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
impenitent and such as persevere in wickednesse but he justifies the penitent and such as are justified in Christ * 154. Exod. 34.7 He will by no means justifie the ungodly Rom. 4.5 He justifieth the ungodly He will not justifie an ungodly man i. e. he will not esteem that man which walks wickedly to be a godly man but yet if a wicked man humble himself and casts himself upon Christ he will justifie him in Christ though not in himself He justifies him who in his own person was and is ungodly though in Christ he be righteous now by believing * 155. Exod. 34.15 16. with Deut. 21.11 The prohibition is to be understood as long as the woman remaines in her infidelity seeing the danger was of turning the husband from his God to strange Gods but if she was converted to the Jewish Religion he might marry her Thus Salomon married Rahab the whore Boaz Ruth the Moabitish c. but Salomon is reprehended for marrying Infieels nor yet can that hinder that Sampson took the unbelieving Philistim to wife c. Esther was married to unbelieving Ahasuerus seeing that was either done by a speciall dispensation else t was the failing of Sampson and the other was under the power of Ahasuerus much good did accrew thereby 156. Exod. 34.15 Thou shalt make no league with the Cananites Gen. 21.27 Abraham made a Covenant with Abimelech Covenants in spiritual matters and such as belong to Religion must not be made with Heathens and Idolators but Abraham made a Covenant with Abimelech in temporall matters such as belonged to commerce and the common peace of the Country 147. Exod. 34.16 Thou shalt not give thy daughter to his sonne 1 Cor. 7.12 If any brother have an unbelieving wife and she be pleased to dwell with him let him not put her away c. God expresly forbad the Israelites to marry with the Cananites lest the Israelites should be seduced to worship other Gods The Apostle speaks of a marriage confirmed already before the conversion of one party to Christ otherwise it is a very unhappy thing to marry those that are of false religions 2 Cor. 6.14 Nor must we draw in the same yoak with them LEVITICUS WAS so called from Levi one of the Tribes It contains the Leviticall sacrifices the sanctifying of the Priests and people the difference of meats vowes conversation and other observations and rites * The whole time of the story of Liviticus is but one moneth namely the first moneth of the second year of their deliverance and not altogether so much neither for the very first beginning of the moneth was taken up in the erecting of the Tabernacle of which the story is Exod. 40. 158. LEv. 1.6 The sons of Aaron shall pull of the skin of the burnt-offering and cut it into pieces 2 Chron. 35.11 The Levites pulled off their skins It was the office of the Priests to pull off the skins of the burnt-offerings but because in the time of Hezekiah and Josias the celebration of the Passeover was solemne and many millions of sacrifices were offered therefore it was extraordinarily granted to the Levites to pull off the skins 159. Lev. 1.13 The Priest shall burn all oblations upon the Altar for a burnt sacrifice for a sweet savour unto the Lord. John 4.24 God is a Spirit and smels not In the former words he speaks comparatively that a man delights in sweet odors so God is delighted in their sacrifices not by reason of the fat of bullocks but for the sacrifice of his onely begotten Sonne our Lord Jesus Christ in whom he is well pleased Mat. 3.17 160. Lev. 2.1 The oblation of a sacrifice to the Lord must be fine flowre and he shall pour oyle upon it and put frankincense thereon Chap. 5.11 He shall bring the tenth part of an Ephah of fine flowre he shall put no oyle upon it neither shall he put any frankincense thereon Sacrifices of free-will were made with oyle and frankincense but offerings for sin were made without oyle and frankincense 161. Lev. 2.11 No meat-offering shall be brought unto the Lord made with leaven Chap. 23.17 You shall bring two loaves of two tenth deals they shall be of fine flowre baken with leaven they are the first fruits The oblation which was leavened was eucharisticall or for a thanksgiving but the free-will offering was without leaven 162. Lev. 3.16 All the fat shall be the Lords by a perpetuall statute Chap. 23.17 Two loaves of the first fruits of two tenth deals of fine flowre with leaven God separated the fat for himself not to eate it but to hinder the people that they should not eat it for Idolaters did eat the fat of their sacrifices 163. Lev. 6.18 The Leviticall sacrifices should endure for ever Heb. 10.14 By one offering Christ perfected for ever them that are sanctified The sacrifices of the old Law are said to be for ever by reason of the long continuance of the Jewish polity but they are all abolished by one compleat sacrifice of Christ 164. Lev. 9.24 Fire went out from before the Lord and consumed the burnt-offering c. Amos 5.22 Though you offer me burnt-offerings and gifts I will not accept them neither will I regard the peace-offerings of your fat beasts Offerings to God of a pious and sincere heart were accepted by him but the offerings of Hypocrites proceeding from a corrupt heart were an abomination to the Lord. 165. Lev. 11.1 Vnclean beasts Gen. 1.31 All things that God made were very good Unclean creatures in the old Testament were so in respect of the Jewish pedagogie of the ceremoniall Law and not by nature but because God was pleased to have it so whereas by goodnesse of the creation all things were good and clean to those that were clean Tit. 2.15 166. Lev. 11.7 The Jews must eat no swines flesh Matth. 5.11 The Gadarens of the tribe of Benjamin fed hogs Hogs flesh was not eaten by the Jews but yet they were not forbid to apply the paunch the skin and the fat to other uses * 167. Lev. 11.8 Of their flesh shall you eat c. They are unclean unto you Rom. 14.14 There is nothing unclean in it self To be unclean by divine institution is one thing to have a naturall uncleannesse is another all things in their first creation were good and clean though not as Moses saith to you who have a restriction by Gods speciall command and that upon the account of teaching them or representing something to their minds by these outward things * Lev. 11.44 You shall therefore sanctifie your selves c. Ezek. 37. ult I the Lord do sanctifie Israel In the former place is meant ceremoniall sanctifying which is nothing else but separating from such and such things which the Leviticall Law prohibited to be touched so as it concerned externall reverend addresses before the Lord. And though it did purport a spirituall and inward sanctification yet it implies no more
given to the Israelites as the land of Canaan was 212. Deut. 2.19 I will not give to thee of the land of the children of Ammon Josh 13.24 Moses gave to the tribe of Gad the one half of the land of Ammon The Ammonites held the land which they possessed in the dayes of Moses the other part of the Countrey formerly possessed by Sihon was distributed to the Israelites * 213. Deut. 4 6. Sure this great Nation is a wise and understanding Nation Rom. 3.11 There is none that understandeth It was a wise Nation politically and in humane affaires but yet might be spiritually blind naturally every man is blind not understanding the mind of God * 214. Deut. 4.48 To Mount Sion which is Hermon Now Hermon was beyond Jordan Sion at Jerusalem Answ Hermon in the Sidonian tongue is Sarion as Numb 9. which the Sidonians and Amorites call Sanir the whole tract of the Mountain was called Galaad whose utmost part beyond Jordan is called Hermon or Sarion or Sanir or Sin but it s writ with Shin to difference it from the other Scin which was the Tower of David which is writ with Tsade * Deut. 5.3 He made not a Covenant with our Fathers c. Gen. 15.18 He made a Covenant with Abraham Answ The Covenant he made with Abraham was not such a Covenant as this he made with the Israelites He promised the Land of the Cananites to Abraham but to these his posterity that they should be his peculiar people by peculiar Laws Ceremonies obliged to himself and they on the contrary did oblige to take him for their God 215. Deut. 4.10 11. The Israelites stood before the Lord God in Horeb. Exod. 29.11 The Tables of the Law were given in Mount Sinai Mount Horeb was called otherwise Mount Sinai or the top of the pinacle of the Mount 216. Deut. 6.3 10.20 Thou shalt fear the Lord thy God and him onely shalt thou serve Col. 3.23 Exod. 6.5 Servants obey in all things your Masters according to the flesh with fear God must be feared above all things and he must be first served masters according to the flesh must be obeyed for his sake and in respect to his commandement * 217. Deut. 6 4. Hear ô Israel the Lord our God is one Lord. Matth. 2.8 Baptizing them in the name of the Father c. Object The latter place speaks distinctly of three else why should they be baptiz'd in their names the former place speaks of one God Answ Unity is referred to the essence or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Trinity of Persons to the Hypostasis which subsist in one simple and undivided essence and distinguished by incommunicable proprieties When the Scripture speaks of the Unity of the Godhead it speaks in opposition to the Creature but when it speaks of the Trinity of Persons it speaks with relation to the Divinity considered in it self or one Person with another 218. Deut. 6.13 Thou shalt swear by the name of the Lord. Mat. 5.34 Swear not at all Aug. Epist 154. That oath is lawfull when we give testimony to the truth in the name of God the Magistrate and necessity requiring that of us such an oath Christ condemns not but vain and unnecessary oathes and such as are made by the creatures and he saith so not because it is sin to swear the truth but perjury is a horrid sin 219. Deut. 6.16 Thou shalt not tempt the Lord thy God James 1.13 God cannot be tempted with evill Divine temptations are for tryal but men do tempt God when they ask such things of him that are not according to his will Exod. 17.8 Psalm 9.2 Matth. 12.39 Diabolicall temptations are to seduce us he tempts good men to turn them from what is good wicked men to keep them still in their wickednesse * Deut. 6.16 with James 1.13 Temptations wherewith men tempt God are twofold First Such as men tempt God withall as are good if we regard the things asked and sought of God yet if we regard the circumstances of Persons asking time place c. we cannot say they are good Thus Exod. 17.8 Psalm 95. 1 Cor. 10. Meat was good but not good to ask it so of God in the wildernesse and tempt him in the desert Secondly Evill temptations or such temptations as are evill in themselves and tend to evill God cannot be tempted this way nor he ought not the other way Of the latter sort might those temptations of the Jews to Christ and the Devill to Christ Cast thy self down Thou shalt not tempt that is our duty God cannot be tempted that is his nature we may try that God cannot yield to temptations in respect of himself who is infinitely good he cannot be tempted but in respect of men he is often tempted Eph. 17.2 * 220. Deut. 7.3 4. Thou shalt make no marriages with them c. for they will turn away thy sonnes from following me c. 1 Cor. 7.14 The unbelieving wife is saved by the believing husband It is one thing to marry an Infidell while she is an Infidell another thing for Infidels or one of them after marriage to be converted The former place is meant of a believers marrying an Infidell the latter of Infidels converted after marriage * 221. Deut. 7.2 Thou shalt make no Covenant with them 1 Kings 15.19 There is a league between me and thee This was a particular case of the Israelites with the inhabitants of Canaan as to dwelling c. Nor did it hinder but they might make a Covenant with the rest of the Nations which God sent them not to destroy * Deut. 7.2 Destroy the Cananites Matth. 5.44 Love your enemies We must love the Lord absolutely and others in God and for God that is so farre forth as it standeth with his pleasure and therefore when he commandeth to kill we may lawfully kill And this we may do by way of punishment appointed by God not only without hatred but in love to Gods Command forgiving the wrong which concerns us and also praying for grace and mercy for the party if he belong to God * 222. Deut. 10.6 7 8. with Numb 33.31 32. From Moseroth to Bene-Jaakan and here it s said to be from Beeroth to Bene-Jaakan to Moseroth Now there were seaven severall encampings between Moseroth and Mount Hor Numb 33.31 c. Answ In those stations mentioned Numb 33. they were marching towards Kadesh before their 40 year and so they went from Moseroth to Bene-Jaakan But in these stations Deut. 10.6 they are marching from Kadesh in their 40 year by some of that way that they came thither and so they must go from Bene-Jaakan to Moseroth Moseroth Mount Hor Gudgadah and Horhagidgad were but the same place and Countrey as Horeb and Sinai were though they be counted two severall Encampings of Israel Exod. 17.1 6. 19.1 compared 223. Deut. 10.17 The Lord your God is God of Gods and Lord of Lords Chap. 32.39 I am God alone
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
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
children which Job had lost should rise again and so joyned together they are doubled The PSALTER From Singing HEb Sepher Tehilin the Book of Praises 2 Sam. 23.2 It is called the Book of Psalms the small Bible The Psalms are in number an hundred and fifty The most are Davids who was an excellent Psalmist and is called the sweet finger of Israel All of them were written by the dictate of the holy Ghost The most before and some in the time and after the Babylonish captivity unto the times of the Maechabees Some are Didacticall some Propheticall some Eucharisticall containing Instructions Doctrines Exhortations Consolations 449. PSalm 1.2 In the Law of the Lord is his delight Rom. 6.14 Ye are not under the Law Godly men have a singular delight in the Law and in the holy Commandements of God Yet they are not under the yoak and curse of the Law which neither we nor our fathers were able to bear but by the grace of our Lord Jesus Christ Act. 15.10 we hope to be saved as well as they * 450. Psal 1.3 4. He is like a Tree planted c. the ungodly are not so Eccles 8.14 There be just men to whom it happeneth according to the work of the wicked and there are wicked to whom it happeneth according to the work of the righteous this is vanity The former place tels us what a godly mans portion and a wicked mans portion is in certainty and assurance The latter place speaks either of what happeneth from evill Princes who do oppresse the just and encourage the wicked which can but last only for the present Or else this happeneth by the providence of God that the wicked should live in pleasure and the godly in trouble as flesh and bloud judgeth yet it may easily be seen the rod of the wicked shall not rest on the lot of the righteous The righteous flourish either themselves as a Palm tree that hath been depressed or in their posterity after their departure which fals not out with the wicked 451. Psal 1.5 The ungodly shall not stand in the judgment 2 Cor. 5.10 We shall all appear before the judgment seat of Christ The first place is to be understood of temporall judgments which wicked men cannot endure when they are examined according to Gods judgments because they are convinced of their sinnes The latter speaks of the last judgment when all good men shall rise to life eternall and wicked men to eternall death * Psalm 1.5 with 2 Cor. 5.10 The wicked shall not be able to stand at the last Judgement though they shall appear i. e. not stand to justifie themselves in their evill actions nor shall they be absolved by the Judges sentence nor be raised from death to glory in the resurrection But they shall be beaten down with terror being void and fallen from all manner of hope * 452. Psal 2.7 Thou art my sonne this day have I begotten thee Prov. 8.22 The Lord possessed me in the beginning of his way before his works of old Christ as God was with God in the beginning of his way Christ as man was begotten in time This day relates to his nativity and exhibition in the flesh not to his Divinity And at his resurrection that begetting of Christ according to his humane nature was manifest and clear which probably made St Peter use it to that purpose in the Acts. 453. Psal 2.9 Thou shalt break them with an iron rod like a potters vessell Isa 42.3 He shall not break a bruised reed The Sonne of God will break the wicked with an iron rod and the blast of his mouth but he receives the weak in faith into favour and he perfects his strength in their weaknesse 454. Psal 2.10 Serve God in fear 1 Peter 2.10 Servants be subject to your Masters with all fear c. The fear of God is the beginning of wisdome and before all it is necessary to have that yet we must obey earthly Masters next under God * 455. Psal 5.4 Neither shall evill dwell with thee Esay 45.7 I make peace and create evill Evill dwels not with God as its a sinne but creates evill as its a punishment Evill is taken in the latter place not for that which is a breach of the Law God is not the author of sinne but for that which is contrary to our nature good and happinesse thus sicknesse and trouble c. are evill I create afflictions saith God Evill as its opposed to peace Evill is either that which is opposed to the increated good God himself and so its sinne or as it s opposed to created good and so its affliction God is the author of evill i. e. affliction not of sin because its contrary to himself 456. Psal 5.5 Thou hatest all workers of iniquity Rom. 9.18 Whom he will he hardneth God since he is just and mighty will and can punish all iniquity though he suffer the deceit and violence of the wicked for a time Aug. cont Faust Exod. 4.21 and 7.3 and 10.27 and 11.10 Hardning is imputed to God not as if he were the author of it as it is evill but as it is a punishment and God useth evill to good ends and governs the wicked for good * 457. Psal 5.5 with Rom. 5.8 But God commendeth his love towards us in that whiles we were yet sinners c. God hates all workers of iniquity as workers of iniquity God loves those which have wrought iniquity not as workers of iniquity but as they are considered in Christ those for whom Christ died and the creatures oâ—â—he Lord and as those which are returning to God from iniquity 458. Psal 5.6 Thou hatest all the workers of iniquity Luke 16.8 Christ praised the unjust steward because he dealt wisely God hates all iniquity and deceitfull persons are an abomination unto him God praised the unjust Steward not for his wickednesse deceit or wealth but he admired his subtilty and craft so we use in criminall things to commend the cunning of men though we detest their wickednesse 459. Psal 7.8 Judge me O Lord according to my righteousnesse and my innocency Psal 143.2 Enter not into judgement with thy servant for in thy sight shall no man living be justified A righteousness of the cause or action a righteousness of the person In the first place he speaks of the justice and the judgment of the good cause of David which he upheld against the enemies of God who oppressed him with their false calumnies and violence and therefore he appeals to God the judge of his just cause that he would defend his innocency In the latter he speaks of the justice of man and so no man is just in the sight of God if God should try him according to the rigor of his justice 460. Psal 7.12 God threatens and God is angry every day Ephes 4.31 Let all bitternesse and wrath and anger be taken from you Anger is commendable when we are angry for
our sinnes and detest evill justly and as we should so God is daily angry with us for our sinnes But damnable anger and unlawfull is joyned with the sin of those who for every light offence do maintain their anger reckoning more of what is committed against them than against God 461. Psal 9.8 God shall judge the world in righteousnesse 1 Cor. 6.2 Know ye not that the Saints shall judg the world The manner of judging of the world is either by authority so the whole Trinity will judge or of subordinate authourity so Christ as Mediator and man will judge or of assertion so the Apostles will judge the world or of approbation so all the Saints and Angels shall allow of the sentence pronounced by the supreme judge Chrysostome the Saints shall judge the world by exemplary judgement because by example of their faith the infidelity of the world shall be condemned 462. Psal 14.1 The fool said in his heart There is no God Psal 19.1 The Heavens declare the glory of God and the firmament sheweth his handy work Wicked men if not in words yet in their deed and actions they deny God and as much as in them is they wish there were no God and no Hell 463. Psal 18.42 They cryed unto the Lord and he heard them not Jer. 29.12 Ye shall call upon me and I will hearken unto you God doth not hear the prayers of hypocrites but he hears the prayers of penitents 464. Psal 19.4 Their line went out into the ends of the earth Rom. 10.18 Their sound went out into the whole world Paul interprets the Psalme concerning the Doctrine of the Gospell and saith that it is the Canon of the holy Ghost and rule of faith and manners of Christians appointed by God by the sound and voice of the prophets of Christ and his Apostles in which the will of God is revealed and therefore it is called the Canonicall Scripture * Psal 19.4 with Rom. 10.18 To fetch an allusion from a place is one thing to allude to a place only is another He that alludes to a place only is not bound to recite the words further than that allusion requires The Apostle was shewing that the Gospell spread much in the world even as David said the light of the Sunne did * 465. Psal 19.7 The Law of the Lord is perfect converting the soul Rom. 6.23 The Law is the ministration of death The former place speaks of the Morall Law and also of the Gospell-Doctrine of Christ as it was held forth in the Scripture before Davids time The latter place of the Morall Law alone which though it be a perfect rule of righteousnesse yet in regard of us so unable to performe it and transgressors of it we can have nothing but death by the Law for cursed is he that doth not continue in all that the Law requires The Law is a killing Letter and a ministry of death not of it self but to us so sinfull and wretched 466. Psal 19.8 The Statutes of the Lord are right rejoycing the heart 2 Cor. 3.7 The Law is the ministration of death engraven in stones In this Psalme by the Law is understood all the will of God revealed from above The Apostle speaks only of the Morall Law not as it is in it self for so it is the perfect Law of righteousnesse and brings life but in respect of us who are transgressors of the Law and obtained nothing but death by it 467. Psal 19.11 And in keeping of thy Commandements there is great reward Luke 17.10 When you have done all ye were commanded ye shall say We are profitable servant we have done nothing but what we are obliged to do David commendeth the Law of God and that there is great reward in the keeping of it In which the goodnesse of God is commended who may of right require obedience from us yet he freely gives a reward unto us which he oweth not Christ sheweth that we and all that we have are due unto God therefore we can aske nothing for a reward and it is presumption to think that we can deserve any thing at Gods hands * Psal 19.11 with Luke 17.10 There is great reward of mercy not of merit neither of congruity nor condignity for when we have done all we ought we cannot profiâ— he Lord. It s one thing what God gâ—â—es to us as sonnes another thing what we expect as wages for our work 468. Psal 22.1 My God my God wherefore hast thou forsaken me Joh. 14.10 Chap. 16.32 I am not alone for the Father is with me In the first place is signified the sense of Gods wrath and the effect thereof in Christ who taking upon him our person is made sinne for us though he complained that he was forsaken as man yet he was not forsaken as the Sonne of God nor was the divine nature separated from the humane nature but supported it In the latter place when Christ saith I am not alone he hath respect to the flight of the Apostles and fortifieth himself against it by the presence of his Father 469. Psal 22.3 My God I cryed by day and thou heardest not John 11.42 I knew because thou hearest me alwayes Christ was not heard in his passion because he was to dye In the latter place he speaks of his prayer for believers he gives thanks to his Father that he was alwayes heard 470. Psal 24.1 The earth is the Lords and the fullness thereof Luk. 4.6 I will give to thee saith Satan unto Christ all this power and glory Satan being the spirit and father of lying Joh. 8.4 Matth. 28. Psal 22 8. doth falsly appropriate to himself the power of the world Christ being appointed by his father King of Kings to whom was given all power in Heaven and Earth he rules in Heaven and Earth from sea to sea from the Rivers unto the ends of the earth 471. Psal 24.2 The Lord hath founded the earth upon the seas Exod. 20.4 The waters are under the earth The earth hath its stability from the first Creation the foundation thereof is the power of God which is the center of the whole and it doth as it were move upon the waters above and beneath it hath the waters on the sides so that the Sea is higher than the earth it is therefore the wonderfull work of God that he preserveth mankind from drowning in the midst of the waters 472. Psal 26.2 Prove me O Lord. 1 Cor. 11.28 Let a man prove himself God because he proves our thoughts words and deeds therefore we must prove our selves that we may make our selves approved to God * 473. Psal 2.9 Turn not thy face far from me Psal 51.9 Turn thy face from my sins It is one thing to turn away his face from Davids sinne another thing to turn away his face from Davids person David prayed that God would not withdraw his favour from him but that he in favour would hide away his face from his
of God or of man Of God so the words run to this sense by his mercy in promising and his truth in performing iniquity is done away Prov. 14.22 And thus Gods mercy in sending Christ and his truth in performing it Christ shedding his blood iniquity is done away Secondly Mercy and truth as they are graces in man do sinne away Sinne is done away two wayes 1. Meritoriously in the Court of Heaven Or 2. Declaratively in the Court of conscience The former way Christs bloud only puts away sinne The latter way mercy and truth purge away sinne i. e. where the soul finds mercy and truth as graces of the Spirit implanted within it there it may conclude that the sinnes thereof are forgiven these being a good Index to shew that the father loves it 565. Prov. 17.15 He that justifieth the wicked and he that condemneth the just even they both are abominable to the Lord. Rom. 4.5 God justifieth the ungodly He that justifieth the wicked against the Law of God or Man without satisfaction made by himself or one for him is abominable unto God But God justifieth the wicked not that it is so now but was so freely by faith for the merits of Christ and his full satisfaction * 566. Prov. 18.21 Death and life are in the power of the tongue Job 14.6 Till he shall accomplish as an hireling his day Vers 5. His dayes are determined Death and life are in the power of God originall and primarily in the power of the tongue instrumentally and secondarily Evil and treasonable words may cut off our lives and hasten our deaths Our dayes are said to be determined that is in relation to Gods decree and fore-knowledge that we shall live so long and no longer But our dayes may be cut off as we consider them having relation to the crasis constitution and habit of the body which might have naturally been enlarged if we by our words had not cut them off God might determine to give us a body so well compact as would live long and yet determine to leave us to our selves to speak this or that which speeches should occasion our cutting off much the sooner 567. Prov. 20.9 Who can say I have made my heart clean I am pure from my sin Psal 24.3 He that hath pure hands and a clean heart shall stand in the holy place We are all unclean in the sight of God and corrupt by nature yet our hearts are purified by his grace through faith in the bloud of Christ 568. Prov. 21.20 There is desirable treasure in the dwelling of the wise Matth. 6.19 Treasure not up for your selves treasures upon earth Pious wisdome in honest gain is not reproved by Christ but covetousnesse and confidence in worldly wealth is forbidden since we lose thereby the heavenly treasure 569. Prov. 22.28 Remove not the ancient Land-mark which thy Fathers have set Ezek. 20.18 Walk not in the statutes of your fathers neither observe their judgments Solomon speaks of the bounds of Land and Inheritance Ezekiel concerning the statutes of their Fathers about the worship of God and the profanation thereof Let us not imitate those who oppose themselves against Gods Law but let us walk in his laws and keep his statutes 570. Prov. 24.17 Rejoyce not at the fall of thine enemy Psal 137.8 Happy shall he be that rewardeth thee as thou hast rewarded us The Godly do not rejoyce for the destruction of their enemies and for revenge of wrongs but for Gods glory and the edification and good of the Church So Moses after the drowning of Pharaoh in the Red Sea by his great zeal for Gods glory sang a song of praise * Prov. 24.17 with Psal 137.9 The former place tells us that we ought neither as men or as Gods children rejoyce in destruction of our enemies as our enemies but we may rejoyce in the destruction of the enemies of Gods Children and that by the destruction of these men Gods children may have more liberty to serve him more freedome from presures and security in their lives The latter place shews that wicked men may be destroyed if there be a lawfull call thereto if so be they aime not at malice or revenge on the persons but to deliver Gods people from danger by the destruction of the wicked 571. Prov. 26.4 Answer not a fool according to his folly lest thou be like him Vers 5. Answer a fool according to his folly The art of dealing with fools is necessary that we speak not foolish things with a fool foolishly for if a fool that is an ungodly person blinded prophane speaks with scorns and evill speeches and derisions we must not answer him likewise but when Gods glory is questioned if there be danger we must reprove his folly and his arrogancy lest he proceed to please himself and corrupt others * Prov. 26.4 Answer not a foole with Vers 5. Answ Answer not a foole with words for they are in vain but with blows and correction restraining his saucinesse The spurre for the Horse the saddle for the Ass and the rod for the fooles back Secondly Answer not a foole c. lest thou answer foolishly as he doth and so be made like him The second Text according to his folly that is as his folly deserves the LXX hath it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Answer not a foole foolishly but wisely not foolishly as he speaks or as soothing humouring or consenting to him therein imitating his foolish passions and undecent carriage and raling Answer him gravely opportunely observing time place person and manner of answering or if necessity require sting him and stop his mouth * 572. Prov. 27.2 Let another man praise thee and not thine own mouth 1 Cor. 15.10 I have laboured more abundantly than they all When Solomon would not have us to praise our selves he doth not exclude our just defence of our selves but our vain boasting David may speak of his innocency and Paul of his labour in opposition to those which would make the world believe he was inferiour in labours c. to other Apostles When men speake of themselves to manifest the truth it is one thing when they doe it to their own glory and not Gods is another Paul did it for Gods glory * 573. Prov. 27.23 Be thou diligent to know thy flocks c. Matth. 6.19 Lay up for your selves treasuers c. These are congruous being diligent in our calling and laying up treasures in Heaven there is a diligence about the work it self or flocks themselves that they may thrive or prosper this may lawfully be done there is a diligence about the end of the work or issue or event of it And besides this diligence that the work may succeed well and come to an happy issue there is a carking and distrustfull care used about the issue and events of things we setting our hearts wholly on them This is not to be used we may use diligence but we must not use our affections
Lord will do The first That wicked men will not take notice of the Lords glorious works though the works being considered in themselves are glorious The second place shews what a glorious work that of redemption should be that even all that would see and take notice of it not shutting their eyes and being obstinate as the wicked do might see it * 607. Isai 26.14 They are dead they shall not live Vers 19. Thy dead men shall live The condition of wicked men perishing is one thing the Saints rising is another There is a difference betwixt men that are dead to God and men that are Gods dead men or that die for God or are his The former Texts speaks of oppressors which are but dead though they live they are many times cut off in the midst of their dayes they shall not live but those that are dead or slain upon Gods account shall live again live for ever 608. Isai 26.20 The wicked will not behold the Majesty of the Lord. Chap. 40.5 And the glory of the Lord shall be revealed and all flesh shall see it together for the mouth of the Lord hath spoken it The Prophet speaks concerning the Kingdome of Christ and the state thereof and he teacheth in the former place that the wicked shall be so blinded that they cannot perceive the mighty worke of God wherein he hath shewed his greatnesse his glory his power and his mercy which blindnesse of theirs doth not take away the glory of God and of Christs Kingdome which all men may see in the saving work of mans Redemption 609. Isai 28.16 Behold I lay in Sion a stone a sure foundation faith the Lord. 1 Cor. 3 10. I have laid the foundation saith Paul God laid the foundation of our salvation in respect of his decree the sending of his Sonne and the perfection of mans salvation Paul laid the foundation in respect of manifestation and of his office and of the Christian Religion at Corinth * 610. Isai 30.26 The light of the Moon shall be as the light of the Sun and the light of the Sun seven-fold Matth. 24.29 The Sun shall be darkned and the Moon shall not give her light Spirituall shining is one thing naturall is another The light and knowledge of God should so farre exceed that which it had been that as much as the Moon light was inferiour to that of the Sun so much the knowledge of that time should be inferiour to that which was to be in after ages Nor yet doth this hinder but that at the generall desolution of the world the naturall lights of the Sun and Moon should be obscured * 611. Isai 30.20 Thy Teachers shall not be removed into a Corner any more Phil. 5.1 Paul a prisoner c. The former place speaks comparatively thy Teachers shall not as formerly be removed into corners but there shall be more plenty Nor doth this hinder but God may upon speciall occasions remove this and that Teacher and suffer them to be imprisoned as Paul though he never leaveth his Church in generall without Teachers Some distinguish betwixt teaching in Corners and Teachers to be driven to Corners by persecution * 612. Isai 31.7 Idols of Silver and of Gold which your own hands have made 1 Cor. 8.4 We know that an Idol is nothing Idols are something materiall or in relation to the substance that they are framed of they are nothing in relation to their effects and energies an Idol is of no force or value * 613. Isai 33.52 The Lord is our Law-giver Gal. 3.19 The Law was Ordained by Angels The former place speaks of God as the Author the latter place denies not God to be the Author but speaks of Angels as instruments or meanes by which the Lord gave the Law * 614. Isai 35.8 He was taken from prison and from judgement and who shall declare his generation Act. 8.33 In his humiliation his judgment was taken away It is one thing to quote the word another thing the sense Luke quoted the sense and substance of what the Prophet had said and not the words He was taken away from the judgement of his adversaries and delivered from prison What else was that but the exalting of his own judgement above them that past upon him The word that is rendred is as well to lift up a thing as to take away 615. Isa 38.1 2 Kings 20.1 2 Chron. 32.24 Set thy house in order for thou shalt dye and not live Vers 5. I will adde unto thy dayes fifteen years saith the Lord. Augustine saith that Ezechias was in order to dye according to some causes of future events In Gen. tit lib. 6. cap. 17. yet God added fifteen years to his life doing onely that which he foreknew he would do before the beginning of the world Gods justice brought the command for Ezechias death but his mercy prolonged his life and so Ezechias Piety and Repentance is proved 616. Isai 41.7 Chap. 46.6 They lavish gold out of the bag and weigh silver in the ballance and hire a Goldsmith and he wageth it a God 1 Cor. 8.4 An Idoll is nothing Silver and Gold and such materials as the Idols are made of were created by God but relatively unto God they are said to be nothing because they have nothing of God in them for God will not be worshipped by Idols 617. Isai 42.8 Chap. 48.11 I will not give my glory to another Matth. 11.29 Chap. 28.19 All power is given to me in Heaven and in Earth God will not give his praise and glory to an Image Christ to whom all power and glory is given is not only man but the true and eternall God also with the Father and the holy Ghost having co-equall glory with them but by reason of his office of Mediator all things are given him of the Father 618. Isai 42.8 I will not give my glory to another Rom. 8.14 The glory of God shall be revealed in us The first place is concerning those things wherein God will be glorified by us in this life that is by worship adoration invocation The letter concerning the participation and place of glory in the life to come which he will communicate to us 619. Isai 42.10 Sing unto the Lord a new Song that is the Gospell Gen. 3.15 It was Sung in Paradise concerning the blessed seed of woman That Evangelicall Song is called new not for time but because it comprehends new and wonderfull things a new light is kindled by it it makes a new Creature and shews us the new way to heaven 620. Isai 45.6 7. I am the Lord and there is none else I forme the light and create darknesse I make peace and create evill I the Lord do all these things Gen. 1.31 And all that God made was good God makes evill not of sinne but of punishment and calamity by which he justly afflicts sinners Also the Prophet here opposeth the evill of the misery of war to the good
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
have forsaken all and followed thee What shall we have therefore Luk. 17.10 When you have done all those things that were commanded you say We are unprofitable servants we have done only that was our duty to do Peter glories in the name of the Apostles that they had forsaken all for Christ though it was not much that they had so men are wont to reckon largely of their services toward God Christ opposeth against this ambition our duty we owe unto God all that we can and all we possess is from God we are his servants and they that serve him not for himself deserve nothing in the sight of God doing our duty we do not repay the thousandth part of what we owe unto him 867. Mat. 20.16 Many are called and few chosen Rom. 8.38 Whom he did predestinate them he also called and whom he called them he also justified Vocation is either external by preaching of Gods Word so God cals all men indifferently to partake of his grace or by the internal vocation joyned with the outward whereby God by his holy Spirit manifesteth to us our election Rom. 8. and declares us to be his children 868. Mat. 20.20 The mother of Zebedees children came to him and desired Mar. 10.35 James and John the sons of Zebedee came to him The Mother spoken to by her children asked in their name for they supposed they should the more easily obtain it by the mediation of their Mother because she was Christs Cousin 869. Mat. 20.23 To sit on my right hand and on my left is not mine to give Rev. 3.21 To him that overcometh will I grant to fit with me on my Throne In the first place Christ maintains that at his first coming God the Father had given him no command to assign to any men any degrees of honour but that he should instruct the faithful concerning the Cross and should promise unto them eternal life which is given to them who shall overcome by faith which is our victory * Mat. 20.23 with Rev. 3.23 He saith It is not mine to give not that he wants power as God but it is not mine to give at this time I came not from the Father for that purpose to reward men with degrees of Glory before mine Ascension but my business was to die for you and to teach you how by enduring the Cross and despising the shame and cleaving unto me you may have that glory which is requisite for you It is not want of power but want of injustice that it is not mine to give for when the time of remuneration comes which is after this life even then I shall not have recourse or an eye unto Relations or Kindreds but I shall give it to whom it is due and in what degree it is fit As if two Princes were set to behold Champions striving for victory and one of them having some familiarity with one of the Princes should desire him to give him the prize and he should answer it is not mine to give but it shall be given to him that winneth it no man will say that he wanteth power but commend his justice So the Lord saith it is not mine not because he cannot but because he will not violate the laws of Justice preferring them and neglecting others if any should afterwards be of more labours or sufferings or vertues It is not Christs to give as man say others The latter place speaks that Christ shall judicially distribute rewards at the last day 870. Mat. 20.29 And as they departed from Jericho behold two blind men fitting by the way side Mar. 10.46 As he went out of Jericho blind Bartimeus sat by the high way side Matthew was an eye witness that they were two but Mark mentions the most noted of them 871. Mat. 20.29 As they departed from Jericho Behold two blind men Luk. 18.35 As he came nigh to Jericho a certain blind man sat by the way side When Christ entred the City the blind man first cryed out and when he was not heard for the noyse he sat in the way where Christ went out and never left crying till Christ called and healed him Christ did defer his cure but did not wholly refuse it so he made proof of his faith and of many others * Mat. 20.29 Luk. 18.35 Mar. 10.46 Matthew and Mark are easily reconciled it being usual when one speaketh of two for the other to speak but of one of most note as when the two possessed with devils were delivered Or it may be that one cryed first unto him and the other followed his example And as for Luke telling that it was done when they were about to enter Jericho I think they did cry unto him when he was to enter but being hindered by the concourse and noyse of the people could not be heard wherefore they stood in some more convenient place about the time of his going out and then crying unto him prevailed But Luke content only to supply what is wanting in the other Evangelists speaketh of no more but the crying to him when he entred and so cometh directly to the Miracle And this is the more probable because Christ oftentimes was wont to delay men seeking to him for the tryal of their faith 872. Mat. 21.19 The fig tree was forthwith dryed Mar. 11.20 In the morning as they passed by they saw the fig-tree dryed up from the root The fig-tree indeed withered forthwith but on the morning the day following the witheredness was made manifest * 873. Mat. 22.14 Many are called few are chosen 1 Tim. 2.4 God would have all men to be saved Many called by Gods revealed Will or that of his Precept but not chosen by his private or the will of his purpose for few are chosen by that God would have all men saved all sorts of men not every particular man but of all conditions of men poor and rich c. * 874. Mat. 21.38 This is the heir come let us kill him 1 Cor. 2.8 Had they known him they would not have crucified c. The former place is but Parabolical and so not argumentative However the Text tels us only they knew him with an head knowledge as the devils knew that is were perswaded by his Works and Miracles he must needs be the Christ but they knew not savingly or feelingly that he was the Christ The latter Text is a Text of charity which St. Paul looking upon himself in his former estate of persecution pronounced thinking that no man would be so base as to persecute and kill the Son of God if he knew that he was the Son of God But this Judgment of charity doth not affirm that there will be none who will sin presumptuously and against the Holy Ghost as probably they did in Matthew 875. Mat. 22.32 God is not the God of the dead but of the living Rom. 14.8 Whether we live or dye we are the Lords Christ denieth not simply but comparatively and relatively from
intended nothing else but because his Doctrine was still against them to drive him away if by any means they could Or if it were spoken of Herod Christ spoke not as a private person nor did he speak as a rayler on the Magistrate but as one that by a tart word would shew him his sin and nature The latter place speaks of private persons speaking injuriously of their Prince or in contempt of him 963. Luk. 14.23 Compel them to come in 1 Pet. 5.3 Not as being Lords over Gods heritage There is used an internal compulsion spiritually when men are drawn to the knowledge of their sins by the Law of God explained to them and are urged in their consciences to fly to the mediation of Christ so from the daies of John the Baptist Mat. 11.12 untill now the Kingdom of heaven suffereth violence and the violent take it by force an external compulsion is when men not sufficiently instructed and forced by carnal weapons to Religion against their conscience such are made rather hypocrites than good Christians therefore the Apostle warns us well that no man should affect to Lord it over Gods people that is the Church and to use a tyrannical power over their consciences 964. Luk. 14.24 None of those men which were bidden shall tast of my Supper 2 Pet. 3.9 God is long suffering to us-ward not willing that any should perish The Gospel since it is the power of God to salvation to all that believe they that hear it being invited by God and receive it not dying in their sins without repentance they are the cause of their own ruine and not God 965. Luk. 14.26 He that hateth not his Father and Mother and Wife and Children and Brethren and Sisters yea and his own life also he cannot be my Disciple Eph. 6.2 Honour thy Father and thy Mother that it may be well with thee Cha. 5.25 Husbands love your Wives 1 Joh. 3.15 He that hateth his brother is a murderer Christ is to be beloved above all creatures and rather our Parents brothers and sisters and our own life should be lost then we should deny the Gospel He that loveth his Father and Mother more than me is not worthy of me saith Christ otherwise we must honour our Parents and love our children * Luk. 14.26 with Eph. 6.2 The latter place bids us honour our Parents in all things that are lawful yet not as Gods The former place tels us he that honours his parents so much when Christ and his Parents come in competition as they chuse their Parents and doth not so far prefer Christ as in an holy Zeal leave and even hate their Parents is not worthy of Christ 966. Luk. 15.7 The righteous need no repentance Cha. 3.8 Bring forth fruits worthy of repentance Repentance of those that stand which is spoken of in the first place must be distinguished from repentance of those that are fallen which is meant by the latter place and we are admonished to it and to bring forth the fruits of it 967. Luk. 16.9 Make you friends of the Mammon of unrighteousness 1 Tim. 4.4 Every creature of God is good Riches are good in themselves as they are a creature but because they are often got unjustly and many abuse them to injustice pride tyranny luxury gluttony c. therefore Christ calls them the Mammon of unrighteousness Mat. 13.7 1 Tim. 6.9 thorns the Apostle cals them the snare of the devil and will have us so to dispose of our wealth that we may reap fruit of them in another world * 968. Luk. 16.16 The Law and the Prophets were untill John with Luk. 2.1 Christs intent is concerning the Policy of Moses and the Ceremonies which were in force untill Johns coming after whose daies follows a spiritual administration which John begun plainly preaching repentance and remission of sins by the bloud of the Lamb. The Jews had a phansie that Moses his Law should be dispensed amongst the Gentiles and the whole World to be under their Polity which Christ reproved and told them of another Kingdom and Policy to come Christ speaks nothing here of the Moral Law which in propriety of speech is no part of Moses Polity as the Ceremonial and Judaical were the Moral Law was natural and eternal and therefore belonged to all times and persons The Ceremonial Law had no force compulsory over the people but yet after John it shewed us Christ held forth in the times under the Law 969. Luk. 17.10 When you have done all those things which you are commanded say We are unprofitable servants we have done that which was our duty to do 2 Cor. 11.12 Paul glorieth and reckons up his good works and divine Revelations In the former place Christ saith that no man can deserve any thing at the hand of God since we are all bound to obey God in all things unto the end so that we cannot boast before God In the latter Paul mentioneth his labours not of vain-glory boasting but being compelled to it for the defence of his Ministry against all back-biters and false Apostles that unjustly reproached him * 970. Luk. 17.10 with Psal 19.12 In keeping thy Commandment there is great reward When we have done all there is no merit it is but all duty but when we have done all there is a reward it is Gods Promise and Goodness though we by our best deeds meant nothing yet God out of his goodness rewards us with some thing plentifully 971. Luk. 18.1 We ought to pray alwaies and not to faint Christs Disciples did not do so nor were they blamed for it This word alwaies signifieth not a continuation of time but a constancy and perseverance in the duty There were set hours for prayer Christ would not have us confine our selves to these hours but rather to take any time we can being diligent in the duty We say This boy is alwaies at his study because he is most an end there or he makes it his greatest business So a Christian should alwaies be at his prayers make it his greatest business 972. Luk. 18.29 Verily I say unto you there is no man that hath left house or parents or brethren or wife or children for the Kingdom of Gods sake who shall not receive manifold more 1. Cor. 7.10 The wife must not depart from her husband and the man must not put away his wife For Christ his sake we may leave our Wives and all things when necessity constraineth us but we cannot leave our Matrimony Paul admonisheth the wife that she should not by contumacy forsake her husband nor the husband to forsake his wife but if she depart let her live unmarried or be reconciled to her husband * 973. Luk. 18.35 And when he drew nigh unto Jericho a blind man sitting by the way-side Mar. 10.46 As he went out of Jericho blind Bartimeus Mat. 20.30 And behold two blind men sitting by the way-side as they departed from Jericho Some say these
Christ but he doth expect if you would have salvation by Christ you should confess his name So that the former place tells us how and by what we come unto the kingdom of grace by the Spirit The latter how we should come unto the kingdom of glory and that is by believing and confessing 1296. 1 Cor. 5.1 It is reported that there is fornication amongst you and such as is not amongst the Gentiles Rom. 1.26 The Gentiles were given up to all unclean affections The Apostle sheweth that this wickedness was detested by the more honest heathens that without detestation it could not be named before chaste ears also the offenders themselves did detest that wickedness * 1 Cor. 5.1 with Rom. 1.26 The former place shews that Incest was practised among these Corinthians a crime that the very Gentiles detested severely punished in their Laws if any among them which seldom fell out defiled themselves with any such unnatural contract or abominable act The latter place shews that the Gentiles were given to all unclean affections in the whole yet that this sin of Incest was generally practised of them or by any of them without punishment is not said 1297. 1 Cor. 5.12 What have I to do to judge them that are without Cha. 6.2 Do you not know that the Saints shall judge the World The first place is of his Apostolical function whereby Paul was very careful of those who were made members of the Church by the word he preached to them The latter is of the Saints in general and their judgment of approbation The Saints saith Chrysostome shall judge the world by their exemplary judgment because by their example the perfidiousness of the world shall be condemned 1298. 1 Cor. 6.1 Dare any of you go to Law before the unjust Rom. 13.1 Let every soul be subject to the higher powers In the first place the Apostle condemns their desire to contend before an unbelieving Judge yet he doth not forbid them to appear before civil Judicature * 1 Cor. 6.1 with Rom. 13.1 The Apostle condemns not their going to law or their trying civil Causes at the Tribunal of Infidels if right could not be had else where and if the matter were of very great consequence and not only concerning our selves But he condemns them for going to law before Infidels whereas there were brethren and Christians enough to compose differences and not out of spleen or other sinister affection to implead one another before heathen Judges which could not be done without great scandal to the godly and wrong to Christian Religion for this laid open to the Gentiles the Ambition Envy Covetousness c. of the Christians who at the best are but men though the Heathens considered it not but were subject to throw the failings of Professors on Profession it self * 1299. 1 Cor. 6.2 Do ye not know that the Saints shall judge the World Psal 9.8 And he shall judge the world in righteousness God judgeth the World authoritatively and Primarily The Saints judge the World derivatively and as Assessors and approvers of Gods Judgment to be just 1300. 1 Cor. 6.5 Is there not a wise man among you Chap. 1.20 There are not many wise In the first place he makes the question in the next he asserts that there are not many wise men amongst the Corinthians but he requires not carnal wisdom but Christian wisdom the beginning whereof is the fear of the Lord. * 1 Cor. 6.5 with 1 Cor. 1.26 While he asks the question Whether there be a wise man He doth not deny that there is but rather asserts it And while he saith that not many wise men after the flesh He doth not assert that there were many wise men among them but this that in all the world we should find that not many carnally wise men were converted to believe in Christ The former place is spoken of discreet and prudent Christians The latter place of carnally wise men 1301. 1 Cor. 6.13 God shall destroy the belly Phil. 3.21 He shall change our vile body The first place is of the abuse of the belly of the flesh and worldly pleasures the belly being it is a part of mans body shall not be destroyed but glorified with the other members 1302. 1 Cor. 7.1 It is good for a man not to touch a woman Ver. 2. Let every man have his own wife Good here is not opposed to evil or to sin as if it were sin to live in Wedlock but it signifies tranquility of life especially in time of persecution The wife before the fall was given to man by God as a helper to his devotion society generation education oeconomy and much more after the fall is she a helper to him in his infirmity and is the remedy of unlawful love 1303. 1 Cor. 7.6 I speak this by permission and not of commandment Vers 5. Defraud you not one the other Vers 2. Let every man have his own wife The first place leaves it free to married people to live continently if they can and are willing so to do Gen. 2.24 Mat. 19. â— In the latter places the pious custome of married people by the Institution of God and the approbation of Christ is commended 1304. 1 Cor. 7.10 I command Mat. 5.32 c. 19.3 yet not I but the Lord. Ver. 12. Speak I not the Lord. First he saith not I but the Lord because it was a Law to forbid divorcements Afterward I saith he not the Lord because by him without a commandment of God the Holy Ghost did then teach * 1 Cor. 7.10 with 12. I command you from the Lord and not by any new doctrine or Law and yet not by meer counsel and advice of wisdom but by Christs express command He speaks not this by peculiar revelation as some other things afterwards but that he had an express command for it in Scripture Yet I speak not the Lord I guided as I suppose by the Holy Ghost but I cannot be so confident of this as of the rest because I have not so clear a revelation from God nor have the express Word of God for it so as for the other * 1305. 1 Cor. 7.10 Let not the wife depart from her husband Luk. 18.29 No man hath left House or Parents or Brethren or Wife c. There is a double departure from a Wife the one in body the other in spirit and affection let no man depart from his wife in the latter account some may be forced upon the account of the Gospel to depart from their Wives bodily and separate thus from them though they that are thus separated are not separated in spirit and if it be put to the question Whether we should obey God in forsaking all or else forsake God and keep us to our Wives The answer will be that our obeying God though in opposition to our Wives doth not argue our hating our Wives or departing from them in affection but our loving God better
Apostles before me but I went into Arabia Acts 9.26 Paul after his return to Damascus came to Jerusalem Paul after his conversion went into Arabia from Damascus and coming back thence to Damascus in the third year persecution befel him who being in hazard of his life was let down in a basket and escaped and coming to Jerusalem when they were all afraid of him he was brought to the Apostles by Barnabas ver 27. * 1369. Gal. 3.1 O foolish Galathians Mat. 5.22 Call no man fool Christ condemns not the word so as the manner of speaking the word when it is spoken with virulency and rayling especially proceeding from causeless anger St. Paul did not call them foolish out of passion but discretion to let them see their carriage and behaviour in the affairs of the Gospel * 1370. Gal. 4.4 Christ was born of a woman Mat. 11.11 John Baptist was the greatest of those who were born of a woman John was preferred before any of the Prophets or others that went before him but not before any that succeeded him However John was not to be compared with him who was not begot by man but by the Holy Ghost himself as Christ was * 1371. Gal. 4.6 And because you are sons God hath sent forth the Spirit of his Son Jo. 11.50 51. Caiphas prophesied It is one thing to have the Spirit of grace another the gifts of the Spirit a wicked man may speak from the gifts of the Spirit yet not have the graces of the Spirit Caiphas beside he spake this extraordinarily not ordinarily 1372. Gal. 4.11 I am afraid of you lest I have bestowed upon you labour in vain 1 Cor. 15.58 Be ye stedfast knowing that your labour is not in vain in the Lord. In the first place the Apostle feared of the success of his labour by reason of schism amongst the Galatians Isa 65.23 who sought their salvation more from the Law than from Christ in the latter he hopes well of the Corinthians that his labour shall not be lost 1373. Gal. 5.17 The flesh lusteth against the Spirit Eph. 6.12 We wrestle not against flesh and bloud but against powers Flesh is taken in the first place for our corrupt nature in the latter for men whose nature is frail and weak nor is our chief conflict with those but with spiritual powers which use many deceits and make many incursions upon the faithful 1374. Gal. 5.24 They that are Christs have crucified the flesh with the affections Eph. 5.29 No man ever yet hated his own flesh The first place is not concerning the nature of the flesh but the desire of the regenerate man who cares not for the affections of the flesh will not serve his belly his pleasures the world or worldly delights The latter is concerning self-love natural to us all and the Apostle speaking of the wife useth the name of flesh because they are both made one flesh 1375. Gal. 6.2 Bear ye one anothers burdens Ver. 5. Every man shall bear his own burden In the first place is spoken of the faults and infirmities of our brethren which are indeed a burden to us yet we must bear them by sympathy and the rule of charity will have it so that all of us help our brethren and tolerate their infirmities to lift up such as are down to hide their faults so much as may be and is fitting Theod. Thou hast this fault and not that another man hath another fault do thou bear his fault let him bear thine and so fulfil the law of charity be not curious in other mens faults for every man shall give account of his own 1376. Gal. 6.4 Let every man prove his works 1 Cor. 3.13 The fire shall try every mans work In the first place is intimated what is our duty to make our works approved to God in the latter place the fire signifies either the Holy Ghost or afflictions by which we are tried The Epistle of St. PAUL to the EPHESIANS HE commemorates the benefits of God which are part and recites our Election Redemption Sanctification Vocation into the Church Justification by faith our future inheritance of eternal life and our duties in general of us all in special of married people and unmarried of Parents of Children of Masters and of Servants It was written from Rome in the Year of Christ 59. and sent by Tychicus 1377. EPH. 1.7 In whom we have redemption Rom. 8.18 We wait for future glory and the redemption of our bodies 1. We have redemption in Christ from the guilt of sin by our justification we expect a full redemption from inherent sins in our glorification 2. For Christ shall transform our mortal bodies that he may make them like to his glorious body that as we are one with him here in soul and body by grace so we may be also in glory * 1378. Eph. 2.19 You are no more strangers and forreigners 1 Pet. 2.11 I beseech you as strangers and pilgrims No more strangers to God and Christ but friends and sons no more strangers to heaven but fellow Citizens but you are strangers and pilgrims in and to the world and worldly courses 1379. Eph. 3.5 The mystery of Christs incarnation was in other ages unknown to men Col. 1.5 You have heard before in the Word of the truth of the Gospel It was unknown to the Fathers under the Law in respect of fulness and clearness of knowledge revealed since Christ came and it was made manifest to the whole world by the Ministry of the Apostles * 1380. Eph. 3.5 6. It was not made known in other ages That the Gentiles should be fellow heirs of the same body Gen. 12.5 In thy seed shall all Nations be blessed He meaneth not that none knew the Calling of the Gentiles before but because very few in comparison knew of it and they that did know of it had it revealed to them darkly and for the most part under Figures in general confusedly It was revealed but not so distinctly and particularly as now it is 1381. Eph. 3.15 All paternity is named from God the Father Joh. 8.44 The devil is the father of lies God is the Father of heavenly and earthly paternity the devil is excluded from these for he bath no such paternity but as he is the Author his called the Father of a lie 1382. Eph. 4.19 The Gentiles gave themselves over to lasciviousness to work all uncleanness Rom. 1.28 God gave them over to a reprobate mind The Gentiles gave themselves over in regard of their sins God gave them over in regard of punishment * 1383. Eph. 4.26 Be angry and sin not Mat. 5.22 But whosoever is angry with his brother c. The former place commands anger but not as it is a sin the latter forbids it as it is a sin The former would have us rather angry with the sin the latter not with the person as a person The former rather respects the wrong done to God for which