ch 5. 20. Where there is no Law there is no transgression ch 2. 12. As many as sinne 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 later he speaks of the natural Law for even the Gentiles shall perish for violating of it 837. Rom. 4. 18. Abraham against hope ver 18. Believed in hope He beleeved 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 838. 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 Sonne 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 839. 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 sinne we fall when we think we stand 840. Rom. 5. 4. Patience worketh experience James 1. 3. Experience worketh patience Probation in the first place is taken passively for experience which rejoyceth by patience in the later it is taken actively for triall and the effect of it that is tribulation for affliction trieth faith as fire doth gold 841. Rom. 5. 6. 7. Christ died for us 1 John 3. 16. Because he that is Christ laid down his life for us and we ought to lay down our lives for the brethren Christ dying for us a sacrifice and revenger Col. 1. 24. paied our ransom for us John comparing the death of Christ for us and our death for the brethren doth it secundum quid for we die not to redeem our brethren but to edifie them 842. 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 Righteousnesse Christ the righteous died for us and so by righteousnesse he overcame the devil therefore because the devil had slain Christ it was necessary that he should release those that were captives and the Aug. de Trin. l. 13. c. 2. devil by the price paid was not made rich but ensnared 843. Rom 5. 10. When we were enemies we were reconciled to God by the death of his Sonne John 15. 13. No man hath greater love then this that a man lay down his life for his friends By nature we are Gods enemies by reason of sinne but by grace we are reconciled to God by Christ who died for us and we are so made the dearest friends unto God 844. Rom. 5. 12 18. As by one man sinne entred into the world and death by sinne 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 righteousnesse by grace on all that beleeve on him 845. Rom. 5. 20. The Law entred that sinne might abound ch 7. 12. The Law is holy and the Commandment holy just and good The Law increaseth sinne not of it self and its own nature but by accident because it discovers sinne 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 846. Rom. 6. 3. So many of us as were baptized into Jesus Christ were baptized into his death Act. 8. 13. Simen 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 Righteousnesse and Holinesse which beleevers who are baptized do Simon Magus and hypocrites that are not faithfull Hieror in Rom 6. 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. 847. Rom. 6. 12. Let not sinne reign in your mortall body ch 3. 12. There is none that doth good no not one The first place is to exhort us to mortifie sinne in us in the Regenerate sinne reigns not they are wholly dead to sinne 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 848. Rom. 6. 14. Ye are not under the Law but under grace Gal. 3. 22. The Scripture hath concluded all under sinne The first place is concerning the Regenerate who are not under the malediction dominion and rigid exaction of the Law the later is concerning all that are subject to sin for whom the Law is a Schoolmaster to Christ by the knowledge of our sins 849. Rom. 6. 18. You are become the servants of righteousnesse vers 20. You were free from righteousnesse In the former place is spoken of those who were converted and freed from the yoke of sin in the later of those that are not yet converted who are free from righteousnesse and are not under the government of righteousnesse for carnall wisdom cannot be subject to the Law of God 850. Rom. 6. 23. The wages of sinne is death Wisdom 2. 24. By the envy of the devil death entred into the world The wages of sinne is death because the Justice of God would have it so to punish mankinde that was fallen by death the Authour whereof was not God but it came into the world by the envy of the devil 851. Rom. 7. 6. Now we are delivered from the Law Matth. 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 sinne 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 852. Rom. 7. 7. I had not known lust unlesse 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
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.
Doctrine and Law delivered by him or by his Ministry as Acts 19. into John's Doctrine but in the later it is taken properly so we are baptized in the name of the Father Sonne and holy Ghost for baptism cannot be performed in the name of any creature because to be baptized in the name of any one that is by his command and authority to be baptized for his worship faith and obedience 933. 1 Cor. 10. 23. No temptation hath befallen you but such as is common to men Matth. 4. 3. The devil is a tempter Temptation is the divine probation of our faith and obedience or a devilish tempting of us to sinne or when men tempt us to persevere in sinne or when the weaknesse of our nature draws us into faults and errours such were the temptations of the Saints and of the Corinthians here 934. 1 Cor. 10. 15. Judge ye your selves what I say Joh. 5. 39. Search the Scriptures The Apostle makes all men judges of his cause if any could not judge it was not imbecillity of the Law but the deed because all were bound to know things that concerned their faith for by the Word of God we may judge concerning things that belong to faith the knowledge whereof is necessary for all men and it is acquired by reading meditation invocation and searching the holy Scriptures 935. 1 Cor. 10. 15. I speak as to wise men ch 3. 1. As to carnall and babes The Corinthians were wise in respect of their doctrine but carnall in their affections by reason of their strife and contentions for the most learned have their carnall desires nor were they all wise or carnall for often what belongs to some is imputed to all 936. 1 Cor. 10. 21. Ye cannot drink the cup of the Lord and the cup of devils ch 11. 29. He that cateth and drinketh unworthily eateth and drinketh his own damnation The first place is of right and so they cannot nor must not eat or drink though they do eat and drink the later is understood of the fact whereby they take it 937. 1 Cor. 10. 24. Let no man seek his own but every man anothers wealth 1 Tim. 5. 8. But if any man provide not for his own especially for his own house he hath denied the faith and is worse then an Infidel The first is to be understood with limitation that no man out of over-much love of himself should do his own occasions boastingly which is farre from Christian charity which teacheth that a man is not born for himself but to serve God and to do good to his neighbour 938. 1 Cor. 11. 24. Eat this is my Body Rom. 6. 9. The Body dieth no more In the Lords Supper the Body of Christ is not broken by a naturall or carnall manner the Body and the Blood the Bread and the Wine are received conjunctively in respect of the instrument but they are received disjunctively in respect of the manner for the bread and wine is received after one manner the Body and Blood after another manner 939. 1 Cor. 11. 24. Which is broken for you Luk. 22. 1. Which is given The Apostle received from the Lord what he delivered to the Corinthians concerning the sacred Supper without doubt in the first institution the Lord used both the words and because the Evangelists make mention of the name of giving the Apostle addes the other 940. 1 Cor. 12. 3. No man can say that Jesus is the Lord but by the holy Ghost Matth. 7. 21. Isa 29 Mat. 7. â—â— Not every one that saith unto me Lord Lord shall enter into the Kingdom of heaven In the first place it is not only historically with outward lips to say that Jesus Christ is the Lord but with faith to beleeve that he is the Thâ—â— Lord which hypocrites and devils cannot do for though with their mouth they confesse him yet with works they deny him also no man can say for his own salvation that Jesus is the Lord unlesse he have the holy Ghost 941. 1 Cor. 12 6. God worketh all in all Phil. 2. 12. Work out your salvation God as the first cause works all good in all men we with God work 〈◊〉 our salvation subordinately we are called by God moving and helping us freely and by his grace we cooperate 942. 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 by all faith is meant faith of Mat. 17 20. working all manner of miracles so that it can extend it self so farre as to remove mountains yet charity may be separated from such a 〈◊〉 but it can never be separated from a justifying Joh◠〈…〉 faith to subsist without it 943. 1 Cor. 13. 9. We know in part 1 John 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 later 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 944. 1 Cor. 13. 12. We see now through a glasse 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 generall presence Deut. 31. 17. for Gods grace Numb 6. 25. for his revenge Rev. 6. 16. for knowledge and internall vision Exod. 33. 11. of this in the first place but in the later is meant the sight of God in our Country that is in heaven as it is said through a glasse and in a riddle in respect of the Law for God is seen by us in part in the Word of God as he is 945. 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 and Christ Rom. 5. 1. dwelleth in us and we please God we are the sons of God and obtain eternall life Charity is not the greatest vertue but because it shall remain in the next life in its operations 946. 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 Jer. 28. 2. 1 Pet. 4. 11. called to the Office of Prophesying 947. 1 Cor. 15. 9 I am the least of the Apostles ver 10. I laboured more then they all He was the least in order because he was the last called to be an Apostle but he was greater in labouring because the charge of all the Churches was committed unto him In the first Rom. 15. 16 17. place he speaks lowly of himself according to Christs commandment When you have done all
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
coming of Christ and the last Judgement 1018. 1 Pet 1. 12. The Angels desire to look into Matth. 18. 10. Their Angols behold the face of my Father The first place is concerning the mystery of Redemption which the Angels desire to look into because in that is the height and the depth and the length and the breadeth of Gods mercy manifested so far that the very Angels cannot comprehend it all 1019. 1 Pet. 2. 11. I beseech you as strangers and pilgrims Eph. 2. 12 19. You are no more strangers and forrainers but fellow Citizens with the Saints The faithfull are strangers and 〈◊〉 in respect of the Kingdome of Glory but not of the Kingdome of Grace which S. Paul speaks of 1020. 1 Pet. 2. 23. Christ when he was reviled reviled not again when he suffered he threatned not John 8. 44. He contended with the Jews Christ as a Priest in his sufferings threatned not and being reviled reviled not again but as a Prophet he threatned those that were refractory with hell fire 1021. 1 Pet. 5. 8. The devil as a roaring lion walketh about seeking whom he may devour Rom. 8. 31. If God be for us who can be against us The devils malice can do nothing against us when God defends us 1022. 2 Pet. 1. 19. The sacred Scripture is as a burning lamp in a dark place ch 3. 16. In Pauls Epistles somethings are hard to be understood In the Scripture things are handled clearly and not obscurely though they may seem obscure to us yet that obscurity is not in respect of faith but of humane reason whence it is that many ignorant and unlearned people do foolishly wrest the Scriptures into a contrary sense 1023. 2 Pet. 1. 21. Holy men of God spake as they were moved by the holy Ghost Joh. 7. 39. The holy Ghost was not yet given because that Jesus was not yet glorified The Prophets in the Old Testament had the same holy Ghost which the Apostles had in the New Testament but after another manner and degree the least of the Apostles after the visible miraculous sending of the holy Ghost in the day of Pentecost knew the Prophesies more fully and clearly then the Prophets that foretold them because the Apostles had seen the fulfilling of the Prophesies and Christ opened their mindes that they might understand the Luk. 24. 47. Scriptures Three Epistles of the Apostle St JOHN THE first is Catholique it breaths out the love of God to us in Christ our Mediator and our love towards God and our neighbour commands us to beware of the world Antichrist and Idols The second admonisheth the Elect Lady and her children that remaining in the doctrine and love of Christ they take heed of seducers The third commends the bounty of Gaius and commends to him those that were banished for Christ rebukes Diotrephes and gives testimony to Demetrius 1024. 1 John 1. 8. If we say we have no sinne we deceive our selves Ioh. 9. 3. Neither hath this man sinned nor his parents In the former place sinne is taken generally and so we are all sinners in the later in speciall for some grievous sinne which useth to be the cause of some grievous singular punishment from God 1025. 1 John 1. 8. If we say we have no sinne the truth is not in us ch 3. 9. He cannot sinne because he is born of God To have sinne and to commit sinne differ we all have sinne and we are conceived and born in it yet the faithfull commit no sinne because they will not suffer sinne to reign in them but the wicked and hypocriticall have sinnes dwelling in them 1026. 1 John 2. 2. Christ is the propitiation for our sinnes and for the sinnes of the whole world ver 15. Love not the world Joh. 17. 9. I pray not for the world The word world is taken variously in the Scripture in the first place are meant the men that are in the world for whose sinnes Christ is the propitiation as for the sufficiency of his merits the price and vertue but not for the efficacy thereof which is hindred by the infidelity and sinnes of the wicked concerning which the later places must be understood 1027. 1. John 2. 18. Antichrist shall come and even now are there many Antichrists 2 Thess 2. 3. Antichrist was not yet revealed All those are Antichrists in generall who deny Christs Divine or humane Nature or in his Person or Office c. In speciall that great Antichrist is the sonne of Perdition who in the time of Paul was not yet revealed though the mystery of iniquity began to work 1028. 2 Joh. v. 10. If there come any unto you and bring not this doctrine receive him not into your houses neither bid him God speed Mat. 5. 44. Love your enemies The first place forbids not to shew our duty of humanity to all men or to salute them civilly but we are admonished not to use too great familiarity with seducers 1029. 3 Joh. v. 13. I had many things to write but I will not with ink and pen write unto thee Joh. 20. 31. These things are written that you might have life through his Name In the former place it is not said as though the Apostle would say something else then what is contained in the sacred Scriptures In the later he manifestly confirms that all things are written which appertain and are necessary to true saith in Christ and to eternall life So that we have no need of Traditions by word of mouth The Canonicall Epistle of St JUDE the sonne of Thadâ—aus HE exhorts the faithfull to constancy and threatens the adversaries of Christ with extream misery and warneth that the godly hold their faith in God and avoid false doctrine 1030. Jude v. 9. Michael disputed with Satan about the body of Moses Ver. 14. the Prophesie of Enoch is mentioned whereof the Scripture before speaks not at all The striving of the Arch-Angell is not expresly set down in Scripture yet there appear some prints of it in the buriall of Moses by God for that the Israelites knew not the place of his buriall and it is out of question that the devil would willingly have made that known to the Israelites to set up Idolatry there but that he was hindred by Michael The Prophesie of Enoch if it were not set forth in writing yet it went by tradition from hand to hand unto posterity The REVELATION of St JOHN the Apostle the Divine IT is called Apocalyps that is the Revelation because it contains the visions which St John saw in the Isle of Pathmos about the year of Christ 96. and the Prophesie concerning the state of the Church Militant on earth and the Church Triumphant in heaven 1031. Rev. 1. 1. The Revelation of Jesus Christ which God gave unto him Col. 2. 3. In whom are bid all the treasures of wisdom and knowledge Christ as he is God is the fountain of all knowledge born of the substance of