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
from a beast 585. Eccl. 4.1 I saw the oppressions done under the sinne and behold the tears of such as were oppressed and they had no comforter John 14 26. 15.26 I will send unto you the Comforter from the Father the Spirit of Truth Ecclesiastes compares the oppressed with the oppressours in that which happens in the world for oppressours are rich mighty men they have their A betters and their Clients The oppressed are alone and defend themselves with tears Christ sheweth how true comfort comes to those that are oppressed namely from the holy Ghost * Eccl. 4.1 with Jo. 14.26 The former place speaks of such as had no outward or humane comforters the latter place speaks of sending of inward comfort The former of such as were oppressed were they good or had The latter place of such as were only Religious and Gods Children 586. Eccl. 7.16 Be not over righteous Rev. 22.11 Let him that is just be just still Ecclesiastes understands a mans judgement of himself and forbids us that we should not have too great opinion of our own righteousnesse when it is not so with us John speaks of the oath of Justice and continuing the benefit of justification * Eccl. 7.16 with Revel 22.11 The former place speaks of righteousnesse in a mans conceit of others Or 2. Of a mans self of others Censure not good men because God suffers them to be afflicted or to severely reprove every petty error or urge not every thing which thou in thine own opinion thinkest just without yielding any way either in charity or wise integrity to the opinions of others or to the necessity of times common custome or humane frailty 2. Of our selves we must moderate our zeal with prudence Matth. 10.16 not make our selves over-wise to do a thing conscientiously scrupulously upon opinion of duty when indeed there was no necessity so to do and so to make sinne where God made none and thus all superstitious creatures are over-religious and over-righteous The second place speaks of inherent justice and righteousnesse or holinesse and so it is meant of reall right holinesse let him that is holy be more holy The other is onely meant of a righteousnesse in conceit * 587. Eccl. 7.17 Why shouldst thou dye before thy time Job 14.6 Till he shall accomplish as an hireling his day The former place speaks of our time as it is considered from the constitutions of our body and what we may live by nature The latter is spoken of our days as they are precisely numbred and appointed by God We by our sinnes may hasten on our death that is we may occasion the cutting off those dayes which by our naturall constitutions we might have lived unto though we cannot either procrastinate or shorten those of Gods appointment 588. Eccl. 8.14 There are righteous men to whom evils happen according to the manner of the wicked Psal 1.3 He shall be like a tree planted by the river side Vers 4. So shall not the ungodly Ecclesiastes sets down the judgement of carnall men concerning the righteous and the wicked from their outward condition and they judge of them both alike yet the condition of good and bad men is most different in this life and in the end of it Here the state of the godly is more excellent and after this life they shall rejoyce for ever Wicked men are abominable here and hereafter they shall be punished eternally 589. Eccl. 9.1 No man knoweth either love or hatred Rom. 8.35 38. Who shall separate us from the love of Christ 2 Tim. 1.12 The first place teacheth that it cannot be gathered by outward happinesse or unhappinesse It is one thing to know love or hatred in a mans self and own heart another thing to know it in other mens hearts who it is that God loveth or whom he hateth because these fall out alike to good and evill righteous and unrighteous men Therefore we must not judge according to outward things and accidents but according to the testimony of our faith and the holy Ghost concerning the love of God being certain that no things that befall us for adversity can separate us from the love of God Eccl. 9.1 No man knoweth whether he be worthy of love or hatred 2 Tim. 4.8 There is laid up for me a crown of righteousness which the Lord shall give me A man knoweth not from himself or his own strength or humane wisedom whether he be worthy of love or hatred because God bestoweth riches honour strength c. without any difference Ecclesiastes speaks of discerning good men from bad by naturall judgement the Apostle of the certainty of his salvation * 590. Eccl. 9.7 Go thy way eat thy bread with joy and drink thy wine with a merry heart Eccles 7.2 It s better to go into the house of mourning than to the house of feasting The former place bids us not repine at Gods dealings but what he in his providence is pleased to do let us with chearfullnesse submit to it eating and enjoying the creatures with a sober chearfullnesse and yet this doth not encourage any to an excessive or sinnefull mirth and jollity for it is better to go into the house of mourning as the second place saith than so to spend our time in joviallnesse and feasting 591. Eccl. 9.8 Let thy garments be alwayes white Isaiah 2.8 Luke 16.19 Luxurie in cloathing is disallowed Ecclesiastes commends not Luxury but decent and comely cloathing according to our quality which God doth not detest but approves that being refreshed in body and mind we may the better undergoe the labours of our vocation * 592. Eccl. 12.7 The spirit returns to God that gave it Rev. 6.9 I saw under the Altar the souls of them that were slain The one is a literall the other is an allegoricall place and yet both agree together shewing that the souls of the godly return to God but yet by the mediation and intercession and merit of Jesus Christ who is the Altar And though many Christians which were slain upon the account of Religion by the materiall Sword yet by the virtue of Christ the Altar under whose shade they lye they are in happinesse The SONG OF SOLOMON HHB. Sirhastrim and Kodes Kodassin that is the Holy of Holies Wherein Solomon under the similitude of a Bridegroome and his Bride describeth Christ and his Church the heavenly and spituall treasure and the mysteries of salvation to the godly 593. CAnt 1.5 I am black Vers 6. Look not upon me because I am black Vers 8. O thou fairest amongst women Chap. 4.1 Behold thou art fair First the Spouse of Christ purgeth her self amongst her friends that is her members that they should not be offended at her blacknesse that is with the scorns and reproaches that her adversaries cast upon her and so she speaks of her self as she is in her self In the latter place as she pleaseth the Bridegroom in which is considerable how he purgeth
kinds of injuries First for which restitution may be made Secondly for which it may not be made and of this kind is striking for what profiteth if thou strike him that striâ—eth thee Is the hurt of thy body salved by this There is a revenge which belongs to mercy which is not to be understood in the former in that which availeth to correction This belongs to them which have Authority for they ought to revenge but with such a mind as Parents bear towards their little Children whom they hate not He speaketh afterwards of such injuries as restitution may be made as money coat c. * 787. Mat. 5.40 And if any man will sue thee at the Law and take away thy coat c. Rom. 13.1 There is no power but of God Mat. 5.25 Luk. 12.58 1 Cor. 6.4 The former forbids not the going to law but the wronged to revenge himself to wit being injured in his goods either privately or under colour of Law The latter shews that Magistracy is the Ordinance of God and it may be used lawfully The former place is not to be understood simply but comparatively to wit rather than a man should seek private revenge he must not only suffer the loss of one garment but of more * 788. Mat. 5.42 And from him that would borrow of thee turn thou not away Deut. 15.3 Of a forreigner thou maiest exact it again Our Saviour in the former not simply as reaching to all persons whatsoever and to all things but lend to the poor and lend what thou canst spare He is worse than an Infidel that provideth not for his Family It was lawful to look for money back with Usury of strangers which was not a Moral Rule Besides it is one thing to lend or give to the poor another thing to them which are not really poor but only at present want such or such a quantity of money to help him in his bargain c. we must not expect again where it is not to be had we may when it is to be had 788. Mat. 5.43 Thou shalt love thy neighbour and hate thine enemy Ver. 44. Luk. 6.35 Rom. 12.20 Love your enemies do good to those that hate you The first place was corrupt and came into use from the time of the Maccabees The latter was not delivered by Christ as a new law but the true sense of the divine Law concerning love to our neighbours is explained by him For God in the Old Testament expresly commands men to love their enemies Deut. 22.2 789. Mat. 5.40 If any any man will sue thee at the law and take away thy coat from thee let him have thy cloak also Rom. 13.1 There is no power but of God Christ doth here prescribe the law of patience to his followers that they should not be troubled for the loss of their goods but wait on the Lord quietly untill he take revenge on wicked men yet he forbids not the lawful means of recovering goods fraudulently or forcibly taken away or appeal to the Magistrate for power much less doth he condemn it 790. Mat. 6.6 When thou prayest enter into thy closet and shutting the door pray 1 Tim. 2.8 I will that men pray in every place Christ against boasters teacheth us that our duty in prayer is that we seek to please God rather than men because God considers our hearts men look only on the outside and he that is alone prayeth better with a composed mind than he that prayeth amongst a multitude of People whether therefore we pray privately or publickly let us alwaies pray so as if we were hid in our Closets The Apostle witnesseth that our prayer is accepted with God be it in private or publick when God is worshipped in spirit and truth * 791. Mat. 6.6 Enter into thy Chamber c. Mat. 18.19 20. Where two or three are gathered together in my name c. In the former place Christ opposeth private prayers to hypocrysie and vain-glory praying in the Closet to praying in the streets He opposeth not private and publick prayer for they may well suit together at different times and upon different accounts private prayer the more freely to give our selves to God The publick prayer to demonstrate our faith in God and to help forward the Petitions of the Congregation and to stir up zeal in them that are cold 792. Mat. 6.7 When you pray use not vain repetitions Luk. 18.1 Men ought to pray alwaies and not to faint Col. 4.2 1 Thes 5.17 Christ taxeth the vain babling and foolish prating of those who suppose to move God with words often repeated Isa 23.13 though they be cold and distrustful in their prayers But he forbids not continuance in prayers but will have us to pray alwaies if not in words yet in desires for the prayers of godly men are arrows that are shot into heaven 793. Mat. 6.7 They think they shall be heard for their much speaking 2 Tim. 1.3 Pray without ceasing It is one thing to speak much and put confidence in their much speaking in prayer another thing to pray frequently or long and refer their hearing to the force of Christs Mediation Christ condemns not long prayers if they be strong prayers but he forbids and condemns mens thinking if they can but babble any thing to make their prayers long that the length of their prayers the very opus operatum shall be effectual 794. Mat. 6.13 Lead us not into temptation Jam. 1.13 Let no man say when he is tempted that he is tempted of God Temptation is either good for a good end as when God proves the faith hope patience obedience constancy of his children or evil to an evil end and we pray in the Lords prayer that God will not let us be tempted with evil nor give us over into the hand of Satan to tempt us 795. Mat. 6.13 For thine is the Kingdom the power and the glory Luk. 11.4 That conclusion is not found in the Lords Prayer One Evangelist omitting what the other hath set down doth no waies derogate from the truth of Gods Word David used the same thanksgiving 1 Chron. 29.11 2 Tim. 4.18 Thine is the greatness and the power and the glory and the Victory and the Majesty And Paul useth the same words And the Lord shall deliver me from every evil work to whom be glory for ever Amen From whence is taken that of the Church Glory be c. * Mat. 6.17 But when thou fastest anoint thy head c. Joel 1.13 Gird your selves and lament c. Fasts are either publick such as concern Families Towns or Countries we must put on sackcloath in these and publickly declare our sorrow Private Fasts or personal such as are meant here in Matthew must be conâ—eiled from others as much as may be The words in the former place are either properly to be taken or improperly Properly so they cannot be taken in regard this would condemn all former Fasts of the
godly likewise it would shew Christ commanding things contrary They must be taken improperly and the true meaning must be gathered out of the circumstances of the place Christs intent here as in the words before is to prescribe men the approving their hearts to God in fasting by avoiding ostentation and praise of men 796. Mat. 6.19 Lay not up for your selves treasures upon earth 1 Tim. 5.8 But if any provide not for his own especially for those of his own house he hath denied the faith Christ forbids no man to possess wealth that comes as a blessing from God Lev. 36.14 Psal 112.3 but to lay up treasures to the wrong of other men and to put our trust in them as the Gentiles do nor doth he condemn the care for a mans own family * 797 Mat. 6.19 Lay not up for your selves treasure Job 1.3 Job was the greatest man of all the men of the East It is lawful to lay up Gold but not our treasure or greatest riches as that which serveth for our greatest happiness It is one thing to lay up gold another thing to lay it up as our great treasure Our Saviour in the former place he tels us we must not lay up Gold or earthly things with delight and pleasure with content and satisfaction lay not up superfluous or unnecessary goods The second place speaks of Job as a rich man but not as one which made riches his treasure or laid up riches here with delight or confidence c. * 798. Mat. 6.25 Take no care what you shall eat c. He that provides not for his Family 1 Tim. 5.8 There is a studious care and a carking care a care de opere and a care de operis successu A care for the work it self that it be honestly done 2. A care for the issue and success of the work an hanging in suspence and doubt of the event Christ would have us studiously careful Prov. 27.23 but not carkingly careful for our Families Careful with a moderate honest care not with a distrustful care 799. Mat. 6.31 Therefore take no thought saying What shall we eat or what shall we drink 1 Tim. 5.8 If any man provide not for his own he hath denied the faith Christ condemns here carnal care joyned with heathenish distrust but not a Christian care to provide for our Family with confidence in God 800. Mat. 7.1 Judge not Joh. 7.24 Judge righteous judgment Mat. 18.15 Jud. v. 8. Christ forbids rash judgment and defamation but not Politick or Ecclesiastical Judicature appointed by God under the Old Testament not yet domestick because all men are bound to judg of doctrine and manners and to call those to the right way that are wandring from it * Mat. 7.1 with Joh. 7.24 There are four sorts of Judgment 1. Publick 2. Private Of publick first Civil belonging to the Magistrate Deut. 1.16 Secondly Ecclesiastical belonging to the Minister 1 Cor. 4.24 Heb. 11.7 Of private lawful Judgment first is admonition whereby one Christian doth lovingly reprehend another for his sins and thereby judgeth him The second is just dispraise when the gross faults of notorious offendors are condemned for this end alone that others may take warning thereby Mat. 23.1 we may judge these waies But judge not rashly of an evil mind judging amiss of others for some evil ends and not according to the Laws and Rules of charity Judging that which is well done for evil or that which is indifferent take it in the worser part or upon uncertain reports and bare surmisings suspect evil * 801. Mat. 7.2 The same measure ye mete shall be measured to you again Rev. 18.6 Double to her double according to her works The former place shews that God rewards us according to our works And the latter place speaks the same for the words before are reward her even as she hath rewarded you c. She hath doubly rewarded you to what you deserved and therefore she shall be rewarded doubly to what she esteems to be just though no more than is just in it self * 802. Mat. 7.6 Give not that which is holy to dogs Mar. 16.15 Preach the Gospel to every Creature In the former Scripture by Holy is meant the holy Word and Sacraments because they are holy in themselves and in their effects and operations By dogs are meant the obstinate and wilful impugners of the Gospel scorners of that which is good so as the words seem to import do not administer the pretious Promises and high mysteries of the Gospel and the Sacraments to those scorners and resisters of the Gospel when once you find that they are hardened in their sins leave them The second Scripture bids the Disciples preach the Gospel to every creature man and woman such as are capable of instruction preach to them till they oppose you and impugn your Doctrine and despise and scorn you then withdraw as the former place hints and give them none of your pearls 803. Mat. 7.8 Whosoever asketh receiveth Iam. 4.3 Ye ask and receive not He that asketh as he ought to do in faith receiveth what is convenient for him they that ask not as they should that is in faith nor for a good end receive not because they ask amiss 804. Mat. 7.12 All things that you would that men should do unto you do you even so to them for this is the Law and the Prophets Cha. 22.4 On these two Commandements the love of God and our Neighbour hang all the Law and the Prophets The first place excludes not the love of God for he that loves his neighbour loves God the latter comprehends a moral rule of all things which are contained in the Books of Moses the Law and the Prophets 805. Mat. 7.22 Many will say unto me in that day Lord Lord have we not prophesied in thy Name and in thy Name have cast out Devils Then will I profess unto you I never knew you depart from me Cha. 10.32 Whosoever shall confess me before men him will I confess before my Father which is iâ— heaven Christ in the former place speaks of hypocrites who prophesied in his Name and teaching so did confess him with their tongue In the latter place he speaks of those who profess his Name by faith openly and sincerely without hypocrisie they have both a promise and a large reward 806. Mat. 8.4 Tell no man Ver. 4. Go thy way shew thy self to the Priest Christ forbad the Leper for a time but not for ever that he should tell no man that he was healed but that first he should make his comparition before the Priest * Mat. 8.4 with Luk. 8.59 It is one thing which is commanded Tell no man by the way or stay not talking by the way with any man till you come to the Priest and tell him what is done to you and another thing for a man not to tell it at all This former Text is concerning his not talking till he spake
hear and grant though not just in the same mode and time another thing to hear and presently give a supply in the same manner and method 1051. 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 * Joh. 11.50 That one man should dye c. Rom. 8.14 The gifts of God are one thing the graces of God are another Caiphas though a wicked man might have this gift given or by a thorough consideration of the Scriptures might know that one man was to dye and yet this hinders not but that only the Sons of God should have the graces of the Spirit * 1052. Joh. 12.25 He that hateth his life in this world shall keep it unto eternal life 1 Joh. He that loveth wickedness hateth his own soul Hatred is not here taken properly for so man never yet hated his own flesh but hating is taken for less loving i. e. He that less loveth his life than trouble for the Gospel while he lives here shall keep his soul to eternal life though he may suffer the loss of his external life Hatred in the second place is taken for the effects of hatred He that loveth wickedness effecteth that to his soul which a man that hateth him would do that is he punisheth his own soul 1053. 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 than 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 pass from him he submitted himself to his Fathers will and said Therefore came I unto this hour 1054. Joh. 12.30 Now shall the Prime of this world be cast out Eph. 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 devil do tempt and oppose many waies yet he cannot vanquish them but is cast out Also Christ respects the casting out of the devil whilst both Jews and Gentiles amongst whom the devil reigned were called to the grace of Christ by his coming * Joh. 12.30 with Eph. 6.12 Satan is cast out while the darkness of Ceremonies neglecting the Substance and the Idolatry that was amongst Jews and Gentiles was cast out and Christ by the preaching of the Gospel was exalted 2. Satan is cast out of the hearts of Gods people when he hath not his Regal and full sway in the heart but by the power of Gods grace he is mastered though satan as a tyrant even in them may strive and make onsets against the grace of God so that he being cast out as to his reigning yet not as to his tempting and striving warring against the hearts of Gods children which the latter place speaks of * 1055. Joh. 12.50 And I know that his Commandment is life 2 Cor. 3.7 The Law is the ministration of death The Commandment of God is that which either may be accounted Legal or Evangelical The former place intends Evangelical Commands i. e. such commands as were given by Christ or concerning Christ The latter is meant of Legal Commands without reference to Christ or else without the ministration of the Spirit * 1056. Joh. 13.1 Loving his own in the world he loved them to the end Hos 1.9 For you are not my people and I will not be your God Hos 9.17 My God will cast them away c. Gods People are his own first in a general or National way so are they which make an external profession of the Lord and are in outward covenant with him as the Jews these may have the external signs and impresses of Gods love and these turning away from the Lord the Lord will turn from them Secondly Gods own Elect or chosen forth of others which he once setting his love upon he loves to the end The former place is meant of his Elect. 1057. Joh. 13.27 After the sop satan entred into him Ver. 2. And supper being ended the devil having now put into the heart of Judas Iscariot The first place is of total possession 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 * 1058. Joh 13.27 Do quickly God commands no sin These are not the words of exhortation or command but spoken Ironically as if he should say Well take thy course and do what thou wilt make haste man * 1059. Joh. 13.29 Judas had the bag Mat. 10.9 Provide neither gold nor silver nor brass in your purse The latter place speaks of Christs Command upon a peculiar and particular occasion not upon the account of all times and that temporary command expired with that expedition But Christ having a purse-bearer constantly as Judas was shews that it is lawful to have and use money for our necessaries 1060. Joh. 13.34 A new Commandment I give unto you that you love one the other Mat. 22.27 This was the greatest Commandment in the Old Testament to love God and our Neighbour It is called a new Commandment 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 * Joh. 13.34 with Mat. 22.37 It was an old command as to the substance of the command but a new command as to the circumstances Christ commanding it in a new manner it is not now Love your Neighbour as your self but As I have loved you The Gospel or Testament whereof this is a part is new the Spirit works it in out new hearts 1061. Ioh. 14.3 I go to prepare a place Mat. 25.34 Inherit the Kingdom prepared from the beginning of the world The place was predestinated from the beginning of the world but now by Christ it was particularly designed and fitted by the Ascension of Christ actually for the Godly 1062. Ioh. 14.4 Whither I go ye know and the way ye know Ver. 5. We know not They did know inchoatively and imperfectly but because they know not that they did know the cause was their rudeness and forgetfulness of Christs words * Joh. 14.4 wi h 5. The Disciples knew that Christ was to go to heaven but they were not so thoroughly instructed what heaven was or that he would go then thither Possibly they might imagine him to speak of
and Cause I create evill that is naturall such as sicknesses sorrows c. and materiall and these I do by way of Judgment but I create not morall evill 14. Gen. 1.31 God saw every thing that he had made and behold it was very good Mal. 1.3 I hated Esau Quaest ex Epist ad Rom. Every creature of God is good and so is man as be is a creature but not as a sinner saith August God therefore hated Esau for his sinne and set him after his brother Jacob. Exod. 20.11 Deut. 14. 15. Gen. 2.2 God rested from all his works that he had made Joh. 5.17 14.10 My Father worketh hitherto God rested from all the works of creation and of things that should be in nature but not from his works of Providence care and sustentation for without that all would return to nothing and perish Psal 104. Acts 17. * Gen. 2.2 with Jo. 5.17 God rested from making new species of creatures but not from upholding those already made and enlarging the individuals of these species * 16. Gen. 2.4 These are the generations of the Heavens and the earth in the day c. Exod. 20.11 for in six dayes Object How in one day and yet was six dayes in making them Answ 1. In one day as to the whole Chaos and matter and yet six in producing the severall species 2. The word day is either to be taken strictly or largely strictly for twelve or twenty four hours and so God did not make all individuals in one day or for a certain tract of time and so six dayes are but one 17. Gen. 2.15 God put man into the garden of Eden to dresse it Chap. 3.19 In the sweat of thy face shalt thou eat bread If Adam had continuance in innocency labour should have been pleasant unto him but because he sinned therefore must we labour with much sorrow and trouble 18. Gen. 2.18 It is not good that the man should be alone Mat. 19.10 It is not good to marry 1 Cor. 7. To touch a woman In the first place God speaks of the good and profit of the whole Species and the Church which cannot be propagated by one person alone In the latter the Apostle speaks of the personall good and the more commodious kind of life in the time of persecution * Gen. 2.18 It is not good that man should be alone 1 Cor. 7.1 It is good not to touch a woman Marriage it felf as it is Gods Ordinance is good But Marriage as relating to the persons which enter into that estate may be evill i. e. by accident Besides evill may be taken for the evill of sinne and so marriage is not evill but as evill signifies the evill of punishment or the privation of happinesse or a quiet life so marriage may be evill It was good in the Apostles days not to touch a woman as good signifies lesse troublesome or more agreeable to the present necessity verse 26. more convenient in regard of the calamities of the Church which will be so much the easier born and overcome by the enjoying of liberty and more profitable also by being not so distracted with cares nor troubled with these distractions that by reason of sin accompany the married estate 19. Gen. 2.24 Therefore shall a man leave his father and mother Exod 20.12 Honour thy father and thy mother To leave father and mother here is not to deny them the honour love and help that is due to them but to leave the house of his parents and to live with his wife and to set up a new family with her * Gen. 2.24 with Exod. 20.12 The degrees of love and affection do not vacate or take away one another Parents are to be loved by reason of their original reverence obedience and subjection more than a wife Yet wives are to be more loved by reason of union or conjunction for they two shall be one flesh and also by reason of cohabitation and serve to domestick society 20. Gen. 2.24 A man shall cleave to his wife Exod. 21.4 The servant going forth shall leave his wife to his master c. The generall Law pertains to all that is the first but the speciall Law was granted to the Jews for the hardnesse of their hearts and so we understand the latter place 21. Gen. 2.24 Matth. 19.5 And they shall be one flesh 1 Cor. 6.16 He that is joyned to a harlot is one body Married people are one body really and indeed by divine institution but carnal copulation with a whore without marriage though it be actually one body yet it is impure because it is not of divine institution * Gen. 2.24 They two shall be one flesh 1 Cor. 6.16 He that is joyned to an harlot is one body with her Object How can a man that is joyned to a wife and be one flesh with her be one flesh with an harlot Answ Marriage makes one flesh two wayes First By divine institution Secondly By the act it self That which is done beyond the bounds of marriage is making one flesh by act not institution and therefore illegitimate the act and effect are the same of conjunction within and without marriage are the same but the cause is different The Apostle opposeth carnal conjunction to spirituall and that which is in Christ The agglution being threefold 1. In body and mind lawfully as in marriage 2. In body alone unlawfully as in whoredom 3. In spirit as in the spirituall conjunction with God by grace in Christ * 22. Gen. 3.6 She gave unto her husband and he did eat 1 Tim. 2.14 The man was not deceived The one Text saith that Adam received an Apple from his wife the other saith that Adam was not deceived i. e. immediately of the Devill as Eve was so that both agree in this that the woman was deceived by Satan and after her being deceived she gave the Apple to her husband which he not examining but taking it upon the account of his wife which he thought loved him did eate And so Adam imputes not the thing to Eve by way of deceit but onely saith The woman she gave me 23. Gen. 3.6 The woman saw that the tree was good for food Vers 7. And the eyes of them both were opened First she saw with the eyes of her body the tree and the fruit that was good to eat but at length both their eyes were opened spiritually when they knew their sinne and transgression of the Law of God 24. Gen. 3.12 The woman gave to the man of the tree and he did eat 1 Tim. 2.14 And Adam was not deceived but the woman The woman became for prevarication to the man for by her he was deceived and not by the Serpent as she was Aug. l. 11. de Gen. ad lit c. ult 25. Gen. 3.16 Thy desire shall be to thy husband and he shall rule over thee 1 Cor. 1.2 1 Cor. 7.4 The husband hath not power over his own body
essentiall or naturall voyce of God is one thing the assumed or angelicall another No man ever heard Gods naturall voice the voice which was now and afterward heard was only angelicall or assured 133. Exod. 20.5 I am the Lord thy God a jealous God visiting the iniquities of the fathers upon the children unto the third and fourth generation Deut. 24.16 Ezek. 18.20 The son shall not bear the Fathers iniquity God visits the fathers sinnes upon the children if they walk in the way of their fathers that is on them that hate him but it is otherwise if the children repent Also God punisheth the iniquities of the fathers upon the children with temporall punishments not with eternall unlesse they follow the footsteps of their wicked fathers * Exod. 20.5 Visiting the iniquities of the Fathers c. Exod. 18.20 The sonne shall not beare c. Moses is speaking of idolatry which is such a sinne as cuts in pieces the Covenant of the Lord which so far provokes the Lord as he not onely punisheth the father that committed it but likewise by with drawing his word from them punisheth it to the third and fourth generation Ezekiel speaks in answer to those who would justifie themselves and blame God as bringing judgments on them only for their fathers cause not deserving them * Exod. 20.5 with Ezek. 18.17 Gal. 5 6. The meaning is no sonne shall be damned for the sin of his father nor one man for the sinne of another unlesse by commission or approbation or some other way he may make it his own But for temporal punishments there is none but by occasion of others sins may have their portion in them But this is spoken chiefly of those who continue in the sinne of their parents and though divers dye in their minority God foreseeth how bad they would have been if they had lived and sometimes the Parents derive vengeance on their heads by imprecations upon them as the wicked Jews wished Christs blood might be on themselves and children and sometimes the good children of wicked parents are temporally punished because in them and by such means are their parents punished for that in them they would live and flourish when themselves are dead * Exod. 20.6 And shewing mercy unto thousands Mal. 1.3 Rom. 9.13 Iacob have I loved and Esau have I hated The latter places speak of Gods electing and chusing before time the former place speaks of Gods conditionate shewing mercy for he shews mercy for from Father to Sonne and so to Grandchild if they remain obedient and be like their Fathers but if they swerve from their Fathers steps and turn to their broken cisterns then he will turn away his loving kindness from them * Exod. 20.7 Thou shalt not take the name of c. Matth. 5.34 Sweare not at all The former place speaks of needless swearing without just and weighty occasions or rashly without heed and reverence or falsly without truth it forbids not swearing before a Magistrate the latter place forbids all vain false and prophane swearing but not a solemne calling God to attest the truth This place forbids not all swearing no more than the Commandement all killing but speaks in opposition to that doctrine and practise of the Pharisees who suffered common swearing so it was not swearing falsely or forswearing 134. Exod. 20.8 Remember thou keep holy the Sabbath day Deut. 5.12 Matth. 12.5 On the Sabbath days the Priests in the Temple profane the Sabbath day and are blameless Legall Ceremonies and their externall observations give place to charity and necessity morall duties are preferred before ceremonials God forbade those works which hinder his worship but Christ defends his Disciples plucking ears of corn on the Sabbath day against the Pharisee by the example of David and of the Priests killing sacrifices on the Sabbath day pulling off their hides and washing of them * Exod. 20.8 It s one thing to break the Sabbath in contempt another thing to break it in necessity or rather to do works of necessity upon it The Priest did kill sacrifice and labour in the offering them up bodily and that in the Court of the Temple Now to labour bodily on the Sabbath day the Jews did account prophaneness and yet these Priests for all their bodily labour were not accounted prophaners of the Sabbath So as it s not the bare action but the end and intent of that action which makes the prophanenesse 135. Exod. 20.12 Honour thy father and mother Luke 14.26 If any man come to me and hate not his father and mother and wife and children and brethren and sisters yea and his own life also he cannot be my disciple Christ forbids not the honour due to parents but he saith Matth. 19.37 He that loves them more than me is not worthy of me for all things must be forsaken and hated too so far as they hinder our love of God and Christ for all things must give place to the love of God and that takes not away our duty or due honour to our parents * 136. Exod. 20.12 with Luke 14.26 The first place commands honouring of parents but it must not be equally with God Honour parents as parents subordinate to God Honour parents with honour fit for creatures not for the Creator If parents will command things dishonourable to Christ we must be so farre from honouring them as to hate them but if their command be agreeing with Christ Children must obey their parents in the Lord. 137. Exod. 20.12 Honour thy Father Mat. 23.9 Call no man Father upon the earth Christs forbids not children to honour their parents 2 Kings 2. 1 Chron. 4. or the hearers to honour the Preachers for Paul calls himself the father of the Corinthians but he forbids us to depend on humane authority in divine matters but we must depend on one God and have a filial confidence in him 138. Exod. 20.13 Thou shalt not kill Matth. 5.21 18.9 If thy eye hand foot offend thee cut it off and cast it from thee Christ would not that we should dismember our selves but that we should mortifie the old Adam and bridle the wicked motions and desires of our minds and take heed of them 139. Exod. 20.18 The people saw thundrings and the lightnings and the noise of the trumpet Deut. 5.23 You heard the voice out of the midst of the darknesse The frighted people standing afarre off stricken with fear saw the thunder joyned with lightning breaking forth of the dark clouds in the promulgation of the Law 140. Exod. 20.24 Thou shalt make unto me an Altar of earth Chap. 27.1 Of Shittim wood The inward part of the Altar was earth the outside of Shittim wood 141. Exod. 21.24 Lev. 24.40 An eye for an eye a tooth for a tooth Matth. 5.38 39. If any one strike thee on the right cheek turn to him the left The first place is concerning the publick judgement of the Magistrate and the judicial Law now
the Gospel promised or fulfilled Metonymically when the name of the thing is given to the instrument or it is taken for the Ministry 1158. Rom. 1.13 I oftentimes purposed to come unto you Ver. 13. But was let hitherto Paul purposing to go to Rome did not resist the will of God nor was it contrary but according to his will not absolutely but conditionally if God pleased the impediments he might have were Satan casting many hinderances in his way or sickness the planting of Churches or the like * 1159. Rom. 1.17 The just shall live by faith Hab. 2.4 The Just shall live by his faith The latter place tells us though wicked or carnal men may trust in externall security yet good souls shall be maintained in their spiritual life by faith in Christ And the former place shews us that man obtaineth life and salvation by the Gospel inasmuch as it offereth Christ the cause of life and likewise this Christ is to be embraced by a lively faith The one or both places tells of getting life if not of keeping and getting for in attributing the one to faith it doth the other consequently 1160. Rom. 1.18 The wrath of God is revealed from heaven against all ungodliness Chap. 2.4 The goodness of God leadeth thee to repentance Justice doth not oppose the goodness of God punishing wicked men as they are wicked but goodness invites men to repentance deferring the punishments of the wicked not as they are wicked but as they are Gods creatures and he delights not in their destruction 1161. Rom. 1.26 He reckons up heathenish beastliness and Sodomy Eph. 5.3 Fornication and all uncleanness and filthiness let it not be once named among you The Apostle commemoâ—â—tes the dissolute life of the Heathens to make us avoid it not to imitate it by disgracing it that so being terrified with that filthiness we may escape the anger of God * 1162. Rom. 1.26 God gave them up to vile affections c. 1. Joh. 2.16 Lust of the flesh is not of the Father God gave them up by permission or suffered them to give up themselves to vile affections or God gave them up out of Judgement by substracting his grace and this as his justice because of their former inordinate walking The latter place tells us that lust c. come not from God as the Author nor doth it deny that God for his own glory is the permitter of sin or that he may withdraw his grace 1163. Rom. 2.1 Inexcusable thou art O man whosoever thou art that judgest Chap. 13.1 There is no power but of God The power of the Office is distinguished from the faults of the Person though in the court of Conscience and before God we are sinners yet we are not in the Courts of Civil Justice and before men 1164. Rom. 2.6 God will render to every man according to his deeds Vers 16. God will judge the secrets according to my Gospel In the former place is treated of the effect of faith that goes before retribution in the latter of a necessary instrument God will condemn the wicked and Infidels according to the Law and acquit the believers according to the Gospel for he that believes shal be saved and both waies God will reward according to our works Mar. 16.16 as they were done well or ill from faith or infidelity 1165. Rom. 2.6 He shall render to every man according to his deeds Chap. 3.28 Chap. 8.3 We conclude that a man is justified by faith without the works of the Law To render is not only meant just retribution but free gift Rev. 22.12 Behold I come quickly and my reward is with me to give to every man according as his work shall be This doctrine takes not away justice but confirms it because it respects works for a mans faith and judgeth by the works as the effects of mens faith and life and condemns bad works for unbelief * 1166. Rom. 2.11 For there is no respect of persons with God Rom. 9.13 Jacob have I loved but Esau have I hated God doth not accept this person or refuse that because the one is of this Nation the other of that the one rich the other poor c. But in love he accepts whom he will from the ordinary or damnable condition of the wicked that he accepts any upon arguments taken from himself or his love is not in in justice to the rest but mercy to the Elect. Debitum si non reddis habes quod gratuleris si reddis non habes quod queraris If thou dost not pay thy debt which thou owest thou hast cause to be thankeful if thou dost thou hast no cause to complain Aug. * 1167. Rom. 2.12 He that sins without the Law c. Rom. 4.15 Where no Law is there is no transgression c. There are three kinds of Laws the written Law given to the Jews not to the Gentiles and of this Law speaketh the Apostle here that they sinned without the Law and so shall perish without Law that is the written Law of Moses There is beside the Law of Nature whereof the Apostle speaketh afterward Ver. 14. They having not the Law are a Law unto themselves Against this Law the Gentiles sinned and by this Law they shall be judged The third Law is that which was given unto Adam in Paradice by which not only he but all his Posterity are found to be Transgressors And in respect of this Law even Infants are found trespassers because of Original sin 1168. 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 fulfil the Works of the Law but no man can in this weakness perfectly fulfil the Law * 1169. Rom. 2.13 The doers of the Law are justified Rom. 3.28 We conclude a man justified by Faith without the Works of the Law The Law is fulfilled two waies One is in supposition that if a man could by his own strength keep the Law he should thereby be justified There is another fulfilling which is by the perfect obedience of Christ imputed to us by faith whereof the Apostle speaks Phil. 3.9 Of these the Apostle speaks here who endeavour themselves to live according to the Law and shew their faith by their works yet are saved by the obedience of Christ There are two kinds of Justification One is verily and indeed before God which is by faith in Christ Rom. 3.26 The other is in opinion of men Luk. 16.15 Of the former the Apostle speaks here 1170. Rom. 2.14 The Gentiles which have not the Law do by nature the things contained in the Law Chap. 8.7 The carnal mind is enmity to the Law of God for it is not subject to the Law of God The natural Law convinceth the Gentiles the written Law the Jews The Apostle doth not in the former place
passively for experience which rejoyceth by patience in the latter place it is taken actively for trial and the effect of it that is tribulation for affliction trieth faith as fire doth gold 1196. Rom. 5.6 7. Christ died for us 1 Joh. 3.16 Because he that is Christ laid down his life for us and we ought to lay down our lives for the brethren Col. 1.24 Christ dying for us a sacrifice and revenger paid our ransom for us John comparing the death of Christ for us and our death for the brethren doth it secundum quid for we dye not to redeem our brethren but to edifie them 1197. 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 righteousness Christ the Righteous died for us and so by righteousness he overcame the devil therefore because the devil had slain Christ it was necessary that he should release those that were captives Aug. de Trin. l. 13. c. 2. and the devil by the price paid was not made rich but ensnared 1198. Rom. 5.10 When we were enemies we were reconciled to God by the death of his Son Joh. 15.13 No man hath greater love than this that a man lay down his life for his friends By nature we are Gods enemies by reason of sin but by grace we are reconciled to God by Christ who died for us and we are so made the dearest friends unto God 1199. Rom. 5.12 18. As by one man sin entred into the world and death by sin 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 righteousness by grace on all that believe on him * Rom. 5.12 18. with 19. This term of Universality All must be restrained according to the nature of the subject as Adam transfused his Sin unto all which were his off-spring so Christ also justifieth all his that is all his which believe in him Besides the preheminence of the benefit consists not in the equality of the number that Christ should save as many as are lost in Adam for then there should be only an equality not a superiority Herein the Prerogative of grace is seen 1. In the excellency of the effect Life being more excellent than Death Righteousness than Sin 2. In the powerfulness of the Work it shews a greater power to save than to destroy 3. In the preheminence of the amplitude of grace we are justified not only from one but all kind of sins 1200. Rom. 5.20 The Law entred that sin might abound Chap. 7.12 The Law is holy and the Commandment holy just and good The Law increaseth sin not of it self and its own nature but by accident because it discovers sin 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 1201. Rom. 6.3 So many of us as were baptized into Jesus Christ were baptized into his death Acts 8.13 Simon 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 Righteousness and Holiness which Believers who are baptized do Hieron in Rom. 6. Simon Magus and hypocrites that are not faithful 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. 1202. Rom. 6.12 Let not sin reign in your mortall body Chap. 3.12 There is none that doth good no not one The first place is to exhort us to mortifie sin in us in the Regenerate sin reigns not they are wholly dead to sin 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 1203. Rom. 6.14 Ye are not under the Law but under grace Gal. 3.22 The Scripture hath concluded all under sin The first place is concerning the Regenerate who are not under the malediction dominion and rigid exaction of the Law The latter place is concerning all that are subject to sin for whom the Law is a Schoolmaster to Christ by the knowledge of our sins 1204. Rom. 6.18 You are become the servants of righteousness Ver. 20. You were free from righteousness In the former place is spoken of those who were converted and freed from the yoke of sin in the latter of those that are not yet converted who are free from righteousness and are not under the government of righteousness for carnal wisdom cannot be subject to the Law of God 1205. Rom. 6.23 The wages of sin is death Wisdom 2.24 By the envy of the devil death entred into the world The wages of sin is death because the Justice of God would have it so to punish mankind that was fallen by death the Author whereof was not God but it came into the world by the envy of the devil 1206. Rom. 7.6 Now we are delivered from the Law Mat. 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 sin 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 1207. Rom. 7.7 I had not known lust unless 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 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 latter place the Law condemns 1208. Rom. 7.8 Sin in me wrought in me all manner of concupiscence Jam. 1.15 When lust hath conceived it bringeth forth sin Paul means actual concupiscence of corrupt nature James original concupiscence 1209. Rom. 7.9 I was alive without the Law once saith Paul Phil. 3.6 Touching the righteousness which is in the Law blameless Before his conversion Paul lived a Pharisee without any true knowledge of the divine Law ascribing to himself external righteousness which was hypocrisie 1210. 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 Author 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 sin and threatens us with death 1211. Rom. 7.14 I am carnal sold under sin Chap. 6.22 We are made free from the Law of sin wherein we were held The Apostle according to the unregenerated part was carnal that is indulgent to his carnal lusts but being Regenerate he did lament for those carnal affections and resisted them 1212. Rom. 7.18 In me dwelleth no good thing Chap. 8.9 The Spirit of God dwelleth in us The first place is of the old man in me that is my flesh and that part which is not regenerate The second is concerning man that is regenerate for Christ liveth in us the Holy Ghost liveth in us and indeed the whole Trinity Joh. 14.23 1213. Rom. 7.18 To will is present with me Phil. 2.13 God worketh in you to will To be willing is that good which is wrought in us by the Holy Ghost but after the fall of man to be willing and be able to will what is good was lost in us 1214. Rom. 7.22 I delight in the Law of God after the inward man Ver. 23. I see another Law in my members warring against the Law of my mind Paul delighted according to his spirit and inward man the regenerate part in the Law of God but rebelled against it in his outward man the flesh and the part unregenerate for the whole man is as it is commonly said partly flesh and partly spirit 1215. Rom. 7.23 I see another Law in my members warring against the Law of my mind Chap. 8.2 The Law of the Spirit of life in Christ Jesus hath made me free from the Law of sin and of death The faithful are either captivated by the Law of sin that they cannot do that good they would but what sin will have done that dwelleth in them or they are freed from sin here inchoatively because it doth not condemn them nor yet reign in them Psal 32.1 Rom. 8.1 c. 6.12 but in the next world it shall be accomplished and they shall be perfectly made free from it 1216. Rom. 8.2 The Law of the spirit of life in Christ Jesus hath made me free from the Law of sin and death Joh. 5.28 The hour is coming in the which all that are in the graves shall hear his voice and come forth Resurrection from death to life is common to the good and bad but in a divers manner and for a divers end the good shall come forth gloriously to life the wicked ignominiously unto death 1217. Rom. 8.24 We are saved by hope Eph. 2.8 By grace are you saved through faith Mar. 16.16 Subalternates disagree not the grace of God is the efficient cause faith and hope the instrumental causes of our salvation * 1218. Rom. 8.26 The spirit it self maketh intercession for the Saints according to the will of God 1 Tim. 2.5 One Mediator between God and Man the Man Christ Jesus The Spirit provoketh us to prayers and tells us as it were within what we should say and how we should groan The Son doth properly make intercession for us who is our Advocate Yet by a figure the Holy Ghost is said to make intercession for us also because he rowseth and stirreth us up to prayer and prompteth as it were our Lesson unto us and how we ought to pray in all our necessities 1219. Rom. 8.30 God whom he did predestimate them he also called Mat. 20.16 c. 22.14 Many are called but few chosen The first place is concerning those who being called are obedient to the Holy Ghost and make their vocation firm unto the end of their lives The latter is of those who resist the vocation of God in respect of the former there are as many predestinated as are called but of the latter more called than are predestinated 1220. Rom. 8.31 If God be for us who can be against us 1 Pet. 5.8 Your adversary the devil When God is for us though the devil be against us he prevails not 1221. Rom. 8.38 Nothing nor creature can separate us from the love of God Chap. 9.3 I could wish that my self were accursed from Christ for my brethren The wish of Paul was conditional if it were lawful and might be done the Apostle thereby sheweth the vehemency of his affection toward his kindred and submits himself to the Divine will Chrysostom on this place saith that Paul by a premeditated prayer desired to be separated from Christ by a temporal and eternal abjection for the salvation of his brethren and so would by his own destruction redeem them to eternal salvation neither did he therefore love his brethren more than Christ for he did not desire to be separated from the love of Christ but from the fruit of his love and friendship he desireth to perish not as an enemy of Christ but a preserver of his brethren as Christ was made a curse for us not as Gods enemy but as our Redeemer * Rom. 8.38 with 9.3 In the latter place Paul had respect unto the glory of God alone or unto the salvation of his brethren alone Sed charitatem hominum in studio gloriae Dei conjungimus but we joyn the love of Men with the glory of God c. He wisheth the salvation of his brethren with respect unto the glory of God as Moses in the like Case in making request for his people therein desired the promotion of Gods glory This doth not shew that Paul could be separated from Gods love but that his zeal for Gods people was so great that if it were possible he would be separate Qui subponit nihil ponit Or secondly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 only imports Excommunication whereby one is held as accursed and execrable and deprived of all communion with the Church not as if the Apostle wished to be hardned in heart against the Lord Christ and severed from his love for that can never simply be wished of any pious man but that he out of the overflowing of his love wished that he himself might bear the punishment which they might expect from the righteous judgment of God for their hardness so they might be freed from this hardness and accursedness * 1222. Rom. 9.13 Jacob have I loved but Esau have I hated There are three things to be considered in the accepting of persons 1. When some external condition is respected beside the merit of the cause 2. And this is done contrary to the Law of Equity 3. And not without injury done unto another But none of these are seen in Gods electing Jacob and rejecting Esau 1. He respecteth not any condition or quality in them which are elected but he maketh of this or that man of his own good pleasure 2. He is not tied to any Law and so transgresseth no Law 3. He doth no wrong unto any in exempting some from destruction which in the rigour of his justice is due unto all
ordained or ordered first in respect of God because they are by him instituted and appointed Secondly in regard of themselves the Lord hath set them certain limits and bounds whereby they should be ordered Thirdly in respect of those which are to be ordered God would have order among men some to rule and some to obey Magistracy is said to be the Ordinance of man that is the framing and ordering of Civil Government is of man or intended by or hath this or that mode from men or is proper to men or is discharged by men 1253. Rom. 13.5 You must needs be subject not only for wrath but also for conscience sake Gal. 5.1 Stand fast in the liberty wherewith Christ hath made us free Submission is either active or Passive If we cannot the active way we must the passive way The decrees of the Magistrate if they agree with Gods Word and are appointed for good order they bind the conscience so also Ecclesiastical Constitutions for keeping the Moral Laws are to be piously observed so far as they hinder not the use of our Christian Liberty * Rom. 13.5 For conscience sake Gal. 5.1 Stand fast c. For conscience sake of the Divine Precepts which being obeyed brings peace of conscience but to resist Gods Ordinance i. e. the Magistrate in Licitis Honestis or actively is a deadly sin sauciens conscientiam wounding the conscience The second place forbids not obedience to the Magistrate but bids us stand fast in that liberty which Christ hath given but Christ never gave liberty to resist the Magistrate as before I said 1254. Rom. 13.8 He that loveth another hath fulfilled the Law Mat. 22.40 On these two Commandments the love of God and our neighbour hang all the Law and the Prophets The love of our neighbour proceeding from the love of God is the fulfilling of the Law since we have but the Image of God in our neighbour therefore God must be principally beloved * Rom. 13.8 with Mat. 22.40 Hath fulfilled the Law The Apostle rehearseth not all the Commandments but only those of the second Table because he treateth of those Duties which are to be performed unto men and by the keeping of the second Table is better observed and discerned the keeping of the Law than out of the first We must restrain the word Law to the second Table but in the former place we must take in both the Tables Besides the love of our Neighbour may be said to be the fulfilling of the Law because it proceeds from the love of God and he that loves his Neighbour first loves God and then his Neighbour in order to God 1255. Rom. 13.13 Let us not walk in strife and envying 1 Cor. 14.39 Covet spirituall gifts Emulation joyned with envy by reason of anothers profit is evil and meant by the first place in the latter sincerity of love proceeding from good zeal and justice 1256. Rom. 14.1 Him that is weak in the faith receive but not to doubtful disputations Gal. 2.11 Paul withstood Peter to the face saying if thou being a Jew livest after the manner of the Gentiles They are weak who know not the true use of indifferent things Peter being taught by the heavenly vision that distinction of Meats was taken away deserved to be reprehended because what he learned of God and taught in the publick Council he yet observed not but was scandalous both to Jews and Gentiles 1257. Rom. 14 3. Let not him that eateth despise him that eateth not Col. 2.21 Touch not taste not handle not In the former place abstinence and observation of meats proceeding from faith without scandal is left free for the Ceremonial Law ended at Christs coming In the latter he reproves the superstition of the Colossians who being taught the use of things indifferent yet brought them in as a part of Gods worship necessary to salvation The Apostle doth not so much condemn them for observing Ceremonies as that they did keep them opinione necessitatis with an opinion of necessity In the latter place the Apostle speaketh not so much of abstinence from meat and marriages but of the Precept of abstinence from both which should be brought in by wicked Hereticks the Manichees Talions and others which condemned them as evil 1258. Rom. 14.6 He that regardeth the day regardeth it unto the Lord and he that regardeth not the day to the Lord he doth not regard it Gal. 4.10 He reprehends them for observing daies and months and times and years The first place leaves it free to the weak who had tender consciences either to observe or not observe the legal festival daies so they did it without opinion of merit or necessity or offending their neighbour The latter reprehends the Galathians who with a kind of tye of conscience did observe the Sabbaths and Festival times of the Jews according to the Law as if they had not been set free by Christ * 1259. Rom. 14.9 That he might be the Lord both of the dead and of the living Mat. 22.32 He is not the God of the dead In the one place they are said to be dead according to the Sadduces sense that had no being at all but were utterly perished and extinct both in body and soul of such the Lord is not God For he is not a God of that which is not he is not their God as they are dead but as he purposeth to raise them again But hereby the dead the Apostle understandeth them that are alive in soul though dead in body 1260. Rom. 14.15 Destroy not him with thy meat for whom Christ died Joh. 10.28 My sheep shall no man pluck out of my hand The Elect may be destroyed by themselves as weak men and by reason of Satans malice that puts so many offences in their way but not in respect of God for no man can snatch them finally out of his hands * Rom. 14.15 with Joh. 10.28 He is said to destroy his brother who though he really cannot yet gâ—ves occasion to such a ruine The Apostle speaks not here exactly and precisely of those whom indeed Christ died for but of such as in our charitable opinion are held to be of that number Omnes fidem Christi profitentes pro redemptis habet charitas Christiana All that profess the faith of Christ Christian charity holdeth to be of the number of those which are redeemed 1261. Rom. 15.2 Let every one of us please his neighbour Gal. 1.10 Should I yet please men I should not be the servant of Christ We must please men for their edification both by words and examples but not to seek for glory at the mouth of the people for so the Apostle would not please men * Rom. 15.2 with Gal. 1.10 We must consider three things Who wherein to what end men are to be pleased 1. Who if I should please the incredulous Jews and Infidels I should not please Christ He must seek to please the brethren and believers 2.
Apostles before me but I went into Arabia Acts 9.26 Paul after his return to Damascus came to Jerusalem Paul after his conversion went into Arabia from Damascus and coming back thence to Damascus in the third year persecution befel him who being in hazard of his life was let down in a basket and escaped and coming to Jerusalem when they were all afraid of him he was brought to the Apostles by Barnabas ver 27. * 1369. Gal. 3.1 O foolish Galathians Mat. 5.22 Call no man fool Christ condemns not the word so as the manner of speaking the word when it is spoken with virulency and rayling especially proceeding from causeless anger St. Paul did not call them foolish out of passion but discretion to let them see their carriage and behaviour in the affairs of the Gospel * 1370. Gal. 4.4 Christ was born of a woman Mat. 11.11 John Baptist was the greatest of those who were born of a woman John was preferred before any of the Prophets or others that went before him but not before any that succeeded him However John was not to be compared with him who was not begot by man but by the Holy Ghost himself as Christ was * 1371. Gal. 4.6 And because you are sons God hath sent forth the Spirit of his Son Jo. 11.50 51. Caiphas prophesied It is one thing to have the Spirit of grace another the gifts of the Spirit a wicked man may speak from the gifts of the Spirit yet not have the graces of the Spirit Caiphas beside he spake this extraordinarily not ordinarily 1372. Gal. 4.11 I am afraid of you lest I have bestowed upon you labour in vain 1 Cor. 15.58 Be ye stedfast knowing that your labour is not in vain in the Lord. In the first place the Apostle feared of the success of his labour by reason of schism amongst the Galatians Isa 65.23 who sought their salvation more from the Law than from Christ in the latter he hopes well of the Corinthians that his labour shall not be lost 1373. Gal. 5.17 The flesh lusteth against the Spirit Eph. 6.12 We wrestle not against flesh and bloud but against powers Flesh is taken in the first place for our corrupt nature in the latter for men whose nature is frail and weak nor is our chief conflict with those but with spiritual powers which use many deceits and make many incursions upon the faithful 1374. 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 latter is concerning self-self-love natural to us all and the Apostle speaking of the wife useth the name of flesh because they are both made one flesh 1375. 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 Theod. Thou hast this fault and not that another man hath another fault do thou bear his fault let him bear thine and so fulfil the law of charity be not curious in other mens faults for every man shall give account of his own 1376. 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 latter 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 eternal life and our duties in general of us all in special 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 1377. EPH. 1.7 In whom we have redemption Rom. 8.18 We wait for future glory and the redemption of our bodies 1. We have redemption in Christ from the guilt of sin by our justification we expect a full redemption from inherent sins in our glorification 2. For Christ shall transform our mortal 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 * 1378. Eph. 2.19 You are no more strangers and forreigners 1 Pet. 2.11 I beseech you as strangers and pilgrims No more strangers to God and Christ but friends and sons no more strangers to heaven but fellow Citizens but you are strangers and pilgrims in and to the world and worldly courses 1379. 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 fulness and clearness of knowledge revealed since Christ came and it was made manifest to the whole world by the Ministry of the Apostles * 1380. Eph. 3.5 6. It was not made known in other ages That the Gentiles should be fellow heirs of the same body Gen. 12.5 In thy seed shall all Nations be blessed He meaneth not that none knew the Calling of the Gentiles before but because very few in comparison knew of it and they that did know of it had it revealed to them darkly and for the most part under Figures in general confusedly It was revealed but not so distinctly and particularly as now it is 1381. 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 bath no such paternity but as he is the Author his called the Father of a lie 1382. Eph. 4.19 The Gentiles gave themselves over to lasciviousness to work all uncleanness Rom. 1.28 God gave them over to a reprobate mind The Gentiles gave themselves over in regard of their sins God gave them over in regard of punishment * 1383. Eph. 4.26 Be angry and sin not Mat. 5.22 But whosoever is angry with his brother c. The former place commands anger but not as it is a sin the latter forbids it as it is a sin The former would have us rather angry with the sin the latter not with the person as a person The former rather respects the wrong done to God for which