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
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
have kept them Chap. 18.9 10. I have not lâ—st one God the Father speaks of the scattering Christ of the keeping That scattering takes not away Christs keeping because none of the Apostles which his Father gave to him perished but the sonne of perdition MALACHIE HIS PROPHESIE HE complains of the wickednesse of the people of the Jews and the Priests He comforts the godly Threatens the wicked Exhorts all to repentance and faith in Christ He was the last that prophesied before Christs incarnation In the year of the world 3513. 748. MAl 1.2 Was not Esau Jacobs brother saith tht Lord yet I loved Jacob and hated Esau 2 Chron. 19.7 There is no accepting of persons with God God is a most free agent and doth all things that he doth according to his own good pleasure he respects not the externall quality of the person nor his condition nation sex riches poverty hatred c. so he loved Jacob revealed himself unto him gave to his posterity the Land of Cannan He neglected Esau who was Isaacs eldest sonne and most beloved of his Father nor was he bound by any Laws to do otherwise unto him 749. Mal. 1.8 If you offer the blind the lame the sick for sacrifice is it not evill Psal 50.8 I will not reprove thee for thy burnt sacrifices The Prophet speaks of sacrifices the Psalmist of the sacrificers Sacrifices were to be offered unto God without spot or fault not blind or lame but without sâ—â—rs scabs or blisters Lev. 22.22 25. for Christ of whom they were but but Types was an obligation most pure and absolute and free from all spots for our sins 750. Mal. 2.7 The Priests lips should keep knowledge and they should seek the Law at his mouth Mat. 22.29 You erre not knowing the Scriptures of God The first place is concerning the office of the Priests who were bound to keep knowledge that the people might seek for knowledge at their mouth Levit. 10.11 and they were to answer the people that inquired concerning the Law The latter is concerning the ignorance of the Priests who sit upon Moses chair contrary to Gods commandement and their own duty which was the cause that the people together with the Priests and the Scribes ran to errour Hitherto we have described the Reconciliations of appearing contrarieties in the Canon of the Old Testament for the space of four thousand years from the creation of the world from Adam Noah Abraham and Solomon untill the time that Christ came Now follow those of the New Testament from Christs Nativity to the end of the world The End of the Prophets RECONCILING Of Places of the Nevv-Testament THE Scripture of the New-Testament is the Word of God written after Christ was revealed by the Apostles and Evangelists in the Greek Tongue some few things were written in Hebrew namely St. Matthews Gospel and the Epistle to the Hebrews Eusch l. 3 c. 26. l. 6. c. 11. 19. Jeron in Catal. Scriptorum It is divided into Evangelical and Epistolical Books Those are the Evangelical books which contain a part of the glad tidings or the holy Gospel of our Lord Jesus Christ with the History from his Nativity to his Ascension into Heaven at the thirty fourth year of his Age. The Gospel of St. Matthew IT contains the Genealogy of Jesus Christ his Birth Education his Prophetical Office in Preaching Miracles his Priestly Office in the Oblation of himself for our sins and his Kingly Office in his rising from the dead and the Government of his Church * 749. MAT. 1.1 The book of the Generation c. Isa 53.8 Who shall declare his Generation The former place speaks of his Generation as Man as the Son of Mary and supposed Son of Joseph The latter place not according to his Humanity but Divinity so who shall declare the Excellency and Manner of his Generation or if the Prophet must be interpreted to speak according to his Humanity then we must say there is a very few only can declare his Generation neither is it possible to express his Humane Generation to the full because that is so wonderful 750. Mat. 1.1 The book of the generation of Jesus Christ. 1 Tim. 1.4 Tit. 3.9 Avoid foolish and endless genealogies The knowledge of Christs genealogy is more profitable that we may know Jesus to be the true Messias promised of the seed of Abraham and David Paul condemns the madness of those who tell mens fortunes by their Nativities and such as move unprofitable questions concerning genealogies which the Jews addicted themselves much to neglecting the study of godliness those he bids us to avoid as vain and idle and Heathenish fancies 751. Mat. 1.1 The book of the generation of Jesus Christ the son of David the son of Abraham Luk. 3.23 38. Who was the son of Heli Nagge Matthat c. of Adam of God Matthew and Luke differ not Matthew describes the genealogy of Christ by the Line of Solomon to Joseph Luke by Nathan another son of David from Josephs Father in law who was called Eli to David and so far as Adam the father of mankind * Mat. 1.1 with 1 Tim. 1.4 The first speaks of a certain Genealogy and generation the second speaks of an uncertain and vexatious generation There were some who probably being Jews naturally and turned Christians were addicted to these genealogies that they might have a pretence of claiming kindred of Christ they made no end of drawing down their lines of descent from David or else they would make a scrupulous search after genealogies about Christ about which there were great controversies in the Church when as Herod had burnt all publick Records that were of that nature Matthew and Mark had set down what was needful herein * 752. Mat. 1.5 Salomon begat Booz of Rahab Doubt How could Salmon beget children of Rahab the Harlot if he entered not into the land of Canaan for none which came out of Aegypt was to enter in except Joshuah and Caleb Answ Although Salmon came out of Aegypt yet not being twenty years old he was not under the Curse of the Lord Num. 14.29 753. Mat. 1.6 David the King began Solomon Luk. 3.31 Who was the son of Nathan who was the son of David Matthew observes the natural order descending from Fathers to the Sons Luke ascends from the Sons to the Fathers Matthew by Solomon and his posterity reckons the fore-fathers of Christ from David to Salathiel Luke by Nathan and his posterity for Solomons race being extinct Christ was born of the posterity of Nathan according to the flesh * Mat. 1.6 with Luk. 3.31 Matthew observes the order of nature descending from the Fathers to the Sons on the contrary Luke inverts the Order ascending from the Sons to the Fathers 2. Matthew reckons not all he begins from Abraham only Luke accounts all and ascends even to Adam and God himself Matthew begins at Abraham for God chose the seed of Abraham to beget Christ
ordained or ordered first in respect of God because they are by him instituted and appointed Secondly in regard of themselves the Lord hath set them certain limits and bounds whereby they should be ordered Thirdly in respect of those which are to be ordered God would have order among men some to rule and some to obey Magistracy is said to be the Ordinance of man that is the framing and ordering of Civil Government is of man or intended by or hath this or that mode from men or is proper to men or is discharged by men 1253. Rom. 13.5 You must needs be subject not only for wrath but also for conscience sake Gal. 5.1 Stand fast in the liberty wherewith Christ hath made us free Submission is either active or Passive If we cannot the active way we must the passive way The decrees of the Magistrate if they agree with Gods Word and are appointed for good order they bind the conscience so also Ecclesiastical Constitutions for keeping the Moral Laws are to be piously observed so far as they hinder not the use of our Christian Liberty * Rom. 13.5 For conscience sake Gal. 5.1 Stand fast c. For conscience sake of the Divine Precepts which being obeyed brings peace of conscience but to resist Gods Ordinance i. e. the Magistrate in Licitis Honestis or actively is a deadly sin sauciens conscientiam wounding the conscience The second place forbids not obedience to the Magistrate but bids us stand fast in that liberty which Christ hath given but Christ never gave liberty to resist the Magistrate as before I said 1254. Rom. 13.8 He that loveth another hath fulfilled the Law Mat. 22.40 On these two Commandments the love of God and our neighbour hang all the Law and the Prophets The love of our neighbour proceeding from the love of God is the fulfilling of the Law since we have but the Image of God in our neighbour therefore God must be principally beloved * Rom. 13.8 with Mat. 22.40 Hath fulfilled the Law The Apostle rehearseth not all the Commandments but only those of the second Table because he treateth of those Duties which are to be performed unto men and by the keeping of the second Table is better observed and discerned the keeping of the Law than out of the first We must restrain the word Law to the second Table but in the former place we must take in both the Tables Besides the love of our Neighbour may be said to be the fulfilling of the Law because it proceeds from the love of God and he that loves his Neighbour first loves God and then his Neighbour in order to God 1255. Rom. 13.13 Let us not walk in strife and envying 1 Cor. 14.39 Covet spirituall gifts Emulation joyned with envy by reason of anothers profit is evil and meant by the first place in the latter sincerity of love proceeding from good zeal and justice 1256. Rom. 14.1 Him that is weak in the faith receive but not to doubtful disputations Gal. 2.11 Paul withstood Peter to the face saying if thou being a Jew livest after the manner of the Gentiles They are weak who know not the true use of indifferent things Peter being taught by the heavenly vision that distinction of Meats was taken away deserved to be reprehended because what he learned of God and taught in the publick Council he yet observed not but was scandalous both to Jews and Gentiles 1257. Rom. 14 3. Let not him that eateth despise him that eateth not Col. 2.21 Touch not taste not handle not In the former place abstinence and observation of meats proceeding from faith without scandal is left free for the Ceremonial Law ended at Christs coming In the latter he reproves the superstition of the Colossians who being taught the use of things indifferent yet brought them in as a part of Gods worship necessary to salvation The Apostle doth not so much condemn them for observing Ceremonies as that they did keep them opinione necessitatis with an opinion of necessity In the latter place the Apostle speaketh not so much of abstinence from meat and marriages but of the Precept of abstinence from both which should be brought in by wicked Hereticks the Manichees Talions and others which condemned them as evil 1258. Rom. 14.6 He that regardeth the day regardeth it unto the Lord and he that regardeth not the day to the Lord he doth not regard it Gal. 4.10 He reprehends them for observing daies and months and times and years The first place leaves it free to the weak who had tender consciences either to observe or not observe the legal festival daies so they did it without opinion of merit or necessity or offending their neighbour The latter reprehends the Galathians who with a kind of tye of conscience did observe the Sabbaths and Festival times of the Jews according to the Law as if they had not been set free by Christ * 1259. Rom. 14.9 That he might be the Lord both of the dead and of the living Mat. 22.32 He is not the God of the dead In the one place they are said to be dead according to the Sadduces sense that had no being at all but were utterly perished and extinct both in body and soul of such the Lord is not God For he is not a God of that which is not he is not their God as they are dead but as he purposeth to raise them again But hereby the dead the Apostle understandeth them that are alive in soul though dead in body 1260. Rom. 14.15 Destroy not him with thy meat for whom Christ died Joh. 10.28 My sheep shall no man pluck out of my hand The Elect may be destroyed by themselves as weak men and by reason of Satans malice that puts so many offences in their way but not in respect of God for no man can snatch them finally out of his hands * Rom. 14.15 with Joh. 10.28 He is said to destroy his brother who though he really cannot yet gâ—ves occasion to such a ruine The Apostle speaks not here exactly and precisely of those whom indeed Christ died for but of such as in our charitable opinion are held to be of that number Omnes fidem Christi profitentes pro redemptis habet charitas Christiana All that profess the faith of Christ Christian charity holdeth to be of the number of those which are redeemed 1261. Rom. 15.2 Let every one of us please his neighbour Gal. 1.10 Should I yet please men I should not be the servant of Christ We must please men for their edification both by words and examples but not to seek for glory at the mouth of the people for so the Apostle would not please men * Rom. 15.2 with Gal. 1.10 We must consider three things Who wherein to what end men are to be pleased 1. Who if I should please the incredulous Jews and Infidels I should not please Christ He must seek to please the brethren and believers 2.
or affliction but such as are incident to men such as usually befall men even Gods own children Though the devil do tempt yet he brought no unusual temptations upon the Corinthians though they not formerly have been acquainted with such temptations which might think them so strange yet they may assure themselves that those temptations under which they lie are no other than such as usually befals men * 1331. 1 Cor. 10.13 Who will not suffer you to be tempted above that ye are able 2 Cor. 2.8 That we were pressed above measure above strength What we are able to bear through Gods goodness and grace is one thing and above this we cannot be tempted What we are able to bear by our own strength is another and thus Christians and men thus Paul were pressed above measure 1332. 1 Cor. 10.15 Judge ye your selves what I say Joh. 5.39 Search the Scriptures The Apostle makes all men judges of his cause if any could not judge it was not imbecility of the Law but the deed because all were bound to know things that concerned their faith for by the Word of God we may judge concerning things that belong to faith the knowledge whereof is necessary for all men and it is acquired by reading meditation invocation and searching the holy Scriptures 1333. 1 Cor. 10.15 I speak as to wise men Chap. 3.1 As to carnal and babes The Corinthians were wise in respect of their doctrine but carnal in their affections by reason of their strife and contentions for the most learned have their carnal desires nor were they all wise or carnal for often what belongs to some is imputed to all 1334. 1 Cor. 10.21 Ye cannot drink the cup of the Lord and the cup of devils Chap. 11.29 He that eateth and drinketh unworthily eateth and drinketh his own damnation The first place is of right and so they cannot not must not eat or drink though they do eat and drink the latter is understood of the fact whereby they take it 1335. 1 Cor. 10.24 Let no man seek his own but every man anothers wealth 1 Tim. 5.8 But if any man provide not for his own especially for his own house he hath denied the faith and is worse than an Infidel The first is to be understood with limitation that no man out of overmuch love of himself should do his own occasions boastingly which is far from Christian charity which teacheth that a man is not born for himself but to serve God and to do good to his neighbour Let no man seek his own principally and solely but thus let him seek Gods glory and after this and in reference to Gods glory let him seek his own * 1336. 1 Cor. 10. ult I please all men in all things Gal. 1.10 If I yet pleased men I should not be the servant of Christ Things are either indifferent in their own nature and so may be used or not used according to opportunities persons Or else they are such as are sinful in their own nature being forbidden of God S. Paul pleaseth all men in things that he lawfully might as in Ceremonies to observe or forbear them but in such things as were simply evil if by doing them he should please men he were not the servant of Christ but of men whom he intends by such actions to please while on the other side should he not wherein he lawfully might please all men to gain them to Christ he was not the servant of Christ * 1337. 1 Cor. 11.16 If any seem to be contentious we have no such custome Jude 3. Contend earnestly The Apostle would have no man contend against reason and authority presumptuously and yet we ought to contend earnestly where the authority of Scripture and the truth of reason is evident and makes it appear that the thing contended for is matter of faith and salvation 1338. 1 Cor. 11.24 Eat this is my Body Rom. 6.9 The body dieth no more In the Lords Supper the Body of Christ is not broken by a natural or carnal manner the Body and the Bloud the Bread and the Wine are received conjunctively in respect of the instrument but they are received disjunctively in respect of the manner for the Bread and Wine is received after one manner the Body and Bloud after another manner * 1 Cor. 11.24 This is my body Rom. 6.9 The body dieth no more This is in signification not in essence my body this is my body as the seven wheat ears were the seven dear years as Christ is a door this signifies my body Christs body died but once but it may be signified a thousand times to be dead 1339. 1 Cor. 11.24 Which is broken for you Luk. 22.19 Which is given The Apostle received from the Lord what he delivered to the Corinthians concerning the sacred Supper without doubt in the first institution the Lord used both the words and because the Evangelists make mention of the name of giving the Apostle adds the other * 1 Cor. 11.24 Luk. 22.19 So broken with cares within and with nails and wounds without as he might be said a man of sorrows so given as to be broken and so broken as to be given a broken Christ for a broken soul The Apostle had an eye to the substance and matter and may seem in this to interpret what is meant by giving as to the manner of the gift a broken gift or a bleeding Christ to make us have whole souls * 1340. 1 Cor. 11.28 Let a man examine himself Psal 26.1 Examine me O Lord. Our examinatiod of our selves hinders not our praying that God may examine us for when we have examined the most strictly yet we shall leave much unexamined but when God examines he examines every corner of our heart and sets our sins in order before us He finds our sins as he found Saul hid under the stuff The Psalmist would have God to examine him to see the justness of his heart in that cause 1341. 1 Cor. 12.3 No man can say that Jesus is the Lord but by the Holy Ghost Isa 29.13 Mat. 7.21 Mat. 7.21 Not every one that saith unto me Lord Lord shall enter into the Kingdom of heaven In the first place it is not only historically with outward lips to say that Jesus Christ is the Lord Tit. 1.16 but with faith to believe that he is the Lord which hypocrites and devils cannot do for though with their mouth they confess him yet with works they deny him also no man can say for his own salvation that Jesus is the Lord unless he have the Holy Ghost 1342. 1 Cor. 12.6 God worketh all in all Phil. 2.12 Work out your salvation God works all that we may work out our salvation God as the first cause works all good in all men we with God work out our salvation subordinately we are called by God moving and helping us freely and by his grace we co-operate * 1 Cor. 12.6 with Phil. 2.12