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
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.
or to sinne as if it were sinne to live in Wedlock but it signifies tranquillity of life especially in time of persecution The wife before the fall was given to man by God as a helper to his devotion society generation education oeconomy and much more after the fall is she a helper to him in his infirmity and is the remedy of unlawfull love 917. 1 Cor. 7. 6. I speak this by permission and not of commandment ver 5. Defraud you not one the other ver Let every man have his own wife The first place leaves it free to married people Gen. 2. 24. Mat 19. 6. to live continently if they can and are willing so to do In the later places the pious custom of married people by the Institution of God and the approbation of Christ is commended 918. 1 Cor. 7. 10. I command yet not I but Mat. 5. 32. ch 19. 3. the Lord. ver 12. Speak I not the Lord. First he saith not I but the Lord because it was a Law to forbid divorcements afterward I saith he not the Lord because by him without a commandment of God the holy Ghost did then teach 919. 1 Cor. 7. 14. Your children are holy Ephes 2. 3. We were the children of wrath The first place sheweth the honest procreation of Christian children who though they are by nature the children of wrath yet by reason of the Covenant and faith they are called holy 920. 1 Cor. 7. 21. Art thou called being a servant care not for it ver 21. but if thou maiest be made free use it rather The first place is to comfort servants against the troubles of servitude and he will not have them for that condition to forsake the faith of Christ whereunto they were called and lose their Christian liberty for their corporall service So that the instruction added to it makes no disagreement because servants ought with a willing minde to embrace lawfull freedom obtained by reason and a safe conscience 921. 1 Cor. 7. 23. Be not servants of men ch 9. 19. The Apostle makes himself a servant to all men It is indeed a most ignominious slavery and sad service to depend on the commands of other men besides the commandments of God but to be serviceable for the sacred Ministry is not ignominious but honourable 922. 1 Cor. 7. 23. Be not servants of men Eph. 6. 5. Servants obey your Masters Service is spirituall or carnall from that he disswades in the former place for we must not Gal. 5. 1. Eph. 6. 6. obey the wicked desires of men and dishonest commands but must so serve them that we may not offend God or wrong our consciences this he chargeth us to do which though it may be thought hard yet whilst we do it in the sincerity of our hearts for that God requires it it will be accepted 923. 1 Cor. 7. 25. Concerning virgins I have no commandment of the Lord yet I give my judgement Matth. 19. 12. There are some Eunuchs which have made themselves Eunuchs for the Kingdom of heavens sake There is no command of Virginity in both the Covenants Christ speaks of the Essens of the time past condemning them of rashnesse because they sought for the Kingdom of God in perpetuall continency which is a singular gift of God and given to very few Paul speaks for necessity setting down what is expedient for all by reason of time and place because it was not safe for Christians because of persecutions to stay alwaies in one place and because of the cares which ordinarily follow married people 624. 1 Cor. 7. 29. Let those that have wives be as though they had none ver 3 4 5. He approves conjugall custom In the first place he forbids not the use of Marriage but he would not have the husband too uxorious and he bids them to use the goods of this world moderately least we should be overcome with evils or suppose the good of this life to be perpetuall since if we lose not all here by some accidents yet in our doubts we must leave them all 925. 1 Cor. 7. 32. I would have you to be without carefulnesse 2 Thess 3. 10. He that will not labour let him not eat By carefulnesse here he means not to call men from their vocations and houshold cares but the inconveniences of Matrimony whereby we are often called from the service of God 926. 1 Corinth 8. 1. Knowledge puffeth up 1 Cor. 1. 5. Enriched in Christ with all knowledge The first place condemns vain knowledge adjoyned with pride Knowledge puffeth up nor of it self but by accident smatterers and boasters abusing it neglecting what is for their edification the later praiseth knowledge joyned with charity as it was a gift of God in Christ amongst the Corinthians 927. 1 Cor. 8. 11. Through thy knowledge shall thy weak brother perish for whom Christ died John 10. 28. Those that are Christs sheep shall never perish Infirm Christians may perish by reason of their infirmity Satans malice and the impudeney of the wicked who abusing their Christian Liberty are an offence to the faithfull they cannot perish in respect of the counsell of God and the merits of Christ and the efficacy of his intercession who by a mighty hand preserves them to salvation 928. 1 Cor. 9. 15. It were better for me to dye then that any man should make my glorying void ch 1. 29. That no flesh should glory in his presence The first place is of true and honest glory necessary for a good conscience that hath faithfully discharged it self in its office the later is concerning vain unjust boasting and unnecessary which must be avoided 929. 1 Cor. 9. 20. To the Jews I became as a Jew Acts 13. 46. We turn to the Gentiles The Apostle would have won both Jews and Gentiles unto Christ for the Jews cause he circumcised Timothy shore his head paid his vow in the Temple and observed other Ceremonies for a time in the later place he turns to the Gentiles from the Jews who were hardened and thrust away from them the Word of God 930. 1 Cor. 9. 22. I am made all things to all men Gal. 1. 10. If I yet pleased men I should not be the servant of Christ In the first place as a wise Teacher he accommodates himself to strong and weak to edisie them in the Gospel not as flatterers and hypocrites do 931. 1 Cor. 9 24. So runne that ye may obtain Rom. 9. 16. It is not of him that willeth nor of him that runneth but of God that sheweth mercy The first place is of those that are justified and heirs of eternall life that fight a good fight the later is concerning the efficient cause of our salvation which is the grace and mercy of God 932. 1 Cor. 10 2. They were all baptized unto Moses ch 1. 13. Were you baptized in the name of Paul To be baptized in the name is taken improperly unto Moses that is in the
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 later 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 948. 1 Cor. 15. 27. He hath put all things under his feet ver 28. The Son also shall be subject to the Father That subjection shall be effected in his members and Church which is his Body and by resignation of his Kingdom that now he administers at present by his Ministers in the midst of his enemies but not without battell also he shall declare his subjection to the Father answerable to that nature according to which all power is given to him in heaven and in earth 949. 1 Cor. 15. 50. Flesh and blood cannot inherit the Kingdom of God ver 53. This corruptible must put on incorruption Flesh and blood here signifies the corrupt nature of man in the state of sinne this as it is such cannot inherit the Kingdom of God but our nature purged from corruption shall put on incorruption 950. 1 Cor. 16. 15. The houshold of Stephanus addicted themselves to the ministry of the Saints Heb. 5. 4. No man taketh this honour to himself but he that was called of God In the first place is meant the ministry of transparting the collections to the brethren and they did it by the sending of the Apostles by them in a most dangerous time 951. 1 Cor. 16. 22. If any man love not the Lord Jesus Christ let him he Anathema Matth. 5 44. Love your enemies The Apostle doth not pronounce this Anathema out of his own private affection but being led by the holy Ghost it is not lawfull rashly to use private imprecations unlesse the glory of God require it in an especiall manner and there be no hope left of their salvation 952. 2 Cor. 1. 1. Timothy with Paul wrote that Epistle 1. Tim. 1. 3. He was left at Ephesus when Paul went into Macedonia Paul sayling from Corinth into Asia left Timothy at Ephesus together with Aquila Act. 18. 19. and Priscilla but that they were with the Apostle at Corinth at that time the Inscription it self testifieth 953. 2 Cor. 1. 8. In Asia we were pressed out of measure above strength 1 Cor. 10. 13. God will not suffer you to be tempted above that you are able The first place is concerning temptation exceeding bare humane strength the second concerning faith and strength given to us by God which is our victory 954. 2 Cor. 5. 2. In this we groan earnestly desiring to be clothed upon with our house which is from heaven ver 4. We groan being burdened not that we would be uncloathed The first place is concerning the groaning by grace the second by nature for the holy Ghost stirres up a desire of life eternall in the minde of the godly and it is naturall to fear death because it destroys nature 955. 2 Cor. 5. 16. We know no man after the flesh Rom. 1. 3. Christ of the seed of David according to the flesh Phil. 2. 8. To know according to the flesh is to praise that which corrupt flesh delights in and to despise what it despiseth so we knew not Christ carnally but out of Gods Word we know him to be of the seed of David 956. 2 Cor. 5. 19. God was in Christ reconciling the world unto himself ver 20. We pray you in Christs stead be ye reconciled to God Reconciliation is ascribed to God as the principall cause to Christ as the meritorious cause or to the Ministry of the Word as to the Instrumental cause or to our selves apprehending it by faith and applying it for our salvation 957. 2 Cor. 8. 20. Avoiding this that no man should blame us in this abundance which is administred by us 1 Cor. 4. 3. With me it is a very small thing that I should be judged of you The first place is of just dispraise wherein our hearts convince us the later is concerning the unjust judgements of the world which proceed from mens depraved affections 958. 2 Cor. 11. 4. If he that cometh preacheth another Jesus whom we have not preached or receive another Gospel which ye have not accepted ye might well bear with him Gal. 1. 8. Though we or an Angel from heaven preach any other Gospel unto you then that we have preached let him be accursed In the first place is meant by another Christ and another Gospel a better Doctrine then the Apostle taught but in the later by another Gospel is meant false doctrine which overthroweth Gods grace and Christs merits 959. 2 Cor. 11. 17. That which I speak I speak it not after the Lord but foolishly 1 Pet. 4. 11. If any man speak let him speak as the oracles of God Paul being forced to it by the calumnies of false Apostles said somethings concerning his own labours and dangers which did not directly appertain to his Ministry Peter speaks of those things which directly appertain to the Ministry of the Word wherein the rule of our words must be the Oracles of God revealed in the Scriptures St PAULS Epistle to the GALATIANS HE defends the Justice of faith against false Apostles that a man is justified not by the works of the Law but by faith in Christ and exhorts to good works that the fruits of faith must be sowed in Christian charity and liberty It was written from Rome in the Year of Christ 60. 960. Gal. 1. 1. Paul an Apostle not of men neither by man but by Jesus Christ ch 2. 2. I communicated unto them the Gospel which I preach among the Gentiles ver 6. Who seemed to be somewhat Paul came to Peter and the rest of the Apostles not that he might learn the Gospel from them but to have their testimony of his Doctrine that he preached nothing to the Gentiles but the Gospel of Jesus Christ 961. Gal. 1. 17. I went not up to Jerusalem to them which were Apostles before me but I went into Arabia Act. 9. 26. Paul after his return to Damascus came to Jerusalem Paul after his conversion went into Arabia from Damascus and coming back thence to Damascus in the third year persecution befell him who being in hazard of his life was let down in a basket and escaped and coming to Jerusalem when they were all afraid of him he was brought to the Apostles by Barnabas ver 27. 962. Gal. 4. 11. I am afraid of you least I have bestowed upon you labour in vain 1 Cor. 15. 58. Be ye stedfast knowing that your labour is not in vain in the Lord. In the first place the Apostle feared of the successe of his labour by reason of schism amongst the Galatians who sought their salvation more from the Law then from Christ in Isa 65. 23 the later he hopes well of the Corinthians that his
shall be called the Prince of peace of his peace there shall be no end Matth. 10. 34. Think not that I came to send peace on the earth I came not to send peace but the sword In the former place is understood the true Christian peace of God and Christ which we have with God our Neighbour and our selves In the latter is meant worldly peace that we have with men of this world which is often bad Yet Christ doth not of himselfe bring the sword but by accident in regard of the malice of the World and the Devill who are the authours of contentions 409. Isai 9. 6. He shall be called the everlasting Father 1 Cor. 15. 24. He shall deliver up the Kingdome to his Father when he shall have put down all principality Since Eternall and Kingly power belongeth unto Christ it shall never be taken from him but the manner of his government shall be changed for he shall no longer govern his Church by the Ministery of his Word and Sacraments but shall represent it to his heavenly Father freed from all evill Nor shall there be any more worldly governments after the blessed resurrection 410. Isa 9. 7. Of the increase of his Government and peace there shall be no end Luke 12. 49. I came to send fire into the earth and what will I but that it may be kindled It is not meant a fire of discord and malice amongst men but a fire of pure doctrine consuming all filth and temptations betwixt the spirit and the flesh the true and false teachers the godly and the wicked the Devill and men For the Gospell is no cause of troubles but as lime when it is mixt with water groweth hot so the wickednesse of men stirred up by Gods Word rageth against Christ and his Gospell 411. Isai 26. 20. The wicked will not behold the Majesty of the Lord. Chap. 40. 5. And the glory of the Lord shall be revealed and all flesh shall see it together for the mouth of the Lord hath spoken it The Prophet speaks concerning the Kingdome of Christ and the state thereof and and he teacheth in the former place that the wicked shall be so blinded that they cannot perceive the mighty work of God wherein he hath shewed his greatnesse his glory his power and his mercy which blindnesse of theirs doth not take away the glory of God and of Christs Kingdome which all men may see in the saving worke of mans Redemption 412. Isai 28. 16. Behold I lay in Sion a stone a sure foundation saith the Lord. 1 Cor. 3. 10. I have laid the foundation saith Paul God laid the foundation of our salvation in respect of his decree the sending of his Son and the perfection of mans salvation Paul laid the foundation in respect of manifestation and of his office and of the Christian Religion at Corinth 413. Isai 38. 1. Set thy house in order for thou shalt die and not live Vers 5. I 2 King 20. 1. 2 Chron. 32. 24. will adde unto thy dayes fifteen yeares saith the Lord. Augustine saith that Ezechias was in order to die according to some causes of future events In Gen. tit l. 6. c. 17. yet God added fifteen years to his life doing only that which be foreknew he would do before the beginning of the world Gods Justice brought the command for Ezechias death but his Mercy prolonged his life and so Ezechias Piety and Repentance is proved 414. Isai 41. 7. Chap. 46. 6. They lavish gold out of the bag and weigh silver in the ballance and hire a Goldsmith and he maketh it a God 1 Cor. 8. 4. An Idoll is nothing Silver and Gold and such materials as the Idols are made of were created by God but relatively unto God they are said to be nothing because they have nothing of God in them for God will not be worshipped by Idols 415. Isai 42. 8. Chap. 48. 11. I will not give my glory to another Mat. 11. 29. Chap. 28. 19. All power is given to me in heaven and in earth God will not give his praise and glory to an Image Christ to whom all power and glory is given is not only man but the true and eternall God also with the Father and the holy Ghost having co-equall glory with them but by reason of his office of Mediator all things are given him of the Father 416. Isai 42. 8. I will not give my glory to an other Rom. 8. 14. The glory of God shall be revealed in us The first place is concerning those things wherein God will be glorified by us in this life that is by worship adoration invocation The latter concerning the participation and place of glory in the life to come which he will communicate to us 417. Isai 42. 10. Sing unto the Lord a new Song that is the Gospell Gen. 3. 15. It was sung in Paradise concerning the blessed seed of the woman That Evangelicall song is called new not from time but because it comprehends new and wonderfull things a new light is kindled by it it makes a new Creature and shews us the new way to heaven 418. Isai 45. 6 7. I am the Lord and there is none else I forme the light and create darkenesse I make peace and create evill I the Lord do all these things Gen. 1. 31. And all that God made was good God makes evill not of sin but of punishment and calamity by which he justly afflicts sinners Also the Prophet here opposeth the evill of the misery of war to the good of peace Mad men here wrest the name of evill as though God were the author of evill that is sin but it may easily appear how absurdly they do it abusing the testimony of the Prophet The Antithesis sheweth this sufficiently the members whereof must be compared together for he opposeth peace to evill that is to adversity 419. Isai 49. 6. I wil also give thee for a light to the Gentiles that thou mayest be my salvation unto the ends of the earth Mat. 10. 5. Christ sent the twelve saying unto them Go not into the way of the Gentiles but to the lost sheep of the house ef Israel The first is concerning the generall gracious Ministery of Christ to both Jewes and Gentiles The latter concerning the especiall sending forth of the Apostles to the Jews alone to whom the Gospell was first published untill such time as the partition wall betwixt the Jews and Gentiles was broken Mat. 28. 19 Mark 16. 15 Luk. 2. down which was done in the resurrection of Christ Afterwards he sent the Apostles to all Nations for he was the light of the Gentiles 420. Isai 52. 10. The Lord hath made have his holy arme in the eys of all the Nations Mat. 15. 24. I am not sent but to the lost sheep of the house of Israel Christ was sent for the salvation and redemption of all Nation His office of teaching and confirming his Doctrine by
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.
Neither this Man sinned nor his Parents Rom. 3. 10. There is none righteous no not one none that understandeth The cause of his blindenesse was no notable and enormous wikednesse of himself or his parents though all men be sinners and for their sins infirmities and defects of nature are ohnoxious to temporal and eternal punishments 739. Joh. 9. 31. God heareth not sinners 1. Joh. 1. 9. If we confesse our sins God is faithful and just to forgive us and to cleanse us from all our sins God hears not impenitent sinners obdurate in their wickednesse but to such as repent confesse and amend their lives he pardons their sins 740. Joh. 9. 39. For Judgment I am come into this world chap. 3. 17. chap. 12. 40. 47. I came not to judge the world but to save the world In the former place by Judgement is meant a benefit given to men by the coming of Christ by which he brought those things to good order that were out of order in the latter Christ speaks of his principal end of his coming into the world 741. Joh. 9. 41. If you were blind you should have no sin Rom. 11. 25. Blindnesse is hapned unto Israel In the first place Christs speak of the Jews according to the opinion they had of themselves for they did not acknowledge any blindnesse of their minds or their sins in the latter what was the truth of them indeed blindnesse hapned to them not that they should all perish but that many multitudes of the Gentiles might be converted and saved so well as the Jews 742. Joh. 10. 28. My sheep shall never perish neither shall any man pluck them out of my hand chap. 13. 18. Judas was chosen to be of Christs sheep and yet perished Election in the first place is meant to eternal life in the latter to an Office Judas was Christs sheep only by outward vocation and profession 743. Joh. 10. 29. My Father is greater ver 30. I and my Father are one Christ is equal to God the Father according to his Divine Nature lesse then the Father according to his humane Nature and his Office of Mediatorship between God and Man 744. Joh. 10. 32. Many good works have I shewed you from my Father chap. 14. 10. The Father that dwelleth in me he doth the works In the former place Christ speaks not exclusively because the works of the Trinity outwardly are common to the three Persons there is no work of the Son which the Father doth not work in him In the latter he ascribing operation to the Father he asserts that it is done by the authority and counsel of his Father so speaking of the manner and order of working he takes not away the unity of essence Majesty and power 745. Joh. 11. 4. Lazarus sicknesse was not unto death vers 14. Lazarus is dead The sicknesse of Lazarus by reason of the event was not unto death because Christ raised him again and saith that his death was but a sleep for we are not so early awaked from sleep as Christ called Lazarus out of his grave and he shall raise us all at the last day 746. Joh. 11. 25. He that believeth in me though he were dead yet shall he live vers 26. He that believeth in me shall never dye Death is temporal and eternal temporal in this world is corporal and spiritual Christ speaks of both in the former place Spiritual death is either of them who being dead have not Christs quickning Spirit and of this he speaks not here but of them that being quickned by Christs Spirit are dead to sin and the flesh in the latter is meant chiefly eternal death 747. Joh. 11. 26. Whosoever believeth in me shall never dye Heb. 9. 27. It is appointed for all men once to dye The faithful doe not dye a spiritual and eternal death but natural death is common to all men 748. Joh. 11. 34. Where have you laid him chap. 21. 17. Thou knowest all things Christ enquired of Lazarus his grave not as if he were ignorant thereof but that he might stir up a desire in his sisters and those that were present to consider and to see the Miracle of the Resurrection So God said to Adam Gen. 3. 9. Adam where art thou 749. Joh. 11. 50. Caiphas a wicked man prophesied by the instinct of the Spirit Rom. 8. 14. As many as are led by the Spirit of God they are the sons of God The gifts of Gods Spirit are of Sanctification and Salvation and those are proper to the elect children of God or gifts of administration which are common to good and bad men amongst which is the gift of Prophesie 750. Joh. 12. 27. Father save me from this hour Phil. 2. 8. He became obedient unto death Christ feeling the sins of the world lying upon him feared death as he was man and desired rather to live then dye if that might have been granted without detriment to Gods glory and our salvation but because it was not possible that that Cup should passe from him he submitted himself to his Fathers will and said Therefore came I unto this hour 751. Joh. 12. 30. Now shall the Prince of this world be cast out Ephes 6. 12. We have yet war with the Prince of this world That casting out was out of the hearts of the faithful whom though the Devill doe tempt and oppose many wayes yet he cannot vanquish them but is cast out also Christ respects the casting out of the Devill whilest both Jews and Gentiles amongst whom the Devill reigned were called to the grace of Christ by his coming 752. Joh 13. 27. After the sop Satan entred into him Vers 2. And Supper being ended the Devill having now put into the heart of Judas Iscariot The first place is of totall possessing when after so many admonitions from Christ and so many humane favours received Judas yet continued in his purpose of betraying Christ he is delivered to Satan to be ruled so that he could think on nothing that was sound and good 753. Joh. 13. 37. A new Commandement I give unto you that you love one the other Mat. 22. 37. This was the greatest Commandement in the Old Testament to love God and our Neighbour It is called a new Commandement not by reason of the substance but because Christ renewed it and the singular affection of love which Christ requires in his followers as he loved them and gave himself for them so he would that they should love one the other with singular affection 754. Joh. 14. 4. Whither I goe ye know and the way ye know vers 5. We know not They did know inchoatively and imperfectly but because they knew not that they did know the cause was their rudenesse and forgetfulnesse of Christs words 755. Joh. 14. 8. Shew us the Father vers 9. He that seeth me seeth the Father The Apostles did not perfectly know Christ therefore he taxeth them of ignorance for they ought to have seen and
be Saints ver 5. Enriched with all knowledge The Corinthians were more or lesse carnall who walked according to men depending on mens authority in doctrine given to contentions and troubling the Church of God with carnall desires 901. 1 Cor. 3. 7. Neither he that planteth nor he that watereth is any thing but God who giveth the increase ver 8. He that planteth and he that watereth are one Any thing is not to be taken absolutely or for being in nature but comparatively and secundum quid for all our labour without Gods operation prosits nothing 902. 1 Cor. 3. 8. He that planteth and he that watereth are one ver 4. Paul was not one with the Teachers at Corinth One is said to be either in number degree vocation gifts authority time labour or reward Preachers are not one all those waies Paul was not one with those Teachers who preached up themselves more then Christ 903. 1 Cor. 3. 10. Paul laid the foundation Heb. 3. 4. He that built all things is God God is the chief Work-master and builder of all things and who alone giveth faith to his Church but to commend the Ministry he gives this honour unto others which he saith do that which he himself doth so in the Old Testament he cals the Prophets in the New the Apostles the Architects of the Foundation other Doctors that build the Wals others who cover the House and Paul saith by his Apostolicall Office that he laid the Foundation 904. 1 Cor. 3. 11. Other foundation can no man lay but that is laid which is Christ Jesus Ephes 2. 20. You are built upon the foundation of the Apostles and Prophets Christ is the Foundation of salvation by the eternall Decree by his sending and delivering himself to death or by his being apprehended by faith in the heart of beleevers or of Doctrine because the fundamentall Doctrine necessary to salvation respects Christ which Doctrine is contained in the Law and the Gospel in the Law because Christ is the end of the Law and perfect charity this is the principall foundation the second foundation is ministeriall and that is of the Prophets and Apostles because by their Ministry the fundamentall Doctrine is delivered 905. 1 Cor. 3. 15. Heretiques shall be saved by fire Matth. 7. 22. They shall be condemned The first place is not concerning obstinate Heretiques who overthrow the foundation but of such as hold the foundation they that build upon this foundation wood hay stubble that is they that darken the Gospel of Christ with improper obscure frivolous foolish expositions mingling vain questions mens inventions philosophicall traditions such if they renounce their opinions and hold the true foundation they may be saved 906. 1 Cor. 4. 1. Let a man so account of us as of the Ministers of Christ John 15. 15. You are my friends We are servants in respect of Creation Redemption Vocation friends in respect of Adoption and Revelation of things necessary to Aug. in John Tract salvation 907. 1 Cor. 4. 3. With me it is a small thing to be judged of you ch 14. 32. The spirits of the Prophets are subject to the Prophets Paul despiseth not the judgement of the Church and godly men but he denyeth that he 2 Cor. 10. 15. hunts after favour or applause from men or that he cares for the sinister judgement of those that contemned him therefore he appeals to the censure of the Church 908. 1 Cor. 4. 3. I judge not my self ver 4. For 1 Cor. 10. 15. I know nothing of my self I do not judge my self so as to preferre my self before others nor do I commend my self least I should seem to boast nor do I dispraise my self least I do wrong to my Office saith Chrysost The Apostle was so modest who when he might have commended himself in respect of his vocation doctrine and fidelity least he should seem to be a Judge in his own cause he leaves the judgement to God Lastly he knew nothing by himself in respect of his Office and a good conscience wherein he lived honestly but he speaks not of his fore-past life 909. 1 Cor. 4. 3. I judge not my self ch 11. 31. If we would judge our selves we should not be judged In the first place he avoids the judgement of dignity of preferring himself before others in the later he commends the judgement of correction and proving of our selves which belongs to all men 910. 1 Cor. 4. 5. Judge nothing before the time ch 10 15. Judge ye The Apostle in the former place appeals from the corrupt judgement of the Corinthians unto Christ the supream Judge as if he should say Do not passe your censure before you know the matter perfectly and the parties have been heard or before the last judgement day when God shall judge us all by which words he casts a bridle on all perverse censurers and condemns untimely judgement before things be certainly known 911. 1 Cor. 5. 1. It is reported that there is fornication amongst you and such as is not amongst the Gentiles Rom. 1. 26. The Gentiles were given up to all unclean affections The Apostle sheweth that this wickednesse was detested by the more honest heathens that without detestation it could not be named before chast ears also the offenders themselves did detest that wickednesse 912. 1 Cor. 5. 12. What have I to do to judge them that are without ch 6. 2. Do you not know that the Saints shall judge the world The first place is of his Apostolicall function whereby Paul was very carefull of those who were made members of the Church by the word he preached to them the later is of the Saints in generall and their judgement of approbation The Saints saith Chrysost shall judge the world by their exemplary judgement because by their example the perfidiousness of the world shall be condemned 913. 1 Cor. 6. 1. Dare any of you go to Law before the unjust Rom. 13. 1. Let every soul be subject to the higher powers In the first place the Apostle condemne their desire to contend before an unbeleeving Judge yet he doth not forbid them to appear before civil Judicature 914. 1 Cor. 6. 5. Is there not a wise man among you ch 1. 20. There are not many wise In the first place he makes the question in the next he asserts that there are not many wise men amongst the Corinthians but he requires not carnall wisdom but Christian wisdom the beginning whereof is the fear of the Lord. 915. 1 Cor. 6. 13. God shall destroy the belly Phil. 3. 21. He shall change our vile body The first place is of the abuse of the belly of the flesh and worldly pleasures the belly being it is a part of mans body shall not be destroyed but glorified with the other members 916. 1 Cor. 7. 1. It is good for a man not to touch a woman ver 2. Let every man have his own wife Good here is not opposed to evil