ordinary and usuall course of nature and so he sheweth his presence in respect of us not that there is any thing that he doth not see and know or doth change his place but this is attributed to God after the manner of men and in respect of our sense as Gen. 18.21 Psalm 14.2 * Gen. 11.7 with 1 Kings 8.27 God in descending forsaketh not the place wherein he was but containeth in himself all space and place Yet the attributes and properties of God are of the very substance of his nature his power his wisdome his justice goodnesse and providence wherefore when by these he manifestly sheweth his glory to us inferiour creatures he is rightly said to descend unto us For although his power was never absent nor his providence in directing that which men did wickedly commit unto his own glory and the profit of his Church yet now he descended by his power when he sheweth unto men the force thereof and by his providence when he declared himself displeased with their wicked enterprize 58. Gen. 11.12 Arphaxad begat Salem Luke 3.36 Which was the son of Sala which was the son of Cainan c. Beda in Luk. 3. The name and the generation of Cainan in Genesis and the words of the dayes according to the truth of the Hebrews is not found but Arphaxad is said to have begotten Sala there being none betwixt him Luke took this genealogy from the edition of the 70 Interpreters 59. Gen. 11.26 Terah lived 70 years and begat Abram Nahor and Haran Chap. 12. â— And Abram was 75 years old when he departed out of Haran Terah did not beget three sons in the same year but he began to generate at 70 years old and he lived in Haran to 205 years old it may be Abram was the younger son but because he is so commended in the Scriptures he is set down first before his brethren as Jacob Mat. 1.3 Judas 1 Pet. 4.1 * Gen. 11.26 27. with 12.4 Abram when he went out of Haran was 75 years Chap. 12.4 5. before which time Verse 32. of this Chapter whose age is summoned up to 205 out of which deduct the age of Abram at the time of his departing out of Haran which presently followed the death of his father and the birth of Abram will fall out to be about the 130 year of Terahs age It s supposed Haran was the eldest and Abram the youngest for Sara was Harans daughter and ten years elder than Abram Others conceive Abram the eldest as born in the 70 year of Terah and that he departed from Haran into Canaan while his Father lived but had no settled possession till after the decease of Terah 60. Gen. 12.5 Abraham took Sara his wife and Lot his brothers son Chap. 13.8 and 14.14 Abraham said to Lot we are brethren c. Brothers are called by blood Gen. 27.13 of alliance Chap. 14.4 of gentility Deut. 15.3 of affection 2 Sam. 1.26 of unity of confession of faith Jer. 31.34 We are brethren saith Abraham to Lot perswading him not to contend with him but seeing that he is joyned with him in the band of religion and consanguinity he wisheth him to avoid occasion of quarrell and not to give scandall to the infidels 61. Gen. 12.3 and 18.18 All the Nations of the earth shall be blessed in him Gal. 3.14 The blessing of Abraham came on the Gentiles through Christ This promise was made to the seed and posterity Gen. 22.18 Heb. 11.3 but not to the person of Abraham so the promises made by God to the Fathers are fulfilled in their children and in individuals * 62. Gen. 12.3 In thy seed all Nations shall be blessed Eph. 3.5 6. In other ages it was not made known c. The promise of the Gospel was not so hid in other ages but that some knew the calling of the Gentiles before but because very few knew it and they that did know it had it revealed to them darkly and for the most part under figures in generall and confusedly it was revealed before but not so distinctly and particularly as now it is * 63. Gen. 12.5 And they departed to go into the Land of Canaan Heb. 11.8 And he went out not knowing whether he came The nomination of a Country in generall is one thing the designation of some particular place of abode in that Country is another Moses speaks in the former sense and the Apostle in the latter Besides at the first God did not tell him of the place whither he should go for the greater triall of his faith but when he was come into Canaan then he told him that was the place * 64. Gen. 12.8 Into a Mountain eastward from Bethel Gen. 28.19 The place in Abrahams time was called not Bethel but Luz But the holy Writers speaking of things and persons that are past do anticipate that is they speak of them according to the custome of that place and time in which they wrote 65. Gen. 12.18 Abraham told a lye Psalm 5.7 Thou shalt destroy all those that speak leasing Mat. 26. Psalm 32. Seeing that the Devill is the Father of lying Abraham denying his wife sinned against God by distrust against Sara and Pharaoh by injustice for he sought to save his life by wrong means as Peter did by denying Christ God will destroy impenitent lyers but not whose lies and offences are pardoned in Christ and covered as Abrahams Isaacs and Peters were who repented * Gen. 12.18 with Psalm 5.7 The latter place speaks of such as tell lies and repent not a lye is a sin and punishable where ever it is found But repentance takes away the sting of the lye and so it doth not destroy nor did it destroy Abraham 66. Gen. 12.7 13.15 15.38 This land which thou seekest will I give to thee and thy seed c. Acts 7.5 Heb. 11.9 And he gave him nâ— inheritance in it no not so much as to set his foot on Prophesies and Promises are given to some and fulfilled to others nor are they alwayes fulfilled to those to whom they are given but in those for whose cause they were given So the Land was given to Abraham according to right but to his posterity for possession * 67. Gen. 13.15 To thee will I give it Acts 7.5 Heb. 11.9 And he gave him none inheritance in it Chrysostome hath an observation on Hosea 11. that the promises and prophesies were given to some and fulfilled to others being not alwayes fulfilled to those they were given but to those for whom they were given The Land was given to Abraham as to right to his sons as to possession the future being put for the time past or present For first the inhabitants of Canaan were to be dispossessed but that they were not yet their iniquity being not then full * 68. Gen. 13.17 Arise and walk thorough the Land and I will give it thee Act. 7.5 He gave him no inheritance in it no not a foot
for Sepulchres a common thing in Scripture 3. He useth an Elepsis a cutting off a Conjunction And. So that the senâ—e seems to be And Jacob and our Fathers died and were removed to Shichem and were laid in Sepulchres in that which Abraham bought for money and in that was bought from the Sons of Emmor the father of Shichem 1109. Acts 7.38 Moses received in mount Sinai the lively Oracles 2 Cor. 3.7 Paul calls the Law the ministration of death The words of the Law were words of life because the Law hath life in it self and leads us to Christ it is not the Ministration of death in it self but in respect of mens infirmities and our corrupt nature Acts 7.38 with 2 Cor. 3.7 That which Moses received was lively Oracles for they were lively delivered to him and not only written as some part was they were lively because the Moral and Ceremonial Laws together brings a man to life for the Moral Law lets us see our infirmities and necessity of a Saviour to take us from our sins and the Ceremonial shewed Christ the Messiah which would take us from our sins Paul calls the Law the ministration of death not that of it self and qua Lex brings death but that it pronounceth and worketh a sense of death to and in the disobedient and rebellious * 1110. Acts 7.43 Ye took up the Tabernacle of Molech c. Amos. 5.26 The Tabernacle of Molech In Amos it is Succuth Malkekim which is rendred by some Succuth the King or the Tabernacle of the King or the observance of your King Moloch was the Idol of the children of Ammon 1 Kin. 11.17 And singularly prohibited to Israel Lev. 18.20 20.2 This Image was without Jerusalem and set within seven Chappels which seven Chappels help us to understand what is meant by Molechs Tabernacle he is called Succuth or the Covert God because he was retired within so many Cancelli before one could come at him You took up Succuth or the Covert God your King which is the Tabernacle of Molech that Idol you prize as highly as the chiefest King Molech Molech Milcham or Malcham are the same Baal And the Star of your God Rempham Amos saith Chijim your Images the star of your God Chijim is either taken as the proper name of an Idol as Hercules which by the Aegyptians was called Chon Or Saturn which by the Arabians was called Chevan Or else Chijim is an appellative word and so it signifies the whole host of heaven which one Idoll cannot do Malchom Besides Chijim Tsalmecon the latter word in the Plural number and as it seemeth by the very posture of it the latter of two Substantive and not in apposition for if Chijim were but one Idol it is somewhat improper to say Chijim your Images as speaking of more Chijim may be construed for the ordering or disposing of their Images Stephen saith they had their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or representations of the whole heaven and host of it in one Series or in one body beset with variety of stars and figures representing this or that Planet and this or that Constellation Amos saiâ—h You took up Succuth your King and the frame or disposal of your Images in one compact piece the stars of your God which you have made to your selves Remphan upon this word are several conjectures The seventy have rendred Chijim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mistaking one piece of a Letter reading ד for ב but to omit these it seems 1. That Stephen doth something follow the seventy in this word as well as he doth in the rest of the Text for the New Testament to follow them differently from the Hebrew Text is no wonder 2. That Stephen doth adde a letter to the word or doth a little change it from those very syllables that the Septuâ—gint use that he might give the sense of the Prophet the more clearly and plainly As the Prophet in the word Chijim expressed the Fabrick of the Host of heaven which the Idolatrous people had wrought and represented in one piece so should Stephen speak to the very same sense and therefore forsaketh the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which he found in the seventy and taketh up or formeth it into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies the high face or high representation or that whole peece that represented the whole heaven which he calleth their God because in that they adored all the Stars and Hosts of heaven at once and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is but one number put for another one Star for many And I will carry you beyond Babylon in Amos it is beyond Damascus and so in the seventy which Stephen seems purposely to have changed beyond Babylon because that as he had treated in the beginning of the Chapter of Abrahams coming out of those parts into that Land he would now shew e contra how they for their Idolatry should be carried out of that Land into those parts again 1111. Acts 7.51 You do alwaies resist the Holy Ghost as your fathers did Rom. 9.19 Who hath resisted his will To resist the Holy Ghost is not to hear him in the Word of God so the Jews rejected grace proffered unto them and despised it revealed in the Word and so were the cause of their own damnation The Apostle speaks of Gods absolute will according to that he doth all things to which we must be subject * 1112. Acts 7.56 Jesus standing at the right hand of God Mar. 16.19 And Jesus sat at the right hand of God Sitting and standing are not words properly used no more than the word at the right hand of God These Metaphorical Phrases must not be strained to signifie several things He saw him standing that is he saw Christ as an Advocate standing to plead his cause with God the Father And Jesus sat that is He was now sitting to judge and order the actions and sins of men 1113. Acts 7.59 Lord Jesus receive my spirit Luk. 16.22 Lazarus was carried by the Angels into Abrahams bosome All the godly and faithful children of Abraham must commend their spirits into the hands of the Son of God who enlivens us there is that bosome and the soul of Abraham rests there 1114. Acts 8.1 And they were all scattered abroad throughout the Region of Judah and Samaria except the Apostles Mar. 16.15 Go into all the world and preach the Gospel The beginning of the Apostles preaching was at Jerusalem where they suffered persecutions building a Church unto Christ before they went to other Nations * Acts 8.1 with Mar. 16.15 The former place shews de facto how they were dispersed The latter shews how de jure they ought to disperse themselves to preach the Gospel The former place shews how Providence offered an opportunity and the latter that they ought to make use of all opportunities in any place to preach the Gospel Though the latter place did tye them to the performing of the duty yet it did
the time of Iacob 435. JOb 1.1 He lived in the Land of Vz his name was Iob he was a perfect and an upright man and one that feared God and eschewed evill Psal 147.20 He hath not done so with any Nation Under the old Testament the publick worship of the true God was amongst the Israelites whither other Nations were admitted to come which God called by divers wayes to come unto him and he had amongst them some that served him sincerely as Iethro Moses father in Law the Gibeonites and Iob here so Rahab and Ruth * Iob 1.1 with Psalm 147.20 In all probability Iob was a sonne of Nahor Abrahams brother descended from him by his sonne Vz Gen. 22.21 and though he were not immediately descended from Isaac yet in regard he was of the same lineage and held the same Religion the latter place seems not to thwart Besides the latter place did not exclude the coming in of particular persons to the knowledge of the Lord for there were many Proselytes among the Iews 436. Job 1.6 Satan came amongst the sonnes of God 2 Peter 2.4 God spared not the Angels that sinned but cast them down to hell and delivered them unto chains of darknesse The coming of Satan amongst the sonnes of God was onely as an executioner of the commands and judgments of God * 437. Job 1.7 The Lord said Satan whence comest thou he answered from going to and from the earth Jude 6. Reserved in chains of darknesse unto the great day Although the world be the prison which God doth allow the Devill to walk up and down in till the day of Judgment yet he is reserved under chains in this world in a dark estate and condition He may walk up and down in this prison and yet be a prisoner * 438. Job 1.19 And behold there came a great wind out of the wildernesse John 3.8 Thou canst not tell whence it cometh When the Text tells you of the wind coming out of the wildernesse it intends not that the wildernesse was the originall place but that was the coast from which it blew at that time The latter place may purport that thou knowest not from what matter it cometh or the precise place of its generation though they might tell the place from whence this or that particular wind did blow in relation to the people of this or that place 439. Job 5.1 Call if there be any that will answer thee and to which of the Saints wilt thou turn Isa 63.16 Abraham knew us not Israel was ignorant of us Eliphaz teacheth Iob that there is flying to Saints in misery and that no man is unjustly punished by God but there is alwayes a just cause for it therefore saith he shew any of the Saints who being in such a calamity as thou art that was so without a cause as thou supposest thy self to be Isal 51.7 Rom. 7.20 440. Job 14.4 Who can bring a clean thing out of unclean Rom. 11.16 For if the first fruits he holy the lump is also holy All of us by originall sinne are conceived and born in sinne and sin dwels in us yet by Gods grace we are reckoned for holy which account passeth over all within the Covenant as we are 441. Job 14.5 His dayes are determined the number of his moneths are with thee thou hast appointed his bounds that he cannot passe Pov. 18.21 Life and death are in the power of the tongue Death and life of man are in the power of God who hath put bounds to his dayes Life and death is said after a sort to be in the power of the tongue because a wicked man may by slanders and detraction and contention hurt a man even to death 442. Job 14.6 14. Shall a man if he die live again 1 Cor. 15.22 In Christ shall all be made alive Job denyeth not the resurrection Dan. 12.2 but he saith rather that men shall rise not with bodies subject to death but such as shall live for ever but the wicked to eternall death * 443. Job 14.14 All the dayes of my appointed time c. Eccles 7.17 Be not over wicked why shouldst thou dye before thy time The time which we may live by nature or according to the composition of our bodies is one thing the time which God in his secret judgement sets down for us is another God appoints one man to live so long as his naturall composition can last and to this end he shall use these and these wayes and God appoints that this or that man if he take these or the other extravagant courses shall by a fall from his horse or by the hand of the Magistrate or the like come to a sudden and not naturall death 444. Job 19.25 In the last day I shall rise out of the earth Vers 26. And I shall be cloathed again with my skin and in my flesh shall I see God 1 Cor. 15.44 1 Cor. 15.44 It shall rise a spirituall body We shall rise with this nature and body that we now carry about us Matth. 22. and shall enjoy eternall felicity it is called a spirituall body by the Apostle not in respect of the substance but the qualities virtues and proprieties we shall have no need of meat drink or wedlock we shall be like the Angels Or a spirituall body a body free from carnall desires being wholely subject to and ruled by the Spirit 445. Job 19.17 Whom I shall see for my self and my eyes shall behold and not another Rev. 1.7 Every eye shall see him Job speaks confidently that in his flesh he should see God to his salvation 2 Cor. 13. 1 Ioh. 3.2 face to face as he is after this ordinary seeing by faith so shall the godly see God a gracious father the wicked shall see him as a just and a revenging judge * 446. Job 21.27 Behold I know your thoughts Jer. 17.9 10. Who can know it I the Lord know it One man is said to know anothers thoughts three wayes First By revelation from God Secondly By words of the mouth Thirdly By externall symptomes or actions And one man is said to know anothers thoughts these two latter waies probably not infallibly Job knew by the drift of their discourse what they in ended to make him confesse and this probably It s God onely which can infallibly tell what a man thinks without word or symptome 447. Iob 31.30 Neither have I suffered my mouth to sinne 1 John 1.10 If we say we have no sin we make God a lyar Job was not without sinne before God but his conscience did not accuse him of manifest sinne and wickednesse towards men 448. Job 42.10 The Lord gave Job twice as much as he had before Vers 13. He had seven sons and three daughters His faith of the resurrection is here commended because his children were not doubled 〈◊〉 onely were as many as before Ep. 120. cap. 10. 〈◊〉 Augustine for these did signifie that those
of peace Mad men here wrest the name of evill as though God were the author of evill that is sinne but it may easily appear how absurdly they do it abusing the testimony of the Prophet The Antithesis sheweth this sufficiently the members whereof must be compared together for he opposeth peace to evill that is to adversity * 621. Isai 45.7 with Lam. 3.37 38. Amos 3.6 Joseph was sold by his brethren Job spoiled David cursed by Shimei Christ crucified by the Jews and all this by the determinate counsell of God Answ Distinguish betwixt the act and pravity thereof the act as proceeding from God and as issuing from the rationall creature God willeth an act quà act and produceth it by the creature as the first cause by the second cause and although the second cause may contaminate the act by a morall pravity yet God willeth or suffereth the same act as coming from him by a morall rectitude for he produceth it by his power from an unblameable and unspotted holinesse which can never deviate nor be contaminated by any secundary cause God is pleased to use that act which in it self is essentially good though it be contaminated by the creature holy and justly from his divine justice either as a punishment or as an instrument of probation and exercise and by an orderly and convenient medium he brings the act to a good end Thus he creates evill Joseph was by him sold into Aegypt c. God did predetermine to produce those acts as acts and to permit the creature to contaminate these acts and though those acts should be contaminated by the creatures yet the Lord would call them forth to good ends God willeth the act quà act voluntate decernente God suffereth the vitiosity of the act as contaminating the creature voluntate permittente and he suffereth the act as now contaminated by the creature to some good and holy end God can will the same act as an act and nill it by his commanding will as an act so depraved The act quà act is essentially good and indeed indifferently good or evill For as the essentiall goodnesse of an act receives morall tinctures of good and evill so it s denominated 622. Isa 49.6 I will also give thee for a light to the Gentiles that thou mayest be my salvation unto the ends of the earth Matth. 10.5 Christ sent the twelve saying unto them Go not into the way of the Gentiles but to the lost sheep of the house of Israel The first is concerning the generall gracious Ministery of Christ to both Jews and Gentiles The latter concerning the especiall sending forth of the Apostles to the Jews alone to whom the Gospell was first published untill such time as the partition wall betwixt the Jews and Gentiles was broken down Mat. 28.19 Mark 16.15 Luke 2. which was done in the resurrection of Christ Afterwards he sent the Apostles to all Nations for he was the light of the Gentiles * 623. Isai 49.6 with Matth. 10.5 6. The former place tells that Christ would be a light to the Gentiles and to restore the preserved of the Jews The latter shews that Christ by his Disciples strove to restore the Jews Nor doth this sending of Christ at that time onely to the Jews conclude that Christ did not afterwards make good this promise for he did make it good afterwards by sending of his Disciples unto the Gentiles When the Text saith Go not into the way of the Gentiles it s but to be understood temporarily 624. Isai 52.31 The Lord hath made bare his holy arme in the eyes of all the Nations Matth. 15.24 I am not sent but to the lost sheep of the house of Israel Christ was sent for the salvation and redemption of all Nations His office of teaching Isai 52.13 Revel 19.10 and confirming his Doctrine by Miracles he discharged only amongst the Israelites as Minister of the Circumcision 625. Isa 52.13 My servant shall be exalted and extolled and shall be very high Rev. 19.10 Our fellow servant and brother must not be worshipped In the first place Christ God and Man is pointed at In the latter they are the words of a created Angell not admitting of divine worship 626. Isai 53.2 He hath no form nor comlinesse Heb. 1.3 The brightness of his fathers glory The Prophet speaks of the passion of Christ wherein was scorn and great pain otherwise he is the splendor of his Father which he presents in goodnesse and majesty the fairest the most comely also in his body white ruddy beloved chosen before thousands Cant. 5. 627. Isai 53.8 Who shall declare his generation Mat. 1.1 The book of the generation of Jesus Christ The first place is of Christs divinity Heb. 7.3 whose generation no man can declare as he is described in the figure of Melchisedech The latter concerning his humanity for according to the flesh he was born of the Virgin Mary Luk. 2. 628. Isai 56.7 My house shall be called a house of prayer for all people Matth. 6.6 When thou prayest go into thy chamber and shutting the door pray The Prophet by the name of the house of God understands not only the Temple built by Solomon where the Jews yearly came together to worship God but the Church of which that Temple was but a figure wherein amongst all Nations God is invoked every where Christ against Hypocrites and boasters teacheth that it is better to pray in our closet than hypocritically to pray in publick places yet he doth not by this precept take away publick prayers in the Church John 4.21 23. Ezek. 3.17 Ch. 33.7 but he will have us depend on God and the internall testimony of our own conscience not on the opinion and applause of men 629. Isai 58.1 Cry aloud spare not lift up thy voice like a Trumpet Ephes 4.31 Let all bitternesse clamours and indignation be taken from you In the first place God commands the Prophet to cry aloud against obstinate sinners and this cry proceeds from zeal to the glory of God of which Paul speaks Convince reprove In the latter the Apostle forbids crying which proceeds from anger troubles the unity of the spirit and all carnall boasting earthly devillish cries directed for revenge against our Neighbour 630. Isai 59.21 This is my Covenant with them saith the Lord my Spirit that is upon thee and my words which I have put in thy mouth shall not depart out of thy mouth nor out of the mouth of thy seed Matth. 23.38 Your house shall be left unto you desolate First God promiseth that he will defend the Church collected together of Jews and Gentiles against the gates of Hell In the last Christ threatens ruine to the ungratefull people of the Jewes and desolation to them that were blinded by their malice * 631. Isai 59. ult My Covenant shall not depart from thee nor from thy seed for ever Matth. 21.43 The Kingdome shall be taken from you It is one
then there * Acts 18.2 18. with Rom. 16.3 I and two others may have been at London and they two coming to York I still remaining there or else after we had all come from London I return back thither and they go to York I may write to them from London to York for all the former being together at London The same is here about Paul and their being at Corinth and yet his writing afterward to them shews noâ—hing to the contrary but their being there 1139. Acts 18.18 Paul shaved his head at Cenchrea for he had a vow Gal. 5.1 Stand fast in the liberty wherewith Christ hath made us free and be not entangled again with the yoke of bondage Some refer that vow and shaving to Aquila if Paul did that he did it therefore that he might become all things to all men 1 Cor. 9. Acts. 21.26 that he might win some that he might serve the time and not offend the Jews but promote the cause of the Gospel * Acts 18.18 with Gal. 5.1 While this was done it was but an using the liberty of shaving the head a thing indifferent to the advantage of the Gospel 1140. Acts 19.2 The Disciples said to Paul we have not heard whether there be any Holy Ghost Ver. 4. They were baptized therefore they must know the Holy Ghost In the first place he speaks of the extraordinary miraculous gifts of the Holy Ghost otherwise they were taught concerning the person of the Holy Ghost by John and they had received his common gifts conferred in Baptism * Acts 19.2 Whether there be an Holy Ghost Not that they doubted of such a Person in the Trinity but that whereas they had learned in the Schools that the Holy Ghost departed away after the death of Malachy they had never yet heard whether he was restored again in his gifts of Prophesie and miracles till now or no. The Jews had an old Maxime That after the death of Zacharias Malachy and those last Prophets the Spirit of God departed from Israel and went up So that from thence forward Predictions of future things and working Miracles were rarities among them 1141. Acts 19.3 Into Johns Vers 5. They were baptized in the Name of the Lord Jesus Baptism in the first place is taken for the whole Ministry of John Ver. 5. there was no reiteration of Baptism but an approbation of Baptism conferred in the name of Jesus by John which is understood to be done by laying on of hands * Acts 19.3 with 5. The word Baptism is used in Scripture for 1. The Baptism of water and outward washing 2. For the Baptism of bloud or Martyrdom 3. Metaphorically for the effusion of gifts of the Holy Ghost 4. Synecdochically not only for external Baptism but also for the whole doctrine so they are said to be baptized unto Johns Baptism Some understand the words V. 5. not of Paul but of John 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those which heard John were baptized by John in the name of Jesus so as these words seem not to be spoken by Saint Luke of Paul but Pauls words continued of John as the Particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 necessarily answers Others think that though Johns Baptism was for remission of sins in the name and bloud of Christ and so in substance was the same with Christs Baptism yet that Form of words was not then used neither was there any mention made of the Holy Ghost so that it was imperfect and yet such as in the Divine Providence befitted that time wherein the Mysteries of the Gospel were not so plainly revealed but some more direct and particular preparation unto Christ and to his Baptism was made then before by the Prophets and legal Ceremonies 1142. Acts 19.13 Certain of the vagabond Jews exorcists took upon them to call on the Name of the Lord Jesus 1 Cor. 12.3 No man can say that Jesus is the Lord but by the Holy Ghost The Lord Jesus is so called either by the mouth only as by the exorcists or from the heart by the Holy Ghost there are external gifts of the Holy Ghost and Confession is reckoned amongst the common gifts so those that were possessed with the devil could say that Jesus was the Son of God but the gifts of regeneration are proper to Believers only 1143. Acts 20.9 Euticus fallen asleep fell from the third loft and was taken up dead Ver. 10. His life is in him Paul speaks confidently whether the soul were in the young man or not so Christ said before he raised the maid she is not dead but sleepeth * Acts 20.9 with 10. The former verse speaks of him as really dead the latter verse speaks of him as one that was as sure to live as if he were now alive * 1144. Acts 20.22 Behold I go bound in the Spirit to Jerusalem Acts 21.4 The Disciples told him by the Spirit he should not go The former place tells us Paul knew he must go to Jerusalem and held himself bound in conscience or spirit to go thither The second place tells us that the Disciples which were inspired did represent to Paul the danger of his Journey by the Spirit and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not to ascend to Jerusalem because of the danger he would be in So that the sum is Paul was bound in his own spirit or resolved to go to Jerusalem and these Disciples from the Spirit of God tell him the danger of that resolution Or else if Paul was thus bound by the Spirit of God or commanded by him to do it The same Spirit of God did afterwards tell him of the dangers he should undergo and they from their Christian affection towards him which is a true fruit of the Spirit wished him not to ascend up * Acts 20.22 with 21.4 The former place saith he should not go not as hereby forbidding him absolutely to go but forbidding him to go unless upon the condition of his suffering soar afflictions Though the condition be not expressed yet it is necessarily implied as in other Scriptures and the Context expresseth 1145. Acts 20.27 I have not shunned to declare unto you all the counsel of God Rom. 11.34 1 Cor. 2.6 Who hath known the mind of the Lord The counsel of God is either necessary for our salvation which was hid before and now is revealed or not necessary secret ascribing to the revealed will of God * Acts 20.27 with Rom. 11.34 He declared all the Counsel of God which was necessary for them to know at that time The mind of God is either of precept or purpose secret or revealed Who hath known the secret will the will of Gods purpose And as for the revealed will and mind of God it is either in things that more necessarily have relation to our salvation or less concern it He speaks in the former place of those things which were more necessary for their salvation at that time The latter place
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
If the Creditor do forgive his debt unto one and exact it of another he doth no wrong It is free for him to do what he will with his own Mat. 20.15 The re-acceptation of persons properly is where the Judge leaving the merit of the cause doth find somewhat in the person for which he giveth sentence with one against another But so doth not God he finds no difference in the persons but all being in the same cause of damnation he of his own free will forgiveth his debt unto some and requireth it of others Though God give unequally yet it is not accepting of persons but when this is done with respect to some quality in the person 1223. Rom. 9.16 It is not of him that willeth nor of him that runneth but of God that sheweth mercy Mat. 19.17 If thou wilt enter into life keep the Commandments It is therefore said not to be of him that willeth because salvation is not given for our merit but of Gods mercy but it is also of him that willeth not because we will though no man is saved against his will but of unwilling to receive Gods call he is made willing 1224. Rom. 9.18 God hath mercy on whom he will have mercy and whom he will he hardneth Chap. 11.32 God hath concluded them all in unbelief that he might have mercy upon all The first place is concerning the most free will and power of God who may have mercy on whom he please his Antecedent will reacheth to all men his consequent will is restrained to the believers and unbelievers and so he will have mercy of the faithful that they may be saved but he justly punisheth and hardneth the unbelievers and wicked men who resist his grace freely offered unto them * 1225. Rom. 10.4 Christ is the end of the Law Mat. 6. I came not to destroy the Law The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or end signifieth not the abolition or destruction but the scope or drift of the Law him whom the Law would have us to believe and to whom by its strictness it sends us unto Christ is the end which the Ceremonial Law aims at demonstrates and declares The Sacrifices were types of our having reconciliation by Christ and the Politick part of the Law was a shadow of the Kingdom of heaven or the Church of Christ The moral Law which the Apostle principally intends in this Epistle in that it cannot receive satisfaction from our transactions and holding forth the Messiah of which man stood so much in need of is terminated in Christ not that Christ is effective only the end of the Law as if he giving us his Holy Spirit whereby our souls are regenerated and enabled to walk in obedience which the Law requires but that principally he is the end of the Law by imputation of his righteousness to us whereby we stand clear in the account of the Law 1226. Rom. 10.10 With the mouth is made confession unto salvation 1 Cor. 4.20 The Kingdom of God is not in word In the first place is spoken of confession with faith in the latter of humane words which the false teachers used in preaching wherein the Kingdom of God consists not but in the vertue that is in a true performance of those things they profess with their mouths * 1227. Rom. 10.17 Faith comes by hearing Rom. 15.21 They that have not heard shall understand Faith though it be the gift of God yet it is wrought by the preaching of the Word The latter place tells us that they which had not the Law nor the Prophets they shall now hear the preaching of the Apostles and understand or believe So that the latter place contradicts not the former but tells us that they which yet heard not shall hear and so understand and by understanding believe He which promiseth the end implies the means conducing to that end * 1228. Rom. 10.20 I was found of them that sought me not Isa 65.1 I am sought of them that asked not for me I am found of them that sought me not c. St. Paul neither exactly followeth the Hebrew Text nor yet the Septuagint as Erasmus observeth and as may appear unto him that will compare them together But he taketh the sense 1. The order is somewhat inverted for Isa 65.1 the first part of the sentence I was found of them that sought me not is there the latter And the latter here I was made manifest to them that asked not after me is there the first 2. The word in the Hebrew which St. Paul translateth I was made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 manifest is there Nidrashti not I was sought for of them that asked not after me for how can that be But I caused them to seek me as Beza and Pagaine observe 1229. Rom. 11.2 Who hath known the mind of the Lord. 1 Cor. 2.16 We have known the mind of Christ These words were spoken by Elias in Passion however not as if there were none at all that knew the mind of the Lord for he himself knew it but that he conceived there was very few for they did visibly appear to him to be few The latter place shews that some do know the mind of Christ though it implies not that all do it 1230. Rom. 11.7 Israel hath not obtained that which he seeketh for Mat. 7.7 Seek and you shall find In the first place he speaks of works so they that seek God and righteousness attain it not but in the latter the promise is made to them that seek by faith * Rom. 11.7 with Mat. 7.7 There are two kinds of seeking God a lawful right and true seeking of God wherein there must be both observed the manner which must be of faith and the end which is of the glory of God And the other is not right which faileth of either of these as the Jews failed in both for they sought not righteousness by faith and therefore missed of that which they sought for and beside they went about to establish their own righteousness and would not submit themselves to the righteousness of God i. e. They sought their own praise and glory and not Gods and therefore they failed of their desire * 1231. Rom. 11.9 Let their table be made a snare Mat. 5.46 Rom. 12.14 c. Bless them which persecute you bless I say and curse not We must distinguish first the cause whether private wich concerns one person only in which cause it is unlawful to curse or publick concerning the glory of God as Acts 5. Secondly We must consider the condition and calling of them which use imprecations whether they do it out of private affection which is unlawful Or of a Prophetical spirit as the Prophets and Apostles did Acts 13.9 Thirdly The things themselves whether temporal which may tend unto their amendment Psal 89.16 Or eternal but these cannot be denounced without Gods special warrant Fourthly The persons are to be distinguished which are cursed some are such as