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
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
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
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
Of the tribe of Judah 500000. 1 Chron. 21. 5. They are numbred 47000. First the Souldiers are numbred with their Colonels but next they are reckoned without their Officers 232. 2 Sam. 24. 13. Shall seven yeares of Famine come unto thee 1 Chron. 21. 12. Choose three years Famin. The Famin of seven years is joyned with the three years famine sent for the cruelty of the house of Saul after that should follow the other for the sins of David 233. 2 Sam. 24. 14. It is better to fall into the hands of the Lord. Heb. 10. 31. It is a fearfull thing to fall into the hands of the living God It is good to be in the hands of God when he is pleased with us because his mercies are great It is fearfull to fall into the hands of God when he is angry for the wicked cannot stand before him in judgement 234. 2 Sam. 24. 15. God sent a Pestilence upon Israel from the morning unto the time appointed Vers 13. Shall there be three dayes Pestilence in thy Land The time appointed was from the morning untill noon of one day or of the continuall morning sacrifice that is four hours 235. 2 Sam. 24. 24. David bought of Araunah the floor and the Oxen for 50. shekels of silver 1 Chron. 21. 25. David gave to Araunah for the threshing floor 600. shekels of gold of just weight The floor with all the ground about it was bought for 600. shekels of gold a greater price then what was given for the threshing floor the Oxen and the wood appointed for the sacrifice The two Books of KINGS Heb. Malachim THe first Book contains the History of Solomon The building of the Temple The division of the Kingdome to Judah and Israel The life of five of the Kings of Judah and eight of Israel Of Elias the Prophet With the History of 116 yeers The second contains the deeds of sixteen Kings of Judah and twelve of Israel Of Elisha and the destruction of the Kingdome and carrying the people of Israel captivo to Assyria Of the children of Judah to Babylon With the History of 345. yeares Jeremias writ them both 236. 1 King 2. 4. If thy children shall keep my wayes and walk in them in truth there shall not fail thee a man to sit on the throne of Israel Gen. 49. 10. The scepter shall not depart from Judah till Shiloh come In the former place it is spoken conditionally of the Kingdome of Israel If the sons of David should keep the wayes of the Lord but because Solomon failed therefore the Kingdome of Israel departed from his son and in the seventh generation the Kingdome of Judah was translated upon Nathan whose posterity ruled over the Jews untill the coming of Christ In the latter place any kind of dominion is foretold to remain in Judahs posterity untill the Messias should come 237. 1 King 3. 1. Solomon took Pharaoh his daughter and brought her into the City of David Exod. 34. 15. Enter not into Covenant with the Inhabitants of that Land nor marry a wife c. Marriages in a different Religion are dangeros nor are they pleasing to God We must not 2 Cor. 6. 14. draw in the same yoak with Infidels for there can be no firme charity or unity where the foundation is neglected that is true Godlinesse That Queen forsaking her Religion and her 1 King 11. 4. fathers house and marrying with Solomon was a type of the mariage of Christ and his Church But because Solomon loved also the women of other Nations and his heart was led away by them to follow other gods he drew the anger of God upon himself and his posterity and caused a defection from them 238. 1 King 3. 13. I have also given thee riches and honour thot none of the Kings shall be like unto thee Mat. 6. 29. Solomon in all his glory was not like the Lillies of the field Solomon exceeded all the Kings in wisdom riches and honour Christ compares the Lillies with his vestiments in his greatest splendour 239. 1 King 6. 2. The house which Solomon built for the Lord the length thereof was 60 cubits the breadth 20. cubits and the height thereof 30 cubits 2 Chron. 3. 4. it is said to be 120 cubits In the first place common cubits in the latter cubits of the Sanctuary must be understood for the sacred cubit did contain two common cubits 240. 1 King 7. 15. He made two brasen pillars of 18 cubits high a piece 2 Chron. 3. 15. He made two pillars of 35 cubits high a piece Both the pillars did appear but 35 cubits high the half of each cubit was hid in the capitall or crowning of the pillar 241. 1 King 7. 19. The chapiters were four cubits 2 King 25. 17. They were three cubits The crown with the chapiter was four cubets without the crown but three cubits 242. 1 King 7. 26. The sea contained 2000 baths 2 Chron. 4. 5. 3000 baths In the former place is expressed the number of baths which ordinarily were put into the Vessell by the Kings order In the latter the capacity of the vessell is set down unto the brim of it so it would hold 3000 baths 243. 1 King 8. 4. The Priests brought up the Arke of the Lord and the Tabernacle of the Congregation into the Temple 2 Chron. 1. 13. The Tabernacle of the Congregation of God was at Gibeon The Tabernacle of David was a new one 2 Sam. 6. 17. 1 Chron. 16. 1. in which was the Arke of the Covenant The old one made by Moses was in the desart and remained at Gibeon 244. 1 King 8. 46. There is no man that sinneth not 1 Joh. 3. 9. Every man that is born of God doth not commit sin Naturally we are polluted with sin by the frailty of the flesh they that are born of God are the sons of God who being regenerate by the holy Spirit doe not give way to sin but carefully resist it being guided by the holy Ghost 245. 1 King 8. 27. The heaven and the heaven of heavens cannot contain God Col. 2. 9. In Christ dwelleth all fulnesse of the God-head bodily The divine nature cannot be apprehended by us the divinity of Christ is personally united to the flesh and dwels in it as in its proper Temple 246. 1 King 9. 23. Princes over Solomons work 550. 2 Chron. 8. 10. All the Princes over Solomons work were 250. In the former place mention is made of all who took charge of the work in the latter of those that took charge by course 247. 1 King 9. 28. Hiram sent to Solomon 420 talents of gold 2 Chron. 8. 18. They brought from Ophir 450 talents af gold The mariners and Solomons servants spent 30 talents by the way and they brought to Solomon to Jerusalem 420. 248. 1 King 11. 35. God said to Jerohoam I will give unto thee tentribes Vers 36. To Solomons son one tribe Chap. 12. 21. Rehoboam
of David Matthew observes the natural order descending from Fathers to the sons Luke ascends from the sons to the Fathers Matthew by Solomon and his posterity reckons the fore-fathers of Christ from David to Salathiel Luke by Nathan and his posterity for Solomons race being extinct Christ was born of the posterity of Nathan according to the flesh 530. Mat. 1. 12. Jeconias begat Salathiel Luk. 3. 27. Salathiel was the son of Neri Melchi Addi Jeconias died without children Salathiel was the natural son of Neri born from David by Nathan the legal son of Jeconias because he succeeded him by right in the Kingdome 531. Mat. 2. 1. Behold wise men came from the East to Jerusalem cap. 11. 25. I confesse to thee Lord because thou hast hid these things from the wise c. The Wise men were led to Christ not by humane but divine wisdome acknowledging Col. 2. 3. Rom. 1. 25. Mat. 23. 23. Luk. 11. 12. 1 Cor. 1. 26. that in Christ were hid all the treasures of wisdome and knowledge Christ rejects no such wise men but such as are not wise from Gods Spirit and yet think themselves wise following the wisdome of this world as the Heathen Philosophers and the Pharisees amongst the Jews and those that are wise now adayes with fleshly wisdome 532. Mat. 3. 1. John the Baptist preached in the wildernesse Luk. 3. 3. He came into all the Countrey about Jordan preaching by the Desert Matthew means not the inward remote parts separated from the company of men but the fore-parts a Mountainous Countrey lying about Jordan 533. Mat. 3. 14. John knew Christ before he baptized him Joh. 1. 33. I knew him not but he that sent me to baptize with water said unto me Vpon whom thou shalt see the Spirit descending and resting upon him he it is that baptizeth with the holy Ghost John had a knowledge of Christ before his baptism by inchoation but that knowledge was confirmed and consummate when in baptism he saw the Heavens open and the Spirit of God descending upon him like a Dove and so by an outward revelation joyned with an inward illumination he pronounced that Jesus was the Messias and the Lamb of God that takes away the sinnes of the world 534. Mat. 3. 16. The Spirit of God descended and came upon Christ Luk. 1. 35. Christ had the holy Ghost before Gal. 4. 6. At the baptism of Christ the holy Ghost came upon him like a Dove to declare that Jesus Christ is the Mediator between God and man according to the prophesie The Spirit Isa 61. 1. of the Lord was upon me because he hath anoynted me to preach good tidings to the meek to proclaim the acceptable year of the Lord who being to Psal 45. 8. take upon him the Office of Mediator is anoynted with spiritual oyl 535. Mat. 4. 2. And when Jesus had fasted forty dayes and forty nights he was afterward an hungred and the Tempter came and said unto him Luk. 4. 1. He was tempted forty days The internal temptation lasted forty dayes then came the Devil to Christ in an external and corporal shape and spake unto him 536. Mat. 4. 8. The Devil at the third temptation took him up to a Mountain Luk. 4. 5. The Devil at the second temptation took him into a high Mountain In the holy Scripture saith Augustine there is no contradiction where any thing is related by divers Authors and not observed the same way De Cons Ecclesiae Matthew placeth the temptations in order But Luke by Hysterosis puts the second temptation after the third 537. Mat. 4. 12. 17. Jesus began to preach from the imprisonment of John the Baptist Joh. 1. 2 3 4. chap. He preached before John was in prison Matthew passeth over that which John sets down in his 4 first chapters 538. Mat. 4. 18. Jesus walking by the Sea of Galilee saw two brothers Simon and Andrew casting a Net into the Sea and he said Follow me Luk. 5. 1. He stood by the Lake of Gennesareth v. 3. Ascending into Simons ship he bade them put off a little from the land and he sat and taught the people out of the ship as he ended his speech he said to Simon Lanch into the deep v. 10. Fear not henceforth thou shalt catch men Here we have need of a threefold reconciliation Matthew saith that Christ walking toward Sea called Peter Luke in a little ship But Matthew speaks of his first call and Luke of his confirmation in it 2. Matthew makes no mention of the Miracle but what he let passe Luke describes 3. Matthew cals it the Sea of Galilee Luke the Lake of Genesareth because the Hebrews call all waters Seas Matthew respects the Province Luke the banks by the next City 539. Mat. 5. 1. Christ seeing the multitude went up into a Mountain and taught them Luk. 6. 17. He came down with them and stood in the plain Vers 20. Looking on his Disciples he said Blessed c. Here is also a threefold difference either Matthew saith that Christ preached in the Mountain Luke in the field Or Matthew saith he preached to the people Luke to his Disciples or Matthew saith before Luke after the healing of the leper Whence we conclude that Christ repeated that Sermon a second time 540. Mat. 5. 4. Blessed are they that mourn for they shall be comforted Vers 14. Rejoyce and be glad Phil. 4. 4. Rejoyce in the Lord alwayes Christ speaks not of all that mourn but such as from the heart mourn for their sins Joh. 16. â—3 Luk. 16. 25. 2 Cor. 1. and believe in him whose condition in this life is sorrowful and they suffer pressures in the world their mourning brings joy in this world and the world to come and God comforts them in all afflictions Christ pronounceth such mourners happy 541. Mat. 5. 5. Blessed are the meek for they shall possesse the earth Heb. 1â— 13. And they all confessed that they were strangers and pilgrims in the earth Meek are gentle such as with a quiet mind induring injuries do not resist evill but overcome evil with goodnesse by the example of Christ to these is the possession of the earth Rom. 12. 21. Mat. 11. 28. 1 Cor. 3. 22. Psal 27. 13 14. 16. promised not simply but by right of inheritance for the godly though they possesse nothing are said to possesse the earth because they have Christ who possesseth all things and he is only rich who hath a quiet mind The earth here is principally taken not for the element of earth but the land of the living 542. Mat. 5. 10. Blessed are they that suffer persecution for righteousnesse sake Ver. 12. Because great is their reward in heaven 1 Pet. 2. 10. c. 4. 14. Rom. 8. 18. The afflictions of this world are not worthy of the glory hereafter which shall be revealed in us The reward here hath no relation to any merit of ours but to the free love of
our hearts by the baptism of his Spirit and his own bloud pardoning our sins and purging our corrupt affections 707. Joh. 4. 13. Whosoever drinketh of the water that I shall give him shall never thirst Ecclesiasticus 24. 21. They that eat me shall yet hunger and they who drink me shall thirst yet Christ speaks concerning thirst and desire of a thing which a man that hath it not wisheth for Ecclesiasticus concerning a thing already acquired and of wisdome whose memory is sweeter then Honey and the Inheritance thereof better then Honey and the Honeys-combe as Lyra speaks on Ecclesiasticus 708. Joh. 4. 38. You have entred into others mens labours 1 Pet. 4. 15. Let no man be a busie-body in other mens matters In the first place Christ speaks of Apostles lawfully called who under the New Testament not drawn by curiosity but being divinely and immediately called entred on the labours of the Prophets in the latter an ill desire is forbidden 709. Joh. 3. 5. 19. The Son can doe nothing of himself c. 10. 18. No man taketh away my life from me but I lay it down of my self Christ as man can doe nothing of Gods works of himself but from the Father giving all honour and glory to the Father So the Phil. 4. 13. Apostle could doe all things through Christ In the latter place he treats of the divine power that he had of laying down his life for his sheep Joh. 10. 15. and of taking it up again 710. Joh. 5. 22. The Father judgeth no man but hath committed all judgement to the Son c. 8. 15. I judge no man saith Christ to the Jews The Father judgeth by the Son and worketh all things for works external are common to the three Persons Christ judgeth no man with unrighteous Judgement as the Jews did rashly judge of him according to their carnal affections being led with hatred and malice 711. Joh. 5. 27. The Father hath given all power and judgement to the Son c. 3. 17. God sent not his Son into the world that he might judge the world but that the world should be saved by him The first place speaks of the coming of Christ in glory and of his Majesty or of the sending of the Son to Judgement the latter is concerning Christs coming in humility when he came not to judge the world but that the world should be saved by him 712. Joh. 5. 31. If I bear witnesse of my self my witnesse is not true c. 8. 14. Though I bear record of my self yet my record is true In the former place Christ speaks after the opinion of the Jews who would say to him thou bearest witnesse of thy self and no man that bears witnesse of himself is worthy to be believed and he urgeth them with it that if he testified of himself without the testimony of others then they should not believe him but he had John for a witnesse c. 5. v. 33. the Father vers 32. 37. his works vers 36. the Scripture vers 39. By the latter he defends the authority of his own testimony because he knew for what he was sent and to whom he should return that is to the Father and because he was not alone but the Father was with Vers 16. him 713. Joh. 5. 34. I receive not testimony from men c. 15. 27. And ye also shall bear witnesse because you have been with me Christ in respect of himself wanteth no mans testimony nor doth receive the testimony of men or glory from them chap. 5. 41. as the Jews did chap. 5. 44. But when Christ chooseth witnesses of his Truth amongst men he doth it by reason of our infirmity that believing Joh. 20. 32. Act. 10. 43. 1 Joh. 1. 3. we may have society with him and it may be for our salvation 714. Joh. 5. 39. Search the Scriptures c. 6. 45. They shall be all taught of God Christ speaks first of the manner and outward means but afterwards of the internal means for God teacheth us by the Scripture as an ordinary means for he will have us to search his will in and out of the Scriptures because he teacheth us by the Scriptures as he doth bring to passe other things by ordinary means 715. Joh. 5. 44. How can you believe who receive honour one of another and seek not the honour that cometh from God only chap. 12. 42. Among the Chief Rulers also many believed on him but because of the Pharisees they did not confesse him left they should be put out of the Synagogue The faith of the Rulers if it had been true and lively in Christ it would have shewed it self by confession and good works and would have brought forth good fruit it was therefore but an Historical or temporary faith for they loved the glory of man more then the glory of God 716. Joh. 6. 29. This is the work of God that you believe Rom. 3. 28. We are justified by faith without the deeds of the Law Faith is called the work of God because it is the effect and gift of God and pleasing unto him The work of faith as it is a gift of God infused into us and is an inherent quality so faith in this sense doth not absolutely justifie us but relatively as it apprehends Christ with his benefits and applyes them so we are justified by faith alone without works not for the inexistence inherence dignity or merit of faith but for the instrumental efficiency and application by it 717. Joh. 6. 37. And him that cometh unto me I will in no wise cast out Rom. 9. 16. It is not of him that willeth nor that runneth but of God that sheweth mercy To come to Christ that is to believe is not in our power but in the will of God because it is given from the Father so that it is not in mans will but in Gods mercy that we come to Christ and believe in him 718. Joh. 6. 53. Except you eat of the flesh of the Son of Man and drink his bloud you have not life in you Heb. 10. 1. The Fathers under the law had shadows of future good things Christ speaks of the spiritual receiving of his body and bloud by faith as believers are made partakers of his benefits In the Old Testament under figures in the New Tenament without figures yet so that the Fathers and we eat and drink the same spiritual meat and drink and we as they receive Christ by faith 719. Joh. 6. 54. He that eateth my flesh and drinketh my bloud hath eternal life v. 63. The flesh profiteth nothing In the first place is understood the flesh of Christ which giveth life in the latter the flesh of men taken in a carnal sense also the flesh profiteth nothing in that manner as the Capernaites dreamt concerning it 720. Joh. 6. 54. He that eateth my flesh and drinketh my bloud hath eternall life 1 Cor. 11. 28. He that eateth and drinketh unworthily eateth and drinketh his
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.
labour shall not be lost 963. Gal. 5. 17. The flesh lusteth against the spirit Eph. 6. 12. We wrestle not against flesh and blood but against powers Flesh is taken in the first place for our corrupt nature in the later for men whose nature is frail and weak nor is our chief conflict with those but with spirituall powers which use many deceits and make many incursions upon the faithfull 964. Gal. 5. 24. They that are Christs have crucified the flesh with the affections Eph. 5. 29. No man ever yet hated his own flesh The first place is not concerning the nature of the flesh but the desire of the regenerate man who cares not for the affections of the flesh will not serve his belly his pleasures the world or worldly delights the later is concerning self-love naturall to us all and the Apostle speaking of the wife useth the name of flesh because they are both made one flesh 965. Gal. 6. 2. Bear ye one anothers burdens ver 5. Every man shall bear his own burden In the first place is spoken of the faults and infirmities of our brethren which are indeed a burden to us yet we must bear them by sympathy and the rule of charity will have it so that all of us help our brethren and tolerate their infirmities to lift up such as are down to hide their faults so much as may be and is fitting Thou hast this fault and not that another Theoderez man hath another fault do thou bear his fault let him bear thine and so fulfill the love of charity be not curious in other mens faults for every man shall give account of his own 966. Gal. 6. 4. Let every man prove his works 1 Cor. 3. 13. The fire shall try every mans work In the first place is intimated what is our duty to make our works approved to God in the later place the fire signifies either the holy Ghost or afflictions by which we are tried The Epistle of St PAUL to the EPHESIANS HE commemorates the benefits of God which are part and recites our Election Redemption Sanctification Vocation into the Church Justification by faith our future inheritance of eternall life and our duties in generall of us all in speciall of married people and unmarried of Parents of Children of Masters and of servants It was written from Rome in the Year of Christ 59. and sent by Tychicus 967. Eph. 1. 7. In whom we have redemption Rom. 8. 18. We wait for future glory and the redemption of our bodies We have redemption in Christ from the guilt of sinne by our justification we expect a full redemption from inherent sinnes in our glorification for Christ shall transform our mortall bodies that he may make them like to his glorious body that as we are one with him here in soul and body by grace so we may be also in glory 968. Eph. 3. 5. The mystery of Christs incarnation was in other ages unknown to men Col. 1. 5. You have heard before in the word of the truth of the Gospel It was unknown to the Fathers under the Law in respect of fulnesse and clearnesse of knowledge revealed since Christ came and it was made manifest to the whole world by the Ministry of the Apostles 969. Eph. 3. 15. All paternity is named from God the Father Joh. 8. 44. The devil is the father of lies God is the Father of heavenly and earthly paternity the devil is excluded from these for he hath no such paternity but as he is the Authour he is called the Father of a lie 970. Eph. 4. 19. The Gentiles gave themselves over to lasciviousnesse to work all uncleannesse Rom. 1. 28. God gave them over to a reprobate minde The Gentiles gave themselves over in regard of their sinnes God gave them over in regard of punishment 971. Eph. 5. 25. Husbands love your wives Luk. 14 26. Wives are to be beloved as they are wives but if they hinder us from following Christ they are to be hated with such a hatred as proceeds not from anger but zeal to Gods glory 972. Eph. 5. 33. Let the wife see that she reverence Deut. 6. 13. her husband Matth. 10. 28. Rather fear God Fear in respect of God must be guided the same way that love must God must be beloved above all not excluding fear which is due to others 973. Eph. 5. 1. Be ye followers of God 1 Cor. 11. 1. Be ye followers of me The Apostle warns the Ephesians to be followers of God for by that they shall fructifie the more Ae exhorts the Corinthians to follow him that as he followed Christ so they would learn of him as if he would have said If you cannot follow Christ yet follow me at least that am his servant 974 Eph 5. 26. Christ hath cleansed his Church by the washing of water by the word 1 John 1. 7. The blood of Jesus Christ cleanseth us from all sins Christ purgeth away our spots with his blood as with water by the Word and Sacraments as by instruments he communicates to us the power of his death 975. Eph. 6. 12. For we wrestle not against flesh and blood Gal. 5. 17. The spirit and the flesh are contrary In the former place mention is made of our principall and capitall enemy that is the devil in the later of the concupiscence of our corrupt flesh and the strife of it against the Spirit The Epistle of St PAUL to the PHILIPPIANS HE exhorts them to patience and not to be offended with his chains but that they should live patiently in mutuall love and take heed of false Teachers and study to lead a life unblameable Written from Rome by Epaphreditus 976. Phil. 2. 7. He was made in the likenesse of man and was found in fashion as a man 2 Cor. 5. 16. Henceforth know we Christ no more after the flesh The first place is concerning Christs true humanity who after his humiliation was exalted of God above all creatures and made to be Lord in the glory of the Father 977. Phil. 2. 9. God hath given him a Name which is above every name Matth. 1. 21. In his conception Luk. 2. 21. In his Circumcision they called his name Jesus By the Name above all names is understood Majesty and glory given from God the Father Mat. 1. 22. unto Jesus Christ our Lord. In his conception he was called Jesus because he shall save his people from their sinnes 978. Phil. 2. 12. Work out your own salvation with fear and trembling 2 Tim. 1. 12. I am certain because the Lord is able to keep that which I committed unto him The Apostle means fear and trembling not that which is servile but filiall which is opposed to presumption and security least we should grow insolent upon the confidence of our gifts but that we should altogether depend on the mercy and goodnesse of God 979. Phil. 3. 12. Not as though I were already perfect ver 15. So many
and dwels in 1 Tim. 6. 16. an unaccessible light that Moses in his mortality saw not perfectly yet we piously believe that the Son of God taking on him the shape of a man as he was afterwards to be incarnate did speak with Moses familiarly 131. Num. 14. 1. All the people with a loud voice murmured against Moses Vers 23. They shall not see the Land of promise except Caleb Josh 14. 1. The children of Israel possessed the land of Canaan which Eleazar the Priest and Joshua the son of Nun and the heads of the Fathers distributed to them Ch. 24. 7. Whose eyes saw what the Lord had done in Egypt Eleazar and Caleb and other faithfull people came into the Land of promise but those 1 Cor. 10. 5. that murmured were destroyed in the wildernesse for with many of them God was not well pleased 132. Num. 15. 38. Speak to the children of Israel that they make themselves fringes in the borders of their garments Mat. 23. 5. Christ condemns the Pharisees for enlarging their phylacteries and their borders The abuse of a thing doth not take away the use of it God commanded the Israelites that so often as they should look upon their garments they should remember the Commandements of God and do them But the Pharisees abused this commandement of God boasting hypocritically of their long garments and fringes as though there had been some holinesse in them therefore their hypocrisie is deservedly reprehended 133. Num. 16. 32. The earth opening her mouth devoured them all which belonged to Corah with their houses and substance Deut. 11. 6. Psal 106. 17. 26. 32. When Corah perished all his sons perished not The sons of Corah which escaped alive were in the Tabernacle of the Lord when the sedition began because they consented not to the Levites in the sedition of their Father 134. Num. 18. 16. The redemption of the first-born shall be from a moneth old for five shekels after the shekell of the Sanctuary Exod. 22. 30. Thou shalt give me thy first-born and with Sheep and Oxen thou shalt do the like seven dayes it shall be with the dam on the eight thou shalt give it me The first born of Man and of clean beasts were consecrated unto God the eighth day but the unclean beasts were redeemed after one month A woman after she brought sorch a male child must stay apart six weeks after a female twelve weeks in that time they were purged from their issue of bloud 135. Num. 18. 20. God said unto Aaron Thou shalt have no inheritance in the Land neither shalt thou have any part amongst the Israelites I am thy part Josh 21. 41. The 48. Cities of the Levites were within the possessions of the children of Israel The Levites had their habitation and food in those Cities with their families which Cities were as Schooles wherein they were instructed rightly in the Law and to performe their office in holy things as they should 136. Num. 20. 11. At the stroak of Moses on the rock of flint the waters came out abundantly and the congregation drank and their beasts also Psal 18. 1. 1 Cor. 10. 4. They all dranke the same spirituall drink for they dranke of that spirituall Rock which followed them and that rock was Christ Moses relates historically the water that came out of the flint for the use of the people and their Cattle The Apostle speaks after a spirituall manner and saith that Christs benefits to us were prefigured thereby 137. Num. 20. 18 21. Edom would not suffer the Israelites to passe through the Land Deut. 2. 29. Let me passe through thy Land as the children of Esau did unto me The children of Esau denied to let the children Jud. 11. 18 of Israel passe through the publick way through their Cities and Villages the King of Edom suffered them to passe about by his borders and through by-wayes 138. Num. 20. 28. Eleazar the high Priest was present at his fathers death Lev. 21. 11. The high Priest shall not go in to any dead body nor defile himselfe for his Father or his Mother Eleazar was not yet the high Priest actually and this was a singular example Augustine That time that the high Priest did his office of high Priest it was forbidden him that he should not come to his Parents being dead 139. Num. 21. 9. Moses made a Serpent of brasse and put it up for a signe and when they that were bitten beheld it they were healed Exod. 20. 4. Thou shalt not make unto thee any graven image or any likenesse of any thing in heaven or earth God gave an especiall command of setting up the brasen Serpent like to the fiery Serpents whose wounds and bites the Israelites could not endure that so looking on this they might be safe it was a figure of Christ crucified 140. Num. 22. 12. God said to Balaam Thou shalt not go with them Vers 20. Rise and go with them Vers 35. Go with the men God would not that Balaam should go to curse the Israelites at last he suffered him to go though he were displeased at it yet on this condition that he should speak nothing then what God commanded him 141. Num. 23. 10. Balaam prophesied to his owne disgrace 1 Cor. 12. 7. To every man the manifestation of the Spirit is given to profit withall The gift of Prophesie was not hurtfull to Balaam in respect of God that gave it him had he used it well but Baalam abused it False prophets also speak truth Joh. 11. 51. as Caiaphas did though it be against their will 142. Num. 25. 3. Israel joyned himself to Baal-poor and God was angry with Israel 1 Cor. 10. 8. Neither let us commit fornication as some of them committed Since Idolatry is spirituall fornication Lyra. Paul makes mention of it for the daughters of Moab would not admit the Israelites before they had eaten things offered to Idols 143. Num. 25. 9. There died of the plague 24000. 1 Cor. 10. 8. They fell in one day 23000. Moses collects the number of those which fell by sword and strangling but the Apostle counts onely those that fell by the sword 144. Num. 27. 12. Go up into mount Abarim and see the land Deut. 34. 1. Moses went up to mount Nebo to the top of Pisgah c. Abarim was the mountain but Nebo and Pisgah were the tops of that mountain so they differ but as a part from the whole 145. Num. 27. 21. The Priest shall aske counsell for him after the judgement of Vrim 1 Sam. 30. 8. And Abiathar brought to David the Ephod and he enquired at the Lord. The Ephod was properly belonging to the high Priest common to all sacrificing Priests which David made use of extraordinarily and was inspired by God with a propheticall spirit 146. Num. 31. 18. But all maids that have not known a man keep alive for your selves 1 Sam. 15. 3. Slay both man woman and infant
The sin of the Midianites was not so horrible as that of the Amalekites and we though we know not the cause of Gods commands yet must we say Righteous art thou O Lord and just are thy judgments 147. Num. 32. 16 17. Reuben and Gad and the half tribe of Manasse went armed to battel before the children of Israel Josh 22. 8. Divide the spoile of the enemies with your brethren that is to those that staid at home The strong and fighting men went with the Israelites but those that were weak and unfit for war staid at home who took the charge to look to the Cities and manuring of the fields 148. Num. 33. 54. Divide the Land by lot amongst you Deut. 18. 12. Lots are forbidden Lots were ordained of God which are used according to Gods commandment and the land of Canaan was divided by the lawfull use of them Matthias was chosen to be Josh 14. 2. Act. 1. 26. an Apostle so every man must be contented with his own lot they are unlawfull and prohibited which are used in sports and playes 149. Num. 34. 17. Eleazar the Priest and Joshua shall divide the Land unto you Luk. 12. 13. Christ would not divide the Inheritance An office which is Ecclesiasticall is distinguished from a secular office in the dividing of the land Eleazar the Priest for his authority was joyned to Joshua the Prince that all things might proceed in right order and the tribe of Levi might be well provided for a place to dwell in from every tribe DEUTERONOMIE THat is the second Law Moses repeats here the ceremoniall and judiciall Lawes spoken before in Exodus and Leviticus ch 34. to the end from vers 5. Joshua fulfilled them after the death of Moses 150. Deut. 1. 16. Judge righteously Mat. 7. 1. Judge not at all Judgements appointed by God in the Church or Common-wealth are lawfull but Christ forbides disorderly and rash judgements that no man should suddenly or falsly passe sentence on his neighbours words or deeds 151. Deut. 2. 5. I will not give you in the land of Esau so much as a foots breadth Psal 60. 8. Over Edom will I cast out my shooe The Israelites going into the Land of 2 Chron. 10. Canaan through the Land of the Edomites were not to offend them because the time to bring them into subjection was not yet full but they were made tributaries under David nor was the land of Idumea given to the Israelites as the land of Canaan was 152. Deut. 2. 19. I will not give to thee of the land of the children of Ammon Josh 13. 24. Moses gave to the tribe of Gad the one halfe of the land of Ammon The Ammonites held the land which they possessed in the dayes of Moses the other part of the Country formerly possessed by Sihon was distributed to the Israelites 153. Deut. 4. 10 11. The Israelites stood before the Lord God in Horeb. Exod. 29. 11. The Table of the Law were given in Mount Sinai Mount Horeb was called otherwise Mount Sinai or the toppe of the pinacle of the Mount 154. Deut. 6. 3. 10. 20. Thou shalt fear the Lord thy God and him onely shalt thou serve Col. 3. 23. Exod. 6. 5. Servants obey in all things your Masters according to the flesh with fear God must be feared above all things and he must be first served masters according to the flesh must be obeyed for his sake and in respect to his commandement 155. Deut. 6. 13. Thou shalt swear by the name of the Lord. Mat. 5 34. Swear not at all That oath is lawfull when we give testimony Aug. Epist 154. to the truth in the name of God the Magistrate and necessity requiring that of us such an oath Christ condemns not but vain and unnecessary oathes and such as are made by the creatures and he saith so not because it is sin to swear the truth but perjury is a horrid sin 156. Deut. 6. 16. Thou shalt not tempt the Lord thy God Jam. 1. 13. God cannot be tempted with evill Divine temptations are for tryal but men do tempt God when they aske such things of him that are not according to his will Exod. 17. 8. Psal 9. 2. Mat. 12. 39. Diabolicall temptations are to seduce us he tempts good men to turn them from what is good wicked men to keep them still in their wickednesse 157. Deut. 10. 17. The Lord your God is God of Gods and Lord of Eords Chap. 32. 39. I am God alone and there is no God besides me Many in the world are worshipped which are false Gods but there is but one great and true God in essence by whom only we can be saved 158. Deut. 10. 27. God regardeth not persons nor takes rewards Gen. 4. 4. God had respect to Abel and to his offering Oblations and gifts are various God accepts those things he commands to be offered to him for Christs sake to whom those that offer must have respect by faith as to the only offering c. 159. Deut. 11. 25. No man shall stand against you Jud. 1. 34. The Amorites forced the children of Dan into the Mountains That promise held only for that time till the Israelites had gotten the Land of Canaan and continued in piety and the true fear of God 160. Deut. 13. 5. A prophet of false dreams shall be put to death Tit. 3. 10. An heretick after the first and second admonition reject In the old Testament God commanded to Mat. 13. 30. kill the false Prophets In the new Christ saith Let the tares grow unto the harvest The Apostolicall rejection of an Heretick is part of excommunication and spirituall death which hinders not the Magistrate that he should take cognisance of Hereticks to punish them 161. Deut. 15. 3. Of a forainer thou mayest expect thy money again Psal 37. 21. 112. 5. Prov. 11. 24. Luk. 6. 35. Lend looking for nothing again A modest demand of a debt may be lawfull according to the contracts of buying and selling Christ speaks of the poor and saith that we must deal brotherly with them that if they have not wherewith to pay we should forgive them their debts out of Christian charity 162. Deut. 16. 8. Six dayes Exod. 13. 6. Seaven dayes shalt thou eat leavened bread The seventh day of the feast was no lesse solemn then the first 163. Deut. 17. 17. The King shall not have many wives 1 King 11. 3. King Solomon had 700 Wives and 300. Concubines God forbad that the King should have many wives lest his heart should forsake the true God and run after strange gods as Solomons did loving many strange women and fell into so great lust by following them that forsaking the true God he set up many Idols of the Gentiles 164. Deut. 17. 17. The King shall not greatly multiply to himself silver and gold 1 King 3. 13. God gave to Solomon riches and honour Kings must not for their pride heap up