sheep-fold and one shepheard There is a difference betwixt a sheep-fold and a fold for Goats There is a difference betwixt true sheep and sheep only in appearance sheep in appearance may have the same visible Church as the true sheep but in the future state of the Church the true sheep shal be separated from the hypocrites There is but one sheepfold of both Jew and Gentile nor of both but one shepheard 882. Mat. 25.32 He shall separate the Sheep from the Goats Joh. 10.16 And there shall be one sheepfold The first place is concerning the future state of the Church after the day of Judgment that shall be otherwise then it is now for then shall there be a separation made Hypocrites now pass for Sheep then they shall be manifested to be Goats Eph. 2.14 Cap. 5.23 1 Cor. 3.11 The latter place is of the faithful who shall be gathered into one sheepfold that is the Church both Jews and Gentiles under one shepheard 883. Mat. 25.34 Inherit the Kingdom prepared for you from the foundation of the world Eph. 1.4 He chose us in him before the foundation of the world that we should be holy Christ by the beginning and foundation of the world understands eternity the Apostle looks to the first Creation for before the foundations of this world were laid God chose us in Christ to salvation 884. Mat. 25.34 There is a Kingdom prepared for us before the foundation of the world Joh. 14.3 I go saith Christ to prepare a place for you There is a place by Gods decree provided for us from eternity according to predestination but not particular designation which is done after Christs ascension but the Devil Death and Hell and Malediction did not suffer us to come thither untill Christ had destroyed those impediments and by his death vanquished the Devil Death and Hell blotted out our sins by rising again had restored life to us by his Ascension had opened heaven to us and going thither before us confirmed it that we should follow him thither * 885. Mat. 25.46 These shall go into eternal punishment Jer. 3.12 For I am merciful saith the Lord and will not keep mine anger for ever The former place speaks of Gods expression of his wrath in the world which is to come This latter place speaks of the expression of his wrath in this life The former is pronounced against particular persons that were desperately reprobate the latter of such as though they were desperately wicked yet would or might return having still time to the Lord. 886. Mat. 26.2 Ye know that after two daies is the Feast of the Passeover Ver. 6. Jesus was in Bethany six daies before the Passeover The Evangelist began to speak of what was done two daies before the Passeover but repeating the matter higher he relates some things were done in Bethany six daies before the Passeover because the History of Judas the Traytor required that Therefore here is an Hysterosis * 887. Mat. 26.2 17. Mar. 14.12 Joh. 13.1 The Hebrews begin their day at Evening Lev. 23.32 The day from the ingress of Christ into Jerusalem to the Resurrection may be reckoned three waies After the Jews After the Gentiles After the Evangelists The first of the Sabbaths Sunday The day of entering into Jerusalem The second of the Sabbaths Monday Of cursing the Tree The third of the Sabbaths Tuesday Of the Supper The fourth of the Sabbaths Wednesday Of selling The fifth of the Sabbaths Thursday Of the day before the preparat 6. The preparation of the great Sabbaths Friday Of Preparation Supper c. 7. The Sabbath Saturday Of rest in the Sepulchre The eighth of the Sabbaths Sunday Of rising So that after two daies â—ems the third day after his solemn entrance into Jerusalem But while I study brevity I dare not enter into the sea of that variety which is here offered 888. Mat. 26.7 A woman poured Oyntment on our Saviours head Joh. 12.3 Mary took a pound of Oyntment of Spikenard very costly and anoynted the feet of Jesus Some hold that these are different Histories yet it might be that when a greater quantity of oyntment was poured forth that his feet were anointed also at the same time * Mat.
and great joy Mar. 16.8 They fled from the Sepulchre for they trembled and were amazed A joyful fear That fear and amazement was joyned with joy as it fals out in sudden accidents 906. Mat. 28.9 The women came and held him by the feet Joh. 20.17 He saith to Mary Magdalen Touch me not for I am not yet ascended to my Father Christ suffered the women to touch him to confirm the certainty of his Resurrection that they might be more sure witnesses to his Disciples and others he forbad Mary Magdalen to touch him because she rejoyced too much with carnal affection and therefore he would have her rather touch him by faith that is believe in him to be the Son of God the Lord of glory salvation life and death * Mat. 28.9 with Joh. 20.17 Christ suffered the women to touch him and to worship him But when Mary Magdalen would even out of her natural affection or spiritual desire so touch Christ as to hinder him in his progress and business he forbids her to touch him lest she might stay him from doing that work he had to do before he went to his Father 907. Mat. 28.18 All power is given to me both in heaven and in earth Mar. 13.32 But of that day knoweth no man no not the Son but the Father only All power is given unto Christ the Mediator because he is made Lord in the glory of God the Father In the day of his humiliation he knew not as man the day of Judgment or not for himself that he knew not but for us saith Augustine because it behoved not us to know 908. Mat. 28.18 All power is given to me in heaven and in earth Rom. 9.5 Christ who is over all God blessed for ever Power is given to Christ as man for nothing can be given to him is God for as God he had all things before in his power but the humaniâ—y of Christ hath not that power of it self but from the Divine Nature with which the humane nature is personally united * Mat. 28.18 with Rom. 9.5 Power is either a Physical power of Efficacy or a Moral power of Au hority The Physical power of Efficacy which is as some the omnipotency of his Godhead or as others a spiritual power of his Manhood but these are not meant here In all probability the power that is here given unto Christ is for its general nature the same which in the following words he communicates unto his Apostles but that is a power of Office and Authority a power to teach and baptize Now this power of Authority is either Essential or Official Essential or natural which belongs to him as God and is potestas innata or data therefore not here meant 2. The Official power is dispensative or donative delegated unto him as Mediator and head of his Church and therefore termed a Mediatory power and this is the power spoken of in this place the divine authority of Christ is Mediatory not as it is common unto every Person in the Trinity but as it is appropriated unto him the second Person This Person â—s God receiving by voluntary dispensation this honour from the Father that he should in an immediate and appropriate manner execute Government over all the Creatures in heaven and earth and though the Father and the Spirit have a right and soveraignty over the Creatures yet they do not immediately execute this in such sort as the Son doth 909. Mat. 28.19 Teach all Nations Mar. 16.15 Psal 19. Preach the Gospel to every Creature Mat. 7.6 Give not that which is holy to the Dogs Rom. 10.5 nor Pearls to Swine In the first place by the Nations and the Creatures are understood the Jews and Gentiles for the sweet voyce of the Gospel was to sound to all through the whole earth and the seed of the Word to be sown that Infidels might be left unexcusable In the latter Holy and Pearls signifie the same It must not be given to Dogs and Swine that is to persecutors scoffers Prov. 9.7 despisers profane For he that reproveth a scorner getteth himself shame and he that rebuketh a wicked man getteth himself a blot * 910. Mat. 28.20 I am with you to the end Mat. 26.11 The poor you have alwaies with you but me you have not alwaies Christs presence is twofold Substantial or Corporal 2. spiritual or gracious Christs corporal presence we have not alwaies with us but his children have alwaies his spiritual presence in their hearts The Gospel of St. MARK IT containeth briefly the sayings and deeds of Christ in Galilee Judea and Jerusalem Niceph. l. 2. c. 48. Euseb l. 2. c. 15. which Matthew wrote more at large some will have it dictated and approved by Peter whose Scholar Mark was Irenaus saith it was written after the death of Peter and Paul 911. MAR. 1.1 The beginning of the Gospel of Jesus Christ Ver. 3. The voyce of one crying in the Wilderness Mat. 1.1 Luk. 1.2 In the beginning of the Gospel of Jesus Christ his Conception and Nativity are described Mark understands the beginning of the Gospel to be the time of the promulgation Matthew begins the Evangelical History about thirty years before the Preaching of Iohn Baptist but Mark begins from his Preaching because the Law and the Prophets prophesied untill Iohn Mat. 11.15 * Mar. 1.1.3 with Mat. 1.1 Luk. 1.2 The Gospel of Jesus Christ And yet it speaks both of the Nativity and Birth of Jesus Christ and likewise of Iohn Baptist with much of the like nature It is called the beginning of the Gospel of Jesus though it begin with Iohn Baptist and his Doctrine for the beginning of the Gospel imports no more than the beginning of that Age of the World which the Prophets so unanimously pointed out for the time of good things to come and which they expressed by these or the like terms The last daies The acceptable year of the Lord The Kingdom of God c. The Gospel of Christ is said to begin though it be Iohns Preaching and Baptizing because it did bring in the Doctrine of the Gospel more clearly and fully than was brought forth before and had reference to the Doctrine of Christ Whereas there is mentioned Johns birth and death c. or Christs birth and death The former is in relation to Christ and the latter Christs birth c. is related as part of the good news which ought to be preached 912. Mat. 1.2 As it is written in the Prophets Luk. 3.4 In the Book of the words of Isaiah the Prophet Isa 43. Mal. 3.1 Isa 43.4 Mark understands Malachi and Isaiah the Prophets Luke means Isaiah only * Mar. 1.2 As it is written in the Prophets Luk. 3.4 As in the books of the Prophet Isaiah The first place speaks of both the Prophets Isaiah and Malachy from whence the Sentence urged here is taken But Luke urgeth only the name of the more eminent Prophet Isaiah The one
of men taken in a carnal sense also the flesh profiteth nothing in that manner as the Capernaites dream't concerning it * Joh. 6.54 with v. 63. The first place imports that he who eateth Christs flesh i. e. believeth in and resteth on that which he hath done in his flesh or humane Nature shall have nothing And the latter place is an Exposition how flesh is to be taken in the former place not litterally as flesh is external and visible for that doth not profit no not Christs flesh as seperate from the Spirit but it is the spiritual flesh that must be eaten It is the spirit which is in me must quicken you and the spiritual meaning must be here used 1008. Joh. 6.54 He that eateth my flesh and drinketh my bloud hath eternal life 1 Cor. 11.28 He that eateth and drinketh unworthily eateth and drinketh his own damnation The flesh of Christ in it self giveth life because it is alwaies so also in respect of men because some are faithful which it doth actually give life to others Infidels who are not quickned in Christ the cause whereof is not from Christ but from their own Infidelity and unworthiness for not discerning the body and bloud of the Lord they draw on the judgements of God upon themselves * Joh. 6.54 with 1 Cor. 11.28 He that eateth my flesh Flesh is twofold it is material substantial flesh or secondly that which was purchased by that flesh spiritual flesh Eating is twofold with material teeth and with spiritual faith He that spiritually believeth in and relieth on that which I did in my flesh i. e. those spiritual and eternal advantages I have obtained he hath a right to and a pledge of eternal life he hath those graces which will bring him thither and he shall assuredly have eternal life as if he had it 2. The wicked eat neither Christ's spiritual or material Flesh they only eat that which represents his flesh and that flesh they do eat unworthily by eating it only with carnal apprehensions or carnally he eats the sign not the substance 1009. Joh. 7.5 Neither did his brethren believe in him Chap. 16.27 Ye have believed that I came out from God The former place must be understood of his brethren and corporal kindred the latter of the Apostles and his Disciples which were not all kindred to Christ according to the flesh * Joh. 7.5 with 16.27 We must distinguish of times that we may reconcile the Scripture At the first preaching of Christ or the beginning of his Ministry his own kindred which were not disciples did not think of Christ as his deserts exprest but afterwards many of them did believe and were converts 1010. Joh. 7.7 The world cannot hate you Chap. 15.19 Ye are not of the world but I have chosen you out of the world therefore the world hateth you In the first place Crist speaketh to his Brethren and Cousins according to the flesh that did not believe in him living carnally and after the manner of the world in the latter place he speaks of the Apostles who believed in him and were purged from all dregs of Infidelity and he assigns the causes wherefore they and other believers were hated of the world * Joh. 7.7 with 15.19 Christ in the former place looks on his kindred as then having not made any profession of Christianity but living according to the manner of the Jews and so long as they did so they would not be hated of the world but if once they came to believe as they did Chap. 15.19 Then they must expect that the world would hate them 1011. Joh. 7.8 I go not up yet unto this Feast Ver. 10. He went up to the Feast He went not openly with his friends that he might be seen but privately by this example of his he hath taught us not to venture our selves rashly amongst our enemies * Joh. 7.8 with 10. The former place tells us that Christ was resolved not to go immediatly but yet when he had got quit of those carnal relations he went to the Feast whether it were that day or the next I know not 1012. Joh. 7.16 My Doctrine is not mine but my Fathers who sent me Chap. 17.10 All mine are thine and thine are mine The Doctrine of Christ is said to be his Fathers and his in different respects the Father hath it from himself Christ from his Father also it is said to be the Fathers because he sent his Son for Christ was sent from the Father to publish it * Joh. 7.16 with 17.10 My Doctrine is not mine originally as I am the Son of Man but it is that Doctrine which as I am the Redeemer of the world or the Prophet which Moses said should be raised from among the Brethren the Father had determined I should preach The latter place speaks of Persons not Doctrine all my sheep and people or if of Doctrine then so all things are Gods as they are Christs and so Christs that they are Gods * 1013. Joh. 7.24 with Mat. 7.1 Luk. 6.37 Judge righteous Judgment when you are called upon to judge matters or things in controversie betwixt man and man or betwixt a mans actions and the Law Judge without partiality But judge not private transactions wherein you are not called to judge or do not pass your censure rashly on mens persons 1014. Joh. 7.26 Do the Rulers know indeed that this is the very Christ 1 Cor. 2.8 Had they known it they would not have crucified the Lord of glory The knowledge of Christ is either carnal and historical so the Rulers of the Jews and the devils knew Christ but this is nothing to salvation or a spiritual knowledge by faith which justifieth believers and which the Jews that crucified Christ had not Here the same thing is said in both places and what in the first place is explained by an Ironical Interrogation in it self negative that in the latter place is done affirmatively 1015. Joh. 7.34 36. Where I am thither ye cannot come Chap. 17.24 Father I will that they also which thou hast given me be with me where I am Christ in the former place speaks to the Pharisees and carnal men rejecting his grace and he saith to them Where I am ye cannot come that is into heaven In the latter place he speaks of all the faithful which his Father hath given him 1016. Joh. 8.15 I am not alone but I and the Father that sent me Chap. 16.5 Now I go my way to him that sent me In the first place Christ speaks of the unity of the Divine Nature and the inseparable conjunction of the Person In the latter concerning his Death and Ascention into heaven to intercede with God the Father for us * Joh. 8.16 with Joh. 16.5 The first place shews Christ to be so conjoyned to God by his Divine Nature that he was never alone The second place tells us that Christ according to his Humane Nature was to go to such a place as
affectation of glory for the manifestation of truth and the good of others will require it If Christ should not have discovered what he was they had not known what he had been therefore his saying he was the light of the world was no affecting or seeking glory of himself but a manifestation of truth for the good of others * 1028. Joh. 8.50 I seek not my own glory Joh. 17.1 Father glorifie thy Son Glory is either earthly and external or spiritual and eternal Christ sought not as those who affect external glory on earth to do what he could to be seen of men and reputed potent for he strove to hide his Miracles many times from the Jews but he notwithstanding might pray and did that God would be pleased to deliver him from this prison of the world and give him eternal glory and spiritual enjoyments in heaven 1029. Joh. 8.51 If a man keep my saying he shall never see death Heb. 9.27 It is appointed unto all men once to dye Christ speaks of spiritual and eternal death the Apostle speaks of corporal and temporal death 1030. Joh. 8.58 Before Abraham was I am Heb. 2.17 He took upon him the seed of Abraham There are three kinds of speeches concerning Christ some things are spoken of him according to his Divine Nature so he was before Abraham some things are spoken according to his Humane Nature when he is called Abrahams seed or Davids and some things are spoken of both Natures that he is the Mediator between God and Man 1 Tim. 2.5 1031. Joh. 9 3. Neither this man sinned nor his Parents Rom. 3.10 There is none righteous no not one none that understandeth The cause of his blindness was no notable and enormous wickedness of himself or his Parents though all men be sinners and for their sins infirmities and defects of nature are obnoxious to temporal and eternal punishments * Joh. 9.3 with Rom. 3.10 This man and his Father both sinned and were sinners yet neither the Fathers particular sin or the Sons was the cause why the Lord made this man blind but the reason why this man was blind was God would have glory * 1032. Joh. 9.29 We know not whence thou art Joh. 7.27 We know whence thou art We know not from whom thou hast thy authority or was sent whether from God or not But we know thy Country and Kindred and Parents 1033. Joh. 9.31 God heareth not sinners 1 Joh. 1.9 If we confess our sins God is faithful and just to forgive us and to cleanse us from all our sins God hears not impenitent sinners obdurate in their wickedness but to such as repent confess and amend their lives he pardons their sins 1034. Joh. 9.39 For judgment I am come into this world Chap. 3.17 Chap. 12.40.47 I came not to judge the world but to save the world In the former place by Judgment is meant a benefit given to men by the coming of Christ by which he brought those things to good order that were out of order In the latter Christ speaks of his principal end of his coming into the world * Joh. 9.39 with 12.40 47. The former place intimates that he came to discern betwixt the cause of such as believe and confess and of the proud who think that they see being hereby the more blinded And as he discerned rightly the cause of the blind and seeing so he administred knowledge and light as the Physitian judgeth betwixt him that is really crazy thinking himself to be sound and him that is really sound and thinks himself crazy The latter place speaks of his authoritative Judicature of men according to their works at the last day For thus at his first coming he came not to judge the world though the other way he did come to judge 1035. Joh. 9.41 If you were blind you should have no sin Rom. 11.25 Blindness is hapned unto Israel In the first place Christ speaks of the Jews according to the opinion they had of themselves for they did not acknowledge any blindness of their minds or their sins In the latter what was the truth of them indeed blindness hapned to them not that they should all perish but that many multitudes of the Gentiles might be converted and saved so well as the Jews * Joh. 9.41 with Rom. 11.25 Blindness is either praevâ— dispositionis or purae Negationis if they were blind purae Negationis then they had not had sin i. e. sin so aggravated so as now that they have the means and waies of knowledge and will not know Blindness is partial or Total The Apostle tells us they were blind in part if they had been totally ignorant and blind and wanted the means of knowledge they had not had sin Blindness is either affected and joyned with a contempt of knowledge Job 21.14 or blindness which ariseth from negligence when men use not their just endeavours to know that which they should and ought to practice ignorance is per accidens as when it follows upon the doing of some voluntary previous action as drunkards sin of ignorance or ignorance is invincible and that is to be understood both juris facti That is defined to be invincible which when the person who is ignorant useth all sufficient means for knowledge and yet doth not attain knowledge If the Jews had been blind or ignorant this way they had had the less sin but their blindness was affected and negligent and per accidens blindness The Apostle speaks of this blindness not of that which is invincible * 1036. Joh. 10.8 All that came before me are thieves and robbers Joh. 1.6 There was a man sent from God whose name was John The former place meaneth of false Prophets which came not in by Christ or his authority but by Satan and their own ambition who did not preach Christ as Moses and John did in all their administrations all these false Prophets are thieves The latter place speaks not of a false Prophet but of a true Prophet who declared Christ * 1037. Joh. 10.15 Christ laid down his life for his sheep Heb. 10. Christ poured forth his bloud for the ungodly By bloud in the second place as in other Scriptures no more is meant than life so that to pour forth his bloud and to lay down his life are all one For his sheep i. e. for the Elect. For the ungodly by ungodly is meant the Elect before their Conversion or Justification as Rom. 4.5 5.6 So that Christ poured forth his bloud for the Elect even when they were not yet converted or justified but in their natural and sinful estate and condition to the greater glory of his grace * 1038. Joh. 10.22 The Feast of the Dedication and it was Winter Solomons Feast was about the Autumnal Aequinoctial 1 Kin. 8. Zerobabels was in the Spring a little before Easter This was neither for it was instituted by Maccabeus 1 Mac. 4.59 The design was to praise God for the deliverance of the people
then there * Acts 18.2 18. with Rom. 16.3 I and two others may have been at London and they two coming to York I still remaining there or else after we had all come from London I return back thither and they go to York I may write to them from London to York for all the former being together at London The same is here about Paul and their being at Corinth and yet his writing afterward to them shews noâ—hing to the contrary but their being there 1139. Acts 18.18 Paul shaved his head at Cenchrea for he had a vow Gal. 5.1 Stand fast in the liberty wherewith Christ hath made us free and be not entangled again with the yoke of bondage Some refer that vow and shaving to Aquila if Paul did that he did it therefore that he might become all things to all men 1 Cor. 9. Acts. 21.26 that he might win some that he might serve the time and not offend the Jews but promote the cause of the Gospel * Acts 18.18 with Gal. 5.1 While this was done it was but an using the liberty of shaving the head a thing indifferent to the advantage of the Gospel 1140. Acts 19.2 The Disciples said to Paul we have not heard whether there be any Holy Ghost Ver. 4. They were baptized therefore they must know the Holy Ghost In the first place he speaks of the extraordinary miraculous gifts of the Holy Ghost otherwise they were taught concerning the person of the Holy Ghost by John and they had received his common gifts conferred in Baptism * Acts 19.2 Whether there be an Holy Ghost Not that they doubted of such a Person in the Trinity but that whereas they had learned in the Schools that the Holy Ghost departed away after the death of Malachy they had never yet heard whether he was restored again in his gifts of Prophesie and miracles till now or no. The Jews had an old Maxime That after the death of Zacharias Malachy and those last Prophets the Spirit of God departed from Israel and went up So that from thence forward Predictions of future things and working Miracles were rarities among them 1141. Acts 19.3 Into Johns Vers 5. They were baptized in the Name of the Lord Jesus Baptism in the first place is taken for the whole Ministry of John Ver. 5. there was no reiteration of Baptism but an approbation of Baptism conferred in the name of Jesus by John which is understood to be done by laying on of hands * Acts 19.3 with 5. The word Baptism is used in Scripture for 1. The Baptism of water and outward washing 2. For the Baptism of bloud or Martyrdom 3. Metaphorically for the effusion of gifts of the Holy Ghost 4. Synecdochically not only for external Baptism but also for the whole doctrine so they are said to be baptized unto Johns Baptism Some understand the words V. 5. not of Paul but of John 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those which heard John were baptized by John in the name of Jesus so as these words seem not to be spoken by Saint Luke of Paul but Pauls words continued of John as the Particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 necessarily answers Others think that though Johns Baptism was for remission of sins in the name and bloud of Christ and so in substance was the same with Christs Baptism yet that Form of words was not then used neither was there any mention made of the Holy Ghost so that it was imperfect and yet such as in the Divine Providence befitted that time wherein the Mysteries of the Gospel were not so plainly revealed but some more direct and particular preparation unto Christ and to his Baptism was made then before by the Prophets and legal Ceremonies 1142. Acts 19.13 Certain of the vagabond Jews exorcists took upon them to call on the Name of the Lord Jesus 1 Cor. 12.3 No man can say that Jesus is the Lord but by the Holy Ghost The Lord Jesus is so called either by the mouth only as by the exorcists or from the heart by the Holy Ghost there are external gifts of the Holy Ghost and Confession is reckoned amongst the common gifts so those that were possessed with the devil could say that Jesus was the Son of God but the gifts of regeneration are proper to Believers only 1143. Acts 20.9 Euticus fallen asleep fell from the third loft and was taken up dead Ver. 10. His life is in him Paul speaks confidently whether the soul were in the young man or not so Christ said before he raised the maid she is not dead but sleepeth * Acts 20.9 with 10. The former verse speaks of him as really dead the latter verse speaks of him as one that was as sure to live as if he were now alive * 1144. Acts 20.22 Behold I go bound in the Spirit to Jerusalem Acts 21.4 The Disciples told him by the Spirit he should not go The former place tells us Paul knew he must go to Jerusalem and held himself bound in conscience or spirit to go thither The second place tells us that the Disciples which were inspired did represent to Paul the danger of his Journey by the Spirit and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not to ascend to Jerusalem because of the danger he would be in So that the sum is Paul was bound in his own spirit or resolved to go to Jerusalem and these Disciples from the Spirit of God tell him the danger of that resolution Or else if Paul was thus bound by the Spirit of God or commanded by him to do it The same Spirit of God did afterwards tell him of the dangers he should undergo and they from their Christian affection towards him which is a true fruit of the Spirit wished him not to ascend up * Acts 20.22 with 21.4 The former place saith he should not go not as hereby forbidding him absolutely to go but forbidding him to go unless upon the condition of his suffering soar afflictions Though the condition be not expressed yet it is necessarily implied as in other Scriptures and the Context expresseth 1145. Acts 20.27 I have not shunned to declare unto you all the counsel of God Rom. 11.34 1 Cor. 2.6 Who hath known the mind of the Lord The counsel of God is either necessary for our salvation which was hid before and now is revealed or not necessary secret ascribing to the revealed will of God * Acts 20.27 with Rom. 11.34 He declared all the Counsel of God which was necessary for them to know at that time The mind of God is either of precept or purpose secret or revealed Who hath known the secret will the will of Gods purpose And as for the revealed will and mind of God it is either in things that more necessarily have relation to our salvation or less concern it He speaks in the former place of those things which were more necessary for their salvation at that time The latter place
If the Creditor do forgive his debt unto one and exact it of another he doth no wrong It is free for him to do what he will with his own Mat. 20.15 The re-acceptation of persons properly is where the Judge leaving the merit of the cause doth find somewhat in the person for which he giveth sentence with one against another But so doth not God he finds no difference in the persons but all being in the same cause of damnation he of his own free will forgiveth his debt unto some and requireth it of others Though God give unequally yet it is not accepting of persons but when this is done with respect to some quality in the person 1223. Rom. 9.16 It is not of him that willeth nor of him that runneth but of God that sheweth mercy Mat. 19.17 If thou wilt enter into life keep the Commandments It is therefore said not to be of him that willeth because salvation is not given for our merit but of Gods mercy but it is also of him that willeth not because we will though no man is saved against his will but of unwilling to receive Gods call he is made willing 1224. Rom. 9.18 God hath mercy on whom he will have mercy and whom he will he hardneth Chap. 11.32 God hath concluded them all in unbelief that he might have mercy upon all The first place is concerning the most free will and power of God who may have mercy on whom he please his Antecedent will reacheth to all men his consequent will is restrained to the believers and unbelievers and so he will have mercy of the faithful that they may be saved but he justly punisheth and hardneth the unbelievers and wicked men who resist his grace freely offered unto them * 1225. Rom. 10.4 Christ is the end of the Law Mat. 6. I came not to destroy the Law The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or end signifieth not the abolition or destruction but the scope or drift of the Law him whom the Law would have us to believe and to whom by its strictness it sends us unto Christ is the end which the Ceremonial Law aims at demonstrates and declares The Sacrifices were types of our having reconciliation by Christ and the Politick part of the Law was a shadow of the Kingdom of heaven or the Church of Christ The moral Law which the Apostle principally intends in this Epistle in that it cannot receive satisfaction from our transactions and holding forth the Messiah of which man stood so much in need of is terminated in Christ not that Christ is effective only the end of the Law as if he giving us his Holy Spirit whereby our souls are regenerated and enabled to walk in obedience which the Law requires but that principally he is the end of the Law by imputation of his righteousness to us whereby we stand clear in the account of the Law 1226. Rom. 10.10 With the mouth is made confession unto salvation 1 Cor. 4.20 The Kingdom of God is not in word In the first place is spoken of confession with faith in the latter of humane words which the false teachers used in preaching wherein the Kingdom of God consists not but in the vertue that is in a true performance of those things they profess with their mouths * 1227. Rom. 10.17 Faith comes by hearing Rom. 15.21 They that have not heard shall understand Faith though it be the gift of God yet it is wrought by the preaching of the Word The latter place tells us that they which had not the Law nor the Prophets they shall now hear the preaching of the Apostles and understand or believe So that the latter place contradicts not the former but tells us that they which yet heard not shall hear and so understand and by understanding believe He which promiseth the end implies the means conducing to that end * 1228. Rom. 10.20 I was found of them that sought me not Isa 65.1 I am sought of them that asked not for me I am found of them that sought me not c. St. Paul neither exactly followeth the Hebrew Text nor yet the Septuagint as Erasmus observeth and as may appear unto him that will compare them together But he taketh the sense 1. The order is somewhat inverted for Isa 65.1 the first part of the sentence I was found of them that sought me not is there the latter And the latter here I was made manifest to them that asked not after me is there the first 2. The word in the Hebrew which St. Paul translateth I was made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 manifest is there Nidrashti not I was sought for of them that asked not after me for how can that be But I caused them to seek me as Beza and Pagaine observe 1229. Rom. 11.2 Who hath known the mind of the Lord. 1 Cor. 2.16 We have known the mind of Christ These words were spoken by Elias in Passion however not as if there were none at all that knew the mind of the Lord for he himself knew it but that he conceived there was very few for they did visibly appear to him to be few The latter place shews that some do know the mind of Christ though it implies not that all do it 1230. Rom. 11.7 Israel hath not obtained that which he seeketh for Mat. 7.7 Seek and you shall find In the first place he speaks of works so they that seek God and righteousness attain it not but in the latter the promise is made to them that seek by faith * Rom. 11.7 with Mat. 7.7 There are two kinds of seeking God a lawful right and true seeking of God wherein there must be both observed the manner which must be of faith and the end which is of the glory of God And the other is not right which faileth of either of these as the Jews failed in both for they sought not righteousness by faith and therefore missed of that which they sought for and beside they went about to establish their own righteousness and would not submit themselves to the righteousness of God i. e. They sought their own praise and glory and not Gods and therefore they failed of their desire * 1231. Rom. 11.9 Let their table be made a snare Mat. 5.46 Rom. 12.14 c. Bless them which persecute you bless I say and curse not We must distinguish first the cause whether private wich concerns one person only in which cause it is unlawful to curse or publick concerning the glory of God as Acts 5. Secondly We must consider the condition and calling of them which use imprecations whether they do it out of private affection which is unlawful Or of a Prophetical spirit as the Prophets and Apostles did Acts 13.9 Thirdly The things themselves whether temporal which may tend unto their amendment Psal 89.16 Or eternal but these cannot be denounced without Gods special warrant Fourthly The persons are to be distinguished which are cursed some are such as
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
preaching The Gospel of it self is the wisdom of God which in the opinion of carnal and unbelieving men is called by accident foolishness 1272. 1 Cor 1.21 It pleased God by the foolishness of Preaching to save them that believe Mat. 9.21 If I may but touch his garment I shall be whole The first place is of the salvation of the soul which is done by the Gospel The latter is of the cure of the body which is wrought by divers means ordinarily by the Word and Sacraments extraordinarily by other means * 1273. 1 Cor. 1.24 Christ the wisdom of God God the Father is the God of wisdom Christ is called the wisdom of God not as if the Father had no wisdom of himself or had no personal abilities of knowledge The Son is called Wisdom as he is called the Word To distinguish him from the person of the Father the Son is said to be the Wisdom of the Father by a begotten Wisdom Sapientia genita and so the Word as light is begotten by light The Son is said hereto be the revealed Wisdom of God in gathering his Church Christ is that person that reveals the secret wisdom of God to us by which he would have us brought to salvation and so he is called the power of God not that the Father is weak and the Son only strong but Christ is the person by whom the Father powerfully and effectually gathers his Church and raiseth the dead * 1274. 1 Cor. 1.26 Not many wise after the flesh c. Mat. 11.28 Come unto me all ye that are weary c. Calling is twofold external and internal ordinary or extraordinary common or spiritual and effectual not many wise as the world counts wise men are called effectually internally and savingly Or Christ calls not all to him he calls all the weary All wise men and mighty men are not weary men there are not many wise that are weary * 1275. 1 Cor. 2.2 For I determined not to know any thing among you save Jesus Christ and him crucified Isa To the Law and to the Testimony When we are sent to the Law it is in reference to Christ the Law and Prophets testifie of Christ and are school-masters to bring us to Christ Therefore the Apostle might determine to know nothing but Christ and yet know the Law and Prophets in relation to Christ and so he might know other things in that respect 1276. 1 Cor. 2.6 We speak wisdom amongst them that are perfect Chap. 13.12 We know in part Perfection in the former place is not meant simply but comparatively the Apostle calls them perfect here not those who wanted no perfection but such as are so in respect of novices in the Church Absolute perfection is proper to the next life and of that we know here but in part * 1277. 1 Cor. 2.11 For what man knoweth the things of man which is in man Jer. 17.10 I the Lord search the heart Man knows not his own heart nor one man cannot know the things of another mans heart yet the Lord knows all our hearts 1278. 1 Cor. 2.15 He that is spiritual judgeth all things yet he himself is judged of no man Chap. 4.4 He that judgeth me is the Lord. Cha. 14.32 And the spirits of the Prophets are subject to the Prophets In the first place God Ecclesiastical and Political Judges are not excluded being they are ordained by God but those that are carnal and sensual the Prophets are subject to the Prophets in the judgment of faith concerning things that are to be believed for God giveth us his Holy Spirit by measure neither do we all understand all things but comparing our opinions we must judge with Learned men 1 Cor. 2.15 But he that is spiritual judgeth all things 1 Cor. 4.4 He that judgeth me is the Lord. The former place tells us he that is spiritual or enlightned and regenerated by Gods Spirit understands and discerns all Gods truth so much as concerns his salvation and yet this hinders not the Lords judging of our consciences whether we have improved our understandings to the utmost in Gods service * 1279. 1 Cor. 3.1 with 2.1 The word Carnal is not to be taken as in some places for that which is opposite to spiritual but to that which is less spiritual and so the next words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as babes are Exegetical or explanatory I speak to you that are so far carnal as you seem but babes in Christ 1280. 1 Cor. 3.1 3. And I brethren could not speak to you as unto spiritual but as unto carnal Chap. 1.2 Sanctified in Christ Jesus called to be Saints Ver. 5. Enriched with all knowledge The Corinthians were more or less carnal who walked according to men depending on mens authority in doctrine given to contentions and troubling the Church of God with carnal desires * 1281. 1 Cor. 3.6 I have planted Apollo watered 1 Cor. 3.8 Now he that planteth and he that watereth are one I first preached the Gospel among you from which preaching sprung up your faith Apollos came after me and he taught the same doctrine of Christ to you and watered you with seasonable instruction Now both I and Apollos are one i. e. Have the same office from the same Lord and we work in the same external manner and neither the one or the other can make any impression upon the soul nor infuse any vertue unto it without God We are one as to the effects 1282. 1 Cor. 3.7 Neither he that planteth nor he that watereth is any thing but God who giveth the increase Ver. 8. He that planteth and he that watereth are one Any thing is not to be taken absolutely or for being in nature but comparatively and secundum quid for all our labour without Gods operation profits nothing 1283. 1 Cor. 3.8 He that planteth and he that watereth are one Ver. 4. Paul was not one with the Teachers at Corinth One is said to be either in number degree vocation gifts authority time labour or reward Preachers are not one all those waies Paul was not one with those Teachers who preached up themselves more than Christ 1284. 1 Cor. 3.10 Paul laid the foundation Heb. 3.4 He that built all things is God God is the chief Work-master and builder of all things and who alone giveth faith to his Church but to commend the Ministry he gives this honour unto others which he saith do that which he himself doth so in the Old Testament he calls the Prophets in the New the Apostles the Architects of the Foundation other Doctors that build the Walls others who cover the House and Paul saith by his Apostolical Office that he laid the Foundation 1285. 1 Cor. 3.11 Other foundation can no man lay but that is laid which is Christ Jesus Ep. 2.20 You are built upon the foundation of the Apostles and Prophets Christ is the Foundation of salvation by the eternal Decree by his sending and delivering himself to death
we ought to be angry and the latter the wrong done to us for which we should not be angry However the former and the latter both condemn excess of anger or such as may be sinful * 1384. Eph. 4.28 Let him that stole steal no more Rev. 22.11 Let him that is unjust be unjust still The former place is a duty or command that thieves forbear their former courses The latter is the denunciation of a Judgment they that in the daies when the Gospel is preached shall remain hardned in their sins shall by Gods Judgment be delivered to the devil and their own wicked lusts being deprived of all safety of the spirit 1385. Eph. 5.1 Be ye followers of God 1 Cor. 11.1 Be ye followers of me The Apostle warns the Ephesians to be followers of God for by that they shall fructifie the more He exhorts the Corinthians to follow him that as he followed Christ so they would learn of him as if he would have said if you cannot follow Christ yet follow me at least that am his servent 1386. Eph. 5.25 Husbands love your wives Luk. 14.26 Wives are to be beloved as they are wives but if they hinder us from following Christ they are to be hated with such a hatred as proceeds not from anger but zeal to Gods glory 1387. Eph. 5.26 Christ hath cleansed his Church by the washing of water by the Word 1 Joh. 1.7 The blood of Jesus Christ cleanseth us from all sins Christ purgeth away our spots with his bloud as with water by the Word and Sacraments as by instruments he communicates to us the power of his death 1388. Eph. 5.33 Deu. 6.13 Let the Wife see that she reverence her husband Mat. 10.28 Rather fear God Fear in respect of God must be guided the same way that love must God must be beloved above all not excluding fear which is due to others 1389. Eph. 6.12 For we wrestle not against flesh and bloud Gal. 5.17 The spirit and the flesh are contrary In the former place mention is made of our principal and capital enemy that is the devil in the latter of the concupiscence of our corrupt flesh and the strife of it against the Spirit 1390. Eph. 6.12 We wrastle not gainst flesh and bloud 1 Pet. 2.11 Abstain from fleshly lusts which war against the soul The Apostle in the former place saith nor that we do not wrestle against flesh and bloud but against greater and stronger enemies against principalities and powers q.d. you must not think that your main work is to contend against these petty enemies of flesh and bloud though you must contend against these but your main work is against principallities and powers The latter place tells us that lusts sight against us and yet it hinders not but we must wrestle against more The Epistle of St. PAUL to the PHILLIPPIANS HE exhorts them to patience and not to be offended with his chains but that they should live patiently in mutual love and take heed of false Teachers and study to lead a life unblameable Written from Rome by Epaphroditus 1391. PHIL. 2.7 He was made in the likeness of man and was found in fashion as a man 2 Cor. 5.16 Henceforth know we Christ no more after the flesh The first place is concerning Christs true humiliation who after his humanity was exalted of God above all creatures and made to be Lord in the glory of the Father * Phil. 2.7 with 2 Cor. 5.16 He was in likeness habit shape and nature of other men Yet we know no man after the flesh neither Paul or any other Apostle had any worldly or carnal affection to take notice of outwards as Kindred Qualities Honours c. no nor yet Christ c. they put off all carnal imaginations of Christs Kingdom which the Jews had nor did they know him i. e. seek or expect fleshly things with him or did they desire to please men but Christ and him only To whom also they stand no longer affected after any meerly humane civil or natural manner of affections such as those bare unto him who conversed with him upon earth but altogether in a divine and spiritual manner 1392. Phil. 2.9 God hath given him a Name which is above every name Mat. 1.21 In his conception Luk. 2.21 In his Circumcision they called his name Jesus By the Name above all names is understood Majesty and Glory given from God the Father unto Jesus Christ our Lord. Mat. 1.21 In his conception he was called Jesus because he shal save his people from their sins 1393. Phil. 2.12 Work out your salvation with fear and trembling 2 Tim. 1.12 I am certain because the Lord is able to keep that which I committed unto him The Apostle means fear and trembling not that which is servile but filial which is opposed to presumption and security lest we should grow insolent upon the confidence of our gifts but that we should altogether depend on the mercy and goodness of God 1394. Phil. 3.12 Not as though I were already perfect Ver. 15. So many as are already perfect Mans perfection is in heaven to which we bend our course that he means in the first place but our perfection on earth must be conformable to Christ our head in doing well and suffering The Philippians are called perfect not simply so but comparatively in respect of those that are weak Col. 3 6. Heb. 5.13 who are to be born withal by those which are strong in respect of whom also they are termed children 1395. Phil. 3.21 Christ shall change our vile bodies that they may be fashioned like to his glorious body Heb. 1.4 5.13 The Angels shall not be like him Our bodies shall be conformable to Christs glorious body which he had in his Resurrection but not by reason of his Majesty and power he hath by the Hypostatical union * 1396. Phil. 4.3 Whose names are in the book of life 2 Tim. 2.19 The Lord only knows who are his In the former place the Apostle speaks by a judgment of charity or he judgeth the tree by its fruit or men by the outward appearance He saw them walk so orderly and upon such true and real principles as he could conclude no other but that they were the Elect of God and yet this hinders not but that God only can infallibly know who are his * 1397. Phil. 4.5 The Lord is at hand 2 Thes 2.2 3. As the day of Christ is at hand let no man deceive you c. The Lord is at hand in regard of his presence and providence which may move us to be moderate Besides Christs second coming is at hand in regard of God who counts a thousand years as one day It is at hand in regard of Christians expectation who when they see the day dawning and hear the Cock crowing frequently do hence gather that the day light is at hand so they when they see the forerunners of Christs second coming do conclude
of the Earthquake which was at the giving of the Law and of Christs second coming when the Heaven and Earth shall be shaken The latter place speaks of the kingdom of Christs glory which we receive by Christ though the material heaven may be shaken yet the sedes beatorum or the place where the Saints glorified are shall not be shaken or the spiritual administration of this Kingdom shall not be shaken The Canonical Epistle of St. JAMES HE warns them who boasted of their faith without works that they should shew their faith by their works in the Divine Law and flee from sins that are forbidden and embrace vertues that are commanded 1453. JAM 1.5 If any man lack wisdom let him ask it of God 1 Cor. 3.18 If any man amongst you seemeth to be wise in this world let him become a fool that he may be wise The first place is concerning spiritual and heavenly wisdom the Author whereof is God The latter concerning vain earthly worldly wisdom and carnal which is foolishness with God 1454. Jam. 1.25 Chap. 2.12 The perfect Law of liberty Gal. 4.24 Which gendreth unto bondage In the former place not only the Moral Law according to which whosoever liveth is free but also the Doctrine of the Gospel whence true liberty results is to be understood In the latter in respect of us and by accident it is called the Law of bondage 1455. Jam. 2.24 A man is justified by works and not by faith only Rom. 3.28 We conclude that a man is justified by faith without the deeds of the Law The sayings of the Apostles Paul and James are not repugnant one to the other â— Aug. quest 76. the one saith that a man is justified by faith without works the other saith that faith is dead without works those works that go before faith are vain but he speaks of those works that follow faith Paul considers a man justified before God James a man justified before men Paul speaks of true internal faith which justifies in the sight of God James of the outward profession of faith historical knowledge and the effects and testimonies of it Two Epistles of the Apostle St. PETER THe former commemorates Gods benefits exhorts all men in general to the duties of piety and honesty toward God themselves and their neighbours but in particular in their Domestical Politique and Ecclesiastical condition c. The latter warns the faithful that they proceed in godliness and fly from false Teachers Deriders and such as deny the coming of Christ and the last Judgment 1456. 1 PET. 1.12 The Angels desire to look into Mat. 18.10 Their Angels behold the face of my Father The first place is concerning the mystery of Redemption which the Angels desire to look into because in that is the height and the depth and the length and the breadth of Gods mercy manifested so far that the very Angels cannot comprehend it all Angels are said to behold Gods face because as Servants they are in the presence of the King to go at his command These two places together seem to reprove that of the Papists that Saints and Angels can know by looking into Gods face what is said or done by men in several places For here are Angels beholding Gods face and yet ignorant of the mystery of our Redemption 1457. 1 Pet. 2.11 I beseech you as strangers and pilgrims Eph. 2.12 19. You are no more strangers and forreigners but fellow Citizens with the Saints The faithful are strangers and pilgrims in respect of the Kingdom of Glory but not of the Kingdom of Grace which St. Paul speaks of * 1458. 1 Pet. 2.18 Servants be subject to your Masters with all fear Psal 2.11 Serve the Lord with fear Withal lawful fear with all that fear that is due to Creatures or Masters But yet serve the Lord with all the fear that is due to the Creator serve the Lord with fear to displease him and serve men with such fear as it may be known you fear the Lord. 1459. 1 Pet. 2.23 Christ when he was reviled reviled not again when he suffered he threatned not Joh. 8.44 He contended with the Jews Christ as a Priest in his sufferings threatned not and being reviled reviled not again but as a Prophet he threatned those that were refractory with hell fire * 1460. 1 Pet. 2.23 When he suffered he threatned not Joh. 8. and other places he threatned the Jews Christ threatned the Jews as a Prophet but not as a Priest for their injuring of him Their abusing him did not provoke him to threaten them but his love to save them made him threaten them or rather foretel such judgments as would destroy them and fall upon them 1461. 1 Pet. 3.21 Baptism saves us Psal 69.10 The Lord saves us Baptism did not ex opere operato save us but signifie to us that salvation was to be had by Christs dying and rising again represented in their going into and ascending out of the water the Lord saves us as the efficient cause principally necessary Baptism instrumentally nor yet so as if none could be saved without it or all that used it were saved * 1462. 1 Pet. 4.15 Or as a busie body in other mens matters Joh. 4.38 You have entered into other mens labours Let no man meddle with any other mens Calling or Affairs whether spiritual or temporal but where he is lawfully called to it The Apostles were lawfully called into the labour of the Prophets 1463. 1 Pet. 5.8 The devil as a roaring lion walketh about seeking whom he may devour Rom. 8.31 If God be for us who can be against us The devils malice can do nothing against us when God defends us 1464. 1 Pet. 5.9 Whom resist i. e. your adversary the devil Mat. 5.25 Agree with thy adversary We must agree with men that are our adversaries but not with the devil that is our adversary The latter place is meant agree with such adversaries as are not Gods adversaries as we in and about temporal things have made them our adversaries The former place is meant of our spiritual adversary 1465. 2 Pet. 1.19 The sacred Scripture is as a burning lamp in a dark place Chap. 3.16 In Pauls Epistles some things are hard to be understood In the Scriptures things are handled clearly and not obscurely though they may seem obscure to us yet that obscurity is not in respect of faith but of humane reason whence it is that many ignorant and unlearned people do foolishly wrest the Scriptures into a contrary sense * 2 Pet. 1.19 with 3.16 The Scripture is perspicuous to us not by our Nature of Grace we are illuminate The Law may be known even to wicked men ratione Materialitatis non finis they may know the matter of the Precept but not rightly the end of the Law that is to acknowledge and hate sin c. and yet they do not know the Scriptures perfectly ratione materialitatis for they know no more