institution 17. Gen. 3. 6. The woman saw that the tree was good for food Vers 7. And the eyes of them both were opened First she saw with the eyes of her body the tree and the fruit that was good to eat but at length both their eyes were opened spiritually when they knew their sin and transgression of the law of God 18. Gen. 3 12. The woman gave to the man of the tree and he did eat 1 Tim. 2. 14. And Adam was not deceived but the woman The woman became for prevarication to the man for by her he was deceived and not by the Serpent as she was Aug. l. 11. de Gen. ad lit c. ult 19. Gen. 3. 16. Thy desire shall be to thy husband and he shall rule over thee 1 Cor. 7. 4. The 1 Cor. 11. 2. husband hath not power over his own body but the wife The woman is under the power of the man in oeconomicall government whilst she obeyeth and is subject as the body is to the head but in conjugal union the man hath not power of his own body 20. Gen. 3. 19 In the sweat of thy face shalt thou eat bread Mat. 6. 11. Give us this day our dayly bread In the first place punishment and a laborious Prov. 10. 22. life is denounced against man idlenesse is condemned and Gods blessing is promised because a man is born to labour as a bird to Deut. 8. 3. Mat. 4. 4. flying nor is it repugnant to honest labour to desire those things which are necessary for the sustentation of our life for it is not labour but the blessing of God which maketh rich God can feed us without bread as he sed Moses Elias Christ but bread cannot feed us without God 21. Gen. 3. 19. For dust thou art and unto dust thou shalt return Ecclus. 10. 12. A man when he dyeth shall inherit creeping things beasts and wormes c. A man though he be consumed by Serpents Job wormes beasts toads yet at last he is brought into the dust of the earth 22. Gen. 4. 1. Eve bear Gain and said I have gotten a man from the Lord. 1 Joh. 3. 12. Not as Psal 128. Cain who was of that wicked one Eve in childbearing acknowledged Gods blessing and by way of thankfulnesse she offered the first fruits of her labours to God John speaks not of the person of Cain which was created by God but of his wickednesse that came from the Devill 23. Gen. 4. 4. And Abel brought of the firstlings of his flock Chap. 4. 26. Seth began to call upon the name of the Lord. Adam with his sons before Seth offered sacrifice and called on the name of the Lord in his family but publick invocation began in Seth in whose posterity the Church remained the Canaanites being rejected 24. Gen. 4 7. Vnto thee shall be his desire and thou shalt rule over him Psal 37. 23. Prov. 16. 9. Jer. 10. 23. The way of man is not in himself In the first place it is said what a man ought Rom. 6. 12. to do Let not sin raigne in your mortall body In the latter place it is declared that a man of himself can do nothing in divine and saving mateers 25. Gen. 4. 15. Whosoever slayeth Cain vengeance shall be taken on him seven fold Chap. 9. 6. Whosoever sheddeth mans bloud by man shall his bloud be shed God is the wisest and freest law-giver therefore he would not have Cain killed by reason of propagation of mankind after the flood he gave the law that the Magistrate should punish a Murderer with death 26. Gen. 4. 16. And Cain went out from the presence of the Lord. Psal 139. 7. Whither shall I go from thy Spirit or whither shall I flee from thy presence Cain being made a runnagate left his parents and their habitation and the place where they worshipped God In the Psalm Gods omnipresence is maintained 27. Gen. 5. 24. And Enoch walked with God for God took him Rom. 8. 8. They that are in the flesh cannot please God Enoch walking with God lived according to Gods will the Apostle by the flesh here understandeth men that walke after their carnall lusts 28. Gen. 5. 24. Enoch was not for God took him Heb. 9. 27. It is appointed for all men once to die Enochs translation was a work extraordinary it was to him in the place of death as the 1 Cor. 15. 53. 1 Thes 4. 17. taking away of Elias and the translation of those who in the last day shall be saved alive But the Apostle sheweth what must ordinarily befall all men the consequence is not good from a singular priviledge to a generall rule 29. Gen. 6. 3. His dayes shall be 120 yeares Chap. 11. 13. Arphaxad and others after the flood lived above 400 years In the first place the space of time betwixt manifest impiety and the flood and not the age of man is to be understood as if he had said unlesse the world repent they shall perish within Aug. l. 13. De civ dei 1 Sam. 15. 11. 120 years 30. Gen 6. 6. It repented the Lord that he had made man 1 Sam. 15. 29. God is not a man that he should repent Repentance as it is an argument of mans weaknesse so can it not fall upon God but the Scripture often speaks of God after the manner of men and where it is said that it repented God there is meant the change of Aug. l. 1. c. 7. De civ dei Psal 131. things God still remaining unchangeable 31. Gen 6. 9 Noah was a just man and perfect 2 Pet. 2. 5. Psal 13. 3. There is none that doth good no not one Rom. 3. 12 Heb. 11. Noah was just before God by faith and unblameable in the sight of men he is said to be perfect not as though he were without sin but in comparison of others he had his conversation holy and without hypocrisie 32. Gen. 7. 2. Of every clean beast thou shalt take Lev. 11. 1. Moses divided the clean beasts from the unclean The Patriarchs before the flood had a distinction in their sacrifices between clean and unclean living creatures By the Mosaicall law not onely for sacrifices but for meat the use of the unclean was forbidden 33. Gen. 7. 6. Noah was 600 years old when the flood of waters was upon the earth Chap. 5. 32. Noah when he was 500 years old made the Arke in 120 years The 500 years of Noah were not yet compleat when he began to make the arke the Scripture useth oft times to reckon the times though the years be not yet compleat as Exod. 40. 17. Num. 1. 1. Deut. 1. 4. Ezek. 1. 1. 8. 1. 20. 1. 34. Gen. 8. 1. God remembred Noah Esa 49. 1 Joh. 3. 20. 15 I will not forget thee In the fight of God all things are naked and open he knows all things remembrance and forgetfulnesse are attributed to him by
a mans faith and judgeth by the works as the effects of mens faith and life and condemns bad works for unbelief 822. Rom. 2. 13. The doers of the Law shall be justified Gal. 2. 16. For by the works of the Law shall no flesh be justified Justification is attributed to the Law and to Works not simply but by supposition if any man can perfectly fulfill the works of the Law but no man can in this weaknesse perfectly fulfill the Law 823. Rom. 2. 14. The Gentiles which have not the Law do by nature the things contained in the Law ch 8. 7. The carnall minde is enmity to the Law of God for it is not subject to the Law of God The naturall Law convinceth the Gentiles the written Law the Jews The Apostle doth not in the former place affirm that all the Gentiles do fulfill the Law but indefinitely the things contained in the Law for he speaks of outward works and civil discipline which was honest amongst some Gentiles In the later by the name Carnall he understands unregenerate part and the corruption of nature 824. Rom. 2. 14. The Gentiles have not the Law 1 Joh. 3. 4. Sinne is the transgression of the Law The Gentiles indeed had not the Law published in writing by Moses but the naturall Law in the first Creation was printed in every man which we transgressed in Adam and so were made sinners Adam was saith Ambr. on Luke l. 7. and in him we were all Adam fell and in him all men fell 825. Rom. 2. 25. Circumcision verily profiteth if thou keep the Law Gal. 5. 2. ch 6. 15. If you be circumcised Christ shall profit you nothing Externall circumcision in the Old Testament was a Sacrament upon condition of the Law fulfilled Under the New Testament as other Ceremonies it is mortall in the place of this came Baptism in former times it did profit the Fathers as a seal of the righteousnesse of faith after Christ came and the Gospel was planted it was taken away by the full plenty of spirituall Circumcision 826. Rom. 3. 2. The Jews exceed the Gentiles much every way ver 9. What then are we better then they no in no wise ch 10. 12. The Apostle speaks in the former place in respect of the Jews excellency from the Covenant of God who was pleased to bestow on the Jews the grace of his Covenant and his Law before the Gentiles were called in the later place he speaks of the Jews themselves who deserved no more favour at Gods hands then the Gentiles nor were they better then we and continuing in their unbelief they have lost their priviledges they were nothing to be preferred before the Gentiles but now we are all one in Christ and that prerogative is taken away Gal. 3. 28. 827. Rom. 3. 4. Every man is a lyar ch 9. 1. I say the truth in Christ I lye not Man as he is man corrupt is subject to lye but being regenerated and enlightened with the holy Ghost he embraceth truth as is manifest in Paul 828. Rom. 3. 8. We must not do evil that good may come ch 9 18. God bardening the wicked produceth that which is good In the former place is spoken of evil of sinne in the later of evil of punishment It is the singular goodnesse of God that he so over-rules sin that it may be converted to good as we see in Joseph 829. Rom. 3. 12. There is no man that doth good no not one John 13. 10. chap. 15. 3. You are clean through the word which I have spoken By nature by reason of inherent sinne we are all unclean by the grace of God in Christ we are cleansed and our hearts are purged 830. Rom. 3. 20. For by the deeds of the Law there shall no flesh be justified in his sight ch 2. 7. To them who continue by patience in well-doing shall he render glory and honour and eternal Life The first place shuts out all works from mans Justification not by fault of the Law but by accident that is by the fault of men In the later the Apostle urgeth works as necessary not by necessity of the cause to justifie but to be present Rem in him that is justified for works are nâ—â— cause of reigning but they are the way to the Kingdom 831. Rom. 3. 28. Faith is greater then charity 1 Cor. 13. 8. Charity then faith Faith is greater as it is the cause of charity and our victory by faith Christ dwelleth in our hearts we please God but charity without Exod. 3. 17. out faith is sinne Charity is said to be greater then faith or hope because it never fails but shall endure in our future state of perfection faith and hope then ceasing as to their actions but it is not greater in respect of Justification because charity doth not justifie Legally for in many things we offend all and it is not perfect nor Evangelically because in the Gospel the act of Justification is ascribed to Faith 832. Rom. 3. 25. God hath set forth Jesus Christ to be a propitiation John 18. 2. Judas delivered him to the Jews The Father delivered his Son out of love to us but Judas delivered Christ out of covetousnesse The Father for us and for our salvation Judas for thirty pieces of silver to his own destruction 833. Rom. 3. 28. We conclude that a man is justified by faith without the deeds of the Law James 2. 24. You see that by works a man is justified and not by faith only Paul doth not separate as to existency Gal. 5. 6. works from faith which works by love but the object of Justification before God James rejects faith which wants good works that is a dead faith of the devil v. 17 19. and attributes to works the declaration of Justification v. 21. yet he confirms a lively faith v. 22. by the example of Abraham Augustine saith that when the Apostle saith a man is justified by faith he doth it not that works should be despised because they follow the man justified they do not go before Justification 834. Rom. 3. 31. Do we then make void the Law through faith God forbid yea we establish the Law Heb. 7. 18. There is a disanulling of the Commandment going before through the weaknesse thereof The first place is of the Morall Law which faith confirmeth because Christ came to fulfill it and not to destroy it and the end of the Law is to bring us to Christ The later place is concerning the ceremoniall Law which is abrogated because the shadow was to give place to the substance 835. Rom 4. 7. Blessed are they whose iniquities are forgiven and whose sins are covered Mat. 5. 2. Blessed are the poor in spirit the clean in heart the mercifull In the first place is spoken of the cause of blessednesse namely remission of sins and imputation of righteousnesse in the later of vertues which are the way to blessednesse 836. Rom. 4 15.
ch 5. 20. Where there is no Law there is no transgression ch 2. 12. As many as sinne in the Law shall be judged by the Law In the former place the Law is taken generally without which there can be no transgression in the later he speaks of the natural Law for even the Gentiles shall perish for violating of it 837. Rom. 4. 18. Abraham against hope ver 18. Believed in hope He beleeved contrary to humane hope by his hope in God having confidence contrary to the reason of the flesh the force of nature for all these would have weakned hope would make him doubt and despair also yet he overcame all those difficulties by firm hope he hoped in things desperate distrusting himself but trusting in God 838. Rom. 4. 25. God raised Jesus Christ our Lord from the dead Joh. 10. 18. I have power to lay down my life and I have power to take it up The Resurrection is ascribed to God the Father because the works of the Trinity ad extra are indivisible to the Sonne because he hath the same power with the Father who willingly underwent death and therefore the Resurrection is to be ascribed to his free will 839. Rom. 5 2. By faith we stand and rejoyce 1 Cor. 10. 12. Let him that thinketh he standeth take heed least he fall We stand founded on Gods grace whilst we are kept by the power of God by faith unto salvation by sinne we fall when we think we stand 840. Rom. 5. 4. Patience worketh experience James 1. 3. Experience worketh patience Probation in the first place is taken passively for experience which rejoyceth by patience in the later it is taken actively for triall and the effect of it that is tribulation for affliction trieth faith as fire doth gold 841. Rom. 5. 6. 7. Christ died for us 1 John 3. 16. Because he that is Christ laid down his life for us and we ought to lay down our lives for the brethren Christ dying for us a sacrifice and revenger Col. 1. 24. paied our ransom for us John comparing the death of Christ for us and our death for the brethren doth it secundum quid for we die not to redeem our brethren but to edifie them 842. Rom. 5. 8. God commendeth his love towards us in that when we were yet sinners Christ died for us Rom. 8. 32. The Father spared not his own Son but delivered him up for us all The Father and the Son did alwaies love us and have done all things for us Christ delivered himself for our sins into the power of the devil and because we were not to be redeemed by power but by Righteousnesse Christ the righteous died for us and so by righteousnesse he overcame the devil therefore because the devil had slain Christ it was necessary that he should release those that were captives and the Aug. de Trin. l. 13. c. 2. devil by the price paid was not made rich but ensnared 843. Rom 5. 10. When we were enemies we were reconciled to God by the death of his Sonne John 15. 13. No man hath greater love then this that a man lay down his life for his friends By nature we are Gods enemies by reason of sinne but by grace we are reconciled to God by Christ who died for us and we are so made the dearest friends unto God 844. Rom. 5. 12 18. As by one man sinne entred into the world and death by sinne so death passed over all men ver 19. as by one mans disobedience many were made sinners so by one mans obedience many shall be made righteous The guilt of Adam is here compared with the grace of Christ because both have that descends on their followers Adam derives his guilt on all men by nature Christ derives his righteousnesse by grace on all that beleeve on him 845. Rom. 5. 20. The Law entred that sinne might abound ch 7. 12. The Law is holy and the Commandment holy just and good The Law increaseth sinne not of it self and its own nature but by accident because it discovers sinne and the poyson of it that we may know it for by the corruption of nature we are stirred up to strive against the Commandment yet the Law remains still in it self just and good 846. Rom. 6. 3. So many of us as were baptized into Jesus Christ were baptized into his death Act. 8. 13. Simen Magus and other hypocrites were baptized yet they put not on Christ To be baptized into Christ is to put on Christ the Robes of his Righteousnesse and Holinesse which beleevers who are baptized do Simon Magus and hypocrites that are not faithfull Hieror in Rom 6. receive not the Spirit but water only in Baptism for there is a common Baptism to all that are baptized but not the vertue of Baptism that is grace Aug. in Psal 77. 847. Rom. 6. 12. Let not sinne reign in your mortall body ch 3. 12. There is none that doth good no not one The first place is to exhort us to mortifie sinne in us in the Regenerate sinne reigns not they are wholly dead to sinne in Christ and partly in themselves they that are not Regenerate know indeed what they ought to do and know that of themselves they are unable to perform it 848. Rom. 6. 14. Ye are not under the Law but under grace Gal. 3. 22. The Scripture hath concluded all under sinne The first place is concerning the Regenerate who are not under the malediction dominion and rigid exaction of the Law the later is concerning all that are subject to sin for whom the Law is a Schoolmaster to Christ by the knowledge of our sins 849. Rom. 6. 18. You are become the servants of righteousnesse vers 20. You were free from righteousnesse In the former place is spoken of those who were converted and freed from the yoke of sin in the later of those that are not yet converted who are free from righteousnesse and are not under the government of righteousnesse for carnall wisdom cannot be subject to the Law of God 850. Rom. 6. 23. The wages of sinne is death Wisdom 2. 24. By the envy of the devil death entred into the world The wages of sinne is death because the Justice of God would have it so to punish mankinde that was fallen by death the Authour whereof was not God but it came into the world by the envy of the devil 851. Rom. 7. 6. Now we are delivered from the Law Matth. 5. 17. I came not to destroy the Law We are delivered from the curse of the Law the rigour and provocation of it to sinne also from the Law or death in which we were held but that takes not away the right use of the Law in respect of us 852. Rom. 7. 7. I had not known lust unlesse the Law had said thou shalt not covet 1 Tim. 3. 1. If a man desireth the office of a Bishop he desireth a good work Concupiscence taken
great quantity of silver and gold to the oppression of their subjects otherwise they had need of great riches to preserve their Countries and their Kingly Majesty 165. Deut. 18. 10. There shall not be found amongst you an observer of time 1 Sam. 28. 7 Lev. 19. 13. Ch. 20. 17. Rom. 14. 6. He that regardeth a day regardeth it to the Lord. Moses condemns superstitious observation of dayes as if one day were more happy then an other The Heathens divided dayes into white and black fortunate and unfortunate The Apostle shews the liberty of Christians against those who by an opinion of sanctity would have the legall feast dayes observed 166. Deut. 18 11. You shall not consult with Wisards or seek truth from the dead Mat. 17. 3. Moses and Elias spake with Christ in Mount Tabor It is an abomination in the sight of God and a heathen superstition to consult with Wisards c. The appearing of Moses and Elias was of another way and their speaking with Christ was to confirm the Disciples in the doctrine delivered by Moses and the Prophets 167. Deut. 20 17. Thoushalt destroy with the edge of the sword the Hittites the Amorites the Canaanites the Perisites the Hivites and the Jebusites Josh 9. 15. Joshua made a league with the Hivites and the Jebusites Solomon spared the Amorites 1 King 9. 20. The Gibeonites craftily saved their lives laying down their high spirits and Solomon made the Amorites tributaries the other enemies of God and his people who continued stubborn in their wickednesse were destroyed 168. Deut. 20. 19. When you besiege a City you shall not destroy the trees 2 King 3. 19. You shall fell euery good tree Those trees that bear fruit the Israelites could feed on were not to be cut down in the promised land but in the Country of the Moabites God would shew a peculiar example of his just anger for their sins 169. Deut. 21. 16. The sons of the hated being first born must be acknowledged for the first born Gen. 48. 5. Jacob assigned the right of primogeniture to Joseph the son of his beloved Rachel and gave two tribes to his children Jacob lived before the promulgation of the Law Joseph was his first born of his beloved Rachel to whose children he wisely assigned two Tribes as he made to Judah born from Leah the primogeniture and gave him the dominion over his brethren Gen. 49. 8. 170. Deut. 21. 21. If any man beget a stubborn child he shall bring him to the Elders of the City to the gate of judgement and he shall be stoned with stones till he die Prov. 19. 18. Instruct thy son and despaire not of him Moses speaks of the incorrigible son Solomon concerning fatherly correction whilst there is hope of the sons amendment and warns him that he shall not set his mind to destroy him 171. Deut. 23. 2. A bastard shall not enter 2 King 14. 6. 2 Chron. 26. 4. into the Congregation of the Lord. Ezek. 18. 20. The son shall not bear the iniquity of the father God would not suffer bastards to be admitted to publick offices for the disgrace of their births and the honour of Matrimony lest the Common-wealth should grow contemptible by such but that exclusion is not to be taken for a punishment but an affliction which God in the next life will reward with more glory if they be pious and penitent 172. Deut. 23. 6. Thou shalt make no peace with the Ammonites and Moabites Rom. 12. 18. If it be possible as much as lyeth in you live peaceably with all men Those Nations did not only lay snares for the Israelites temporall life but also for their eternall life we so farre as we are able and where piety is not indangered must hold and embrace peace with all men 173. Deut. 23. 15. Thou shalt not deliver to his master the servant which is escaped from his master unto thee Philemon vers 13. Paul sent Onesimus who was fled from his Master to his Master again The fugitive servant was not to be sent back to his angry master who was ready to kill him There was a difference amongst the servants of the Jews for he that was to serve seaven years if he ran away after he had served six years he was not to be sent back to his Master but the Gentiles were bond-servants all their lives 174. Deut. 24. 1 If a man have taken a wife and married hor and she find no favour in his eyes because he hath found some uncleannesse in her let him write her a Bill of divorcement and give it 1 Cor. 7. 15. in her hand and send her out of his house Mat. 5. 32. Chap. 19. 7. Whosoever shall put away his wife saving for the cause of fornication causeth her to commit adultery and whosoever shall marry her that is divorced committeth adultery The law of divorcement of wives was nothing but a concession of Moses for the hardnesse of the hearts of the Jewes and the danger of the lives of the women Christ abrogated that custome by the divine Law and a precept from the beginning and corrected the false glosses upon the Divine Mal. 2. 6. Law 175. Deut. 24 2. She that was sent away from her husband might marry an other husband Rom. 7. 3. Whilst her husband liveth she shall be called an adulteress if she be married to an other man Divorce by a bill of divorcement doth not dissolve matrimony therefore they that are unlawfully parted must not attempt second marriages because they that are once marryed are made one body 176. Deut. 24. 16. The children shall not be Gen. 5. 1. 1 Cor. 15. 35. put to death for the parents Rom. 5. 12. By one men sin entred into the world The innocent children are not punished for the sins of their fathers but in Adam we all sinned and we are dayly polluted with many actuall transgressions 177. Deut. 25. 3. Forty stripes he may have given him and not exceed 2 Cor. 11. 24. I received of the Jews five times forty stripes save one The Jews to seem more mercifull subducted one stripe 178. Deut. 25. 4. Thou shalt not musle the Ox Jos Ant. â—â— 4. c. 8. which treadeth out the corn 1 Cor. 9. 9. Doth God take care for Oxen The former place doth not properly appertain to Oxen but it is a figurative speech In the latter the Apostle speaks tropologically of the Ministers of the Church as if he would say if God take care for Oxen then much more doth he care for men and the Ministers of his Church 179. Deut. 27. 15. Cursed be the man that maketh a mâ—lten Image Rom. 12. 14. Blesse and curse not The former place must be understood to proceed from duty and zeal to the glory of God not out of desire to revenge So Moses and Paul did curse Let us follow the example 1 Cor. 4. 12. of Christ who being reviled reviled not again when he suffered
he threatned not lest he should seem desirous of revenge 180. Deut. 30. 11. The commandement which I command thee this day is not hidden from thee neither is it far off Joh. 5. 39. Search the Scriptures Moses understands not only legall precepts but Evangelicall also which God writes in our mouth and our heart Christ commands us to search the Scriptures to increase our knowledge by because we know hereby in part c. 1 Cor. 13. 9. 181. Deut. 30. 15. I have set before you this day life and good death and evill Joh. 8. 24. Ye shall die in your sins Moses foreshewes favour to those that keep the Law and wrath to the trangressours Christ threatens the Jewes the servants of sinne with death and eternall destruction 182. Deut. 30. 19. I have set before you good and evill Rom. 6. 16. Wicked men are the servants of sin In the first place it is spoken of Gods people In the latter of the wicked who are called the servants of sin that run after it with greedinesse it reigns in them and their will leans to evill 183. Deut. 31. 2. Moses was a 120. years old Psal 90. 10. The dayes of our years are 70. or 80. Moses obtained long life by a singular priviledge from God The term of our life is 70. or 80. years or at the most 100. years as Ecclus. speaks 18. 9. 184. Deut. 32. 21. I will provoke them by those that are not a people Rom. 10. 19. Mat. 10. 5. Enter not into the way of the Gentiles rather go to the lost sheep of Israel In the former place is understood the calling of the Gentiles In the latter a temporary command of Christ by which he would that the Gospell should first be preached to the Jewes and then according to Moses Prophesie to all Nations and people 185. Deut. 32. 39. I am alone and there is not other God 2 Cor. 4. 4. The Devill is called the God of this world Jehovah is the true God the Devill is called the God of this world because he inclines the minds of wicked men to mischief and they obey him rather then God 186. Deut. 32. 35. Revenge is mine I will repay saith the Lord. Rom. 13. 4. The Magistrate is the revenger of Gods wrath on them that do evill That is Gods revenge which is done by the Magistrate therefore the Scripture forbids not publick revenge by Gods Ministers the Magistrates but onely private revenge 187. Deut. 34. 10. There arose not a Prophet since in Israel like to Moses Matth. 11. 11. Amongst them that are born of women there hath not risen a greater then John the Baptist In the old Testament Moses was the greatest Prophet in the new Testament Jobn Baptist who pointed out our Saviour with his finger JOSHUA THis Book was written by Joshua the son of Nun who brought the people of Israel over Jordan into the Land of Canaan conquering the Cities and killing their enemies and divided the land amongst the tribes of Israel he lived 18. years after Moses 188. Josh 1. 5. None shall be able to stand against thee all the dayes of thy life Chap. 7. 4. Three thousand men fled before the men of Ai. The promise was conditionall that if they would be obedient unto God but because the Covenant was violated and the condition not performeds on the peoples part therefore the violaters of the divine Covenant were punished 189. Josh 1. 11. Prepare your victuals Exod. 16. 20. Manna remained till the next day Joshua understood not Manna alone but other provisions which he would have them buy of the children of Esau Deut. 2. 6. 190. Josh 1. 11. After three dayes you shall passe over Jordan Chap. 3. 4. That was done many dayes after Joshua speaks according to his humane intention hoping that the spies would return to him within three dayes but because they were forced to lie hid in the Mountains untill such time as those that sought after them were returned therefore that passage of Israel over Jordan was delayed 191. Josh 2. 14. The spies promised to Rahab life and safety Deut. 20. 13. Thou shalt destroy every Male thereof with the edge of the sword The enemies of the true God and of the people of Israel were to be destroyed Rahab with her Father and brothers was well minded towards the spies and joyning her self to the people of God forsook the mad Idolatry of the Heathens 192. Josh 4. 5. Take you up every man a stone upon his shoulder according to the number of the tribes of the children of Israel that it may be a signe among you Exod. 14. 22. Passing through the red sea they did not do so At the Commandement of God in memory of the drying up of the water of Jordan and their passing over this was done that it might be a monument of Gods benefits Moses did not the same in his passage over the red sea because he had no command of God for it 193. Josh 5. 7. Circumcision was intermitted in the wildernesse for 40. years Gen. 17. 14. The man child whose flesh of his foreskin is not circumcised that soul shall be cut off from my people Circumcision was intermitted during the time of the exile and peregrination of the children of Israel because of their continuall journying which did hinder it for it did cause great pain and languishing to the body 194. Josh 6. 4. On the seventh day the Souldiers and the seven Friests shall compasse the City seven times Exod. 20. 8. Remember to keep holy the seventh day Deut. 5. 15. Ezek. 20. 12. That was a speciall and singular law of God There are many things of this kind saith Justinus in the sacred Bible which God imputes not to men as sin because of the necessity that fell out as Circumcision the eight day The seven times compassing about Jericho the offering of sacrifices on the Sabboth c. 195. Josh 7. 15. He that shall be taken with the cursed thing shall be burnt with fier Vers 16. Achan with his children was stoned by the Israelites The fault of Achans sacrifice and violation of the Majesty of God by him and his children was mitigated for he was first stoned and then burned he and all that appertained to him 196. Josh 7. 24. For Achans sin were his children killed also Deut. 24. 16. The children shall not die for their fathers 2 King 14. 6. Ezek. 18. 20. Achan did not only commit sacriledge but also high treason and therefore both he and his family were to die for it for if for rebellion against earthly Majesty committed by parents the children are justly punished in civill judicature much more shall God justly revenge the rebellion of parents upon the children unto the third and fourth generation unlesse their Exod. 20. 5. children repent for it 197. Josh 10. 26. The King of Hebron was hanged Vers 37. He was slain with the sword The first King being taken was strangled the
morally is either absolutely indifferent as to eat and drink or relatively to the Law and so good or bad as it is done contrary or according to the Law being ordinate or disordinate the later the Law condemns 853. Rom. 7. 8. Sinne in me wrought in me all manner of concupiscence James 1. 15. When lust hath conceived it bringeth forth sinne Paul means actuall concupiscence of corrupt nature James originall concupiscence 854. Rom. 7. 9. I was alive without the Law once saith Paul Phil. 3. 6. Touching the righteousnesse which is in the Law blamelesse Before his conversion Paul lived a Pharisee without any true knowledge of the divine Law ascribing to himself externall righteousnesse which was hypocrisie 855. Rom. 7. 12. The Law is holy just and good 2 Cor. 3. 7. It is the ministration of death The Law in it self in respect of the Authour is good holy and just because it declareth the good and holy will of God in respect of us it is called the ministration of Death because it reproves sinne and threatens us with death 856. Rom. 7. 14. I am carnall sold under sin ch 6. 22. We are made free from the Law of sinne wherein we were held The Apostle according to the unregenerated part was carnall that is indulgent to his carnall lusts but being Regenerate he did lament for those carnall affections and resisted them 857. Rom. 7. 18. In me dwelleth no good thing ch 8. 9. The Spirit of God dwelleth in us The first place is of the old man in me that is my flesh and that part which is not regenerate the second is concerning man that is regenerate for Christ liveth in us the holy Ghost liveth in us and indeed the whole Trinity John 14. 23. 858. Rom. 7. 18. To will is present with me Phil. 2. 13. God worketh in you to will To be willing is that good which is wrought in us by the holy Ghost but after the fall of man to be willing and be able to will what is good was lost in us 859. Rom. 7. 22. I delight in the Law of God after the inward man ver 23. I see another Law in my members warring against the Law of my minde Paul delighted according to his spirit and inward man the regenerate part in the Law of God but rebelled against it in his outward man the flesh and the part unregenerate for the whole man is as it is commonly said is partly flesh and partly spirit 860. Rom. 7. 23. I see another Law in my members warring against the Law of my minde ch 8. 2. The Law of the Spirit of life in Christ Jesus hath made me free from the Law of sinne and of death The faithfull are either captivated by the Law of sinne that they cannot do that good they would but what sinne will have done that dwelleth in them or they are freed from sinne here inchoatively because it doth not condemn them nor yet reign in them but in the next Psal 32. 1. Rom. 8. 1. ch 6. 12. world it shall be accomplished and they shall be perfectly made free from it 861. Rom. 8. 2. The Law of the spirit of life in Christ Jesus hath made me free from the Law of sinne and death Joh. 5. 28. The hour is coming in the which all that are in the graves shall hear his voice and come forth Resurrection from death to life is common to the good and bad but in a divers manner and for a divers end the good shall come forth gloriously to life the wicked ignominiously unto death 862. Rom. 8. 24. We are saved by hope Eph. 2. 8. By grace are you saved through faith Mark 16. 16. Subalternates disagree not the grace of God is the efficient cause faith and hope the instrumentall causes of our salvation 863. Rom. 8. 30. God whom he did predestinate them he also called Matth. 20. 16. c. 22. 14. Many are called but few chosen The first place is concerning those who being called are obedient to the holy Ghost and make their vocation firm unto the end of their lives The later is of those who resist the vocation of God in respect of the former there are as many predestinated as are called but of the later more called then are predestinated 864. Rom. 8. 31. If God be for us who can be against us 1 Pet. 5. 8. Your adversary the devil When God is for us though the devil be against us he prevails not 865. Rom. 8. 38. Nothing nor creature can separate us from the love of God ch 9. 3. I could wish that my self were accursed from Christ for my brethren The wish of Paul was conditionall if it were lawfull and might be done the Apostle thereby sheweth the vehemency of his affection toward his kindred and submits himself to the Divine will Chrysostom on this place saith that Paul by a premeditated prayer desired to be separated from Christ by a temporall and eternall abjection for the salvation of his brethren and so would by his own destruction redeem them to eternall salvation neither did he therefore love his brethren more then Christ for he did not desire to be separated from the love of Christ but from the fruit of his love and friendship he desireth to perish not as an enemy of Christ but a preserver of his brethren as Christ was made a curse for us not as Gods enemy but as our Redeemer 866. Rom. 9. 16. It is not of him that willeth nor him that runneth but of God that sheweth mercy Matth. 19. 17. If thou wilt enter into life keep the Commandments It is therefore said not to be of him that willeth because salvation is not given for our merit but of Gods mercy but it is also of him that willeth not because we will though no man is saved against his will but of unwilling to receive Gods call he is made willing 867. Rom. 9. 18. God hath mercy on whom he will have mercy and whom he will he hardneth ch 11. 32. God hath concluded them all in unbelief that he might have mercy upon all The first place is concerning the most free will and power of God who may have mercy on whom he please his antecedent will reacheth to all men his consequent will is restrained to the beleevers and unbeleevers and so he will have merey of the faithfull that they may be saved but he justly punisheth and hardneth the unbeleevers and wicked men who resist his grace freely offered unto them 868. Rom. 10. 10. With the mouth is made confession unto salvation 1 Cor. 4. 20. The Kingdom of God is not in word In the first place is spoken of confession with faith in the later of humane words which the false teachers used in preaching wherein the Kingdom of God consists not but in the vertue that is in a true performance of those things they professe with their mouths 869. Rom. 11. 7. Israel hath not obtained that which he seeketh for
5. Deuteronomie GENESIS THe Generation of the World is so called because of the Creation before the flood and the restoring of it after the flood and the administration of it by the Patriarchs unto the birth of Moses it containes the history of 2310. years The Places that are seemingly contradictory 1. Gen. 1. 22. And on the seventh day God ended his work Chap. 2. 4. All things were created in the day that the Lord God made the heavens and the earth Reconciling God created the world and all things therein contained in six days and not in one day altogether The first place therefore is meant of certain naturall and artificiall dayes The latter containes indefinitely the time of the Psal 95. 7. Heb. 3. 13. creation of things So this day is put for the time of grace 2. Gen. 1. 2. And the Spirit of God moved upon the face of the waters Joh. 7. 39. The Holy Ghost was not yet given In the first place the treaty is concerning the person and existence of the holy Ghost in the latter concerning the gifts of the holy Ghost and the miraculous powring forth thereof in the day of Pentecost after the resurrection of Christ 3. Gen. 1. 5. God called the light day before the Sun was Ecclus. 43. 2. The Sun when it appeareth declareth the day The light which first made the day was not an other light from the light of the Sun but that light which God had dispersed through the hemisphere which he collected afterwards into the body of the Sun 4. Gen 1. 27. 9. 6. God created man after his own image Chap. 5. 3. And Adam begat a son in his own likenesse after his image The Image of God after which God created man at the beginning was depraved by the fall of Adam and so he begat such a son as himself a corrupt sinner and blind in spirituall things 5. Gen. 1. 27. God created man c. in the image of God male and female created he them 1 Cor. 11. 7. The man is the image and glory of God but the woman is the glory of the man The woman was created in the beginning 1 Pet. 3. 6. Gen. 24. 9. after the image of God so well as the man Paul considering the distinction of sex saith that the man came nearer to the image of God in respect of his dominion and the end because the woman wes made out of the man and for the man 6. Gen. 1. 2. 9. 1. Be fruitfull and multiplie and replenish the earth Luk. 23. 29. Blessed are the barren and the wombes that never bare Children before and since the fall are a blessing from God absolutely Barrennesse is commended by Christ not simply but by reason of a judgement was to fall upon the Jews and of that heavy calamity to ensue wherein the flight would be easier for one alone then for a mother and her little ones so Woe be to them that are with childe and to them which give Mat. 24. 19. suck in those days 7. Gen. 1. 28. Multiply and replenish the earth 1 Cor. 7. 7. For I would that all men were even as I my self Whether Paul were then a Batchelor or a maried man is uncertain that he was maried his words imply where he saith Have not we power to lead about a Sister or a woman a wife as well as the other Apostles otherwise he had not been sure of a wife If he were a Batchelor he speaks conditionally unlesse the propagation of mankind and of the Church should be hindred 8. Gen. 1. 31. And God saw every thing that he had made and behold it was very good Eccles 1. 2. Vanity of vanities all is vanity All the Creatures are good in respect of the creation and their nature but Ecclesiastes condemns their vain and evill inclination which is not naturall to them but came upon them by the fall of man 9. Gen. 1. 31. All that God made was very good Rom. 8. 20. For the Creature was made subject to vanity not willingly but by reason of him who hath subjected the same in hope Before the fall every creature was in a better condition then after the fall for contrary to nature they are become subject to the lust of wicked men and so to many afflictions by reason of him who hath subjected the creature that is God under this hope that it shall be at last delivered from the tyranny of the wicked 10. Gen. 1. 31. God saw every thing that he had made and behold it was very good Mal. 1. 3. I hated Esau Every creature of God is good and so is Quaest ex Epist ad Rom. Man as he is a creature but not as a sinner saith August God therefore hated Esau for his sin and set him after his brother Jacob. 11. Gen. 2. 2. God rested from all his works Exod. 20. 11. Deut. 14. that he had made Joh. 5. 17. 14. 10. My Father worketh hitherto God rested from all the works of creation and of things that should be in nature but not from his works of Providence care and sustentation for without that all would return to Psal 104. Act. 17. nothing and perish 12. Gen. 2. 15. God put man into the garden of Eden to dresse it Chap. 3. 19. In the sweat of thy face shalt thou eat bread If Adam had continued in innocency labour should have been pleasant unto him but because he sinned therefore must we labour with much sorrow and trouble 13. Gen. 2. 18. It is not good that the man should be alone Mat. 19. 10. It is not good to marry 1 Cor. 7. To touch a woman In the first place God speaks of the good and profit of the whole Species and the Church which cannot be propagated by one person alone In the latter the Apostle speaks of the personall good and the more commodious kind of life in the time of persecution 14. Gen. 2. 24. Therefore shall a man leave his Father and Mother Exod. 20. 12. Honour thy Father and thy Mother To leave Father and Mother here is not to denie them the honour love and help that is due to them but to leave the house of his parents and to live with his wife and to set up a new family with her 15. Gen. 2. 24. A man shall cleave to his wife Exod. 21. 4. The servant going forth shall leave his wife to his master c. The generall Law pertains to all that is the first but the speciall law was granted to the Jews for the hardnesse of their hearts and so we understand the latter place 16. Gen. 2. 24. Mat. 19. 5. And they shall be one flesh 1 Cor. 6. 16. He that is joyned to a harlot is one body Married people are one body really and indeed by divine institution but carnall copulation with a whore without marriage though it be actually one body yet it is impure because it is not of divine
5. Heb. 11. 9. And he gave him no inheritance in it no not so much as to set his foot on Prophesies and Promises are given to some and fulfilled to others nor are they alwayes fulfilled to those to whom they are given but in those for whose cause they were given So the Land was given to Abraham according to right but to his posterity for possession 50. 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 then they were 51. Gen. 15. 6. Abraham believed God and he counted it unto him for righteousnesse Jam. 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 52. 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 Egypt 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 53. Gen. 15. 15. Thou shalt goe to thy Fathers in peace Josh 24. 2. Terah and his fathers served Chrys hom 36. in Gen. other Gods To goe 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 54. Gen. 16. 9. The Angel of the Lord said unto Hagar Returne to thy Mistresse Chap. 21. 12. God commands Abraham to send Hagar away First Hagar flying of her own accord was commanded to return to her Mistresse then being thrust out by force she staid in the desert Gal. 4. 22. Chap. 31. the Apostle expounds that figure and applies it to the old and new Testament 55. 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 56. Gen. 18. 25. Thou shalt not kill the righteous with the wicked Ezek. 21. 3. I will cut off from thee the righteous and the wicked Abraham speaks of eternall destruction and cutting off God speaks of corporall and temporall affliction of the righteous with the wicked 57. Gen. 21. 9. Ismael plaid with Isaac Gal. 4. 29. He persecuted Isaac Jerom saith that Ismael challenged the primogeniture insulting over Isaac in words and deeds and he cals that the contention of the young ones It is certain if Ismael had not wronged Isaac he should not have been expelled from his Fathers house 58. Gen. 22. 1. God tempted Abraham Jam. 1. 13. Let no man say when he is tempted I am tempted of God The first place is concerning outward temptation sent from God to prove our faith patience and hope and for our good The latter is concerning internall temptations from the flesh Aug. l. 16. c. 32. Deciv Lei. and the devill who do allure us to sin or concerning temptations for our hurt Abraham was tryed to sacrifice his son that so his dutifull obedience might appear not to God but to the ages that should be for a mans minde oft-times cannot be known to himself unlesse he make tryall of his strength not by word but by deeds when he is examined by temptation 59. Gen. 22. 2. Thou shalt offer the son whom thou lovest for a burnt-offering Exod. 20. 13. Deut. 5. 17. Thou shalt not kill God gave the Law not to himself but us this is a command and example which is singular of the faith or obedience of Abraham or of his tryall neither is it contrary to the precept of the Decalogue of not killing our neighbour for the speciall dictates and commands of God do not derogate from his generall commands 60. Gen. 22. 2. God commanded vers 12. God forbad to offer up Isaac Jam. 1. 17. With God there is no variablenesse The decree of God which he will bring to effect is immutable those decrees that are not fulfilled are but conditionall and but for tryall such is this example of a command given to Abraham and then revoked 61. Gen. 22. 18. In thy seed shall all the nations of the earth be blessed Ephes 3. 5. The mystery of the incarnation of the son of God was not known to the sons of men as it is now revealed to his Apostles and Prophets by the Spirit In the former place God promised to Abraham that of his seed should be born Christ the Saviour of the world In the latter the Apostle speaks by comparison for that mystery was not known before the preaching of the Gospell for it was revealed to the Fathers in Heb. 1. 1. many parts and divers manners under shadowes and figures only but to us after the promises fulfilled in Christ plainly clearly and perspicuously 62. Gen. 23. 37. Abraham stood up and bowed himself to the people of the land Exod. 20. 5. Thou shalt not bow down thy self to them nor serve them Matth. 4. 10. Thou shalt worship the Lord thy God He gave civill adoration to the people which was an ordinary thing amongst those of the east but religious adoration is only due to God which he will not have to be given to an other 63. Gen. 25. 23. The elder shall serve the younger Chap. 33. 3. Jacob lowed himself seven times when he came to his brother Jacob gave civili honour to his brother Esau who was in great power and authority yet that takes not off from the force of the promise which was fulfilled in its time when David Psal 60. 1. conquered the Idumaeans and made them subject to the Israelites 64. Gen. 26. 34. Esau married two wives Judith the daughter of B eri the Hittite and Besamath the daughter of Elon the Hittite Chap. 36. 2. Esau tooke his wives of the daughters of Canaan Adah the daughter of Elon the Hittite and Abolibama the daughter of Zibeon the Hivite Those wives were two or each of them had two names for the Hittites were in the borders of the Hivites 65. Gen. 27. 23. Jacob deceived his father Isaac Chap. 30. 41. His Father in law and his uncle Laban Mark 10. 29. Defraud not We must live by Gods law and not by examples 1 Thess 4. 6. Jacob did that by inspiration from God without injuring his Father or his Uncle Let us so live in mutuall conversation that we circumvent not our brother in any thing
dead excepting Jacob his whole family make 75 souls in number 80. Exod. 1. 19. The Midwives lyed to Pharaoh and God blessed them Chap. 3. 18. 5. 3. Moses said We will goe three dayes journey into the wildernesse and sacrifice unto the Lord our God Zach. 8. 16. Speak every one truth to his neighbour It is not certain whether the Midwives did 1 Pet. 21. lie or not it might be the Hebrew women were delivered before they came at them and God blessed the Midwives not for lying but because they feared him Moses spake the words of God unto Pharaoh and God is the God of truth 81. Exod. 2. 3. Moses was laid by the river in an arke of bulrushes Heb. 11. 23. Moses parents feared not the Kings commandement It is certain that the Hebrew parents feared God more then Pharaoh nor did they doubt in exposing of Moses but that God would deliver him 82. Exod. 2. 15. Moses feared and fled from the face of Pharaoh Heb. 11. 27. He feared not the wrath of the King Moses feared for killing the Egyptian whilst Pharaoh sought to slay him therefore he fled into the Land of Madian But upon his return when God sent him to Pharaoh he despised his threatnings being secure from all danger 83. Exod. 4. 21. 7. 3. 10. 27. 11. 10. But I will harden Pharaohs heart Chap. 8. 15. 8. 32. Pharaoh hardned his heart and was hardned c. God hardens permissively not effectively Ezeck 18. 23. 33. 11. Cont. Faust by no antecedent will for he will not the death of a sinner but by a consequent will when he punisheth by just judgment and useth evill to a good end Satan saith Augustine hardens by perswading Man by consenting God by forsaking 84. Exod. 4. 24. Moses had his wife with him in his journey Chap. 8. 5. And Jethro Moses Father in law came with his wife and his sons unto Moses Moses sent his wife Zipporah back to her father and then afterwards received her with her children brought unto him by his father in law 85. Exod. 5. 2. Who is the Lord that I should obey his voice and let Israel go I know not the Lord c. Rom. 1. 21. The Nations knew God and his power so that they are inexcusable Pharaoh was ignorant who Jehovah the God of Israel was nor had he a true knowledge of the true God that he might serve him onely 86. Exod. 7. 20 21. All the waters in Egypt were turned into bloud Vers 22. And the Magicians of Egypt did so with their inchantments when they came to the water That which the Magicians did with water digged out of the earth seemed to be the like for they are no true miracles of God which are done by the help of the Devill 87. Exod. 9. 16. And in very deed for this cause have I raised thee up for to shew in thee my power and that my name may be declared throughout all the earth Rom. 3. 8. We must not do evill that good may come of it The hardning of Pharaoh was a punishment of his former sins and of his tyranny shewed over the Israelites and this God directed for a good end that in Pharaoh his power glory and justice might appear 88. Exod. 9. 29. Moses prayed for Pharaoh that the plagues may cease 1 Joh. 3. 4. 5. 16. We must not pray for any that sinne unto death Moses prayed not for Pharaoh but for the taking away of the plagues farther to declare the power of God and to overcome the wickednesse and obstinacy of Pharaohs tyrannicall heart 89. Exod. 11. 5. And all the first born in the Land of Egypt shall die Chap. 12. 30. There was not a house where there was not one dead We must understand here not only the first-born by birth but such as were so by authority for it was so ordered by divine providence that there was a first born found in every house 90. Exod. 12. 36. The Israelires spoyled the Egyptians by borrowing of them Psal 37. 21. The wicked borroweth and payeth not again The Israelites had Gods speciall command for it to spoile the ingratefull Egyptians whom they had served for many years for no Gen. 15. 14. wages God foretold this to Abraham that his posterity should come out of slavery with great wealth 91. Exod. 14. 15. And the Egyptians which you have seen to day you shall see them again no more forever Vers 30. And Israel saw the Egyptians dead upon the sea shoar In the former place he means the Egyptians alive following the Israelites which afterwards the Israelites saw choked in the waters and cast dead upon the seashoar 92. Exod. 20. 5. I am the Lord thy God a jealous God visiting the iniquities of the fathers upon the children unto the third and fourth generation Deut. 24. 16. Ezek. 18. 20. The son shall not bear the Fathers iniquity God visits the fathers sins upon the children if they walk in the way of their fathers that is on them that hate him but it is otherwise if the children repent Also God punisheth the iniquities of the fathers upon the children with temporall punishments not with eternall unlesse they follow the footsteps of their wicked fathers 93. Exod. 20. 8. Remember thou keep holy the Sabbath day Deut. 5. 12. Mat. 12. 5. On the Sabbath days the Priests in the Temple profane the Sabbath day and are blamelesse Legall ceremonies and their externall observations give place to charity and necessity morall duties are preferred before ceremonials God forbad those works which hinder his worship but Christ defends his Disciples plucking ears of corn on the Sabbath day against the Pharisee by the example of David and of the Priests killing sacrifices on the Sabbath day pulling off their hides and washing of them 94. Exod. 20. 12. Honour thy father and mother Luk. 14. 26. If any man come to me and hate not his father and mother and wife and children and brethren and sisters yea and his own life also he cannot be may disciple Christ forbids not the honour due to parents Mat. 10. 37 but he saith He that loves them more then me is not worthy of me for all things must be forsaken and hated too so far as they hinder our love of God and Christ for all things must give place to the love of God and that takes not away our duty or due honour to our parents 95. Exod. 20. 12. Honour thy Father Matth. 23. 9. Call no man Father upon the earth Christ forbids not children to honour their 2 King 2. 1 Chron. 4. parents or the hearers to honour the Preachers for Paul cals himself the father of the Corinthians but he forbids us to depend on humane authority in divine matters but we must depend on one God and have a filial confidence in him 96. Exod. 20. 13. Thou shalt not kill Mat. 5. 21. 18. 9. If thy eye hand foot
anger and took him away in my wrath God gave a lawfull 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 212. 1 Sam. 13. 14. David was a man after Gods own heart Act. 13. 2 Sam. 11. 4. An adulterer Vers 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 David indeed erred in many Just Mart. quaest 78. things yet was he constant in the Covenant with God 213. 1 Sam. 15. 24. Saul said to Samuel I have sinned now therefore I pray thee pardon my sin Isa 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 sins and declare to those that are penitent the pardon of their sins for Christs sake 214. 1 Sam. 15. 35. After Agag was slain Samuel saw Saul no more Chap. 19. 24. Saul prophesied with the rest before Samuel Samuel saw him no more when he had withdrawn himself from Saul till he had joyned himself to the company of Prophets or he never saw him more in his Kingly ornament or to converse familiarly with him as before 215. 1 Sam. 15. 35. It repented the Lord that he had made Saul King Rom. 11. 29. The gifts and graces of God are without repentance The Scripture speaking by anthropopathy after the manner of men affirmes that God repented because he knew Saul to be impenitent and that he should lose his Kingdome and his life also by the just judgement of God 216. 1 Sam. 16. 1. Saul was rejected by God that he should no longer raign over Israel above 10 years Act. 13. 21. he gave them Saul the son of Cis a King for 40 years Saul after he was anointed raigned 10. years Paul joyned the govenment of Saul and Samuel together 217. 1 Sam. 16. 21. David stood before Saul and became his Armour-bearer Chap. 17. 55. Saul seeing David goe forth against the Philistines he said unto Abner Whose sonne is this young man Order is not alwayes observed in History before the duell with Goliah David was no approved Souldier but after that therefore it is Hysterosis that is put before which should follow after 218. 1 Sam. 21. 1. David came to Nob to Abimelech the Priest Mark 2. 26. He went into the house of God in the dayes of Abiathar the Priest Abimelechs Father was Abiathar the Son doing the Priests office was in place of his Father who followed David and was in exile with him 219. 1 Sam. 21. 13. David changed his behaviour before Achis and fayned himself mad Eccles 7. 17. Be not foolish 1 Pet. 2. 1. David fearing greatly conterfeited folly and by that dishonest meanes secured himselfe 220. 1 Sam. 26. 10. Or his day shall come Job 14. 5. to die Eccles 7. 17. Why wilt thou die before thy time His dayes are determined the number of his months are with God thou hast appointed his bounds which he cannot passe Ecclesiastes warns us that we should not by intemperance and wichednesse shorten our own dayes for they that are put to death by mans reason might live longer 221. 1 Sam. 28. 14. Samuel appeared to Saul after his death Revel 14. 13. For the dead rest from their labours He saw a shadow of Samuel but not true Samuel whose soul is in Gods hand and his body rests in peace had it been Samuel indeed he would not suffer Saul to worship him but would have reproved him for that he had fallen from God to look after Witches it was the Devill therefore in Samuels likenesse 222. 2 Sam. 8. 18. The Sons of David were priests elders Lev. 8. Aaron and his sons were consecrated to be Priests Priests that were to officiate in sacred things were chosen only out of the tribe of Levi as Aaron and his sons but in politick matters by priests of Justice Presbyters of counsels are Presidents Princes and chief Rulers to be understood 223. 2 Sam. 10. 2. David would make a league with Hanun King of the Ammonites Deut. 23. 3. Ammonites and Moabites shall not enter into the congregation of the Lord. The Jews might not make a publick league with the Ammonites yet they might hold private friendship with them and the Moabites 224. 2 Sam. 12. 15. David judged a man worthy of death for taking away a sheep Exod. 22. 1. If any one steal a sheep he shall restore four sheep for it David judged the punishment of this theft ought to be increased for the civill circumstances that went with it so the Magistrate useth to lay on more punishment where he finds the offender more bold 225. 2 Sam. 12. 30. David put the crown of the King of the Ammonites on his own head Deut. 7. 25. Thou shalt take nothing to thy self of the prey taken from the enemies of God That law was concerning Idolatrous people that inhabited the Land of promise the Ammonites were out of those bounds therefore David sinned not when he put the Kings crown on his own head and divided the spoil to his followers 226. 2 Sam. 14. 27. Absalon had three sons and one daughter whose name was Tamar Chap. 18. 18. He said I have no sons to keep my name in remembrance The sons of Absalon were dead before their father and so he was without sons 227. 2 Sam. 17. 25. The Father of Amasa was Jethra an Israelite 2 Chron. 2. 17. An Ismaelite He was an Israelite by birth by education an Ismaelite for he lived there a long time 228. 2 Sam. 19. 23. The King said to Shimei Thou shalt not die and he sware unto him 1 King 2. 9. He said to Solomon Bring down his hoary head to the grave with bloud David swore for himself but not for his successor Shimei need not fear whilst David lived and under Solomon he had been out of danger had he staid at Jerusalem 229. 2 Sam. 20. 23. Joab was over the whole Army Chap. 19. 13. David said to Amasa Thou shalt be Captain of the hoast for ever before me in the room of Joab David desired to remove Joab from being Captain because of his cruelty yet he did it not because in great matters he stood in need of him In the mean time Joab deceitfully killed Amasa lest he should be preferred before him the punishment for this David deferred but he did not wholly remit 230. 2 Sam. 24. 9. Joab gave up the number of the people to the King 800000. 2 Chron. 21. 5. He gave David the number of them 1100000. In the former place only the valiant men are counted in the latter the ordinary Souldiers also 231. 2 Sam. 24. 9.
They that trust in the Lord shall not be moved Rom. 11. 17. Some of the boughs were broken off for their incredulity Christ makes fruitfull and barren Vines the Apostles boughs by which he represents the faithfull and Infidels those that were broken off it was for their unbelief 365. Psal 128. 1. Blessed are all they who fear the Lord. 1 Joh. 4. 18. There is no fear in love for love casts out fear Filiall fear proceeds from faith by which we apprehend God as present all the faithfull have this and consolation accompanieth it The Apostle speaks of the servile fear of the Infidels which proceeds from a sense of the presence of God as a Judge and there is no consolation in this but confusion 166. Psal 132. 13. God hath chosen Sion for his habitation this is my rest for ever here will I dwell because I have chosen it Act. 6. 14. We heard him say that Jesus of Nazareth should destroy this place and change the traditions of Moses In the first place is a promise of the conservation of the Temple and of the Jewish politie upon condition of their obedience if the Jews should do that which God commanded them and keep his holy Covenant In the last Stephen from the predictions of Christ and the Prophets concerning the ruine of the City and Temple at Jerusalem invites them to repentance 367. Psal 139. 1. O Lord thou hast proved me Gal. 6. 4. Every man shall prove his own work The Psalmist prayeth that God would prove him not that he was free from sinne but he desires by mercy to be cleansed The Apostle sheweth what is our duty namely to make our works approved to God which he will prove 368. Psal 136. 1 to 26. The goodnesse and mercy of the Lord is for ever and ever Tit. 3. 4. When the gentlenesse and love of God our Saviour appeared The Fathers under the old Covenant did no otherwise taste the goodnesse of God then we do by looking unto Christ to whom God commended his goodnesse and him that he promised to give our Fathers for their salvation he hath given unto us revealed in the flesh 369. Psal 145. 8. The Lord is gracious and full of compassion Exod. 33. 19. I will have mercy on whom I will Rom. 9. 15 19. God is gracious and mercifull so that he offereth his goodnesse to wicked men also and declares in them the effects of his grace and clemency he made them he gives them temporall goods he defers his temporall and eternall judgments though they are ungratefull to him but he sheweth mercy to whom he will not looking on our worth but he saveth us freely without being obliged he doth all of his own goodnesse and mercy The PROVERBS of Solomon WIthout doubt it was taken out of his 3000 Parables and his most wise sentences for the good of the Church teaching good men patience and wisdome and the fruit of it is to be imbraced and sinne to be fled from Relating the works of the wise and foolish he commends the manners of an honest woman 370. Prov. 1. 15. My son walk not with sinners remove thy foot from their paths Luk. 15. 1. All the publicans and sinners came unto him to hear him and he received them Solomon forbids us to run to evill with wicked men or to allow of their wickednesse Christ receiving publicans and sinners reproved their faults exhorted them to repentance by his great love toward them 371. Prov. 1. 26. I will mock at your trouble and laugh when your destruction cometh Ezek. 18. 32. I will not the death of a sinner for I take no pleasure in the destruction of a sinner God is delighted in his justice when he punisheth those which despise his grace and that will not hearken to his fatherly vocation but of his mercy he will not the death of sinner as death is the destruction of Nature The former place belongs to Gods consequent will the latter to his antecedent will that is ruled by justice this by mercy 372. Prov. 6. 6. Go to the Ant thou sluggard and consider her wayes Psal 55. 22. Cast thy way upon the Lord and he shall bring it to passe Solomon by the example of the Pismire would bring idle slothfull people to honest labour The Psalmist warns all to trust in God and his providence yet not so that we should omit any thing of our duty for so God doth govern all things that he will have us to use lawfull means and effect all our works by them So when Christ saith Be not carefull for the morrow he doth not forbid us to Luk. 12 15. Theoph. work but to give our selves over to care and to neglect Gods providence for we are commanded to till the ground and to take care to live 373. Prov. 4. 3. Solomon was the only son of his 1 Chron. 3. 5. Mother 2 Sam. 11. 27. Bathsheba bare sons to Davaid Simaa Sobab Nathan Solomon was so beloved of his Mother for the singular gifts of nature as though he had been her only son 374. Prov. 6. 30. It is no great fault for a man to steal to fill his hungry soul Exod. 20. 15. Thou shalt not steal Solomon compareth Theft with Adultery and he determines that the punishment and the offence is lesse in Theft then Adultery 375. Prov. 6. 31. A Theef if he be found shall restore seven fold he shall give all the substance of his house Exod. 22. 1. If any man steal an oxe or a sheep or have killed or sold it he shall restore five oxen for one and four sheep for a sheep If a man stole money or cloaths he must restore seven fold for the seventh number being perfect he must redeem his life by it Thefts which could be hid were more heavily punished then such as could not so well be hid as Cattell 376. Prov. 8. 23. I Wisdome was created from the beginning 2 Pet. 1. 19 21. Holy men spake as they were moved by the holy Ghost in time First is meant the essentiall wisdome of God that is Christ the Lord but the Apostle means wisdome revealed by the Prophets 377. Prov. 8. 35. He that findeth wisdome findeth life Eccl. 2. 16. There shall be no remembrance more of the wise then of the fool for ever In the former place we must understand divine wisdome which confers eternall life In the latter humane wisdome which profits nothing after death 378. Prov. 15. 27. He that hates gifts shall live Chap. 17. 8. A gift is as a pretious stone in the eyes of him that hath it Chap. 18. 16. A mans gift maketh room for him and bringeth him before great men A gift to corrupt covetous Judges is accepted and causeth that he that corrupts the Judges may attain his end that he desires for he that bribes oft-times obtains what his mind wished for 379. Prov. 16. 4. God made all things for himself Vers 4. The wicked also for the day
shall be called the Prince of peace of his peace there shall be no end Matth. 10. 34. Think not that I came to send peace on the earth I came not to send peace but the sword In the former place is understood the true Christian peace of God and Christ which we have with God our Neighbour and our selves In the latter is meant worldly peace that we have with men of this world which is often bad Yet Christ doth not of himselfe bring the sword but by accident in regard of the malice of the World and the Devill who are the authours of contentions 409. Isai 9. 6. He shall be called the everlasting Father 1 Cor. 15. 24. He shall deliver up the Kingdome to his Father when he shall have put down all principality Since Eternall and Kingly power belongeth unto Christ it shall never be taken from him but the manner of his government shall be changed for he shall no longer govern his Church by the Ministery of his Word and Sacraments but shall represent it to his heavenly Father freed from all evill Nor shall there be any more worldly governments after the blessed resurrection 410. Isa 9. 7. Of the increase of his Government and peace there shall be no end Luke 12. 49. I came to send fire into the earth and what will I but that it may be kindled It is not meant a fire of discord and malice amongst men but a fire of pure doctrine consuming all filth and temptations betwixt the spirit and the flesh the true and false teachers the godly and the wicked the Devill and men For the Gospell is no cause of troubles but as lime when it is mixt with water groweth hot so the wickednesse of men stirred up by Gods Word rageth against Christ and his Gospell 411. 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 and he teacheth in the former place that the wicked shall be so blinded that they cannot perceive the mighty work 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 worke of mans Redemption 412. Isai 28. 16. Behold I lay in Sion a stone a sure foundation saith 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 Son 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 413. Isai 38. 1. Set thy house in order for thou shalt die and not live Vers 5. I 2 King 20. 1. 2 Chron. 32. 24. will adde unto thy dayes fifteen yeares saith the Lord. Augustine saith that Ezechias was in order to die according to some causes of future events In Gen. tit l. 6. c. 17. yet God added fifteen years to his life doing only that which be 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 414. 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 maketh 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 415. Isai 42. 8. Chap. 48. 11. I will not give my glory to another Mat. 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 416. Isai 42. 8. I will not give my glory to an other 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 latter concerning the participation and place of glory in the life to come which he will communicate to us 417. 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 the woman That Evangelicall song is called new not from 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 418. Isai 45. 6 7. I am the Lord and there is none else I forme the light and create darkenesse 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 sin 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 of peace Mad men here wrest the name of evill as though God were the author of evill that is sin but it may easily appear how absurdly they do it abusing the testimony of the Prophet The Antithesis sheweth this sufficiently the members whereof must be compared together for he opposeth peace to evill that is to adversity 419. Isai 49. 6. I wil also give thee for a light to the Gentiles that thou mayest be my salvation unto the ends of the earth Mat. 10. 5. Christ sent the twelve saying unto them Go not into the way of the Gentiles but to the lost sheep of the house ef Israel The first is concerning the generall gracious Ministery of Christ to both Jewes and Gentiles The latter concerning the especiall sending forth of the Apostles to the Jews alone to whom the Gospell was first published untill such time as the partition wall betwixt the Jews and Gentiles was broken Mat. 28. 19 Mark 16. 15 Luk. 2. down which was done in the resurrection of Christ Afterwards he sent the Apostles to all Nations for he was the light of the Gentiles 420. Isai 52. 10. The Lord hath made have his holy arme in the eys of all the Nations Mat. 15. 24. I am not sent but to the lost sheep of the house of Israel Christ was sent for the salvation and redemption of all Nation His office of teaching and confirming his Doctrine by
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 prosane Gentiles 434. 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 Mat. 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 affaires he can indeed doe something but more inclining to evill then to good 435. Jer. 17. 5. Cursed be the man that trusteth in man Rom. 10. 11. He that believeth in Christ shall not be confounded Isai 28. 16. The Prophet speaks of bare mortall deceitfull man in himself The Apostle speaks of man subsisting in the person of the Son of God in whom the fulnesse of the Godhead dwelt bodily 436. Jer. 15. 1. If Moses and Samuel stood before me yet my minde could not be toward this people Mat. 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 speach is hypotheticall as if he should say though they were amongst the living and did stand before me and would turne away my wrath from this people yet would I not spare them Christ in the latter promiseth temporall good things upon condition of repentance 437. Jer. 17. 10. Chap. 20. 12. I the Lord search the heart I try the reins 1 Cor. 2. 11. Who knowes 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 438. Jer. 22. 11. Thus saith the Lord touching Sellum the son of Josiah 2 King 23. 30. 2 Chron. 3. 6. The people of the land took the son of Josia Joachaz and anointed 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 439. Jer. 22. 30. Thus saith the Lord Write ye this man childlesse for no man of his seed shall prosper 1 Chron. 3. 19. 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 son 440. Jer. 25. 1. The fourth year of Jehojakim the son of Josiah King of Judah was the first year of Nabuchadonoztr King of Babylon Dan. 1. 1. In the third year of Jehojakim King of Judals came Nabuchodonozor King of Babylon to Jerusalem That is in the end of the third year and the beginning of the fourth year of Jehojakims reign 441. Jer. 25. 11. And this whole land shall be a desolation and an astonishment and these Nations shall serve the King of Babylon 70 years Act. 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 442. 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 Famin. God gives peace to penitent sinners but punisheth sinners for their sins 443. Jer. 31. 15. A voice was heard in Ramah lamentation and Rachel weeping Mat. 2. 16. That was done at length in the killing of 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 thae were slain at Bethlehem by Herods command 444. 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 445. Jer. 31. 31. Beheld the days come saith the Lord and I will make a new Covenant with the house of Israel and the house of Judah Mat. 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 446. Jer. 36. 30. Thus saith the Lord of Jehojakim King of Judah he shall have none to sit upon the throne of David 2 King 24. 6. And his son Joakim reigned in his stead Joakim did not sit that is he had no fast seat in the Kingdome for in the third month of his government Sedechias was put by force not by right into his place by Nebuchodonozor 447. Jer. 37. 14. Jeremie said I fall not away to the Chaldeans Chap. 21. 9. He that goeth out and fals to the Chaldeans shall live Jeremie taken in the gate defendeth his innocency that he fell not to the Caldeans nor was a betrayer of his Country but he said that he would go into the land of Benjamin 448. Jer. 52. 31. In the 37 year of the captivity of Jehojakim King of Judah in the 12 month in the 25 day of the month Evilmerodach lifted up the head of Jehojakim King of Judah 2 King 25. 27. In the 37 year of the captivity of Jehojakim he he was lifted up in the 12 month the 27 day On the 25 day Evilmerodach took counsell to deliver Joakim out of prison on the 27 day it was concluded and effected all things being disposed well for his enlargement The THRENES or LAMENTATIONS of Jeremiah THe Prophet bewails the destruction of Jerusalem and the Kingdome of Judah and the captivity of the people He comforteth himself and the people in the promises of God and commends the cause to God by his prayers 449. Lam. 3. 37. Who is he that saith and it cometh to passe when the Lord commandeth not Vers 38. Out of the mouth of the most High proceedeth not both evill and good Deut. 32. 4. The works of the Lord are perfect The evill of punishment not of sin is meant in the first place which is not ill in it self but in respect of men For all punishment in respect of God that
inflicts it hath the nature of good 450. Lam. 5. 7. Our fathers have sinned and are not and we have born their iniquities Ezek. 18. 20. The sons shall not bear the Fathers iniquities The children succeeding the Parents in their sins succeed them also in their punishments Godly and penitent children shall not beare the iniquities of their parents for ever though they be afflicted with temporall punishments 451. Lamen 5. 21. Turn thou us unto thee O Lord and we shall be turned Psal 119. ult Hosea 14. 2. Turn O Israel to the Lord thy God Conversion and Repentance is the worke Act. 11. 8. of God he gives it to the Gentiles and none but those that are enlightned in their hearts can truly turn unto God EZEKIELS Prophesie THe Priest the son of Buzi who was brought into Babylon under Jekonias and confirmed the Prophesie of Jeremiah and comforted the captives about the year 3350. by the river Chebar he had the visions from God He prophesied 20 years 452. Ezek. 8. 12. The Lord seeth us not Heb. 4. 13. All things are naked and open before the eyes of God The Prophet makes mention of what foolish men say who thought both by their words and deeds that God saw them not whose perverse judgement doth not hinder the truth which maintains that all things be they never so secret yea the thoughts of our hearts are open before God 453. Ezek. 18. 4. The soul that sins that shall die Rom. 5. 6. Christ died for us The first sentence is legall and teacheth what must be done by the law divine or humane legally The last is Evangelicall shewing that God for Christs sake freely gives us his grace and salvation 454. Ezek. 12. 13. I will bring Zedekiah into Babylon to the land of the Chaldees yet shall be not see it though he shall die there Jer. 34. 3. Thine eyes shall behold the eyes of the King of Babylon and he shall speak with thee mouth to mouth Zedekias being taken saw the King of Babylon afterwards they put out his eyes that he could not see the Land of the Caldees nor Babylon in his captivity 455. Ezek. 18. 19. Walke in my precepts keep my judgements 1 Tim. 19 The law was not made for the righteous but for the wicked and disobedient The Prophet understands the law that teacheth and enlightens us The Apostle the law that condemns us For there is no condemnation Rom. 8. 33 to those that are justified in Christ Jesus 456. Ezek. 18. 21. But if the wicked will turn from all his sins that he hath committed he shall not die Heb. 6. 4. It is impossible for those that were once illuminated if they shall fall away to renew them again by repentance It is hard and impossible in respect of those who bar themselves out from Gods mercy and shut their hearts that they may not be enlightned by the Sun of righteousnesse but it is not so in respect of God who would have all men to repent and be saved yet he justly punisheth with finall impenitency all obstinate and malicious Apostates and such as sin against the holy Ghost 457. Ezek. 18. 23. 33. 11. God will not the death He hath no pleasure in the death of the wicked Rom. 9. 18. He hath mercy on whom he will and whom he will he hardneth God will not the death of a sinner by his antecedent will but by his consequent will or his justice because he justly punisheth him who rejects the grace of God offered unto him He hardens therefore permissively not effectively 458. Ezek. 18. 23. I will not the death of him that dyeth Chap. 3. 18. Thou shalt die the death God as our Father will not by the Gospell but as he is our judge and revenger he will by the law that a sinner shall die 459. Ezek 18. 23. 32. I have no pleasure in the death of him that dieth 1 Joh. 5. 16. A sin unto death God will not the death of him that repents for his mercy is over all his works A sin unto death is a sin against the holy Ghost and so it is called because it is iustly punished with finall impenitency 460. Ezek. 18. 26. When a righteous man turns away from his righteousnesse and doth iniquity he shall die in it Rom. 8. 30. Whom he justified them he glorified Righteous in the first place is not truly so but only in opinion so Christ came not to call the just but the Apostle speaks of Mat. 9. 13. those that are truly just who are justified in Christ and shall be surely glorified Or if the place of the Prophet be to be interpreted of him that is truly just it is conditionall and so proves nothing and the contradiction is reconciled 461. Ezek. 20. 25. I gave them also Statutes that were not good and judgments whereby they should not live Psal 19. 9. The judgments of the Lord are true and righteous altogether Precepts that are not good are either legall threatnings by which God menaces curses to the wicked or false doctrine when God by his just judgement suffers those that would not believe the truth but go forward in iniquity to believe lies 462. Ezek. 44. 9. No stranger uncircumcised in heart and flesh shall enter into my Sanctuary Gal. 5. 2. If you be circumcised Christ shall profit you nothing The Prophet means spirituall circumcision by faith in Christ but the Apostle means nothing but corporall and legall circumcision which was that the Jews strove to be justified by Col. 2. 15. DANIELS Prophesie DAniel was carried young with Joakim to Babylon there he lived 70 years to the time of Cyrus in the year 3370. He interprets Nebuchodonozors dream of the image and writeth what was done under Nebuchodonozors reign Balshazars and Darius And describes the four Monarchies and the eternall kingdome of Christ he numbred also the weeks of years of the coming of Christ 463. Dan. 1. 5. The King appointed for Daniel and his fellowes a dayly provision that at the end of three years they might stand before the King Chap. 2. 1. In the second year of Nebuchadnezzar the King dreamed a dream wherewith his spirit was troubled Vers 16. Daniel went in and desired of the King that he would give him time That was done in the second year after these things were ended which were appointed for the education of Daniel and his companions under the government of Nabuchodonozor 464. Dan. 1. 21. 6. 28. And Daniel continued unto the first year of King Cyrus Chap. 10. 1. In the third year of Cyrus King of Persia a thing was revealed to Daniel In the former place the two following years are not excluded but it is noted that God prolonged the life of Daniel untill the time of the return of the people of the Jews from Babylon Daniel was in his office at Court to the first year of Cyrus then being grown old he led a quiet private life 465. Dan. 2.
Kingdome is eternal and without end not as Davids earthly Kingdome was for a few dayes but it must be continued for ever in the Person of Christ and the faithful after a spiritual manner he shall deliver the Kingdome to the Father not that he shall no longer rule with the Father but because after this world is ended he will fully joyn us to his Father and will govern his Church otherwise then it is now governed 665. Luk. 1. 36. Elizabeth Maries Cousin ver 5. She was of the daughters of Aaron Luk. 2. 5. Mary was of the Tribe of Judah of the house of David In Scripture they are called Cousins though they are not all of the same family so vulgarly Anna is affirmed to be the Mother of Mary and the sister of Elizabeth 666. Luk. 1. 44. The babe leaped in my womb for joy that is John Baptist in the womb of his Mother when Mary came to her Joh. 1. 31. I knew him not saith John Christ was known to John before by internal and spiritual knowledge but John knew him externally and corporally in his baptism 667. Luk. 1. 67. Zacharias prophesied being full of the holy Ghost Joh. 7. 39. The holy Ghost was not yet because Christ was not yet glorified The first place is meant of the gift and Spirit of Prophesie the latter place is concerning the visible and wonderful effusion of gifts of the holy Ghost upon the Apostles after Christs glorification 668. Luk. 2. 11. There is born to you a Saviour in the City of David which is Christ the Lord. 1 Pet. 3. 21. Baptism doth save us Subalternates doe not disagree Christ makes his people safe from their sins principally as the efficient meritorious cause Baptism serves but instrumentally and not alwayes for it is not the want of baptism but the contempt which condemns us 669. Luk. 2. 33. His Father and Mother marvelled at those things Mat. 1. 8. Jesus according to his humanity no Father Heb. 7. 3. according to his Divinity had no Mother The Father of Jesus Christ Joseph was only so for his care but not really and naturally so for he was appointed by God to be a keeper of the Virgin Mary espoused to him and her Son and Christ being a little child gave him honour and reverence due to a Father The Virgin Mary was his natural Mother according to the flesh for he received his humane nature of her substance 670. Luk. 2. 34. Simeon blessed him Heb. 7. 7. The lesser is blessed of the better Simeon prayed well for Mary congratulating her concerning her happy and blessed Off-spring and by a Prophetique Spirit fore-shewing the hard successe she and her Son should have but he did not prefer himself before them 671. Luk. 3. 7. The Baptist cals the Pharisees a generation of Vipers Mat. 5. 22. He that saith to his brother Thou Fool shall be in danger of Hell fire John Baptist cals them not so reproachfully out of an ill affection but from his Office because such were full of poyson and malice working the Viperous works of the Devil the old Serpent So the Ministers of the Church must publickly complain of the sins of the people 672. Luk. 5. 10. Fear not from henceforth thou shalt catch men Joh. 1. 42. Andrew brought Simon his brother to Christ Simon is brought by Andrew to follow Christ and to professe the Gospel by a general call but Christ cals him by a special call to the Sacred Function about the matter of Fishing 673. Luk. 6. 1. And it came to passe on the second Sabbath after the first that he went through the Corn fields Mat. 12. 1. At that time Jesus went on the Sabbath day through the corn The Jews called the eight day of the great solemnity the second Sabbath after the first for some of their Feasts lasted for eight dayes and the first day with the eight day were the most solemn and the intermediate days not so much regarded moreover they were called Sabbaths 674. Luk. 6. 25. Woe to you that laugh now for you shall mourn and weep Joh. 16. 22. Your heart shall rejoyce and your joy no man taketh from you In the first place the pleasures and delights of the world are understood by the name of laughter the end whereof is alwayes sorrow in the latter place is meant joy in Christ by the holy Ghost which is heavenly and eternall 675. Luk. 6. 26. Woe unto you when all men shall speak well of you Mat. 5. 16. 1 Pet. 2. 12. Let your light so shine before men that they may see your good works and glorifie your Father which is in heaven Woe be to them who do only so that they may please the world and desire the praise of men flattering the wicked and winking at their sins that they may get favour But not to them who like a light are an example of good works and a godly life to others 676. Luk. 6. 30. Give to every man that asketh Eccles 12. 4. Give to the godly and help not a sinner hold back thy bread and give it not unto him Christ will have that we shall doe good to our friends and to our enemies though they be wicked and ingrateful by the example of our merciful heavenly Father and if we give not to the person yet give to his Nature as he is a man A place of Ecclesiasticus may not be opposed to Canonical Scripture who will have him that craves an alms to be humble shutting out the wicked and obstinate in malice who abuse the beneficence of good men 677. Luk. 7. 13. Weep not Eccles 38. 16. Let tears fall down over the dead Christ comforts the widow who wept for the death of her onely son because her son should suddenly live again But Christ disallows not moderate weeping for the death of our neighbour only we must not mourn as those that have no hope 678. Luk. 8. 39. Return to thy house and shew how great things God hath done unto thee c. 5. 14. He commands the Leper that he should tell no man Christ commanded him that was possessed with the Devil to tell what benefits God had done for him because the time the place and other circumstances required that but he sent the leprous party who was cleansed to the Priest that he might approve of the cure 679. Luk. 10. 4. Salute no man by the way Rom. 16. 16. Salute one the other with an holy kiss The Churches of Christ salute you Phil. 4. 22. The Saints Christ will have his Disciples diligent in dispatch of their Office that they should not hinder the course of their Ministery with long discourses and salutations but should fulfil their journey in a short time such a command gave Elias to his servant which denyeth not our Christian duty and humane good manners to salute one the other 680. Luk. 10. 18. I beheld Satan as lightning fall from heaven Joh. 8. 44. The Devill was a Murderer from
Neither this Man sinned nor his Parents Rom. 3. 10. There is none righteous no not one none that understandeth The cause of his blindenesse was no notable and enormous wikednesse of himself or his parents though all men be sinners and for their sins infirmities and defects of nature are ohnoxious to temporal and eternal punishments 739. Joh. 9. 31. God heareth not sinners 1. Joh. 1. 9. If we confesse our sins God is faithful and just to forgive us and to cleanse us from all our sins God hears not impenitent sinners obdurate in their wickednesse but to such as repent confesse and amend their lives he pardons their sins 740. Joh. 9. 39. For Judgment I am come into this world chap. 3. 17. chap. 12. 40. 47. I came not to judge the world but to save the world In the former place by Judgement is meant a benefit given to men by the coming of Christ by which he brought those things to good order that were out of order in the latter Christ speaks of his principal end of his coming into the world 741. Joh. 9. 41. If you were blind you should have no sin Rom. 11. 25. Blindnesse is hapned unto Israel In the first place Christs speak of the Jews according to the opinion they had of themselves for they did not acknowledge any blindnesse of their minds or their sins in the latter what was the truth of them indeed blindnesse hapned to them not that they should all perish but that many multitudes of the Gentiles might be converted and saved so well as the Jews 742. Joh. 10. 28. My sheep shall never perish neither shall any man pluck them out of my hand chap. 13. 18. Judas was chosen to be of Christs sheep and yet perished Election in the first place is meant to eternal life in the latter to an Office Judas was Christs sheep only by outward vocation and profession 743. Joh. 10. 29. My Father is greater ver 30. I and my Father are one Christ is equal to God the Father according to his Divine Nature lesse then the Father according to his humane Nature and his Office of Mediatorship between God and Man 744. Joh. 10. 32. Many good works have I shewed you from my Father chap. 14. 10. The Father that dwelleth in me he doth the works In the former place Christ speaks not exclusively because the works of the Trinity outwardly are common to the three Persons there is no work of the Son which the Father doth not work in him In the latter he ascribing operation to the Father he asserts that it is done by the authority and counsel of his Father so speaking of the manner and order of working he takes not away the unity of essence Majesty and power 745. Joh. 11. 4. Lazarus sicknesse was not unto death vers 14. Lazarus is dead The sicknesse of Lazarus by reason of the event was not unto death because Christ raised him again and saith that his death was but a sleep for we are not so early awaked from sleep as Christ called Lazarus out of his grave and he shall raise us all at the last day 746. Joh. 11. 25. He that believeth in me though he were dead yet shall he live vers 26. He that believeth in me shall never dye Death is temporal and eternal temporal in this world is corporal and spiritual Christ speaks of both in the former place Spiritual death is either of them who being dead have not Christs quickning Spirit and of this he speaks not here but of them that being quickned by Christs Spirit are dead to sin and the flesh in the latter is meant chiefly eternal death 747. Joh. 11. 26. Whosoever believeth in me shall never dye Heb. 9. 27. It is appointed for all men once to dye The faithful doe not dye a spiritual and eternal death but natural death is common to all men 748. Joh. 11. 34. Where have you laid him chap. 21. 17. Thou knowest all things Christ enquired of Lazarus his grave not as if he were ignorant thereof but that he might stir up a desire in his sisters and those that were present to consider and to see the Miracle of the Resurrection So God said to Adam Gen. 3. 9. Adam where art thou 749. Joh. 11. 50. Caiphas a wicked man prophesied by the instinct of the Spirit Rom. 8. 14. As many as are led by the Spirit of God they are the sons of God The gifts of Gods Spirit are of Sanctification and Salvation and those are proper to the elect children of God or gifts of administration which are common to good and bad men amongst which is the gift of Prophesie 750. Joh. 12. 27. Father save me from this hour Phil. 2. 8. He became obedient unto death Christ feeling the sins of the world lying upon him feared death as he was man and desired rather to live then dye if that might have been granted without detriment to Gods glory and our salvation but because it was not possible that that Cup should passe from him he submitted himself to his Fathers will and said Therefore came I unto this hour 751. Joh. 12. 30. Now shall the Prince of this world be cast out Ephes 6. 12. We have yet war with the Prince of this world That casting out was out of the hearts of the faithful whom though the Devill doe tempt and oppose many wayes yet he cannot vanquish them but is cast out also Christ respects the casting out of the Devill whilest both Jews and Gentiles amongst whom the Devill reigned were called to the grace of Christ by his coming 752. Joh 13. 27. After the sop Satan entred into him Vers 2. And Supper being ended the Devill having now put into the heart of Judas Iscariot The first place is of totall possessing when after so many admonitions from Christ and so many humane favours received Judas yet continued in his purpose of betraying Christ he is delivered to Satan to be ruled so that he could think on nothing that was sound and good 753. Joh. 13. 37. A new Commandement I give unto you that you love one the other Mat. 22. 37. This was the greatest Commandement in the Old Testament to love God and our Neighbour It is called a new Commandement not by reason of the substance but because Christ renewed it and the singular affection of love which Christ requires in his followers as he loved them and gave himself for them so he would that they should love one the other with singular affection 754. Joh. 14. 4. Whither I goe ye know and the way ye know vers 5. We know not They did know inchoatively and imperfectly but because they knew not that they did know the cause was their rudenesse and forgetfulnesse of Christs words 755. Joh. 14. 8. Shew us the Father vers 9. He that seeth me seeth the Father The Apostles did not perfectly know Christ therefore he taxeth them of ignorance for they ought to have seen and
for our salvation which was hid before and now is revealed or not necessary secret ascribing to the revealed will of God 807. Acts 20. 35. It is more blessed to give then to receive Paul faith that these were the words of the Lord Jesus which are not found in the Evangelists Though the words be not found there in the same letters yet the sense of them is found in the words of Christ lend looking for nothing again Give and it shall be given to you for all Christs words and deeds are not set down but only those which suffice for true faith and our salvation 808. Acts 21. 4. The Disciples said to Paul that he should not go up to Jerusalem ch 20. 22. Now behold I go bound in the spirit to Jerusalem saith Paul The Disciples by suggestion of the Spirit warned him of bonds and afflictions using also some perswasions of their own as they were moved with brotherly affection being ignorant that it was the will of God that Paul should go up thither which he had revealed to him after a singular manner 809 Acts 21. 9. Philip had four daughters virgins which did prophesie 1 Cor. 14. 34. Let your women keep silence in the Churches The first place is concerning private and extraordinary gifts the later of the publike Ministry and that which is ordinary used from which women are excluded 810. Acts 23. 3. Paul reviled Ananias the Highpriest 1 Cor. 6. 10. Revilers shall not inherit the Kingdom of God Reviling is either lawfull which riseth from zeal to Justice and hath the observation of the Law for its object that is just and honest so Peter reviled Ananias Simon Magus Paul Bar Jesus or Elymas and God all wicked men or unlawfull which proceeds from a wicked Act. 5. c. 8 c. 13. 10. desire and minde of revenge that Paul had not 811. Acts 23. 6. Paul cryed out in the conusell Men and brethren I am a Pharisee 1 Cor. 1. 12. He reproves and condemns denominations from men Paul amongst those that disagreed admits the denomination only for distinction sake and so thinking with the Pharisees he distingnisheth himself from the Sadducees So the faithfull Professors of the Gospel are called Christians but when the persons agree in Doctrine he forbids to preferre one before the other 812. Acts 25. 10. Paul will be judged at Caesars Judgement seat 1 Cor. 6. 1. Dare any of you go to Law before the unjust Civil Judicatures are to be had in honour the abuse of them is condemned and he admonisheth Christians that they should avoid contentions before unjust Judges lest so contending concerning small matters they should prostitute their sacred Religion 813. Acts 28. 28. Be it known therefore unto you that the salvation of God is sent unto the Gentiles Matth. 15. 24. I am not sent but to the lost sheep of the house of Israel The Gospel ought to be preached by the Apostles first to the Jews they not beleeving it came to the Gentiles So Christ preached to the Israelites before he gave command to his Disciples Go and teach all Nations Matth. 28. 19. St PAULS Epistle to the ROMANS IT may be said to be the Method of the holy Scripture in this are contained that which convinceth all both Jews and Gentiles of their sinnes it demonstrates Justification from sinne by the Grace of God by Redemption of Jesus Christ which we apprehend by faith and testifie by good Works as the fruits of our faith It was written in the year of Christ 55. and sent from Corinth 814. Rom. 1. 1. Paul a servant of Jesus Christ John 15. 15. I will not call you servants There are servants of sinne and servants of Righteousnesse Christ speaks of servants of sinne the Apostle was an Apostle of Righteousnesse either in respect of the common condition that he was freed by Christ from the power of Satan or of his Apostolicall office being placed in the sacred Ministry by a singular manner 815. Rom. 1. 2. The Gospel of God which he had promised before by his Prophets in the holy Scriptures chap. 16. 25. The Gospel was kept secret since the world began but is now manifested The Gospel is taken either largely as it signifies the doctrine of Glory concerning Christ revealed in the Word or strictly properly for the Gospel promised or fulfilled Metonymically when the name of the thing is given to the instrument or it is taken for the Ministry 816. Rom. 1. 13. I often times purposed to come unto you v. 13. But was let hitherto Paul purposing to go to Rome did not resist the will of God nor was it contrary but according to his will not absolutely but conditionally if God pleased the impediments he might have were Satan casting many hinderances in his way or sicknesse the planting of Churches or the like 817. Rom. 1. 18. The wrath of God is revealed from heaven against all ungodlinesse chap. 2. 4. The goodnesse of God leadeth thee to repentance Justice doth not oppose the goodnesse of God punishing wicked men as they are wicked but goodnesse invites men to repentance deferring the punishments of the wicked not as they are wicked but as they are Gods creatures and he delights not in their destruction 818. Rom. 1. 26. He reckons up heathenish beastlinesse and Sodomy Eph. 5. 3. Fornication and all uncleannesse and filthinesse let it not be once named among you The Apostle commemorates the dissolute life of the Heathens to make us avoid it not to imitate it by disgracing it that so being terrified with that filthinesse we may escape the anger of God 819. Rom. 2. 1. Inexcusable thou art O man whosoever thou art that judgest chap. 13. 1. There is no power but of God The power of the Office is distinguished from the faults of the Person though in the Court of Conscience and before God we are sinners yet we are not in the Courts of Civil Justice and before men 820. Rom. 2. 6. God will render to every man according to his deeds vers 16. God will judge the secrets according to my Gospel In the former place is treated of the effect of faith that goes before retribution in the later of a necessary instrument God will condemn the wicked and Infidels according to the Law and acquit the beleevers according to the Gospel for he that believes shall be saved and both waies God will reward according to our works as they were done well or ill from faith Mark 16. 16. or infidelity 821. Rom. 2. 6. He shall render to every man according to his deeds ch 3. 28. ch 8. 3. We conclude that a man is justified by faith without the works of the Law To render is not only meant just retribution but free gift Behold I come quickly and my reward Rev. 22. 12. is with me to give to every man according as his work shall be This doctrine takes not away justice but confirms it because it respects works for
be Saints ver 5. Enriched with all knowledge The Corinthians were more or lesse carnall who walked according to men depending on mens authority in doctrine given to contentions and troubling the Church of God with carnall desires 901. 1 Cor. 3. 7. Neither he that planteth nor he that watereth is any thing but God who giveth the increase ver 8. He that planteth and he that watereth are one Any thing is not to be taken absolutely or for being in nature but comparatively and secundum quid for all our labour without Gods operation prosits nothing 902. 1 Cor. 3. 8. He that planteth and he that watereth are one ver 4. Paul was not one with the Teachers at Corinth One is said to be either in number degree vocation gifts authority time labour or reward Preachers are not one all those waies Paul was not one with those Teachers who preached up themselves more then Christ 903. 1 Cor. 3. 10. Paul laid the foundation Heb. 3. 4. He that built all things is God God is the chief Work-master and builder of all things and who alone giveth faith to his Church but to commend the Ministry he gives this honour unto others which he saith do that which he himself doth so in the Old Testament he cals the Prophets in the New the Apostles the Architects of the Foundation other Doctors that build the Wals others who cover the House and Paul saith by his Apostolicall Office that he laid the Foundation 904. 1 Cor. 3. 11. Other foundation can no man lay but that is laid which is Christ Jesus Ephes 2. 20. You are built upon the foundation of the Apostles and Prophets Christ is the Foundation of salvation by the eternall Decree by his sending and delivering himself to death or by his being apprehended by faith in the heart of beleevers or of Doctrine because the fundamentall Doctrine necessary to salvation respects Christ which Doctrine is contained in the Law and the Gospel in the Law because Christ is the end of the Law and perfect charity this is the principall foundation the second foundation is ministeriall and that is of the Prophets and Apostles because by their Ministry the fundamentall Doctrine is delivered 905. 1 Cor. 3. 15. Heretiques shall be saved by fire Matth. 7. 22. They shall be condemned The first place is not concerning obstinate Heretiques who overthrow the foundation but of such as hold the foundation they that build upon this foundation wood hay stubble that is they that darken the Gospel of Christ with improper obscure frivolous foolish expositions mingling vain questions mens inventions philosophicall traditions such if they renounce their opinions and hold the true foundation they may be saved 906. 1 Cor. 4. 1. Let a man so account of us as of the Ministers of Christ John 15. 15. You are my friends We are servants in respect of Creation Redemption Vocation friends in respect of Adoption and Revelation of things necessary to Aug. in John Tract salvation 907. 1 Cor. 4. 3. With me it is a small thing to be judged of you ch 14. 32. The spirits of the Prophets are subject to the Prophets Paul despiseth not the judgement of the Church and godly men but he denyeth that he 2 Cor. 10. 15. hunts after favour or applause from men or that he cares for the sinister judgement of those that contemned him therefore he appeals to the censure of the Church 908. 1 Cor. 4. 3. I judge not my self ver 4. For 1 Cor. 10. 15. I know nothing of my self I do not judge my self so as to preferre my self before others nor do I commend my self least I should seem to boast nor do I dispraise my self least I do wrong to my Office saith Chrysost The Apostle was so modest who when he might have commended himself in respect of his vocation doctrine and fidelity least he should seem to be a Judge in his own cause he leaves the judgement to God Lastly he knew nothing by himself in respect of his Office and a good conscience wherein he lived honestly but he speaks not of his fore-past life 909. 1 Cor. 4. 3. I judge not my self ch 11. 31. If we would judge our selves we should not be judged In the first place he avoids the judgement of dignity of preferring himself before others in the later he commends the judgement of correction and proving of our selves which belongs to all men 910. 1 Cor. 4. 5. Judge nothing before the time ch 10 15. Judge ye The Apostle in the former place appeals from the corrupt judgement of the Corinthians unto Christ the supream Judge as if he should say Do not passe your censure before you know the matter perfectly and the parties have been heard or before the last judgement day when God shall judge us all by which words he casts a bridle on all perverse censurers and condemns untimely judgement before things be certainly known 911. 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 wickednesse was detested by the more honest heathens that without detestation it could not be named before chast ears also the offenders themselves did detest that wickednesse 912. 1 Cor. 5. 12. What have I to do to judge them that are without ch 6. 2. Do you not know that the Saints shall judge the world The first place is of his Apostolicall function whereby Paul was very carefull of those who were made members of the Church by the word he preached to them the later is of the Saints in generall and their judgement of approbation The Saints saith Chrysost shall judge the world by their exemplary judgement because by their example the perfidiousness of the world shall be condemned 913. 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 condemne their desire to contend before an unbeleeving Judge yet he doth not forbid them to appear before civil Judicature 914. 1 Cor. 6. 5. Is there not a wise man among you ch 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 carnall wisdom but Christian wisdom the beginning whereof is the fear of the Lord. 915. 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 916. 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 sinne as if it were sinne to live in Wedlock but it signifies tranquillity 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 unlawfull love 917. 1 Cor. 7. 6. I speak this by permission and not of commandment ver 5. Defraud you not one the other ver Let every man have his own wife The first place leaves it free to married people Gen. 2. 24. Mat 19. 6. to live continently if they can and are willing so to do In the later places the pious custom of married people by the Institution of God and the approbation of Christ is commended 918. 1 Cor. 7. 10. I command yet not I but Mat. 5. 32. ch 19. 3. 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 919. 1 Cor. 7. 14. Your children are holy Ephes 2. 3. We were the children of wrath The first place sheweth the honest procreation of Christian children who though they are by nature the children of wrath yet by reason of the Covenant and faith they are called holy 920. 1 Cor. 7. 21. Art thou called being a servant care not for it ver 21. but if thou maiest be made free use it rather The first place is to comfort servants against the troubles of servitude and he will not have them for that condition to forsake the faith of Christ whereunto they were called and lose their Christian liberty for their corporall service So that the instruction added to it makes no disagreement because servants ought with a willing minde to embrace lawfull freedom obtained by reason and a safe conscience 921. 1 Cor. 7. 23. Be not servants of men ch 9. 19. The Apostle makes himself a servant to all men It is indeed a most ignominious slavery and sad service to depend on the commands of other men besides the commandments of God but to be serviceable for the sacred Ministry is not ignominious but honourable 922. 1 Cor. 7. 23. Be not servants of men Eph. 6. 5. Servants obey your Masters Service is spirituall or carnall from that he disswades in the former place for we must not Gal. 5. 1. Eph. 6. 6. obey the wicked desires of men and dishonest commands but must so serve them that we may not offend God or wrong our consciences this he chargeth us to do which though it may be thought hard yet whilst we do it in the sincerity of our hearts for that God requires it it will be accepted 923. 1 Cor. 7. 25. Concerning virgins I have no commandment of the Lord yet I give my judgement Matth. 19. 12. There are some Eunuchs which have made themselves Eunuchs for the Kingdom of heavens sake There is no command of Virginity in both the Covenants Christ speaks of the Essens of the time past condemning them of rashnesse because they sought for the Kingdom of God in perpetuall continency which is a singular gift of God and given to very few Paul speaks for necessity setting down what is expedient for all by reason of time and place because it was not safe for Christians because of persecutions to stay alwaies in one place and because of the cares which ordinarily follow married people 624. 1 Cor. 7. 29. Let those that have wives be as though they had none ver 3 4 5. He approves conjugall custom In the first place he forbids not the use of Marriage but he would not have the husband too uxorious and he bids them to use the goods of this world moderately least we should be overcome with evils or suppose the good of this life to be perpetuall since if we lose not all here by some accidents yet in our doubts we must leave them all 925. 1 Cor. 7. 32. I would have you to be without carefulnesse 2 Thess 3. 10. He that will not labour let him not eat By carefulnesse here he means not to call men from their vocations and houshold cares but the inconveniences of Matrimony whereby we are often called from the service of God 926. 1 Corinth 8. 1. Knowledge puffeth up 1 Cor. 1. 5. Enriched in Christ with all knowledge The first place condemns vain knowledge adjoyned with pride Knowledge puffeth up nor of it self but by accident smatterers and boasters abusing it neglecting what is for their edification the later praiseth knowledge joyned with charity as it was a gift of God in Christ amongst the Corinthians 927. 1 Cor. 8. 11. Through thy knowledge shall thy weak brother perish for whom Christ died John 10. 28. Those that are Christs sheep shall never perish Infirm Christians may perish by reason of their infirmity Satans malice and the impudeney of the wicked who abusing their Christian Liberty are an offence to the faithfull they cannot perish in respect of the counsell of God and the merits of Christ and the efficacy of his intercession who by a mighty hand preserves them to salvation 928. 1 Cor. 9. 15. It were better for me to dye then that any man should make my glorying void ch 1. 29. That no flesh should glory in his presence The first place is of true and honest glory necessary for a good conscience that hath faithfully discharged it self in its office the later is concerning vain unjust boasting and unnecessary which must be avoided 929. 1 Cor. 9. 20. To the Jews I became as a Jew Acts 13. 46. We turn to the Gentiles The Apostle would have won both Jews and Gentiles unto Christ for the Jews cause he circumcised Timothy shore his head paid his vow in the Temple and observed other Ceremonies for a time in the later place he turns to the Gentiles from the Jews who were hardened and thrust away from them the Word of God 930. 1 Cor. 9. 22. I am made all things to all men Gal. 1. 10. If I yet pleased men I should not be the servant of Christ In the first place as a wise Teacher he accommodates himself to strong and weak to edisie them in the Gospel not as flatterers and hypocrites do 931. 1 Cor. 9 24. So runne that ye may obtain Rom. 9. 16. It is not of him that willeth nor of him that runneth but of God that sheweth mercy The first place is of those that are justified and heirs of eternall life that fight a good fight the later is concerning the efficient cause of our salvation which is the grace and mercy of God 932. 1 Cor. 10 2. They were all baptized unto Moses ch 1. 13. Were you baptized in the name of Paul To be baptized in the name is taken improperly unto Moses that is in the