Christs Resurrection and he was more confirmed after his admission communicating with them those things that he had learned by revelalation from Christ * 1440. Heb. 6.4 It is impossible to restore such Ezek. 18. But if the wicked will turn c. he shall surely live It is impossible in regard of Gods Wisdom and Justice giving them up to an impenitent heart to restore those which sin so sadly as is mentioned before in the Chapter The second place tells us if the wicked but it doth not tell us that the wicked that is such wicked men as the other place mentions shall turn suppositions are not positions He that saith If the wicked doth not say that the wicked shal This latter place speaks of wicked men which have not sinned the sin against the Holy Ghost the former doth as I think speak of that sin but I submit to better Judgments 1441. Heb. 7.29 The Law made nothing perfect Jam. 1.15 The perfect Law of liberty The first place is concerning the Ceremonial Law which the Jews abused separating the Law from Grace and the Spirit of Christ and opposing the Law to the Gospel The latter place is concerning the whole Doctrine divinely revealed acomprehended in Gods Word which contains not only in writing Moral Precepts but also Promises concerning Christ of all which Christ is the soul recreating out souls by his Spirit and enlightning our eyes * 1442. Heb. 9.27 It is appointed unto men once to die c. Heb. 11.5 Enoch was translated that he should not see death It was appointed by God that men should once i. e. according to the common or ordinary course of nature though there be some extraordinary examples to die Though Enoch was not subject to a separation of soul and body yet he had a translation which was equivalent to death However this particular breaks not a general rule But probably by death is meant a change and translation out of this life as multitudes at the day of Christs second coming to judgment must be we shall not all die but all be changed * 1443. Heb. 10.14 By once offering or by one offering he hath for ever perfected them which are sanctified Lev. 16.34 And this shall be an everlasting statute unto you to make an attonement Christ once offering hath really and effectually purged us from our sins and reconciled us to God The word Everlasting or for ever used in the latter place is though used for time without end yet otherwhere for a long time as Prov. 29.14 Dan. 3.9 as till the year of Jubilee c. till the end of that generation or world and so Sacrifices reached till Christ when there was an end of that World or Generation there being now all things new 1444. Heb. 11.6 He that cometh to God must believe that he is Rom. 2.6 God shall render to every man according to his deeds We must believe because faith is the means and the instrument of our Justification God shall render to every one according to his works because works are the outward testimonial and mark of our Faith and Justification before God 1445. Heb. 11.13 The Patriarchs all died not having received the promises Ver. 33. Obtained promises Acts 2.39 The promise is made unto you The Promise made to the Fathers was temporal concerning the possession of the Land of Canaan Acts 7.5 which Abraham Isaac and Jacob obtained not by themselves but by their successours but the Promise was spiritual concerning Christ to be sent Joh. 8.56 and that by faith in him they should obtain eternal life so the Fathers obtained the promises because they saw Christ afar off and rejoyced that Christ should come they did not obtain the promises because he came not in their daies yet they believed he should come * 1446. Heb. 11.23 By faith Moses when he was born was hid Ver. 23. They hid him because they saw he was a proper child Divers causes of the same thing may agree together Faith was the principle beauty or properness the less principle and probably the outward features of his body might be an inducement to the more confirming them of Gods goodness towards that child * 1447. Heb. 11.23 Hid three months of his Parents Exod. 2.3 His Mother kept him The mother was the chief doer and the Father though not so active yet gave his consent at the least Now Consent is a kind of action whether in good or evil things as Acts 7.58 with Acts 22.20 * 1448. Heb. 11.23 They were not affraid of the Kings Commandment Why then did they hide him and why did they expose him to the water These words they did not fear must not be understood absolutely and simply but with limitation for many places of Scripture are spoken simply which must be understood with respect as Mat. 11.18 John came neither eating nor drinking that is not eating nothing at all but eating little and so Mat. 10.34 He came not to bring peace but the sword that is as Luke expounds it Luk. 12.51 rather debate than peace And so in this place Moses Parents feared not the Kings Commandment that is they did not fear it overmuch or wholly or only or so much as others did in the like case * 1449. Heb. 11.27 By faith he forsook Egypt not fearing the wrath of the King Exod. 2.14 Then Moses feared and said c. Moses left Aegypt twice The first time he feared the King but the second time when he brought the Israelites thence he feared not Pharoahs anger at all as Exod. 10.29 Besides if we understand it of his first departure Moses fled not for any fear in respect of himself but lest that his Calling by this means should be hindered and he withdraweth himself not so much of fear as to reserve himself for a better opportunity Nor doth he fear as distrusting his Calling but because he lost this opportunity The Reason of this fear is expressed in the Text Then Moses feared and said certainly this thing is known He feared lest he should be hindred in this business of the deliverance of the people * 1450. Heb. 11.33 with 39. They received the benefit and accomplishment of those particular Promises which were made unto them Yet they received not the Promise Christ in the flesh and the happy and glorious estate of the Church under him 1451. Heb. 12.17 Esau found no place for repentance though he sought it carefully with tears Acts 2.38 Repent for the remission of your sins Repentance if it be taken passively is referred to Esau's father whose mind could not be changed with his prayers that so he might revoke the blessing conferred upon Jacob but take it actively Gen. 27.33 Ver. 45. concerning Esau's repentance and that was not serious but hypocritical who intended to kill his brother * 1452. Heb. 12.26 Yet once more I shake not the earth only but heaven Ver. 28. We receiving a Kingdom which cannot be moved The former place speaks
affirm that all the Gentiles do fulfil the Law but indefinitely the things contained in the Law for he speaks of outward works and civil Discipline which was honest amongst some Gentiles In the latter by the name Carnal he understands the unregenerate part and the corruption of nature 1171. Rom. 2.14 The Gentiles have not the Law 1 Joh. 3.4 Sin is the transgression of the Law The Gentiles indeed had not the Law published in writing by Moses but the natural Law in the first Creation was printed in every man which we transgressed in Adam and so were made sinners Adam was saith Ambrose on Luke l. 7. and in him we were all Adam fell and in him all men fell * 1172. Rom. 2.14 Do by nature the things contained in the Law Eph. 2.3 Were by nature children of wrath as well as others The Apostle in the former place describes the Gentiles in general even before the times of the Gospel and such as had no other direction than by the Law of Nature which they had as appears both by the external works of the Law and by the inward Testimony of their conscience Yet the Apostle saith not they followed the Law they only did certain things prescribed in the Law and he speaks rather De notitia naturali quam de implendi legis facultate of the natural knowledge which he had not of any power or faculty to fulfil the Law and he meaneâ—h not all the Gentiles in general but the wiser sort among them as Solon Socrates Aristides c. who outwardly did some external works which the Law commanded though they wanted the inward obedience The sum is this place speaks of doing the same things in kind with Christians but not out of a Christian principle much less with all Christian Qualifications and so though they did by the light of nature some things contained in the Law no man can imagine they did all yet could not be justified by the Law * 1173. Rom. 2.23 Circumcision profiteth if thou keep the Law Gal. 5.2 5. 6.1 If you be circumcised Christ shall profit you nothing In the places last mentioned the Apostle speaketh of Circumcision then abrogated in the times of the Gospel but in the former he hath respect unto the times of the Law while Circumcision was an ordinary Sacrament of the old Testamenâ— The Apostle speaks here of the profit which Circumcision brought which was only during the continuance of such legal Sacraments which were profitable unto them then as being seals unto them of the righteousness of faith in Christ so then Circumcision with other legal Rites was profitable under the Law But after the Ceremonies were abolished they became unprofitable in the mean time between boâ—h as they profited not such as believed of the Circumcision so they hindred not if they did not repose their trust and confidence in them 1174. Rom. 2.25 Circumcision verily profiteth if thou keep the Law Gal. 5.2 c. 6.15 If you be circumcised Christ shall profit you nothing External Circumcision in the Old Testament was a Sacrament upon condition of the Law fulfilled Under the New Testament as other Ceremonies it is mortal in the place of this came Baptism In former times it did profit the Fathers as a seal of the righteousness of faith after Christ came and the Gospel was planted it was taken away by the full plenty of spiritual Circumcision 1175. Rom. 3.2 The Jews exceed the Gentiles much every way Ver. 9. What then Are we bâ—tter than they No in no wise Chap. 10.12 The Apostle speaks in the former place in respect of the Jews excellency from the Covenant of God A temporary priviledge is on thing an everlasting is another who was pleased to bestow on the Jews the grace of his Covenant and his Law before the Gentiles were called In the latter place he speaks of the Jews themselves who deserved no more favour at Gods hands than the Gentiles nor were they better than we and continuing in their unbelief they have lost their priviledges they were nothing to be preferred before the Gentiles Gal. 3.28 but now we are all one in Christ and that prerogative is taken away 1176. Rom. 3.4 Every man is a lyar Chap. 9.1 I say the truth in Christ I lye not Man as he is man corrupt is subject to lye but being regenerated and enlighâ—ened with the Holy Ghost he embraceth truth as is manifest in Paul 1177. Rom. 3.8 We must not do evil that good may come Chap. 9.18 God hardening the wicked produceth that which is good In the former place is spoken of evil of sin in the latter of evil of punishment It is the singular goodness of God that he so over-rules sin that it may be converted to good as we see in Joseph 1178. Rom. 3.12 There is no man that doth good no not one Joh. 13.10 Ch. 15.3 You are clean through the word which I have spoken By nature by reason of inherent sin we are all unclean by the grace of God in Christ we are cleansed and our hearts are purged 1179. Rom. 3.20 For by the deeds of the Law there shall no flesh be justified in his sight Chap. 2.7 To them who continue by patience in well-doing shall he render glory and honour and eternal Life The first place shuts out all works from mans Justification not by fault of the Law but by accident that is by the fault of men In the latter the Apostle urgeth works as necessary not by necessity of the cause to justifie Bern. but to be present in him that is iustified for works are no cause of reigning but they are the way to the Kingdom * 1180. Rom. 3.24 Being justified freely by his grace Rom. 5.1 Being justified by faith We are justified freely in respect of any merit of or in us what God doth he doth it freely and by his grace We are said to be justified by faith not in opposition but subordination to grace grace is the cause faith is the instrument We are justified by faith as it brings home Christ the cause of our salvation but not as the cause it self 1181. Rom. 3.28 Faith is greater than charity 1 Cor. 13.8 Charity then faith Faith is greater as it is the cause of charity and our victory by faith Christ dwelleth in our hearts Exod. 3.17 we please God but charity without faith is sin Charity is said to be greater than faith or hope because it never fails but shall endure in our future state and perfection faith and hope then ceasing as to their actions but it is not greater in respect of Justification because charity doth not justifie Legally for in many things we offend all and it is not perfect nor Evangelically because in the Gospel the act of Justification is ascribed to Faith 1182. Rom. 3.25 God hath sent forth Jesus Christ to be a propitiation Joh. 18.2 Judas delivered him to the Jews The Father delivered his Son out of
the spies ought to have been placed before this command of Joshua and these three dayes are the same with those Chap. 3. 264. Josh 2.14 The spies promised to Rahab life and safety Deut. 20.13 Thou shalt destroy every Male thereof with the edge of the sword The enemies of the true God and of the people of Israel were to be destroyed Rahab with her Father and brothers was well minded towards the spies and joyning her self to the people of God forsook the mad Idolatry of the Heathens 265 Josh 4.5 Take you up every man a stone upon his shoulder according to the number of the Tribes of the Children of Israel that it may be a signe among you Exod. 14.22 Passing through the red sea they did not do so At the Commandment of God in memory of the drying up of the water of Jordan and their passing over this was done that it might be a monument of Gods benefits Moses did not the same in his passage over the red sea because he had no command of God for it 266. Josh 5.7 Circumcision was intermitted in the wildernesse for forty years Gen. 17.14 The man child whose flesh of his foreskin is not circumcised that soul shall be cut off from my people Circumcision was intermitted during the time of the exile and perigrination of the children of Israel because of their continuall journeying which did hinder it for it did cause great pain and languishing to the body 267. Josh 6.4 On the seventh day the Souldiers and the seven Priests shall compasse the City seven times Exod. 20.8 Remember to keep holy the seventh day Deut. 5.15 Ezek. 20.12 That was a speciall and singular Law of God There are many things of this kind saith Justinus in the sacred Bible which God imputes not to men as sinne because of the necessity that fell out as circumcision the eight day the seven times compassing about Jericho the offering of sacrifices on the Sabboth c. 268. Josh 7.15 He that shall be taken with the cursed thing shall be burnt with fire Verse 16. Achan with his children was stoned by the Israelites The fault of Achans sacrifice and violation of the Majesty of God by him and his children was mitigated for he was first stoned and then burned he and all that appertained to him 269. Josh 7.24 For Achans sin were his children killed also Deut. 24.16 The children shall not die for their fathers 2 Kings 14.6 Ezek. 18.20 Achan did not onely commit sacriledge but also high treason and therefore both he and his family were to dye for it for if for rebellion against earthly Majesty committed by Parents the Children are justly punished in civill Judicature much more shall God justly revenge the Rebellion of Parents upon the Children unto the third and fourth generation Exod. 20.5 unless their children repent for it 270. Josh 10.26 The King of Hâ—bron was hanged Verse 37. He was slain with the sword The first King being taken was strangled the second who succeeded him fell by the sword * 271. Josh 10.38 Joshua took Debir Judges 1.11 Othniel Calebs younger brother took it after Joshuas death There were two Debirs one a City in the Confines of Judah butting on the Tribe of Simeon before called Kiriath-Sepher Jud. 1.12 Another of this name in the Tribe beyond Jordan Josh 13.26 But Secondly The things related in Judges the first to the 17. Verse were done in Joshuas time but here expressed more fully and particularly and though the taking of the City be attributed to Othniel as a sub-commander yet it s given to Joshua as the General 272. Josh 11.19 There was not a City which yielded not it self up to the children of Israel Yet in the time of the Judges and the Kings many Cities were not in their possession Joshua took all the Cities he came at by force and those that were to be taken and they were to be delivered to Israel for a possession 273. Josh 15.8 Jerusalem was in the Tribe of Judah Chap. 18.28 Benjamin is numbred In the borders of Judah and Benjamin at first they were two small Cities at last they were joyned into one and fortified with a wall round about * 274 Josh 15.17 with Numb 32.12 Object Therefore Caleb was not the brother of Othniel but Kenor Answ Othniel is not absolutely called the brother of Caleb but with this addition the younger brother to wit Nephew by the brother the Law forbidding the Uncle to marry the Neece 275. Josh 15.63 The Children of Judah could not drive out the Jebusites unto this day 2 Sam. 24.18 The Jebusites were in their own possessions in the time of David who bought the threshing floor of Araunah the Jebusite Because the Israelites spared the Jebusites and the Benjamites took them into their protection so that the remainders of them were tolerated unto Davids time that succeeded ill to the people of Israel who by their society were drawn to Idolatry Exod. 1.21 * 276. Josh 19.6 Beth-leboath 1 Cro. 4.31 Beth-bires Most of the Cities of Simeon are written with an Alias as they are named Joshua 19. and as they are named 1 Chron. 2. none need to wonder at their different denominations Here I interpose nothing of the severall Writings of the same place First According to exact Criticks of the same places Secondly According to the vulgar Tongue in pronouncing them The Book of the Chronicles was written after the return from the Captivity and about eighteen gerations after the days of Joshua and therefore some difference of letters after so large a time is no strange thing For seeing here we have no continuing City it cannot be expected that any City should have any continued name and yet great places longest retain their names unaltered Whereas small Cities like these in Simeon are often alterable as passed into a possession of several owners Yea seeing it was the custome of the Jewes to call their Lands after their own names this happily might change Beth-leboath into Beth-bires when it came into the possession of a new Landlord * 277. Josh ult 32. A field which Jacob bought of Hamor the Father of Sichem Acts 7.16 The field which Abraham bought of Hamor The Person of Abraham is one thing the Posterity of Abraham bearing his name as Israel did called by the name Israel as their Fathers was is another The word Abraham used by Stephen is to be taken Patronymically calling the house and family by the Fathers name as Matth. 1.1 David is called by the son of Abraham whereas Ishi was his Father but in regard he was the great and eminent Father of their Faith and Family they were called sonnes of Abraham See Acts 7. JUDGES THIS Book is so called from the Judges of the people of the Jewes It contains the condition of the Children of Israel after the death of Joshua under sixteen Judges The Idolatry of Micha The wickednesse of the Gibiathites The slaughter of the Benjamites It was
we may have society with him and it may be for our salvation * Ioh. 5.34 Christ receives not testimony from man originally My testimony is from heaven as in my Baptism This is my beloved Son and from the Scriptures They testifie of me Christians and Disciples do not so much give testimony to Christ that he is the Messias as they hold forth this testimony being formerly given by the Holy Ghost Iohn and the Apostles bore witness not so much to as of Christ to the people 999. Ioh. 5.39 Search the Scriptures Chap. 6.45 They shall be all taught of God Christ speaks first of the manner and outward means but afterwards of the internal means for God teacheth us by the Scripture as an ordinary means for he will have us to search his Will in and out of the Scriptures because he teacheth us by the Scriptures as he doth bring to pass other things by ordinary means * Ioh. 5.39 with 6.45 In the former place Christ tells us what is our duty if we would be taught of God The latter place tells us who will teach us the Spirit within by the Word without the one as the Efficient the other as the Instrument He that saith they shall all be taught of the Master himself saith not that they shall leave off reading but they shall read that the Master may teach them 1000. Ioh. 5.44 How can you believe who receive honour one of another and seek not the honour that cometh from God only Chap. 12.42 Among the Chief Rulers also many believed on him but because of the Pharisees they did not confess him lest they should be put out of the Synagogue The faith of the Rulers if it had been true and lively in Christ it would have shewed it self by confession and good works and would have brought forth good fruit It was therefore but an Historical or Temporary faith for they loved the glory of man more than the glory of God * 1001. Joh. 6.27 Labour not for the meat that perisheth 2 Thes 3.10 He that will not labour must not eat Labour not so much for outward meat as for spiritual and eternal Labour every one must in his outward Calling yet this outward labouring must not make us labour so earnestly as we do in our effectual and spiritual Calling He sets not aside outward labour but prefers spiritual 1002. Joh. 6.29 This is the work of God that you believe Rom. 3.28 We are justified by faith without the deeds of the Law Faith is called the work of God because it is the effect and gift of God and pleasing unto him The work of faith as it is a gift of God infused into us and is an inherent quality so faith in this sense doth not absolutely justifie us but relatively as it apprehends Christ with his benefits and applies them so we are justified by faith alone without works not for the inexistence inherence dignity or merit of faith but for the instrumental efficiency and application by it * Joh. 6.29 with Rom. 3.28 Though faith be considered as a work wrought in the soul yet it would not follow that we were justified by works but by a work which is a Sophism of the Papists or others to put the singular for the plural And yet Faith not as a work in or of the soul not as an act habit or quality justifies but faith is said to justifie in opposition to the external and internal performances of the Law It justifies instrumentally as the hand heals by applying that which heals * 1003. Ioh. 6.32 Moses gave you not that bread to eat from heaven with 1 Cor. 10.3 4. Did all eat the same spiritual meat and drink the same spiritual â—ock Christ Moses did not give that bread or rock which was really Christ but only significantly Christ They all eat that meat and dranke the same rock not litterally or substantially eat and dranke the rock for that could not be it being a rock and so not potable nor could there be a spiritual rock as spiritual is put for a substance without flesh and bones but figuratively a rock Though Moses gave the sign he could not give Christ himself which came after Moses time from heaven and took our nature upon him 1004. Joh. 6.37 And him that cometh unto me I will in no wise cast out Rom. 9.16 It is not of him that willeth nor that runneth but of God that sheweth mercy To come to Christ that is to believe is not in our power but in the will of God because it is given from the Father so that it is not in mans will but in Gods mercy that we come to Christ and believe in him * 1005. Joh. 6.44 No man cometh to me but whom the Father draweth with Ezek. Turn you turn you why will you die The former place shews no man hath strength to turn The latter place shews us our duty we ought to turn The former place shews where strength is to be had that we may turn The latter place shews that in regard it is our duty to turn our selves and we cannot of our selves do this we must seek for help from the Lord that we may be turned The Master saies Every Boy is bound to con his Lesson perfectly and he saies moreover No Boy can do this of himself he must ask me He therefore fairly invites the Boys to ask him * Joh. 6.44 And him that cometh c. The former place tels us not who gives strength to come to Christ but assures us that who comes shall be entertained The latter tells us none can come but those to whom God gives mercy and draws by his mercy So as they seem both to speak thus much It is Gods mercy any comes and likewise it is his mercy that he will not refuse those which come 1006. Joh. 6.53 Except you eat of the flesh of the Son of Man and drink his bloud you have not life in you Heb. 10.1 The Fathers under the Law had shadows of future good things Christ speaks of the spiritual receiving of his body and bloud by faith as believers are made partakers of his benefits In the Old Testament under figures in the New Testament without figures yet so that the Fathers and we eat and drink the same spiritual meat and drink and we as they receive Christ by faith * Joh. 6.53 with Heb. 10.1 It is one thing to eat the wheat pure and winnowed from the chaff another thing to eat wheat with the chaff in or out of the Ear. The Jews eat Christ spiritually but in the chaff of Ceremonies and Types not so purely and spiritually as we who live in the daies of the Gospel and have the wheat winnowed from the chaff Christ from Ceremonies 1007. Joh. 6.54 He that eateth my flesh and drinketh my bloud hath eternal life Ver. 63. The flesh profiteth nothing In the first place is understood the flesh of Christ which giveth life In the latter the flesh
Law and by our Law he ought to die They had a Law in jure not in facto A Law but it wanted the life Execution They might judge among themselves whether such a one were worthy death as they wrongfully judged Christ here but yet the Romans had given them a Law that they should not put their Laws in execution which concerned life And so by the Roman Law it was unlawful for them to put any man to death * 1083. Joh. 18.36 with Psa 71.28 Christs Kingdom is not of this worlds fashion nor of the fashion of the world nor of the Subjects of this world but it consists of Gods Children and it is set up in their heart There is the Kingdom of Christs power which he sheweth in the Protecting of the godly from the wicked in the destruction of his enemies and in the advancement of his name from one end of the earth to the other 1084. Joh. 19.9 Jesus answered not Pilate 1 Tim. 6.13 Christ Jesus before Pontius Pilate witnessed a good confession To Pilates question first Christ did not answer because he stood before him to suffer and not to plead or excuse at length he gave testimony to the Truth in words and deeds for his Passion and Death were a sufficient testimony and sealing of his Doctrine * 1085. Joh. 19.29 And they filled a spunge with vinegar and put it upon Hysop with Mar. 15. They put it on a reed And so Mat. 27. There was a vessel of Vinegar which upon such occasions usually stood there either as some say to shorten life or to ease the pain but the souldiers did wickedly mingle gall with some of it and offered it him to drink before he was lifted up upon the Cross which he refused and then after when he was upon the Cross they offered him Vinegar and he took it so Matthew and John agree As for the Hyssope some suppose it put about the Spunge so as the Spunge gave him Vinegar to his mouth and the Hyssope besprinkled his face with the Vinegar wherein it was dipped 1086. Joh. 20.1 Christ rose on the first day of the week Mat. 12.40 The Son of Man shall be three daies and three nights in the heart of the earth untill the third day This is a Synecdochical computation of time for the least part of the day of the preparation is taken for a whole day and the beginning of the day after the Passeover or the Sabbath is taken also for a whol day Christ was three daies in the grave but it was incompleatly three daies so also he was two nights in the grave the night before being added to them 1087. Joh. 20.1 Mary Magdalen came early when it was yet dark unto the Sepulchre Mar. 16.2 Very early they came to the Sepulchre at the rising of the Sun When it was yet dark very early in the morning she went out of her house and the City waiting for the rest of the women with which afterwards she came to the Sepulchre at the Sun-rising 1088. Joh. 20.17 Touch me not Ver. 26. Reach hither thy finger Christ after the Resurrection would not be touched of Mary Magdalen who only sought him after a carnal way and thought of enjoying him no otherwise than she did formerly by his earthly presence amongst them But he commanded Thomas to touch him that his faith being confirmed he might be a more certain witnesse of Christs Resurrection Touch me not so as loving mothers touch their Sons that they have wanted that is touch me not to stay me For I am not yet ascended I am in haste and have not dispatched all I must I have now the business of being your Advocate to do and I must speedily about it But yet Thomas thou art an unbelieving man in this point and hast less faith than this woman touch thou me for confirming of thy Faith not to stay my Journey The ACTS of the APOSTLES LUKE the Evangelist describes either in general all the Acts of the Apostles or in special Peters Preachings Acts Visions Miracles Imprisonments the Conversion of Paul his Travels Disputations Miracles Bonds Imprisonments and the History of the Primitive Church after Christs Ascension from 26 years unto the 60 year from Christs Nativity 1089. ACTS 1.1 Of all things that Jesus began both to do and teach Luke wrote Joh. 21.25 There are also many other things which Jesus did the which if they should be written every one I suppose that even the world it self could not contain the books that should be written Luke in the first Book wrote of all things necessary for our salvation though not of all things but summarily concerning the conception of Jesus Christ his Nativity Life Passion Death Resurrection and Ascension into heaven August In John Tract 49. Christ did many things that are not written as John the Evangelist witnesseth but those things were chosen to be written which might suffice for the salvation of Beleevers * Act. 1.1 with Joh. 21.25 Of all things that is somthing of every thing which Jesus did the most material and chief things or all things which the Spirit of God suggested to be writtten or all things which were sufficient for the preaching of the Gospel and his heâ—rers The latter place tels us that there are many other things beside the principal matters which were not written though it denies not but the principal are written 1090. Act. 1.7 It is not for you to know the times or the seasons 1 Thes 5.1 Of the times and seasons brethren you have no need I write to you Times and seasons as they are in a general consideration is one thing and as they are taken for particular years or daies or seasons are another The Apostles must not be too curious to know the year or day when Christ will come or restore the Kingdom to Israel but yet the Apostle would not have them ignorant of this that there is a time when Christ will come again though he may conceale the particulars of it 1091. Acts 1.9 Whilst the Disciples beheld Christ was taken up and a cloud received him Joh. 3.13 No man hath ascended up into heaven but he that came down from heaven The body of Christ was taken up visibly on high where Christ was personally before according to his Divine Nature Acts 1.9 with Joh. 3.13 The former place speaks of Christs personal ascent into heaven as Man where he is to be reserved till his se-second coming It speaks not of his ascent as God for there he was as God yet the Person in which the Divine Nature was ascended visibly The latter place speaks of Christs being in heaven as God 1092. Acts 1.15 The number of names together were about an hundred and twenty 1 Cor. 15.6 After that he was seen of above five hundred brethren at once The number of an hundred and twenty must be restrained to the faithful there at Jerusalem the rest were out of this gathering in other places Luke
by calling the brethren that were present sheweth that there were no women present at the Election of Matthias * Acts 1.15 with 1 Cor. 15.6 There is no difference betwixt these for they are not meant of the same apparition nor of the same time for the first apparition of our Saviour being risen was to Mary Magdalen alone Jo. 20.11.19 The same day he appeared to two men Luk. 24.13 18. That night he appeared to the twelve so called 1 Cor. 15.5 Eight daies after to the Disciples and convinced Thomas Joh. 20.26 At the sea of Tiberias he appeared to seven Disciples Joh. 21.24 On the Mountain in Gal lee to the Eleven Mat. 28.16 And to five hundred brethren at once 1 Cor. 15.6 Another time to James 1 Cor. 15.7 And lastly to all the Apostles 1 Cor. 15.7 Being gathered to Jerusalem by his appointment Acts 1.4 And led them to Bethany and was taken up Luk. 24.50 1093. Acts. 1.18 Judas purchased a field with the reward of iniquity Mat. 27.3 He repented himself and brought again the thirty pieces of silver to the chief Priests and Elders Judas purchased a field It is Metonymia Adjuncti not actually but by purpose and event for he hoped with those silver pieces to buy a field he acquired the money and the price wherewith the Priests bought the field * Acts 1.18 with Mat. 27.3 The first place denotes not that he himself bought the field the Chief Priests bought it for this damned Bribe Nor was any such thing in his intention when he bargained for his Mony but Peter by a bitter irrision sheweth the fruit and profit of this wretched covetousness and how that he had thought to enlarge his revenues and to settle his habitation by such horrid means Yet on the contrary his revenues was to purchase lands for others his habitation to be desolate and himself to come to so sad an end * 1094. Acts 1.20 For it is written in the Book of the Psalms Let his habitation be desolate c. Psal 69.26 For they persecute him whom thou hast smitten and they talk to the grief of their heart Psal 109.8 Let his daies be few and let another take his Office The former place is taken out of two several Psalms and though David seem to apply the place to many yet in regard Christ is the head of the Church what was said of the enemies of the Church may be said of his enemies and in regard Judas was the Antesignanus or the chief enemy it may particularly be attributed to him and though one of the Testimonies may seem rather a Curse than a Prophesie or Prediction yet such Curses have the force of a Prediction as for that difference of words Let another take his Office And his Bishopprick let another take 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Episcopatum David writ litterally concerning Doeg the chief of the Kings Shepheards which he calls his Office and the word being thence translated to Ecclesiastical affairs and administrations is called his Bishoprick or superintendency which another should take 1095. Acts 2.23 Jesus being delivered by the determinate counsel and foreknowledge of God by wicked hands you have crucified and slain Joh. 19.11 He that delivered me unto thee hath the greater sin The death of Christ is ascribed to God and men in divers respects God delivered him by his determinate counsel that he might procure life for us The Jews out of their diabolical hate that they might blot out the memory of him * Acts 2.23 By the determinate counsel c. with Joh. 19.11 Gods foreknowledge was no force why the Jews should crucifie him nor his determinate Council any necessity why they should commit this sin but God did foresee that the Jews by abuse of their will would fall into the greatest of sins when any occasion was offered He did determine that Christ should die and be crucified and that the Jews should do it they falling from him by a frequent sinning he would suffer them to be the Executioners of this decree upon Christ and that as a just punishment for their former transgressions God did determine Christ should be crucified out of love to man and that the Jews should do it out of judgment for their sins As for that Scripture Joh. 19.11 it is not to be understood of Gods delivering up Christ but as the Jews delivering him up as Prosecutors to a Judge not as a Creator delivering one Creature to another 1096. Acts 2.33 Christ is exalted by the right hand of God Joh. 17.5 Christ was glorified with the Father before the world was The state of Christs humiliation and exaltation is in respect of right and profession Christ was as Mediator at the right hand of God also before his corporal Ascension but in respect of use after his Ascension 1097. Acts 2.36 God hath made that same Jesus whom you have crucified both Lord and Christ Luk. 2.11 He is called Lord at his Nativity by the Angel Christ by right of his personal union was made Lord at his Nativity by possession and use in his Glorification declared to be so by his sitting at the right hand of God according to the rule Then a thing is said to be done when it is manifested to be done * 1098. Acts 2.36 Lord and Christ Joh. 1.1 And the Word was God Christ was Lord and God from the beginning but this place speaks of him as Mediator and so he is Lord and Christ Lord over the Creatures and Christ Gods anointed The words being made is not to the definition of the Deity of the Son of God but to the demonstration of the Rule and Dominion that Person had over all Creatures 1099. Acts 2.38 And be baptized every one of you in the Name of Jesus Christ Mat. 28.19 Baptizing them in the Name of the Father of the Son and of the Holy Ghost In the first place there is the command and fruit of Baptism but not the form Some by the Name Christ understand the three Persons the Father anointing the Son anointed and the Holy Ghost the Unction Also in the Name of Christ is in the Doctrine Faith Knowledge and Obligation of Christ * Acts 2.38 with Mat. 28.19 Not that their Baptism was not administred in the name of the Father and the Holy Ghost also but that he would especially work them up to the acknowledgment of Christ for the Father and the Holy Ghost they acknowledged without any scrupling but to own Christ for God whom they had crucified and to be initiated into Jesus of Nazareth was the great work that the Apostles went about And therefore especially endeavour to enter them into Jesus and to have them baptized in his name * 1100. Acts 2.38 Repent and be baptized Heb. 12.17 Esau found no place of repentance Repentance is either a natural affection or acting of the soul which some call Civil or Politick grief change of mind or else it is a saving grace whereby a sinner turns
not limit them to this or that day they were to begin at the Center Jerusalem and so run to the utmost point of the Circle of the Isles * 1115. Acts 8.33 with Isa 53. 7 8. Who shall declare his Generation Some Christians understand it concerning the ineffability of Christs Eternal Generation others of the ineffability of his Incarnation or the Generation of his Humane Nature united to the Godhead Others concerning the wondrous Generation of the Church But that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be understood of the Age and Generation in which Christ lived rather than that of his own Generation or Descent And the meaning of the Verse is to this purpose He was taken away and hurried from prison and from Judgment to execution and as the seventy had inlarged the sense by change of phrase in his poor and dejected estate his judgment was utterly taken away and no right done him And who can sufficiently speak of the looseness and wickedness of that Generation of Vipers who dealt so unjustly and wretchedly with him as to take and cut him off from the Land of the living 1116. Acts 9.6 Go into the City and there it shall be told thee what thou must do Gal. 1.15 Paul was not called by man neither from men to be an Apostle of Jesus Christ Saul was taught by Ananias concerning the means of his conversion but not concerning the Articles of his faith Ananias was sent to baptize him and heal him but not to call him to be an Apostle * 1117. Acts 9.6 with 26.16 17 18. In the one place more was related to be spoken from heaven than in the other and it is usual with the Holy Ghost to relate part of a story in one place part in another challenging the Readers pains and study to find them out 1118. Acts 9.7 And the men that journeyed with him stood speechless Cha. 26.14 And when we were all fallen to the earth I heard a voice The companions of Saul were first cast down then they stood speechless nor could they go forward untill Saul also rose from the earth * Acts 9.7 with 26.14 Stood speechless The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they stood stands in opposition to their going forward and not to their falling to the earth and meaneth that their amazedness fixed them that they could not flee nor stir Acts 9.7 They heard a voice but they saw no man Chap. 26.14 They that were with me saith Paul heard not the voice Hearing the sound of the voice they understand not the meaning of it so a voice coming to Christ from heaven Joh. 12.29 the company that heard it said it thundred * 1119. Acts 9.7 with 22.9 They heard the voice of Paul speaking to Christ but not Christs voice to him Or if they heard the voice from heaven yet they understood not what it said distinctly 1120. Acts 9.8 They led Saul into Damascus Gal. 1.17 He went into Arabia Paul after his conversion was first at Damascus then he went into Arabia and so returned again to Damascus 1121. Acts 9.15 Paul bare the name of the Lord before the Gentiles the Kings and the Children of Israel Gâ—l 1.16 He was separated to preach to the Gentiles the Gospel of Christ He was the ordinary Apostle to the Gentiles 1 Tim. 2.7 but extraordinarily he might teach the Jews also 1122. Acts 10.30 Four daies after the vision of Cornelius Peter came to Caesarea Ver 19. The morrow after they that were sent from Cornelius came to Peter Cornelius the first day at three of the clock after noon sent his servants to Peter the second day they came to Peter the third day they came with Peter from Joppa and lay by the way that night the fourth day they returned to Cornelius at Caesarea * 1123. Acts 12.17 Tell it to Iames and the Brethren Iames was already dead Ver. 2. Either theâ—e is anticipation of that Vers 2. or else this James was James of Alphaeus James the less Mar. 15.40 The Brother or Kinsman of our Lord yet surviving who was Bishop of Jerusalem as Antiquity affirms * 1124. Acts 13.22 I have found David the son of Jesse a man after my own heart which shall fulfill all my will with Psal 32.5 Psal 51.4 Against thee have I sinned David was after Gods mind in the main of his life though not in every particular action the denomination being from the greater part Besides God looked upon David as a man afâ—er his heart as he was repenting returning and washed from his sin not as he committed his sin He fulfilled all Gods will that is all the Precepts of Gods will though not all the particulars of those general Precepts he fulfilled singula generum though not genera singulorum He fulfilled wiâ—h sincerity though not with perfection of degrees the whole will of God 1125. Acts 14.22 We must through many tribulations enter into the Kingdom of God Heb. 6.12 c. 11.1 The Saints by faith and patience inherit the promises The condition of the faithful is common through many tribulations to enter into the Kingdom of heaven from which some are freed by special priviledge for faith is the means of acquiring life eternal but tribulation is the way thither * Acts 14.22 with Heb. 6.12 We pass thorough many afflictions as they are the paths which God in his providence orders us to walk into heaven but we walk in these paths by faith and patience as they are the feet of the soul or Qualifications of those persons which walk in tribulations heaven-ward * 1126. Acts 15.2 When therefore Paul and Barnabas had no small dissention Rom. 14. Him that is weak in the faith 1 Tim. 3.3 The servants of Christ ought not to be contentious Paul and Barnabas were earnest in the contest because it was in a matter which so nearly concern'd the main of Religion as dispence with that and with all It is one thing not to contend about things indifferent in their own natures another thing to contend about that which is of absolute necessity as this truâ—h which they here so contended about The servants of Christ must not be contentious about trifles but we must conâ—end for the faith once delivered to the Saints 1127. Acts 15.10 The Law is a yoke which neither we nor our fathers were able to bear .. 1 Joh. 5.3 His Commandments are not grievous The Law is a yoke in respect of perfect obedience for here that is impossible for us the Commandments are easie in respect of the imputation of Christs righteousness Rom 6.14 who fulfilled the Law for us in whom our sins are forgiven * Acts 15.10 with 1 Joh. 5.3 The former is meant of the Ceremonial Law which both because of the extream painful bondage in the observation thereof as also because that the observance could never be so perfect but that the conscience would be involved in many scruples and anguishes And besides because that under them
being understood in the sense of these false Apostles the necessity of observing the whole Law was included for to find out ones righteousness before God Gal. 5.3 which being impossible to do for man the Law was a yoke which neither they nor their Fathers could bear The latter place shews that Christs Commands are not grievous because the Holy Ghost gives believers the power and a sincere will to execute them and to overcome all opposition of the flesh The Law of Christ is not grievous compared with Moses dispensation of the Ceremonial Law 1128. Acts 15.28 It seemed good to the Holy Ghost and to us that you abstain from bloud and things strangled Luk. 16.16 The Law and the Prophets were untill John That was a temporal command belonging to the Ceremonial Law untill the weak in faith who were not fully instructed were better confirmed least their conscience should be troubled and offended * 1129. Acts 15.28 with Rom. The kingdom of God consists not in meats The former place forbids bloud-eating not as part of the Ceremonial Law or the like but as a thing which would be offensive to the Brethren and hinder the Gospels progress though in it self there was no sin 1130. Acts 16.3 Paul circumcised Timothy because of the Jews Gal. 2.3 Titus being a Greek was not compelled to be circumcised Circumcision from the time of its institution untill Christs death was necessary because of Gods command for it was a Sacrament and a part of Gods worship After Christs death the Ceremony and use of it remained for some time untill the Jews were taught concerning the abrogation of the Law for it was needful that the Synagogue should by degrees be buried with honour as the Ceremonies were by degrees set up Paul circumcised Timothy lest he should offend the weak but might win them to Christ he would not circumcise Titus after the Gospel was planted lest he should do wrong to Christian Liberty * Acts 16.3 Paul did circumcise Timothy which seemeth strange in regard Gal. 5. he saith If you be circumcised Christ shall profit you nothing Some say Timothy's Mother Eunice was a Jew and his Grandmother Lois but his father an Heathen Therefore that the Jews might less abhor Timothy and in the infancy of the Church when these Ceremonies were not wholly abolished the readilier to gain them to hear him he was circumcised without which it is conceived they would not hear him As to that of the Galathians he reproves their vain imagination that Circumcision should be a necessary Ordinance for the Worship of God and merit even under the Gospel of Christ for Jews and Gentiles Paul would root out that opinion of Merit and necessity and make Circumcission to be a thing indifferent and as a thing indifferent he used it becoming a Jew to the Jews to gain them nor could the Gentiles take offence hereat since his mother was a Jew 1131. Acts 16.6 They were forbidden of the Holy Ghost to preach the Word in Asia Mat. 28.19 Go and teach all Nations The time to preach the Word of God in Asia was not yet come and Paul and Silas were then sent to some other place to greater increase of the Gospel 1 Pet. 1.21 yet at last the Gospel was plentifully preached there also * 1132. Acts 16.6 with Gal. 2.3 It is one thing to use Circumcision as a Sacrament according to the first institution Another thing to use it as indifferent till the light of the Gospel should shine more brightly In the one place he used it as a thing indifferent which being used might more prepare the Jews for receiving the Gospel of Christ When Paul would not suffer Titus to be circumcised he did it as in opposition to that opinion that Circumcision was a sacrament and necessary to salvation 1133. Acts 16.18 Paul would not suffer the spirit of divination Phil. 1.18 What then Notwithstanding every way whether in pretence or in truth Christ is preached and I therein do rejoyce and will rejoyce Paul had great causes to cast out the spirit of divination because translating himself into an Angel of light he would have drawn the Apostolical doctrine to be suspected as if they had been both as one and so they that believed the Apostles should believe the spirit of Divination that he might overthrow the Gospel 1134. Acts 17.28 In him we live and move and have our being this sentence is from Aratus the Heathen out of Menander 1 Cor. 15.33 Evil communications corrupt good manners Tit. 1.12 That the Cretians are lyars evil beasts slow bellies is taken out of Epimerides and Callimachus Jerom gives the reason of this thing that they who were obstinate in their heathenish malice might be condemned out of their own Writers * 1135. Acts 17.28 In him we live move and have our being Psal 81.12 And they walked in their own Councils The former place speaks of what we have Originally from God life motion and beeing The latter place speaks of Gods suffering us to use our Lives Motions and Beeings irregularly Our Lives and Motions are one thing the moving and living this or that way is another The one is from God the other from our selves * 1136. Acts 18.3 And because he was of the same Craft and wrought Gal. 6.6 Let him that is taught in the Word Communicate c. The former Example shews that somtimes the extreamity of professors of the Gospel may be so great as Musculus must turn Weaver and Paul Tent-Maker But this shews not that it shall alwaies be so or that when the condition of the Gospel is otherwise that they may and must not eat the fruit of their labours this shews what Paul in extremity did not what the Ministers of Christ must constantly do Paul himself received contribution of the Philipians when he was absent from them Phil. 4.16 If Paul received Contribution where he did not at present labour it is now lawful for Ministers to receive where they do labour It is one thing what was done in the first propagation of the Gospel and none yet had the knowledge of Christ another thing when the Gospel is propagated and setled 1137. Acts 18.8 Paul baptized Crispus and Gaius and the house of Stephanus 1 Cor. 1.17 Christ sent me not to baptize but to preach the Gospel Christ sent all the Apostles to preach and to baptize yet because the ordinary way of preaching was better more hard and more necessary therefore he would have them apply themselves rather to this leaving baptizing to those that were inferiour to them Paul denyeth that he was sent to baptize not simply but comparatively so God commanded not sacrificing but obedience because he will rather have this than that Jer. 7.22 1138. Acts 18.2 18. Priscilla and Aquila were with Paul at Corinth Rom. 16.3 Writing from Corinth he salutes Priscilla and Aquila Paul when he was again at Corinth writing to Rome salutes amongst others Priscilla and Aquila who were
speaks of the will of his secret purpose 1146. Acts 20.35 It is more blessed to give than to receive Paul saith that these were the words of the Lord Jesus which are not found in the Evangelists Though the words be not found there in the same letters yet the sense of them is found in the words of Christ Lend looking for nothing again Give and it shall be given to you for all Christs words and deeds are not set down but only those which suffice for true faith and our salvation 1147. Acts 21.4 The Disciples said to Paul that he should not go up to Ierusalem Chap. 20.22 Now behold I go bound in the spirit to Ierusalem saith Paul The Disciples by suggestion of the Spirit warned him of bonds and afflictons using also some perswasions of their own as they were moved with brotherly affection being ignorant that it was the will of God that Paul should go up thither which he had revealed to him after a singular manner 1148. Acts 21.9 Philip had four daughters Virgins which did prophesie 1 Cor. 14.34 Let your women keep silence in the Churches The first place is concerning private and extraordinary gifts the latter of the publike Ministry and that which is ordinarily used from which women are excluded 1149. Acts 23.3 Paul reviled Ananias the High Priest 1 Cor. 6.10 Revilers shall not inherit the Kingdom of God Reviling is either lawful which riseth from zeal to Justice and hath the observation of the Law for its object that is just and honest so Peter reviled Ananias Simon Magus Paul Bar Jesus or Elymas and God all wicked men Or unlawful which proceeds from a wicked desire and mind of revenge that Paul had not Acts 5.8 c. 13.10 * Acts 23.3 with 1 Cor. 6.10 The words in the former place are by some not words of reviling but a Prediction of the destruction of the Legal Priesthood being figurative The true High Priest being come he was but a shadow and whited wall Or else it was a free and confident denouncing of Judgment by a kind of Apostolical authority Or else he did it in passion and repented in the following words Revilers in the latter place is meant of such as practice it not such as repent of it and seldom use it Acts 23.3 Sittest thou to judge me after the Law c. 2 Cor. 11.10 For ye suffer c. It is one thing to plead the equity of their cause another thing after the pleading of their cause to bear their sufferings patiently Pauls pleading here against the High Priests unjust proceedings doth not imply that he was impatient in his sufferings 1150. Acts 23.6 Paul cryed out in the council Men and brethren I am a Pharisee 1 Cor. 1.12 He reproves and condemns denominations from men Paul amongst those that disagreed admits the denomination only for distinction sake and so thinking with the Pharisees he distinguisheth himself from the Sadduces So the faithful Professors of the Gospel are called Christians but when the persons agree in Doctrine he forbids to prefer one before the other * Acts 23.6 with 1 Cor. 1.12 Paul calls not himself a Pharisee as if by that name he would abet names to make sects among Christians or those of the same body who agree in substantials but he useth a name which was generally known to hold forth such and such an opinion as that of the Resurrection from the dead I am of Paul c. That shews names to distinguish Christians from Christians as it was corruptly used They all agreed in the main and substance only one gloried he was for Paul another for Apollo c. as they were Teachers one excelling another in the manner of delivery not in the matter delivered 1151. Acts 25.10 Paul will be judged at Caesars Judgement seat 1 Cor. 6.1 Dare any of you go to Law before the unjust Civil Judicatures are to be had in honour the abuse of them is condemned and he admonisheth Christians that they should avoid contentions before unjust Judges lest so contending concerning small matters they should prostitute their sacred Religion * Acts 25.10 with 1 Cor. 6.1 It is one thing for one Christian to implead another another thing for an Heathen to implead a Christian It is lawful for a Christian being impleaded by an Heathen before Heathens to appeal from one Heathen Judicature to another though it be unlawful for two Christians contending which may have the conclusion made by Christians to fly and appeal to Heathens which is the thing the Apostle condemns in the Corinthians * 1152. Acts 25.15 Agrippa and Bernice came down to Caesarea Chap. 12. He was eaten with worms This Agryppa was the son of Herod Agryppa who was eaten to death the brother of Drusilla nor was he King in Judea but in Trachonitis * 1153. Acts 27.12 We came to Phaenice to winter in the Port of Crete Phaenicia is a Province of Syria Phaenice is either a Province which is not here meant or a City and Port in the Island of Crete which Crete is at this day called Candy and subject to the Venetians * 1154. Acts 27.33 The fourteenth day fasting Which cannot naturally be in regard no man in his health can live without meat above seven daieâ— taking nothing by way of set meal or a full refection only now and then a little to keep them alive 1155. Acts 28.28 Be it known therefore unto you that the salvation of God is sent unto the Gentiles Mat. 15.24 I am not sent but to the lâ—st sheep of the house of Israel The Gospel ought to be preached by the Apostles first to the Jews they not believing it came to the Gentiles So Christ preached to the Israelites before he gave command to his Disciples Go and teach all Nations Mat. 28.19 St. PAULS Epistle to the ROMANS IT may be said to be the Method of the holy Scripture in this are contained that which convinceth all both Jews and Gentiles of their sins it demonstrates Justification from sin by the Grace of God by Redemption of Jesus Christ which we apprehend by faith and testifie by good Works as the fruits of our faith It was written in the year of Christ 55. and sent from Corinth 1156. ROM 1.1 Paul a servant of Jesus Christ Joh. 15.15 I will not call you servants There are servants of sin and servants of Righteousness Christ speaks of servants of sin the Apostle was an Apostle of Righteousness either in respect of the common condition that he was freed by Christ from the power of Satan or of his Apostolical office being placed in the sacred Ministry by a singular manner 1157. Rom. 1.2 The Gospel of God which he had promised before by his Prophets in the holy Scriptures Chap. 16.25 The Gospel was kept secret since the world began but is now manifested The Gospel is taken either largely as it signifies the doctrine of Glory concerning Christ revealed in the Word or strictly properly for
love to us but Judas delivered Christ out of covetousness The Father for us and for our salvation Judas for thirty pieces of silver to his own destruction 1183. Rom. 3.28 We conclude that a man is justified by faith without the deeds of the Law Jam. 2.24 You see that by works a man is justified and nat by faith only Paul doth not separate as to existency works from faith which works by love but the object of Justification before God Gal. 5.6 James rejects faith which wants good works that is a dead faith of the devil v. 17 19. and attributes to works the declaration of Iustification v. 21. yet he confirms a lively faith v. 22. by the example of Abraham Augustine saith that when the Apostle saith a man is justified by faâ—â— he doth it not that works should be despised because they follow the man justified they do not go before Justification * Rom. 3.28 with Jam. 2.24 St. Paul tells us a man is justified by faith in opposition to that justification which the Jews expected by the deeds of the Law St. James tells us a man is justified by works in opposition to a pretence of faith or such a faith as men say they have while they pretend to believe in Christ and yet do nothing that Christ commands St. Paul tells us it is a faith alone that justifies but not such a faith as is alone for that faith which justifies though it justifie as alone yet it alwaies is accompanied with good works St. James saith a man is justified by works or a faith which is working St. Paul speaks of faith as it justifies in foro divino before God St. James of works as they justifie in foro conscientiae vel humano as they justifie us to our selves or to others Faith justifies our Persons Works justifie our Faith 1184. Rom. 3.31 Do we then make void the Law through faith God forbid yea we establish the Law Heb. 7.18 There is a disanulling of the Commandment going before through the weakness thereof The first place is of the Moral Law which faith confirmeth because Christ came to fulfil it and not to destroy it and the end of the Law is to bring us to Christ The latter place is concerning the Ceremonial Law which is abrogated because the shadow was to give place to the substance * 1185. Rom. 4.3 Abraham believed God and it was counted unto him for righteousness Psal 106.31 And Phinehas executed judgment and it was counted unto him for righteousness Abraham was not justified merito fidei by the merit and worthiness of his faith Abraham was justified by faith not materialiter materially as it was an act but relate objective as it hath relation unto the Object the Justice of Christ and Organice instrumentally as it applyeth the righteousness of Christ Abraham believed the Promise of God to be his shield and to give him an heir of his own body and to multiply his numerous Posterity of whom Christ was the chief and by whom all Nations were to be blessed As for Phinehas God accounted his Act as a righteous Act though men might count it an an Act of rash Zeal So that the Act did not Justifie the Person but the Person doing that Act sincerely was justified as to that Action * 1186. Rom. 4.5 God justifieth the ungodly 1 Kin. 8.31 Condemning the wicked to bring his way upon his head and justifying the righteous God justifieth the ungodly not as he is ungodly but as he is penitent and turning from his ungodliness He is said to justifie the ungodly as those who were so in themselves and are cloathed in Christ and so are esteemed godly * 1187. Rom. 4.5 But to him that worketh not but believeth Lu. 10.28 This do and thou shalt live The former place saith He who is not able to fulfil the condition of works not grounding himself thereon taking the way to be saved by believing to him is the reward reckoned The latter place shews us a man who sought Eternal life by the works of the Law which he could not fulfil whom Christ referred to the Law to shew him his sin knowing that would be a means to bring him to Christ or leave him inexcusable and so they intend the same thing 1188. Rom. 4.7 Blessed are they whose iniquities are forgiven and whose sins are covered Mat. 5.2 Blessed are the poor in spirit the clean in heart the merciful In the first place is spoken of the cause of blessedness namely remission of sins and imputation of righteosness In the latter place of vertues which are the way to blessedness 1189. Rom. 4.15 Chap. 5.20 Where there is no Law there is no transgression Chap. 2.12 As many as sin in the Law shall be judged by the Law In the former place the Law is taken generally without which there can be no transgression In the latter place he speaks of the natural Law for even the Gentiles shall perish for violating of it * 1190. Rom. 4.17 Even God who quickneth the dead 2 Kings 4.35 Elias raised the dead c. God only and of his own power raised the dead the Prophets and Apostles raised the dead by power of God and not by their own power They as Instruments God as the Cause 1191. Rom. 4.18 Abraham against hope Ver. 18. Believed in hope He believed contrary to humane hope by his hope in God having confidence contrary to the reason of the flesh the force of nature for all these would have weakned hope would make him doubt and despair also yet he overcame all those difficulties by firm hope he hoped in things desperate distrusting himself but trusting in God * 1192. Rom. 4.20 He staggered not at the Promise Gen. 17.17 Abraham fell upon his face and laughed This laughing is of admiration at Gods favour nor at distrust of his power though he had hitherto found an indisposition in his body to beget a Child and having been so long without he could not but entertain the Promise by way of wonder and rejoycing and in this rejoycing his faith might reach as far as the joy of the Messiah Luk. 2.10 Joh. 8.56 1193. Rom. 4.25 God raised Jesus Christ our Lord from the dead Joh. 10.18 I have power to lay down my life and I have power to take it up The Resurrection is ascribed to God the Father because the works of the Trinity ad extra are indivisible to the Son because he hath the same power with the Father who willingly underwent death and therefore the Resurrection is to be ascribed to his free will 1194. Rom. 5.2 By faith we stand and rejoyce 1 Cor. 10.12 Let him that thinketh he standeth take heed least he fall We stand founded on Gods grace whilst we are kept by the power of God by faith unto salvation by sin we fall when we think we stand 1195. Rom. 5.4 Patience worketh experience Jam. 1.3 Experience worketh patience Probation in the first place is taken
God works as the Author and we must work as the Instruments we must work because God works we must work but with Gods strength * 1343. 1 Cor. 12.7 But the manifestation of the Spirit is given to every man to profit withal 2 Pet. 2.15 Balaam who loved the wages of unrighteousness The former place tells us that God hath given gifts unto men that his Church may profit by those gifts and the second place doth not tell that if God did give Balaam those gifts but he gave them for this purpose that he should have made Gods Church profit thereby now that he did not use those gifts so was his own failing Besides it is the opinion of most that Balaam was a Witch And so had not those gifts as Gods Children have them from God 1344. 1 Cor. 13.2 Though I have all faith so that I could remove mountains I am nothing Rom. 3.28 We are justified by faith without the works of the Law In the first place Mat. 17.20 by all faith is meant faith of working all manner of miracles so that it can extend it self so far as to remove mountains yet charity may be separated from such a faith 1 Joh. 3.23 but it can never be separated from a justifying faith to subsist without it * 1345. 1 Cor. 13.3 Bestow all my goods it profiteth me nothing Luk. 11.41 Give alms and all things shall be clean to you The Apostle supposeth that if a man which wants charity do such acts yet he would be no better by those acts as to obtaining of heaven Our Saviour speaks of giving alms out of charity and from a right principle 1346. 1 Cor. 13.9 We know in part 1 Joh. 2.20 Ye know all things In this life our knowledge is in part and imperfect but in the next life it shall be perfected the latter place is concerning necessary things to the knowledge of Antichrist that is done by the Holy Ghost leading us into all truth by degrees and parts 1347. 1 Cor. 13.12 We see now through a glass darkly but then face to face 2 Cor. 3.18 But we all as with open face beholding the glory of the Lord. The face in Scripture is taken for Gods Essence Exod. 33.23 for his general presence Deut. 31.17 for Gods grace Num. 6.25 for his revenge Rev. 6.16 for knowledge and internal vision Exod. 33.11 of this in the first place but in the latter is meant the sight of God in our Country that is in heaven as it is said through a glass and in riddle in respect of the Law for God is seen by us in part in the Word of God as he is * 1 Cor. 13.12 with 2 Cor. 3.18 There is as much difference betwixt the knowledge we have at present of God that we shall have in heaven of him as betwixt seeing a man thorough the window at distance and seeing him face to face As for the second place it doth not compare the knowledge we have with what we shall have in heaven as the former did but it compares the knowledge we have under the Gospel with that we or our Fathers had under the law for now we in comparison of them which were under the Law seem to see face to face and they as it were thorough a glass yet we in comparison of them that are in glory seem to see as thorough a glass and they face to face 1348. 1 Cor. 13.13 Now abideth faith hope and charity but the greatest of these is charity Gal. 5.6 Faith works by love Charity being the effect of faith is the inferiour for by faith we are justified Rom. 5.1 and Christ dwelleth in us and we please God we are the sons of God and obtain eternal life Charity is not the greatest vertue but because it shall remain in the next life in its operations * 1 Cor. 13.13 with Gal. 5.6 Charity If the Apostle speaks here not of justifying faith but of faith of Miracles of which Vers 2. then there can be no question but charity far exceeds that faith But because he joyns it with hope and Divines generally understand this of saving graces let it be understood of justifying faith and yet charity hath the greatest preheminence as 1. In respect of the Object Faith respects God only Charity God and our neighbour 2. In respect of the manner of working Faith works by receiving Christ and all his benefits Charity by giving and bestowing both our affections and goods it is better to give than receive 3. In respect of duration or continuance Faith and Hope shall cease in the life to come Charity shall remain in the life to come 4. In respect of the end Love is the end and scope of the other two graces yet upon another account Faith is the principal grace viz. of our Justification 1349. 1 Cor. 14.31 You may all prophesie one by one Heb. 5.4 No man taketh this honour to himself but he that is called of God The Apostle understands all that are lawfully called to the Office of Prophesying Jer. 28 2. 1 Pet. 4.11 You all that are Prophets may prophesie one by one but this invites not others who are not to take this honour till they be called 1350. 1 Cor. 15.9 I am the least of the Apostles Ver. 10. I laboured more than they all He was the least in order because he was the last called to be an Apostle but he was greater in labouring Rom. 15.16 17. because the charge of all the Churches was committed unto him In the first place he speaks lowly of himself according to Christs commandment When you have done all those things which are commanded you say we are unprofitable servants we have done that which was our duty to do Luk. 17.10 In the latter place he speaks of those that strove with him by emulation to whom he compares himself not derogating from others but he magnifies his Apostleship from his faith and fruits of his works * 1351. 1 Cor. 15.22 In Christ shall be made alive Job 14.14 If a man die shall he live again All men shall rise to judgment Job speaks of a mans dying in the world and implies that he shall not live again in the world though he doth not exclude by this his belief that man shall live again in the next world for he said he knew his Redeemer lived c. * 1352. 1 Cor. 15.24 28. Shall deliver up the kingdom to his Father Hence the Socinians argue against the Eternal Deity of Christ to deliver up the Kingdom was not regnantis potestatem the power of the Ruler As if Christ should then cease to rule for Luk. 1.33 he was to rule to eternity By the Kingdom is to be understood the people or Church of Christ glorified and this place is to be interpreted by Eph. 4.27 To deliver the kingdom to the Father is to set the Church before the Father gloriously and therein is not the end of Christs ruling but an
of Antichrist defection from the Gospel He exhorts them to good words and works These two Epistles were written from Athens 1407. 1 THES 1.3 Remembring your work of faith and labour Rom. 3.28 Gal. 3.10 Faith is opposed to works Faith is a work but not ours or proceeding from our own strength Joh. 6.29 for then it would not justifie us but it is the work of God and a quality in us respecting the merits of Christ therefore the Apostle calls not Faith it self so much a work as he doth that which proceeds from faith * 1 Thes 1.3 with Gal. 3.10 Faith is a work and brings forth works is a work of the Spirit and brings forth works of righteousness in us yet this hinders not but that Faith may be opposed to Works in the matter of Justification Faith as it justifies is not considered as it brings forth Works but as it brings home Christ Faith yet which brings home Christ is not without Works which Works do shew themselves immediately upon Justification though I cannot say in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Justification 1408. 1 Thes 2.20 For you are our glory 1 Cor. 1.31 He that glorieth let him glory in the Lord. Our glorying hath its foundation in God in the mean while if any thing be done amongst the auditory by the work of the Ministry we must say with the Apostle It is not I that laboured 1 Cor. 15.10 but the grace of God which was with me 1409. 1 Thes 4.17 Then we which are alive and remain shall be caught up together with them in the clouds to meet the Lord. 2 Tim. 4.6 I am now ready to be offered and the time of my departure is at hand In the first place is spoken of the company of the faithful by reason of the most near communion and uniting of the body of Christ for we are all one spiritual body so many as believe in Christ so that what happens to one member may seem to happen to all the rest * 1410. 1 Thes 4.17 And so we shall be ever with the Lord. Rev. 20.6 They shall be Priests of God and of Christ and shall reign with him a thousand years We shall be ever after our Translation with the Lord. The latter place speaks of a thousand years but probably this may be in this world before our translation and so it nothing hinders but that after our translation we may be with the Lord for ever Whether these thousand years are to be meant litterally for so many years or else figuratively as the rest of the verse must be viz. Kings and Priests interpreted it is not to the purpose in hand 1411. 1 Thes 5.5 Ye are all children of the light and of the day not of the night Rom. 8.19 For the earnest expectation of the creature waiteth for the manifestation of the Sons of God We are here with Paul children of light and the day in grace nor yet in glory The Apostle expected not to be made the Son of God because he was so already actually but only to be revealed to be so for it appears not so yet what we shall be for though we be heirs we do not yet actually possess the Kingdom we must therefore distinguish Sonhood acquired here by grace from that which shall be in our Country by glory 1412. 2 Thes 1.5 The persecutions and tribulations which you endure are a manifest token of the righteous judgment of God that ye may be counted worthy of the Kingdom of God for which you also suffer Eph. 2.8 You are saved through faith and not of your selves it is the gift of God The faithful are worthy not by their own worthiness but Christs also the word worthy is the same here with convenient Col. 1.13 1413. 2 Thes 2.2 The day of Christ is at hand 1 Joh. 2.18 It is the last time To be at hand and to draw near do differ the Apostle denieth that the day is at hand but he denieth not that it draweth near it is called the last time in respect of former time and because in the last time the day of judgment draweth nigh it is called the last hour in respect of God because our daies compared to Eternity are but one moment and a thousand years in Gods sight as yesterday when it is past also all things are present with God 1414. 2 Thes 3.10 If any would not work neither should he eat 1 Cor. 9.6 Have we not power to forbear working In the first place Works are either of the head or of the brain flesh and idleness are condemned in the latter labour is commended which is wrought not with the hand alone but with the head also the Ministers of the Church are not to get their living by the labour of their hands being they are not Mechanicks The Apostle had a singular gift from God to preach extemporary 2 Cor. 1.11 and yet had he means from the Churches Two Epistles of St. PAUL to TIMOTHY THE first is a pattern for Pastors to shew them what they ought to be in Doctrine and Prayers and in Life with their families and laies down the way how to instruct all men of what state age or condition soever It was written from Laodicea in the Year of Christ 52. The second confirms Timothy that he should not be cast down in his mind by reason of the tempests of persecutions and warns him that in preaching the Gospel he should avoid false doctrine that he should be diligent and come unto him It was written from Rome when he was in prison in the year of Christ seventy * 1415. 1 TIM 1.19 20. Some having put away scil a good conscience concerning faith have made shipwrack Joh. 3.36 He that believeth hath life eternal Doubt He that believes in Christ is as sure of salvation as if he were already in an actual and real possession of Christ which cannot be if a man may fall from faith Answ Hymeneus and Alexander made shipwrack not so much of faith it self as of the object of faith that they believed the doctrine of faith which they once professed and afterward deserted falling into heretical blasphemies and blasphemous heresies 2 Tim. 2.17 18. which place clearly explicates the other it shews that they fell from some fundamental truth formerly professed as in the point of the Resurrection or the like The Apostle adds immediately Ver. 19. Nevertheless the foundation of the Lord abideth sure c. q.d. though some professors fall away yet such as do indeed belong unto Christ and are his are firm and stable Or secondly they gave reins to a licentious life against the dictates of their own conscience which God punished by taking away the light of the Spirit from them that so in the midst of their course they should lose their most spiritual Merchandize Yet this shews not that ever these fell from true saving faith or ever had it they that have it once cannot finally
lose it 1416. 1 Tim. 2.4 God will have all men to be saved every one Acts 13.48 And as many as were ordained to eternal life believed All that believe in Christ God doth promote them to salvation and they by Gods Divine decree are pre-ordained to eternal life For Christ is the Saviour of all especially of those who believe * 1 Tim. 2.4 with Acts 13.48 All men Men of all sorts and Nations and conditions genera singularum not singula generum Secondly God by his will of Precept or signi would have all men to be saved not of purpose or bene placiti God by his will medii would have all men not by his will finis Remota hac dipretione quam divina scientia intra secretum justitia sua continet syncerissime credendum est c. August Setting apart the secret Will or Counsel of God it is sincerely to be believed that God would have all men to be saved That is offering to all the outward means of salvation as his Word and Sacraments 1417. 1 Tim. 2.5 There is one Mediator between God and man the man Christ Jesus Rom. 8.26 The spirit makes intercession for us with groans which cannot be uttered Christ is our only Mediator of Redemption and Intercession the Holy Ghost is said to pray for us when he stirreth up our hearts to prayer and causeth us to groan when we call upon God 1418. 1 Tim. 2.12 But I suffer not a woman to teach Tit. 2.3 Let the aged women be teachers of good things Women must not teach publickly in the Church lest they should thereby take occasion of usurping authority over the men but let them be in subjection let the aged women teach the younger women modesty and prudence at home for that they are commanded to do 1419. 1 Tim. 2.15 Women shall be saved in child-bearing Joh. 3.16 Whosoever believeth in Christ shall not perish but shall have everlasting life The first place is concerning the state of women and by for and in are set down for their consolation lest being married they should fall from the hope of salvation but they must continue in faith love holiness and sobriety * 1 Tim. 2.15 with Joh. 3.16 Though painful child-bearing were part of the punishment inflicted upon Eve and her Sex for her first transgression yet she and all faithful women shall he saved by Maries bearing the holy Child Jesus 2. Notwithstanding by child-bearing and subjection to Man God hath imprinted on women the mark of Eves punishment and all other women whence might be conjectured that in regard of this Curse there was no hope of salvation for the married women yet the Apostle teacheth that this shall not hinder their salvation if they abide in the faith now child-bearing and breeding is an ordinary way by which or through which women may go to heaven 1420. 1 Tim. 3.1 If a man desireth the office of a Bishop he desireth a good work 1 Cor. 7.20 Let every man abide in the same calling wherein he was called To desire a Bishops Office for that end that a man may serve God faithfully is not disallowed if a man have an honest vocation and continue in it he doth well 1521. 1 Tim. 3.15 The Church of the living God is the pillar and ground of Truth 1 Cor. 3.11 Other foundation can no man lay than that which is laid even Christ Jesus The pillar and ground he saith that the Church is but not the foundation it doth not primarily support the spiritual building but the Church it self is supported by the foundation * 1 Tim. 3.15 with 1 Cor. 3.11 It is called a pillar and ground of truth not absolutely or substantially as though the truth should be measured by the Church but the Church is a pillar demonstratively because it professeth the truth and as a golden Candlestick holdeth out the light in the world which is not elsewhere to be found but in the Church and it is the pillar of truth as it is the house of God suffering it self to be ruled and guided by the Word of God 1422. 1 Tim. 4.16 Thou shalt both save thy self and them that hear thee Luk. 2.11 Christ the Lord is our Saviour The first place speaks of the instrument of our salvation in the Ministry of the Word whereby the faithful attain salvation the latter speaks of the meritorious cause and that is Christ 1423. 1 Tim. 5.20 Them that sin rebuke before all Mat. 18.15 If thy brother trespass against thee tell him his fault between him and thee alone In the first place he saith what the duty of Pastors is in rebuking sins which are committed publickly to the common-scandal in the second he speaks of the sins of private men committed privately against private persons 1424. 1 Tim. 6.10 The love of money is the root of all evil Eccles 10.9 Pride Pride and covetousness are almost alwaies joyned together He is proud who desireth to exceed his condition he is covetous that would have more than enough neither of them can be contented with God himself these two were in the sin of the first man the chief ingredients 1425. 1 Tim. 6.16 God only hath immortality Mat. 10.28 The souls of men are immortal God of himself and in himself is immortal only but Angels and men by the grace of God 1426. 1 Tim. 6.16 No man hath seen God 1 Joh. 3.2 We shall see him as he is God being by nature invisible cannot be seen with bodily eyes The faithful either see God by faith in this life or after a special manner in the life to come we shall see him as he is by a more perfect way than we do here by the participation of his glory * 1427. 1 Tim. 6.19 with Eccles 10.9 Covetousness is said to be the root of all evil not as if all evil proceeded from it as it is a distinct species of sin though as Covetousness signifies any desire or longing after this or that so it may signifie the root But yet the Apostle intended not probably further than to shew that as from the root proceed infinite branches so from Covetousness proceeds many branches of sin as Hatred Fraud c. 1428. 2 Tim. 2.10 I endure all things for the Elect sake that they may also obtain salvation 1 Pet. 3.18 Christ hath once suffered for our sins The Apostle sustained all things for the Elect sake not by satisfying for them but by his example edifying and confirming them that they might not refuse to suffer something When he saith that they obtain salvation by Christ he shuts out his own sufferings that they may not be reckoned for satisfactory 1429. 2 Tim. 2.21 If any man purge himself from these he shall be a vessel unto honour 1 Joh 1.7 The bloud of Jesus Christ cleanseth us from all our sins Paul means purging from the corruptions of doctrine and manners Ver. 18. John shews a plenary redemption from our sins by Christ Jesus * 2