5. Heb. 11. 9. And he gave him no inheritance in it no not so much as to set his foot on Prophesies and Promises are given to some and fulfilled to others nor are they alwayes fulfilled to those to whom they are given but in those for whose cause they were given So the Land was given to Abraham according to right but to his posterity for possession 50. 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 then they were 51. Gen. 15. 6. Abraham believed God and he counted it unto him for righteousnesse Jam. 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 52. 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 Egypt 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 53. Gen. 15. 15. Thou shalt goe to thy Fathers in peace Josh 24. 2. Terah and his fathers served Chrys hom 36. in Gen. other Gods To goe 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 54. Gen. 16. 9. The Angel of the Lord said unto Hagar Returne to thy Mistresse Chap. 21. 12. God commands Abraham to send Hagar away First Hagar flying of her own accord was commanded to return to her Mistresse then being thrust out by force she staid in the desert Gal. 4. 22. Chap. 31. the Apostle expounds that figure and applies it to the old and new Testament 55. 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 56. Gen. 18. 25. Thou shalt not kill the righteous with the wicked Ezek. 21. 3. I will cut off from thee the righteous and the wicked Abraham speaks of eternall destruction and cutting off God speaks of corporall and temporall affliction of the righteous with the wicked 57. Gen. 21. 9. Ismael plaid with Isaac Gal. 4. 29. He persecuted Isaac Jerom saith that Ismael challenged the primogeniture insulting over Isaac in words and deeds and he cals that the contention of the young ones It is certain if Ismael had not wronged Isaac he should not have been expelled from his Fathers house 58. Gen. 22. 1. God tempted Abraham Jam. 1. 13. Let no man say when he is tempted I am tempted of God The first place is concerning outward temptation sent from God to prove our faith patience and hope and for our good The latter is concerning internall temptations from the flesh Aug. l. 16. c. 32. Deciv Lei. and the devill who do allure us to sin or concerning temptations for our hurt Abraham was tryed to sacrifice his son that so his dutifull obedience might appear not to God but to the ages that should be for a mans minde oft-times cannot be known to himself unlesse he make tryall of his strength not by word but by deeds when he is examined by temptation 59. Gen. 22. 2. Thou shalt offer the son whom thou lovest for a burnt-offering Exod. 20. 13. Deut. 5. 17. Thou shalt not kill God gave the Law not to himself but us this is a command and example which is singular of the faith or obedience of Abraham or of his tryall neither is it contrary to the precept of the Decalogue of not killing our neighbour for the speciall dictates and commands of God do not derogate from his generall commands 60. Gen. 22. 2. God commanded vers 12. God forbad to offer up Isaac Jam. 1. 17. With God there is no variablenesse The decree of God which he will bring to effect is immutable those decrees that are not fulfilled are but conditionall and but for tryall such is this example of a command given to Abraham and then revoked 61. Gen. 22. 18. In thy seed shall all the nations of the earth be blessed Ephes 3. 5. The mystery of the incarnation of the son of God was not known to the sons of men as it is now revealed to his Apostles and Prophets by the Spirit In the former place God promised to Abraham that of his seed should be born Christ the Saviour of the world In the latter the Apostle speaks by comparison for that mystery was not known before the preaching of the Gospell for it was revealed to the Fathers in Heb. 1. 1. many parts and divers manners under shadowes and figures only but to us after the promises fulfilled in Christ plainly clearly and perspicuously 62. Gen. 23. 37. Abraham stood up and bowed himself to the people of the land Exod. 20. 5. Thou shalt not bow down thy self to them nor serve them Matth. 4. 10. Thou shalt worship the Lord thy God He gave civill adoration to the people which was an ordinary thing amongst those of the east but religious adoration is only due to God which he will not have to be given to an other 63. Gen. 25. 23. The elder shall serve the younger Chap. 33. 3. Jacob lowed himself seven times when he came to his brother Jacob gave civili honour to his brother Esau who was in great power and authority yet that takes not off from the force of the promise which was fulfilled in its time when David Psal 60. 1. conquered the Idumaeans and made them subject to the Israelites 64. Gen. 26. 34. Esau married two wives Judith the daughter of B eri the Hittite and Besamath the daughter of Elon the Hittite Chap. 36. 2. Esau tooke his wives of the daughters of Canaan Adah the daughter of Elon the Hittite and Abolibama the daughter of Zibeon the Hivite Those wives were two or each of them had two names for the Hittites were in the borders of the Hivites 65. Gen. 27. 23. Jacob deceived his father Isaac Chap. 30. 41. His Father in law and his uncle Laban Mark 10. 29. Defraud not We must live by Gods law and not by examples 1 Thess 4. 6. Jacob did that by inspiration from God without injuring his Father or his Uncle Let us so live in mutuall conversation that we circumvent not our brother in any thing
a mans faith and judgeth by the works as the effects of mens faith and life and condemns bad works for unbelief 822. 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 fulfill the works of the Law but no man can in this weaknesse perfectly fulfill the Law 823. Rom. 2. 14. The Gentiles which have not the Law do by nature the things contained in the Law ch 8. 7. The carnall minde is enmity to the Law of God for it is not subject to the Law of God The naturall Law convinceth the Gentiles the written Law the Jews The Apostle doth not in the former place affirm that all the Gentiles do fulfill 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 later by the name Carnall he understands unregenerate part and the corruption of nature 824. Rom. 2. 14. The Gentiles have not the Law 1 Joh. 3. 4. Sinne is the transgression of the Law The Gentiles indeed had not the Law published in writing by Moses but the naturall Law in the first Creation was printed in every man which we transgressed in Adam and so were made sinners Adam was saith Ambr. on Luke l. 7. and in him we were all Adam fell and in him all men fell 825. Rom. 2. 25. Circumcision verily profiteth if thou keep the Law Gal. 5. 2. ch 6. 15. If you be circumcised Christ shall profit you nothing Externall circumcision in the Old Testament was a Sacrament upon condition of the Law fulfilled Under the New Testament as other Ceremonies it is mortall in the place of this came Baptism in former times it did profit the Fathers as a seal of the righteousnesse of faith after Christ came and the Gospel was planted it was taken away by the full plenty of spirituall Circumcision 826. Rom. 3. 2. The Jews exceed the Gentiles much every way ver 9. What then are we better then they no in no wise ch 10. 12. The Apostle speaks in the former place in respect of the Jews excellency from the Covenant of God who was pleased to bestow on the Jews the grace of his Covenant and his Law before the Gentiles were called in the later place he speaks of the Jews themselves who deserved no more favour at Gods hands then the Gentiles nor were they better then we and continuing in their unbelief they have lost their priviledges they were nothing to be preferred before the Gentiles but now we are all one in Christ and that prerogative is taken away Gal. 3. 28. 827. Rom. 3. 4. Every man is a lyar ch 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 enlightened with the holy Ghost he embraceth truth as is manifest in Paul 828. Rom. 3. 8. We must not do evil that good may come ch 9 18. God bardening the wicked produceth that which is good In the former place is spoken of evil of sinne in the later of evil of punishment It is the singular goodnesse of God that he so over-rules sin that it may be converted to good as we see in Joseph 829. Rom. 3. 12. There is no man that doth good no not one John 13. 10. chap. 15. 3. You are clean through the word which I have spoken By nature by reason of inherent sinne we are all unclean by the grace of God in Christ we are cleansed and our hearts are purged 830. Rom. 3. 20. For by the deeds of the Law there shall no flesh be justified in his sight ch 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 later the Apostle urgeth works as necessary not by necessity of the cause to justifie but to be present Rem in him that is justified for works are nâ—â— cause of reigning but they are the way to the Kingdom 831. Rom. 3. 28. Faith is greater then 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 we please God but charity without Exod. 3. 17. out faith is sinne Charity is said to be greater then faith or hope because it never fails but shall endure in our future state of 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 832. Rom. 3. 25. God hath set forth Jesus Christ to be a propitiation John 18. 2. Judas delivered him to the Jews The Father delivered his Son out of love to us but Judas delivered Christ out of covetousnesse The Father for us and for our salvation Judas for thirty pieces of silver to his own destruction 833. Rom. 3. 28. We conclude that a man is justified by faith without the deeds of the Law James 2. 24. You see that by works a man is justified and not by faith only Paul doth not separate as to existency Gal. 5. 6. works from faith which works by love but the object of Justification before God 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 Justification 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 faith he doth it not that works should be despised because they follow the man justified they do not go before Justification 834. 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 weaknesse thereof The first place is of the Morall Law which faith confirmeth because Christ came to fulfill it and not to destroy it and the end of the Law is to bring us to Christ The later place is concerning the ceremoniall Law which is abrogated because the shadow was to give place to the substance 835. 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 mercifull In the first place is spoken of the cause of blessednesse namely remission of sins and imputation of righteousnesse in the later of vertues which are the way to blessednesse 836. Rom. 4 15.
our hearts by the baptism of his Spirit and his own bloud pardoning our sins and purging our corrupt affections 707. Joh. 4. 13. Whosoever drinketh of the water that I shall give him shall never thirst Ecclesiasticus 24. 21. They that eat me shall yet hunger and they who drink me shall thirst yet Christ speaks concerning thirst and desire of a thing which a man that hath it not wisheth for Ecclesiasticus concerning a thing already acquired and of wisdome whose memory is sweeter then Honey and the Inheritance thereof better then Honey and the Honeys-combe as Lyra speaks on Ecclesiasticus 708. Joh. 4. 38. You have entred into others mens labours 1 Pet. 4. 15. Let no man be a busie-body in other mens matters In the first place Christ speaks of Apostles lawfully called who under the New Testament not drawn by curiosity but being divinely and immediately called entred on the labours of the Prophets in the latter an ill desire is forbidden 709. Joh. 3. 5. 19. The Son can doe nothing of himself c. 10. 18. No man taketh away my life from me but I lay it down of my self Christ as man can doe nothing of Gods works of himself but from the Father giving all honour and glory to the Father So the Phil. 4. 13. Apostle could doe all things through Christ In the latter place he treats of the divine power that he had of laying down his life for his sheep Joh. 10. 15. and of taking it up again 710. Joh. 5. 22. The Father judgeth no man but hath committed all judgement to the Son c. 8. 15. I judge no man saith Christ to the Jews The Father judgeth by the Son and worketh all things for works external are common to the three Persons Christ judgeth no man with unrighteous Judgement as the Jews did rashly judge of him according to their carnal affections being led with hatred and malice 711. Joh. 5. 27. The Father hath given all power and judgement to the Son c. 3. 17. God sent not his Son into the world that he might judge the world but that the world should be saved by him The first place speaks of the coming of Christ in glory and of his Majesty or of the sending of the Son to Judgement the latter is concerning Christs coming in humility when he came not to judge the world but that the world should be saved by him 712. Joh. 5. 31. If I bear witnesse of my self my witnesse is not true c. 8. 14. Though I bear record of my self yet my record is true In the former place Christ speaks after the opinion of the Jews who would say to him thou bearest witnesse of thy self and no man that bears witnesse of himself is worthy to be believed and he urgeth them with it that if he testified of himself without the testimony of others then they should not believe him but he had John for a witnesse c. 5. v. 33. the Father vers 32. 37. his works vers 36. the Scripture vers 39. By the latter he defends the authority of his own testimony because he knew for what he was sent and to whom he should return that is to the Father and because he was not alone but the Father was with Vers 16. him 713. Joh. 5. 34. I receive not testimony from men c. 15. 27. And ye also shall bear witnesse because you have been with me Christ in respect of himself wanteth no mans testimony nor doth receive the testimony of men or glory from them chap. 5. 41. as the Jews did chap. 5. 44. But when Christ chooseth witnesses of his Truth amongst men he doth it by reason of our infirmity that believing Joh. 20. 32. Act. 10. 43. 1 Joh. 1. 3. we may have society with him and it may be for our salvation 714. Joh. 5. 39. Search the Scriptures c. 6. 45. They shall be all taught of God Christ speaks first of the manner and outward means but afterwards of the internal means for God teacheth us by the Scripture as an ordinary means for he will have us to search his will in and out of the Scriptures because he teacheth us by the Scriptures as he doth bring to passe other things by ordinary means 715. Joh. 5. 44. How can you believe who receive honour one of another and seek not the honour that cometh from God only chap. 12. 42. Among the Chief Rulers also many believed on him but because of the Pharisees they did not confesse him left they should be put out of the Synagogue The faith of the Rulers if it had been true and lively in Christ it would have shewed it self by confession and good works and would have brought forth good fruit it was therefore but an Historical or temporary faith for they loved the glory of man more then the glory of God 716. Joh. 6. 29. This is the work of God that you believe Rom. 3. 28. We are justified by faith without the deeds of the Law Faith is called the work of God because it is the effect and gift of God and pleasing unto him The work of faith as it is a gift of God infused into us and is an inherent quality so faith in this sense doth not absolutely justifie us but relatively as it apprehends Christ with his benefits and applyes them so we are justified by faith alone without works not for the inexistence inherence dignity or merit of faith but for the instrumental efficiency and application by it 717. Joh. 6. 37. And him that cometh unto me I will in no wise cast out Rom. 9. 16. It is not of him that willeth nor that runneth but of God that sheweth mercy To come to Christ that is to believe is not in our power but in the will of God because it is given from the Father so that it is not in mans will but in Gods mercy that we come to Christ and believe in him 718. Joh. 6. 53. Except you eat of the flesh of the Son of Man and drink his bloud you have not life in you Heb. 10. 1. The Fathers under the law had shadows of future good things Christ speaks of the spiritual receiving of his body and bloud by faith as believers are made partakers of his benefits In the Old Testament under figures in the New Tenament without figures yet so that the Fathers and we eat and drink the same spiritual meat and drink and we as they receive Christ by faith 719. Joh. 6. 54. He that eateth my flesh and drinketh my bloud hath eternal life v. 63. The flesh profiteth nothing In the first place is understood the flesh of Christ which giveth life in the latter the flesh of men taken in a carnal sense also the flesh profiteth nothing in that manner as the Capernaites dreamt concerning it 720. Joh. 6. 54. He that eateth my flesh and drinketh my bloud hath eternall life 1 Cor. 11. 28. He that eateth and drinketh unworthily eateth and drinketh his
own damnation The flesh of Christ in it self giveth life because it is alwayes so also in respect of men because some are faithful which it doth actually give life to others Infidels who are not quickned in Christ the cause whereof is not from Christ but from their own Infidelity and unworthinesse for not discerning the dy and bloud of the Lord they draw on the judgements of God upon themselves 721. Joh. 7. 5. Neither did his brethren believe in him chap. 16. 27. Ye have believed that I came out from God The former place must be understood of his brethren and corporal kindred the latter of the Apostles and his Disciples which were not all kindred to Christ according to the flesh 722. Joh. 7. 7. The world cannot hate you chap. 15. 19. Ye are not of the world but I have chosen you out of the world therefore the world hateth you In the first place Christ speaketh to his Brethren and Cousins according to the flesh that did not believe in him living carnally and after the manner of the world in the latter place he speaks of the Apostles who believed in him and were purged from all dregs of Infidelity and he assigns the causes wherefore they and other believers were hated of the world 723. Joh. 7. 8. I goe not not up yet unto this feast vers 10. He went up to the feast He went not openly with his friends that he might be seen but privately by this example of his he hath taught us not to venture our selves rashly amongst our enemies 724. Joh. 7. 16. My Doctrine is not mine but my Fathers who sent me chap. 17. 10. All mine are thine and thine are mine The Doctrine of Christ is said to be his Fathers and his in different respects the Father hath it from himself Christ from his Father also it is said to be the Fathers because he sent his Son for Christ was sent from the Father to publish it 725. Joh. 7. 26. Doe the Rulers know indeed that this is the very Christ 1 Cor. 2. 8. Had they known it they would not have crucified the Lord of glory The knowledge of Christ is either carnal and historical so the Rulers of the Jews and the Devils knew Christ but this is nothing to salvation or a spiritual knowledge by faith which justifieth believers and which the Jews that crucified Christ had not Here the same thing is said in both places and what in the first place is explained by an Ironical Interrogation in it self negative that in the latter place is done affirmatively 726. Joh. 7. 34 36. Where I am thither ye cannot come chap. 17. 24. Father I will that they also which thou hast given me be with me where I am Christ in the former place speaks to the Pharisees and carnal men rejecting his grace and he saith to them Where I am ye cannot come that is into heaven In the latter place he speaks of all the faithful which his Father hath given him 727. Joh. 8. 16. I am not alone but I and the Father that sent me chap. 16. 5. Now I goe my way to him that sent me In the first place Christ speaks of the unity of the Divine Nature and the inseparable conjunction of the Person in the latter concerning his Death and Ascension into Heaven to intercede with God the Father for us 728. 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 darknesse 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 729. 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 Rom. 14. 10. the future For we must all of us appear before Christs Tribunal 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. 730. Joh. 8. 28. I doe nothing of myself ch 10. 18. I have power c. Christ of himself that is without the Father or against his Fathers authority did nothing 731. Joh. 8. 33. We be Abrahams seed v. 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 evill 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 called the Father of believers Christ saith the Jews were from an evill spirit who did not the works of Abraham but of the Devil in respect of their malice and imitation and he that doth the works of another may be called his son 732. 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. 733. Joh. 8. 36. Yee 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 734. Joh. 8. 46. Which of you convinceth 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 735. Joh. 8. 50. I seek not mine own glory vers 12. I am the light of the world Hee meanes glory acquired from his Father not affected glory and he calls himself the Light of the world truly confessing what he is and not by hunting after vain glory 736. Joh. 8. 51. If a man keep my saying he shall never see death Heb. 9. 27. It is appointed unto all men once to dye Christ speaks of spiritual and eternal death the Apostle speaks of corporal and temporal death 737. Joh. 8. 58. Before Abraham was I am Heb. 2. 17. He took upon him the seed of Abraham There are three kind of speeches concerning Christ some things are spoken of him according to his divine Nature so he was before Abraham some things are spoken according to his humane Nature when he is called Abrahams seed or Davids and some things are spoken of both Natures that he is the Mediator between God and Man 1 Tim. 2. 5. 738. Joh. 9. 3.
for our salvation which was hid before and now is revealed or not necessary secret ascribing to the revealed will of God 807. Acts 20. 35. It is more blessed to give then to receive Paul faith that these were the words of the Lord Jesus which are not found in the Evangelists Though the words be not found there in the same letters yet the sense of them is found in the words of Christ lend looking for nothing again Give and it shall be given to you for all Christs words and deeds are not set down but only those which suffice for true faith and our salvation 808. Acts 21. 4. The Disciples said to Paul that he should not go up to Jerusalem ch 20. 22. Now behold I go bound in the spirit to Jerusalem saith Paul The Disciples by suggestion of the Spirit warned him of bonds and afflictions using also some perswasions of their own as they were moved with brotherly affection being ignorant that it was the will of God that Paul should go up thither which he had revealed to him after a singular manner 809 Acts 21. 9. Philip had four daughters virgins which did prophesie 1 Cor. 14. 34. Let your women keep silence in the Churches The first place is concerning private and extraordinary gifts the later of the publike Ministry and that which is ordinary used from which women are excluded 810. Acts 23. 3. Paul reviled Ananias the Highpriest 1 Cor. 6. 10. Revilers shall not inherit the Kingdom of God Reviling is either lawfull which riseth from zeal to Justice and hath the observation of the Law for its object that is just and honest so Peter reviled Ananias Simon Magus Paul Bar Jesus or Elymas and God all wicked men or unlawfull which proceeds from a wicked Act. 5. c. 8 c. 13. 10. desire and minde of revenge that Paul had not 811. Acts 23. 6. Paul cryed out in the conusell Men and brethren I am a Pharisee 1 Cor. 1. 12. He reproves and condemns denominations from men Paul amongst those that disagreed admits the denomination only for distinction sake and so thinking with the Pharisees he distingnisheth himself from the Sadducees So the faithfull Professors of the Gospel are called Christians but when the persons agree in Doctrine he forbids to preferre one before the other 812. Acts 25. 10. Paul will be judged at Caesars Judgement seat 1 Cor. 6. 1. Dare any of you go to Law before the unjust Civil Judicatures are to be had in honour the abuse of them is condemned and he admonisheth Christians that they should avoid contentions before unjust Judges lest so contending concerning small matters they should prostitute their sacred Religion 813. Acts 28. 28. Be it known therefore unto you that the salvation of God is sent unto the Gentiles Matth. 15. 24. I am not sent but to the lost sheep of the house of Israel The Gospel ought to be preached by the Apostles first to the Jews they not beleeving it came to the Gentiles So Christ preached to the Israelites before he gave command to his Disciples Go and teach all Nations Matth. 28. 19. St PAULS Epistle to the ROMANS IT may be said to be the Method of the holy Scripture in this are contained that which convinceth all both Jews and Gentiles of their sinnes it demonstrates Justification from sinne by the Grace of God by Redemption of Jesus Christ which we apprehend by faith and testifie by good Works as the fruits of our faith It was written in the year of Christ 55. and sent from Corinth 814. Rom. 1. 1. Paul a servant of Jesus Christ John 15. 15. I will not call you servants There are servants of sinne and servants of Righteousnesse Christ speaks of servants of sinne the Apostle was an Apostle of Righteousnesse either in respect of the common condition that he was freed by Christ from the power of Satan or of his Apostolicall office being placed in the sacred Ministry by a singular manner 815. Rom. 1. 2. The Gospel of God which he had promised before by his Prophets in the holy Scriptures chap. 16. 25. The Gospel was kept secret since the world began but is now manifested The Gospel is taken either largely as it signifies the doctrine of Glory concerning Christ revealed in the Word or strictly properly for the Gospel promised or fulfilled Metonymically when the name of the thing is given to the instrument or it is taken for the Ministry 816. Rom. 1. 13. I often times purposed to come unto you v. 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 sicknesse the planting of Churches or the like 817. Rom. 1. 18. The wrath of God is revealed from heaven against all ungodlinesse chap. 2. 4. The goodnesse of God leadeth thee to repentance Justice doth not oppose the goodnesse of God punishing wicked men as they are wicked but goodnesse 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 818. Rom. 1. 26. He reckons up heathenish beastlinesse and Sodomy Eph. 5. 3. Fornication and all uncleannesse and filthinesse let it not be once named among you The Apostle commemorates the dissolute life of the Heathens to make us avoid it not to imitate it by disgracing it that so being terrified with that filthinesse we may escape the anger of God 819. 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 820. 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 later of a necessary instrument God will condemn the wicked and Infidels according to the Law and acquit the beleevers according to the Gospel for he that believes shall be saved and both waies God will reward according to our works as they were done well or ill from faith Mark 16. 16. or infidelity 821. Rom. 2. 6. He shall render to every man according to his deeds ch 3. 28. ch 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 Behold I come quickly and my reward Rev. 22. 12. 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
as are already perfect Mans perfection is in heaven to which we bend our course that he means in the first place but our perfection on earth must be conformable to Christ our head in doing well and suffering The Philippians are called perfect not simply so but comparatively in respect of those that are weak who are to be born withall by those which are strong in respect of whom also Col. 3. 6. Heb. 5. 13. they are termed children 980. Phil. 3. 21. Christ shall change our vile bodies that they may be fashioned like to his glorious body Heb. 1. 4 5 13. The Angels shall not be like him Our bodies shall be conformable to Christs glorious body which he had in his resurrection but not by reason of his Majesty and power he hath by the Hypostaticall union The Epistle of St PAUL to the COLOSSIANS HE exhorts them to embrace the Doctrine of the Gospel and to fly from the teaching of false Apostles and he warns them to live godly putting off the old and putting on the new man that in Oeconomicall Government the men old men and Masters should observe humanity and equity women children and servants should live in obedience that all should be watchfull in prayer It was sent from Rome by Tychicus and Onesimus 981. Col. 1. 24. I fill up that which is behinde of the afflictions of Christ in my flesh for his body sake which is the Church Heb. 10. 14. For by one offering he hath perfected for ever them that are sanctified The Passions of Christ as to merit and satisfaction are perfect for his Church the Apostles Zach. 2. 8. Mat. 25. 2 Tim. 3. 12. and Martyrs fill up in their flesh what is behinde of the afflictions of Christ enduring miseries wherein Christ himself suffereth for they are his Members He that toucheth you toucheth the apple of mine eye What you do to any of these little ones you do it unto me it is added for the Church not to redeem the Church but to edifie and strengthen the Church by our example of constancy and patience 982. Col. 2. 3. In Christ are hid all the treasures of wisdom and knowledge Matth. 24. 36. But of that day and hour knoweth no man no not the Angels in heaven but the Father only Christ in the state of exaltation hath a perfect knowledge of all things because all power in heaven and earth is given to him and he sits at the right hand of God In the state of humiliation he knew not when the last day should be not in respect of himself saith Augustine but in respect of us 983. Col. 2. 9. In Christ dwelleth all the fulnesse of the Godhead bodily Heb. 2. 17. It behoved him to be like unto us in all things sinne excepted He is like to us in all things in respect of the essence of humane nature not in respect of his subsistence in the person of the Word and of his Hypostaticall union Glory and Majesty 984. Col. 3. 2. Set your affections on things above and not on things on the earth Rom. 11. 33. O the depth of the riches both of the wisdom and knowledge of God To set our affections on things above is to elevate our mindes to heaven above all earthly things unto our Country where we wait for our happinesse yet so that we be not high-minded and desire to know that which God will not have us to know for some things are to be beleeved and soberly to be searched into but other things which exceed the measure of our faith must not be searched unto he is overwhelm'd with Glory that seeks into Gods Pro. 25. 2. Majesty 985. Col. 3. 2. Set not your affections on earthly things 1 Tim. 5. 8. He that provideth not for his own houshold is worse then an Infidell The first place forbids us to search after earthly things neglecting spirituall and heavenly things for so far must we take care for earthly things as they may serve to Gods glory and our use for our salvation The two Epistles of St PAUL to the THESSALONIANS IN the first he commends their faith and constancy and exhorts them to an honest life and a serious expectation of Christs last coming In the second he comforts them against persecutions and foretels the last day the Kingdom of Antichrist defection from the Gospel He exhorts them to good words and works These two Epistles were written from Athens 986. 1 Thess 1. 3. Remembring your work of faith and labour Rom. 3. 28. Gal. 3. 10. Faith is opposed to works Faith is a work but not ours or proceeding Joh. 6. 29. from our own strength for then it would not justifie us but it is the work of God and a quality in us respecting the merits of Christ therefore the Apostle cals not faith it self so much a work as he doth that which proceeds from faith 987. 1 Thess 2. 20. For you are our glory 1 Cor. 1. 31. He that glorieth let him glory in the Lord. Our glorying hath its foundation in God in the mean while if any thing be done amongst the auditory by the work of the Ministry we must say with the Apostle It is not I that laboured but the grace of God which was 1 Cor. 15. 10. with me 988. 1 Thess 4. 17. Then we which are alive and remain shall be caught up together with them in the clouds to meet the Lord. 2 Tim. 4. 6. I am now ready to be offered and the time of my departure is at hand In the first place is spoken of the company of the faithfull by reason of the most near communion and uniting of the body of Christ for we are all one spirituall body so many as believe in Christ so that what happens to one member may seem to happen to all the rest 989. 1 Thess 5. 5. Ye are all children of the light and of the day not of the night Rom 8. 19. For the earnest expectation of the creature waiteth for the manifestation of the Sons of God We are here with Paul children of light and the day in grace not yet in glory The Apostle expected not to be made the Sonne of God because he was so already actually but only to be revealed to be so for it appears not so yet what we shall be for though we be heirs we do not yet actually possesse the Kingdom we must therefore distinguish sonnehood acquired here by grace from that which shall be in our Country by glory 990. 2 Thess 1 5. The persecutions and tribulations which you endure are a manifest token of the righteous judgement of God that ye may be counted worthy of the Kingdom of God for which you also suffer Ephes 2. 8. You are saved through faith and not of your selves it is the gift of God The faithfull are worthy not by their own worthinesse but Christs also the word worthy Col. 1. 13. is the same here with convenient 991.
about the Law In the first place he requires that Teachers by their Office shall rebuke those that are gainsayers with all long suffering and sobriety in the later that they avoid janglings about words that is contentious clamorous unprofitable Disputations and verball Discourse which tends not to edification either with Heretiques or others in the Church because they edifie none but rather confirm them in their sinnes 1007. Tit. 2. 15. Rebuke with all authority 1 Tim. 3. 3. A Bishop must be no striker Titus was gentle by nature therefore he is warned to rebuke with authority He inculcates to Timothy modesty and mildnesse that when he rebukes he should not strike but should rebuke diversly according to the diversity of mens faults offices ages degrees otherwise old men otherwise young men otherwise those that sinne of malice otherwise those that sinne of infirmity otherwise those that were ready to obey and otherwise those that were obstinate as there were in Crete many despisers of the Ministry The Epistle of St PAUL to PHILEMON HE intercedes for Onesimus who was runne from his Master Philemon and would have his Master receive him again 1008. Philem. v. 5. He had love and faith toward all the Saints Mark 16. 16. John 3. 16. Whosoever beleeveth in Christ shall be saved Philemon did testifie to all men by his works of love toward the Saints that he had a lively faith in Christ The Epistle to the HEBREWS is also thought to be St PAULS but his Name was left out least the Jews should be deterred from the reading of it HE describes the person of Christ according to his Divine and humane Nature and he confirms his Offices Priestly Kingly and Propheticall and exhorts the Jews to faith constancy and good works by the example of the Fathers 1009. Heb. 1. 3. Christ sate down at the right hand of the Majesty on high Acts 7. 55. Steven saw the son of man standing at the right hand To sit at the right hand is to have all Glory Majesty Kingdom and Power both in heaven and in earth The Lamb standing at Gods right hand which was slain for us and intercedes as a Priest on our behalf stands as Aaron stood with his Censer of old betwixt the living and the dead to turn away the wrath of God 1010. Heb. 2. 3. The Gospel was confirmed unto us by those that heard Christ Gal. 1. 12. I neither received it of man neither was I taught it but by the revelation of Jesus Christ In the first place it is spoken of the Apostles who were with the Lord into which number Paul was taken after Christs resurrection and he was more confirmed after his admission communicating with them those things that he had learned by revelation from Christ 1011. Heb. 7. 19. The Law made nothing perfect James 1. 25. The perfect Law of liberty The first place is concerning the Ceremoniall Law which the Jews abused separating the Law from Grace and the Spirit of Christ and opposing the Law to the Gospel The later place is concerning the whole Doctrine divinely revealed comprehended in Gods Word which contains not only in writing Morall Precepts but also Promises concerning Christ of all which Christ is the soul recreating our souls by his Spirit and enlightning our eyes 1012. 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 beleeve 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 testimoniall and mark of our Faith and Justification before God 1013. 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 temporall concerning the possession of the Land of Canaan which Abraham Isaac and Jacob Act. 7. 5. obtain'd not by themselves but by their successours but the promise was spirituall concerning Christ to be sent and that by faith in Joh. 8. 56. him they should obtain eternall 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 beleeved he should come 1014. 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 sinnes Repentance if it be taken passively is referred to Esau's father whose minde could not be changed with his prayers that so he might revoke the blessing conferred upon Jacob but Gen. 27. 33. v. 45. take it actively concerning Esau's repentance and that was not serious but hypocriticall who intended to kill his brother The Canonicall Epistle of St JAMES HE warns them who boasted of their faith without works that they should shew their faith by their works in the Divine Law and flee from sinnes that are forbidden and embrace virtues that are commanded 1015. James 1. 5. If any man lack wisdom let him ask it of God 1 Cor. 3. 18. If any man amongst you seemeth to be wise in this world let him become a fool that he may be wise The first place is concerning spirituall and heavenly wisdome the Authour whereof is God the later concerning vain earthly worldly wisdome and carnall which is foolishnesse with God 1016. James 1. 25. ch 2. 12. The perfect Law of liberty Gal. 4. 24. Which gendreth unto bondage In the former place not only the Morall Joh. 8. 36. Law according to which whosoever liveth is free but also the Doctrine of the Gospel whence true liberty results is to be understood in the later in respect of us and by accident it is called the Law of bondage 1017. James 2. 24. A man is justified by works and not by faith only Rom. 3. 28. We conclude that a man is justified by faith without the deeds of the Law The sayings of the Apostles Paul and James Aug quest 76. are not repugnant one to the other the one saith that a man is justified by faith without works the other saith that faith is dead without works those works that go before faith are vain but he speaks of those works that follow faith Paul considers a man justified before God James a man justified before men Paul speaks of true internall faith which justifies in the sight of God James of the outward profession of faith historicall knowledge and the effects and testimonies of it The two Epistles of the Apostle St PETER THe former commemorates Gods benefits exhorts all men in generall to the duties of piety and honesty toward God themselves and their neighbours but in particular in their Domesticall Politique and Ecclesiasticall condition c. the later warns the faithfull that they proceed in godlinesse and fly from false teachers deriders and such as deny the