or by his being apprehended by faith in the heart of believers or of Doctrine because the fundamental 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 principal foundation the second foundation is ministerial and that is of the Prophets and Apostles because by their Ministry the fundamental Doctrine is delivered 1286. 1 Cor. 3.15 Hereticks shall be saved by fire Mat. 7.22 They shall be condemned The first place is not concerning obstinate Hereticks 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 with questions mens inventions Philosophical traditions such if they renounce their opinions and hold the true foundation they may be saved * 1 Cor. 3.15 with Mat. 7.22 The first place shews that if any mans Doctrine will not endure the tryal of the Word he shall lose the praise of his labour which shall not be accepted nor praised of God Notwithstanding if he have not so erred as to destroy the foundation he himself shall be saved by the fire of revealed brightness of Christ or of the fire of the spirit which will shew the vanity of his work or by the fire of affliction or so saved as one that escapeth naked out of the fire without carrying away or saving any of his goods His person may be saved but he shall lose his reward of a well-qualified Minister The latter place tells us how Christ will do with such as preach but live not as they preach or else that preach in Christs name and destroy the foundation * 1287. 1 Cor. 3.18 If any man among you seemeth to be wise in this world let him become a fool that he may be wise Jam. 1.5 If any of you lack wisdom let him ask of God c. If any man be worldly wise let him lay aside that wisdom and become such an one as the World accounts a fool a Believer in Christ that so he may be truly and spiritually wise If any man want this spiritual wisdom though he be worldly wise let him ask this wisdom which is spiritual of God 1288. 1 Cor. 4.1 Let a man so account of us as of the Ministers of Christ Joh. 15.15 You are my friends We are servants in respect of Creation Aug. in Joh. trac Redemption Vocation friends in respect of Adoption and Revelation of things necessary to Salvation 1289. 1 Cor. 4.3 With me it is a small thing to be judged of you Chap. 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 denieth that he hunts after favour or applause from men 2 Cor. 10.15 or that he cares for the sinister judgment of those that contemned him therefore he appeals to the censure of the Church 1290. 1 Cor. 4.3 I judge not my self Vers 4. 1 Cor. 10.15 For I know nothing of my self I do not judge my self so as to prefer my self before others nor do I commend my self lest I should seem to boast nor do I dispraise my self lest I do wrong to my Office saith Chrysostome The Apostle was so modest who when he might have commended himself in respect of his vocation doctrine and fidelity lest he should seem to be a Judge in his own cause he leaves the judgment 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 1291. 1 Cor. 4.3 I judge not my self Chap. 11.31 If we would judge our selves we shold not be judged In the first place he avoids the judgment of dignity of preferring himself before others In the latter he commends the judgment of correction and proving of our selves which belongs to all men 1292. 1 Cor. 4.5 Judge nothing before the time Chap. 10 15. Judge ye The Apostle in the former place appeals from the corrupt judgment of the Corinthians unto Christ the supream Judge as if he should say Do not pass your censure before you know the matter perfectly and the parties have been heard or before the last judgment day when God shall judge us all by which words he casts a bridle on all perverse censurers and condemns untimely judgment before things be certainly known * 1 Cor. 4.5 Judge nothing before the time 1 Cor. 10.5 Judge you what I say The former place forbids not all judging of things and persons but a rash and precipitate censuring of persons and actions misconstruing doubtful things which might in the judgment of charity have admitted a better interpretation Judge not rigidly without mercy exaggerating small faults Judge not partially having an eye to the offenders rather than to the offences Things and actions that are not clear and conspicuous judge not before the time of Gods revealing yet you may judg Doctrines which are delivered unto you seeing you have the Word to judge by nor is this judging before the time for the time is come to judge the Doctrines of men by the Word of God * 1293. 1 Cor. 4.14 I write not these things to shame you 1 Cor. 6.5 I speak to your shame It is one thing to write scoffingly at their vanity by comparing his own estate with theirs Another thing to write to them shewing them their own faults to themselves in such a convincing manner as may make them to avoid those courses which may make them ashamed Paul did not the former but he did the latter * 1294. 1 Cor. 4.15 You have not many Fathers for in Christ Jesus I have begotten you through the Gospel Mat. 23.9 Call no man father on earth The first place speaks after this sense You may have many Ministers to instruct you and to feed you being already begotten but yet you cannot say you have many Fathers or those which first preached the Gospel to you and by that preaching begot you to believe in Christ I did that office for you The second place bids us call no man on earth primarily or originally father secondarily and as instruments we may * 1295. 1 Cor. 4.20 The Kingdom of God is not in word but in power Rom. 10.10 By the mouth confession is made to salvation The former place tells us the Apostle doth not govern nor handle the hearts of his by Rhetorical art and speeches after the manner of worldly States but by the strength of his Spirit which gives life to the plainness of mens preaching The second place tells us that God requires of them whom he hath won by his Spirit that they should make confession of the name of Jesus Christ if they think to be saved God doth not only require that you should believe with the heart that Jesus is the
and Cause I create evill that is naturall such as sicknesses sorrows c. and materiall and these I do by way of Judgment but I create not morall evill 14. Gen. 1.31 God saw every thing that he had made and behold it was very good Mal. 1.3 I hated Esau Quaest ex Epist ad Rom. Every creature of God is good and so is man as be is a creature but not as a sinner saith August God therefore hated Esau for his sinne and set him after his brother Jacob. Exod. 20.11 Deut. 14. 15. Gen. 2.2 God rested from all his works that he had made Joh. 5.17 14.10 My Father worketh hitherto God rested from all the works of creation and of things that should be in nature but not from his works of Providence care and sustentation for without that all would return to nothing and perish Psal 104. Acts 17. * Gen. 2.2 with Jo. 5.17 God rested from making new species of creatures but not from upholding those already made and enlarging the individuals of these species * 16. Gen. 2.4 These are the generations of the Heavens and the earth in the day c. Exod. 20.11 for in six dayes Object How in one day and yet was six dayes in making them Answ 1. In one day as to the whole Chaos and matter and yet six in producing the severall species 2. The word day is either to be taken strictly or largely strictly for twelve or twenty four hours and so God did not make all individuals in one day or for a certain tract of time and so six dayes are but one 17. Gen. 2.15 God put man into the garden of Eden to dresse it Chap. 3.19 In the sweat of thy face shalt thou eat bread If Adam had continuance in innocency labour should have been pleasant unto him but because he sinned therefore must we labour with much sorrow and trouble 18. Gen. 2.18 It is not good that the man should be alone Mat. 19.10 It is not good to marry 1 Cor. 7. To touch a woman In the first place God speaks of the good and profit of the whole Species and the Church which cannot be propagated by one person alone In the latter the Apostle speaks of the personall good and the more commodious kind of life in the time of persecution * Gen. 2.18 It is not good that man should be alone 1 Cor. 7.1 It is good not to touch a woman Marriage it felf as it is Gods Ordinance is good But Marriage as relating to the persons which enter into that estate may be evill i. e. by accident Besides evill may be taken for the evill of sinne and so marriage is not evill but as evill signifies the evill of punishment or the privation of happinesse or a quiet life so marriage may be evill It was good in the Apostles days not to touch a woman as good signifies lesse troublesome or more agreeable to the present necessity verse 26. more convenient in regard of the calamities of the Church which will be so much the easier born and overcome by the enjoying of liberty and more profitable also by being not so distracted with cares nor troubled with these distractions that by reason of sin accompany the married estate 19. Gen. 2.24 Therefore shall a man leave his father and mother Exod 20.12 Honour thy father and thy mother To leave father and mother here is not to deny them the honour love and help that is due to them but to leave the house of his parents and to live with his wife and to set up a new family with her * Gen. 2.24 with Exod. 20.12 The degrees of love and affection do not vacate or take away one another Parents are to be loved by reason of their original reverence obedience and subjection more than a wife Yet wives are to be more loved by reason of union or conjunction for they two shall be one flesh and also by reason of cohabitation and serve to domestick society 20. Gen. 2.24 A man shall cleave to his wife Exod. 21.4 The servant going forth shall leave his wife to his master c. The generall Law pertains to all that is the first but the speciall Law was granted to the Jews for the hardnesse of their hearts and so we understand the latter place 21. Gen. 2.24 Matth. 19.5 And they shall be one flesh 1 Cor. 6.16 He that is joyned to a harlot is one body Married people are one body really and indeed by divine institution but carnal copulation with a whore without marriage though it be actually one body yet it is impure because it is not of divine institution * Gen. 2.24 They two shall be one flesh 1 Cor. 6.16 He that is joyned to an harlot is one body with her Object How can a man that is joyned to a wife and be one flesh with her be one flesh with an harlot Answ Marriage makes one flesh two wayes First By divine institution Secondly By the act it self That which is done beyond the bounds of marriage is making one flesh by act not institution and therefore illegitimate the act and effect are the same of conjunction within and without marriage are the same but the cause is different The Apostle opposeth carnal conjunction to spirituall and that which is in Christ The agglution being threefold 1. In body and mind lawfully as in marriage 2. In body alone unlawfully as in whoredom 3. In spirit as in the spirituall conjunction with God by grace in Christ * 22. Gen. 3.6 She gave unto her husband and he did eat 1 Tim. 2.14 The man was not deceived The one Text saith that Adam received an Apple from his wife the other saith that Adam was not deceived i. e. immediately of the Devill as Eve was so that both agree in this that the woman was deceived by Satan and after her being deceived she gave the Apple to her husband which he not examining but taking it upon the account of his wife which he thought loved him did eate And so Adam imputes not the thing to Eve by way of deceit but onely saith The woman she gave me 23. Gen. 3.6 The woman saw that the tree was good for food Vers 7. And the eyes of them both were opened First she saw with the eyes of her body the tree and the fruit that was good to eat but at length both their eyes were opened spiritually when they knew their sinne and transgression of the Law of God 24. Gen. 3.12 The woman gave to the man of the tree and he did eat 1 Tim. 2.14 And Adam was not deceived but the woman The woman became for prevarication to the man for by her he was deceived and not by the Serpent as she was Aug. l. 11. de Gen. ad lit c. ult 25. Gen. 3.16 Thy desire shall be to thy husband and he shall rule over thee 1 Cor. 1.2 1 Cor. 7.4 The husband hath not power over his own body
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 79. Gen. 21.9 Ismael plaid with Isaac Gal. 4.29 He persecuted Isaac Jerome saith That Ismael challenged the primogeniture insulting over Isaac in words and deeds and he calls 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 * 80. Gen. 21.31 Wherefore he called the name of that place Beersheba Gen. 26.33 Therefore the name of the City is Beersheba unto this day There were two places of that name the one in the Tribe of Zebulon betwixt the upper and nether Galilee so Aducham the other was in the south part of Judah Josh 15.21 28. which these Texts speak of Now there was a Well and a City of the same name Abraham gave a name to the Region or Countrey it self Isaac to the City or else Abraham gave name to the City and Well but in processe of time it lost it among the Cananites filling up the Well but Isaac opening the Well again gave it the old name of Beersheba * Gen. 21.31 There they both sware Matth. 5.34 Swear not at all Abraham sware solemnly to confirme what they were about Christ condemnes vain rash frivolous vitious and ill conceived swearing He condemnes not all swearing for Deut. 6.17 Thou shalt sware by his name and Psalm 53.12 but that rash ordinary swearing which is used commonly and prophanely 81. Gen. 22.1 God tempted Abraham James 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 and the devill who do allure us to sinne or concerning temptations for our hurt Aug. lib. 16. cap. 32. De Civ Dei Abraham was tried to sacrifice his sonne that so his dutifull obedience might appear not to God but to the ages that should be for a mans mind 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 * Gen. 22.1 with James 1.13 Temptations are either probations or provoca ions to evil When God tempâ—s its by probation not provocation and that probation is either by mercies Deut. 8 2 16. or by afflictions James 1.2 1 Peter 2.7 And this God doth not that he knows not what is in man but that man may know what is in himself and that either as to his grace or corruption or else that man may see what Gods preventing renewing and saving grace is able to do 'T is true that God may in a judiciary manner tempt man or leave him to be tempted withdrawing his grace from him Saint James speaks of temptations actively not passively to evill not to good to the evill of sin not of suffering 82. Gen. 22.2 Thou shalt offer the sonne 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 triall neither is it contrary to the precept of the Decalogue of not killing our neighbour for the speciall dictâ—tes and commands of God do not derogate from his generall commands 83. Gen. 22.2 God commanded vers 12. God forbad to offer up Isaac James 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 * Gen. 22.2 Take thy son and offer him c. 22.12 Lay not thy hand on the Lad. James 1.17 in whom there is no shaddow of change God did decree to command Abraham to offer his sonne and yet resolved he should not be suffered to offer his sonne but only tried whether he would offer him or no so as God alters not his will he only prosecutes the decree he had made * 84. Gen. 22.12 Lay not thy hand on the child c. Heb. 11.17 Abraham offered up Isaac when he was tryed Intention is one thing reall performance is an other yet God accepts of the intention for the action Abrahams intentions were to offer up his sonne and he endeavoured it which made the holy Ghost account his sonne as offered 85. 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 Sonne of God was not known to the sonnes 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 Gospel Heb. 1.1 for it was revealed to the Fathers in many parts and divers manners under shadows and figures only but to us after the promises fulfilled in Christ plainly clearly and perspicuously * 86. Gen. 23.17 18. Were made sure unto Abraham c. Acts 7.5 And He gave him none inheritance c. The Land or Cave was made sure to Abraham not for an heritage so much as a burying place not for the living to enjoy as for the dead to rest in the right of possession and heritage was not bought by Abraham but given by God gratis to his posterity 87. 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 Mat. 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 88. Gen. 25.23 The elder shall serve the younger Chap. 33.3 Jacob bowed himself seven times when he came to his brother Jacob gave civill honour to his brother Esau who was in great power and authority yet that takes not off from the force of the promise Psal 60.1 which was fulfilled in its time when David conquered the Idumaeans and made them subject to the Israelites * 89. Gen. 25.23 with Gen. 33.3 33.14 The person of a man is one thing his posterity is another The elder shall serve c. The preeminence of Jacob the younger above Esau the elder consisted in the prerogative of the birth-right which gave him authority over his brethren and the rest of the houshold under his Father devolved from Esau to Jacob. 2. In promise of the land of Canaan 3. in the holy Covenant of Religion with
the time of Iacob 435. JOb 1.1 He lived in the Land of Vz his name was Iob he was a perfect and an upright man and one that feared God and eschewed evill Psal 147.20 He hath not done so with any Nation Under the old Testament the publick worship of the true God was amongst the Israelites whither other Nations were admitted to come which God called by divers wayes to come unto him and he had amongst them some that served him sincerely as Iethro Moses father in Law the Gibeonites and Iob here so Rahab and Ruth * Iob 1.1 with Psalm 147.20 In all probability Iob was a sonne of Nahor Abrahams brother descended from him by his sonne Vz Gen. 22.21 and though he were not immediately descended from Isaac yet in regard he was of the same lineage and held the same Religion the latter place seems not to thwart Besides the latter place did not exclude the coming in of particular persons to the knowledge of the Lord for there were many Proselytes among the Iews 436. Job 1.6 Satan came amongst the sonnes of God 2 Peter 2.4 God spared not the Angels that sinned but cast them down to hell and delivered them unto chains of darknesse The coming of Satan amongst the sonnes of God was onely as an executioner of the commands and judgments of God * 437. Job 1.7 The Lord said Satan whence comest thou he answered from going to and from the earth Jude 6. Reserved in chains of darknesse unto the great day Although the world be the prison which God doth allow the Devill to walk up and down in till the day of Judgment yet he is reserved under chains in this world in a dark estate and condition He may walk up and down in this prison and yet be a prisoner * 438. Job 1.19 And behold there came a great wind out of the wildernesse John 3.8 Thou canst not tell whence it cometh When the Text tells you of the wind coming out of the wildernesse it intends not that the wildernesse was the originall place but that was the coast from which it blew at that time The latter place may purport that thou knowest not from what matter it cometh or the precise place of its generation though they might tell the place from whence this or that particular wind did blow in relation to the people of this or that place 439. Job 5.1 Call if there be any that will answer thee and to which of the Saints wilt thou turn Isa 63.16 Abraham knew us not Israel was ignorant of us Eliphaz teacheth Iob that there is flying to Saints in misery and that no man is unjustly punished by God but there is alwayes a just cause for it therefore saith he shew any of the Saints who being in such a calamity as thou art that was so without a cause as thou supposest thy self to be Isal 51.7 Rom. 7.20 440. Job 14.4 Who can bring a clean thing out of unclean Rom. 11.16 For if the first fruits he holy the lump is also holy All of us by originall sinne are conceived and born in sinne and sin dwels in us yet by Gods grace we are reckoned for holy which account passeth over all within the Covenant as we are 441. Job 14.5 His dayes are determined the number of his moneths are with thee thou hast appointed his bounds that he cannot passe Pov. 18.21 Life and death are in the power of the tongue Death and life of man are in the power of God who hath put bounds to his dayes Life and death is said after a sort to be in the power of the tongue because a wicked man may by slanders and detraction and contention hurt a man even to death 442. Job 14.6 14. Shall a man if he die live again 1 Cor. 15.22 In Christ shall all be made alive Job denyeth not the resurrection Dan. 12.2 but he saith rather that men shall rise not with bodies subject to death but such as shall live for ever but the wicked to eternall death * 443. Job 14.14 All the dayes of my appointed time c. Eccles 7.17 Be not over wicked why shouldst thou dye before thy time The time which we may live by nature or according to the composition of our bodies is one thing the time which God in his secret judgement sets down for us is another God appoints one man to live so long as his naturall composition can last and to this end he shall use these and these wayes and God appoints that this or that man if he take these or the other extravagant courses shall by a fall from his horse or by the hand of the Magistrate or the like come to a sudden and not naturall death 444. Job 19.25 In the last day I shall rise out of the earth Vers 26. And I shall be cloathed again with my skin and in my flesh shall I see God 1 Cor. 15.44 1 Cor. 15.44 It shall rise a spirituall body We shall rise with this nature and body that we now carry about us Matth. 22. and shall enjoy eternall felicity it is called a spirituall body by the Apostle not in respect of the substance but the qualities virtues and proprieties we shall have no need of meat drink or wedlock we shall be like the Angels Or a spirituall body a body free from carnall desires being wholely subject to and ruled by the Spirit 445. Job 19.17 Whom I shall see for my self and my eyes shall behold and not another Rev. 1.7 Every eye shall see him Job speaks confidently that in his flesh he should see God to his salvation 2 Cor. 13. 1 Ioh. 3.2 face to face as he is after this ordinary seeing by faith so shall the godly see God a gracious father the wicked shall see him as a just and a revenging judge * 446. Job 21.27 Behold I know your thoughts Jer. 17.9 10. Who can know it I the Lord know it One man is said to know anothers thoughts three wayes First By revelation from God Secondly By words of the mouth Thirdly By externall symptomes or actions And one man is said to know anothers thoughts these two latter waies probably not infallibly Job knew by the drift of their discourse what they in ended to make him confesse and this probably It s God onely which can infallibly tell what a man thinks without word or symptome 447. Iob 31.30 Neither have I suffered my mouth to sinne 1 John 1.10 If we say we have no sin we make God a lyar Job was not without sinne before God but his conscience did not accuse him of manifest sinne and wickednesse towards men 448. Job 42.10 The Lord gave Job twice as much as he had before Vers 13. He had seven sons and three daughters His faith of the resurrection is here commended because his children were not doubled 〈◊〉 onely were as many as before Ep. 120. cap. 10. 〈◊〉 Augustine for these did signifie that those
of peace Mad men here wrest the name of evill as though God were the author of evill that is sinne 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 * 621. Isai 45.7 with Lam. 3.37 38. Amos 3.6 Joseph was sold by his brethren Job spoiled David cursed by Shimei Christ crucified by the Jews and all this by the determinate counsell of God Answ Distinguish betwixt the act and pravity thereof the act as proceeding from God and as issuing from the rationall creature God willeth an act quà act and produceth it by the creature as the first cause by the second cause and although the second cause may contaminate the act by a morall pravity yet God willeth or suffereth the same act as coming from him by a morall rectitude for he produceth it by his power from an unblameable and unspotted holinesse which can never deviate nor be contaminated by any secundary cause God is pleased to use that act which in it self is essentially good though it be contaminated by the creature holy and justly from his divine justice either as a punishment or as an instrument of probation and exercise and by an orderly and convenient medium he brings the act to a good end Thus he creates evill Joseph was by him sold into Aegypt c. God did predetermine to produce those acts as acts and to permit the creature to contaminate these acts and though those acts should be contaminated by the creatures yet the Lord would call them forth to good ends God willeth the act quà act voluntate decernente God suffereth the vitiosity of the act as contaminating the creature voluntate permittente and he suffereth the act as now contaminated by the creature to some good and holy end God can will the same act as an act and nill it by his commanding will as an act so depraved The act quà act is essentially good and indeed indifferently good or evill For as the essentiall goodnesse of an act receives morall tinctures of good and evill so it s denominated 622. Isa 49.6 I will also give thee for a light to the Gentiles that thou mayest be my salvation unto the ends of the earth Matth. 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 of Israel The first is concerning the generall gracious Ministery of Christ to both Jews 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 down Mat. 28.19 Mark 16.15 Luke 2. which was done in the resurrection of Christ Afterwards he sent the Apostles to all Nations for he was the light of the Gentiles * 623. Isai 49.6 with Matth. 10.5 6. The former place tells that Christ would be a light to the Gentiles and to restore the preserved of the Jews The latter shews that Christ by his Disciples strove to restore the Jews Nor doth this sending of Christ at that time onely to the Jews conclude that Christ did not afterwards make good this promise for he did make it good afterwards by sending of his Disciples unto the Gentiles When the Text saith Go not into the way of the Gentiles it s but to be understood temporarily 624. Isai 52.31 The Lord hath made bare his holy arme in the eyes of all the Nations Matth. 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 Nations His office of teaching Isai 52.13 Revel 19.10 and confirming his Doctrine by Miracles he discharged only amongst the Israelites as Minister of the Circumcision 625. Isa 52.13 My servant shall be exalted and extolled and shall be very high Rev. 19.10 Our fellow servant and brother must not be worshipped In the first place Christ God and Man is pointed at In the latter they are the words of a created Angell not admitting of divine worship 626. Isai 53.2 He hath no form nor comlinesse Heb. 1.3 The brightness of his fathers glory The Prophet speaks of the passion of Christ wherein was scorn and great pain otherwise he is the splendor of his Father which he presents in goodnesse and majesty the fairest the most comely also in his body white ruddy beloved chosen before thousands Cant. 5. 627. Isai 53.8 Who shall declare his generation Mat. 1.1 The book of the generation of Jesus Christ The first place is of Christs divinity Heb. 7.3 whose generation no man can declare as he is described in the figure of Melchisedech The latter concerning his humanity for according to the flesh he was born of the Virgin Mary Luk. 2. 628. Isai 56.7 My house shall be called a house of prayer for all people Matth. 6.6 When thou prayest go into thy chamber and shutting the door pray The Prophet by the name of the house of God understands not only the Temple built by Solomon where the Jews yearly came together to worship God but the Church of which that Temple was but a figure wherein amongst all Nations God is invoked every where Christ against Hypocrites and boasters teacheth that it is better to pray in our closet than hypocritically to pray in publick places yet he doth not by this precept take away publick prayers in the Church John 4.21 23. Ezek. 3.17 Ch. 33.7 but he will have us depend on God and the internall testimony of our own conscience not on the opinion and applause of men 629. Isai 58.1 Cry aloud spare not lift up thy voice like a Trumpet Ephes 4.31 Let all bitternesse clamours and indignation be taken from you In the first place God commands the Prophet to cry aloud against obstinate sinners and this cry proceeds from zeal to the glory of God of which Paul speaks Convince reprove In the latter the Apostle forbids crying which proceeds from anger troubles the unity of the spirit and all carnall boasting earthly devillish cries directed for revenge against our Neighbour 630. Isai 59.21 This is my Covenant with them saith the Lord my Spirit that is upon thee and my words which I have put in thy mouth shall not depart out of thy mouth nor out of the mouth of thy seed Matth. 23.38 Your house shall be left unto you desolate First God promiseth that he will defend the Church collected together of Jews and Gentiles against the gates of Hell In the last Christ threatens ruine to the ungratefull people of the Jewes and desolation to them that were blinded by their malice * 631. Isai 59. ult My Covenant shall not depart from thee nor from thy seed for ever Matth. 21.43 The Kingdome shall be taken from you It is one
should walk after God with all their heart The Prophesie by a legall commination moved both King and people to manifest their zeal But he frighted the wicked Hypocrites and such as were averse from God by threatning them that so they might forsake their sins 733. Zeph. 1.7 The day of the Lord is at hand 2 Thes 2.3 Be not terrified as though the day of the Lord were at hand In the former place by the day of the Lord is understood the neernesse of the Babylonish captivity In the latter the coming of the Lord to Judgement the time whereof is not for us to know 734. Zeph. 3.7 I said surely thou wilt fear me Vers 7. But they corrupted their own doing I said The Lord useth that word after the manner of men not as though he had failed of his hope for all things are known to him before they be but as if he should say Who would think you should be so hardned that my very threatnings should not move you HAGGAI HIS PROPHESIE HE upbraids the Jews for that they did not rebuild the Temple and exhorts them to build it and he describes the magnificence of the second Temple He prophesied after the captivity of Babylon under Darius Hystaspes in the year 3444. 735. HAggai 1.8 Bring wood and build the house Isai 66.1 Thus saith the Lord Heaven is my seat and the earth is my footestole what house is that you will build unto me The rebuilding of the Temple was accepted with God for the holy convocation and the worship in it to Gods glory that was with the Priesthood and Leviticall Rites a Type of Christ unto whose coming only it was to endure 736. Haggai 2.3 You that saw this house in its first glory and how do you see it now Is it not in comparison of it as nothing Verse 9. The glory of this latter house shall be greater than that of the former house saith the Lord of Hosts The structure indeed of this house did not answer the Majesty of the first house built by Solomon Yet the spirituall glory of this latter house shall be greater than the former house because the Lord himself came into it and preached in it disputed and wrought great miracles there 737. Haggai 2.4 Do so for I am with you saith the Lord of Hosts Zach. 1.12 O Lord of Hosts how long will it be ere thou have pitty on Jerusalem In the first place the Prophet comforts the people by the hope of promises in Christ promising that God would be present there with his people after the captivity of Babylon In the latter Christ intercedes for his Church which hath sinned against God and was punished by a just judgement of God with a Babylonian captivity for seventy years * 738. Haggai 2.4 with Zach. 1.12 The former place is conditionall I am with you if you do so The latter shews that they were in affliction and so it implies they had broken their condition 739. Haggai 2.6 Yet a little while and I will shake the Heaven and the Earth and the desire of all Nations shall come This Prophesie was fulfilled after five hundred yeares under Augustus Caesar Luk. 2.11 With God a thousand yeares are but as one day or one watch in the night ZECHARIAH HIS PROPHESIE THE sonne of Barachiah He warns the Jewes to repent to build the Temple he makes mention of his Visions and explains them by the effusion of the Spirit of grace and prayer He prophesied after the returne from Babylon in the year of the world 3456. 740. Zech. 1.3 Turn unto me and I will turn unto you Joh. 6.44 No man comes unto me unlesse my Father draw him The first place is legall requiring of us what we ought and not what we can do The latter is Evangelicall for no man comes unto God unless God draw him by his Spirit Jer. 31.18 Therefore we must pray diligently Convert me ô Lord that I may be converted because thou ô Lord are my God 741. Zech. 1.17 Chap. 2.10 The Lord shall yet comfort Zion and shall yet chose Jerusalem Eph. 1.4 God the Father chose us in Christ before the foundations of the world The election of a certain people to be a visible Church in the first place is taken metonymically for by that deed God sheweth that he hath confirmed the election of Jerusalem In the latter God speaks of our election unto eternall life 742. Zech. 2.8 He that toucheth you toucheth the apple of mine eye Isa 3.1 Behold the Lord of hosts doth take away from Jerusalem the whole stay of bread In the first place is contained the promise of God to the faithfull that keep his Covenant in the latter is the pronouncing of judgement against the obstinate Jews God is said to have kept his people as the apple of his eye so long as they were obedient Deut. 32.10 Psal 17.8 But temporall punishments inflicted on the wicked do not infringe the truth of his promise and of divine performance 743. Zech. 3.9 I will remove the iniquity of his land in one day Rev. 13.8 Christ slain from the beginning of the world In one day is the performance of Christs passion who dying for our sins restored us unto life But he was slain from the beginning of the world in Gods determinations by election virtue eficacy and acceptation and in respect of the fruits of it which redounded to the Church under the Old Testament 744. Zech. 6.13 He shall sit and rulâ— upon his throne Isa 9 7. He shall sit upon the throne of David and upon his Kingdome Luk. 1.33 Christ in respect of his divine nature hath his throne from everlasting to everlasting But in respect of his humanity being he is born of the seed of David according to the flesh the Lord God hath given him a throne that he may reign over the house of Jacob for ever 745. Zech. 11.12 They weighed for my price thirty pieces of silver Matth. 27.9 Then was fulfilled what was spoken by Jeremiah the Prophet they took thirty pieces of silver the price of him that was valued whom they did value Eusebius saith De Demonstrat l. 10. c. 4. that Jeremiahs name was put for Zechariahs name by the errour of the Scrivener Out of Jeremiah some make the computation where he makes mention of seventeen shekels which make thirty pieces of silver Jer. 32.9 746. Zech. 13.7 Awake ô sword against my shepherd and against the man that is my fellow saith the Lord of hosts smite the shepherd and the sheep shall be scattered Joh. 10.10 No man takes away my life from me The Prophet mentioneth God the Father commanding in the name of the whole Trinity whose words outwardly are common to the three Persons and undivided that his shepherd namely Christ should be slain that contradicts not Christs words who willingly laid down his life for us 747. Zech. 13.7 The sheep shall be scattered Joh. 17.12 Those that thou gavâ—st unto me I
kinds of injuries First for which restitution may be made Secondly for which it may not be made and of this kind is striking for what profiteth if thou strike him that striâ—eth thee Is the hurt of thy body salved by this There is a revenge which belongs to mercy which is not to be understood in the former in that which availeth to correction This belongs to them which have Authority for they ought to revenge but with such a mind as Parents bear towards their little Children whom they hate not He speaketh afterwards of such injuries as restitution may be made as money coat c. * 787. Mat. 5.40 And if any man will sue thee at the Law and take away thy coat c. Rom. 13.1 There is no power but of God Mat. 5.25 Luk. 12.58 1 Cor. 6.4 The former forbids not the going to law but the wronged to revenge himself to wit being injured in his goods either privately or under colour of Law The latter shews that Magistracy is the Ordinance of God and it may be used lawfully The former place is not to be understood simply but comparatively to wit rather than a man should seek private revenge he must not only suffer the loss of one garment but of more * 788. Mat. 5.42 And from him that would borrow of thee turn thou not away Deut. 15.3 Of a forreigner thou maiest exact it again Our Saviour in the former not simply as reaching to all persons whatsoever and to all things but lend to the poor and lend what thou canst spare He is worse than an Infidel that provideth not for his Family It was lawful to look for money back with Usury of strangers which was not a Moral Rule Besides it is one thing to lend or give to the poor another thing to them which are not really poor but only at present want such or such a quantity of money to help him in his bargain c. we must not expect again where it is not to be had we may when it is to be had 788. Mat. 5.43 Thou shalt love thy neighbour and hate thine enemy Ver. 44. Luk. 6.35 Rom. 12.20 Love your enemies do good to those that hate you The first place was corrupt and came into use from the time of the Maccabees The latter was not delivered by Christ as a new law but the true sense of the divine Law concerning love to our neighbours is explained by him For God in the Old Testament expresly commands men to love their enemies Deut. 22.2 789. Mat. 5.40 If any any man will sue thee at the law and take away thy coat from thee let him have thy cloak also Rom. 13.1 There is no power but of God Christ doth here prescribe the law of patience to his followers that they should not be troubled for the loss of their goods but wait on the Lord quietly untill he take revenge on wicked men yet he forbids not the lawful means of recovering goods fraudulently or forcibly taken away or appeal to the Magistrate for power much less doth he condemn it 790. Mat. 6.6 When thou prayest enter into thy closet and shutting the door pray 1 Tim. 2.8 I will that men pray in every place Christ against boasters teacheth us that our duty in prayer is that we seek to please God rather than men because God considers our hearts men look only on the outside and he that is alone prayeth better with a composed mind than he that prayeth amongst a multitude of People whether therefore we pray privately or publickly let us alwaies pray so as if we were hid in our Closets The Apostle witnesseth that our prayer is accepted with God be it in private or publick when God is worshipped in spirit and truth * 791. Mat. 6.6 Enter into thy Chamber c. Mat. 18.19 20. Where two or three are gathered together in my name c. In the former place Christ opposeth private prayers to hypocrysie and vain-glory praying in the Closet to praying in the streets He opposeth not private and publick prayer for they may well suit together at different times and upon different accounts private prayer the more freely to give our selves to God The publick prayer to demonstrate our faith in God and to help forward the Petitions of the Congregation and to stir up zeal in them that are cold 792. Mat. 6.7 When you pray use not vain repetitions Luk. 18.1 Men ought to pray alwaies and not to faint Col. 4.2 1 Thes 5.17 Christ taxeth the vain babling and foolish prating of those who suppose to move God with words often repeated Isa 23.13 though they be cold and distrustful in their prayers But he forbids not continuance in prayers but will have us to pray alwaies if not in words yet in desires for the prayers of godly men are arrows that are shot into heaven 793. Mat. 6.7 They think they shall be heard for their much speaking 2 Tim. 1.3 Pray without ceasing It is one thing to speak much and put confidence in their much speaking in prayer another thing to pray frequently or long and refer their hearing to the force of Christs Mediation Christ condemns not long prayers if they be strong prayers but he forbids and condemns mens thinking if they can but babble any thing to make their prayers long that the length of their prayers the very opus operatum shall be effectual 794. Mat. 6.13 Lead us not into temptation Jam. 1.13 Let no man say when he is tempted that he is tempted of God Temptation is either good for a good end as when God proves the faith hope patience obedience constancy of his children or evil to an evil end and we pray in the Lords prayer that God will not let us be tempted with evil nor give us over into the hand of Satan to tempt us 795. Mat. 6.13 For thine is the Kingdom the power and the glory Luk. 11.4 That conclusion is not found in the Lords Prayer One Evangelist omitting what the other hath set down doth no waies derogate from the truth of Gods Word David used the same thanksgiving 1 Chron. 29.11 2 Tim. 4.18 Thine is the greatness and the power and the glory and the Victory and the Majesty And Paul useth the same words And the Lord shall deliver me from every evil work to whom be glory for ever Amen From whence is taken that of the Church Glory be c. * Mat. 6.17 But when thou fastest anoint thy head c. Joel 1.13 Gird your selves and lament c. Fasts are either publick such as concern Families Towns or Countries we must put on sackcloath in these and publickly declare our sorrow Private Fasts or personal such as are meant here in Matthew must be conâ—eiled from others as much as may be The words in the former place are either properly to be taken or improperly Properly so they cannot be taken in regard this would condemn all former Fasts of the
26.7 with Joh. 12.3 John saith Judas spake against this womans act Matthew that the Disciples and that by a figure called Syllepsis by which one is called more They were sawn Heb. 11. when it was Isaiah John saith she anointed his feet and Matthew saith his head she did both anoynt head and foot the oyntment running out in great measure or she did first anoynt his feet and then break the box and diffuse the residue upon his head Matthew saith the Passeover was to be kept two daies after John saith this anoynting was six daies before the Passeover Matthew speaks by way of recapitulation and having spoken of the Passeover within two daies he doth not say after these things Jesus being in the house of Simon the Leper but relateth it as a thing done not setting down the time of doing it Whereas Matthew speaketh of the Disciples John of Judas murmuring against the fact it is to be understood that the other Disciples either said so or thought so Judas perswading them but they spake it of a true care for the poor Judas out of a theevish intention Some think that the women are not the same Mary being one and the other which the Disciples did murmure at was another 889. Mat. 26.8 The Disciples saw it and had indignation Joh. 12.4 Then saith one of his Disciples Judas Iscariot The Evangelists usually ascribe to many the fact of one if their consent went along with him So the murmuring which Judas began is imputed to the rest who held their peace 890. Mat. 26.11 You have the poor alwaies with you but me you have not alwaies Cha. 28.20 And loe I am with you alwaies even unto the end of the world In the first place Christ speaks of his corporal presence and natural conversation with his disciples in the state of humiliation that he should not be so alwaies with them In the latter of the assurance by his Person and his help that should be effectual in their Apostolical duty though it be difficult yet Christ would be present with them by a singular vertue of his Spirit dwelling in them The accomplishment of this promise was manifest in the Apostles and in all the faithful by the operation of the Spirit in us and shall be so to the end of the world 891. Mat. 26.26 This is my Body Cha. 24.23 If any man shall say unto you Loe here is Christ or there believe him not In the first place Christ asserts his presence in the sacred Supper In the latter he foretels that false Prophets should come and exhorts us that we should beware of those false Impostors and should not look for salvation in places times or persons contrary to Gods word but only in Christ Jesus our Lord. 892. Mat. 26.26 This is my body Joh. 6.63 The flesh profiteth nothing Christ in the first place understands his body that was given to dye for us In the latter flesh but not his own in special but in general the natural use of any meat whatsoever Not as the Capernaites dream that they should so eat his flesh who would eat him with their teeth but not with their heart * Mat. 26.26 with Joh. 6.63 This is my body that signifies and sets forth or is sacramentally my body which being spiritually eaten or applied by faith is bread and meat indeed but the ordinary flesh which is spoken of profiteth nothing to the saving of the soul Mat. 26.26 with He went up into heaven and sits at the right hand of God Whom the heavens must retain c. Christ is sacramentally on the Lords Table really spiritually not corporally Corporally in heaven yet by faith and by his effects and benefits on earth this denotes his body and as surely as the bread is taken so surely is the benefits of Christs body taken 893. Mat. 26.29 I will not drink henceforth of the fruit of the Vine He puts these words after the Institution Luk. 22.18 He puts those words before the Institution Christ once delivered the Sacramental Cuâ— to his Disciples Cap. 3. de Conv. Evang saith Augustine but Luke hath not made his Narration in a continued History nor alwaies observed the order of time so that here is an Hysterosis again * Mat. 26.29 with Luk. 22.18 They both agree in the words Luke only speaks frequently not so exactly of the time I will no more drink of the fruit of the Vine c. is that the Kingdom of God was now so near that this was the last meat and drink or the last meal that he was to have before that came By the Kingdom of God meaning his Resurrection and forward when God by him had conquered Death Satan and Hell And whereas he saith Till I drink it new with you c. He did so eating and drinking with them after his Resurrection This therefore being the aime of his speech it was seasonable to say so any time of the meal this is the last meal I must eat with you till I be risen again from the dead and hereupon the Evangelists have left the time of his uttering of it at that indifferency that they have done 894. Mat. 26.29 I will not drink henceforth of the fruit of the Vine untill that day when I drink it new with you in my Fathers Kingdom Act. 10.41 We eat and drank with him after he rose from the dead Christ said he would not drink with his Apostles in his mortal body but after the Resurrection having put off the infirmity of his body he after conversed with his Disciples and eat and drank with them he calls it new because he is made immortal of mortal and the Devil and Death being destroyed he had opened a spiritual Kingdom 895. Mat. 26.34 This night before the Cock crow thou shalt deny me thrice Mar. 14.30 Before the cock crow twice thou shalt deny me thrice Matthew briefly and in general without relating the circumstances but Mark relates the matter with more and more particular words * Mat. 26.34 with Mar. 14.30 Crow thrice in all for Peter denying him once before the first crowing and twice before the second He that saith He shall deny me thrice before the Cock crow twice doth not imply at all but he shall or may deny him thrice before the morning Cock crow to break of day or before the Cock give over crowing * Mat. 26.36 Then came Jesus into the place that is called Gethsamine Mar. 14.32 with Luk. 22.39 He went forth as he was went into the Mount of Olives Gethsamine was at the foot of mount Olivet into a Garden which was there The Talmudists speak of Gardens there and tell how the Gardeners use to fatten their grounds with the scouring of the sink that carried the bloud and filth of the Temple Court into that Valley 896. Mat. 26.52 All they that take the sword shall perish with the sword Luk. 22.36 He that hath no sword let him sell his garment and buy one A sword
being understood in the sense of these false Apostles the necessity of observing the whole Law was included for to find out ones righteousness before God Gal. 5.3 which being impossible to do for man the Law was a yoke which neither they nor their Fathers could bear The latter place shews that Christs Commands are not grievous because the Holy Ghost gives believers the power and a sincere will to execute them and to overcome all opposition of the flesh The Law of Christ is not grievous compared with Moses dispensation of the Ceremonial Law 1128. Acts 15.28 It seemed good to the Holy Ghost and to us that you abstain from bloud and things strangled Luk. 16.16 The Law and the Prophets were untill John That was a temporal command belonging to the Ceremonial Law untill the weak in faith who were not fully instructed were better confirmed least their conscience should be troubled and offended * 1129. Acts 15.28 with Rom. The kingdom of God consists not in meats The former place forbids bloud-eating not as part of the Ceremonial Law or the like but as a thing which would be offensive to the Brethren and hinder the Gospels progress though in it self there was no sin 1130. Acts 16.3 Paul circumcised Timothy because of the Jews Gal. 2.3 Titus being a Greek was not compelled to be circumcised Circumcision from the time of its institution untill Christs death was necessary because of Gods command for it was a Sacrament and a part of Gods worship After Christs death the Ceremony and use of it remained for some time untill the Jews were taught concerning the abrogation of the Law for it was needful that the Synagogue should by degrees be buried with honour as the Ceremonies were by degrees set up Paul circumcised Timothy lest he should offend the weak but might win them to Christ he would not circumcise Titus after the Gospel was planted lest he should do wrong to Christian Liberty * Acts 16.3 Paul did circumcise Timothy which seemeth strange in regard Gal. 5. he saith If you be circumcised Christ shall profit you nothing Some say Timothy's Mother Eunice was a Jew and his Grandmother Lois but his father an Heathen Therefore that the Jews might less abhor Timothy and in the infancy of the Church when these Ceremonies were not wholly abolished the readilier to gain them to hear him he was circumcised without which it is conceived they would not hear him As to that of the Galathians he reproves their vain imagination that Circumcision should be a necessary Ordinance for the Worship of God and merit even under the Gospel of Christ for Jews and Gentiles Paul would root out that opinion of Merit and necessity and make Circumcission to be a thing indifferent and as a thing indifferent he used it becoming a Jew to the Jews to gain them nor could the Gentiles take offence hereat since his mother was a Jew 1131. Acts 16.6 They were forbidden of the Holy Ghost to preach the Word in Asia Mat. 28.19 Go and teach all Nations The time to preach the Word of God in Asia was not yet come and Paul and Silas were then sent to some other place to greater increase of the Gospel 1 Pet. 1.21 yet at last the Gospel was plentifully preached there also * 1132. Acts 16.6 with Gal. 2.3 It is one thing to use Circumcision as a Sacrament according to the first institution Another thing to use it as indifferent till the light of the Gospel should shine more brightly In the one place he used it as a thing indifferent which being used might more prepare the Jews for receiving the Gospel of Christ When Paul would not suffer Titus to be circumcised he did it as in opposition to that opinion that Circumcision was a sacrament and necessary to salvation 1133. Acts 16.18 Paul would not suffer the spirit of divination Phil. 1.18 What then Notwithstanding every way whether in pretence or in truth Christ is preached and I therein do rejoyce and will rejoyce Paul had great causes to cast out the spirit of divination because translating himself into an Angel of light he would have drawn the Apostolical doctrine to be suspected as if they had been both as one and so they that believed the Apostles should believe the spirit of Divination that he might overthrow the Gospel 1134. Acts 17.28 In him we live and move and have our being this sentence is from Aratus the Heathen out of Menander 1 Cor. 15.33 Evil communications corrupt good manners Tit. 1.12 That the Cretians are lyars evil beasts slow bellies is taken out of Epimerides and Callimachus Jerom gives the reason of this thing that they who were obstinate in their heathenish malice might be condemned out of their own Writers * 1135. Acts 17.28 In him we live move and have our being Psal 81.12 And they walked in their own Councils The former place speaks of what we have Originally from God life motion and beeing The latter place speaks of Gods suffering us to use our Lives Motions and Beeings irregularly Our Lives and Motions are one thing the moving and living this or that way is another The one is from God the other from our selves * 1136. Acts 18.3 And because he was of the same Craft and wrought Gal. 6.6 Let him that is taught in the Word Communicate c. The former Example shews that somtimes the extreamity of professors of the Gospel may be so great as Musculus must turn Weaver and Paul Tent-Maker But this shews not that it shall alwaies be so or that when the condition of the Gospel is otherwise that they may and must not eat the fruit of their labours this shews what Paul in extremity did not what the Ministers of Christ must constantly do Paul himself received contribution of the Philipians when he was absent from them Phil. 4.16 If Paul received Contribution where he did not at present labour it is now lawful for Ministers to receive where they do labour It is one thing what was done in the first propagation of the Gospel and none yet had the knowledge of Christ another thing when the Gospel is propagated and setled 1137. Acts 18.8 Paul baptized Crispus and Gaius and the house of Stephanus 1 Cor. 1.17 Christ sent me not to baptize but to preach the Gospel Christ sent all the Apostles to preach and to baptize yet because the ordinary way of preaching was better more hard and more necessary therefore he would have them apply themselves rather to this leaving baptizing to those that were inferiour to them Paul denyeth that he was sent to baptize not simply but comparatively so God commanded not sacrificing but obedience because he will rather have this than that Jer. 7.22 1138. Acts 18.2 18. Priscilla and Aquila were with Paul at Corinth Rom. 16.3 Writing from Corinth he salutes Priscilla and Aquila Paul when he was again at Corinth writing to Rome salutes amongst others Priscilla and Aquila who were
because it declareth the good and holy will of God in respect of us it is called the ministration of Death because it reproves sin and threatens us with death 1211. Rom. 7.14 I am carnal sold under sin Chap. 6.22 We are made free from the Law of sin wherein we were held The Apostle according to the unregenerated part was carnal that is indulgent to his carnal lusts but being Regenerate he did lament for those carnal affections and resisted them 1212. Rom. 7.18 In me dwelleth no good thing Chap. 8.9 The Spirit of God dwelleth in us The first place is of the old man in me that is my flesh and that part which is not regenerate The second is concerning man that is regenerate for Christ liveth in us the Holy Ghost liveth in us and indeed the whole Trinity Joh. 14.23 1213. Rom. 7.18 To will is present with me Phil. 2.13 God worketh in you to will To be willing is that good which is wrought in us by the Holy Ghost but after the fall of man to be willing and be able to will what is good was lost in us 1214. Rom. 7.22 I delight in the Law of God after the inward man Ver. 23. I see another Law in my members warring against the Law of my mind Paul delighted according to his spirit and inward man the regenerate part in the Law of God but rebelled against it in his outward man the flesh and the part unregenerate for the whole man is as it is commonly said partly flesh and partly spirit 1215. Rom. 7.23 I see another Law in my members warring against the Law of my mind Chap. 8.2 The Law of the Spirit of life in Christ Jesus hath made me free from the Law of sin and of death The faithful are either captivated by the Law of sin that they cannot do that good they would but what sin will have done that dwelleth in them or they are freed from sin here inchoatively because it doth not condemn them nor yet reign in them Psal 32.1 Rom. 8.1 c. 6.12 but in the next world it shall be accomplished and they shall be perfectly made free from it 1216. Rom. 8.2 The Law of the spirit of life in Christ Jesus hath made me free from the Law of sin and death Joh. 5.28 The hour is coming in the which all that are in the graves shall hear his voice and come forth Resurrection from death to life is common to the good and bad but in a divers manner and for a divers end the good shall come forth gloriously to life the wicked ignominiously unto death 1217. Rom. 8.24 We are saved by hope Eph. 2.8 By grace are you saved through faith Mar. 16.16 Subalternates disagree not the grace of God is the efficient cause faith and hope the instrumental causes of our salvation * 1218. Rom. 8.26 The spirit it self maketh intercession for the Saints according to the will of God 1 Tim. 2.5 One Mediator between God and Man the Man Christ Jesus The Spirit provoketh us to prayers and tells us as it were within what we should say and how we should groan The Son doth properly make intercession for us who is our Advocate Yet by a figure the Holy Ghost is said to make intercession for us also because he rowseth and stirreth us up to prayer and prompteth as it were our Lesson unto us and how we ought to pray in all our necessities 1219. Rom. 8.30 God whom he did predestimate them he also called Mat. 20.16 c. 22.14 Many are called but few chosen The first place is concerning those who being called are obedient to the Holy Ghost and make their vocation firm unto the end of their lives The latter is of those who resist the vocation of God in respect of the former there are as many predestinated as are called but of the latter more called than are predestinated 1220. Rom. 8.31 If God be for us who can be against us 1 Pet. 5.8 Your adversary the devil When God is for us though the devil be against us he prevails not 1221. Rom. 8.38 Nothing nor creature can separate us from the love of God Chap. 9.3 I could wish that my self were accursed from Christ for my brethren The wish of Paul was conditional if it were lawful and might be done the Apostle thereby sheweth the vehemency of his affection toward his kindred and submits himself to the Divine will Chrysostom on this place saith that Paul by a premeditated prayer desired to be separated from Christ by a temporal and eternal abjection for the salvation of his brethren and so would by his own destruction redeem them to eternal salvation neither did he therefore love his brethren more than Christ for he did not desire to be separated from the love of Christ but from the fruit of his love and friendship he desireth to perish not as an enemy of Christ but a preserver of his brethren as Christ was made a curse for us not as Gods enemy but as our Redeemer * Rom. 8.38 with 9.3 In the latter place Paul had respect unto the glory of God alone or unto the salvation of his brethren alone Sed charitatem hominum in studio gloriae Dei conjungimus but we joyn the love of Men with the glory of God c. He wisheth the salvation of his brethren with respect unto the glory of God as Moses in the like Case in making request for his people therein desired the promotion of Gods glory This doth not shew that Paul could be separated from Gods love but that his zeal for Gods people was so great that if it were possible he would be separate Qui subponit nihil ponit Or secondly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 only imports Excommunication whereby one is held as accursed and execrable and deprived of all communion with the Church not as if the Apostle wished to be hardned in heart against the Lord Christ and severed from his love for that can never simply be wished of any pious man but that he out of the overflowing of his love wished that he himself might bear the punishment which they might expect from the righteous judgment of God for their hardness so they might be freed from this hardness and accursedness * 1222. Rom. 9.13 Jacob have I loved but Esau have I hated There are three things to be considered in the accepting of persons 1. When some external condition is respected beside the merit of the cause 2. And this is done contrary to the Law of Equity 3. And not without injury done unto another But none of these are seen in Gods electing Jacob and rejecting Esau 1. He respecteth not any condition or quality in them which are elected but he maketh of this or that man of his own good pleasure 2. He is not tied to any Law and so transgresseth no Law 3. He doth no wrong unto any in exempting some from destruction which in the rigour of his justice is due unto all
If the Creditor do forgive his debt unto one and exact it of another he doth no wrong It is free for him to do what he will with his own Mat. 20.15 The re-acceptation of persons properly is where the Judge leaving the merit of the cause doth find somewhat in the person for which he giveth sentence with one against another But so doth not God he finds no difference in the persons but all being in the same cause of damnation he of his own free will forgiveth his debt unto some and requireth it of others Though God give unequally yet it is not accepting of persons but when this is done with respect to some quality in the person 1223. Rom. 9.16 It is not of him that willeth nor of him that runneth but of God that sheweth mercy Mat. 19.17 If thou wilt enter into life keep the Commandments It is therefore said not to be of him that willeth because salvation is not given for our merit but of Gods mercy but it is also of him that willeth not because we will though no man is saved against his will but of unwilling to receive Gods call he is made willing 1224. Rom. 9.18 God hath mercy on whom he will have mercy and whom he will he hardneth Chap. 11.32 God hath concluded them all in unbelief that he might have mercy upon all The first place is concerning the most free will and power of God who may have mercy on whom he please his Antecedent will reacheth to all men his consequent will is restrained to the believers and unbelievers and so he will have mercy of the faithful that they may be saved but he justly punisheth and hardneth the unbelievers and wicked men who resist his grace freely offered unto them * 1225. Rom. 10.4 Christ is the end of the Law Mat. 6. I came not to destroy the Law The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or end signifieth not the abolition or destruction but the scope or drift of the Law him whom the Law would have us to believe and to whom by its strictness it sends us unto Christ is the end which the Ceremonial Law aims at demonstrates and declares The Sacrifices were types of our having reconciliation by Christ and the Politick part of the Law was a shadow of the Kingdom of heaven or the Church of Christ The moral Law which the Apostle principally intends in this Epistle in that it cannot receive satisfaction from our transactions and holding forth the Messiah of which man stood so much in need of is terminated in Christ not that Christ is effective only the end of the Law as if he giving us his Holy Spirit whereby our souls are regenerated and enabled to walk in obedience which the Law requires but that principally he is the end of the Law by imputation of his righteousness to us whereby we stand clear in the account of the Law 1226. Rom. 10.10 With the mouth is made confession unto salvation 1 Cor. 4.20 The Kingdom of God is not in word In the first place is spoken of confession with faith in the latter of humane words which the false teachers used in preaching wherein the Kingdom of God consists not but in the vertue that is in a true performance of those things they profess with their mouths * 1227. Rom. 10.17 Faith comes by hearing Rom. 15.21 They that have not heard shall understand Faith though it be the gift of God yet it is wrought by the preaching of the Word The latter place tells us that they which had not the Law nor the Prophets they shall now hear the preaching of the Apostles and understand or believe So that the latter place contradicts not the former but tells us that they which yet heard not shall hear and so understand and by understanding believe He which promiseth the end implies the means conducing to that end * 1228. Rom. 10.20 I was found of them that sought me not Isa 65.1 I am sought of them that asked not for me I am found of them that sought me not c. St. Paul neither exactly followeth the Hebrew Text nor yet the Septuagint as Erasmus observeth and as may appear unto him that will compare them together But he taketh the sense 1. The order is somewhat inverted for Isa 65.1 the first part of the sentence I was found of them that sought me not is there the latter And the latter here I was made manifest to them that asked not after me is there the first 2. The word in the Hebrew which St. Paul translateth I was made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 manifest is there Nidrashti not I was sought for of them that asked not after me for how can that be But I caused them to seek me as Beza and Pagaine observe 1229. Rom. 11.2 Who hath known the mind of the Lord. 1 Cor. 2.16 We have known the mind of Christ These words were spoken by Elias in Passion however not as if there were none at all that knew the mind of the Lord for he himself knew it but that he conceived there was very few for they did visibly appear to him to be few The latter place shews that some do know the mind of Christ though it implies not that all do it 1230. Rom. 11.7 Israel hath not obtained that which he seeketh for Mat. 7.7 Seek and you shall find In the first place he speaks of works so they that seek God and righteousness attain it not but in the latter the promise is made to them that seek by faith * Rom. 11.7 with Mat. 7.7 There are two kinds of seeking God a lawful right and true seeking of God wherein there must be both observed the manner which must be of faith and the end which is of the glory of God And the other is not right which faileth of either of these as the Jews failed in both for they sought not righteousness by faith and therefore missed of that which they sought for and beside they went about to establish their own righteousness and would not submit themselves to the righteousness of God i. e. They sought their own praise and glory and not Gods and therefore they failed of their desire * 1231. Rom. 11.9 Let their table be made a snare Mat. 5.46 Rom. 12.14 c. Bless them which persecute you bless I say and curse not We must distinguish first the cause whether private wich concerns one person only in which cause it is unlawful to curse or publick concerning the glory of God as Acts 5. Secondly We must consider the condition and calling of them which use imprecations whether they do it out of private affection which is unlawful Or of a Prophetical spirit as the Prophets and Apostles did Acts 13.9 Thirdly The things themselves whether temporal which may tend unto their amendment Psal 89.16 Or eternal but these cannot be denounced without Gods special warrant Fourthly The persons are to be distinguished which are cursed some are such as
of Antichrist defection from the Gospel He exhorts them to good words and works These two Epistles were written from Athens 1407. 1 THES 1.3 Remembring your work of faith and labour Rom. 3.28 Gal. 3.10 Faith is opposed to works Faith is a work but not ours or proceeding from our own strength Joh. 6.29 for then it would not justifie us but it is the work of God and a quality in us respecting the merits of Christ therefore the Apostle calls not Faith it self so much a work as he doth that which proceeds from faith * 1 Thes 1.3 with Gal. 3.10 Faith is a work and brings forth works is a work of the Spirit and brings forth works of righteousness in us yet this hinders not but that Faith may be opposed to Works in the matter of Justification Faith as it justifies is not considered as it brings forth Works but as it brings home Christ Faith yet which brings home Christ is not without Works which Works do shew themselves immediately upon Justification though I cannot say in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Justification 1408. 1 Thes 2.20 For you are our glory 1 Cor. 1.31 He that glorieth let him glory in the Lord. Our glorying hath its foundation in God in the mean while if any thing be done amongst the auditory by the work of the Ministry we must say with the Apostle It is not I that laboured 1 Cor. 15.10 but the grace of God which was with me 1409. 1 Thes 4.17 Then we which are alive and remain shall be caught up together with them in the clouds to meet the Lord. 2 Tim. 4.6 I am now ready to be offered and the time of my departure is at hand In the first place is spoken of the company of the faithful by reason of the most near communion and uniting of the body of Christ for we are all one spiritual body so many as believe in Christ so that what happens to one member may seem to happen to all the rest * 1410. 1 Thes 4.17 And so we shall be ever with the Lord. Rev. 20.6 They shall be Priests of God and of Christ and shall reign with him a thousand years We shall be ever after our Translation with the Lord. The latter place speaks of a thousand years but probably this may be in this world before our translation and so it nothing hinders but that after our translation we may be with the Lord for ever Whether these thousand years are to be meant litterally for so many years or else figuratively as the rest of the verse must be viz. Kings and Priests interpreted it is not to the purpose in hand 1411. 1 Thes 5.5 Ye are all children of the light and of the day not of the night Rom. 8.19 For the earnest expectation of the creature waiteth for the manifestation of the Sons of God We are here with Paul children of light and the day in grace nor yet in glory The Apostle expected not to be made the Son of God because he was so already actually but only to be revealed to be so for it appears not so yet what we shall be for though we be heirs we do not yet actually possess the Kingdom we must therefore distinguish Sonhood acquired here by grace from that which shall be in our Country by glory 1412. 2 Thes 1.5 The persecutions and tribulations which you endure are a manifest token of the righteous judgment of God that ye may be counted worthy of the Kingdom of God for which you also suffer Eph. 2.8 You are saved through faith and not of your selves it is the gift of God The faithful are worthy not by their own worthiness but Christs also the word worthy is the same here with convenient Col. 1.13 1413. 2 Thes 2.2 The day of Christ is at hand 1 Joh. 2.18 It is the last time To be at hand and to draw near do differ the Apostle denieth that the day is at hand but he denieth not that it draweth near it is called the last time in respect of former time and because in the last time the day of judgment draweth nigh it is called the last hour in respect of God because our daies compared to Eternity are but one moment and a thousand years in Gods sight as yesterday when it is past also all things are present with God 1414. 2 Thes 3.10 If any would not work neither should he eat 1 Cor. 9.6 Have we not power to forbear working In the first place Works are either of the head or of the brain flesh and idleness are condemned in the latter labour is commended which is wrought not with the hand alone but with the head also the Ministers of the Church are not to get their living by the labour of their hands being they are not Mechanicks The Apostle had a singular gift from God to preach extemporary 2 Cor. 1.11 and yet had he means from the Churches Two Epistles of St. PAUL to TIMOTHY THE first is a pattern for Pastors to shew them what they ought to be in Doctrine and Prayers and in Life with their families and laies down the way how to instruct all men of what state age or condition soever It was written from Laodicea in the Year of Christ 52. The second confirms Timothy that he should not be cast down in his mind by reason of the tempests of persecutions and warns him that in preaching the Gospel he should avoid false doctrine that he should be diligent and come unto him It was written from Rome when he was in prison in the year of Christ seventy * 1415. 1 TIM 1.19 20. Some having put away scil a good conscience concerning faith have made shipwrack Joh. 3.36 He that believeth hath life eternal Doubt He that believes in Christ is as sure of salvation as if he were already in an actual and real possession of Christ which cannot be if a man may fall from faith Answ Hymeneus and Alexander made shipwrack not so much of faith it self as of the object of faith that they believed the doctrine of faith which they once professed and afterward deserted falling into heretical blasphemies and blasphemous heresies 2 Tim. 2.17 18. which place clearly explicates the other it shews that they fell from some fundamental truth formerly professed as in the point of the Resurrection or the like The Apostle adds immediately Ver. 19. Nevertheless the foundation of the Lord abideth sure c. q.d. though some professors fall away yet such as do indeed belong unto Christ and are his are firm and stable Or secondly they gave reins to a licentious life against the dictates of their own conscience which God punished by taking away the light of the Spirit from them that so in the midst of their course they should lose their most spiritual Merchandize Yet this shews not that ever these fell from true saving faith or ever had it they that have it once cannot finally