and Cause I create evill that is naturall such as sicknesses sorrows c. and materiall and these I do by way of Judgment but I create not morall evill 14. Gen. 1.31 God saw every thing that he had made and behold it was very good Mal. 1.3 I hated Esau Quaest ex Epist ad Rom. Every creature of God is good and so is man as be is a creature but not as a sinner saith August God therefore hated Esau for his sinne and set him after his brother Jacob. Exod. 20.11 Deut. 14. 15. Gen. 2.2 God rested from all his works that he had made Joh. 5.17 14.10 My Father worketh hitherto God rested from all the works of creation and of things that should be in nature but not from his works of Providence care and sustentation for without that all would return to nothing and perish Psal 104. Acts 17. * Gen. 2.2 with Jo. 5.17 God rested from making new species of creatures but not from upholding those already made and enlarging the individuals of these species * 16. Gen. 2.4 These are the generations of the Heavens and the earth in the day c. Exod. 20.11 for in six dayes Object How in one day and yet was six dayes in making them Answ 1. In one day as to the whole Chaos and matter and yet six in producing the severall species 2. The word day is either to be taken strictly or largely strictly for twelve or twenty four hours and so God did not make all individuals in one day or for a certain tract of time and so six dayes are but one 17. Gen. 2.15 God put man into the garden of Eden to dresse it Chap. 3.19 In the sweat of thy face shalt thou eat bread If Adam had continuance in innocency labour should have been pleasant unto him but because he sinned therefore must we labour with much sorrow and trouble 18. Gen. 2.18 It is not good that the man should be alone Mat. 19.10 It is not good to marry 1 Cor. 7. To touch a woman In the first place God speaks of the good and profit of the whole Species and the Church which cannot be propagated by one person alone In the latter the Apostle speaks of the personall good and the more commodious kind of life in the time of persecution * Gen. 2.18 It is not good that man should be alone 1 Cor. 7.1 It is good not to touch a woman Marriage it felf as it is Gods Ordinance is good But Marriage as relating to the persons which enter into that estate may be evill i. e. by accident Besides evill may be taken for the evill of sinne and so marriage is not evill but as evill signifies the evill of punishment or the privation of happinesse or a quiet life so marriage may be evill It was good in the Apostles days not to touch a woman as good signifies lesse troublesome or more agreeable to the present necessity verse 26. more convenient in regard of the calamities of the Church which will be so much the easier born and overcome by the enjoying of liberty and more profitable also by being not so distracted with cares nor troubled with these distractions that by reason of sin accompany the married estate 19. Gen. 2.24 Therefore shall a man leave his father and mother Exod 20.12 Honour thy father and thy mother To leave father and mother here is not to deny them the honour love and help that is due to them but to leave the house of his parents and to live with his wife and to set up a new family with her * Gen. 2.24 with Exod. 20.12 The degrees of love and affection do not vacate or take away one another Parents are to be loved by reason of their original reverence obedience and subjection more than a wife Yet wives are to be more loved by reason of union or conjunction for they two shall be one flesh and also by reason of cohabitation and serve to domestick society 20. Gen. 2.24 A man shall cleave to his wife Exod. 21.4 The servant going forth shall leave his wife to his master c. The generall Law pertains to all that is the first but the speciall Law was granted to the Jews for the hardnesse of their hearts and so we understand the latter place 21. Gen. 2.24 Matth. 19.5 And they shall be one flesh 1 Cor. 6.16 He that is joyned to a harlot is one body Married people are one body really and indeed by divine institution but carnal copulation with a whore without marriage though it be actually one body yet it is impure because it is not of divine institution * Gen. 2.24 They two shall be one flesh 1 Cor. 6.16 He that is joyned to an harlot is one body with her Object How can a man that is joyned to a wife and be one flesh with her be one flesh with an harlot Answ Marriage makes one flesh two wayes First By divine institution Secondly By the act it self That which is done beyond the bounds of marriage is making one flesh by act not institution and therefore illegitimate the act and effect are the same of conjunction within and without marriage are the same but the cause is different The Apostle opposeth carnal conjunction to spirituall and that which is in Christ The agglution being threefold 1. In body and mind lawfully as in marriage 2. In body alone unlawfully as in whoredom 3. In spirit as in the spirituall conjunction with God by grace in Christ * 22. Gen. 3.6 She gave unto her husband and he did eat 1 Tim. 2.14 The man was not deceived The one Text saith that Adam received an Apple from his wife the other saith that Adam was not deceived i. e. immediately of the Devill as Eve was so that both agree in this that the woman was deceived by Satan and after her being deceived she gave the Apple to her husband which he not examining but taking it upon the account of his wife which he thought loved him did eate And so Adam imputes not the thing to Eve by way of deceit but onely saith The woman she gave me 23. Gen. 3.6 The woman saw that the tree was good for food Vers 7. And the eyes of them both were opened First she saw with the eyes of her body the tree and the fruit that was good to eat but at length both their eyes were opened spiritually when they knew their sinne and transgression of the Law of God 24. Gen. 3.12 The woman gave to the man of the tree and he did eat 1 Tim. 2.14 And Adam was not deceived but the woman The woman became for prevarication to the man for by her he was deceived and not by the Serpent as she was Aug. l. 11. de Gen. ad lit c. ult 25. Gen. 3.16 Thy desire shall be to thy husband and he shall rule over thee 1 Cor. 1.2 1 Cor. 7.4 The husband hath not power over his own body
the Gospel promised or fulfilled Metonymically when the name of the thing is given to the instrument or it is taken for the Ministry 1158. Rom. 1.13 I oftentimes purposed to come unto you Ver. 13. But was let hitherto Paul purposing to go to Rome did not resist the will of God nor was it contrary but according to his will not absolutely but conditionally if God pleased the impediments he might have were Satan casting many hinderances in his way or sickness the planting of Churches or the like * 1159. Rom. 1.17 The just shall live by faith Hab. 2.4 The Just shall live by his faith The latter place tells us though wicked or carnal men may trust in externall security yet good souls shall be maintained in their spiritual life by faith in Christ And the former place shews us that man obtaineth life and salvation by the Gospel inasmuch as it offereth Christ the cause of life and likewise this Christ is to be embraced by a lively faith The one or both places tells of getting life if not of keeping and getting for in attributing the one to faith it doth the other consequently 1160. Rom. 1.18 The wrath of God is revealed from heaven against all ungodliness Chap. 2.4 The goodness of God leadeth thee to repentance Justice doth not oppose the goodness of God punishing wicked men as they are wicked but goodness invites men to repentance deferring the punishments of the wicked not as they are wicked but as they are Gods creatures and he delights not in their destruction 1161. Rom. 1.26 He reckons up heathenish beastliness and Sodomy Eph. 5.3 Fornication and all uncleanness and filthiness let it not be once named among you The Apostle commemoâ—â—tes the dissolute life of the Heathens to make us avoid it not to imitate it by disgracing it that so being terrified with that filthiness we may escape the anger of God * 1162. Rom. 1.26 God gave them up to vile affections c. 1. Joh. 2.16 Lust of the flesh is not of the Father God gave them up by permission or suffered them to give up themselves to vile affections or God gave them up out of Judgement by substracting his grace and this as his justice because of their former inordinate walking The latter place tells us that lust c. come not from God as the Author nor doth it deny that God for his own glory is the permitter of sin or that he may withdraw his grace 1163. Rom. 2.1 Inexcusable thou art O man whosoever thou art that judgest Chap. 13.1 There is no power but of God The power of the Office is distinguished from the faults of the Person though in the court of Conscience and before God we are sinners yet we are not in the Courts of Civil Justice and before men 1164. Rom. 2.6 God will render to every man according to his deeds Vers 16. God will judge the secrets according to my Gospel In the former place is treated of the effect of faith that goes before retribution in the latter of a necessary instrument God will condemn the wicked and Infidels according to the Law and acquit the believers according to the Gospel for he that believes shal be saved and both waies God will reward according to our works Mar. 16.16 as they were done well or ill from faith or infidelity 1165. Rom. 2.6 He shall render to every man according to his deeds Chap. 3.28 Chap. 8.3 We conclude that a man is justified by faith without the works of the Law To render is not only meant just retribution but free gift Rev. 22.12 Behold I come quickly and my reward is with me to give to every man according as his work shall be This doctrine takes not away justice but confirms it because it respects works for a mans faith and judgeth by the works as the effects of mens faith and life and condemns bad works for unbelief * 1166. Rom. 2.11 For there is no respect of persons with God Rom. 9.13 Jacob have I loved but Esau have I hated God doth not accept this person or refuse that because the one is of this Nation the other of that the one rich the other poor c. But in love he accepts whom he will from the ordinary or damnable condition of the wicked that he accepts any upon arguments taken from himself or his love is not in in justice to the rest but mercy to the Elect. Debitum si non reddis habes quod gratuleris si reddis non habes quod queraris If thou dost not pay thy debt which thou owest thou hast cause to be thankeful if thou dost thou hast no cause to complain Aug. * 1167. Rom. 2.12 He that sins without the Law c. Rom. 4.15 Where no Law is there is no transgression c. There are three kinds of Laws the written Law given to the Jews not to the Gentiles and of this Law speaketh the Apostle here that they sinned without the Law and so shall perish without Law that is the written Law of Moses There is beside the Law of Nature whereof the Apostle speaketh afterward Ver. 14. They having not the Law are a Law unto themselves Against this Law the Gentiles sinned and by this Law they shall be judged The third Law is that which was given unto Adam in Paradice by which not only he but all his Posterity are found to be Transgressors And in respect of this Law even Infants are found trespassers because of Original sin 1168. Rom. 2.13 The doers of the Law shall be justified Gal. 2.16 For by the works of the Law shall no flesh be justified Justification is attributed to the Law and to Works not simply but by supposition if any man can perfectly fulfil the Works of the Law but no man can in this weakness perfectly fulfil the Law * 1169. Rom. 2.13 The doers of the Law are justified Rom. 3.28 We conclude a man justified by Faith without the Works of the Law The Law is fulfilled two waies One is in supposition that if a man could by his own strength keep the Law he should thereby be justified There is another fulfilling which is by the perfect obedience of Christ imputed to us by faith whereof the Apostle speaks Phil. 3.9 Of these the Apostle speaks here who endeavour themselves to live according to the Law and shew their faith by their works yet are saved by the obedience of Christ There are two kinds of Justification One is verily and indeed before God which is by faith in Christ Rom. 3.26 The other is in opinion of men Luk. 16.15 Of the former the Apostle speaks here 1170. Rom. 2.14 The Gentiles which have not the Law do by nature the things contained in the Law Chap. 8.7 The carnal mind is enmity to the Law of God for it is not subject to the Law of God The natural Law convinceth the Gentiles the written Law the Jews The Apostle doth not in the former place
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
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
passively for experience which rejoyceth by patience in the latter place it is taken actively for trial and the effect of it that is tribulation for affliction trieth faith as fire doth gold 1196. Rom. 5.6 7. Christ died for us 1 Joh. 3.16 Because he that is Christ laid down his life for us and we ought to lay down our lives for the brethren Col. 1.24 Christ dying for us a sacrifice and revenger paid our ransom for us John comparing the death of Christ for us and our death for the brethren doth it secundum quid for we dye not to redeem our brethren but to edifie them 1197. Rom. 5.8 God commendeth his love towards us in that when we were yet sinners Christ died for us Rom. 8.32 The Father spared not his own Son but delivered him up for us all The Father and the Son did alwaies love us and have done all things for us Christ delivered himself for our sins into the power of the devil and because we were not to be redeemed by power but by righteousness Christ the Righteous died for us and so by righteousness he overcame the devil therefore because the devil had slain Christ it was necessary that he should release those that were captives Aug. de Trin. l. 13. c. 2. and the devil by the price paid was not made rich but ensnared 1198. Rom. 5.10 When we were enemies we were reconciled to God by the death of his Son Joh. 15.13 No man hath greater love than this that a man lay down his life for his friends By nature we are Gods enemies by reason of sin but by grace we are reconciled to God by Christ who died for us and we are so made the dearest friends unto God 1199. Rom. 5.12 18. As by one man sin entred into the world and death by sin so death passed over all men Ver. 19 As by one mans disobedience many were made sinners so by one mans obedience many shall be made righteous The guilt of Adam is here compared with the grace of Christ because both have that descends on their followers Adam derives his guilt on all men by nature Christ derives his righteousness by grace on all that believe on him * Rom. 5.12 18. with 19. This term of Universality All must be restrained according to the nature of the subject as Adam transfused his Sin unto all which were his off-spring so Christ also justifieth all his that is all his which believe in him Besides the preheminence of the benefit consists not in the equality of the number that Christ should save as many as are lost in Adam for then there should be only an equality not a superiority Herein the Prerogative of grace is seen 1. In the excellency of the effect Life being more excellent than Death Righteousness than Sin 2. In the powerfulness of the Work it shews a greater power to save than to destroy 3. In the preheminence of the amplitude of grace we are justified not only from one but all kind of sins 1200. Rom. 5.20 The Law entred that sin might abound Chap. 7.12 The Law is holy and the Commandment holy just and good The Law increaseth sin not of it self and its own nature but by accident because it discovers sin and the poyson of it that we may know it for by the corruption of nature we are stirred up to strive against the Commandment yet the Law remains still in it self just and good 1201. Rom. 6.3 So many of us as were baptized into Jesus Christ were baptized into his death Acts 8.13 Simon Magus and other hypocrites were baptized yet they put not on Christ To be baptized into Christ is to put on Christ the Robes of his Righteousness and Holiness which Believers who are baptized do Hieron in Rom. 6. Simon Magus and hypocrites that are not faithful receive not the Spirit but water only in Baptism for there is a common Baptism to all that are baptized but not the vertue of Baptism that is grace Aug. in Psal 77. 1202. Rom. 6.12 Let not sin reign in your mortall body Chap. 3.12 There is none that doth good no not one The first place is to exhort us to mortifie sin in us in the Regenerate sin reigns not they are wholly dead to sin in Christ and partly in themselves they that are not Regenerate know indeed what they ought to do and know that of themselves they are unable to perform it 1203. Rom. 6.14 Ye are not under the Law but under grace Gal. 3.22 The Scripture hath concluded all under sin The first place is concerning the Regenerate who are not under the malediction dominion and rigid exaction of the Law The latter place is concerning all that are subject to sin for whom the Law is a Schoolmaster to Christ by the knowledge of our sins 1204. Rom. 6.18 You are become the servants of righteousness Ver. 20. You were free from righteousness In the former place is spoken of those who were converted and freed from the yoke of sin in the latter of those that are not yet converted who are free from righteousness and are not under the government of righteousness for carnal wisdom cannot be subject to the Law of God 1205. Rom. 6.23 The wages of sin is death Wisdom 2.24 By the envy of the devil death entred into the world The wages of sin is death because the Justice of God would have it so to punish mankind that was fallen by death the Author whereof was not God but it came into the world by the envy of the devil 1206. Rom. 7.6 Now we are delivered from the Law Mat. 5.17 I came not to destroy the Law We are delivered from the curse of the Law the rigour and provocation of it to sin also from the Law or death in which we were held but that takes not away the right use of the Law in respect of us 1207. Rom. 7.7 I had not known lust unless the Law had said Thou shalt not covet 1 Tim. 3.1 If a man desireth the Office of a Bishop he desireth a good work Concupiscence taken morally is either absolutely indifferent as to eat and drink or relatively to the Law and so good or bad as it is done contrary or according to the Law being ordinate or disordinate The latter place the Law condemns 1208. Rom. 7.8 Sin in me wrought in me all manner of concupiscence Jam. 1.15 When lust hath conceived it bringeth forth sin Paul means actual concupiscence of corrupt nature James original concupiscence 1209. Rom. 7.9 I was alive without the Law once saith Paul Phil. 3.6 Touching the righteousness which is in the Law blameless Before his conversion Paul lived a Pharisee without any true knowledge of the divine Law ascribing to himself external righteousness which was hypocrisie 1210. Rom. 7.12 The Law is holy just and good 2 Cor. 3.7 It is the ministration of death The Law in it self in respect of the Author is good holy and just
but the wife The woman is under the power of the man in oeconomicall government whilst she obeyeth and is subject as the body is to the head but in conjugall union the man hath not power of his own body 26. Gen. 3.19 In the sweat of thy face shalt thou eat bread Matth. 6.11 Give us this day our daily bread Prov. 10.22 In the first place punishment and a laborious life is denounced against man idlenesse is condemned Deut. 8.3 Mat. 4.4 and Gods blessing is promised because a man is born to labour as a bird to flying nor is it repugnant to honest labour to desire those things which are necessary for the sustentation of our life for it is not labour but the blessing of God which maketh rich God can feed us without bread as he fed Moses Elias Christ but bread cannot feed us without God 27. Gen. 3.19 For dust thou art and unto dust thou shalt return Ecclus. 10.12 A man when he dyeth shall inherit creeping things beasts and worms c. Job A man though he be consumed by Serpents wormes beasts toads yet at last he is brought into the dust of the earth * 28. Gen. 3.22 The man is become like one of us Deut. 6. Hear ô Israel the Lord thy God is one Lord. Psalm 86.10 I am God alone When it s said like one of us in the plurall it intends not a multiplicity of Gods but a distinction of persons in the God-head and when it is said that man is not like this or that person but like us In the generall it implies that the Persons in the Trinity are of the same nature and authority and in saying like us it implies further that man was like God for Qualifications not Essence Man was like God in resembling his power and holinesse not in equalizing either These words Thy God is one Lord was in opposition to the multiplicity of vain Gods which had the repute among Heathens to be Gods but really were not so 29. Gen. 4.1 Eve bare Cain and said Psal 128. I have gotten a man from the Lord. 1 John 3.12 Not as Cain who was of that wicked one Eve in child-bearing acknowledged Gods blessing and by way of thankfullnesse she offered the first fruits of her labours to God John speaks not of the person of Cain which was created by God but of his wickednesse that came from the Devill * 30. Gen. 4.3 4. Abel sacrificed Gen. 4.26 Then begun men to call on the name of the Lord. Doubt Seth lived after Abel and yet Abel sacrificed How did men then begin to call on God when they did it before Answ Questionlesse Adam Abel and Cain did offer sacrifice to God but that was more obscurely and not so solemnely as in Seth's time when it was done publickly and in the Church of God by Seth in whose prosperity the Church remained and probably the corrupt means of Cain might have enervated the sacrificing to God and brought prophanenesse upon the face of the earth which Seth by his publick worship of God did restore so as now men begun openly to pray and sacrifice to God which they had not done formerly Or 2. Men then more purely than formerly began to worship God having separated themselves from the rest of men not concerned in the Covenant lest living in a continuall mixture with the cursed Cainites their promiscuous meetings might poyson the Saints with such vices as this offspring of Cain had learned therefore now they come out from among them and began to call on the name c. 31. Gen. 4.4 And Abel brought of the firstlings of his flock Chap. 4.26 Seth began to call upon the name of the Lord. Adam with his sons before Seth offered sacrifice and called on the name of the Lord in his family but publick invocation began in Seth in whose posterity the Church remained the Canaanites being rejected * 32. Gen. 4.7 If thou do well sin lieth at thy door 1 John 2.1 If any man sin he hath an advocate with the father Jesus c. There are two wayes of interpreting the former way 1. Some as holding such a promise some a threatning the word used for sinne may bear the signification of a sacrifice for sin and so they would make the words to import that if thou sinne then there lies at the door of the Tabernacle or Temple a sacrifice Christ which was promised Eve But this would seem the same much with the former part in having his sacrifice accepted which could not be but by Christ 2. Sinne lyeth at the door that is a threatning to have his secret sinne revealed so that it should not lurk and lye hid in the bosome closet or chamber but be made so manifest as if it were laid at the door though for a time it may sleep as a Mastiff Dog at the door yet it will not rest long Not the Judgement for that sinne will lye long but it will lye in wait for him at the doore when he steppeth either in or out to set upon him If you take it the former way then they signifie the same thing if the latter way then it signifies no more then that sinne will be discovered and haunt us if we repent not but if we repent and call upon Christ then we have an advocate with the father Jesus Christ who will stop the mouth of this dog and remove this sinne 33. Gen. 4.7 Vnto thee shall be his desire and thou shalt rule over him Psalm 37.23 Prov. 16.9 Jer. 10.23 The way of man is not in himself In the first place it is said what a man ought to do Rom. 6.12 Let not sinne raigne in your mortall body In the latter place it is declared that a man of himself can do nothing in divine and saying matters 34. Gen. 4.15 Whosoever slayeth Cain vengeance shall be taken on him seaven fold Chap. 9.6 Whosoever sheddeth mans bloud by man shall his bloud be shed God is the wisest and freest law-giver therefore he would not have Cain killed by reason of propagation of mankind after the flood he gave the Law that the Magistrate should punish the murderer with death * Gen. 4.15 with Gen. 9.6 When it is said He that sheds mans bloud c. it s meant either ordinarily or extraordinarily either ordinarily by the hand of the Magistrate to whom is committed the Sword of Justice for that purpose or extraordinarily God in his Justice useth the hand of one murtherer to do execution upon another when humane justice passeth it over with impunity or he some way shortens the life of the bloody man so that he liveth not half his dayes Gods punishing Cain before the flood in such a sad manner shews not that this was against the precept given afterwards or that God upon an extraordinary occasion might not inflict a Judgement upon an offender another way whereby other ends which the Lord proposed might be brought to passe
God would not suffer bastards to be admitted to publick offices for the disgrace of their births and the honour of Matrimony lest the Common-wealth should grow contemptible by such but that exclusion is not to be taken for a punishment but an affliction which God in the next life will reward with more glory if they be pious and penitent 241. Deut. 23.6 Thou shalt make no peace with the Ammonites and Moabites Rom. 12.18 If it be possible as much as lyeth in you live peaceably with all men Those Nations did not onely lay snares for the Israelites temporall life but also for their eternall life we so farre as we are able and where piety is not indangered must hold and embrace peace with all men 242. Deut. 23.15 Thou shalt not deliver to his master the servant which is escaped from his master unto thee Philemon verse 13. Paul sent Onesimus who was fled from his Master to his Master again The fugitive servant was not to be sent back to his angry master who was ready to kill him There was a difference amongst the servants of the Jews for he that was to serve seaven years if he ran away after he had served six years he was not to be sent back to his Master but the Gentiles were bond-servants all their lives 243. Deut. 24.1 If a man have taken a wife and married her and she find no favour in his eyes because he hath found some uncleannesse in her let him write her a Bill of divorcement and give it in her hand 1 Cor. 7.15 and send her out of his house Matth. 5.32 Chap. 19.7 Whosoever shall put away his wife saving for the cause of fornication causeth her to commit adultery and whosoever shall marry her that is divorced committeth adultery The Law of divorcement of wives was nothing but a concession of Moses for the hardnesse of the hearts of the Jews and the danger of the lives of the women Christ abrogated that custome by the divine Law and a precept from the beginning and corrected the false glosses upon the Divine Law Mal. 2.6 * Deut. 24.1 with Mat. 19.8 The latter place saith Moses suffered it the former doth not say Moses commanded it If we read it as some say it may be read thus And He hath written her a Bill of divorcement and given it c. and sent c. and she hath departed and gone and been another mans wife so that he bids them not to put her away but forbids to take her again after she had been married to another or if men will say Moses commanded it it was by a politicall Law not by a morall Law or the Law of nature 244. Deut. 24.2 She that was sent away from her husband might marry another husband Rom. 7.3 Whilst her husband liveth she shall be called an adulteress if she be married to another man Divorce by a bill of divorcement doth not dissolve matrimony therefore they that are unlawfully parted must not attempt second marriages because they that are once married are made one body Gen. 5.1 1 Cor. 15.35 245. Deut. 24.16 The children shall not be put to death for the parents Rom. 5.12 By one man sin entred into the world The innocent children are not punished for the sinnes of their fathers but in Adam we all sinned and we are dayly polluted with many actuall transgressions 246. Deut. 25.3 Forty stripes he may have given him and not exceed 2 Cor. 11.24 I received of the Jews five times forty stripes save one The Jews to seem more merciful subducted one stripe 247. Deut. 25.4 Jos Ant. l. 4. c. 8. Thou shalt not musle the Ox which treadeth out the corn 1 Cor. 9.9 Doth God take care for Oxen The former place doth not properly appertain to Oxen but it is a figurative speech In the latter the Apostle speaks tropologically of the Ministers of the Church as if he would say if God take care for Oxen then much more doth he care for men and the Ministers of his Church * Deut. 25.4 with 1 Cor. 9.9 It is certain God takes care for Oxen by his generall providence for by this he provides for all creatures The second place is therefore not simply and so to be understood as if God had no provision for bruit beasts but to be understood comparatively he rather takes care for men and those men which labour in his word and so he argues à minori ad majus he that provideth for Oxen will much more provide for Ministers but God provides for Oxen therefore for Ministers * 248. Deut. 25.5 If brethren dwell together and one of them die and have no child c. Lev. 18.16 Thou shalt not uncover the nakednesse of thy brothers wife There are severall ways of interpreting this former Scripture By Brother may be understood the next kinsman for so the word may signifie and so 't is not a naturall Brother but some other in the kindred who might marry or yet it may be meant of a naturall Brother for where there were many Erothers who all died childlesse successively the surviving Brethren were to marry the Widdow if there were no son but a daughter there was a diffâ—rent course to be taken 249. Deut. 27.15 Cursed be the man that maketh a molten Image Rom 12.14 Blesse and curse not The former place must be understood to proceed from duty and zeal to the glory of God not our of desire to revenge So Moses and Paul did curse 1 Cor. 4.12 Let us follow the example of Christ who being reviled reviled not again when he suffered he threatened not lest he should seem desirous of revenge * 250. Deut. 29.2 You have seen all that the Lord hath done before your eyes Verse 4. Yet the Lord hath not given you eyes to see unto this day To see as the Israelites did that which the Lord did with their bodily eyes is one thing and to see the intent and purpose why the Lord did such things with the eys of their understanding is another They saw with their outward eyes but their hearts did not see and consider what the Lord had done * 251. Deut. 29.29 Secret things belong to God c. Psalm 25.14 The secret of the Lord is with them that fear him Things are secret either as they have relation to the subsequent issue which is hidden from all or else as they have relation to this or that person There are many things which the Lord keeps in his own bosome as not necessary for his children to know and there are other things which his wisedom thinks fit onely to reveale to persons fitly qualified for so great secrets and they are his own children The former place speaks of the secrets of Gods providence which are not fit to be discovered till they appear in their effects And the latter place speaks of such things as the Lord hides from the world in generall and thinks fit to discover onely to
make no marriages with them Moah who was the sonne of Lot of his posterity they were not forbid to marry wives but of the Hittites Gergeshites Amorites Cananites Perisites Hivites Jebusites c. Ruth followed the true Religion and the Nation of the Jewes and not the Moabites The two Books of SAMUEL Heb. Schemuel IN the first Book is described the life and death of Samuel with the Governement of Saul In the second the translation of the Kingdome to David and his administration of it Samuel writ the first Book to the twenty fift Chapter The rest with the second Book were writ by Nathan and Gad both Prophets In these two Bookes is contained the History of an Hundred and Twenty yeares * 295. 1 SAM 1.1 with 1 Cro. 6.33 The one saith Elcanah was of the Tribe of Levi the other saith he was an Ephramite Answ He was truely of the Tribe of Levi but born of the City Ramata a Levites City so that by dwelling he was an Ephramite yet Levitish Parents So some think those Cretes and Arabians in Acts were Jewes by birth the other by dwelling * 296. 1 Sam. 1.12 with Numb 3.45 Object How was Samuel dedicated by his Mother to the Lord since all Levites were so by institution Answ The Levites were so from thirty to fifty by the Lords Institution Numb 4.2 But Hanna devoted her sonne to be a Nazarite in perpetuall obedience * 297. 1 Sam. 3.7 And Samuel yet knew not the Lord with 1 Sam. 2. Samuel grew and pleased the Lord and men Object How could he please the Lord and not know the Lord Answ This Text speaks of a peculiar knowledg and science which the Lord indewed Prophets withall sensibly and by revelation 298. 1 Sam. 3.13 Eli knew his sonnes did wickedly and he restained them not Chap. 2.24 He said to his sons Wherefore do you all these things that I hear of you from all the people do not so my sons it is no good report The correction of Eli in reproving his sonnes was too gentle nor is it accounted for a restraint Chrysostome saith if Eli had been unreproveable himself in his life In Mat. hom 17. he should more sharply have corrected his sonnes treading under foot the Law of God therefore was he justly punished 299. 1 Sam. 7.2 From the day that the Arke of God abode in Kiriath-jearim the time was long for it was twenty yeares and all the house of Israel lamented after the Lord. 1 Chron. 13.6 David in the fifth yeare brought it from thence The Ark was in Kiriath-jearim unto the dayes of Saul who first brought it into the Army and then sent it back to its place David being made King first translated it to Obed-edoms house and after that unto the Mountain of Sion * 300. 1 Sam. 8.6 with Deut. 17. Object How should it be so displeasing to the Lord to have the Israelietes ask a King of God and yet he sets a King over them or suffer them to have one Ans The people offended not in asking a King that would be guided by Gods Laws but their offence was in asking a King to be governed by strange and barbarous Laws such as the Nations had and upon this account it was that the Kings Laws are held to be unjust * 1 Sam. 8.18 with 1 Sam. 9.16 The Lord refuseth to answer the people when they cry against the oppression of their Kings which they so desired He refused not to hear their prayers in other afflictions * 1 Sam. 11.1 with 1 Sam. 12.12 Naas is said to fight against Jabesh Galead after Sauls election one moneth and yet it s said it was before this Answ Naas undertook this expedition against Israel before Sauls election and Israel hereupon made tearms of agreement but having this new and fresh occasion the Tyrant renews his Wars 301. 1 Sam. 9 16. Thou shalt annoint him to be Captain over my people Israel for I have looked upon my people because their cry is come unto me Hos 13.11 I gave thee a King in mine anger and took him away in my wrath God gave a lawful Magistrate of his mercy for the good of the godly to defend them against the Philistines yet because by diffidence of God they sought for a King after the example of the Nations as if they could not be safe without a King therefore God gave them a King in his anger * 302. 1 Sam. 10.6 And the Spirit of the Lord will come upon thee and thou shalt prophesie with them and be turned into another man Rom. 8.14 For as many as are led by the Spirit of God they are the Sonnes of God The true and sanctifying graces and gifts of the holy Spirit is one thing the common illuminations of the Spirit are another The Spirit of the Lord came upon Saul with gifts fitted for a King to make him exercise that office better than another man but not the sanctifying graces as faith repentance c. for these come onely on the Elect which are the Sonnes of God * 303. 1 Sam. 13.1 And Saul reigned two years over Israel That is he reigned according to Law and Equity or de jure rightly God by reason of the Princes wickednesse leaves out or omits his name or the number of his years * 1 Sam. 13.1 with Acts 13.20 Answ These forty years seem to take in the Regiment of Samuel and Saul Paul joyns them both together Saul begun to reign in the thirty eighth year of Samuel and so onely two is for Saul Or as others Saul reigned more than two years but he reigned onely two years unblameably in which he represented his child-like candor and upon this account Saul begun his reign in the twenty three of Samuel 1 Sam. 13.14 David was a man after Gods own heart Acts 3. 2 Sam. 11.4 An adulterer Verse 5. A Murderer David amended all by repentance and the heart of God is that he desireth not the death of a sinner but rather that he should be converted and live Just Mart quaest 78. David indeed erred in many things yet was he constant in the Covenant with God * 304. 1 Sam. 14.3 with 1 Sam. 22. Abimelech the Sonne of Achitob Answ The Priests had two names as many others in the Scripture 305. 1 Sam. 15.24 Saul said to Samuel I have sinned now therefore I pray thee pardon my sin Esay 43.25 I am he saith the Lord that blot out thy transgressions for my Name sake God by his own authority but men ministerially from God remit sinnes and declare to those that are penitent the pardon of their sins for Christs sake 306. 1 Sam. 15.35 After Agag was slain Samuel saw Saul no more Chap. 19.24 Saul prophesied with the rest before Samuel Samuel saw him no more when he had withdrawn himself from Saul till he had joyned himself to the company of Prophets or he never saw him more in his Kingly ornament or to converse familiarly with