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A64467 The reconciler of the Bible inlarged wherein above three thousand seeming contradictions throughout the Old and New Testament are fully and plainly reconciled ... / by J.T. and T.M. ... Thaddaeus, Joannes, fl. 1630.; T. M. 1662 (1662) Wing T831_VARIANT; ESTC R33916 334,239 278

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because it declareth the good and holy will of God in respect of us it is called the ministration of Death because it reproves sin and threatens us with death 1211. Rom. 7.14 I am carnal sold under sin Chap. 6.22 We are made free from the Law of sin wherein we were held The Apostle according to the unregenerated part was carnal that is indulgent to his carnal lusts but being Regenerate he did lament for those carnal affections and resisted them 1212. Rom. 7.18 In me dwelleth no good thing Chap. 8.9 The Spirit of God dwelleth in us The first place is of the old man in me that is my flesh and that part which is not regenerate The second is concerning man that is regenerate for Christ liveth in us the Holy Ghost liveth in us and indeed the whole Trinity Joh. 14.23 1213. Rom. 7.18 To will is present with me Phil. 2.13 God worketh in you to will To be willing is that good which is wrought in us by the Holy Ghost but after the fall of man to be willing and be able to will what is good was lost in us 1214. Rom. 7.22 I delight in the Law of God after the inward man Ver. 23. I see another Law in my members warring against the Law of my mind Paul delighted according to his spirit and inward man the regenerate part in the Law of God but rebelled against it in his outward man the flesh and the part unregenerate for the whole man is as it is commonly said partly flesh and partly spirit 1215. Rom. 7.23 I see another Law in my members warring against the Law of my mind Chap. 8.2 The Law of the Spirit of life in Christ Jesus hath made me free from the Law of sin and of death The faithful are either captivated by the Law of sin that they cannot do that good they would but what sin will have done that dwelleth in them or they are freed from sin here inchoatively because it doth not condemn them nor yet reign in them Psal 32.1 Rom. 8.1 c. 6.12 but in the next world it shall be accomplished and they shall be perfectly made free from it 1216. Rom. 8.2 The Law of the spirit of life in Christ Jesus hath made me free from the Law of sin and death Joh. 5.28 The hour is coming in the which all that are in the graves shall hear his voice and come forth Resurrection from death to life is common to the good and bad but in a divers manner and for a divers end the good shall come forth gloriously to life the wicked ignominiously unto death 1217. Rom. 8.24 We are saved by hope Eph. 2.8 By grace are you saved through faith Mar. 16.16 Subalternates disagree not the grace of God is the efficient cause faith and hope the instrumental causes of our salvation * 1218. Rom. 8.26 The spirit it self maketh intercession for the Saints according to the will of God 1 Tim. 2.5 One Mediator between God and Man the Man Christ Jesus The Spirit provoketh us to prayers and tells us as it were within what we should say and how we should groan The Son doth properly make intercession for us who is our Advocate Yet by a figure the Holy Ghost is said to make intercession for us also because he rowseth and stirreth us up to prayer and prompteth as it were our Lesson unto us and how we ought to pray in all our necessities 1219. Rom. 8.30 God whom he did predestimate them he also called Mat. 20.16 c. 22.14 Many are called but few chosen The first place is concerning those who being called are obedient to the Holy Ghost and make their vocation firm unto the end of their lives The latter is of those who resist the vocation of God in respect of the former there are as many predestinated as are called but of the latter more called than are predestinated 1220. Rom. 8.31 If God be for us who can be against us 1 Pet. 5.8 Your adversary the devil When God is for us though the devil be against us he prevails not 1221. Rom. 8.38 Nothing nor creature can separate us from the love of God Chap. 9.3 I could wish that my self were accursed from Christ for my brethren The wish of Paul was conditional if it were lawful and might be done the Apostle thereby sheweth the vehemency of his affection toward his kindred and submits himself to the Divine will Chrysostom on this place saith that Paul by a premeditated prayer desired to be separated from Christ by a temporal and eternal abjection for the salvation of his brethren and so would by his own destruction redeem them to eternal salvation neither did he therefore love his brethren more than Christ for he did not desire to be separated from the love of Christ but from the fruit of his love and friendship he desireth to perish not as an enemy of Christ but a preserver of his brethren as Christ was made a curse for us not as Gods enemy but as our Redeemer * Rom. 8.38 with 9.3 In the latter place Paul had respect unto the glory of God alone or unto the salvation of his brethren alone Sed charitatem hominum in studio gloriae Dei conjungimus but we joyn the love of Men with the glory of God c. He wisheth the salvation of his brethren with respect unto the glory of God as Moses in the like Case in making request for his people therein desired the promotion of Gods glory This doth not shew that Paul could be separated from Gods love but that his zeal for Gods people was so great that if it were possible he would be separate Qui subponit nihil ponit Or secondly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 only imports Excommunication whereby one is held as accursed and execrable and deprived of all communion with the Church not as if the Apostle wished to be hardned in heart against the Lord Christ and severed from his love for that can never simply be wished of any pious man but that he out of the overflowing of his love wished that he himself might bear the punishment which they might expect from the righteous judgment of God for their hardness so they might be freed from this hardness and accursedness * 1222. Rom. 9.13 Jacob have I loved but Esau have I hated There are three things to be considered in the accepting of persons 1. When some external condition is respected beside the merit of the cause 2. And this is done contrary to the Law of Equity 3. And not without injury done unto another But none of these are seen in Gods electing Jacob and rejecting Esau 1. He respecteth not any condition or quality in them which are elected but he maketh of this or that man of his own good pleasure 2. He is not tied to any Law and so transgresseth no Law 3. He doth no wrong unto any in exempting some from destruction which in the rigour of his justice is due unto all
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 meane●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 Testamen● 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 bo●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 b●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 enligh●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
given to be bestowed on us 501. Psal 69.1 Save me O Lord. 1 Pet. 3.21 Baptism saveth us God is the principall efficient necessary cause of our safety Baptism is the instrumentall cause and not absolutely necessary because many are saved without Baptism for it is not the want of it but the contempt of that condemns us 502. Psal 69.23 Let their Table be made a snare unto them Matth. 5.44 Rom. 12.14 Blesse and curse not We may curse the enemies of God out of pious zeal not out of evill affection Christ bids us pray for our enemies rather than curse them 503. Psal 69.25 Let their habitation be desolate Act. 1.20 Peter applies that to Judas That which David speaks in generall of the enemies of Christ that Peter applies to the Captain of them Judas his habitation was desolate and his place amongst the Apostles untill another tooke his Bishoprick * 504. Psal 69.28 Let them be blotted out of thy Book of Life Lev. 17.8 Whose names are not written in the Book of Life The booke of the living is one thing the Booke of Life another The book of the living in the Old Testament is the book of such as live here the Booke of Life in the New Testament is the Book of Eternall Life David prayes that they may not be in the Land of the living or their names found in the book of the living that is they may die and go to their grave Or else By the Book of the living and Life is meant the Book of Eternall Life and so it signifies That he desires that God would make it appear that they are not written in the Book of Life though they seem by their profession to be of that number So that this doth not speak that their names were ever in the Book of Life for those whose names are once there cannot be obliterated the Election of God standing firme but in regard wicked men are subject to flatter themselves out of an erroneous heart with the love and favour of God which they never had He desires that God would make a plain discovery of this their damnable delusion letting their consciences taste the terrors of God that so they may not deceive themselves 505. Psal 74.12 God is my King of old working salvation in the midst of the earth Phil. 2.12 Worke out your salvation with feare and trembling God from eternity worked our salvation in respect of his decree in the midst of the earth freeing his Church from the beginning and defending it in us he works it when he draws us to him and gives us power to will and to do that being so justified we may study for holinesse and walk in good works unto the accomplishment of our salvation 506. Psal 72.8 He shall reign from Sea to Sea John 18.36 My Kingdom is not of this world Vers 36. It is not from hence The first place is concerning the power of Christs Kingdome he reigns also powerfully amongst his enemies the latter is of the Kingdome of Grace for with his grace by faith he blesseth godly hearts therefore he saith My Kingdome is not of this world yet he denied not but that it was in this world * 507. Psal 72. ult The Prayers of David the sonne of Jesse are ended Psalm 86.1 A Prayer of David The first place tells us this was his last Prayer that he made for Solomon a little before his death Or the last Psalm which David penned leaving it as a depositum or testimentary Legacy to Solomon Or the last of those Psalms that David set in order before his death for the use of the Church The rest were gathered together by others as some of Solomons Proverbs were Prov. 25.1 * 508. Psal 73.1 Truely God is good to such as be of a cleane heart Prov. 20.9 Who can say his heart is clean To have an heart clean by endeavour is one thing to boast of a clean heart is another David tells us that God is good to such as endeavour to have clean hearts God accepts of the will for the deed and by Christ have cleannesse imputed to them But yet even these cannot but say they find a polluted principle against which they strive * 509. Psal 78.24 And had rained down Manna upon them to eat and had given them the Corn of Heaven Jo. 6.31 Our Fathers did eat Manna in the desert as it is written He gave them bread from Heaven to eat With Jo. 6.32 Moses gave you not that bread from Heaven The Heavens are twofold either visible or invisible the two former Texts speak of Manna coming from the visible Heaven the latter Text saith the Manna came not from the invisible or spirituall Heaven Manna was a corporall food and so came from a corporall Heaven It s said to be Angels food comparatively not positively or simply as if the Angels had eaten thereof But the Hebrews use the food of Angels for the food of the Mighty an epithite given to Angels i. e. a food that seemed rather Angelicall and Celestiall than Earthly as well by reason of its origine purity and perfection as for the efficacy of it to preserve the body in perfect health and equall strength by Gods speciall appointment in those who did not by their distrust or rebellion make it of no efficacy This Manna was not truely and properly Heavenly but by signification and Sacramentally as given by Moses the Minister of the Lord. * 510. Psal 78.59 When God heard this he was wroth Isa 27.4 Anger is not in me The first place tells us that God was as an angry man in the effects he poured out upon his people The second place that an implacable anger towards his people is not in God or that Gods anger and displeasure towards his Church was then over Not that he never would expresse the effects of anger upon any part of his Church for the future but that he at present was appeased with them 511. Psal 79.4 We are made a reproach to our neighbours a scorne and derision to them that are round about us Matth. 5.10 Happy are they that are persecuted for righteousnesse sake Good men are more affected with scorns and reproaches than with blowes for saith Chrysostome a blow on the body is divided betwixt the body and the soul but a reproach wounds the soul only Yet the godly must valiantly endure injuries for the glory of God and safety of their neighbours but if that accrue not to Gods glory and is hurtfull we are to remit it to God by our just complaint and prayer for revenge on him that doth the injury * Psal 79.4 with Matth. 5.10 The former is a complaint to God The second is declaration of Gods judgement of such men as are a reproach for his Gospell-cause Men may be happy in Gods account and yet such are they in the latter place and yet be miserable in their own the apprehension of misery is enough to make them cry out
the Gospel promised or fulfilled Metonymically when the name of the thing is given to the instrument or it is taken for the Ministry 1158. Rom. 1.13 I oftentimes purposed to come unto you Ver. 13. But was let hitherto Paul purposing to go to Rome did not resist the will of God nor was it contrary but according to his will not absolutely but conditionally if God pleased the impediments he might have were Satan casting many hinderances in his way or sickness the planting of Churches or the like * 1159. Rom. 1.17 The just shall live by faith Hab. 2.4 The Just shall live by his faith The latter place tells us though wicked or carnal men may trust in externall security yet good souls shall be maintained in their spiritual life by faith in Christ And the former place shews us that man obtaineth life and salvation by the Gospel inasmuch as it offereth Christ the cause of life and likewise this Christ is to be embraced by a lively faith The one or both places tells of getting life if not of keeping and getting for in attributing the one to faith it doth the other consequently 1160. Rom. 1.18 The wrath of God is revealed from heaven against all ungodliness Chap. 2.4 The goodness of God leadeth thee to repentance Justice doth not oppose the goodness of God punishing wicked men as they are wicked but goodness invites men to repentance deferring the punishments of the wicked not as they are wicked but as they are Gods creatures and he delights not in their destruction 1161. Rom. 1.26 He reckons up heathenish beastliness and Sodomy Eph. 5.3 Fornication and all uncleanness and filthiness let it not be once named among you The Apostle commemo●●tes the dissolute life of the Heathens to make us avoid it not to imitate it by disgracing it that so being terrified with that filthiness we may escape the anger of God * 1162. Rom. 1.26 God gave them up to vile affections c. 1. Joh. 2.16 Lust of the flesh is not of the Father God gave them up by permission or suffered them to give up themselves to vile affections or God gave them up out of Judgement by substracting his grace and this as his justice because of their former inordinate walking The latter place tells us that lust c. come not from God as the Author nor doth it deny that God for his own glory is the permitter of sin or that he may withdraw his grace 1163. Rom. 2.1 Inexcusable thou art O man whosoever thou art that judgest Chap. 13.1 There is no power but of God The power of the Office is distinguished from the faults of the Person though in the court of Conscience and before God we are sinners yet we are not in the Courts of Civil Justice and before men 1164. Rom. 2.6 God will render to every man according to his deeds Vers 16. God will judge the secrets according to my Gospel In the former place is treated of the effect of faith that goes before retribution in the latter of a necessary instrument God will condemn the wicked and Infidels according to the Law and acquit the believers according to the Gospel for he that believes shal be saved and both waies God will reward according to our works Mar. 16.16 as they were done well or ill from faith or infidelity 1165. Rom. 2.6 He shall render to every man according to his deeds Chap. 3.28 Chap. 8.3 We conclude that a man is justified by faith without the works of the Law To render is not only meant just retribution but free gift Rev. 22.12 Behold I come quickly and my reward is with me to give to every man according as his work shall be This doctrine takes not away justice but confirms it because it respects works for a mans faith and judgeth by the works as the effects of mens faith and life and condemns bad works for unbelief * 1166. Rom. 2.11 For there is no respect of persons with God Rom. 9.13 Jacob have I loved but Esau have I hated God doth not accept this person or refuse that because the one is of this Nation the other of that the one rich the other poor c. But in love he accepts whom he will from the ordinary or damnable condition of the wicked that he accepts any upon arguments taken from himself or his love is not in in justice to the rest but mercy to the Elect. Debitum si non reddis habes quod gratuleris si reddis non habes quod queraris If thou dost not pay thy debt which thou owest thou hast cause to be thankeful if thou dost thou hast no cause to complain Aug. * 1167. Rom. 2.12 He that sins without the Law c. Rom. 4.15 Where no Law is there is no transgression c. There are three kinds of Laws the written Law given to the Jews not to the Gentiles and of this Law speaketh the Apostle here that they sinned without the Law and so shall perish without Law that is the written Law of Moses There is beside the Law of Nature whereof the Apostle speaketh afterward Ver. 14. They having not the Law are a Law unto themselves Against this Law the Gentiles sinned and by this Law they shall be judged The third Law is that which was given unto Adam in Paradice by which not only he but all his Posterity are found to be Transgressors And in respect of this Law even Infants are found trespassers because of Original sin 1168. Rom. 2.13 The doers of the Law shall be justified Gal. 2.16 For by the works of the Law shall no flesh be justified Justification is attributed to the Law and to Works not simply but by supposition if any man can perfectly fulfil the Works of the Law but no man can in this weakness perfectly fulfil the Law * 1169. Rom. 2.13 The doers of the Law are justified Rom. 3.28 We conclude a man justified by Faith without the Works of the Law The Law is fulfilled two waies One is in supposition that if a man could by his own strength keep the Law he should thereby be justified There is another fulfilling which is by the perfect obedience of Christ imputed to us by faith whereof the Apostle speaks Phil. 3.9 Of these the Apostle speaks here who endeavour themselves to live according to the Law and shew their faith by their works yet are saved by the obedience of Christ There are two kinds of Justification One is verily and indeed before God which is by faith in Christ Rom. 3.26 The other is in opinion of men Luk. 16.15 Of the former the Apostle speaks here 1170. Rom. 2.14 The Gentiles which have not the Law do by nature the things contained in the Law Chap. 8.7 The carnal mind is enmity to the Law of God for it is not subject to the Law of God The natural Law convinceth the Gentiles the written Law the Jews The Apostle doth not in the former place
end of the Oeconomy of Christs Mediation and God shall be all in all 1353. 1 Cor. 15.27 He hath put all things under his feet Ver. 28. The Son also shall be subject to the Father That subjection shall be effected in his members and Church which is his Body and by resignation of his Kingdom that now he administers at present by his Ministers in the midst of his enemies but not without battel also he shall declare his subjection to the Father answerable to that nature according to which all power is given to him in heaven and in earth * 1354. 1 Cor. 15.44 It is raised a spiritual body Job 19.21 I shall see him in my flesh A spiritual body not in respect of substance or beeing but by reason of those qualities which the glorified body shall partake of Or a spiritual body a body free from carnal desires being wholly subject to and ruled by the Spirit Job speaks of rising with the same body for substance but doth neither imply nor deny but the body may have more glorious qualities 1355. 1 Cor. 15.50 Flesh and blood cannot inherit the Kingdom of God Ver 53. This corruptible must put on incorruption Flesh and bloud here signifies the corrupt nature of man in the state of sin this as it is such cannot inherit the Kingdom of God but our nature purged from corruption shall put on incorruption 1356. 1 Cor. 16.15 The houshold of Stephanus addicted themselves to the ministry of the Saints Heb. 5.4 No man taketh this honour to himself but he that was called of God In the first place is meant the ministry of transparting the collections to the brethren and they did it by the sending of the Apostles by them in a most dangerous time 1357. 1 Cor. 16.22 If any man love not the Lord Jesus Christ let him be Anathema Mat. 5.44 Love your enemies The Apostle doth not pronounce this Anathema out of his own private affection but being led by the Holy Ghost it is not lawful rashly to use private imprecations unless the glory of God require it in an especial manner and there be no hope left of their salvation Love our own enemies but not love Gods enemies he pronounceth a curse not against his but Christs enemies if they love not Christ 1358. 2 Cor. 1.1 Timothy with Paul wrote that Epistle 1 Tim. 1.3 He was left at Ephesus when Paul went into Macedonia Paul sayling from Corinth into Asia Acts 18.19 left Timothy at Ephesus together with Aquila and Priscilla but that they were with the Apostle at Corinth at that time the Inscription it self testifieth 1359. 2 Cor. 1.8 In Asia we were pressed out of measure above strength 1 Cor. 10.13 God will not suffer you to be tempted above that you are able The first place is concerning temptation exceeding bare humane strength the second concerning faith and strength given to us by God which is our victory * 1360. 2 Cor. 2.5 But if any have caused grief he hath not grieved me but in part with Ver. 4. For out of much affliction and anguish of heart I wrote unto you If the incestuous person or any other have been the cause of your and my grief together I make no reckoning of the grief which I have received thereby in respect of that which my censures have brought upon you whereof he hath been the cause And yet my aim hath not been to afflict you as bearing you any ill will but rather to give you a certain proof of my charity by gaining your salvation through repentance 1361. 2 Cor. 5.2 In this we groan earnestly desiring to be cloathed upon with our house which is from heaven Ver. 4. We groan being burdened not that we would be uncloathed The first place is concerning the groaning by grace the second by nature for the Holy Ghost stirs up a desire of life eternal in the mind of the godly and it is natural to fear death because it destroys nature 1362. 2 Cor. 5.16 We know no man after the flesh Rom. 1.3 Christ of the seed of David according to the flesh Phil. 2.8 To know according to the flesh is to praise that which corrupt flesh delights in and to despise what it despiseth so we knew not Christ carnally but out of Gods Word we know him to be of the seed of David 1363. 2 Cor. 5.19 God was in Christ reconciling the world unto himself Ver. 20. We pray you in Christs stead be ye reconciled to God Reconciliation is ascribed to God as the principal cause to Christ as the meritorious cause or to the Ministry of the Word as to the Instrumental cause or to our selves apprehending it by faith and applying it for our salvation 1364. 2 Cor. 8.20 Avoiding this that no man should blame us in this abundance which is administred by us 1 Cor. 4.3 With me it is a very small thing that I should be judged of you The first place is of just dispraise wherein our hearts convince us the latter is concerning the unjust judgments of the world which proceed from mens depraved affections 1365. 2 Cor. 11.4 If he that cometh preacheth another Jesus whom we have not preached or receive another Gospel which ye have not accepted ye might well bear with him Gal. 1.8 Though we or an Angel from heaven preach any other Gospel unto you then that we have preached let him be accursed In the first place is meant by another Christ and another Gospel a better Doctrine than the Apostle taught but in the latter by another Gospel is meant false doctrine which overthroweth Gods grace and Christs merits 1366. 2 Cor. 11.17 That which I speak I speak it not after the Lord but foolishly 1 Pet. 4.11 If any man speak let him speak as the Oracles of God Paul being forced to it by the calumnies of false Apostles said somethings concerning his own labours and dangers which did not directly appertain to his Ministry Peter speaks of those things which directly appertain to the Ministry of the Word wherein the rule of our words must be the Oracles of God revealed in the Scriptures The Epistle of St. PAUL to the GALATIANS HE defends the Justice of faith against false Apostles that a man is justified not by the works of the Law but by faith in Christ and exhorts to good works that the fruits of faith must be sowed in Christian charity and liberty It was written from Rome in the Year of Christ 60. 1367. GAL. 1.1 Paul an Apostle not of men neither by man but by Jesus Christ Chap. 2.2 I communicated unto them the Gospel which I preach among the Gentiles Ver. 6. Who seemed to be somewhat Paul came to Peter and the rest of the Apostles not that he might learn the Gospel from them but to have their testimony of his Doctrine that he preached nothing to the Gentiles but the Gospel of Jesus Christ 1368. Gal. 1.17 I went not up to Jerusalem to them which were
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