God works as the Author and we must work as the Instruments we must work because God works we must work but with Gods strength * 1343. 1 Cor. 12.7 But the manifestation of the Spirit is given to every man to profit withal 2 Pet. 2.15 Balaam who loved the wages of unrighteousness The former place tells us that God hath given gifts unto men that his Church may profit by those gifts and the second place doth not tell that if God did give Balaam those gifts but he gave them for this purpose that he should have made Gods Church profit thereby now that he did not use those gifts so was his own failing Besides it is the opinion of most that Balaam was a Witch And so had not those gifts as Gods Children have them from God 1344. 1 Cor. 13.2 Though I have all faith so that I could remove mountains I am nothing Rom. 3.28 We are justified by faith without the works of the Law In the first place Mat. 17.20 by all faith is meant faith of working all manner of miracles so that it can extend it self so far as to remove mountains yet charity may be separated from such a faith 1 Joh. 3.23 but it can never be separated from a justifying faith to subsist without it * 1345. 1 Cor. 13.3 Bestow all my goods it profiteth me nothing Luk. 11.41 Give alms and all things shall be clean to you The Apostle supposeth that if a man which wants charity do such acts yet he would be no better by those acts as to obtaining of heaven Our Saviour speaks of giving alms out of charity and from a right principle 1346. 1 Cor. 13.9 We know in part 1 Joh. 2.20 Ye know all things In this life our knowledge is in part and imperfect but in the next life it shall be perfected the latter place is concerning necessary things to the knowledge of Antichrist that is done by the Holy Ghost leading us into all truth by degrees and parts 1347. 1 Cor. 13.12 We see now through a glass darkly but then face to face 2 Cor. 3.18 But we all as with open face beholding the glory of the Lord. The face in Scripture is taken for Gods Essence Exod. 33.23 for his general presence Deut. 31.17 for Gods grace Num. 6.25 for his revenge Rev. 6.16 for knowledge and internal vision Exod. 33.11 of this in the first place but in the latter is meant the sight of God in our Country that is in heaven as it is said through a glass and in riddle in respect of the Law for God is seen by us in part in the Word of God as he is * 1 Cor. 13.12 with 2 Cor. 3.18 There is as much difference betwixt the knowledge we have at present of God that we shall have in heaven of him as betwixt seeing a man thorough the window at distance and seeing him face to face As for the second place it doth not compare the knowledge we have with what we shall have in heaven as the former did but it compares the knowledge we have under the Gospel with that we or our Fathers had under the law for now we in comparison of them which were under the Law seem to see face to face and they as it were thorough a glass yet we in comparison of them that are in glory seem to see as thorough a glass and they face to face 1348. 1 Cor. 13.13 Now abideth faith hope and charity but the greatest of these is charity Gal. 5.6 Faith works by love Charity being the effect of faith is the inferiour for by faith we are justified Rom. 5.1 and Christ dwelleth in us and we please God we are the sons of God and obtain eternal life Charity is not the greatest vertue but because it shall remain in the next life in its operations * 1 Cor. 13.13 with Gal. 5.6 Charity If the Apostle speaks here not of justifying faith but of faith of Miracles of which Vers 2. then there can be no question but charity far exceeds that faith But because he joyns it with hope and Divines generally understand this of saving graces let it be understood of justifying faith and yet charity hath the greatest preheminence as 1. In respect of the Object Faith respects God only Charity God and our neighbour 2. In respect of the manner of working Faith works by receiving Christ and all his benefits Charity by giving and bestowing both our affections and goods it is better to give than receive 3. In respect of duration or continuance Faith and Hope shall cease in the life to come Charity shall remain in the life to come 4. In respect of the end Love is the end and scope of the other two graces yet upon another account Faith is the principal grace viz. of our Justification 1349. 1 Cor. 14.31 You may all prophesie one by one Heb. 5.4 No man taketh this honour to himself but he that is called of God The Apostle understands all that are lawfully called to the Office of Prophesying Jer. 28 2. 1 Pet. 4.11 You all that are Prophets may prophesie one by one but this invites not others who are not to take this honour till they be called 1350. 1 Cor. 15.9 I am the least of the Apostles Ver. 10. I laboured more than they all He was the least in order because he was the last called to be an Apostle but he was greater in labouring Rom. 15.16 17. because the charge of all the Churches was committed unto him In the first place he speaks lowly of himself according to Christs commandment When you have done all those things which are commanded you say we are unprofitable servants we have done that which was our duty to do Luk. 17.10 In the latter place he speaks of those that strove with him by emulation to whom he compares himself not derogating from others but he magnifies his Apostleship from his faith and fruits of his works * 1351. 1 Cor. 15.22 In Christ shall be made alive Job 14.14 If a man die shall he live again All men shall rise to judgment Job speaks of a mans dying in the world and implies that he shall not live again in the world though he doth not exclude by this his belief that man shall live again in the next world for he said he knew his Redeemer lived c. * 1352. 1 Cor. 15.24 28. Shall deliver up the kingdom to his Father Hence the Socinians argue against the Eternal Deity of Christ to deliver up the Kingdom was not regnantis potestatem the power of the Ruler As if Christ should then cease to rule for Luk. 1.33 he was to rule to eternity By the Kingdom is to be understood the people or Church of Christ glorified and this place is to be interpreted by Eph. 4.27 To deliver the kingdom to the Father is to set the Church before the Father gloriously and therein is not the end of Christs ruling but an
given to the Israelites as the land of Canaan was 212. Deut. 2.19 I will not give to thee of the land of the children of Ammon Josh 13.24 Moses gave to the tribe of Gad the one half of the land of Ammon The Ammonites held the land which they possessed in the dayes of Moses the other part of the Countrey formerly possessed by Sihon was distributed to the Israelites * 213. Deut. 4 6. Sure this great Nation is a wise and understanding Nation Rom. 3.11 There is none that understandeth It was a wise Nation politically and in humane affaires but yet might be spiritually blind naturally every man is blind not understanding the mind of God * 214. Deut. 4.48 To Mount Sion which is Hermon Now Hermon was beyond Jordan Sion at Jerusalem Answ Hermon in the Sidonian tongue is Sarion as Numb 9. which the Sidonians and Amorites call Sanir the whole tract of the Mountain was called Galaad whose utmost part beyond Jordan is called Hermon or Sarion or Sanir or Sin but it s writ with Shin to difference it from the other Scin which was the Tower of David which is writ with Tsade * Deut. 5.3 He made not a Covenant with our Fathers c. Gen. 15.18 He made a Covenant with Abraham Answ The Covenant he made with Abraham was not such a Covenant as this he made with the Israelites He promised the Land of the Cananites to Abraham but to these his posterity that they should be his peculiar people by peculiar Laws Ceremonies obliged to himself and they on the contrary did oblige to take him for their God 215. Deut. 4.10 11. The Israelites stood before the Lord God in Horeb. Exod. 29.11 The Tables of the Law were given in Mount Sinai Mount Horeb was called otherwise Mount Sinai or the top of the pinacle of the Mount 216. Deut. 6.3 10.20 Thou shalt fear the Lord thy God and him onely shalt thou serve Col. 3.23 Exod. 6.5 Servants obey in all things your Masters according to the flesh with fear God must be feared above all things and he must be first served masters according to the flesh must be obeyed for his sake and in respect to his commandement * 217. Deut. 6 4. Hear ô Israel the Lord our God is one Lord. Matth. 2.8 Baptizing them in the name of the Father c. Object The latter place speaks distinctly of three else why should they be baptiz'd in their names the former place speaks of one God Answ Unity is referred to the essence or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Trinity of Persons to the Hypostasis which subsist in one simple and undivided essence and distinguished by incommunicable proprieties When the Scripture speaks of the Unity of the Godhead it speaks in opposition to the Creature but when it speaks of the Trinity of Persons it speaks with relation to the Divinity considered in it self or one Person with another 218. Deut. 6.13 Thou shalt swear by the name of the Lord. Mat. 5.34 Swear not at all Aug. Epist 154. That oath is lawfull when we give testimony to the truth in the name of God the Magistrate and necessity requiring that of us such an oath Christ condemns not but vain and unnecessary oathes and such as are made by the creatures and he saith so not because it is sin to swear the truth but perjury is a horrid sin 219. Deut. 6.16 Thou shalt not tempt the Lord thy God James 1.13 God cannot be tempted with evill Divine temptations are for tryal but men do tempt God when they ask such things of him that are not according to his will Exod. 17.8 Psalm 9.2 Matth. 12.39 Diabolicall temptations are to seduce us he tempts good men to turn them from what is good wicked men to keep them still in their wickednesse * Deut. 6.16 with James 1.13 Temptations wherewith men tempt God are twofold First Such as men tempt God withall as are good if we regard the things asked and sought of God yet if we regard the circumstances of Persons asking time place c. we cannot say they are good Thus Exod. 17.8 Psalm 95. 1 Cor. 10. Meat was good but not good to ask it so of God in the wildernesse and tempt him in the desert Secondly Evill temptations or such temptations as are evill in themselves and tend to evill God cannot be tempted this way nor he ought not the other way Of the latter sort might those temptations of the Jews to Christ and the Devill to Christ Cast thy self down Thou shalt not tempt that is our duty God cannot be tempted that is his nature we may try that God cannot yield to temptations in respect of himself who is infinitely good he cannot be tempted but in respect of men he is often tempted Eph. 17.2 * 220. Deut. 7.3 4. Thou shalt make no marriages with them c. for they will turn away thy sonnes from following me c. 1 Cor. 7.14 The unbelieving wife is saved by the believing husband It is one thing to marry an Infidell while she is an Infidell another thing for Infidels or one of them after marriage to be converted The former place is meant of a believers marrying an Infidell the latter of Infidels converted after marriage * 221. Deut. 7.2 Thou shalt make no Covenant with them 1 Kings 15.19 There is a league between me and thee This was a particular case of the Israelites with the inhabitants of Canaan as to dwelling c. Nor did it hinder but they might make a Covenant with the rest of the Nations which God sent them not to destroy * Deut. 7.2 Destroy the Cananites Matth. 5.44 Love your enemies We must love the Lord absolutely and others in God and for God that is so farre forth as it standeth with his pleasure and therefore when he commandeth to kill we may lawfully kill And this we may do by way of punishment appointed by God not only without hatred but in love to Gods Command forgiving the wrong which concerns us and also praying for grace and mercy for the party if he belong to God * 222. Deut. 10.6 7 8. with Numb 33.31 32. From Moseroth to Bene-Jaakan and here it s said to be from Beeroth to Bene-Jaakan to Moseroth Now there were seaven severall encampings between Moseroth and Mount Hor Numb 33.31 c. Answ In those stations mentioned Numb 33. they were marching towards Kadesh before their 40 year and so they went from Moseroth to Bene-Jaakan But in these stations Deut. 10.6 they are marching from Kadesh in their 40 year by some of that way that they came thither and so they must go from Bene-Jaakan to Moseroth Moseroth Mount Hor Gudgadah and Horhagidgad were but the same place and Countrey as Horeb and Sinai were though they be counted two severall Encampings of Israel Exod. 17.1 6. 19.1 compared 223. Deut. 10.17 The Lord your God is God of Gods and Lord of Lords Chap. 32.39 I am God alone
to God as in the former place 512. Psal 79.6 Pour forth thine anger upon the Nations 1 Cor. 13.7 Love endures all things The Psalmist asks this not out of a vitious affection and desire of revenge but from a just zeal kindled by the holy Ghost whereby he was inflamed for Gods glory against Blasphemers the incurable enemies of God * Psalm 79.6 with 1 Cor. 13.7 The former is a deprecation against the enemies of the godly The latter describes love as that grace which makes a charitable man apt to construe all things to the best and hope for the best where there is no apparent reason to the contrary enduring all things which may be endured with a good conscience which no way hinders the praying against wicked men as they are enemies to God or Religion For though love may make us endure personall wrongs it cannot make us endure publick wrongs to God and the Gospell Charity may make us bear with outward pressures inflicted by persecutors yet pray against the persecutors as persecutors 513. Psal 81.13 He gave them over to their own hearts lusts Act. 17.28 In him we live and move and have our being The first place speaks of the ill affection proceeding from mans corrupt nature the latter of the work of God in men and the conservation sustentation and government of all his creatures 514. Psal 82.6 I said Ye are Gods John 17.3 This is life eternall to know thee the only true God Jer. 9.23 24. The Magistrates are called gods not by nature but from the Majesty communicated to them and their judiciary power that so men may be brought to obedience by them God is so by nature the Magistrate by his office hath a grant of part of divine power and being Gods Vicegerent he must do all according to Gods will and not according to his own will 515 Psal 89.7 O Lord God who is like unto thee 1 John 3.2 We know that when he appears we shâ—ll be like him The Psalmist speaks of the mighty men of the earth who living wickedly and ungodly are not like to God And John speaks of the faithfull who though they are here strangers and pilgrims seeing onely in a glasse by faith yet when the time of perfection shall come we shall see him face to face as he is and reign for ever with him 516. Psal 90.9 We passe away in thy wrath John 3.36 He that believeth not the Son the wrath of God abideth on him God is angry for a time not against the persons of the godly but against their sinnes and he chasteneth them here not for ever for their good and not for their hurt but unbelievers shall never see Gods gracious face unto life 517. Psal 92.16 There is no iniquity in God Rom. 11.32 God hath concluded all under unbelief that he might have mercy upon all God being free from all iniquity hath concluded that it argueth all men to be guilty of sinnes not as the cause thereof but as a judge whilst he declares them guilty for sin if he would deal according to rigour of divine justice 518. Psal 102.26 27. Heaven and earth shall passe away as a garment shall they wax old and as a vesture shalt thou change them 104.5 Eccl. 1.4 The earth shall not be removed for ever c. The earth shall endure to the time appointed by God and what is corruptible of it shall be burnt with fire in the end of the world For ever here signifies not eternity but a long time * 519. Psalm 102.26 27. with Eccles 1.4 But the earth abideth for ever The former shews that the earth is not permanent The latter shews that the earth abides a long time more than men of whom its there said One generation goeth and another cometh The earths duration is opposed in the latter to the duration of man here not being intended the duration of the motion or standing of it This word For ever in Scripture signifyeth that which is of long continuance as Exod. 21.6 1 Sam. 1.22 and 27.12 2 Kings 5.27 2 Chron. 13.5 Though it s not to be denied that sometime it signifies that which never is to have end Exod. 3.15 15.18 Deut. 33.40 Luke 1.33 In the former place the earth is compared to Gods Eternity and so it s said to wax old and to be changed In the latter place the earth is compared with that which is very short lived man and so it s said to abide for ever i. e. comparatively to man 520. Psal 103.10 Dealt not with us after our sinnes nor rewarded us after our iniquities Deut. 7.10 I will repay to them in time God rewards believers not according to their iniquity nor doth he deale with us after our sinnes for when we were his enemies he was reconciled to us by Christ and gave us life but he rewards the unbelievers according to their works and condemnes them by just judgement 521. Psal 104.5 Thou laidst the foundations of the earth 2 Peter 3.5 The earth standing out of the waters and in the waters by the word of God The basis of the earth is the power of God that supports all this Universe the earth is called the Centre of the Universe and is said to subsist in the waters and out of the waters because it is compassed by the waters like an Island * 522. Psal 104.6 Thou coverest it with the deep as with a garment the waters stand about the Mountains Psal 136.6 He stretcheth out the earth above the waters God covered the earth in the first Creation with water or rather in the generall deluge He founded it on the waters Either waters being at the Center of the earth or else the hills are above and so are the banks above the Seas 523. Psalm 104.15 Oyle that maketh a chearfull countenance Isa 3.18 The Lord will take away the bravery of their tinkling ornaments their caules and their round tires God will not have people to paint their faces for that is reprehended in Isaiah but because God foreknew by the fall that most grievous diseases would afflict us he gave power of healing to Plants and art to Phisitians and Apothecaries to make Oyles and Unguents Chymically to cure and refresh men Of this the Psalmist speaks 524. Psal 105.37 There was not one feeble person amongst them Deut. 25.18 Amalek slew all that were feeble behind thee The Israelites going out of Egypt were sick of no disease but there were women with child and old people who were weary in the way and sat down to rest 525. Psal 106.31 Phinehas slew two of them in their fornication and that was counted to him for righteousnesse Rom. 4.3 Abraham believed God and it was imputed unto him for righteousnesse This just heroicall act of Phinehas pleased God To Abraham believing in Christ grace and righteousnesse is imputed Therefore to be imputed for righteousnesse signifies diversly as it is applyed to different persons * 526. Psal 107.40 42. He
though for a time Gods people may want the possession of the earth yet in regard of their posterity or of having that which is equivalent to it for themselves they do not want it 771. Mat. 5.10 Blessed are they that suffer persecution for righteousness sake Ver. 12. Because great is their reward in heaven 1 Pet. 2.10 c. 4.14 Rom. 8.18 The afflictions of this world are not worthy of the glory hereafter which shall be revealed in us The reward here hath no relation to any merit of ours but to the free love of God who promiseth for Christs sake a reward of his grace to them that ask him and crowns his gifts in us Nor do the afflictions and sufferings of this life merit the free rewards of eternal life * 772. Mat. 5.12 with Rom. 8.18 The Former place tels us that those who are persecuted for the Gospels cause may rejoyce because they have a great reward in heaven not that this persecution did merit Heaven but because God would freely give it to such a person as was so qualified it is a reward not a desert it is of grace not of merit The latter place shews that all we can do cannot deserve heaven Mat. 5.44 Love your enemies 1 Joh. 5.16 There is a sin unto death I do not say you shall pray for it The former place gives a general rule the latter tels us of a particular exception Love your enemies so as to pray for them unless they be such enemies as sin a sin unto death Love your private enemies I do not say the enemies of the Church pray for them till you be clearly convinced that they have sinned the sin unto death 773. Mat. 5.12 Great is your reward in heaven Eph. 2.8 By grace you are saved through faith it is the gift of God Our salvation properly is not a reward but the gift of God Rom. 5.6 c. 3.28 Phil. 2.13 1 Tim. 4.8 in respect of acquiring it and application conservation and perfection 774. Mat. 5.14 You are the light of the world Joh. 8.12 I saith Christ am the light of this world All Doctors of the Church and all Christians enlightned by Christ are light not of themselves but from Christ of whom they receive their splendor and divine light or Christ is of himself the true original light who enlightens every man that comes into the world * Mat. 5.14 with Ioh. 8.12 There be several kinds of Lights Original and derived the first as the Sun the other as the Stars Original is that which is the cause of all light and so in the latter Text Christ is the Cause of all light and knowledge which is saving and in this sence Iohn Baptist Ioh. 1.8 is not the light nor any Disciple But there is a derived light which shineth forth but yet is received from another and so Iohn was a burning and shining light or lamp Ioh. 5.35 and so were the Disciples 2 Cor. 4.6 for they received their light from Christ and they testified of this light and they walked as in the light 775. Mat. 5.16 Let your light so shine before men that they may see your good works c. 6.1 Beware that you give not your alms before men All that are enlightned with the light of the Gospel must study to do good works Rom. 13.12 That by the works themselves the faith and godliness in our hearts may be known to men But in the latter place all works of ambition and boasting are forbidden by Christ for hypocrites they do so desiring to be praised and seen of men * Mat. 5.16 with 6.1 The former place speaks that Ministers must preach so as men may have occasion to glorifie God both by their life and Doctrine The latter place bids both Minister and people to avoid doing any thing for vain glory for that hinders the glory of God It is lawful to do good works before men to stir them up to do the like and to praise God but it is not lawful to do any work to have praise with men it is one thing to do a good work to evidence to men our faith when it is doubted and accounted by men to be hypocritical another thing to do a good work before men to make our hearts which are hypocritical to appear to be true * 776. Mat. 5.17 with Rom. 10.4 Christ is the end of the Law to every one that believeth The former place shews Christ as God and man came not to destroy that mandatory part of the Law viz. the moral part the mandatory part is Ceremonial Judicial and Moral He hath not destroyed this last though he hath fulfilled so much as concerned him the first second yea the third He came not to destroy that part of Gods Word concerning Righteousness and Justice which Moses penned by Gods Commandment or the Prophets i. e. That part of Gods Word which is contained in the writings of all the Prophets in the old Testament after Moses He came not either by his Doctrine or Practice to free men from the obedience thereof or to put an end to them so as they should be useless But he came to fulfil them First By his Doctrine 1. Restoring the proper meaning and true use 2. And by revealing the right way Secondly By his Person he fulfilleth the Law 1. By becoming accursed to the Law 2. And by perfect obedience unto the Law Thirdly He fulfilled the Law in the Elect by creating faith in Christ and by giving them the Spirit of God The second place tels us Christ is the end of the Law He ended the Ceremonial Law and legal Rites the Law Prophets being until John Mat. 11. He was the end of the Law but not directly for in general the Law was made to make man righteous but seeing that could not be done the Law brings us to Christ in whom we are righteous 3. Christ is the end and scope aimed at in the Old Testament all the Prophets gave testimony of him Christ he is the end because he perfectly fulfilled it the Ceremonial Law being the substance of it the Moral Law by his active and passive obedience Christ is the end of the Law as the Law is taken more largely for the whole Doctrine contained in Moses Joh. 5.46 Or secondly as the Law is taken more strictly for the Precepts of the Moral Law in three respects 1. Of his personal obedience which the Law required 2. In regard of satisfaction for the punishment due by the Law 3. In justifying us by Christ to whom the Law as a Schoolmaster brings us 777. Mat. 5.17 I came not to destroy the Law but to fulfil it Gal. 3.13 Christ came to redeem us from the curse of the law There is a difference between the Law and the Curse of it as Christ hath fulfilled the Law so must we walk in his Commandments and by applying Christs satisfaction to our selves we are said spiritually to fulfill the Law from the curse and
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