but not to doubtfull disputations Gal. 2. 11. Paul withstood Peter to the face saying if thou being a Jew livest after the manner of the Gentiles They are weak who know not the true use of indifferent things Peter being taught by the heavenly vision that distinction of meats was taken away deserved to be reprehended because what he learned of God and taught in the publike counsell he yet observed not but was scandalous both to Jews and Gentiles 886. Rom. 14. 3. Let not him that eateth despise him that eateth not Col. 2. 21. Touch not tast not handle not In the former place abstinence and observation of meats proceeding from faith without scandall is left free for the ceremoniall Law ended at Christs coming in the later he reproves the superstition of the Colossians who being taught the use of things indifferent yet brought them in as a part of Gods worship necessary to salvation 887. Rom. 14. 6. He that regardeth the day regardeth it unto the Lord and he that regardeth not the day to the Lord he doth not regard it Gal. 4. 10. He reprehends them for observing daies and moneths and times and years The first place leaves it free to the weak who had tender consciences either to observe or not observe the legall festivall daies so they did it without opinion of merit or necessity or offending their neighbour the later reprehends the Galathians who with a kinde of tye of conscience did observe the Sabbaths and Festivall times of the Jews according to the Law as if they had not been set free by Christ 888. Rom. 14. 15. Destroy not him with thy meat for whom Christ died Joh. 10 28. My sheep shall no man pluck out of my hand The Elect may be destroyed by themselves as weak men and by reason of Satans malice that puts so many offences in their way but not in respect of God for no man can snatch them finally out of his hands 889. Rom. 15. 2. Let every one of us please his neighbour Gal. 1. 10. Should I yet please men I should not be the servant of Christ We must please men for their edification both by words and examples but not to seek for glory at the mouth of the people for so the Apostle would not please men 890. Rom. 15. 14. And I my self also am perswaded of you my brethren that you also are full of goodnesse filled with all knowledge Chap. 14. 1. There were many amongst them weak in faith The Apostle before by Synechdoche attributes to the whole Church that which belongs but to one part for there were many godly learned and weak also in that Church 891. Rom. 15. 20. I would not build on another mans foundation Joh. 4. 38. I sent you to reap that whereon you bestowed no labour Paul compares his Ministry with the other Apostles and he denieth that he builded on another mans foundation or to have preached where other Apostles had planted a Church but rather to have taught there where the name of Christ was not so much as once heard of The Prophets were the seeds men in Gods field the Apostles they reaped the harvest because they saw the fulfilling of the Prophesies and they built on the foundation of the Prophets 892. Rom. 16. 20. The God of peace shall bruise Satan under your feet shortly Col. 2. 15. Christ hath spoyled principalities and powers Christ was already become Conquerour bruising the head of the infernall serpent and he daily conquers Satan in us and he gives us force to overcome that wicked spirit by the vertue of the holy Ghost and so to triumph over him Two Epistles of St PAUL to the CORINTHIANS THe first is Legall reprehending them who were obnoxious to so many vices it is direct against Sectaries Incestuous Whoremongers Adulterers Contentious despisers of the weak brethren Proud Arrogant Covetous such as denied the resurrection Written from Philippi in the Year of Christ 55. The other Evangelicall to comfort the afflicted commands them to receive him that was excommunicated commends the Ministry of the Gospel exhorts to give Alms and do good works reproves slanderers and glories against them in the Lord. It was written from Philippi in the Year of Christ 55 893. 1 Cor. 1. 7. You come behinde in no gift ver 11. It hath been declared to me that there are contentions amongst you ch 3. 3. ch 11. 15. The first place is concerning those that were approved and commended amongst the Corinthians the later is concerning those who did contentiously preferre themselves before other Ministers of the Church 894. 1 Cor. 1. 7. You come behinde in no gift 1 Cor. 13. 9. We know in part In the first place is meant necessary graces to salvation the abundance whereof was joyned with imperfection of degrees which shall be fulfilled in the revelation of Christ 895. 1 Cor. 1. 17. Christ sent me not to baptize but to preach the Gospel Matth. 28. 19. Go and teach all Nations baptizing them In the Apostolicall Ministration the lesse principall was to baptize the principall was the preaching of the Gospel and that was ordinary or extraordinary 896. 1 Cor. 1. 21. The wisdom of God ver 21. It is called the foolishnesse of preaching The Gospel of it self is the wisdom of God which in the opinion of carnall and unbeleeving men is called by accident foolishnesse 897. 1 Cor. 1. 21. It pleased God by the foolishnesse of preaching to save them that beleeve Matth. 9. 21. If I may but touch his garment I shall be whole The first place is of the salvation of the soul which is done by the Gospel the later is of the cure of the body which is wrought by divers means ordinarily by the Word and Sacraments extraordinarily by other means 898. 1 Cor. 2. 6. We speak wisdom amongst them that are perfect chap. 13. 12. We know in part Perfection in the former place is not meant simply but comparatively the Apostle cals them perfect here not those who wanted no perfection but such as are so in respect of novices in the Church Absolute perfection is proper to the next life and of that we know here but in part 899. 1 Cor. 2. 15. He that is spirituall judgeth all things yet he himself is judged of no man ch 4. 4 He that judgeth me is the Lord. ch 14. 32. And the spirits of the Prophets are subject to the Prophets In the first place God Ecclesiasticall and Politicall Judges are not excluded being they are ordained by God but those that are carnall and sensuall the Prophets are subject to the Prophets in the judgement of faith concerning things that are to be beleeved for God giveth us his holy Spirit by measure neither do we all understand all things but comparing our opinions we must judge with Learned men 900. 1 Cor. 3. 1 3. And I brethren could not speak to you as unto spirituall but as unto carnall ch 1. 2. Sanctified in Christ Jesus called to
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.
offend thee cut it off and cast it from thee Christ would not that we should dismember our selves but that we should mortifie the old Adam and bridle the wicked motions and desires of our mindes and take heed of them 97. Exod. 20. 18. The people saw thundrings and the lightnings and the noise of the trumpet Deut 5. 23 You heard the voice out of the middest of the darknesse The frighted people standing a farre off stricken with fear saw the thunder joyned with lightning breaking forth of the dark clouds in the promulgation of the law 98. Exod. 20. 24. Thou shalt make unto me an Altar of earth Chap. 27. 1. Of Shittim wood The inward part of the Altar was earth the outside of Shittim wood 99. Exod. 21. 24. Lev. 24. 40. An eye for an eye a tooth for a tooth Mat. 5. 38 39. If any one strike thee on the right cheek turn to him the left The first place is concerning the publick judgement of the Magistrate and the judiciall law now because the Pharisees interpreted their law falsly Christ confutes them and teacheth that private persons must not resist force with force and evill with evill but overcome evill with good to part with their garment and Rom. 12. 21. turn the cheek 100. Exod. 22. 28. Thou shal s not revile the Gods nor curse the ruler of thy people Luk. 13. 32. Go and tell that fox Christ speaks so of Herod Private persons of ill will or by contempt must not speak reprochfully of the Magistrate Christ was no private person and by his words detecting the fox-like craftinesse of Herod who endevoured by his craft to overthrow true Religion and the Gospell he sheweth plainly that he feared him not 101. Exod 25. 16. Thou shalt put into the Ark the Testimony which I shall give thee c. Heb. 9. 4. In the Arke was the golden pot with Manna and Aarons rod that budded and the tables of the Testament In the Ark under the covering were only Exod. 16. 33 34. Num. 17. 7. the tables of stone of the Covenant the pot with Manna and Aarons rod stood before the Ark. The Apostle joynes them all together because they were in the Tabernacle in the sight of God 102. Exod. 29. 32 33. Aaron and his sons shall eat the holy bread but a stranger shall not eat thereof 1 Sam. 21. 6. David eat thereof and they that were with him The precept of the holy bread or proposition was ceremoniall and a temporall pedagogie the morall prohibition was not so David therefore is here excused by a case of necessity 103. Exod. 30. 6. Thou shalt put the Altar before the vail that is by the Ark. Heb. 9. 3 4. After the second vail in the Tabernacle was the golden censer There was a double vail one by which the outside of the holy place was distinguished from the inside the other by which the holy place was distinguished from the holiest of all between those two vails the Altar of Incense was placed 104. Exod. 33. 20. No man shall see me and live 1 Cor. 13. 12. Now we see through a glasse darkly The essence of God is invisible and incomprehensible 1 Joh. 3. 2. to us in this world but in the next world we shall see God face to face the glory of God as he is 105. Exod. 34. 3. God doth not justifie the wicked Rom. 4. 5. He justifieth the wicked He doth not justifie the impenitent and such as persevere in wickednesse but he justifies the penitent and such as are justified in Christ 106. Exod. 34. 15. Thou shalt make no league with the Canaanites Gen. 21. 27. Abraham made a Covenant with Abimelech Covenants in spirituall matters and such as belong to Religion must not be made with Heathens and Idolaters but Abraham made a Covenant with Abimelech in temporall matters such as belonged to commerce and the common peace of the Country 107. Exod. 34. 16. Thou shall not give thy daughter to his Son 1 Cor. 7. 12. If any Brother have an unbelieving wife and she be pleased to dwell with him let him not put her away c. God expresly forbad the Israelites to marry with the Canaanites lest the Israelites should be seduced to worship other Gods The Apostle speaks of a marriage confirmed already before the conversion of one party to Christ otherwise it is a very unhappy thing to marry those that are of false religions Nor must we draw 2 Cor. 6. 14. in the same yoak with them LEVITICUS WAS so called from Levi one of the Tribes It contains the Leviticall sacrifices the sanctifying of the Priests and people the difference of meats vowes conversation and other observations and rites 108. Lev. 1. 6. The sons of Aaron shall pull off the skin of the burnt offering and cut it into pieces 2 Chron. 35. 11. The Levites pulled off their skins It was the office of the Priests to pull off the skins of the burnt-offerings but because in the time of Hezekiah and Josias the celebration of the Paffeover was solemn and many millions of sacrifices were offered therefore it was extraordinarily granted to the Levites to pull off the skins 109. Lev. 1. 13. The Priest shall burn all oblations upon the Altar for a burnt sacrifice for a sweet savour unto the Lord. Joh. 4. 24. Gad is a spirit and smels not In the former words he speaks comparatively that as man delights in sweet odors so God is delighted in their sacrifices not by reason of the fat of bullocks but for the sacrifice of his onely begotten sonne our Lord Jesus Christ in whom he is well pleased 110. Lev. 2. 1. The oblation of a sacrifice to the Lord must be fine flowre and he shall powre oyle upon Mat. 3. 17. it and put frankincense thereon Chap. 5. 11. He shall bring the tenth part of an ephah of fine flowre he shall put no oyle upon it neither shall he put any frankincense thereon Sacrifices of free will were made with oyle and frankincense but offerings for sin were made without oyle and frankincense 111. Lev. 2. 11. No meat-offering shall be brought unto the Lord made with leaven Chap. 23. 17. You shall bring two loaves of two tenth deales they shall be of fine flowre baken with leaven they are the first fruits The oblation which was leavened was eucharisticall or for a thanksgiving but the free will offering was without leaven 112. Lev. 3. 16. All the fat shall be the Lords by a perpetuall statute Chap. 23. 17. Two loaves of the first fruits of two tenth deals of fine flowre with leaven God separated the fat for himself not to eat it but to hinder the people that they should not eat it for Idolaters did eat the fat of their sacrifices 113. Lev. 6. 18. The Leviticall sacrifices should endure for ever Heb. 10. 14. By one offering Christ perfected for ever them that are sanctified The sacrifices of the old law are
of David Matthew observes the natural order descending from Fathers to the sons Luke ascends from the sons to the Fathers Matthew by Solomon and his posterity reckons the fore-fathers of Christ from David to Salathiel Luke by Nathan and his posterity for Solomons race being extinct Christ was born of the posterity of Nathan according to the flesh 530. Mat. 1. 12. Jeconias begat Salathiel Luk. 3. 27. Salathiel was the son of Neri Melchi Addi Jeconias died without children Salathiel was the natural son of Neri born from David by Nathan the legal son of Jeconias because he succeeded him by right in the Kingdome 531. Mat. 2. 1. Behold wise men came from the East to Jerusalem cap. 11. 25. I confesse to thee Lord because thou hast hid these things from the wise c. The Wise men were led to Christ not by humane but divine wisdome acknowledging Col. 2. 3. Rom. 1. 25. Mat. 23. 23. Luk. 11. 12. 1 Cor. 1. 26. that in Christ were hid all the treasures of wisdome and knowledge Christ rejects no such wise men but such as are not wise from Gods Spirit and yet think themselves wise following the wisdome of this world as the Heathen Philosophers and the Pharisees amongst the Jews and those that are wise now adayes with fleshly wisdome 532. Mat. 3. 1. John the Baptist preached in the wildernesse Luk. 3. 3. He came into all the Countrey about Jordan preaching by the Desert Matthew means not the inward remote parts separated from the company of men but the fore-parts a Mountainous Countrey lying about Jordan 533. Mat. 3. 14. John knew Christ before he baptized him Joh. 1. 33. I knew him not but he that sent me to baptize with water said unto me Vpon whom thou shalt see the Spirit descending and resting upon him he it is that baptizeth with the holy Ghost John had a knowledge of Christ before his baptism by inchoation but that knowledge was confirmed and consummate when in baptism he saw the Heavens open and the Spirit of God descending upon him like a Dove and so by an outward revelation joyned with an inward illumination he pronounced that Jesus was the Messias and the Lamb of God that takes away the sinnes of the world 534. Mat. 3. 16. The Spirit of God descended and came upon Christ Luk. 1. 35. Christ had the holy Ghost before Gal. 4. 6. At the baptism of Christ the holy Ghost came upon him like a Dove to declare that Jesus Christ is the Mediator between God and man according to the prophesie The Spirit Isa 61. 1. of the Lord was upon me because he hath anoynted me to preach good tidings to the meek to proclaim the acceptable year of the Lord who being to Psal 45. 8. take upon him the Office of Mediator is anoynted with spiritual oyl 535. Mat. 4. 2. And when Jesus had fasted forty dayes and forty nights he was afterward an hungred and the Tempter came and said unto him Luk. 4. 1. He was tempted forty days The internal temptation lasted forty dayes then came the Devil to Christ in an external and corporal shape and spake unto him 536. Mat. 4. 8. The Devil at the third temptation took him up to a Mountain Luk. 4. 5. The Devil at the second temptation took him into a high Mountain In the holy Scripture saith Augustine there is no contradiction where any thing is related by divers Authors and not observed the same way De Cons Ecclesiae Matthew placeth the temptations in order But Luke by Hysterosis puts the second temptation after the third 537. Mat. 4. 12. 17. Jesus began to preach from the imprisonment of John the Baptist Joh. 1. 2 3 4. chap. He preached before John was in prison Matthew passeth over that which John sets down in his 4 first chapters 538. Mat. 4. 18. Jesus walking by the Sea of Galilee saw two brothers Simon and Andrew casting a Net into the Sea and he said Follow me Luk. 5. 1. He stood by the Lake of Gennesareth v. 3. Ascending into Simons ship he bade them put off a little from the land and he sat and taught the people out of the ship as he ended his speech he said to Simon Lanch into the deep v. 10. Fear not henceforth thou shalt catch men Here we have need of a threefold reconciliation Matthew saith that Christ walking toward Sea called Peter Luke in a little ship But Matthew speaks of his first call and Luke of his confirmation in it 2. Matthew makes no mention of the Miracle but what he let passe Luke describes 3. Matthew cals it the Sea of Galilee Luke the Lake of Genesareth because the Hebrews call all waters Seas Matthew respects the Province Luke the banks by the next City 539. Mat. 5. 1. Christ seeing the multitude went up into a Mountain and taught them Luk. 6. 17. He came down with them and stood in the plain Vers 20. Looking on his Disciples he said Blessed c. Here is also a threefold difference either Matthew saith that Christ preached in the Mountain Luke in the field Or Matthew saith he preached to the people Luke to his Disciples or Matthew saith before Luke after the healing of the leper Whence we conclude that Christ repeated that Sermon a second time 540. Mat. 5. 4. Blessed are they that mourn for they shall be comforted Vers 14. Rejoyce and be glad Phil. 4. 4. Rejoyce in the Lord alwayes Christ speaks not of all that mourn but such as from the heart mourn for their sins Joh. 16. â—3 Luk. 16. 25. 2 Cor. 1. and believe in him whose condition in this life is sorrowful and they suffer pressures in the world their mourning brings joy in this world and the world to come and God comforts them in all afflictions Christ pronounceth such mourners happy 541. Mat. 5. 5. Blessed are the meek for they shall possesse the earth Heb. 1â— 13. And they all confessed that they were strangers and pilgrims in the earth Meek are gentle such as with a quiet mind induring injuries do not resist evill but overcome evil with goodnesse by the example of Christ to these is the possession of the earth Rom. 12. 21. Mat. 11. 28. 1 Cor. 3. 22. Psal 27. 13 14. 16. promised not simply but by right of inheritance for the godly though they possesse nothing are said to possesse the earth because they have Christ who possesseth all things and he is only rich who hath a quiet mind The earth here is principally taken not for the element of earth but the land of the living 542. Mat. 5. 10. Blessed are they that suffer persecution for righteousnesse 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
the faith hope patience obedience constancy of his children or evill to an evill end and we pray in the Lords prayer that God will not let us be tempted with evill nor give us over into the hand of Satan to tempt us 557. Mat. 6. 13. For thine is the Kingdome the power and the glory Luk. 11. 4. That conclusion is not found in the Lords Prayer One Evangelist omitting what the other hath set down doth no wayes derogate from the truth of Gods Word David used the same 1 Chron. 29. 11. 2 Tim. 4. 18. thanksgiving Thine is the greatnesse and the power and the glory and the Victory and the Majesty And Paul useth the same words And the Lord shall deliver me from every evill work to whom be glory for ever Amen From whence is taken that of the Church Glory be c. 558. Mat. 6. 19. Lay not up for your selves treasures upon earth 1 Tim. 5. 8. But if any provide not for his own especially for those of his own house he hath denyed the faith Christ forbids no man to possesse wealth that comes as a blessing from God but to lay up treasures to the wrong of other men and to put our trust in them as the Gentiles doe nor Lev. 36. 14. Psal 112. 3. doth he condemn the care for a mans own family 559. Mat. 6. 31. Therefore take no thought saying What shall we eat or what shall we drink 1 Tim. 5. 8. If any man provide not for his own he hath denyed the faith Christ condemns here carnal care joyned with Heathenish distrust but not a Christian care to provide for our family with confidence in God 560. Mat. 7. 1. Judge not Joh. 7. 24. Judge righteous judgement Christ forbids rash judgement and defamation Mat. 18. 15. Jude v. 8 but not Politique or Ecclesiastical Judicature appointed by God under the Old-Testament nor yet domestick because all men are bound to judge of doctrine and manners and to call those to the right way that are wandring from it 561. Mat. 7. 8. Whosoever asketh receiveth Jam. 4. 3. Ye ask and receive not He that asketh as he ought to doe in faith receiveth what is convenient for him they that ask not as they should that is in faith nor for a good end receive not because they ask amiss 562. Mat. 7. 12. All things that you would that men should doe unto you doe you even so to them for this is the law and the Prophets c. 22. 4. On these two Commandements the love of God and our Neighbour hang all the Law and the Prophets The first place excludes not the love of God for he that loves his neighbour loves God the latter comprehends a moral rule of all things which are contained in the Books of Moses the Law and the Prophets 563. Mat. 7. 22. Many will say unto me in that day Lord Lord have we not prophesied in thy Name and in thy Name have cast out Devils Then will I professe unto you I never knew you depart from me c. 10. 32. Whosoever shall confesse me before men him will I confesse before my Father which is in heaven Christ in the former place speaks of hypocrites who prophesied in his Name and teaching so did confesse him with their tongue In the latter place he speaks of those who professe his Name by faith openly and sincerely without hypocrisie they have both a promise and a large reward 564. Mat. 8. 4. Tell no man V. 4. Go thy way shew thy self to the Priest Christ forbad the Leper for a time but not for ever that he should tell no man that he was healed but that first he should make his comparition before the Priest 565. Mat. 8. 5. A centurion came to Jesus beseeching him and saying Luk. 7. 3. The Elders of the Jews were sent unto him beseeching him to come Theophylact reconciles these places thus first the Centurion sent Messengers to Christ then he came himself and met the Lord and beseeched him with his own mouth relating the businesse 566. Mat. 8. 19. A certain scribe came unto him and said Master I will follow thee whithersoever thou goest And Jesus said unto him The Foxes have holes Joh. 6. 37. Him that cometh to me will I in no wise cast out That Scribe would follow Christ out of vain boasting and promised to himself great wealth and dignities Christ did not reject this man but only admonished him of the poverty and misery of those that follow him in this life which is rewarded with salvation and eternal life 567. Mat. 8. 26. The Disciples were fearful and of little faith Jam. 1. 6. Ask in faith nothing wavering for he that wavereth is like a wave of the Sea driven with the wind and tossed The infirmity of the Disciples is to be distinguished from Heathenish distrust they that doubt receive nothing but believers receive what they ask in faith 568. Mat. 8. 28. Jesus came to the other side into the Countrey of the Gargasens Mark 5. 1. They came over to the other side of the Sea into the Countrey of the Gadarenes The City Gadara and Gergaza were neighbour places in the Tribe of Manasses having their several circuit in the borders whereof the possessed met our Saviour 569. Mat. 8. 28. There met him two possessed with Devils Mar. 5. 2. There met him out of the Tombes a man with an unclean spirit They were two in number Mark mentions one because the other was notably known August 570. Mat. 8. 29. The Devils cryed out saying What have we to doe with thee Jesus thou Son of God Joh. 8. 44. The Devil is a lyar and the Father thereof The Devils did not that for the glory of God and Christ but to cause distrust in mens hearts for the Devil though he doe speak truth yet he doth it not without fraud and a false end that he may draw men into errour 571. Mat. 9. 6. The Son of man hath power to forgive sins 23. 34. Father forgive them they know not what they doe The Father gives the Son hath merited and the holy Ghost confirms salvation and remission of sins 572. Mat. 9. 1. Jesus sat at meat in Matthews house Luk. 5. 28. Matthew left all rose up and followed Christ Matthew left all things which might hinder him from following Christ as the receipt of custome and his Office of a Publican but he left not his house nor did he wholly cast away his houshold affairs 573. Mat. 9. 18. My daughter saith Jairus to Christ is even now dead Luk. 8. 42. The daughter of Jairus lay a dying being about twelve years old She lay a dying when her Father went forth of his house she was dead before Christ came to her 574. Mat. 10. 2. The first Simon Peter Andrew James John Mar. 3. 17. Peter James John Andrew Gal. 2. James Cephas The Apostles were equal in dignity and office but unequal in order The Evangelists in naming the
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
to the Gentiles but extraordinarily he might teach the Jews 1 Tim. 2. 7 also 791. Acts 10. 30. Four daies after the vision of Cornelius Peter came to Cesarea ver 19. The morrow after they that were sent from Cornelius came to Peter Cornelius the first day at three of the clock after noon sent his servants to Peter the second day they came to Peter the third day they came with Peter from Joppa and lay by the way that night the fourth day they returned to Cornelius at Cesarea 792. Acts 14. 22. We must through many tribulations enter into the kingdom of God Heb. 6. 12. c. 11. 1 The Saints by faith and patience inherit the promises The condition of the faithfull is common through many tribulations to enter into the Kingdom of heaven from which some are freed by speciall priviledge for faith is the means of acquiring life eternall but tribulation is the way thither 793. Acts 15. 10. The Law is a yoke which neither we nor our fathers were able to bear 1 John 5. 3. His Commandments are not grievous The Law is a yoke in respect of perfect obedience for here that is impossible for us the Commandments are easie in respect of the imputation of Christs righteousnesse who fulfilled the Law for us in whom our sins are forgiven Rom. 6. 14. 794. Acts 15. 28. It seemed good to the holy Ghost and to us that you abstain from blood and things strangled Luk. 16. 16. The Law and the Prophets were untill John That was a temporall command belonging to the Ceremoniall Law untill the weak in faith who were not fully instructed were better confirmed least their conscience should be troubled and offended 795. Acts 16. 3. Paul circumcised Timothy because of the Jews Gal. 2. 3. Titus being a Greek was not compelled to be circumcised Circumcision from the time of its institution untill Christs death was necessary because of Gods command for it was a Sacrament and a part of Gods worship After Christs death the Ceremony and use of it remained for some time untill the Jews were taught concerning the abrogation of the Law for it was needfull that the Synagogue should by degrees be buried with honour as the Ceremonies were by degrees set up Paul circumcised Timothy lest he should offend the weak but might win them to Christ he would not circumcise Titus after the Gospel was planted lest he should do wrong to Christian liberty 796. Acts 16. 6. They were forbidden of the holy Ghost to preach the Word in Asia Mat. 28. 19. Go and teach all Nations The time to preach the Word of God in Asia was not yet come and Paul and Silas were then sent to some other place to greater increase of the Gospel yet at last the Gospel was plentifully 1 Pet. 1. 21. preached there also 797. Acts 16. 18. Paul would not suffer the spirit of divination Phil. 1. 18. What then notwithstanding every way whither in pretence or in truth Christ is preached and I therein do rejoyce and will rejoyce Paul had great causes to cast out the spirit of divination because translating himself into an Angel of light he would have drawn the Apostolicall doctrine to be suspected as if they had been both as one and so they that beleeved the Apostles should beleeve the spirit of Divination that he might overthrow the Gospel 798. Acts 17. 28. In him we live and move and have our being this sentence is from Aratus the Heathen out of Menander 1 Cor. 15. 33. Evil communications corrupt good manners Tit. 1. 12. That the Cretians are liars evil beasts slow bellies is taken out of Epimerides and Callimachus Jerem gives the reason of this thing that they who were obstinate in their heathenish malice might be condemned out of their own Writers 799. Acts 18. 8. Paul baptized Crispus and Gaius and the house of Stephanus 1 Cor. 1. 17. Christ sent me not to baptize but to preach the Gospel Christ sent all the Apostles to preach and to baptize yet because the ordinary way of preaching was better more hard and more necessary therefore he would have them apply themselves rather to this leaving baptizing to those that were inferiour to them Paul denyeth that he was sent to Baptize not simply but comparatively so God commanded not sacrificing but obedience because he will rather have this then that Jer. 7. 22. 800. Acts 18. 2 18. Priscilla and Aquila were with Paul at Corinth Rom. 16. 3. Writing from Corinth he salutes Priscilla and Aquila Paul when he was again at Corinth writing to Rome salutes amongst others Priscilla and Aquila who were then there 801. Acts 18. 18. Paul shaved his head at Cenchrea for he had a vow Gal. 5. 1. Stand fast in the liberty wherewith Christ hath made us free and be not entangled again with the yoke of bondage Some referre that vow and shaving to Aquila if Paul did that he did it therefore that he 1 Cor. 9. Act. 21. 26. might become all things to all men that he might win some that he might serve the time and not offend the Jews but promote the cause of the Gospel 802. Acts 19. 2. The Disciples said to Paul we have not heard whether there be any holy Ghost v. 4. They were baptized therefore they must know the holy Ghost In the first place he speaks of the extraordinary miraculous gifts of the holy Ghost otherwise they were taught concerning the person of the holy Ghost by John and they had received his common gifts conferred in Baptism 803. Acts 19. 3. Into Johns vers 5. They were baptized in the Name of the Lord Jesus Baptisme in the first place is taken for the whole Ministry of John vers 5. there was no reiteration of Baptism but an approbation of Baptism conferred in the Name of Jesus by John which is understood to be done by laying on of hands 804. Acts 19. 13. Certain of the vagabond Jews exercists took upon them to call on the Name of the Lord Jesus 1 Cor. 12. 3. No man can say that Jesus is the Lord but by the holy Ghost The Lord Jesus is so called either by the mouth only as by the exorcists or from the heart by the holy Ghost there are externall gifts of the holy Ghost and confession is reckoned amongst the common gifts so those that were possessed with the devil could say that Jesus was the Sonne of God but the gifts of regeneration are proper to Beleevers only 805. Acts 20. 9. Eutichus fallen asleep fell from the third loft and was taken up dead v. 10. his life is in him Paul speaks confidently whether the soul were in the young man or not so Christ said before he raised the maid she is not dead but sleepeth 806. Acts 20. 27. I have not shunned to declare unto you all the counsell of God Rom. 11. 34. 1 Cor. 2. 6. Who hath known the minde of the Lord The counsell of God is either necessary
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 later the Law condemns 853. Rom. 7. 8. Sinne in me wrought in me all manner of concupiscence James 1. 15. When lust hath conceived it bringeth forth sinne Paul means actuall concupiscence of corrupt nature James originall concupiscence 854. Rom. 7. 9. I was alive without the Law once saith Paul Phil. 3. 6. Touching the righteousnesse which is in the Law blamelesse Before his conversion Paul lived a Pharisee without any true knowledge of the divine Law ascribing to himself externall righteousnesse which was hypocrisie 855. 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 Authour is good holy and just because it declareth the good and holy will of God in respect of us it is called the ministration of Death because it reproves sinne and threatens us with death 856. Rom. 7. 14. I am carnall sold under sin ch 6. 22. We are made free from the Law of sinne wherein we were held The Apostle according to the unregenerated part was carnall that is indulgent to his carnall lusts but being Regenerate he did lament for those carnall affections and resisted them 857. Rom. 7. 18. In me dwelleth no good thing ch 8. 9. The Spirit of God dwelleth in us The first place is of the old man in me that is my flesh and that part which is not regenerate the second is concerning man that is regenerate for Christ liveth in us the holy Ghost liveth in us and indeed the whole Trinity John 14. 23. 858. Rom. 7. 18. To will is present with me Phil. 2. 13. God worketh in you to will To be willing is that good which is wrought in us by the holy Ghost but after the fall of man to be willing and be able to will what is good was lost in us 859. Rom. 7. 22. I delight in the Law of God after the inward man ver 23. I see another Law in my members warring against the Law of my minde Paul delighted according to his spirit and inward man the regenerate part in the Law of God but rebelled against it in his outward man the flesh and the part unregenerate for the whole man is as it is commonly said is partly flesh and partly spirit 860. Rom. 7. 23. I see another Law in my members warring against the Law of my minde ch 8. 2. The Law of the Spirit of life in Christ Jesus hath made me free from the Law of sinne and of death The faithfull are either captivated by the Law of sinne that they cannot do that good they would but what sinne will have done that dwelleth in them or they are freed from sinne here inchoatively because it doth not condemn them nor yet reign in them but in the next Psal 32. 1. Rom. 8. 1. ch 6. 12. world it shall be accomplished and they shall be perfectly made free from it 861. Rom. 8. 2. The Law of the spirit of life in Christ Jesus hath made me free from the Law of sinne and death Joh. 5. 28. The hour is coming in the which all that are in the graves shall hear his voice and come forth Resurrection from death to life is common to the good and bad but in a divers manner and for a divers end the good shall come forth gloriously to life the wicked ignominiously unto death 862. Rom. 8. 24. We are saved by hope Eph. 2. 8. By grace are you saved through faith Mark 16. 16. Subalternates disagree not the grace of God is the efficient cause faith and hope the instrumentall causes of our salvation 863. Rom. 8. 30. God whom he did predestinate them he also called Matth. 20. 16. c. 22. 14. Many are called but few chosen The first place is concerning those who being called are obedient to the holy Ghost and make their vocation firm unto the end of their lives The later is of those who resist the vocation of God in respect of the former there are as many predestinated as are called but of the later more called then are predestinated 864. Rom. 8. 31. If God be for us who can be against us 1 Pet. 5. 8. Your adversary the devil When God is for us though the devil be against us he prevails not 865. Rom. 8. 38. Nothing nor creature can separate us from the love of God ch 9. 3. I could wish that my self were accursed from Christ for my brethren The wish of Paul was conditionall if it were lawfull and might be done the Apostle thereby sheweth the vehemency of his affection toward his kindred and submits himself to the Divine will Chrysostom on this place saith that Paul by a premeditated prayer desired to be separated from Christ by a temporall and eternall abjection for the salvation of his brethren and so would by his own destruction redeem them to eternall salvation neither did he therefore love his brethren more then Christ for he did not desire to be separated from the love of Christ but from the fruit of his love and friendship he desireth to perish not as an enemy of Christ but a preserver of his brethren as Christ was made a curse for us not as Gods enemy but as our Redeemer 866. Rom. 9. 16. It is not of him that willeth nor him that runneth but of God that sheweth mercy Matth. 19. 17. If thou wilt enter into life keep the Commandments It is therefore said not to be of him that willeth because salvation is not given for our merit but of Gods mercy but it is also of him that willeth not because we will though no man is saved against his will but of unwilling to receive Gods call he is made willing 867. Rom. 9. 18. God hath mercy on whom he will have mercy and whom he will he hardneth ch 11. 32. God hath concluded them all in unbelief that he might have mercy upon all The first place is concerning the most free will and power of God who may have mercy on whom he please his antecedent will reacheth to all men his consequent will is restrained to the beleevers and unbeleevers and so he will have merey of the faithfull that they may be saved but he justly punisheth and hardneth the unbeleevers and wicked men who resist his grace freely offered unto them 868. Rom. 10. 10. With the mouth is made confession unto salvation 1 Cor. 4. 20. The Kingdom of God is not in word In the first place is spoken of confession with faith in the later of humane words which the false teachers used in preaching wherein the Kingdom of God consists not but in the vertue that is in a true performance of those things they professe with their mouths 869. Rom. 11. 7. Israel hath not obtained that which he seeketh for
2 Thess 2 2. The day of Christ is not at hand 1 Joh. 2. 18. It is the last time To be at hand and to draw near do differ the Apostle denieth that the day is at hand but he denieth not that it draweth near it is called the last time in respect of former time and because in the last time the day of judgement draweth nigh it is called the last hour in respect of God because our daies compared to eternity are but one moment and a thousand years in Gods sight as yesterday when it is past also all things are present with God 992. 2 Thess 3. 10. If any would not work neither should he eat 1 Cor. 9. 6. Have we not power to forbear working In the first place flesh and idlenesse are condemned in the later labour is commended which is wrought not with the hand alone but with the head also the Ministers of the Church are not to get their living by the labour of their hands being they are not Mechanicks The Apostle had a singular gift from God to preach extemporary and yet had he means from the 2 Cor. 1. 11. Churches Two Epistles of St PAUL to TIMOTHY THE first is a pattern for Pastors to shew them what they ought to be in Doctrine and Prayers and in Life with their families and laies down the way how to instruct all men of what state age or condition soever It was written from Laodicea in the Year of Christ 52. The second confirms Timothy that he should not be cast down in his minde by reason of the tempests of persecutions and warns him that in preaching the Gospel he should avoid false doctrine that he should be diligent and come unto him It was written from Rome when he was in prison in the year of Christ 70. 993. 1 Tim. 2. 4. God will have all men to be saved every one Acts 13. 48. And as many as were ordained to eternall life beleeved All that beleeve in Christ God doth promote them to salvation and they by Gods Divine Decree are pre-ordained to eternall life for Christ is the Saviour of all especially of those who beleeve 994. 1 Tim. 2. 5. There is one Mediatour between God and man the man Christ Jesus Rom. 8. 26. The spirit makes intercession for us with groans which cannot be uttered Christ is our only Mediatour of Redemption and Intercession the holy Ghost is said to pray for us when he stirreth up our hearts to prayer and causeth us to groan when we call upon God 995. 1 Tim. 2. 12. But I suffer not a woman to teach Tit. 2. 3. Let the aged women be teachers of good things Women must not teach publikely in the Church least they should thereby take occasion of usurping authority over the men but let them be in subjection let the aged women teach the younger women modesty and prudence at home for that they are commanded to do 996. 1 Tim. 2. 15. Women shall be saved in childe bearing Joh. 3. 16. Whosoever beleeveth in Christ shall not perish but shall have everlasting life The first place is concerning the state of women and by for and in are set down for their consolation least being married they should fall from the hope of salvation but they must continue in faith love holinesse and sobriety 997. 1 Tim. 3. 1. If a man desireth the office of a Bishop he desireth a good work 1 Cor. 7. 20. Let every man abide in the same calling wherein he was called To desire a Bishops Office for that end that a man may serve God faithfully is not disallowed if a man have an honest vocation and continue in it he doth well 998. 1 Tim. 3. 15. The Church of the living God is the pillar and ground of Truth 1 Cor. 3. 11. Other foundation can no man lay then that which is laid even Christ Jesus The pillar and ground he saith that the Church is but not the foundation it doth not primarily support the spirituall building but the Church it self is supported by the foundation 999. 1 Tim. 4. 16. Thou shalt both save thy self and them that hear thee Luk. 2. 11. Christ the Lord is our Saviour The first place speaks of the instrument of our salvation in the Ministry of the Word whereby the faithfull attain salvation the later speaks of the meritorious cause and that is Christ 1000. 1 Tim. 5. 20. Them that sinne rebuke before all Matth. 18. 15. If thy brother trespasse against thee tell him his fault between him and thee alone In the first place he saith what the duty of Pastors is in rebuking sinnes which are committed publikely to the common scandall in the second he speaks of the sinnes of private men committed privately against private persons 1001. 1 Tim. 6. 10. The love of mony is the root of all evil Eccles 10. 9. Pride Pride and covetousnesse are almost alwaies joyned together He is proud who desireth to exceed his condition he is covetous that would have more then enough neither of them can be contented with God himself these two were in the sinne of the first man the chief ingredients 1002. 1 Tim. 6. 16. God only hath immortality Matth. 10. 28. The soules of men are immortall God of himself and in himself is immortall only but Angels and men by the grace of God 1003. 1 Tim. 6. 16. No man hath seen God 1 Joh. 3. 2. We shall see him as he is God being by nature invisible cannot be seen with bodily eyes The faithfull either see God by faith in this life or after a speciall manner in the life to come we shall see him as he is by a more perfect way then we do here by the participation of his glory 1004. 2 Tim. 2. 10. I endure all things for the elect sake that they may also obtain salvation 1 Pet. 3. 18. Christ hath once suffered for our sinnes The Apostle sustained all things for the elect sake not by satisfying for them but by his example edifying and confirming them that they might not refuse to suffer something when he saith that they obtain salvation by Christ he shuts out his own sufferings that they may not be reckoned for satisfactory 1005. 2 Tim. 2. 21. If any man purge himself from these he shall be a vessel unto honour 1 John 1. 7. The blood of Jesus Christ cleanseth us from all our sinnes Paul means purging from the corruptions of doctrine and manners ver 18. John shews a plenary redemption from our sinnes by Christ Jesus The Epistle of St PAUL to TITUS IT is the compendium of Christian Doctrine informing Teachers set in the Ecclesiasticall State Politicall or Oeconomicall what they ought to do he exhorts all and every one to good works and to fly vain questions and heresies It was written from Nicopolis in the Year of Christ 54. 1006. Tit. 1. 9. Able by sound Doctrine to convince gainsayers ch 3. 9. Avoid foolish questions contentions and strivings