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
being understood in the sense of these false Apostles the necessity of observing the whole Law was included for to find out ones righteousness before God Gal. 5.3 which being impossible to do for man the Law was a yoke which neither they nor their Fathers could bear The latter place shews that Christs Commands are not grievous because the Holy Ghost gives believers the power and a sincere will to execute them and to overcome all opposition of the flesh The Law of Christ is not grievous compared with Moses dispensation of the Ceremonial Law 1128. Acts 15.28 It seemed good to the Holy Ghost and to us that you abstain from bloud and things strangled Luk. 16.16 The Law and the Prophets were untill John That was a temporal command belonging to the Ceremonial Law untill the weak in faith who were not fully instructed were better confirmed least their conscience should be troubled and offended * 1129. Acts 15.28 with Rom. The kingdom of God consists not in meats The former place forbids bloud-eating not as part of the Ceremonial Law or the like but as a thing which would be offensive to the Brethren and hinder the Gospels progress though in it self there was no sin 1130. Acts 16.3 Paul circumcised Timothy because of the Jews Gal. 2.3 Titus being a Greek was not compelled to be circumcised Circumcision from the time of its institution untill Christs death was necessary because of Gods command for it was a Sacrament and a part of Gods worship After Christs death the Ceremony and use of it remained for some time untill the Jews were taught concerning the abrogation of the Law for it was needful that the Synagogue should by degrees be buried with honour as the Ceremonies were by degrees set up Paul circumcised Timothy lest he should offend the weak but might win them to Christ he would not circumcise Titus after the Gospel was planted lest he should do wrong to Christian Liberty * Acts 16.3 Paul did circumcise Timothy which seemeth strange in regard Gal. 5. he saith If you be circumcised Christ shall profit you nothing Some say Timothy's Mother Eunice was a Jew and his Grandmother Lois but his father an Heathen Therefore that the Jews might less abhor Timothy and in the infancy of the Church when these Ceremonies were not wholly abolished the readilier to gain them to hear him he was circumcised without which it is conceived they would not hear him As to that of the Galathians he reproves their vain imagination that Circumcision should be a necessary Ordinance for the Worship of God and merit even under the Gospel of Christ for Jews and Gentiles Paul would root out that opinion of Merit and necessity and make Circumcission to be a thing indifferent and as a thing indifferent he used it becoming a Jew to the Jews to gain them nor could the Gentiles take offence hereat since his mother was a Jew 1131. Acts 16.6 They were forbidden of the Holy Ghost to preach the Word in Asia Mat. 28.19 Go and teach all Nations The time to preach the Word of God in Asia was not yet come and Paul and Silas were then sent to some other place to greater increase of the Gospel 1 Pet. 1.21 yet at last the Gospel was plentifully preached there also * 1132. Acts 16.6 with Gal. 2.3 It is one thing to use Circumcision as a Sacrament according to the first institution Another thing to use it as indifferent till the light of the Gospel should shine more brightly In the one place he used it as a thing indifferent which being used might more prepare the Jews for receiving the Gospel of Christ When Paul would not suffer Titus to be circumcised he did it as in opposition to that opinion that Circumcision was a sacrament and necessary to salvation 1133. Acts 16.18 Paul would not suffer the spirit of divination Phil. 1.18 What then Notwithstanding every way whether in pretence or in truth Christ is preached and I therein do rejoyce and will rejoyce Paul had great causes to cast out the spirit of divination because translating himself into an Angel of light he would have drawn the Apostolical doctrine to be suspected as if they had been both as one and so they that believed the Apostles should believe the spirit of Divination that he might overthrow the Gospel 1134. Acts 17.28 In him we live and move and have our being this sentence is from Aratus the Heathen out of Menander 1 Cor. 15.33 Evil communications corrupt good manners Tit. 1.12 That the Cretians are lyars evil beasts slow bellies is taken out of Epimerides and Callimachus Jerom gives the reason of this thing that they who were obstinate in their heathenish malice might be condemned out of their own Writers * 1135. Acts 17.28 In him we live move and have our being Psal 81.12 And they walked in their own Councils The former place speaks of what we have Originally from God life motion and beeing The latter place speaks of Gods suffering us to use our Lives Motions and Beeings irregularly Our Lives and Motions are one thing the moving and living this or that way is another The one is from God the other from our selves * 1136. Acts 18.3 And because he was of the same Craft and wrought Gal. 6.6 Let him that is taught in the Word Communicate c. The former Example shews that somtimes the extreamity of professors of the Gospel may be so great as Musculus must turn Weaver and Paul Tent-Maker But this shews not that it shall alwaies be so or that when the condition of the Gospel is otherwise that they may and must not eat the fruit of their labours this shews what Paul in extremity did not what the Ministers of Christ must constantly do Paul himself received contribution of the Philipians when he was absent from them Phil. 4.16 If Paul received Contribution where he did not at present labour it is now lawful for Ministers to receive where they do labour It is one thing what was done in the first propagation of the Gospel and none yet had the knowledge of Christ another thing when the Gospel is propagated and setled 1137. Acts 18.8 Paul baptized Crispus and Gaius and the house of Stephanus 1 Cor. 1.17 Christ sent me not to baptize but to preach the Gospel Christ sent all the Apostles to preach and to baptize yet because the ordinary way of preaching was better more hard and more necessary therefore he would have them apply themselves rather to this leaving baptizing to those that were inferiour to them Paul denyeth that he was sent to baptize not simply but comparatively so God commanded not sacrificing but obedience because he will rather have this than that Jer. 7.22 1138. Acts 18.2 18. Priscilla and Aquila were with Paul at Corinth Rom. 16.3 Writing from Corinth he salutes Priscilla and Aquila Paul when he was again at Corinth writing to Rome salutes amongst others Priscilla and Aquila who were
The right of living is one thing the possession another Abraham had the right to the land and he had the possession but it was in his seed and posterity 69. Gen. 13.16 I will make thy seed as the dust of the earth 2 Sam. 24.9 And Joab gave up the summe of the number of the people unto the King The posterity of Abraham which were and are before the numbring David made cannot be numbred nor had David the compleat number of the people from Joab who gave the King a lesse number of the people than they were * 70. Gen. 14.13 And these were confederate with Abraham 2 Chron. 19. Shouldest thou help the ungodly and love them that help the Lord. The Law of God forbids leagues with Infidels and wicked men but not all leagues those are condemned only which are against true Religion Marriages or joyning in armes except in the case of publick necessity as Asa with Benadab Josaphat with Achab c. but such leagues as are concerning the defending of their Countrey preserving neighbourhood of not making inroads of prâ—serving the publick peace or mutuall commerce where Religion is not hurt are not forbidden but are adjudged lawfull and necessary such a league was this of Abraham with the neighbouring Cananites * 71. Gen. 15.6 Whereby shall I know this Matth. 12.39 An evill and adulterous generation seeks after a sign It is one thing to ask a sing for the confirmation of temporall promises where the thing was obscure and altogether hid another thing to ask a sign to demonstrate a thing which might otherwise be known Abraham seeking a sign was a speciall motion of Gods Spirit which Christ condemns not for it hath been permitted to some by a peculiar favour as to Gideon and Hezekiah which they did not so much out of incredulity as out of a desire to be forfeited against humane infirmity or he asked this Question not so much doubting of the thing promised as desiring to know somewhat more particularly of the manner of performance Abraham might well seek a sign in a thing which he had no promise on before nor no footstep of the manner of the comming of it discovered there being many difficulties to encounter withall before it could be effected The Jews they might have sought the Scriptures and found so clear evidences that Jesus was the Christ that they need not seek any signes concerning him 72. Gen. 15.6 Abraham believed God and he counted it unto him for righteousnesse James 2.21 Abraham was justified by works Abraham before God was justified by faith and was declared to be just by his works before men offering up his son Isaac upon the Altar 73. Gen. 15.13 Thy seed shall be a stranger in a Land that is not theirs and shall serve them 400 years Exod. 12.40 Now the sojourning of the children of Israel who dwelt in Aegypt was 430 years In the Scripture the years are not alwayes precisely numbred the lesser number is omitted and here under the greater round number the lesse is comprehended * Gen. 15.13 with Exod. 12.40 In a great summe so small a number comes under no particular account as the 72 Interpreters are called the 70 and this account is not to begin lower than the giving of the promise to Abraham to the deliverance of the Israelites out of Aegypt and the giving of the Law were 430 years Exod. 12.40 Gal. 3.13 of which neither 405 nor 400 nor 430 was spent under the Egyptian persecution for though the account end with their parting thence it did not begin with their coming thither but so much of the time was run before Jacob's coming thither and so much after that peaceably passed on untill the death of Joseph so as some account the time of their rigid servitude to an 140 some to a 121 at the most the summe of 430 equally divided the one half spent before their going into Aegypt the other half in their abiding there 215 before their going into Aegypt reckoned thus from the promise given to Abraham to the birth of Isaac 25 from the birth of Isaac to the birth of Jacob 60 years from thence to their coming into Aegypt 130 in all 215 the other 215 thus 94 before the death of Levi 121 betwixt his death and their deliverance out of Aegypt Chrys hom 36. in Gen. 74. Gen. 15.15 Thou shalt go to thy Fathers in peace Joshua 24.2 Terah and his fathers served other Gods To go to his Fathers that is to die it is an Hebrew phrase Also by the name of Fathers here may be understood Adam Abel Noah c. to whom he went by faith * 75. Gen. 15.16 But in the fourth generation they shall come hither again 1 Chro. There are reckoned six in the Tribe of Judah from Abraham Isaac Jacob Judah Phares Hezron Chaleb so in the Tribe of Levi from Abraham to Moses are reckoned six from Abraham Isaac Jacob Levi Cahath Amram Moses Answ In the fourth generation that is in the 400 year 100 year to a generation or somewhat about this which for evennesse and rotundity is not reckoned Or Secondly By the fourth generation is meant the fourth geniture or birth of the Father and the Son so the fourth generation is to be reckoned from the descent of the sonnes of Jacob into Aegypt to their entrance into Canaan as in the Tribe of Judah from Judah to Phares from Phares to Hesron from Hesron to Caleb so in Levi Levi Cahath Amram Moses Thirdly It is one thing to begin the reckoning of four generations from the day that God made this promise to Abraham at which time Abraham had none at all and another thing to begin their account from the time that their servitude in a strange Nation which God foretold should determine before ever God promised the returning of any fourth generations he told Abraham they must first fojourne in a strange Land then in the fourth generation of them whom God brings out thence they shall return to this Land which account Moses set down Exod. 6.16 reckoning from Levi whose first generation was Coath the second was Amram the third Aaron the fourth Eliazar who divided the Land at the time God had foretold Abraham 76. Gen. 16.9 The Angel of the Lord said unto Hagar Return to thy Mistress Chap. 21.12 God commands Abraham to send Hagar away First Hagar flying of her own accord was commanded to return to her Mistresse Gal. 4.22 Chap. 31. then being thrust out by force she staid in the desert the Apostle expounds that figure and applies it to the Old and New Testament 77. Gen. 17.12 God appointed circumcision 1 Cor. 7.19 Circumcision is nothing Circumcision by divine institution in the Old Testament was a sacrament to the coming of Christ but in the New Testament it is nothing nor is profitable to our salvation we must therefore distinguish the times of the Old and New Testament 78. Gen. 18.25 Thou shalt not kill the righteous with the
and two of a Tribe being saved this week and as many another in the conclusion the whole summe being cast up will be great if we consider all times The number of the godly is great in it self but its small compared with the multitude of the wicked 643. Jer. 6.10 Chap. 9.26 All the house of Israel are uncircumcised in heart Rom. 11.16 If the root be holy so are the branches All is taken here for the greatest part The root of the Jews was holy by reason of the Covenant because they were born from their Father who was in the Covenant and so were they confederate with God and separated from the profane Gentiles * 644. Jer. 9.17 Send for the mourning women Ezek. 24.17 Make no mourning for the dead The former place shews the Judgment of God to fall so heavily upon the people that they should make a solemn mourning for themselves The latter place intimates that the affliction should be so great upon the people that there should be no mourning for them because noe mourning could expresse it pauca cura loquunter ingentes stupent or else this was a peculiar case which breaks not a generall rule 645. Jer. 10.23 O Lord I know that the way of man is not in himself it is not in man to direct his steps Matth. 23.37 I would have gathered thy children together and thou wouldest not In spirituall matters that concern his salvation a man can do nothing that is good In politick and civill affairs he can indeed do something but more inclining to evill than to good * 646. Jer. 15.1 with Matth. 18.19 The former place speaks that God may in some cases be so provoked by sinne as he will not hear even two or three gathered together though the most renowned of Saints The second place speaks that God will grant all things which are asked by faith which must be according to the rule and Cannon of faith by two or three together 647. Jer. 17.5 Cursed be the man that trusteth in man Rom. 10.11 He that believeth in Christ shall not be confounded Isa 28.16 The Prophet speaks of bare mortall deceitfull man in himself The Apostle speaks of man subsisting in the person of the Sonne of God in whom the fullnesse of the Godhead dwelt bodily 648. Jer. 15.1 If Moses and Samuel stood before me yet my mind could not be toward this people Matth. 18.19 If two of you shall agree on earth as touching any thing that they shall aske it shall be done for them of my Father which is in Heaven In the former place the speech is hypotheticall as if he should say though they were amongst the living and did stand before me and would turn away my wrath from this people yet would I not spare them Christ in the latter promiseth temporall good things upon condition of repentance 649. Jer. 17.10 Chap. 20.12 I the Lord search the heart I try the reins 1 Cor 2.11 Who knows what is in man but the spirit of man which is in him God is not excluded from knowing what is in the heart but Angels and men are be they good or bad 650. Jer. 22.11 Thus saith the Lord touching Sellum the son of Josiah 2 Kings 23.30 2 Chron. 3.6 The people of the Land took the sonne of Josiah Joachaz and annointed him to be King Joachaz is called Sellum ironically because as King Sellum Israel was led captive into Egypt so Joachaz shall not return from the Babylonish captivity 651. Jer. 22.30 Thus saith the Lord Write ye this man childlesse 1 Chron. 3.19 for no man of his seed shall prosper Mat. 1.12 Salathiel his son Jekonias died without children Salathiel the son of Neri was from Nathan the adopted son of Jekonias and by succession not his naturall sonne 652. Jer. 25.1 The fourth year of Jehojakim the son of Josiah King of Judah was the first year of Nabuchadonozer King of Babylon Dan. 1.1 In the third year of Jehojakim King of Judah came Nabuchadonozer King of Babylon to Jerusalem That is in the end of the third year and the beginning of the fourth year of Jehojakims reign * 653. Jer. 25.1 with Dan. 1.1 That of Daniel which saith the third counts from the time he reigned as a vassall to the King of Babylon 2 Kings 24.1 having before reigned seaven years as a Vassall of Aegypt 2 Kings 23.34 36. Now these three years must be understood compleate because that which is there spoken of hapned the fourth of his reign as in Jeremy 654. Jer. 25.11 And this whole Land shall be a desolation and an astonishment and these Nations shall serve the King of Babylon seventy years Acts 1.7 It is not for you to know the times God by a Propheticall spirit revealed this to Jeremiah and so comforted his people but we must not curiously search to know the times contrary to Gods will that is the moment of the day of Judgement the destruction of the world which the Father hath reserved in his own power 655. Jer. 29.11 I think toward you thoughts of peace and not of evill Vers 17. Thus saith the Lord of hosts I will send upon them the Famine God gives peace to penitent sinners but punisheth sinners for their sins 656. Jer. 31.15 A voice was heard in Ramah lamentation and Rachel weeping Matth. 2.16 That was done at length in the killing the children at Bethlehem The Prophets speak often in the present tense or time past of things which are to come for the certainty of the Prophesie So here he foreshews the lamentation of the Mothers for the children that were slain at Bethlehem by Herods command 657. Jer. 31.2 The Lord shall create a new thing on the earth Eccl. 1.10 There is no new thing under the Sun New things are made by creation so God the Father created all things new so we are a new creature in Christ by sanctification when we are regenerated by the holy Ghost by change so when Christ shall come all things shall be made new 658. Jer. 31.31 Behold the days come saith the Lord and I will make a new Covenant with the house of Israel and the house of Judah Matth. 5.17 I came not to destroy the Law God promised a new Covenant when Christ should come yet such a one that should not differ from the former Covenant in substance but sanctified by the Messias The Doctrine of the Prophets and the Apostles was not changed by the coming of Christ but remains an eternall Law of leading our life the ceremonies are abrogated according to their use but their signification was more declared by his coming and illustrated and the Prophesies had their complement in him 659. Jer. 36.30 Thus saith the Lord of Jehojakim King of Judah he shall have none to sit upon the Throne of David 2 Kings 24.6 And his sonne Joakim reigned in his stead Joakim did not sit that is he had no fast seat in the Kingdome for in the third moneth
the Father did more fully evidence himself than here Not as if Christ as God were not present on earth as well as in heaven but that he went from them in his Humane Nature into the heavens from whence he shall come to judge the world * 1017. Joh. 8.19 You neither know me Joh. 7.28 And you know me You know me not as to my Divinity you know me as to my Humanity 1018. Joh. 8.23 Ye are of this world Chap. 15.19 Ye are not of this world To be of the world is to be in darkness and to lead a wicked life Not to be of the world is to acknowledge Christ and to live godly The first place therefore respects the unbelieving Jews and carnal men the latter respects all the faithful the children of God and elected to salvation 1019. Joh. 8.26 I have many things to say and to judge of you Chap. 3.18 He that believeth not is condemned already In the first place the present-tense is put for the future For we must all of us appear before Christs Tribunal Rom. 14.10 that every man may receive the things done in his body according to that he hath done whether it be good or bad 2 Cor. 5.10 * Joh. 8.26 with 3.18 The first place tells us that Christ had many things whereof he might judge them and accuse them but that at present was not his work he came to convince them by his Preaching and Miracles who he was and afterwards to die for them as for judging them it was at present his Fathers work who was true The second place that he that believeth not is in a condemned estate and his conscience upon a serious inquest will condemn him and the Law will judge him as condemned thoâ—gh the sentence of condemnation is not already solemnly pronounced against him as it will be at the last day 1020. Joh. 8.28 I do nothing of my self Chap. 10.18 I have power c. Christ of himself that is without the Father or against his Fathers authority did nothing 1021. Joh. 8.33 We be Abrahams seed Ver. 44. Ye are of your Father the devil There are sons carnal and sons spiritual the carnal Jews were the seed of Abraham in respect of corporal propagation Spiritual are such as are guided by a good or evil spirit sons by a good Spirit are all the faithful who are of the seed of Abraham by faith in Christ who gave to believing Abraham that he should be câ—â—led the Father of believers Christ saith the Jews were from an evil spirit who did not the works of Abraham but of the devil in respect of their malice imitation and he that doth the works of another may be called his son 1022. Joh. 8.35 The servant abideth not in the house for ever 1 Thes 4.17 We shall ever be with the Lord. In the first place is spoken of a servant of sin in the latter of the faithful who shall be delivered from all bondage being made free by the Son Joh. 8.36 * Joh. 8.35 with 1 Thes 4.17 The former place speaketh of the condition of a servant in general whether it be meant of a bodily service or otherwise He remains not alwaies in the Masters house but as soon as the daies of his servitude are past he goeth to live of himself And this place compares a son and a servant the one stayeth a time the other for ever They were not spiritually and really Sons though externally and carnally sons but really and spiritually servants The second place speaks of those who were not servants to sin or the Law but sons I call you no more servants but sons and so they may as the sons of God spiritually in Christ remain in the house for ever 1023. Joh. 8.36 Ye shall be free indeed Rom. 7.23 Paul was a captive under the law of sin The faithful are free from sin in respect of condemnation dominion and perfect liberty which they shall enjoy in the next life they are said to be captive under sin by reason of inherent sin which begets ill desires in them against their wills * 1024. Joh. 8.36 You are free indeed Rom. 7.16 I am sold under sin A Christian is free from the Ceremonies of the Law and from the damning power of the Moral Law as he is in Christ and he is free from the power of sin that is free from sins damnation and free from sins dominion i. e. when he begins to believe the Lord enables him more freely to resist sin than formerly and so dayly enlargeth his heart till in the conclusion this freedom is perfected and yet St. Paul might speak of his being in his own apprehension so troubled with sin as if he were sold under it though he were in part free and was going on to perfect freedom from sin It is one thing what Christ spake as to the right and portion of a Christian another thing what Paul speaks out of his hatred and detestation of the weight and lusting of sin within him A child of God takes the longing of his spirit after sins grievously and complains he is sold under sin when he finds sin strongly tempt him * 1025. Joh. 8.44 He was a murtherer from the beginning Joh. 1.1 In the beginning was the word This word beginning hath several considerations It is not to be taken from the first absolute beginning for then Satan had no being not from his own beginning For at his creation he was good as all things else were but so soon as ever Man was he resolved to destroy man and with reference to that intention he was a man-slayer or murderer of Man from the beginning of Man So that this place is meant of Mans beginning and the second place is meant simply the beginning of the world 1026. Joh. 8.46 Which of you convinvinceth me of sin Chap. 9.24 We know that this man is a sinner Christ speaks of firm proof that no man could convince him of sin The Jews for despight and calumny said falsely that he was a sinner * Joh. 8.46 with 9.24 The former place put by way of Question implies a Negative that none could justly convince him The latter place tells us not that they did convince him of sin but they behind his back would scandalize him to be a sinner in the general without implying any particular sin that he was guilty of Only they being ignorant of his birth and thinking him to be begot after the ordinary manner of men and consequently guilty of original sin do call him a sinner but this doth not in the least convince him of this or that sin 1027. Joh. 8.50 I seek not mine own glory Vers 12. I am the light of the world He means glory acquired from his Father not affected glory and he cals himself the Light of the world truly confessing what he is and not by hunting after vain-glory * Joh. 8.50 with 12. A man may speak what he is and what he hath without