children which Job had lost should rise again and so joyned together they are doubled The PSALTER From Singing HEb Sepher Tehilin the Book of Praises 2 Sam. 23.2 It is called the Book of Psalms the small Bible The Psalms are in number an hundred and fifty The most are Davids who was an excellent Psalmist and is called the sweet finger of Israel All of them were written by the dictate of the holy Ghost The most before and some in the time and after the Babylonish captivity unto the times of the Maechabees Some are Didacticall some Propheticall some Eucharisticall containing Instructions Doctrines Exhortations Consolations 449. PSalm 1.2 In the Law of the Lord is his delight Rom. 6.14 Ye are not under the Law Godly men have a singular delight in the Law and in the holy Commandements of God Yet they are not under the yoak and curse of the Law which neither we nor our fathers were able to bear but by the grace of our Lord Jesus Christ Act. 15.10 we hope to be saved as well as they * 450. Psal 1.3 4. He is like a Tree planted c. the ungodly are not so Eccles 8.14 There be just men to whom it happeneth according to the work of the wicked and there are wicked to whom it happeneth according to the work of the righteous this is vanity The former place tels us what a godly mans portion and a wicked mans portion is in certainty and assurance The latter place speaks either of what happeneth from evill Princes who do oppresse the just and encourage the wicked which can but last only for the present Or else this happeneth by the providence of God that the wicked should live in pleasure and the godly in trouble as flesh and bloud judgeth yet it may easily be seen the rod of the wicked shall not rest on the lot of the righteous The righteous flourish either themselves as a Palm tree that hath been depressed or in their posterity after their departure which fals not out with the wicked 451. Psal 1.5 The ungodly shall not stand in the judgment 2 Cor. 5.10 We shall all appear before the judgment seat of Christ The first place is to be understood of temporall judgments which wicked men cannot endure when they are examined according to Gods judgments because they are convinced of their sinnes The latter speaks of the last judgment when all good men shall rise to life eternall and wicked men to eternall death * Psalm 1.5 with 2 Cor. 5.10 The wicked shall not be able to stand at the last Judgement though they shall appear i. e. not stand to justifie themselves in their evill actions nor shall they be absolved by the Judges sentence nor be raised from death to glory in the resurrection But they shall be beaten down with terror being void and fallen from all manner of hope * 452. Psal 2.7 Thou art my sonne this day have I begotten thee Prov. 8.22 The Lord possessed me in the beginning of his way before his works of old Christ as God was with God in the beginning of his way Christ as man was begotten in time This day relates to his nativity and exhibition in the flesh not to his Divinity And at his resurrection that begetting of Christ according to his humane nature was manifest and clear which probably made St Peter use it to that purpose in the Acts. 453. Psal 2.9 Thou shalt break them with an iron rod like a potters vessell Isa 42.3 He shall not break a bruised reed The Sonne of God will break the wicked with an iron rod and the blast of his mouth but he receives the weak in faith into favour and he perfects his strength in their weaknesse 454. Psal 2.10 Serve God in fear 1 Peter 2.10 Servants be subject to your Masters with all fear c. The fear of God is the beginning of wisdome and before all it is necessary to have that yet we must obey earthly Masters next under God * 455. Psal 5.4 Neither shall evill dwell with thee Esay 45.7 I make peace and create evill Evill dwels not with God as its a sinne but creates evill as its a punishment Evill is taken in the latter place not for that which is a breach of the Law God is not the author of sinne but for that which is contrary to our nature good and happinesse thus sicknesse and trouble c. are evill I create afflictions saith God Evill as its opposed to peace Evill is either that which is opposed to the increated good God himself and so its sinne or as it s opposed to created good and so its affliction God is the author of evill i. e. affliction not of sin because its contrary to himself 456. Psal 5.5 Thou hatest all workers of iniquity Rom. 9.18 Whom he will he hardneth God since he is just and mighty will and can punish all iniquity though he suffer the deceit and violence of the wicked for a time Aug. cont Faust Exod. 4.21 and 7.3 and 10.27 and 11.10 Hardning is imputed to God not as if he were the author of it as it is evill but as it is a punishment and God useth evill to good ends and governs the wicked for good * 457. Psal 5.5 with Rom. 5.8 But God commendeth his love towards us in that whiles we were yet sinners c. God hates all workers of iniquity as workers of iniquity God loves those which have wrought iniquity not as workers of iniquity but as they are considered in Christ those for whom Christ died and the creatures oâ—â—he Lord and as those which are returning to God from iniquity 458. Psal 5.6 Thou hatest all the workers of iniquity Luke 16.8 Christ praised the unjust steward because he dealt wisely God hates all iniquity and deceitfull persons are an abomination unto him God praised the unjust Steward not for his wickednesse deceit or wealth but he admired his subtilty and craft so we use in criminall things to commend the cunning of men though we detest their wickednesse 459. Psal 7.8 Judge me O Lord according to my righteousnesse and my innocency Psal 143.2 Enter not into judgement with thy servant for in thy sight shall no man living be justified A righteousness of the cause or action a righteousness of the person In the first place he speaks of the justice and the judgment of the good cause of David which he upheld against the enemies of God who oppressed him with their false calumnies and violence and therefore he appeals to God the judge of his just cause that he would defend his innocency In the latter he speaks of the justice of man and so no man is just in the sight of God if God should try him according to the rigor of his justice 460. Psal 7.12 God threatens and God is angry every day Ephes 4.31 Let all bitternesse and wrath and anger be taken from you Anger is commendable when we are angry for
sinne because sin would displease him 474. Psal 32.3 When I kept silence my bones waxed old Vers 3. Through my roaring all the day long Silence respects the suppression of sins Crying the complaints and lamentations for grief of mind 475. Psal 32.10 Many sorrowes shall be to the wicked 73.5 The righteous are punished more than the wicked Punishments internall and sempiternall are for the wicked but externall and temporary are understood by the last place 476. Psal 34.5 They lookt unto him and were lightned 1 Tim. 6.16 He dwels in a light that no man can approach unto God is said to dwell in light not properly but metaphorically for by this his glory and manifest presence is understood 477. Psal 34.10 There is no lack to them that fear God 2. Tim. 3.12 All that will live godly in Christ Jesus shall suffer persecution The Godly suffer no want in spirituall good but in corporall and temporall good yet their persecutions are good for them and are rewarded with eternall life 478 Psal 34.22 None that trust in the Lord shall be desolate Rom. 3.23 All have sinned and come short of the glory of God In the first place is understood delinquency to death and eternall destruction but they that believe in Christ their faults shall not be imputed to them unto death 479. Psal 35.6 Let their way be made slippery and dark and let the Angell of the Lord persecute them Mat. 5.44 Love your enemies In the first place are meant the incorrigible and obdurate enemies of Christ and his Gospell In the latter place those of whose conversion we have hope 480. Psal 36.8 Thou shalt preserve both man and beast O Lord. 1 Cor. 9.9 Doth God take care for Oxen Under the generall care of God are comprehended all creatures but under his speciall care Men for whose sake God hath made the beasts Ambrose saith God cares nor for beasts for themselves but for our sake for which he created all things and therefore his principall care is for us * 481. Psal 36.25 I never saw c. But many good men have perished by hunger Lazarus and Martyrs Res When God laid on the temporall punishment he supplied it with spirituall comforts and food Secondly David speaks of himself I have not seen if it happened it happened the seldomer 482. Psal 37.21 The wicked borrowes and payeth not again Luke 6.35 Lend looking for nothing again If the Debter be fallen into extreme want that he cannot pay we must not kill him or forsake him in his utmost necessity 483. Psal 37.25 I have been young and now am old yet saw I never the righteous forsaken nor his seed begging their bread Luke 16.20 Lazarus a beggar desired to be satisfied with the crumbs which fell from the rich mans Table Beggery is a punishment to the wicked but to the godly a fatherly punishment and it is found in the unlawfull begging of Monks sturdy obstinate and idle people which refuse to work but the lawfull begging is for the Members of Christ which are brought to extream poverty by banishment war fire water sickness c. * 484. Psal 37.25 with Luke 16.20 The former Text saith I never saw the righteous forsaken his seed begging It wants Nor in the Originall And it may as well be rendred The righteous forsaken and his seed i. e. both the righteous and his seed One may be forsaken as Lazarus but not both the righteous and the seed of that righteous person forsaken 485. Psal 40.7 Sacrifice and offering thou wouldest not 1 Pet. 2.5 Ye as living stones are built up a spirituall house an holy Priesthood to offer up spirituall sacrifices unto God by Jesus Christ God would none of the sacrifices of the Jews which were offered without faith The Apostle speaks of the spirituall sacrifices of Christians as the oblation of our body a contrite heart giving of thanks works of charity which are acceptable sacrifices to God * 486. Psal 40.7 Sacrifice and offering thou didst not desire Lev. 16. The Lord commanded c. God would not have sacrifice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as they came from prophane persons without faith and charity Yet God desires sacrifice in respect of their end and institution as they prefigured Christ to come not as the Jews gloried in them and abused them to resist Christ nor as they were to remain in the Jewes opinion after Christ or as they might be conjoyned with Christ nor yet as they might imagine that he was to be served with the outward act and not having the inward power joyned with that outward act 487. Psal 40.9 Lo I come in the volume of the book it is written of me that I might do thy will O God Matth. 26.39 Father if it be possible let this cup passe from me yet not as I will but as thou wilt Christ that he might fulfill the will of his Father in redeeming mankind offered himself freely and though in the act he was sorrowfull as men are and would if it had been possible have escaped death without the detriment of mans salvation yet he submitted himselfe to his Fathers will * 488. Psal 43.1 Judg me O Lord. Psal 143.2 Enter not into Judgement with thy servant O Lord. Juding of a mans persons is one thing of a mans cause is another David desires God to manifest himself whether the cause which he was disputing with his enemies were just and whether his heart was upright in that matter in relation to them But when David comes to consider the difference betwixt God and him occasioned by his sinnes then he finds himself so faulty that he praies God to pardon him and not judg him for his sins were many 489. Psal 44.23 Awake why sleepest thou O Lord rise 121.4 The keeper of Israel sleepeth not So the godly being grievously afflicted speake after the manner of men not as if God slept or took no care of them but they crave of God that he would shew himself by his works of justice and mercy and would help them * Psal 44.23 with 121.4 In the former place he spake out of a sense of divine displeasure In the latter he spake out of a sense of Gods providence Affection makes Gods children think that to be which is not think that God sleeps when he doth not every moment in mesery being apprehended as the absence of a years mercy * Psal 44.23 with Psal 121.4 Sleeping is attributed to God by a Metaphor from men when they are on sleep they help not nor regard the danger of other And when God regarded not or helped not David as he apprehended he seemed to be as on sleep to him and his affaires though he did not apprehend God to be on sleep in himself or to others for if he had he could not have imagined so small a cry as his on earth could have raised him in Heaven 491. Psal 45.2 Thou art fairer than the children of men Isaiah 53.2 There was no comlinesse
you but you are washt When Solomon speaks of none returning he speaks comparatively none in regard of the multitudes that never return There are so few return that they may be accounted none in comparison of the multitudes that perish by whoredome And though some of the Corinthians returned yet they were but some few and unus vir nullus vir 552. Prov. 4.3 Solomon was the only son of his Mother 2 Sam. 11.27 Bathsheba bare sons to David Siman Sobab Nathan Solomon was so beloved of his Mother for the singular gifts of nature as though he had been her only son 553. Prov. 6.6 Go to the Airs thou sluggard and consider her wayes Psal 55.22 Cast thy way upon the Lord and he shall bring it to passe Solomon by the example of the Pismire would bring idle slothfull people to honest labour The Psalmist warns all to trust in God and his providence yet not so that we should omit any thing of our duty for so God doth govern all things that he will have us to use lawfull means and effect all our works by them So when Christ faith Be not carefull for the morrow Luke 12.15 Theoph. he doth not forbid us to work or to give our selves over to care and to neglect Gods providence for we are commanded to till the ground and to take care to live 554. Prov. 6.39 It is no great fault for a man to steal to fill his hungry soul Exod. 20.15 Thou shalt not steal Solomon compareth Theft with Adultery and he determines that the punishment and the offence is lesse in Theft than Adultery 555. Prov. 6.31 A Thief if he be found shall restore seven fold he shall give all the substance of his house Exod. 22.1 If any man steal an oxe or a sheep or have killed or sold it he shall restore five oxen for one and four sheep for a sheep If a man stole money or cloaths he must restore seven fold for the seventh number being perfect he must redeem his life by it Thefts which could be hid were more heavily punished than such as could not so well be hid as Cattle * 556. Prov. 8.5 O ye simple understand wisdome Prov. 24.7 Wisdom too high for a foole Simplicity which is naturall is one thing simplicity which is heightned is another Oh ye poor souls which are naturally simple though you cannot by your selves understand wisdom which is spirituall yet come hither and by using of the meanes you may attain to a right understanding of wisdom or divine knowledge There are men which are naturally ignorant and bemone their ignorance being willing to be instructed in the things of God such simple ones are called Others are fooles in spirituall things and yet think themselves wise these cannot attain to wisedom * 557. Prov. 8.17 I love them that love me 1 Jo. 4.19 He loved us first God first loves the creatures and infuseth his graces into their hearts whereby they love him and then he loves them for loving him so that the last Text shews that Gods loving us is the cause of our loving him The second Text tells us he rewards our loving him not as merita nostra but as dona sua 558. Prov. 8.23 I Wisedom was creaâ—â—d from the beginning 2 Peter 1.19 21. Holy men spake as they were moved by the holy Ghost in time First is meant the essentiall wisdome of God that is Christ the Lord but the Apostle means wisdome revealed by the Prophets 559. Prov. 8.35 He that findeth wisdome findeth life Eccles 2.16 There shall be no remembrance more of the wise than of the fool forever In the former place we must understand divine wisdome which conferres eternall life In the latter humane wisdome which profits nothing after death * 560. Prov. 13.15 The way of transgressors is hard Mat. 7.13 Broad is the way The way of transgressors is hard or harsh displeasing to good men Nor doth the breadth hinder the hardnesse of the way For a way which is broad may be hard Broad in regard of the liberty they take to themselves hard in regard of the judgement of others yea their way is hard in themselves * 561. Prov. 15.27 He that hate-eth gifts shall live Prov. 17.8 A gift is a pretious stone in the eyes of him that hath it whithersoever it turneth it prospereth He that hateth gifts shall live comfortably in respect of his own house of his own conscience and of his own renown he shall live in the desires and memories of good men and he shall live in the sight of God and with him When Solomon tells us of a gift being a precious stone he intends in the eyes of those which giveth it they thinking that they by their gifts shall prosper and be glorious Not that he doth by these words approve either of giving or taking gifts but shews what the givers commonly esteem them 562. Prov. 15.27 He that hates gifts shall live Chap. 17.8 A gift is as a precious stone in the eyes of him that hath it Chap. 18.16 A mans gift maketh room for him and bringeth him before great men A gift to corrupt covetous Judges is accepted and causeth that he that corrupts the Judges may attain his end that he desires for he that bribes oft-times obtains what his mind wished for * Prov. 15.27 with 17.8 and 18.16 The first place relates to Magistrates and those who may have gifts offered them to hinder justice Such as refuse gifts as bribes may live in the favour of God The second place speaks of gifts as they are commonly esteemed of men by reason of the corruption of their minds even as pretious pearles drawing mens eyes The third place speaks what effects gifts have with many if not with the most men it tells us not what they ought to have 563. Prov. 16.4 God made all things for himself Vers 4. The wicked also for the day of wrath Since God hath ordained the wicked for the day of wrath he hath ordained him for his own glory for when he punisheth wicked men with temporall or eternall punishments he justifieth himself in his own glory God created wicked men also but he created not their wickednesse * Prov. 16.4 with 4. For the day of wrath The end of a thing is either ultimate or lesse principall God made all things ultimately for his own glory but there are proximate or lesse principall ends and thus God made the wicked for the day of wrath yet he so made them for the day of wrath that in the ultimate end they might be to his glory 564. Prov. 16.6 By mercy and truth iniquity is purged Heb. 9.22 And without shedding blood there is no remission Mercy and Truth are understood of God himself 1 Joh. 1.7 who is the primary cause of the remission of sinnes nor doth this contradict the meritorious effusion of Christs bloud for us whereby we are cleansed * Prov. 16.6 with Heb. 9.22 Mercy and truth are either understood
end of the Oeconomy of Christs Mediation and God shall be all in all 1353. 1 Cor. 15.27 He hath put all things under his feet Ver. 28. The Son also shall be subject to the Father That subjection shall be effected in his members and Church which is his Body and by resignation of his Kingdom that now he administers at present by his Ministers in the midst of his enemies but not without battel also he shall declare his subjection to the Father answerable to that nature according to which all power is given to him in heaven and in earth * 1354. 1 Cor. 15.44 It is raised a spiritual body Job 19.21 I shall see him in my flesh A spiritual body not in respect of substance or beeing but by reason of those qualities which the glorified body shall partake of Or a spiritual body a body free from carnal desires being wholly subject to and ruled by the Spirit Job speaks of rising with the same body for substance but doth neither imply nor deny but the body may have more glorious qualities 1355. 1 Cor. 15.50 Flesh and blood cannot inherit the Kingdom of God Ver 53. This corruptible must put on incorruption Flesh and bloud here signifies the corrupt nature of man in the state of sin this as it is such cannot inherit the Kingdom of God but our nature purged from corruption shall put on incorruption 1356. 1 Cor. 16.15 The houshold of Stephanus addicted themselves to the ministry of the Saints Heb. 5.4 No man taketh this honour to himself but he that was called of God In the first place is meant the ministry of transparting the collections to the brethren and they did it by the sending of the Apostles by them in a most dangerous time 1357. 1 Cor. 16.22 If any man love not the Lord Jesus Christ let him be Anathema Mat. 5.44 Love your enemies The Apostle doth not pronounce this Anathema out of his own private affection but being led by the Holy Ghost it is not lawful rashly to use private imprecations unless the glory of God require it in an especial manner and there be no hope left of their salvation Love our own enemies but not love Gods enemies he pronounceth a curse not against his but Christs enemies if they love not Christ 1358. 2 Cor. 1.1 Timothy with Paul wrote that Epistle 1 Tim. 1.3 He was left at Ephesus when Paul went into Macedonia Paul sayling from Corinth into Asia Acts 18.19 left Timothy at Ephesus together with Aquila and Priscilla but that they were with the Apostle at Corinth at that time the Inscription it self testifieth 1359. 2 Cor. 1.8 In Asia we were pressed out of measure above strength 1 Cor. 10.13 God will not suffer you to be tempted above that you are able The first place is concerning temptation exceeding bare humane strength the second concerning faith and strength given to us by God which is our victory * 1360. 2 Cor. 2.5 But if any have caused grief he hath not grieved me but in part with Ver. 4. For out of much affliction and anguish of heart I wrote unto you If the incestuous person or any other have been the cause of your and my grief together I make no reckoning of the grief which I have received thereby in respect of that which my censures have brought upon you whereof he hath been the cause And yet my aim hath not been to afflict you as bearing you any ill will but rather to give you a certain proof of my charity by gaining your salvation through repentance 1361. 2 Cor. 5.2 In this we groan earnestly desiring to be cloathed upon with our house which is from heaven Ver. 4. We groan being burdened not that we would be uncloathed The first place is concerning the groaning by grace the second by nature for the Holy Ghost stirs up a desire of life eternal in the mind of the godly and it is natural to fear death because it destroys nature 1362. 2 Cor. 5.16 We know no man after the flesh Rom. 1.3 Christ of the seed of David according to the flesh Phil. 2.8 To know according to the flesh is to praise that which corrupt flesh delights in and to despise what it despiseth so we knew not Christ carnally but out of Gods Word we know him to be of the seed of David 1363. 2 Cor. 5.19 God was in Christ reconciling the world unto himself Ver. 20. We pray you in Christs stead be ye reconciled to God Reconciliation is ascribed to God as the principal cause to Christ as the meritorious cause or to the Ministry of the Word as to the Instrumental cause or to our selves apprehending it by faith and applying it for our salvation 1364. 2 Cor. 8.20 Avoiding this that no man should blame us in this abundance which is administred by us 1 Cor. 4.3 With me it is a very small thing that I should be judged of you The first place is of just dispraise wherein our hearts convince us the latter is concerning the unjust judgments of the world which proceed from mens depraved affections 1365. 2 Cor. 11.4 If he that cometh preacheth another Jesus whom we have not preached or receive another Gospel which ye have not accepted ye might well bear with him Gal. 1.8 Though we or an Angel from heaven preach any other Gospel unto you then that we have preached let him be accursed In the first place is meant by another Christ and another Gospel a better Doctrine than the Apostle taught but in the latter by another Gospel is meant false doctrine which overthroweth Gods grace and Christs merits 1366. 2 Cor. 11.17 That which I speak I speak it not after the Lord but foolishly 1 Pet. 4.11 If any man speak let him speak as the Oracles of God Paul being forced to it by the calumnies of false Apostles said somethings concerning his own labours and dangers which did not directly appertain to his Ministry Peter speaks of those things which directly appertain to the Ministry of the Word wherein the rule of our words must be the Oracles of God revealed in the Scriptures The Epistle of St. PAUL to the GALATIANS HE defends the Justice of faith against false Apostles that a man is justified not by the works of the Law but by faith in Christ and exhorts to good works that the fruits of faith must be sowed in Christian charity and liberty It was written from Rome in the Year of Christ 60. 1367. GAL. 1.1 Paul an Apostle not of men neither by man but by Jesus Christ Chap. 2.2 I communicated unto them the Gospel which I preach among the Gentiles Ver. 6. Who seemed to be somewhat Paul came to Peter and the rest of the Apostles not that he might learn the Gospel from them but to have their testimony of his Doctrine that he preached nothing to the Gentiles but the Gospel of Jesus Christ 1368. Gal. 1.17 I went not up to Jerusalem to them which were
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
our sinnes and detest evill justly and as we should so God is daily angry with us for our sinnes But damnable anger and unlawfull is joyned with the sin of those who for every light offence do maintain their anger reckoning more of what is committed against them than against God 461. Psal 9.8 God shall judge the world in righteousnesse 1 Cor. 6.2 Know ye not that the Saints shall judg the world The manner of judging of the world is either by authority so the whole Trinity will judge or of subordinate authourity so Christ as Mediator and man will judge or of assertion so the Apostles will judge the world or of approbation so all the Saints and Angels shall allow of the sentence pronounced by the supreme judge Chrysostome the Saints shall judge the world by exemplary judgement because by example of their faith the infidelity of the world shall be condemned 462. Psal 14.1 The fool said in his heart There is no God Psal 19.1 The Heavens declare the glory of God and the firmament sheweth his handy work Wicked men if not in words yet in their deed and actions they deny God and as much as in them is they wish there were no God and no Hell 463. Psal 18.42 They cryed unto the Lord and he heard them not Jer. 29.12 Ye shall call upon me and I will hearken unto you God doth not hear the prayers of hypocrites but he hears the prayers of penitents 464. Psal 19.4 Their line went out into the ends of the earth Rom. 10.18 Their sound went out into the whole world Paul interprets the Psalme concerning the Doctrine of the Gospell and saith that it is the Canon of the holy Ghost and rule of faith and manners of Christians appointed by God by the sound and voice of the prophets of Christ and his Apostles in which the will of God is revealed and therefore it is called the Canonicall Scripture * Psal 19.4 with Rom. 10.18 To fetch an allusion from a place is one thing to allude to a place only is another He that alludes to a place only is not bound to recite the words further than that allusion requires The Apostle was shewing that the Gospell spread much in the world even as David said the light of the Sunne did * 465. Psal 19.7 The Law of the Lord is perfect converting the soul Rom. 6.23 The Law is the ministration of death The former place speaks of the Morall Law and also of the Gospell-Doctrine of Christ as it was held forth in the Scripture before Davids time The latter place of the Morall Law alone which though it be a perfect rule of righteousnesse yet in regard of us so unable to performe it and transgressors of it we can have nothing but death by the Law for cursed is he that doth not continue in all that the Law requires The Law is a killing Letter and a ministry of death not of it self but to us so sinfull and wretched 466. Psal 19.8 The Statutes of the Lord are right rejoycing the heart 2 Cor. 3.7 The Law is the ministration of death engraven in stones In this Psalme by the Law is understood all the will of God revealed from above The Apostle speaks only of the Morall Law not as it is in it self for so it is the perfect Law of righteousnesse and brings life but in respect of us who are transgressors of the Law and obtained nothing but death by it 467. Psal 19.11 And in keeping of thy Commandements there is great reward Luke 17.10 When you have done all ye were commanded ye shall say We are profitable servant we have done nothing but what we are obliged to do David commendeth the Law of God and that there is great reward in the keeping of it In which the goodnesse of God is commended who may of right require obedience from us yet he freely gives a reward unto us which he oweth not Christ sheweth that we and all that we have are due unto God therefore we can aske nothing for a reward and it is presumption to think that we can deserve any thing at Gods hands * Psal 19.11 with Luke 17.10 There is great reward of mercy not of merit neither of congruity nor condignity for when we have done all we ought we cannot profiâ— he Lord. It s one thing what God gâ—â—es to us as sonnes another thing what we expect as wages for our work 468. Psal 22.1 My God my God wherefore hast thou forsaken me Joh. 14.10 Chap. 16.32 I am not alone for the Father is with me In the first place is signified the sense of Gods wrath and the effect thereof in Christ who taking upon him our person is made sinne for us though he complained that he was forsaken as man yet he was not forsaken as the Sonne of God nor was the divine nature separated from the humane nature but supported it In the latter place when Christ saith I am not alone he hath respect to the flight of the Apostles and fortifieth himself against it by the presence of his Father 469. Psal 22.3 My God I cryed by day and thou heardest not John 11.42 I knew because thou hearest me alwayes Christ was not heard in his passion because he was to dye In the latter place he speaks of his prayer for believers he gives thanks to his Father that he was alwayes heard 470. Psal 24.1 The earth is the Lords and the fullness thereof Luk. 4.6 I will give to thee saith Satan unto Christ all this power and glory Satan being the spirit and father of lying Joh. 8.4 Matth. 28. Psal 22 8. doth falsly appropriate to himself the power of the world Christ being appointed by his father King of Kings to whom was given all power in Heaven and Earth he rules in Heaven and Earth from sea to sea from the Rivers unto the ends of the earth 471. Psal 24.2 The Lord hath founded the earth upon the seas Exod. 20.4 The waters are under the earth The earth hath its stability from the first Creation the foundation thereof is the power of God which is the center of the whole and it doth as it were move upon the waters above and beneath it hath the waters on the sides so that the Sea is higher than the earth it is therefore the wonderfull work of God that he preserveth mankind from drowning in the midst of the waters 472. Psal 26.2 Prove me O Lord. 1 Cor. 11.28 Let a man prove himself God because he proves our thoughts words and deeds therefore we must prove our selves that we may make our selves approved to God * 473. Psal 2.9 Turn not thy face far from me Psal 51.9 Turn thy face from my sins It is one thing to turn away his face from Davids sinne another thing to turn away his face from Davids person David prayed that God would not withdraw his favour from him but that he in favour would hide away his face from his
affectation of glory for the manifestation of truth and the good of others will require it If Christ should not have discovered what he was they had not known what he had been therefore his saying he was the light of the world was no affecting or seeking glory of himself but a manifestation of truth for the good of others * 1028. Joh. 8.50 I seek not my own glory Joh. 17.1 Father glorifie thy Son Glory is either earthly and external or spiritual and eternal Christ sought not as those who affect external glory on earth to do what he could to be seen of men and reputed potent for he strove to hide his Miracles many times from the Jews but he notwithstanding might pray and did that God would be pleased to deliver him from this prison of the world and give him eternal glory and spiritual enjoyments in heaven 1029. Joh. 8.51 If a man keep my saying he shall never see death Heb. 9.27 It is appointed unto all men once to dye Christ speaks of spiritual and eternal death the Apostle speaks of corporal and temporal death 1030. Joh. 8.58 Before Abraham was I am Heb. 2.17 He took upon him the seed of Abraham There are three kinds of speeches concerning Christ some things are spoken of him according to his Divine Nature so he was before Abraham some things are spoken according to his Humane Nature when he is called Abrahams seed or Davids and some things are spoken of both Natures that he is the Mediator between God and Man 1 Tim. 2.5 1031. Joh. 9 3. Neither this man sinned nor his Parents Rom. 3.10 There is none righteous no not one none that understandeth The cause of his blindness was no notable and enormous wickedness of himself or his Parents though all men be sinners and for their sins infirmities and defects of nature are obnoxious to temporal and eternal punishments * Joh. 9.3 with Rom. 3.10 This man and his Father both sinned and were sinners yet neither the Fathers particular sin or the Sons was the cause why the Lord made this man blind but the reason why this man was blind was God would have glory * 1032. Joh. 9.29 We know not whence thou art Joh. 7.27 We know whence thou art We know not from whom thou hast thy authority or was sent whether from God or not But we know thy Country and Kindred and Parents 1033. Joh. 9.31 God heareth not sinners 1 Joh. 1.9 If we confess 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 wickedness but to such as repent confess and amend their lives he pardons their sins 1034. 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 Judgment 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 * Joh. 9.39 with 12.40 47. The former place intimates that he came to discern betwixt the cause of such as believe and confess and of the proud who think that they see being hereby the more blinded And as he discerned rightly the cause of the blind and seeing so he administred knowledge and light as the Physitian judgeth betwixt him that is really crazy thinking himself to be sound and him that is really sound and thinks himself crazy The latter place speaks of his authoritative Judicature of men according to their works at the last day For thus at his first coming he came not to judge the world though the other way he did come to judge 1035. Joh. 9.41 If you were blind you should have no sin Rom. 11.25 Blindness is hapned unto Israel In the first place Christ speaks of the Jews according to the opinion they had of themselves for they did not acknowledge any blindness of their minds or their sins In the latter what was the truth of them indeed blindness 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 * Joh. 9.41 with Rom. 11.25 Blindness is either praevâ— dispositionis or purae Negationis if they were blind purae Negationis then they had not had sin i. e. sin so aggravated so as now that they have the means and waies of knowledge and will not know Blindness is partial or Total The Apostle tells us they were blind in part if they had been totally ignorant and blind and wanted the means of knowledge they had not had sin Blindness is either affected and joyned with a contempt of knowledge Job 21.14 or blindness which ariseth from negligence when men use not their just endeavours to know that which they should and ought to practice ignorance is per accidens as when it follows upon the doing of some voluntary previous action as drunkards sin of ignorance or ignorance is invincible and that is to be understood both juris facti That is defined to be invincible which when the person who is ignorant useth all sufficient means for knowledge and yet doth not attain knowledge If the Jews had been blind or ignorant this way they had had the less sin but their blindness was affected and negligent and per accidens blindness The Apostle speaks of this blindness not of that which is invincible * 1036. Joh. 10.8 All that came before me are thieves and robbers Joh. 1.6 There was a man sent from God whose name was John The former place meaneth of false Prophets which came not in by Christ or his authority but by Satan and their own ambition who did not preach Christ as Moses and John did in all their administrations all these false Prophets are thieves The latter place speaks not of a false Prophet but of a true Prophet who declared Christ * 1037. Joh. 10.15 Christ laid down his life for his sheep Heb. 10. Christ poured forth his bloud for the ungodly By bloud in the second place as in other Scriptures no more is meant than life so that to pour forth his bloud and to lay down his life are all one For his sheep i. e. for the Elect. For the ungodly by ungodly is meant the Elect before their Conversion or Justification as Rom. 4.5 5.6 So that Christ poured forth his bloud for the Elect even when they were not yet converted or justified but in their natural and sinful estate and condition to the greater glory of his grace * 1038. Joh. 10.22 The Feast of the Dedication and it was Winter Solomons Feast was about the Autumnal Aequinoctial 1 Kin. 8. Zerobabels was in the Spring a little before Easter This was neither for it was instituted by Maccabeus 1 Mac. 4.59 The design was to praise God for the deliverance of the people
and to put them in mind of the consecration of the Temple which had been prophaned by Antiochus and was of the Hebrews called chamucho and by the Greeks Euraenia which signifieth renewing because the Temple had been new dedicated That Feast was kept in the Month Caslew which the November Moon corresponds with 1039. 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 1040. 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 less than the Father according to his Humane Nature and his Office of Mediatorship between God and Man * 1041. Joh. 10.30 I and my Father are one Joh. 14.28 My father is greater than I. They are one as to the Divinity of Christ Christ and God are one God so as to the Humanity of Christ and his Office of being an Advocate and Mediator a Servant and Messenger so the Father is greater than I. 1042. 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 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 * 1043. Joh. 10.36 Whom the Father hath sanctified c. with Joh. 1.1 And the Word was God The Socinians would gather that Christ is the only begotten Son of God either by reason of the conception by the Holy Ghost or for the sanctification and sending into the world as the formal cause of his Deity and Filiation 'T is true by reason of his conception by the Holy Spirit the Son of God who in the beginning with God the Father was God and after made man but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without any mutation of the Deity or confusion of the same by his taking flesh Neither is his Mission the foundation of the Deity of the Son or of his Filiation but is founded in that and shews it a posteriori He could not be sanctified and sent into the world who was not coeternal with the Father which sent him * 1044. Joh. 10.36 Whom the Father hath sanctified and sent into the world Joh. 17.19 I sanctifie my self God the Father sanctified the Humane Nature of Christ even from his first conception and from all contagion of sin made him full of the gifts of the Holy Ghost and consecrated him to the Divine Office of being Saviour of the world Yet Christ as God sanctified himself for the Father worketh and he wrought the same work in the Humane Nature 1045. Joh. 11.4 Lazarus sickness was not unto death Vers 14. Lazarus is dead The sickness 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 * Joh. 11.4 with 14. Lazarus sickness was not really in the event unto death though in appearance he was dead at the present In respect of Christ it was not unto death in respect of his friends he was dead Not unto death as death is a perpetual seperation of the soul from the body Christ purposing to reunite them shortly Lazarus was dead as to the present seperation of soul body * 1046. Joh. 11.15 I was not there mat 18.20 Where two or three be gathered together in my name I am in the midst of them Christ was not there by his Humane Presence which can be only in one place at once though his Divine Nature is in all places Christ may be present in a place and with a person in his humane shape and body as he was many times with the Jews and yet not present by his gracious influences and help Christ was present neither bodily nor by his help there In the latter place which is not meant of ordinary matters but of the Assembly and Meetings of Gods People about his Worship Christ is present there not by his bodily presence but by his gracious influence◠and spiritual presence 1047. Joh. 11.25 He that believeth in me though he were dead yet shall he live Ver. 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 1048. Joh. 11.26 Whosoever believeth in me shall never die Heb. 9.27 It is appointed for all men once to dye The faithful do not dye a spiritual and eternal death but natural death is common to all men 1049. 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 * Joh. 11.34 with Joh. 21.17 He that knew Lazarus to be dead knew where they had laid him he either speaks this as Man and so he acted when he wept or else he speaks it not as ignorant of it but as one who would draw them to go with him by asking that question he gave them an opportunity to follow him to see what he did and how he raised Lazarus * 1050. Joh. 11.42 And I knew that thou hearest me alwaies Psal 22.2 O my God I cry in the day time but thou hearest not There are several waies of hearing The King heareth his Subjects by way of Regality The Master his Scholar by way of docibility The Father heareth his child by way of natural affection God heareth Christ as a Father his Son alwaies that he asked any thing of God The second place speaks of David in the Letter and Christ in the Mystery he was heard alwaies of God though God did not alwaies seemingly attend to him but sometime forbear to give a present remedy according to his Petition as in his Passion Not that really and indeed he did ever shut his ears against his Prayers It is one thing to
then there * Acts 18.2 18. with Rom. 16.3 I and two others may have been at London and they two coming to York I still remaining there or else after we had all come from London I return back thither and they go to York I may write to them from London to York for all the former being together at London The same is here about Paul and their being at Corinth and yet his writing afterward to them shews noâ—hing to the contrary but their being there 1139. Acts 18.18 Paul shaved his head at Cenchrea for he had a vow Gal. 5.1 Stand fast in the liberty wherewith Christ hath made us free and be not entangled again with the yoke of bondage Some refer that vow and shaving to Aquila if Paul did that he did it therefore that he might become all things to all men 1 Cor. 9. Acts. 21.26 that he might win some that he might serve the time and not offend the Jews but promote the cause of the Gospel * Acts 18.18 with Gal. 5.1 While this was done it was but an using the liberty of shaving the head a thing indifferent to the advantage of the Gospel 1140. Acts 19.2 The Disciples said to Paul we have not heard whether there be any Holy Ghost Ver. 4. They were baptized therefore they must know the Holy Ghost In the first place he speaks of the extraordinary miraculous gifts of the Holy Ghost otherwise they were taught concerning the person of the Holy Ghost by John and they had received his common gifts conferred in Baptism * Acts 19.2 Whether there be an Holy Ghost Not that they doubted of such a Person in the Trinity but that whereas they had learned in the Schools that the Holy Ghost departed away after the death of Malachy they had never yet heard whether he was restored again in his gifts of Prophesie and miracles till now or no. The Jews had an old Maxime That after the death of Zacharias Malachy and those last Prophets the Spirit of God departed from Israel and went up So that from thence forward Predictions of future things and working Miracles were rarities among them 1141. Acts 19.3 Into Johns Vers 5. They were baptized in the Name of the Lord Jesus Baptism in the first place is taken for the whole Ministry of John Ver. 5. there was no reiteration of Baptism but an approbation of Baptism conferred in the name of Jesus by John which is understood to be done by laying on of hands * Acts 19.3 with 5. The word Baptism is used in Scripture for 1. The Baptism of water and outward washing 2. For the Baptism of bloud or Martyrdom 3. Metaphorically for the effusion of gifts of the Holy Ghost 4. Synecdochically not only for external Baptism but also for the whole doctrine so they are said to be baptized unto Johns Baptism Some understand the words V. 5. not of Paul but of John 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those which heard John were baptized by John in the name of Jesus so as these words seem not to be spoken by Saint Luke of Paul but Pauls words continued of John as the Particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 necessarily answers Others think that though Johns Baptism was for remission of sins in the name and bloud of Christ and so in substance was the same with Christs Baptism yet that Form of words was not then used neither was there any mention made of the Holy Ghost so that it was imperfect and yet such as in the Divine Providence befitted that time wherein the Mysteries of the Gospel were not so plainly revealed but some more direct and particular preparation unto Christ and to his Baptism was made then before by the Prophets and legal Ceremonies 1142. Acts 19.13 Certain of the vagabond Jews exorcists took upon them to call on the Name of the Lord Jesus 1 Cor. 12.3 No man can say that Jesus is the Lord but by the Holy Ghost The Lord Jesus is so called either by the mouth only as by the exorcists or from the heart by the Holy Ghost there are external gifts of the Holy Ghost and Confession is reckoned amongst the common gifts so those that were possessed with the devil could say that Jesus was the Son of God but the gifts of regeneration are proper to Believers only 1143. Acts 20.9 Euticus fallen asleep fell from the third loft and was taken up dead Ver. 10. His life is in him Paul speaks confidently whether the soul were in the young man or not so Christ said before he raised the maid she is not dead but sleepeth * Acts 20.9 with 10. The former verse speaks of him as really dead the latter verse speaks of him as one that was as sure to live as if he were now alive * 1144. Acts 20.22 Behold I go bound in the Spirit to Jerusalem Acts 21.4 The Disciples told him by the Spirit he should not go The former place tells us Paul knew he must go to Jerusalem and held himself bound in conscience or spirit to go thither The second place tells us that the Disciples which were inspired did represent to Paul the danger of his Journey by the Spirit and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not to ascend to Jerusalem because of the danger he would be in So that the sum is Paul was bound in his own spirit or resolved to go to Jerusalem and these Disciples from the Spirit of God tell him the danger of that resolution Or else if Paul was thus bound by the Spirit of God or commanded by him to do it The same Spirit of God did afterwards tell him of the dangers he should undergo and they from their Christian affection towards him which is a true fruit of the Spirit wished him not to ascend up * Acts 20.22 with 21.4 The former place saith he should not go not as hereby forbidding him absolutely to go but forbidding him to go unless upon the condition of his suffering soar afflictions Though the condition be not expressed yet it is necessarily implied as in other Scriptures and the Context expresseth 1145. Acts 20.27 I have not shunned to declare unto you all the counsel of God Rom. 11.34 1 Cor. 2.6 Who hath known the mind of the Lord The counsel of God is either necessary for our salvation which was hid before and now is revealed or not necessary secret ascribing to the revealed will of God * Acts 20.27 with Rom. 11.34 He declared all the Counsel of God which was necessary for them to know at that time The mind of God is either of precept or purpose secret or revealed Who hath known the secret will the will of Gods purpose And as for the revealed will and mind of God it is either in things that more necessarily have relation to our salvation or less concern it He speaks in the former place of those things which were more necessary for their salvation at that time The latter place
preaching The Gospel of it self is the wisdom of God which in the opinion of carnal and unbelieving men is called by accident foolishness 1272. 1 Cor 1.21 It pleased God by the foolishness of Preaching to save them that believe Mat. 9.21 If I may but touch his garment I shall be whole The first place is of the salvation of the soul which is done by the Gospel The latter is of the cure of the body which is wrought by divers means ordinarily by the Word and Sacraments extraordinarily by other means * 1273. 1 Cor. 1.24 Christ the wisdom of God God the Father is the God of wisdom Christ is called the wisdom of God not as if the Father had no wisdom of himself or had no personal abilities of knowledge The Son is called Wisdom as he is called the Word To distinguish him from the person of the Father the Son is said to be the Wisdom of the Father by a begotten Wisdom Sapientia genita and so the Word as light is begotten by light The Son is said hereto be the revealed Wisdom of God in gathering his Church Christ is that person that reveals the secret wisdom of God to us by which he would have us brought to salvation and so he is called the power of God not that the Father is weak and the Son only strong but Christ is the person by whom the Father powerfully and effectually gathers his Church and raiseth the dead * 1274. 1 Cor. 1.26 Not many wise after the flesh c. Mat. 11.28 Come unto me all ye that are weary c. Calling is twofold external and internal ordinary or extraordinary common or spiritual and effectual not many wise as the world counts wise men are called effectually internally and savingly Or Christ calls not all to him he calls all the weary All wise men and mighty men are not weary men there are not many wise that are weary * 1275. 1 Cor. 2.2 For I determined not to know any thing among you save Jesus Christ and him crucified Isa To the Law and to the Testimony When we are sent to the Law it is in reference to Christ the Law and Prophets testifie of Christ and are school-masters to bring us to Christ Therefore the Apostle might determine to know nothing but Christ and yet know the Law and Prophets in relation to Christ and so he might know other things in that respect 1276. 1 Cor. 2.6 We speak wisdom amongst them that are perfect Chap. 13.12 We know in part Perfection in the former place is not meant simply but comparatively the Apostle calls them perfect here not those who wanted no perfection but such as are so in respect of novices in the Church Absolute perfection is proper to the next life and of that we know here but in part * 1277. 1 Cor. 2.11 For what man knoweth the things of man which is in man Jer. 17.10 I the Lord search the heart Man knows not his own heart nor one man cannot know the things of another mans heart yet the Lord knows all our hearts 1278. 1 Cor. 2.15 He that is spiritual judgeth all things yet he himself is judged of no man Chap. 4.4 He that judgeth me is the Lord. Cha. 14.32 And the spirits of the Prophets are subject to the Prophets In the first place God Ecclesiastical and Political Judges are not excluded being they are ordained by God but those that are carnal and sensual the Prophets are subject to the Prophets in the judgment of faith concerning things that are to be believed for God giveth us his Holy Spirit by measure neither do we all understand all things but comparing our opinions we must judge with Learned men 1 Cor. 2.15 But he that is spiritual judgeth all things 1 Cor. 4.4 He that judgeth me is the Lord. The former place tells us he that is spiritual or enlightned and regenerated by Gods Spirit understands and discerns all Gods truth so much as concerns his salvation and yet this hinders not the Lords judging of our consciences whether we have improved our understandings to the utmost in Gods service * 1279. 1 Cor. 3.1 with 2.1 The word Carnal is not to be taken as in some places for that which is opposite to spiritual but to that which is less spiritual and so the next words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as babes are Exegetical or explanatory I speak to you that are so far carnal as you seem but babes in Christ 1280. 1 Cor. 3.1 3. And I brethren could not speak to you as unto spiritual but as unto carnal Chap. 1.2 Sanctified in Christ Jesus called to be Saints Ver. 5. Enriched with all knowledge The Corinthians were more or less carnal who walked according to men depending on mens authority in doctrine given to contentions and troubling the Church of God with carnal desires * 1281. 1 Cor. 3.6 I have planted Apollo watered 1 Cor. 3.8 Now he that planteth and he that watereth are one I first preached the Gospel among you from which preaching sprung up your faith Apollos came after me and he taught the same doctrine of Christ to you and watered you with seasonable instruction Now both I and Apollos are one i. e. Have the same office from the same Lord and we work in the same external manner and neither the one or the other can make any impression upon the soul nor infuse any vertue unto it without God We are one as to the effects 1282. 1 Cor. 3.7 Neither he that planteth nor he that watereth is any thing but God who giveth the increase Ver. 8. He that planteth and he that watereth are one Any thing is not to be taken absolutely or for being in nature but comparatively and secundum quid for all our labour without Gods operation profits nothing 1283. 1 Cor. 3.8 He that planteth and he that watereth are one Ver. 4. Paul was not one with the Teachers at Corinth One is said to be either in number degree vocation gifts authority time labour or reward Preachers are not one all those waies Paul was not one with those Teachers who preached up themselves more than Christ 1284. 1 Cor. 3.10 Paul laid the foundation Heb. 3.4 He that built all things is God God is the chief Work-master and builder of all things and who alone giveth faith to his Church but to commend the Ministry he gives this honour unto others which he saith do that which he himself doth so in the Old Testament he calls the Prophets in the New the Apostles the Architects of the Foundation other Doctors that build the Walls others who cover the House and Paul saith by his Apostolical Office that he laid the Foundation 1285. 1 Cor. 3.11 Other foundation can no man lay but that is laid which is Christ Jesus Ep. 2.20 You are built upon the foundation of the Apostles and Prophets Christ is the Foundation of salvation by the eternal Decree by his sending and delivering himself to death
avoided Wells his Souls Progress Christ tempted the Devill Conquered Being a plain Exposition on the fourth Chapter of Saint Matthews Gospel By John Gumbleden Minister of the Gospel The Saints Society D. Stoughtons thirteen choice Sermons with his Body of Divini y The Reasons of the dâ—ssenting Brethren concerning the Presbyterian Government together with the answer of the Assembly of Divines The Doctrine of mans Redemption by Edward Holioke Of the doctrine of the Church of England sweetly harmonizing with the Confessions of Faith of all the Protestant Reformed Churches The Philosophicall Touchstone or Observations upon Sir Kenelme Digbye's Discourses of the nature of bodies and of the reasonable soule by Alexander Ross The Saints Triangles of dangers deliverances and duties by Nathaniel Whiting Minister of the Gospel The Confession of Faith of all the congregationall Churches of England agreed upon at the Savoy 1659. An History of Angels being a Treatise of our Communion and War with them By Henry Lawrance The Description of the Universal Quadrant c. By Tho. Stirrup Mathem The whole Art of Drawing Painting Limning and Etching collected out of the choisest Italian and Germane Authours by Alex. Brown Practitioner Large Octavo A Treatise of the Divine Promises By Edw. Leigh Esquire The Rights of the Crown of England as it is established by Law by Edward Bagshaw Esquire of the Inner-Temple Florus Anglicus with the Lively Effigies of all the Kings and Queens since the Conquest cut in brasse Evidences for Heaven containing infallible signs and reall demonstrations for Assurance of Salvation published by Edm. Calamy The Life and Reign of King Charls from his Birth to his Death by Lambert Wood. The Night-search the second part by H. Mill. A view of the Jewish Religion with their Rites Customs and Ceremonies Usefull instructions for these Evil times held forth in Twenty Two Sermons by Nicholas Lockyer Provost of Eaton Colledge The Nullity of Church-Censures or Excommunication not of Divine Institution but a meer humane Invention Writby the famous Tho. Erastus and never before Englished Merry Drollery in two parts being a Collection of Joviall Poems merry Songs and witty Drolleries intermixt with pleasant Catches Small Octavo Ed Waterhouse Esquire His Discourse of Piety and Charity Panacea or the Universall Medicine being a Discourse of the Admirable Nature and Virtues of Tobacco By Dr. Everard and Others A view and Defence of the Reformation of the Church of England very usefull in these times Mr. Pet. du Moulin his Antidote against Popery published on purpose to prevent the Delusions of the Priests and Jesuites who are now very busie among us Vinditiae Gratiae Sacramentalis duobus Tractatulis comprehensae 1. De efficaciâ Sacramentorum in genere 2. De efficaciâ Baptismi quantum ad parvulos quibus praefigitur Epistola Reverendissimi Patris Johannis Davenâ—â—◠〈◊〉 Episcopi Sariâ—buriensis Dr. R. Record his Urinall of Physick Herberts Devotions or a Companion for a Christian containing Meditations and prayers usefull upon all occasions Rare verities or the Cabinet of Venus unlockt and her secrets laid open Extrancus Vapulans or the Observator rescued from the violent but vain assault of Haman Lestrange Esquire and the back-blows of D. Bernard an Irish Dean by P. Heyliâ— D. D. Ovid de Ponto in English The Loves of Clerrio and Lozio a Romance Mr. Knowles his Rudiment of the Hebrew Tongue A Book of Scheams or Figures of Heaven ready set for every four Minutes of times and very usefull for all Astrologers Florus Anglicus or an exact History of England from the Reign of William the Conquerour to the death of the Late King Lingua or the Combate of the Tongue and five Senses for Superiority a serious Comedy Acted by Oliver Cromwell the late Usurper The Spirits Touchstone being a clear discovery how a man may certainly know whether he be truly taught by the Spirit of God or not The poor mans Physician and Chyrurgion Physicall Rarities containing the most choice Receipts in Physick and Chyrurgery for the cure of all Diseases Incident to mans body By R W lliams To which is added the physical Mathematicks By Hermes Tris-Megistus The Idol of Clowns or the Relation of Wat Tiler's Rebellion The Raconian Catechism in English The life of that incomparable man Faustus Socinus Senensis described by a Polonian Knight The Golden Fleece or a Discourse of the cloathing of England Dr. Sibbs his Divine Meditations Vigerius Precepts of Idiotismes Grotij Poemata Three Books of M. Matthews Minister at Swansey in South-wales 1 The Messiah Magnified by the mouthes of Babes in America or Gaiâ—â— and Gamaliel a helpfull Father and his hopeful Son discoursing of the three most considerable points 1. The great want of Christ 2. The great worth that is in Christ 3. The good way that is chalkt out by Christ 2. The New Congregationall Church prov'd to be the old Christian Church by Scripture Reason and History 3 The Rending Church-member Regularly call'd back to Christ and his Church A physical Dictionary An exact History of the several changes of Government in England from the horrid Murther of King Charles the first to the happy Restauration of King Charles the second with the Renowned Actions of General Monck by J. D. Duodecim Dr. Smith's practice of physick Proverbs English French Dutch Italian and Spanish all Englished and Alphabettically digested The London Distiller or the whole Art of Distillations laid open Fryer Bacon his discovery of the miracles of Art Nature and Magick The Grammar War Posselius Apothegmes Fasciculus Florum Crashaw's Visions The Juniper Lecture Helvicus Colloquies The torments of hell shaken or a Discourse with many proofs shewing that there is not a punishment after this life for any to endure that shall never end by Samuel Richardson The understanding Christians duty often to commemorate the death and passion of our Lord and Saviour Jesus with the necessary preparatives thereunto The Christian Souldier his Combate with the three arch-enemies of mankind the world the flesh and the devil Seasonable advice to the Apprentices of the Honourable City of London touching their duty to God and their Masters Heinsius de Crepundiis The History of Russia or the Government of the Emperour of Muscovia with the manner and fashions of the people of that Countrey Drexeliu's school of Patience Drexelius his right Intention of every ones action A School or Nurture for Children or the Duty of Children to Parents very usefull for all that intend to bring up their children in the fear of God Viginti Quarto The New Testament The third part of the Bible Sir Richard Bakers Meditations and Prayers for every day of the Week All the Works of that great and glorious Monark and Martyr King Charles the first Collected into one Volume A Play The London Chanticlers a Comedy full of various and delightfull Mirth never before published FINIS