to a Preacher did glorifie God All which signs do assure you of the heavenly original of his Doctrine CHAP. II. THere are two parts of the Chapter In the first hee proceeds to write the history which hee declared and to add the other signs of his Apostleship or his divine Doctrine to vers 15. In the remaining part of the Chapter hee confirms that Righteousness is by Faith and not by the works of the Law Vers. 1. Then fourteen years after I went up again to Jerusalem with Barnabas and took Titus with mee also 2. And I went up by revelation and communicated unto them the Gospel which I preach among the Gentiles but privately to them which were of reputation lest by any means I should run or had run in vain Six Signs of the heavenly and divine Doctrine of the Apostle went before five others follow Sign 1. That God directed the course of his Ministery by special revelation that hee might know from whence and wherefore hee came The example whereof hee shews in his ascending to Ierusalem by revelation which revelation was a divine approbation of his Apostleship and Doctrine Communicated Sign 2. That hee communicated to the Apostles the manner of his doctrine delivered amongst the Gentiles that his consent with them might bee made manifest and namely with Peter Iames and Iohn lest hee should bee deprived of the fruit of his Ministery amongst some by the calumnies of his Emulators who falsely said that the Doctrine of the Apostle Paul did disagree from the Doctrine of the rest of the Apostles Vers. 3. But neither Titus who was with mee being a Greek was compelled to bee circumcised 4. And that because of false Brethren unawares brought in who came in privily to spie out our liberty which wee have in Christ Iesus that they might bring us into bondage 5. To whom wee gave place by subjection no not for an hour that the Truth of the Gospel might continue with you Sign 3. That in the presence of the Apostles hee pleaded this very cause in the person of Titus of freeing Christians from the yoak of Circumcision and defended him lest hee should bee circumcised against the false Brethren who went about to take away Christian Liberty from Beleevers that they might bring the Churches of Christ into bondage to whom the Apostle does not in the least give place that the sincerity of the Doctrine of the Gospel might remain pure amongst the Gentiles and namely amongst the Galatians which was an evident sign of his heavenly and divine Doctrine wherein hee had instructed the Galatians Vers 6. But of these who seemed to bee somewhat whatsoever they were it makes no matter to mee God accepteth no mans person for they who seemed to bee somewhat in conference added nothing to mee Sign 4. Whereof there are four Branches 1. That the Apostles which were called chief Peter Iames and Iohn having heard his Doctrine corrected nothing added nothing to his knowledge In the mean while hee prevents an Objection concerning their personal prerogatives of which hee will not speak as of those that had seen Christ in the flesh that were called to the Apostleship before him that were nearer of kin to Christ c. Because these and such like did conduce nothing to their doctrine to their Apostolical authority to the commendation of man before God seeing that God doth not accept the persons of men Vers. 7. But contrariwise when they saw that the Gospel of the uncircumcision was committed unto mee â—s the Gospel of the Circumcision was to Peter 8. For hee that wrought effectually in Peter to the Apostleship of the Circumcision the same was mighty in mee towards the Gentiles 2 That those three Apostles acknowledged the Apostleship of Paul amongst the Gentiles to have no less authority and efficacy from God than the Apostleship of Peter amongst the Jews Vers. 9. And when James Cephas and John who seemed to bee Pillars perceived the Grace that was given unto mee they gave to mee and Barnabas the right hands of fellowship that wee should go unto the Heathen and they unto the Circumcision 3 That those three Apostles perceiving the gifts and signs of Apostleship in Paul gave to Paul and Barnabas the right hand of fellowship that with the like authority they should execute their Apostolical charge amongst the Gentiles as they amongst the Jews Vers. 10. Onely they would that wee should remember the poor the same which I also was forward to do 4 Those three desired Paul and Barnabas that they would procure a Collection to bee made by the Churches of the Gentiles for the use of the poor Jews that which Paul and Barnabas have faithfully performed Vers. 11. But when Peter was come to Antioch I with-stood him to the face because hee was to bee blamed Sign 5. Of his heavenly and divine Doctrine namely in the Article of shunning the Ceremonial Yoak of Moses That Paul openly reprehends Peter himself turning off from this Doctrine and brings him into the way again which that it may better appear the things that follow are observeable By the decree of the Synod at Ierusalem Act. 15. the necessity of the Ceremonial Law amongst the Jews is abrogated and liberty is left to the Jews of using ceremonies for a time all observation of the Levitical ceremonies amongst the Gentiles is expelled from the Christian Churches as from those to whom the Law of Ceremonies was never designed nor given They are onely commanded to abstain from some meats leâ—t they use their liberty to the scandal of the weaker Jews and that by force of the Moral Law which in matters simply indifferent doth circumscribe the use of liberty with the bounds of scandal Peter the Apostle going down to Antioch by the sentence of the Synod at Ierusalem useth his liberty and eats meat with his Brethren the Gentiles some who held the Ceremonies of Moses went down in the mean while to Antioch from Iames Here Peter ought not to counterfeit his Christian Liberty which the day before hee professed but to remain in fellowship with the Christian Gentiles and to defend his fact by the authority of the Synod But Peter fearing leâ—t hee should incurr the hatred of the Jews which came down from Iames with-draweth himself from the Table of the Christian Gentiles and eateth no more with them others imitate the example of Peter The evil spreads abroad to the drawing Barnabas into the same dissimulation by this example scandal was given to the Jews to the confirming of them in Judaisme and not put away the yoak of Moses already broken and dissolved by the Authority of God in the Synod Scandal also is given to the Christian Gentiles who are compelled by the example of so great an Apostle either to take upon them the yoak of Ceremonies or renounce the society of the Apostle what could Paul do in this case certainly as it became him hee resisted Peter to his face and reproved
wishes desires applies and seals salvation to all the faithful and all things which belong to holiness and happiness The second Epistle general of PETER Analytically expounded THE CONTENTS THe Apostle being now nigh unto death seals up this last testimony of his will in this Epistle as it appears in the first Chapter 12 13. vers c. for the use of all the faithful wheresoever and chiefly the Hebrews whose Teacher hee was There are three principal parts of the Epistle according to the number of the Chapters In the first hee exhorts them to persevere in true Faith and Christian Piety Chap. 1. In the second hee dâ—hâ—rts them from attending to false Prophets which hee foretells will arise in the Church Chap. 2. In the third hee seriously admonishes them to beware of those prophane Scoffers who account the coming of Christ to judgement as a Fable in Chapter 3. CHAP. I. THere are three parts of the Chapter In the first there is the Exordium of the Epistle to vers 5. In the second an exhortation to proficiency in Faith and Holiness to vers 19. In the third hee digresses in the commendation of prophetical Scripture to the end Vers. 1. Simon Peter a Servant and an Apostle of Iesus Christ to them that have obtained like precious Faith with us through the Righteousness of God and our Saviour Iesus Christ The inscription of the Epistle contains three things 1. The description of the Writer from his common name Simon and from his Sirname Peter given him by Christ together with his office in the Church Servant and from his special office An Apostle of Iesus Christ whence hee had authority to write 2. The description of the faithful to whom it is written from the excellency of Faith which was bestowed upon them The excellency whereof is propounded by way of distinction from historical Faith 1. That it is precious 2. That it is proper to the Elect not hypocritical 3. That it is equally precious with the Faith of the Apostles he doth not compare the degree and quantity but the quality and nature of the gift because it was given by the same Holy Spirit for the same merits of Christ and to the same good purposes viz. the apprehending of Christ and his benefits 4. That it flows from Gods Righteousness or Faithfulness faithfully performing the free promises made to our Fathers and is derived to us together with all other benefits through the Righteousness of Jesus Christ our Lord. Vers. 2. Grace and Peace bee multiplied unto you through the knowledge of God and of Iesus our Lord The third thing in the inscription of the Epistle is a salutation wherein is his prayer and confirmation of it In his prayer hee wishes to all the faithful Hebrews a fuller manifestation multiplication and encrease of all saving gifts of the Holy Ghost and multiplication of peace or of all benefits which conduce to the promoting and perfecting of their present and future felicity and that by the encrease of saving Faith or acknowledgement of God and Christ as they are revealed in the Gospel Vers. 3. According as his divine power hath given unto us all things that pertain unto life and godliness through the knowledge of him that hath called us to glory and virtue Hee confirms the hope of his desires viz. that God will multiply grace and peace towards them by Faith in five Arguments Divine Power Argum. 1. The power or effectual grace working powerfully hath bestowed upon you all expedients which belong to holiness or grace to life or peace by the knowledge or Faith of him both in respect of the right to as also the admission of you into the profession Therefore God will encrease and multiply those gifts until yee obtain perfection of life and holiness For there is the like reason for the beginning and progress as touching the favour of God Hath called Argum. 2. God hath called you to virtue or Grace and to Glory or Peace Therefore hee will perfect those things in you to which hee hath called you Vers. 4. Whereby are given unto us exceeding great and precious promises that by these you might be partakers of the Divine Nature having escaped the corruption that is in the world through lust Argum. 3. Confirming the former God hath given you the promises of the Gospel which as they are very great because of the greatest things viz. of Righteousness and eternal life So also they are precious and mainly necessary to you for the obtaining of life Therefore hee will perform those promises by multiplying even unto perfection those things which hee hath promised That by these Argum. 4. For this end hee hath given both the promises and beginnings of these things promised to you that yee might be partakers of the Divine Nature not as to the essence but as to the virtues and perfections which represent the Nature of God in heavenly wisdome holiness and happiness as in a lively Image Therefore hee will multiply to you grace and peace that hee may attain his end in perfecting of you Having escaped Argum. 5. Now you have escaped from the Kingdome of death and the Covenant of sin being freed from destruction wherein the world lies through lust or concupiscencâ—â— Therefore the same gracious good pleasure of God 〈◊〉 multiply to you grace which is opposed to sin and peace which is opposed to destruction Vers. 5. And besides this giving all diligence adde to your Faith Virtue and to Virtue Knowledge After the Preface hee exhorts them to a serious endeavour of growing in Faith and Godliness reckoning up by degrees the chief Christian virtues whereof the first is Faith which opens unto us the first entrance to God to this is adjoyned virtue or following after Righteousness in general because without Faith it is dead and ineffectual Prudence or Knowledge follows which consists in a fuller knowledge of heavenly mysteries and the application of them to practice Vers. 6. And to Knowledge Temperance and to Temperance Patience and to Patience Godliness After this hee requires Temperance whereby every one keeps himself from those enticements whereby hee might be taken off from his duty Hee would have Patience or Fortitude which consists in bearing adversity and not in ceasing from our duty for the evils which pursue us annexed to Temperance and these virtues are four which are commonly called Cardinals to these hee would have three other joyned 1. Godliness which chiefly consists in the very worship of God Vers. 7. And to Godliness Brotherly Kindness and to Brotherly Kindness Charity The other virtue which hee would have added is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Brotherly love whereby wee embrace our Brethren or the houshold of Faith The last virtue is Charity or common love which is to be extended to all men even to enemies Vers. 8. For if these things be in you and abound they make you that yee shall neither be barren nor unfruitful in the knowledge of our Lord Iesus
as the body is one and hath many members and all the members of that one body being many are one body so also is Christ. Argum. 8. Christ Mystical or Christ is one Body with the Church consisting of many members and they instructed with variety of gifts Therefore as in the humane so in the Mystical Body there ought to bee concord in the use of gifts Vers. 13. For by one Spirit are wee all baptized into one body whether wee bee Jews or Gentiles whether wee bee bond or free and have been all made to drink into one Spirit Argum. 9. All the faithful are joyned together in the Sacrament of Baptism and the Lords Supper or the union of all the Faithful into one Church and partaking of one life in one body and one Spirit is signified in the Sacraments Therefore you ought not to disagree amongst your selves about the diversity of gifts Vers. 14. For the body is not one member but many 15. If the foot shall say Because I am not the hand I am not of the body Is it therefore not of the body 16. And if the ear shall say Because I am not the eye I am not of the body Is it therefore not of the body Argum. 10. Seeing the condition of the body requires necessarily plurality of members and by consequence diversity it will follow that the meanest offices in the least gifts are as well of the body as the most excellent offices and gifts And if they should exclude themselves they would not do less foolishly than if the foot should deny that it was the hand or the ear deny that it was the eye and for this cause should conclude that it is not of the body Therefore there ought to bee no dissention amongst you because of the diversity of gifts Vers. 17. If the whole body were an eye where were the hearing If the whole were hearing where were the smelling 18. But now hath God set the members every one of them in the body as it hath pleased him 19. And if they were all one member where were the body 20. But now are they many members yet but one body Argum. 11. Even as if the body was one member three inconveniences would follow 1. The rest of the members should bee excluded and the more noble senses ver 17. 2. The change should bee made contrary to the wise dispensation of God who hath otherwise appointed diversity of members ver 18. 3. The change should bee contrary to the nature of an organical body for the very organical body should bee destroyed ver 19. Because God hath made one organical body of many members ver 20. So in Ecclesiastical Functions if there was but one Function three inconveniences would ensue 1. The other offices would bee extinct 2. The dispensation of God would bee destroyed 3. The Organical Church it self would bee overthrown which now consists of many offices united together into one body Therefore concord and agreement is to bee regarded Vers. 21. And the eye cannot say to the hand I have no need of thee nor again the head to the feet I have no need of you 22. Nay much more those members of the body which seem to bee more feeble are necessary Argum. 12. As in a natural body the superiour and more excellent members cannot bee without the inferiour which are most necessary therefore they are friendly each to other so it is in Ecclesiastical functions therefore ought they to bee assisting one to another Vers. 23. And those members of the body which wee think to bee less honourable upon those wee bestow more abundant honour and our uncomely parts have more abundant comeliness 24. For our comly parts have no need but God hath tempered the body together having given more abundant honour to that part which lacked Argum. 13. As in the body natural that there may bee an agreement those members which are more infirm are most honoured and necessary by the appointment of God so ought it to bee in Ecclesiastical functions Therefore in the chusing of Deacons rather than Pastors care must bee had that other things being alike men of the fairest fortunes may bee elected for the adorning of this inferiour office Vers. 25. That there should bee no Schism in the body but that the members should have the same care one of another Argum. 14. As the Natural body would come to ruine by Schism if the members should strive among themselves and should not regard each other So in Ecclesiastical functions Therefore concord is to bee highly regarded Vers. 26. And whether one member suffer all the members suffer with it or one member bee honoured all the members rejoyce with it 27. Now yee are the body of Christ and members in particular Argum. 15. As amongst the superiour and inferiour members of the body there is a sympathy in joy and grief so it ought to bee amongst the Governours and Ministers of the Church Therefore the greatest accord Hee gives the Reason of it Because yee saith hee are the body of Christ and members in particular i. e. such as ought as members to agree with the whole body the Church and amongst your selves And here is the common Apodosis of the whole similitude taken from the body from vers 12. to this 27. verse Vers. 28. And God hath set some in the Church first Apostles secondarily Prophets thirdly Teachers after that miracles then gifts of healings helps governments diversities of tongues Now in order hee reckons up the Ministers of the Church as much as might bee sufficient to restrain the ambition and envy that was among the Corinthians The Authority of Paul by name and of the other Apostles was prejudiced by the subtil and Eloquent Doctors amongst the Corinthians as is manifest in the second Epistle Therefore hee asserts the dignity of the Apostles in the first place as those that were appointed of God to lay the foundation of all the Churches Concerning the Evangelists and Prophets extraordinary either there was no question amongst them or the dignity of the Ministers of the Gospel extraordinary being asserted in the vindication of the Apostolical office concerning the authority and dignity of the Evangelists and Prophets extraordinary whose Ministery was common to all the Churches and subservient to the Apostles it was manifest and apparent enough Secondly Hee determines concerning Prophets by which name as shall appear chap. 14. hee understands Pastors who applied in their Sermons the doctrine to usefulness whose gift was the word of wisdome as verse 8. In the third place hee names Teachers who although they were not eloquent and prudent for the application of the doctrine to all the uses of the Church yet they had a word of knowledge that they were able to apply the general Doctrine to the capacity of the Church These are the functions which were imployed in the Word and Doctrine and therefore the more eminent In the fourth place hee sets down those who in the
first fruits of Achaia and that they have addicted themselves to the Ministery of the Saints 16. That yee submit your selves to such and to every one that helpeth with us and laboureth Article 5. Wherein hee commends to them Stephanas with his family who in the office of Deacon assisted him that they would have honourable respects to him and his family First Because with the first they gave their names to Christ. 2. Because hee willingly addicted himself in the office of a Deacon to the Church of Corinth and that according to the order which was required in the constituting of Deacons Therefore the Apostle wills them as subject to these that they give them due honour or that which is convenient to their Ministery Hee understands not politick subjection onely in respect to their office but also moral whereby wee shew our selves reverend and obedient to them who excel in virtue In the mean time wee exclude not that subjection which is due to Deacons for their office sake who administer with the rest of the Presbytery about Ecclesiastical matters wherein Stephanas with his family was imployed Vers. 17. I am glad of the comming of Stephanas and Fortunatus and Achaicus for that which was lacking on your part they have supplied 18. For they have refreshed my spirit and yours therefore acknowledge yee them that are such Article 6. Wherein hee commends their sending of three Brethren from Corinth unto him because they supplied the stead of the Corinthians in visiting of him They are said to have refreshed the Spirit of the Apostle and the Corinthians because as they had gratified the Corinthians who sent them so likewise the Apostle to whom they were sent wherefore hee would have them esteemed so much the more both these and they that were like unto them The third Part. Vers. 19. The Churches of Asia salute you Aquila and Priscilla salute you much in the Lord with the Church that is in their house 20. All the Brethren geeet you greet you one another with an holy kiss The third part of the Chapter follows wherein after hee hath saluted the Corinthians 1. In the name of the Ephesians and the rest of the Churches of Asia 2. In the name of Priscilla and Aquila and their families vers 19. 3. In the name of the Brethren his companions who lived in his society Hee wills them as the Eastern manner was to salute one another with a kiss as wee with joyning right hands without deceit or dissimulation and that they perform those things and all other expressions of love holily Vers. 21. The salutation of mee Paul with mine own hand Further hee signs this Epistle being written by the hand of another with a salutation and his own hand that it may bee known to bee his own Because in those times Epistles were feigned in the name of the Apostles 2 Thes. 2.1 Therefore it was needful that by some manifest token they should bee known to the Church Vers. 22. If any man love not the Lord Iesus Christ let him bee Anathema Maranatha In the close of the Epistle hee laies down an Apostolical malediction against the haters and enemies of Christ both secret and open using the words of extreamest execration For by this solemn form Maranatha i. e. THE LORD COMMETH the Church testified that they had performed all the parts of their office towards such a man And for the future by a common consent let him alone and referred him to the last judgement of God or to the comming of the Lord as one that was desperate amongst men In the mean while the Apostle doth not excommunicate hypocrites from the external society of the Church but threatens utter destruction unless they repent Vers. 23. The Grace of our Lord Iesus Christ bee with you 24. My love bee with you all in Christ Iesus Finally after his Apostolical benediction by his Authority applied to the Church of Corinth hee signifies his special love towards them that they may bee convinced in themselves that whatever hee had set down in this Epistle whether by way of reprehension or exhortation it came all from his love towards them The Second Epistle of Paul to the Corinthians Analytically expounded The Contents of the Epistle THe first Epistle did not want its effect amongst many of the Corinthians yet there were some especially vain-talking Teachers who persevered in their contumacy and not onely they themselves set at nought the Apostles Authority but also dared publickly to compare themselves with him and to prefer themselves before him and to diminish the Authority of the Apostle amongst the people with no small detriment and prejudice to the Gospel That hee might restrain these and finde all things at his comming better ordered in the Church of Corinth hee writ this second Epistle which is wholly Apologetical Besides an Exordium and Conclusion there are three parts of the Epistle In the first having removed the scandal of the Cross which was laid upon him and the suspicion of his alienated mind from the Corinthians Chap. 1. 2. Hee defends his Ministery Chap. 2. 3. And proves his constancy and fidelity therein Chap. 4. 5. Exhorting them to bring forth the fruits of his Ministery Chap. 6. And that they would perswade themselves of his good will towards them Chap. 7. In the second part of the Epistle hee exhorts them to make a collection for the poor Brethren the afflicted Iews Chap. 8 9. In the third part hee vindicates his Authority from contempt and the aspersions of false Teachers who laboured to render the Apostle vile amongst the Corinthians Chap. 10. and holily boasts himself against them Chap. 11. 12. endeavouring to render his Authority formidable and also amicable to the Corinthians Chap. 13. CHAP. I. THere are two parts of the Chapter besides the inscription of the Epistle in the former hee removes the scandal of the Cross and afflictions wherewith hee was not long since oppressed to vers 12. In the second part hee removes the suspicion of an alienated mind from the Corinthians to the end The Inscription of the Epistle which is instead of an Exordium vers 1. 2. serves to prepare the minds of the Corinthians for receiving the things which hee wrote intimating five Reasons to that end Vers. 1. Paul an Apostle of Iesus Christ by the Will of God and Timothy our Brother unto the Church of God which is at Corinth with all the Saints which are in all Achaia The first Reason Because Paul the Author of the Epistle was an Apostle of Jesus Christ and of chiefest Authority in the Church Reason 2. Because hee did not assume to himself this honour as certain false Brethren feigned themselves servants of Christ when they were not sent of God but obtained it by the special Will of God Reason 3. Because hee had brought in Timothy with himself to witness against them if they should not admit of this Truth of God written by him
Reason 4. Because what hee was about to write appertained not onely to the Church of Corinth but to all the Saints and Churches in all Achaia to wit to know this asserted truth which hee was about to write Vers. 2. Grace bee to you and Peace from God our Father and from our Lord Iesus Christ. Reason 5. Comprehended in the salutation or Apostolical benediction Because Paul the Author of this Epistle would not that the dignity of the Church of Corinth should any waies bee eclipsed although hee knew there were most corrupt persons among them not onely which lay hid but openly shewed themselves enemies to the Apostle but constantly accounted the Church at Corinth a true Church to which by his Authority hee applied the benediction of the Gospel and doubted not to wish them all good things Therefore they were obliged to receive the things which hee wrote with that submission and readiness of mind that was fitting The first Part. Vers. 3. Blessed bee God even the Father of our Lord Iesus Christ the Father of mercies and the God of all comforts In the first part of the Chapter the Apostle proves that the Corinthians ought not to despise him by reason of the Cross or afflictions and that by twelve Arguments Argum. 1. In the midst of afflictions I find God the Father most merciful and abundant in all consolation so that I have cause rather to bless God than to complain of my calamities sent of God Therefore ought you not to contemn mee or to bee offended because of my afflictions Vers. 4. Who comforteth us in all our tribulation that wee may bee able to comfort them which are in any trouble by the comfort wherewith wee our selves are comforted of God Argum. 2. By the experience which I have in afflictions I am made more fit to minister comfort 〈◊〉 others that are afflicted Therefore ought you not to bee offended in mee c. Vers. 5. For as the sufferings of Christ abound in us so our consolation also aboundeth by Christ. Argum. 3. Afflictions are a part of Martyrdome and for the Gospel or for Christ are inflicted upon mee with honour that they may bee called the afflictions of Christ by way of participation For what things are inflicted upon the Martyrs Christ takes upon himself as Act. 9. Saul Saul why dost thou persecute mee Therefore c. In us Argum. 4. Christ gave testimony from his superabundant and seasonable consolations towards mee in the midst of my afflictions that the miseries which I suffer are inflicted upon mee for the defence of the Gospel Therefore c. Vers. 6. And whether wee be afflicted it is for your consolation and salvation which is effectual in enduring the same sufferings which wee also suffer or whether wee bee comforted it is for your consolation and salvation Argum. 5. Those afflictions as also these comforts tended to the benefit of the Corinthians who might bee strengthened in the Faith and built up divers waies to salvation and take comfort from the Apostles experience Therefore ought they not to bee offended in the Apostles sufferings Which effectually produceth Argum. 6. Because the salvation of the Corinthians was effectually to bee promoted by his suffering such kind of afflictions by which as by the way to salvation freely given they were earnestly to strive Therefore c. And the hope Argum. 7. I have certain hope of you that you will not despise us nor take ill the afflictions which yee shall suffer Therefore yee are bound not to frustrate our hope concerning you Vers. 7. And our hope of you is stedfast knowing that as you are partakers of the sufferings so shall you bee also of the consolation Argum. 8. I know that you are made both partakers of our sufferings by your sympathy and shall partake of our consolations Therefore you are bound not to despise us because of the afflictions which wee suffer Vers. 8. For wee would not Brethren have you ignorant of our trouble which came to us in Asia that wee were pressed out of measure above strength insomuch that wee despaired even of life 9. But wee had the sentence of death in our selves that wee should not trust in our selves but in God which raiseth the dead 10. Who delivered us from so great a death and doth deliver in whom wee trust that hee will yet deliver us Argum. 9. From his special example and late sufferings in Asia So far am I from being ashamed of my afflictions that I am desirous all should understand how great they are and also my infirmity that God may bee glorified the more Therefore ought you not to despise mee for my afflictions Hee shews the greatness of his afflictions and his own infirmities in this that in the tumult at Ephesus whereof hee speaks Act. 19.23 or some such like danger hee knâ—w not which way to turn himself to escape the danger of his life expecting in himself nothing but certain death That wee should not trust Argum. 10. I have learned by this experience and the like not to confide in my self but in God alone who can deliver from imminent death those that are ready to dye and raise up them which are dead to which end God was pleased to bring mee into danger Therefore yee ought not to despise my affliction Wee hope Argum. 11. By this late experience and such like God hath stirred up in mee a firm hope of my deliverance for the future though I fall into new calamities Therefore ought you not to despise my affliction Vers. 11. You also helping together by prayer for us that for the gift bestowed upon us by the means of many persons thanks may bee given by many on your behalf Argum. 12. Because the knowledge of his sufferings and his deliverance should stir up the Corinthians among others to pray for him and so to obtain his deliverance for the future and by consequence also to thanksgiving by many unto God which Argument being considered the Corinthians could not despise Paul for the afflictions which hee suffered at least they ought not to bee offended in him The second Part. Vers. 12. For our rejoycing is this the testimony of our conscience that in simplicity and godly sincerity not with fleshly wisdome but by the Grace of God wee have had our conversation in the world and more abundantly to you-wards The second part of the Chapter followes wherein hee removes their suspition of his estranged mind from them which the false Apostles his adversaries seem to fâ—ment with frivolous Arguments and proves that they ought not to surmise any change of his carriage towards them or that his mind was alienated from them by six Arguments after which hee answers two or three Objections which were brought to the contrary by his adversaries Argum. 1. Wherein hee gives an account why his safety ought to bee commended to them all and also proves that hee continued the same as the Corinthians had found him in so
there are three chief parts In the first hee deals with the Galatians that they would renounce the errours which they had drunk in but by the way that hee might prevent those that accuse him hee couragiously asserts his Apostleship lest hee should give place to those three chief Apostles in his Apostolical authority In the first Chapter and the first part of the second In the second part hee purposely disputes of Iustification by Faith and of the temporary use and abrogation of the Mosaical Law in the latter part of the second Chapter also in the third and fourth Lastly In the third part his Exhortation for perseverance in Christian Liberty being premised hee counsels them to use it well and shews which are the true exercises of Christians lest either by a dissolute licentiousness or the superstitious observation of Ceremonies they should neglect the chief Christian duties In the fift and sixt Chapter CHAP. I. THere are three parts of the Chapter In the first is a Preface to vers 6. In the second hee begins to deal with the Galatians that they return into the way from their errour in observing the Levitical Law and that imaginary conjunction of Iustification by Works with Iustification by Faith as if this had been possible some Arguments to this end being propounded to vers 13. In the third part the Apostle confirms the last Argument from signs concerning the divinity of his Doctrine to the end Vers. 1. Paul an Apostle not of men neither by man but by Iesus Christ and God the Father who raised him fâ—om the dead The whole Preface is ordered for the preparing the mind of the Galatians to obey his Doctrine concerning the Grace of Christ. The scope may bee perceived in this or the like Proposition to the same sense Yee ought to beleeve and obey mee admonishing you of the true cause of Justification and Sanctification Eight Arguments are intimated to this end whereof some are contained in the inscription vers 1 2. Some in the salutation vers 3. Some in the description of Christ vers 4. Some in the doxology vers 5. An Apostle Argum. 1. I Paul which write these things unto you am an Apostle of supream authority in the ministery of the Church Therefore you must beleeve and obey mee Neither of men Argum. 2. My office is not of humane invention or is not founded in humane authority but God is the Author of it so that my Doctrine cannot bee contemned without injury done to God Therefore except you would reject God that sent mee yee must hearken to mee Neither by man Argum. 3. I am not mediately or by the Ministery of men called but immediately by God viz. Christ by him now raised from the dead and by God the Father who gave testimony to the Doctrine of his Son by raising him from the dead Therefore yee must beleeve and obey my Doctrine Vers. 2. And all the Brethren which are with mee unto the Churches of Galatia Argum. 4. I have called all the Brethren which are with mee to the society of this admonition written to you all the Brethren with mee which together with my self salute you will sometimes bee witnesses against you unless you obey my Doctrine Therefore yee ought to beleeve and obey mee Churches Argum. 5. Although yee bee infected with a dangerous errour yet I think you are to bee accounted in the number of the Churches Therefore recompence mee and acknowledge mee as an Apostle sent to the Churches to bee obeyed and believed Vers. 3. Grace bee to you and peace from God the Father and from our Lord Iesus Christ. Argum. 6. I according to the authority bestowed upon mee by the providence of God do not doubt to give you right to the blessing of the Gospel and to intreat Grace i. e. a more plentious acknowledgment sense and fruit of Gods free mercy reconciliation and forgiveness of sins and the other effects of the Grace of God conducing to sanctification Together with peace or a sound tranquillity of heart and other good things which appertain to your happiness that all things may bee derived to you from the God of Peace and from the Lord Christ the Mediatour the onely Fountain of Grace and Peace Therefore I ought to bee beleeved while I open to you the reason of this Grace and Peace communicated to you Vers. 4. Who gave himself for our sins that hee might deliver us from this present evil world according to the Will of God and our Father Hee makes a description of Christ from the work of Redemption that hee might shew that our whole salvation by the Grace of God comes to us through his merit from whence Argum. 7. Our salvation or redemption from that lost condition of the wicked who are of this world without Christ is obtained by the death of Christ alone and that by the decree and institution of God the Father who hath ordained this onely free cause of salvation Therefore I ought to bee beleeved and obeyed admonishing you that you would acknowledge this the alone cause of your salvation Vers. 5. To whom bee glory for ever and ever Amen Argum. 8. God is worthy and Christ also to whom for such a gift and ineffable Grace Glory should bee given by all for ever Therefore I ought to bee beleeved by you vindicating this glory of the Grace of Christ amongst you lest it should bee obscured or taken away by the merit of humane works The second Part. Vers. 6 I marvel that you are so soon removed from him that called you in the Grace of Christ unto another Gospel The second part of the Chapter follows wherein hee proves that the errour concerning that imaginary and impossible conjunction of justification by works and justification by Grace or by Faith in Christ must bee renounced in which errour now they were entangled by the false Apostles who taught the observation of the Mosaical Law to bee also necessary for the salvation and justification of those that beleeve in Christ The Arguments which hee urges that they may renounce this errour are nine Of whom some are used by way of reprehension others are openly brought in the disputation following I marvel Argum. 2. Your revolting O Galatians from the Grace of Christ to the merits of humane works Is to bee wondred that so soon as ever the Faith of Christ was admitted and Grace for your conversion received yee fell from it Therefore yee must renounce this errour Removed Argum. 2. By this your errour yee have forsaken God who hath called you into the Grace of Christ and have betaken your selves to humane works Therefore you must renounce this errour Removed away Argum. 3. By this errour yee are removed from the Gospel of Christ into another I know not what Gospel feigned by men Therefore you must renounce this errour Vers. 7. Which is not another but there bee some that trouble you and would pervert the Gospel of Christ. Arg. 4. There is
earth The Writer is Paul the Apostle who according to the Will of God by Christ speaking from heaven was sent as an extraordinary Embassador to the Church which should afterwards bee gathered to Christ here is authority enough Those to whom hee writes are the Saints and Faithful in Christ at Ephesus who being planted into Christ by Faith were consecrated to the service of God here 's praise enough Vers. 2. Grace bee to you and Peace from God our Father and from the Lord Iesus Christ. In the Salutation is contained an Apostolical Benediction in which 1 Hee wisheth the Ephesians Grace that is all heavenly good things which are necessary to Sanctification and Salvation 2 Hee wishes them the special fruit of this Grace to wit Peace or all things which might conduce to their happiness but especially quietness of mind arising from the redemption of Christ which Redemption applied to them by the Word and the Spirit of God would assure them of reconciliation with God and assure them of freedome from evil 3 Hee opens to them the fountain and chanel of this Grace and Peace wished to them viz. God from whom and Christ the Mediatour by whom and for whose sake this Grace and Peace is conferred upon us Here 's good will enough towards the Ephesians And Arguments also sufficient to prepare their minds to receive the following Doctrine with that submission and willingness of mind which became them Vers. 3. Blessed bee the God and Father of our Lord Iesus Christ who hath blessed us with all spiritual blessings in heavenly places in Christ. After the Preface follows the Thanksgiving containing a Proposition to bee proved in the first part of this Chapter which is this That the Grace of God in Christ ought to bee celebrated with an acknowledgement of Gods blessing towards us in the whole business of the Salvation of Beleevers For our blessing as it hath relation to God is nothing else but an acknowledgement that God is every way the Author of all blessing or Grace towards us In this Proposition hee puts a difference between God the Father and Jesus Christ the Mediator God-man that the person and office of the Mediatour might more manifestly appear And hee calls God the Father the God of Christ 1 Because of that Grace whereby the humane nature of Christ was predestinated to the personal union with the Word his Son 2 Because of the Covenant of Redemption made between God and Christ the Mediatour And then hee calls him the Father of Jesus Christ 1 Because of the eternal Generation of the Son by which the Father hath from all eternity communicated to him his whole infinite essence 2 Because of the personal union of the assumed humane Nature by which the Son of man is made the Son of God The chief Arguments to prove the aforesaid Proposition are Thirteen Hath blessed Arg. 1. The God and Father of Christ hath blessed us beleevers or hath graciously heaâ—t upon us all spiritual and heavenly blessings in Christ. Therefore he is to be blessed or his grace is to bee celebrated by us To this purpose that the grace of God might appear and bee celebrated all the words of this Argument tend every one whereof breathes ouâ— grace For 1. The giver of these benefits is called God and the Father of Jesus Christ and by consequence the God and Father of all us which are in Christ and that from the Covenant made between the Father and Christ concerning us and consequently our Father who with a fatherly affection gives us all things Hath blessed 2. The giving of these benefits is actively called the blessing of God that is the actual or effectual demonstration of Gods grace according to his word in deed towards us Hath blessed us 3. And here is grace For we whom God blesseth are by nature the sons of wrath and liable to the curse of God in whom there is nothing nor can be any thing which can deserve any good With all blessing 4. The nature and matter of the benefits themselves includes grace for a blessing taken passively is nothing else but a benefit taking its rise from meer grace Spiritual blessings 5 Here is grace also For the benefits which are bestowed on us before others are spiritual such as have reference to the eternal salvation of the spirit or soul which do far exceed all measure of proportion to any earthly and temporal works which wee can perform in this body and therefore they are of grace All blessing 6. This tends to grace too Because every spiritual gift which pertains to the salvation of souls is bestowed upon us of which gifts there is none which flows not from the fountain of grace and blessing and is freely given to us without any merit of ours or respect to our works whether they bee knowledge of God or acknowledgement of our sin or repentance or faith or any effect of faith or any good work or intention of a good work all this is freely given by him who blesseth us with all spiritual blessing Therefore they are of grace In heaven Hear is a beam of grace too because these benefits with which wee above others are blessed are heavenly that is they are such as take their original from heaven are conversant in heaven and shall bee compleated in heaven nor do they any wayes savour any thing of our flesh but yet do season to us our condition on earth In Christ Here the whole ocean of grace is opened for all these benefits are ours in Christ who himself is ours and all these are made ours in him as in the root and fountain as in our head and common parent before they come to us that so they may bee derived on us by him in whom as wee are united together wee possess those things wee have and in whom wee have right to those things which as yet wee have not and by whom wee shall hereafter receive those things which remain and as hee hath obtained all things for us so hee keeps both them in himself for our use and us that wee may use and enjoy them From all and every one of which it follows that all our spiritual benefits are free and gracious or effects of meer grace and therefore wee ought to celebrate the grace of God as the fountain and cause of them Vers. 4. According as hee hath chosen us in him before the foundation of the world that wee should bee holy and without blame before him in love Argum. 1. Confirming the former God actually in time freely bestows all these spiritual blessings upon us in Christ even as before time hee of his grace chose us in him that at length wee might obain these benefits Therefore wee ought to blesâ— him All the woâ—ds of this Argument also are proofs of his free and gracious election For 1. Our election was of God unto life before others our companions who were in the same condition whom God leaving and
Philippians Faith in which also the Apostle assures them of his love towards them unto vers 12. 2 A removing the scandal that the Philippians should not bee offended aâ— the afflictions which hee under-went unto vers 27. 3 An exhortation to continue inoffensively in the course of holiness unto the end Vers. 1. Paul and Timotheus the servants of Iesus Christ to all the Saints in Christ Iesus which are at Philippi with the Bishops and Deacons The Preface is taken up in a direction of the Epistle and a salutation of the Philippians The direction of the Epistle is from Paul and from Timothy a Disciple as it were a witness of the Apostles diligence in this his admonition to the Church of the Philippians and its Bishops and Deacons that is Pastors and other Ecclesiastical Rulers who were joyned to the Pastors to take care of the life and manners and other necessaries of the Church Vers. 2. Grace bee unto you and Peace from God our Father and from the Lord Iesus Christ. The salutation contains an Apostolical benediction wherein hee wisheth them Grace and Peace from God through Christ as his custome was to other Churches which hee wrote to This Church was well enough acquainted with the Apostles authority for hee was very much esteemed and favoured by the Philippians therefore it was meet that hee should bee brief in confirming his authority over them and winning their good will towards himself Vers. 3. I thank my God upon every remembrance of you The first part of the Chapter wherein hee confirmâ— the Philippians in the Faith of the Gospel and assures them of his love towards them by seven Arguments The Proposition to bee proved is That yee ought to bee strengthened and confirmed in the Faith Argum. 1. Your condition in the Grace of God deserves that I should continually give thanks to God for it as often as I remember you Therefore you should bee strengthened in the Faith Vers. 4. Alwaies in every prayer of mine for â—ou all making request with joy Argum. 2. I am so certainly perswaded of your salvation that I cannot pray for you but with joy Therefore c. Vers. 5. For your fellowship in the Gospel from the first day until now Argum. 3. You have carryed your selves stedfastly ever since yee were called unto the fellowship of the Gospel even as it becomes Beleevers and Saints so that your communion and fellowship in the Gospel was ever most pleasing to mee Therefore c. Vers. 6. Being confident of this very thing that hee which hath begun a good work in you will perform it until the day of Iesus Christ Argum. 4. I am perswaded that God hath begun the work of special Grace in you and that hee will not leave off that his work in you till hee hath perfected it in your perseverance and manifested it to bee perfected in the comming of Christ Therefore c. Vers. 7. Even as it is meet for mee to think this of you all because I have you in my heart inasmuch as both in my bonds and in the defence and confirmation of the Gospel yee are all partakers of my Grace Argum. 5. Confirming the same It is fit that I should think this because I assuredly find by certain marks that you are true Beleevers and living members of Christ. A sign whereof is that yee were in heart and deed partakers with mee of the Grace bestowed on mee that is of my sufferings which through the Grace of God I underwent for the Gospel when I was in bonds and partakers also of my labours which I performed in the defence and propagation of the Gospel Therefore c. Vers. 8. For God is my record how greatly I long after you all in the bowels of Iesus Christ. Argum. 6. God who hath united my soul to you is witness how greatly I love you in the bowels of Christ or in the most near affection of Christian love and how I desire to enjoy your fellowship Vers. 9. And this I pray that your love may abound yet more and more in knowledge and in all judgement Argum. 7. As I must needs confess there is no small Faith and Love and experimentally-confirmed knowledge of divine things in you so upon hope of your future encrease I begge that your love may abound more and more from a more full knowledge and feeling of Gods love towards you in Christ Therefore unless you will disesteem and vilifie my hope of you and continual prayer for you more than is fitting you should you ought to bee strengthened in Faith Vers. 10. That yee may approve things that are excellent that yee may bee sincere and without offence till the day of Christ 11. Being filled with the fruits of Righteousness which are by Iesus Christ unto the glory and praise of God Hee shews four ends of this his prayer and also adds as many more points of his prayer 1 That yee may bee able to prove those things which differ that is that yee may discern truth from fashood in doctrine and good from evil in framing your lives and to chuse that which is most excellent 2 That yee may bee sincere without any mixture of humane traditions in worship and heart and also pure in life and manners 3 That yee may walk inoffensively and without occasioning scandal to others and make progress in the Faith unto the meeting of the Lord. 4 That yee may bee filled with the fruits of Righteousness which arise from Faith in Christ and tend to the glory of God The Second Part. Vers. 12. But I would you should understand Brethren that the things which happened unto mee have fallen out rather to the furtherance of the Gospel The second part of the Chapter follows in which the Apostle removes that scandal which they might take from his afflictions which hee suffered for the Gospel and this hee doth by nine Arguments which prove that the Philippians ought not to bee offended at the Apostles afflictions Argum. 1. Generally My afflictions have occasioned the furtherance of the Gospel and not its hinderance Therefore you should not bee offended at them Vers. 13. So that my bonds in Christ are manifest in all the palace and in all other places Argum. 2. More specially The cause of the Gospel for which I suffered is by my afflictions made more famous both in Neroes Court and other places Therefore you should not bee offended at them but rather confirmed by my constancy under bonds Vers. 14. And many of the Brethren in the Lord waxing confident by my bonds are much more bold to speak the Word without fear Argum. 3. More Brethren are encouraged more freely to declare and preach the Gospel Therefore there is no reason you should bee offended at my cross but being instructed by others example rather that you should be confirmed in the Faith Vers. 15. Some indeed preach Christ even of envy and strife and some also of good will 16. The one preach
God is a Mediatour by whom God would have expiation for sin made his life being laid down upon the Cross and expiation being made by his death hee would that reconciliation and a renewing of friendship betwixt God and them should bee made that are the members of the Church no less betwixt God and those members which are in the Earth than betwixt God and those that are in Heaven yea hee would have reconciliation made in himself or by the intuition of his glory amongst the heavenly Angels and earthly men amongst whom by reason of sin there is a natural disagreeing Lastly Hee would have the Elect Angels to bee confirmed whose various and changeable nature is already demonstrated by the fall of wicked Angels and that by a gathering of them together to himself For the Angels are added to Christ as a surplusage in the Covenant of Redemption for the use of his body that is the Church that they might bee ministring spirits for the use of the redeemed ones All which as they did confirm the solidity and certainty of Redemption so the Faith of the Colossians very much in Christ and ought also to confirm ours Vers. 21. And you that were sometimes alienated and enemies in your mind by wicked works yet now hath hee reconciled 22. In the body of his flesh through death to present you holy and unblameable and unreprovable in his sight The 5. Reason of his thanksgiving is the grace of reconciliation made with the Colossians by name Hee amplifies this benefit by nine Arguments 1 Hee saith that you were sometimes alienated from God strangers from the Common-wealth of Israel and the life of God 2 Yee were not onely born strangers but were made more and more strangers by the custome of sinning 3 Neither this onely but yee were enemies and with an hostile mind did both disdain and speak against God 4 That you were enemies not only in your sensitive appetite and your affections but also in your mind which should bee the most excellentest faculty the Mistress and Captain of all the rest 5 That yee have expressed the enmities conceived in your mind by wicked works 6 That nevertheless Christ now hath reconciled you 7 That hee hath obtained reconciliation in taking upon him in the body of his flesh the humane nature like to us in all things sin onely excepted 8 That by his death hee hath paid the price of your Redemption and Reconciliation 9 That Christ hath determined with himself that at length you should remain holy in his sight and the sight of God without any spot of sin and misery viz. to the day of his comming all which did chiefly make for the upholding of their Faith Vers. 23. If yee continue in the faith grounded and settled and bee not moved away from the hope of the Gospel which yee have heard and which was preached to every creature which is under heaven whereof I Paul am made a Minister The fourth manner of confirming the Colossians faith follows by an exhortation to perseverance in the faith of the Gospel to which hee passeth giving a caution for this end that hee might suspend the benefit commonly applied to them given as it were the Characteristical note of them to whom the benefit of reconciliation belongs viz. That they who have right to these benefits may remain in the faith of Christ upon which the other degrees of perseverance depend The Arguments of the Exhortation are chiefly three If Argum. 1. It is contained in the condition of perseverance Your constancy in the faith of Christ and hope of the Gospel is a sign not onely of your reconciliation made through Christ but also of your holiness and salvation to bee perfected by him Therefore persevere yee In the mean while three things are required to their perseverance 1 That they bee grounded in the faith that is that they lay hold upon the foundations of faith solidly laid in the truth goodness and power of God 2 That they bee settled i. e. Now they are grounded in Christ they may fixedly abide may adhere to Christ and bee joyned to this truth 3 That they resist all temptations with which they may by any manner bee moved from the hope of eternal life or the good things promised in the Gospel The force of this Argument is you shall not possess the good things fore-spoken of except you have persevered in the faith Therefore persevere yee Preached Argum. 2. Of his exhortation to perseverance The Gospel which you have heard from Epaphras your Pastor is the same with the Gospel preached by the other servants of God to every creature through the whole world or all kindes of men Jews and Gentiles without difference Therefore abide you founded and settled in the same faith Whereof Argum. 3. I Paul my self am made a Minister to preach this Gospel to the Gentiles with great approbation from God and his blessing poured upon all that are faithful amongst the Gentiles Therefore persevere yee in that faith Vers. 24. Who now rejoyce in my sufferings for you and fill up that which is behinde of the afflictions of Christ in my flesh for his bodies sake which is the Church Hee insists in this Argument and commendeth his Ministry to them by fourteen Arguments all which confirm his glorious Ministry Argum. 1. I Paul in the administration of this Gospel do bear afflictions with joy Therefore my Ministry is glorious Argum. 2. I bare those afflictions for the sake of you Colossians or for your confirmation in the faith Therefore my Ministry is glorious amongst you Argum. 3. Seeing that after the personal sufferings of Christ for our redemption the suffering of the Martyrs remain for a testimony of the truth of Christs doctrine I Paul in some part do so fill up the appointed measure of those afflictions that I am prepared to seal this my Ministry even with my death Therefore this my Ministry is glorious Argum. 4. I suffer these afflictions for Christs honour and his whole Churches edification viz. That his mystical body may bee knit together in faith Therefore my Ministry is glorious All these make to the taking away the offence of the Cross incumbent upon the Apostle Vers. 25. Wherefore I am made a Minister according to the dispensation of God which is given to mee for you to fulfil the word of God Argum. 5. I am appointed a Minister of the Catholick Church and am made an Apostle of the Gentiles both by special authority and divine dispensation Therefore is my Ministry glorious To fulfil Arg. 6. I am constituted an Apostle especially for this end that fully manifesting the Gospel amongst the Gentiles I might fulfil by my Ministry not onely my Office but also the Decree of God and the Prophecies concerning the calling of the Gentiles and the grace of Christ which was to come unto them Therefore this my Ministry is glorious Vers. 26. Even the Mystery that hath been bid from ages and from
poverty by idleness but by calamity lest they waxe sloathful in the actions of any vertue but go couragiously forward to do thâ—se things which are decent and excellent Vers. 14. And if any man obey not our word by this Epistle note that man and have no company with him that hee may bee ashamed Exhort 7. That they note the refractory and brand them that obey not the Apostolical doctrine that is that they excommunicate those which is manifest from this that hee commands that they have no society with him that is thus noted which is the consequent of excommunication and for this end commands that the excommunicate person segregated from the society of others being ashamed might enter into himself and repent Vers. 15. Yet count him not as an enemy but admonish him as a brother Hee expounds the Commandement that they bee not cruel toward the excommunicated person or esteem him as an enemy but to shew their hatred to his sin that the excommunicated person may understand that under that severe correction there is brotherly love and so hee may bee reduced into favour with God and the Church by repentance Vers. 16. Now the Lord of peace himself give you peace alwayes by all means The Lord bee wiâ—h you all The Epilogue remains whereof there are three Articles In the first hee praies the God of Peace so to direct their waies and bridle the turbulent spirits of the disobedient that they may injoy peace towards God and amongst themselves and with those that are without which work did require a divine hand Furthermore hee praies that God by his gracious presence would bee alwaies present with them all Vers. 17. The salutation of Paul with my own hand which is the token in every Epistle so I write Artic. 2. Contains the obsignation of the Epistle by the subscription of Paul himself who for the most part did use the help of Scribes in writing the body of every Epistle but hee subscribed the conclusion with his own hand that his genuine Epistles might bee known from the adulterate and counterfeit which were carryed about in the name of Paul and by Impostors thrust upon the Churches Vers. 18. The Grace of our Lord Iesus Christ bee with you all Amen Artic. 3. Contains the Apostolical vote set down by his own hand wherein hee wishes the eternal influence of the Grace of Christ as the fountain of all good things to them for their sanctification and salvation The First Epistle of Paul to TIMOTHY Analytically expounded The Contents THe Apostle departing from Ephesus into Macedonia did not think it sufficient to commit the Church of Ephesus now publickly founded to the care of ordinary Pastors but desired the Evangelist Timothy that hee would tarry there a while to establish the Church in all things that appertained to Doctrine and Discipline which work being accomplished the Apostle intended to call him back and imploy him for the confirming of other Churches as appears in the end of the Epistle and other places But because Timothy was young as yet and might seem not sufficiently furnished with authority for the restraining of unruly men which possibly might make insurrection against him in this Epistle hee doth not onely admonish him concerning his office as one that hee knew very well instructed already but all the Churches and their Governours are informed touching the Authority of Timothy and their own duties The special parts of the Epistle are six according to the number of the Chapters In the first Chapter hee laies down the manner of his preaching the Law and the Gospel duly and with profit In the second Chapter hee sets down how Pastors and Hearers Men and Women ought to behave themselves in their publick prayers and Ecclesiastical meetings In the third Chapter hee treats of the right institution of Pastors and Deacons and concerning the Heads of Doctrine whereof they were to take special care In the fourth Chapter hee speaks of avoiding the Apostacy that was comming and touching the diligence which ought to bee used by a faithful Pastor to that end In the fifth Chapter hee treats of private admonitions to bee performed by the Elders and how they ought to carry themselves toward Widows and other Elders In the sixth Chapter hee delivers Precepts to Timothy wherein hee is instructed what hee ought to teach concerning Christian duties as well of private persons as of Ministers CHAP. I. BEsideâ— the Inscription which is contained in the two first verses There are three parts of the Chapter In the first hee enjoyns Timothy to observe the right method and course of teaching and to suppress the perverse Teachers of the Law to vers 12. In the second hee asserts his Apostleship that with authority it might bee avouched by Timothy as hee had commanded to vers 18. In the third hee encourages Timothy to carry himself stoutly in the discharge of his Ministery Vers. 1. Paul an Apostle of Iesus Christ by the Commandement of God our Saviour and Lord Iesus Christ which is our hope The Inscription of the Epistle wherein 1 That hee might win authority to this Epistle Paul affirms that in writing of it hee fulfilled his Apostolical Embassage for Christ 2 Hee confirms his Apostleship by a special command from God the Father whom hee calls the Saviour because hee is the Author of our Salvation who had called him to the office of an Apostle and used him in the execution of his office about the present matter hee was in hand with 3 Hee confirms his Apostleship from the command of our Lord Jesus Christ whom hee calls our hope because the Author the meritorious cause the object and the finisher of our hope Vers. 2. Unto Timothy my own Son in the Faith Grace Mercy and Peace from God our Father and Iesus Christ our Lord. Timothy to whom this Epistle is written is called the Son of the Apostle not simply but in 〈◊〉 Faith because hee was his Disciple and as the Son represents the Father in face and manners so Timothy resembled Paul in Doctrine and an holy conversation In his salutation hee wishes to Timothy 1 Grace i. e. the renovation of the Image of God from the fountain of Gods free good will 2 Mercy i. e. free remission of sins because hee knew that the holy young man affected with the sense of his sins with many tears did daily prostrate himself before God 3 Peace i. e. Quietness of conscience and joy from the apprehension of divine favour and finally a compleat felicity in the life to come which is comprehended under peace Vers. 3. As I besought thee to abide still at Ephesus when I went into Macedonia that thou mightest charge some that they teach no other Doctrine The first part of the Chapter follows touching the right manner of teaching wherein after hee had confirmed to Timothy not an ordinary Episcopacy in the Church of Ephesus but a special temporary and extraordinary Commission hee repeats the command
is made in his book Vers. 14. Alexander the Copper-Smith did mee much evil the Lord reward him according to his works 15. Of whom bee thou ware also for hee hath greatly withstood our words Artic. 2. It relates to Alexander the Copper-Smith an enemy to the Gospel who earnestly withstood the Apostle in his preaching and was very troublesome to him to whom out of well-tempered zeal in the Spirit of God hee wishes divine revenge as to a malicious and obstinate enemy and hee warns Timothy to take heed of him lest hee receive the like injuries from him Vers. 16. At my first answer no man stood with mee But all men forsooke mee I pray God that it may not bee laid to their charge Artic. 3. Hee mentions four remarkeable things which befell him at his first defence when hee first pleaded his cause before Neroes judgement seat The first is that none in the Church at Rome assisted him or became any waies helpful to him which is an Argument that hee did not succeed Peter there nor that hee was Bishop of Rome which desertion of him hee imputes to the infirmity of the Saints at Rome Therefore hee intercedes to God for them and beseeches him to pardon them Vers. 17. Notwithstanding the Lord stood with mee and strengthened mee that by mee the preaching might bee fully known and that all the Gentiles might hear and I was delivered out of the mouth of the Lion The second is That the Lord was his help in the defence of his cause and supported him by his Grace against all accusations whereof hee gives the Reason That so the Lord did more illustriously confirm and commend the preaching of the Gospel amongst the Gentiles Out of the mouth The third is That God delivered him from the present danger of death or from the cruelty of Nero and his adversaries which accused him as it were out of the mouth of the Lion Vers. 18. And the Lord shall deliver mee from every evil work and will preserve mee unto his heavenly Kingdome to whom bee glory for ever and ever Amen The fourth is That by this experience God had confirmed his Faith in him that hee would preserve him lest daunted with any danger hee should defile himself in any evil work even until hee should translate him into his heavenly glory upon which account hee gives thanks to God with confidence Vers. 19. Salute Prisca and Aquila and the houshold of Onesiphorus 20. Erastus abode at Corinth but Trophimus have I left at Miletum sick 21. Do thy diligence to come before Winter Eubulus greeteth thee and Pudens and Linus and Claudia and all the Brethren Artic. 4. It contains the salutations sent to Prisca or Priscilla and her Husband Aquila and to the houshold of Onesiphorus Trophimus Artic. 5. Wherein to hasten the comming of Timothy hee mentions the absence of Erastus and Trophimus who might minister unto him and supply the place of Timothy Salutes Artic. 6. It contains the salutations sent from some Saints at Rome who were with the Apostle while hee writ these things Vers. 22. The Lord Iesus Christ bee with thy spirit Grace bee with you Amen Artic. 7. Hee concludes his Epistle wishing the presence of Christ with the spirit and soul of Timothy and praies for grace to the whole Church whom it concerned to understand the Doctrine set down in this Epistle that with the greater reverence they might receive the Ministery and acknowledge the authority of Timothy The Epistle of Paul to TITVS Analytically expounded THE CONTENTS WHen Paul had onely laid the foundation of a Church in the Isle of Crete which is also called Candia making haste to some other place as it became the Apostle of the Gentiles hee leaves Titus and enjoyns him as an Evangelist to prosecute the work But when Paul understood that hee was contemned by some and that hee might bee brought into further contempt by those that were obstinate as if hee had been a common Pastor Paul invests him with Authority and puts upon him as it were his own person as well in making Ministers as in the whole administration of the Church and encourages him to go forward in the work of the Lord. Besides the Preface and Conclusion there are three parts of the Epistle according to the number of the Chapters The first is concerning the Election of Ministers Chap 1. The second is concerning the duties of each ranck in the Family Chap. 2. The third is concerning the duties of all Christians Chap. 3. CHAP. I. AFter the Preface to vers 5. Hee instructs Titus about the chusing of Pastors shewing who are to bee admitted to vers 10. and who are to bee rejected to the end Vers. 1. Paul a servant of God and an Apostle of Iesus Christ according to the Faith of Gods Elect and the acknowledging of the Truth which is after godliness The Preface contains three things 1 A description of the Pen-man vers 1 2 3. 2 A description of him to whom hee writes 3 A salutation with an Apostolical benediction vers 3 4. In the description of the Pen-man Paul his authority is asserted from these eight heads 1 That hee is a servant of God and that is maintained against the Jews who reproached him as a deserter of the Religion of his Country 2 That hee is an Apostle of Iesus Christ who by an immediate commission to all Nations held the supreme degree of Ministry in the Church 3 That his Doctrine agrees with the Faith of Abraham and the Fathers and all the Elect which every one of them that are elected would receive none but Reprobates would reject because it contains nothing but the known and acknowledged Truth instructing men to godliness and the pure worship of God Vers. 2. In hope of eternal life which God that cannot lye promised before the world began Hee adjoyns the remaining commendations of his Doctrine and the Arguments of his Authority 4 That it brings a lively hope of eternal life to Beleevers 5 That it is upheld by the testimony of God that cannot lye or it is impossible for him to lye or to speak what is not or not to bee able to effect what hee saith 6 That the original of this Truth is most Ancient inasmuch as God hath promised eternal life not onely in the beginning of the world preaching it to our first Parents in paradise but also covenanting with his Son designed to bee our Mediatour about it before the world was made in the Covenant of Redemption 7 That this Truth was most wisely revealed i. e. by degrees and in convenient seasons as it seemed good to God it was made known and now is openly manifested by the preaching of the Gospel Vers. 3. But hath in due times manifested his word through preaching which is committed unto mee according to the Commandement of God our Saviour 8 That the charge of preaching this Gospel by special Ordination and deputation of our Saviour Christ was committed to
will fall into the judgement and condemnation of God as he hath threatned in the Law Vers. 13. Is any among you afflicted let him pray Is any merry let him sing Psalms Admonit 4. Is concerning the manner of carrying themselves in prosperity and adversity but especially sickness whereof there are four branches 1. Touching those that are sick in minde by reason of any affliction that they may pray unto God i. e. in God they may have ease from their trouble 2. Touching them that are cheerful in mind lest they being drowned in security forget God but that they change their chearfulness of minde into praising of God and thanksgiving unto him i. e. that they by some spiritual exercise cherish their chearfulness lest their joyfulness degenerate into fleshly lasciviousness Vers. 14. Is any sick among you let him call for the Elders of the Church and let them pray over him anointing him with oyl in the name of the Lord. 3. Touching the sick in body that before they fly to Physitians they would turn themselves to God and call for the Ministers of the Church who may stir up repentance faith and comfort in them Furthermore that the Elders pray to God for the sick person Thirdly That if any one amongst the Elders of what order soever hath the gift of healing which flourished in the Church in the Apostles times let him in the name and authority of the Lord Jesus Christ who gave this gift use it and by the example of Christs Disciples who Mark 6.13 having received power from Christ anointed many sick persons with oyl and healed them let him anoint him that is sick concerning the restoring of whose health the Holy Ghost hath certified him For it is certain that the Elders which were endued with the gift of healing did not anoint any that were sick but those onely concerning restoring of whose health they were certified by the Holy Ghost Vers. 15. And the prayer of faith shall save the sick and the Lord shall raise him up and if he have committed sins they shall be forgiven him He shews that there will follow a double effect upon this unction and prayer 1. If he that hath prayed for the gift of miraculous healing believing by special revelation touching the success this prayer coming from such a faith will save the sick from a bodily disease For the Lord saith he will restore health to him and will raise him up The other effect is this If any special sins have drawn the disease to the sick person God being intreated by the sick and the Elders will forgive them Vers. 16. Confess your faults one to another and pray one for another that ye may be healed The effectual fervent prayer of a righteous man availeth much 4. Concerning the giving assistance to one another in the wounds and burthens of conscience that whether admonished by the brethren of their sins or tormented within by the burthen of sin they would confess their sins one to another and pray one for another mutually succouring one another both by counsel and prayer to God that they might be healed There are four reasons of the branch That ye may be healed Reas. 1. Because so the wounds of conscience and errours of life might be healed with which as with diseases they were sick Much Reas. 2. Because the frequent prayer of a righteous man or true believer stirred up by faith and love availeth much as a special means sanctified by God for the obtaining of things necessary for us Vers. 17. Elias was a man subject to like passions as we are and he prayed earnestly that it might not rain and it rained not on the earth by the space of three years and six moneths 18. And he prayed again and the heaven gave rain and earth brought forth her fruit Reas. 3. Confirming the former because the praying of Elias was efficacious not therefore because it was free from infirmities and passions whereto other believers are obnoxious for he also was subject to like passions But because he prayed fervently in faith according to the will of God revealed to him that the Heavens might be shut and opened Therefore if ye shall earnestly pray one for another he sayes your prayers shall prevail Vers. 19. Brethren if any of you do erre from the truth and one convert him 20. Let him know that he which converteth the sinner from the errour of his way shall save a soul from death and shall hide a multitude of sins Reas. 4. Because if they admonish one another and confess their sins one to another and be instant in prayers to God one for another and become instruments of God for the converting of any wandring sinner Then they should be for the future instruments of saving the souls of their neighbours from death to which he that erres hastens and also instruments for the future of covering and hiding the multitude of sins of an erring brother who unless he had repented his sins should be produced at the Judgement of God for condemnation and death which now are after the admonition of the wandring person and the repentance of him that is admonish'd covered The first Epistle general of PETER Analytically expounded THE CONTENTS THe scope of the Epistle is to confirm in the faith of Christ the Hebrews dispersed amongst the Gentiles and converted to the Faith and to stir them up to perseverance and progress in faith and holiness of life according to the vocation of every one as it appears from the end and intention of the Epistle Chap. 5. ver 12. For which end thanks being given to God for their conversion he exhorts them in general to an holy conversation and to exercise mutual charity in the first Chapter and in the former part of the second Furthermore he descends in particular to duties of subjects towards Magistrates servants towards Masters to mutual duties of husbands and wives and brethren in Christ as well amongst themselves as towards their persecutors in the remaining part of the second Chapter and in the third and fourth Chapter He prosecutes the same doctrine in the fifth Chapter by instructing Elders in the Church and younger men and men of what rank soever in their duties CHAP. I. THere are two parts of the Chapter besides the inscription of the Epistle In the first by way of thanksgiving for their conversion to the faith he commends the truth of the Doctrine of the Gospel or the grace and the excellency of the condition whereunto by faith they were arrived that so he might confirm them in the faith to Ver. 13. In the second from the mentioning of spiritual benefits bestowed upon the believing Hebrews he draws an Exhortation to the study of piety in general and brotherly love in particular Vers. 1. Peter an Apostle of Iesus Christ to the strangers scattered throughout Pontus Galatia Cappadocia Asia and Bithynia 2. Elect according to the fore-knowledge of God the Father through sanctification of the Spirit
him I am to bee countable for my service Therefore you Romans ought with all readiness of mind to entertain the things which I write in this Epistle By Calling Argu. 2. By Calling I am an Apostle i. e. A Servant extraordinary who as an Embassador am sent from Christ with instructions to preach the Gospel having received power to found and govern Churches which office I have not invaded but immediately called I have received it Therefore you ought with all submission to receive those things which I have writ unto you Separated Argum. 3. I am set apart to the Gospel of God i. e. I am designed by the Counsel of God that I should give up my self to this Office alone being separated from the womb Gal. 1.15 appointed by the special authority of Christ separated by the Holy Ghost Act. 13.2 Sent to preach to you Gentiles the glad tidings of mans redemption by Christ Therefore with all reverence and willingness ought you to receive the things I have written unto you Vers. 2. Which he had promised afore by his Prophets in the holy Scriptures Before Argum. 4. The Gospel which I preach is not new or feigned but that most antient Word of God which in times past God promised by his Prophets should bee revealed as it is set forth to bee read in the Holy Writings of the Old Testament Therefore ought yee to imbrace the following doctrin with all readiness of mind Vers. 3. Concerning his Son Iesus Christ our Lord which was made of the Seed of David according to the flesh 4. And declared to bee the Son of God with power according to the spirit of holiness by the resurrection from the dead Argum. 5. The matter of the Gospel which I preach is not any common or ordinary thing but Jesus Christ our Lord the Son of God God-man in the unity of person truly man conceived by the Holy Ghost of the substance of the Virgin Mary of the seed of David according to the flesh or his humane nature Also very God as is apparent by many signes so especially by his resurrection from the dead whereby hee is expresly manifested to bee the most powerful Son of God according to his divine nature which is called the Spirit most holy 1 Tim. 3.16 and 1 Pet. 3.18 Therefore ought you with reverence and willingness to receive the subsequent doctrin Vers. 5. By whom wee have received grace and Apostleship for obedience to the faith among all Nations for his Name Argum. 6. To this very end the glorious office of the Apostleship was freely bestowed upon the other Apostles and my self by Christ that according to that authority which Christ hath and hath granted to us wee might obtain amongst all Nations that saving obedience which is due to the doctrine of faith Therefore you ought with all subjection of minde to entertain this doctrin of the Gospel Vers. 6. Among whom are yee also the called of Iesus Christ. Argum. 7. Amongst the Gentiles to whom I am sent you beleeving Romans are the chief because you are effectually called by Christ and to him are you subjected in obedience of the faith Therefore ought you to receive this doctrine of the Gospel with all submission of minde Vers. 7. To all that bee in Rome beloved of God called to bee Saints Grace to you and peace from God our Father and the Lord Iesus Christ. In the inscription of the Epistle there remains the description and salutation of those to whom hee writes wherein the Eighth Argument is contained to this purpose You are the Beloved of God effectually called and in part sanctified and heirs of grace and peace so that I may justly in the Name of God apply to you the blessing of the Gospel and wish you Grace i. e. All good things which by way of Sanctification flow from the special favour of God Peace i. e. all those things which conduce to your happiness either in this present life or that which is to come from God through Christ the Mediatour to bee communicated to you Therefore ought you with all willingness of minde to hearken to my doctrin Vers. 8. First I thank my God through Iesus Christ for you all that your faith is spoken of throughout the whole world In the other verses of the beginning wee have his procmial speech whereof this is the scope Argum. 9. Throughout the world the report of your faith is famous which you yeeld to the Gospel whereat I rejoyce and give thanks to God by Christ our Mediatour for you all Therefore you ought to attend to my Gospel with all readiness of mind Vers. 9. For God is my witness whom I serve with my spirit in the Gospel of his Son that without ceasing I make mention of you alwayes in my prayers Argum. 10. The care which I have of your salvation and the desire I have of your good will not let mee bee unmindful of you in my prayers which because it cannot otherwise appear to you I call God to witness who best knows with what sincerity of heart I serve him in the Ministery of the Gospel of his Son Therefore ought you to obey mee in what I write to you Vers. 10. Making request if by any means now at length I might have a prosperous journey by the will of God to come unto you Argum. 11. That I may bee profitable unto you I do not onely not decline the labour of comming unto you but I earnestly desire of God that hee would at length grant mee a prosperous journey unto you when it shall seem good to him Therefore ought you willingly to hearken Vers. 11. For I long to see you that I may impart unto you some spiritual gift to the end you may bee established Argum. 12. I am very desirous to see you not that I might partake of your outward injoyments but that I might communicate to you a fuller knowledge of the Mystery of the Gospel as some spiritual gift whereby you may bee established in the faith against what ever tentations Therefore you ought willingly to entertain this doctrine Vers. 12. That is that I may bee comforted together with you by the mutual faith both of you and mee Hee unfolds this Argument lest it might seem arrogantly spoken modestly intimating that hee was as ready to receive comfort and edification from their faith as hee was to administer the same to them from his Vers. 13. Now I would not have you ignorant Brethren that oftentimes I purposed to come unto you but was let hitherto that I might have some fruit among you also even as among other Gentiles Argum. 13. Although I have been hitherto hindred from comming to you yet after many impediments I resumed my purpose of comming unto you again that by the preaching of the Gospel I might not onely confirm you in the faith and obedience of the Gospel but might bee a means of converting some amongst you to the faith even as among the
to the Fathers yet in comparison of the present light which hath shined in the world by the doctrine of the Apostles it may bee termed secret and hidden Vers. 26. But now is made manifest and by the Scriptures of the Prophets according to the commandement of the everlasting God made known to all Nations for the obedience of Faith 27. To God onely wise bee glory through Iesus Christ for ever Amen Because 3. This Gospel is agreeable to the Old Testament and is confirmed out of that 4. Because it hath Gods command and appointment for its authority 5. Because it is not contained as the Old Testament in the narrow bounds of the Jews and one people but shines forth for the use of all Nations 6. Because it tends to the obedience of Faith that is that the hearers being brought to the Faith of Christ may bee made obedient subjects to the Grace of that Kingdome Withall hee ascribes the glory of all these to God as the onely wise in himself and of himself who owes his wisdome to none To him through Christ bee glory for ever and ever Amen The First Epistle of Paul to the Corinthians Analytically expounded The Contents of the Epistle COrinth is a famous Mart-Town of Achaia in the narrow straight of Peloponnesus situate between the Egean and Ionian Seas in which City the Apostle taught a year and half where hee founded a Church with great difficulty This Church Satan endeavoured by many waies to rend infect and corrupt of which crafts of Satan the Apostle being assured that hee might produce a seasonable remedy to so great evils hee writes this Epistle to the Corinthians The heads of this Epistle are ten The first is concerning the removing of Schism which arose amongst them by the vain kind of preaching of their Teachers and to that end hee largely handles the right manner of preaching the Gospel Chap. 1 2 3 4. Secondly Concerning the excommunication of the incestuous person Chap. 5. The third about the avoiding of strifes with which they vexed one another even before Infidel Iudges The fourth of keeping chastity or avoiding fornication Chap. 6. The fifth of prudence to bee used in cases of marriage and single life and secular imployments Chap. 7. The sixth of avoiding things dedicated to Idols Chap. 8 9 10. The seventh of the order and decency to bee observed in the worship of God and chiefly in the Supper of the Lord Chap. 11. The eighth of the right use of spiritual gifts Chap. 12 13 14. The ninth of the certainty of the resurrection to come which some amongst them called in question Chap. 15. The tenth of charitable contribution to bee collected for the relief of the Saints in Judea Chap. 16. CHAP. I. THere are three parts of the Chapter The first is the preface of the whole Epistle to vers the 10th The second is the beginning of his disswasion from Schism which was the disease of the Corinthians to that end bee propounds five Arguments to vers 17. The third is an illustration and confirmation of the fifth Argument to the end The whole Preface is laid down to prepare the minds of the Corinthians for ready obedience to the doctrine and admonitions of the Apostle And in this or the like conclusion the scope of the Preface may bee represented It is your duty O yee Corinthians with a ready and submissive mind to obey my Doctrine and Admonitions or to believe and obey Eleven Arguments to this end are sub-joyned whereof some shew forth the Apostles authority others his favourable respect towards the Corinthians Vers. 1. Paul called to bee an Apostle of Iesus Christ through the will of God and Sosthenes our Brother An Apostle The first Argument I Paul who write these things unto you am an Apostle of Jesus Christ Therefore ought you to obey my Doctrine and receive my Counsels By the will of God Argum. 2. I perform my Embassage by the special command and will of God not by my own usurpation so I write these things unto you Therefore â—nless you will bee disobedient to the will of God you ought to obey my admonition and teaching Sosthenes Argum. 3. I have taken in Sosthenes as a witness to my admonition touching whom Act. 18.17 that by two witnesses this testimony might bee confirmed Therefore ought you to obey my admonition and Doctrine unless you will have the witness of us two against you Vers. 2. Unto the Church of God which is at Corinth to them that are sanctified in Christ Iesus called to bee Saints with all that in every place call upon the Name of Iesus Christ our Lord both theirs and ours Argum. 4. In the description of those to whom hee writes you are the Church of God called out of the world consecrated unto God brought into communion with Christ called unto holiness Therefore if you will bee accounted worthy of your priviledges you ought to hearken and obey mee in my doctrine and admonitions which make for holiness With all that call upon Argum. 5. My Apostleship and the authority of this doctrine the use and fruit of it is not extended only unto you but to the Church of God universally and all the Saints which adore Jesus Christ the true God and our Lord Therefore ought you to hearken and obey my doctrine and admonitions Vers. 3. Grace bee unto you and peace from God the Father and from the Lord Iesus Christ. In this salutation is the sixth Argument I acknowledge you to whom with the rest of the Saints living in any place according to the authority committed to mee I may apply the blessing of the Gospel as also grace and peace i. e. all things that pertain to virtue and glory to holiness and happiness that being made more certain by mee of the favour of God you may expect the same things with a stronger faith through the Mediator Jesus Christ Therefore ought you cheerfully to obey my doctrine and admonition Vers. 4. I thank my God alwayes on your behalf for the grace of God which is given you by Iesus Christ 5. That in every thing yee are enriched by him in all utterance and in all knowledge In the other verses of the Preface because hee was about to reprove many vices among the Corinthians hee commends what was good in them confirming their faith in God lest being sharply reproved they should faint withall hee shews what opinion hee had of them and what good will towards them whereby hee might better reach the end which hee aimed at Argum. 7. I do not envy you but rather rejoyce and render continual thanks to God for the rich grace of God towards you especially in your reconciliation to him by Jesus Christ ver 4. I rejoyce much for the abundance of spiritual gifts bestowed on you pertaining to the knowledge and preaching of the Gospel ver 5. Therefore ought you readily to obey mee advising you concerning the right using of that grace and those
together and my spirit with the power of our Lord Iesus Christ 5. To deliver such a one unto Satan for the destruction of the flesh that the Spirit may bee saved in the day of the Lord Iesus Argum. 3. Because now besides that ordinary power which you have in the Ecclesiastical Senate viz. you are instructed and obliged also by an extraordinary Power to excommunicate him for truly you have my mind or spirit judgement opinion and authority concerning that wicked person as much in my absence as if I was present Therefore when you are gathered together being fortified by this Apostolical Epistle in which the spirit or mind or opinion of mee an Apostle is contained and by the authority of Christ in whose name the censures of the Church are to bee made that you deliver that wicked one to Satan or excommunicate him Hee sayes Deliver him to Satan because hee that is rejected and cast out of the Church by Excommunication from the Church-dignity of the Saints as to the outward condition of a man the same also is declared to bee as to his outward condition in the Kingdome bondage and power of Satan for to bee a Citizen even in the outward state of the Church which is said to bee the Kingdome of God is a greater honour than to reign without the Church Therefore hee that is Excommunicated hee loses much of his repute and honour and dignity and is reckoned amongst the subjects of the devil Destruction of the flesh Argum. 4. From the end of Excommunication by way of preventing an objection because Excommunication is a means of Repentance and Salvation for truly by this censure the pride of the flesh may bee mortified and the new creature bee saved in the day of judgement Therefore hee is to bee excommunicated Vers. 6. Your glorying is not good know yee not that a little leaven leaveneth the whole lump Argum. 5. Lest the whole Church should bee infected and polluted by the contagion of so great a wickedness as by a little leaven the whole lump is leavened Therefore the Incestuous Person is to bee Excommunicated This Argument is enforced by repeating his reproof of the Corinthians Vers. 7. Purge out therefore the old leaven that yee may bee a new lump as yee are unleavened for even Christ our Passeover is sacrificed for us Argum. 6. Propounded by the continuing of the Allegory because the Christian Church is to bee purged from scandals yea and the hearts of Christians from all the corruption of their old nature with no less diligence than heretofore the houses of the Jews under the Law were purged from common leaven before the Passeover was sacrificed Therefore the Incestuous Person is to bee Excommunicated That yee may bee Argum. 7. From the profitableness of it Yee must endeavour that yee may bee a new and holy society an holy lump or that yee may bee found new creatures really and in deed as yee are unleavened by your obligation and profession or as you are Saints Therefore the Incestuous Person is to bee Excommunicated Passeover Confirming this Argument hee adds the eighth because the thing signified in the Passeover to wit the Sacrifice of Jesus Christ doth not less engage Christians to their duties represented by the celebration and ceremonies of the Feast that is to bee careful that holiness may flourish in us and in the Church than it did oblige the Jews heretofore to observe the ceremonies of the Feast in which the Paschal Lamb being a type sacrificed was set before them Vers. 8. Therefore let us keep the Feast not with old leaven neither with the leaven of malice and wickedness but with the unleavened bread of sincere truth From hence hee infers as it were by a perswasive conclusion the ninth Argum. That malice and wickedness being put away both from themselves and from the Church and by consequence that Incestuous Person being excommunicated they might worship and serve the Lord cheerfully and holily in sincerity and truth The force of this Argument is this Wee cannot live holily and righteously as the signification of the Feast of the Paschal Lamb typified requires of us unless the leaven of our former life and wicked practices be purged away out of us and the House of God or the Church and unless wee endeavour to keep sincerity and truth in us and the Church Therefore hee is to bee Excommunicated Vers. 9. I wrote unto you in an Epistle not to company with fornicators Argum. 10. Because he before forbad them by his Epistle to have fellowship with Fornicators and by consequence they might understand that Fornicators were to bee Excommunicated from the Church and much more incestuous persons Therefore that Incestuous Person is now to bee excommunicated Vers. 10. Yet not altogether with the fornicators of this world or with the Covetous or with Extortioners or with Idolaters for then must you needs go out of the world Lest they should excuse themselves hee shews them that that Precept concerning vicious persons was not to bee understood by them of those that were in the world or without the Church because thus the Apostle had commanded a thing impossible because they must eitheâ— necessarily live amongst such wicked persons or go out of the world for they lived at Corinth the Citizens whereof with whom the Faithful necessarily must have civil commerce remained for the most part Infidels Vers. 11. But now have I written unto you not to keep company if any man that is called a Brother bee a Fornicator or Covetous or an Idolater or a Railer or a Drunkard or an Extortioner with such a one no not to eat Argum. 11. If you have not been heretofore sufficiently instructed in this business at least yee now have my mind which you have heard out of this Epistle that you must not eaâ— with a Professor or Brother that is a Fornicatour and by consequence that Brother is to bee excommunicated who being convinced of his faults by the Church remains still wicked without repentance Therefore now you ought much more to conclude that the incestuous person is to bee excommunicated Vers. 12. For what have I to do to judge them also that are without do not you judge them that are within 13. But them that are without God judgeth therefore put away from among your selves that wicked person Another reason of the Exposition is given by urging the twelfth Argument for excommunicating the incestuous person because from thence that neither the Apostle nor the Church had right to exercise Church Censures upon those who were without the Church but they were left to the judgement of God onely they ought to conclude that to judge of the members of the Church belonged to them Therefore that wicked incestuous person was to bee taken away from amongst them by excommunication which is the scope of the whole Chapter CHAP. VI. THE THIRD AND FOURTH ARTICLE CONCERNING LAW SUTES AND AVOIDING FORNICATION IN this Chapter the third
hee could not any where rest also that great hope of promoting the Gospel being offered as in Troas until hee had known of Titus whom hee had sent to Corinth concerning their affairs for the cause of meeting him hee went into Macedonia that by him hee might bee made more certain concerning the affairs of the Corinthians and that hee might learn whether as yet it was a convenient time to come to the Corinthianâ— All which signs of his ready mind towards the Corinthians being considered the Apostle perswadeth himself that the suspicion that his mind was alienated from them was removed The second Part. Vers. 14. Now thanks bee unto God which alwaies causeth us to triumph in Christ and maketh manifest the savour of his knowledge by us in every place The second part of the Chapter follows in which hee defendeth his Ministery and proveth it to bee commendable by five Arguments intimating by the way that hee whilst hee was absent from them was not idle but was busied in the work of the Lord with success Argum. 1. Because Christ in his Ministery and hee himself in Christ did triumph concerning his enemies by snatching many out of the power of Satan and by bringing them to the Faith of the Gospel The savour Argum. 2. Because by his Ministery whatsoever the success were the sweetness of the Gospel and its efficacy was manifested in every place whilst the knowledge of Christ did breathe a quickening life by which sinners are quickened and converted unto God Vers. 15. For wee are unto God a sweet savour of Christ in them that are saved and in them that perish 16. To the one wee are the savour of death unto death and to the other a savour of life unto life and who is sufficient for these things By preventing an Objection that the Apostles and their preaching would give an ill savour to many Hee answereth and adds Argum. 3. That notwithstanding the Apostles themselves with their Ministery were acceptable unto God and through Christ brought an acceptable savour to God no less in the conviction and perdition of the Reprobates to which the Gospel by accident was a savour of death than in the faith and salvation of those that beleeve and are saved to whom the Gospel both in its own nature and proper effect was a quickening savour to life and salvation Who is sufficient Argum. 4. Because seeing that few were fit and sufficient Ministers as the interrogation shews whose Ministery God might prosper and accept that hee was in the number of those that are made fit for these things which are spoken of secretly checking the false Apostles which were not fit Ministers for the conversion of sinners although they did prefer themselves before the Apostles Vers. 17. For wee are not as many which corrupt the Word of God but as of sincerity but as of God in the sight of God speak wee in Christ. Hee confirms the next Argument more openly noting his enemies and those that envy him and also adds Argum. 5. From the unlikeness betwixt himself and many Preachers if they did not mix false doctrine yet they did mingle their own passions with true Doctrine serving their ambition and covetousness and bending the Doctrine to the favour of men But the Apostle 1 In Sincerity i. e. neither mixing false doctrine nor corrupt affections 2 Of God i. e. with confidence and authority knowing from whence it came 3 In the sight of God i. e. calling God to witness and looking at his glory 4 In Christ i. e. hee did speak in the virtue of Christ and acknowledgement of his strength From which it follows that his Ministery was commendable and not to bee contemned in any wise CHAP. III. HEE proceeds to defend his Ministery against slanderers There are two parts of this Chapter In the first hee proveth his Ministery to bee commendable by five Arguments to vers 6. In the second hee illustrateth and confirmeth the last Argument by comparing the Legal Ministery or the Covenant of Works with the Gospel or the Covenant of Grace Vers. 1. Do wee begin again to commend our selves or need wee as some others Epistles of commendation to you or Letters of commendation from you Argum. 1. Of the commendation of his Ministery containing also his clearing himself from the desire of vain-glory The efficacy of my Ministery is so apparent to all the Churches that I need not any commendatory Letters from any particular person or from you or from others neither do I say these things because I care for vain-glory but that I may defend my Ministery against my enemies for your good Therefore my Ministery is commendable Vers. 2. Yee are our Epistle written in our hearts known and read of all men Argum. 2. Because your conversion O Corinthians to the profession of the Faith by my Ministery sufficeth in my conscience and yours for a commendatory Epistle which is understood and acknowledged amongst all Vers. 3. Forasmuch as yee are manifestly declared to be the Epistle of Christ ministred by us written not with Ink but with the Spirit of the Living God not in Tables of stone but in fleshy Tables of the heart Argum. 3. by confirmation of the former Because my Ministery was effectual not onely in bringing you to the profession of the Faith but also to your saving regeneration by the speciall operation of Christs Spirit this is that which hee saith that they were the Epistle which Christ himself by his Ministery hath written by writing his will in their hearts by the Holy Ghost after a more excellent manner than any thing was wont to bee writ with Ink upon Paper or Tables of Stone Vers. 4. And such trust have wee through Christ to God-ward 5. Not that wee are sufficient of our selves to think any thing as of our selves but our sufficiency is of God Argum. 4. Because hee himself as it becomes a faithful servant doth not ascribe the whole confidence of glorying to himself but to his Lord Jesus Christ in the sight of God Which Argument hee illustrates partly by confessing his natural impotency to think that which is good or to the least beginnings of a good work much less to the converting the Corinthians partly by acknowledging the Grace of God as the fountain of his sufficiency in that hee is fitted to communicate so much Grace to others Vers. 6. Who also hath made us able Ministers of the New Testament not of the Letter but of the Spirit for the Letter killeth but the Spirit giveth lâ—fe Argum. 5. Because his Ministery is the Ministery of the New Covenant not of the Law and Covenant of Works Hee confirms this Argument with a seven-fold Comparison of the Ministery of both Covenants The second Part. Not of the Letter Compar 1. The Ministery of the Law or the Covenant of Works is onely the Letter written or spoken without efficacy without all spiritual virtue to perform that which it commands But the Ministery of
from the former left both you and I should bee ashamed if you should bee found unprepared when I together with the Macedonians who have heard mee glorying in your behalf should come unto you Vers. 5. Therefore I thought it necessary to exhort the Brethren that they would go before unto you and make up before hand your bounty whereof yee had notice before that the same might bee ready as a matter of bounty not of covetousness Reason 4. I have sent unto you the Brethren that you may bee assisted in your gathering the money by the Brethren whereby all things may bee more ready Not as of covetousness Reason 5. I have sent unto you the Brethren who have taken care lest any one in gathering should bee urged to contribute more than hee was willing and lest covetousness in those that collect or parsimonie in those that contribute should appear but that they which give may give liberally and freely and so the whole collection being liberal may appear at my coming as a blessing The Second Part. Vers. 6. But this I say Hee which soweth sparingly shall reap sparingly and hee which soweth bountifully shall reap bountifully The second part of the Chapter follows wherein hee adds ten arguments that they would give their alms liberally and as it becomes Saints Argum. 1. Because whosoever shall give either nothing or not according to his ability or not out of the purpose of his heart which is to sow sparingly they shall reap also sparingly i. e. shall get either nothing or only a temporal reward Therefore give yee liberally Liberally Argum. 2. Because they which will give liberally and out of love which is to sow liberally shall have a liberal harvest Therefore give yee liberally Vers. 7. Every man according as hee purposeth in his heart so let him give not grudgingly or of necessity for God loveth a cheerful giver After hee hath expounded what it is to give liberally or to sow in blessings to wit to give out of purpose of heart not out of sadness or out of necessity For hee which so giveth giveth sparingly whatsoever hee giveth and would give nothing if hee might follow the purpose of his mind Hee adds Argum. 3. God loves a cheerful giver and consequently a sad and unwilling giver hee neither loveth nor approveth of nor blesseth Therefore give yee liberally and cheerfully Vers. 8. And God is able to make all grace abound towards you that yee alwayes having all-sufficiency in all things may abound to every good work Argum. 4. Is tacitly propounded in the solution of an Objection So far bee it from you saies hee that you fear want if you contribute more plentifully that on the other side yee may rather expect that God will give you of his Grace and Power enough of temporal things that not onely you may bee contented with your condition but also that yee might abound in every good works for the helping of others Therefore give liberally Vers. 9. As it is written Hee hath despersed a broad hee hath given to the poor his Righteousness remains for ever Hee confirms this Argument out of Psal. 112.9 where it is spoken that the Righteous distributeth his goods and giveth to the poor and his Righteousness remaineth for ever where Argument 5. is insinuated That it is the property of the righteous man to distribute his goods and to give to the poor and that the ordinary blessing of God is upon them that hee may have further to bestow Therefore shew your selves righteous by giving liberally Vers. 10. Now hee that ministreth Seed to the Sower both minister Bread for your food and multiply your Seed sown and increase the fruit of your righteousness Argum. 6. Included in a wish and a similitude as God both ministreth Seed to the Husbandman after sowing and Bread after Harvest So hee shall both minister fruit out of your sowing I wish that hee might both encrease your abilities for doing good and for the bringing forth fruits of Righteousness and Mercy Therefore do not you doubt to sow in the giving of this Alms. Vers. 11. Being enriched in every thing to all bountifulness which causeth through us thanksgiving to God Arg. 7. Yee being enriched by the Grace of God and abounding in all liberality may cause that through us who observe your charity thanks may bee given to God Therefore upon this account give yee liberality Vers. 12. For the administration of this service not onely supplieth the want of the Saints but is abundant also by thanksgiving unto God Hee confirms this Argument from this that the office of this undertaken Ministery concerning the gathering and contributing this Alms will not onely supply the necessities of the Saints in Iudea but will also cause by many Saints that thanks bee given unto God Vers. 13 Whilest by the experiment of this Ministration they glorifie God for your professed subjection unto the Gospel of Christ and for your liberal distribution unto them and unto all men Argum. 8. This your liberality will bee a sign of your Faith and subjection of your obedient mind unto Christ and his Gospel as also matter of glorifying God and lastly a sign of your liberality towards all that are poor when occasion is given Therefore give yee liberally Vers. 14. And by their prayer for you which long after you for the exceeding Grace of God in you Argum. 9. The Saints in Iudea cherished by your liberality will pray to God for you Therefore yee ought to give liberally Long after you Argum. 10. This your liberality will stir up in the holy Jews love towards you and will cherish a desire of seeing you and will enkindle in them no small esteem of you by reason of that eminent Grace of God in you Bee yee not wanting therefore in this Vers. 15. Thanks bee unto God for his unspeakable gift As now having his desire and beholding the manifold fruit of their liberality which by the Grace of God it would produce upon their refreshing the Brethren in Iudea hee thanks God for his gift in the liberality of the Corinthians which hee could not sufficiently in words declare as it deserved CHAP. X. THe third part of the Epistle In which the Apostle vindicates his authority from the aspersions of the false Apostles whereby they laboured to lessen his authority with the Corinthians In this Chapter because they blamed Paul that being present amongst the Corinthians hee carried himself humbly but being absent hee had boasted of the weightiness of his authority in his letters hee removes this calumny by defending the fact There are two parts of the Chapter In the first hee proves by eight arguments that hee is not to bee contemned to verse 12. In the second hee modestly compares himself with those that were his Emulators to the end Vers. 1. Now I Paul my self beseech you by the meekness and gentleness of Christ who in presence am base among you but being absent am bold towards you
vouchsafed to them Therefore hee ought to bee defended by them Vers. 14. Behold the third time I am ready to come to you and I will not bee burdensom to you for I seek not yours but you for the Children ought not to lay up for the Parents but the Parents for the Children Reason 5. Confirming the former Because the Apostle was still of the same mind towards them not to take any wages of them for the future when hee shall come to them for now hee prepared himself for comming the third time although his second intention to come was hindered As it is 1 Corinth 1. Yours Reason 6. Confirming the former Because hee sought the salvation of the Corinthians and not to convert their goods to his own proper use Therefore they ought to defend him For I seek not Reason 7. Because although hee bee their spiritual Father who ought to bee nourished by his folk or his children yet hee endeavoured to imitate natural Parents who ordinarily lay up for their children Otherwise if the Parents bee in want it is not to bee doubted but children ought to do their mutual duties to their Parents and to honour them by nourishing them Vers. 15. And I will very gladly spend and bee spent for you though the more abundantly I love you the less I be beloved Reas. 8. Because hee was ready to spend his goods and life it self for their salvation which vehement love hee amplifies from the ingratitude of the Corinthians who in the mean while did not make return of his love but received the false Apostles his Emulators and made more of them than the Apostle himself their Father Vers. 16. But bee it so I did not burden you nevertheless being crafty I caught you with guile 17. Did I make a gain of you by any of them whom I sent unto you 18. I desired Titus and with him I sent a Brother did Titus make a gain of you walked wee not in the same Spirit walked wee not in the same steps Reason 9. In which hee prevents an objection some might say although thou thy self hast not received of them wages yet perhaps thou hast drawn much from them by those whom thou â—ast sent Hee answers that his companions and Embassadors which hee had sent to the Corinthians have taken the same care lest they should burthen the Corinthians But by the way hee checks his adversaries whilst hee clears himself from those arts which those crafty workmen did use who when they would seem to receive nothing themselves did subborn others who should receive for their use whatsoever they could squeeze from the Corinthians Therefore the Corinthians ought to defend Paul and stop the mouths of his accusers in his absence The Third Part. Vers. 19. Again think you that wee excuse our selves unto you wee speak before God in Christ but wee do all things dearly beloved for your edifying The third part of the Chapter follows wherein by preventing an objection hee gives the reasons of his defence Some might say wherefore dost thou write these things wherefore is that defence whether art thou conscious of some evil or dost thou desire to bee extolled by us Hee answers by giving five reasons why hee was so solicitous in that kind 1. I have not writ these to this intent that as guilty of some evil or that I desired glory I may clear my self amongst you or excuse my self but out of my love to you that I might promote your edification and Salvation lest you viz. thinking meanly of my Apostleship should by the false Apostles bee moved from the simplicity of the Gospel for the testimony of this my assertion I call God who hath known my mind and Christ whose business I do to bee my witnesses Vers. 20. For I fear lest when I come I shall not find you such as I would and that I shall bee found unto you such as yee would not lest there bee debates envyings wrath strifes back-bitings whisperings swellings tumults Reason 2. I fear lest my Authority and Doctrine being diminished amongst you through the false Apostles when I come I shall find you such as I would not i. e. infected with those evils which follow upon Schismes such are strifes or contentions emulations or envy concerning the gifts of God wraths or angers from mutual injuries brawlings or mutual provocations back-bitings and whisperings by which openly and privily men are wont to defame one another swellings and as it were puffings up of the mind out of pride and lastly tumultuous seditions And that I Reason 3. I fear lest yee should find me more severe than you would unless yee timely mend by admonitions and submit to my doctrine and authority in the Lord. Vers. 21. And lest when I come again my God will humble mee among you and that I shall bewail many which have sinned alreadie and have not repented of the uncleanness and fornication and lasciviousness which they have committed Reason 4. I fear lest if my authority bee despised amongst you many amongst you will impenitently continue in their defilement fornications and such like sins which I have in the former Epistle reproved Will humble mee Reason 5. I â—ear lest the Lord should afflict mee when I come to you viz. lest your sins should create shame sadness and mourning to mee and offences amongst you who are my glorie and joy if you behave your selves as it becometh children but yee will cause shame and sadness to mee if you do otherwise That hee might prevent these evils and take away scandals arising amongst them it was necessary that the authority of the Apostle and Apostolical Doctrine should bee maintained amongst them for this end this the Apostles Apologie was necessarie CHAP. XIII IN this last Chapter hee proceeds to vindicate his Apostolical Authoritie from contempt and to make it awful and amiable amongst them The Proposition to bee confirmed is this My Authority ought to bee reverenced by you The Arguments which confirm this Thesis are ten Vers. 1. This is the third time I am coming to you â— in the mouth of two or three witnesses shall every word bee established Argum. 1. I fore-warn you by that authority committed unto mee of the purpose of my coming unto you now the third time that you being twice or thrice fore-warned concerning my coming it might bee instead of two or three witnesses to certifie you of my firm purpose to exercise Ecclesiastical censure amongst you Therefore my authority is to bee feared by you Vers. 2 I told you before and foretell you as if I was present the second time and being absent now I write to them which heretofore have sinned and to all other that if I come again I will not spare Argum. 2. From the commination of exercising severity when hee came upon the impenitent who had first sinned and not repented Bee perswaded that I will severely punish the impenitent when I come Therefore fear yee and repent Vers. 3. Since yee
seek a proof of Christ speaking in mee which to you-ward is not weak but is mighty in you Hee gives the reasons of this his severe commination Because they tempted Christ and the Apostle doubting whether Christ spake in the Apostle or the Apostle from the authority of Christ And also hee adds Argum. 3. for the vindicating of his authority Christ hath powerfully manifested himself amongst you by my Ministery partly by grace given to sinners partly by the gifts of the Spirit conferred upon the Presbyters and others partly by miracles done amongst you partly by the correcting of stubborn sinners Fear therefore Vers. 4. For though hee was crucified through weakness yet hee lived by the Power of God for wee also are weak in him but wee shall live with him by the Power of God toward you Argum. 4. That as Christ was crucified in the infirmity of the flesh but is found alive by the Spirit and Power of his Deity so I am weak in appearance and have carried my self humbly for Christs sake that I might bee conformable to Christ but by the Power of God I have been able and shall bee also powerful in my Ministery when the matter requires it Therefore my authority is to bee feared Vers. 5. Examine your selves whether yee bee in the Faith prove your own selves know yee not your own selves how that Iesus Christ is in you except yee bee reprobates Argum. 5. All you after your examination shall know that Christ dwells in you through my Ministery unless some of you are cast-awayes and unworthy of the name of Believers or at least as yet unregenerate Therefore the authority of my Apostleship ought to bee reverenced by you Vers. 6. But I trust that yee shall know that wee are not reprobates Argum. 6. Whatsoever yee now are I hope it will come to pass that at length yee being overcome by the truth and convicted by the signs of my Apostleship may acknowledge mee to bee the true servant of Christ and not a false or a reprobate Apostle Therefore my authority ought to bee reverenced by you Vers. 7. Now I pray to God that yee do no evil not that wee should appear approved but that yee should do that which is honest though wee bee as reprobates Argum. 7. By which hee doth not onely vindicate his authority from contempt but by the moderation of his mind maketh it lovely I earnestly desire you to abstain from all evil and do good lest I should need to exercise my authority amongst you And to this end I pray God that I may not regard my reputation whether approved or disapproved by the judgement of men I am indifferent so that it may bee well with you Therefore my authority ought to bee reverenced by you Vers. 8. For wee can do nothing against the Truth but for the Truth Argum. 8. Confirming the former my authority doth not prevail against Truth or Righteousness that they may bee destroyed but for preserving the Truth and therefore if you do no evil my authority amongst you will cease Therefore that ought to bee beloved by you Vers. 9. For wee are glad when wee are weak and yee are strong and this also wee wish even your perfection Argum. 9. Confirming the seventh I rejoyce when there is no occasion for the exercise of my authority I as if I had none do not shew my power having nothing more in my desires than your integrity that all things being duly composed and the members of the Church which are now dis-joynted being restored I may never have need to extol myself to your terrour Therefore my authority ought both to bee reverenced and loved by you Vers. 10. Therefore I write these things being absent lest being present I should use sharpness according to the power which the Lord hath given mee to edification and not to destruction Argum. 10. Now I deal with you more severely by Letters that you may repent lest being present I bee compelled more severely to punish the impenitent according to my power given mee for your good but not for your hurt Therefore my authority ought to bee reverenced by you Vers. 11. Finally Brethren farewel bee perfect bee of good comfort bee of one mind live in peace and the God of love and peace shall bee with you 12. Greet one another with an holy kiss 13. All the Saints salute you 14. The Grace of our Lord Iesus Christ and the love of God and the communion of the Holy Ghost bee with you all Amen Hee concludes the Epistle with a very fit Exhortation which is sixfold Exhort 1. That they may rejoyce in obeying my admonitions with real joy 2. That they may bee perfect or sound and schisme being laid aside may bee joyned together amongst themselves 3 That they may have comfort by obeying him 4 That in opinions they may agree amongst themselves 5 That joyned in affections they follow peace Which exhortations hee confirms by promising the divine presence in the fuller gifts of his Grace which God who delights in peace and love is wont to give to those that indeavour after peace and love Greet 6. Hee exhorts that they would shew towards one another the signs of mutual love without dissimulation as it becommeth Saints The Grace of our Lord After his salutation in the name of the Saints in the end hee applies himself to them by an Apostolical benediction and wishes furthermore that there might not onely bee granted a right to all the comfortable benefits of Christ but also an acknowledgement a sense and more full fruition first of the Grace of Reconciliation made by Christ further of his divine Love which by Christ descends upon us and thirdly all sorts of gifts of the Holy Ghost sealing even as with his Seal his desire and hope Amen The Epistle of Paul to the GALATIANS Analytically expounded The Contents of the Epistle GAlatia is a Region of Lesser Asia in which the Apostle had laboriously planted Churches Act. 16. 18. certain Pharisees being come hither from Judea who had embraced the Faith of Christ in profession taught the observation of the Mosaical Law together with the Faith of the Gospel as necessary to bee conjoyned to our salvation and had corrupted many if not all the Churches of that Region by their errour in the mean while those Impostors did pretend that they were sent by the Apostles Peter James and John and diâ— falsely affirm that hee according to their Opinion had taught all their Doctrines Wherefore they highly extolled those three Apostles but did take away the name and right of an Apostle from Paul as if hee was not chosen into the society of the Apostles by Christ neither acknowledged for an Apostle by the rest of thâ— Apostles Wherefore in this Epistle the accusation of the false Apostles being refuted The Apostle deals with the Galatians that they may return to the soundness of Faith Of the Epistle besides the Preface and the Conclusion
no other Gospel besides that onely true Gospel preached by mee amongst you but all other Doctrine of the Gospel is feigned and counterfeit which doth not accord with my Doctrine Therefore yee must renounce this errour Trouble Arg. 5. Those Teachers which have seduced you are enemies to your peace because they take away from you that peace which the justified by Faith have towards God Therefore yee must renounce their Doctrine Pervert Arg. 6. The supplantours and overthrowers of the Gospel of Christ are those seducers which would seem Teachers For nothing is more contrary to the Gospel concerning free Justification by Faith than Justification by Works Therefore you must renounce this errour Vers. 8. But though wee or an Angel from Heaven preach any other Gospel unto you than that which wee have preached unto you let him bee accursed Arg. 7. If there bee any one who hath preached another Gospel besides that which I have preached unto you hee is obnoxious to an eternal curse I do not except my self yea neither the Angels if it could bee that if I should teach another Doctrine or that if they should propound any other than that which is preached by mee Therefore you must renounce this errour Vers. 9. As wee said before so say I now again if any man preach any other Gospel unto you than that yee have received let him bee accursed Hee urges this Argument that they might understand that hee spake not from any perturbation of mind concerning the curse pronounced against them who preached that any thing was to bee joyned with the Gospel either contrary to or besides the Doctrine which hee had preached Vers. 10. For do I now perswade men or God or do I seek to please men for if I yet pleased men I should not bee the servant of Christ. Arg. 8. From the comparing himself with the false Apostles my Doctrine doth not perswade you that men are to bee heard as the Doctrine of your seducers who alwaies boast of the authority of so many Jews But my Doctrine perswadeth that God is to bee heard I do not seek to please men as your seducers who by seducing you indeavour to make themselves acceptable to the unconverted Jews as to those that superstitiously are zealous of the Law Therefore yee must renounce the errour which they have taught you For Hee confirms this Argument Because if hee had as yet studied to please men as hee did in times past when hee was a Pharisee hee could not bee the servant of Christ but of men viz. of those which hee had endeavoured to please Vers. 11. But I certifie you Brethren that the Gospel which was preached of mee is not after man 12. For I neither received it of man neither was I taught it but by the revelation of Iesus Christ. Arg. 9. My Doctrine is heavenly from the immediate revelation of God not feigned by men neither derived to mee from God by a meer man after an ordinary manner but immediately revealed by Jesus Christ Therefore yee ought to persevere in that and to renounce the contrary errour The third Part. Vers. 13. For yee have heard of my conversation in time past in the Iews Religion how that beyond measure I persecuted the Church of God and wasted it In this Chapter hee gives six signs of this matter Sign 1. Is the enmity of his mind which hee bore against Christ and his Church in times past when hee was a Pharisee which mind hee had never changed had not God from Heaven convinced and turned him to the Faith Vers. 14. And profited in the Iews Religion above many my equals in my own Nation being more exceedingly zealous of the traditions of my Fathers Sign 2. That being bewitched by the knowledge of the Law and zeal of the traditions of his Fathers hee could neither see nor bear the Truth of the Gospel unless hee had been taught by inspiration concerning the Truth much less know and preach the hidden mysteries of it Vers. 15. But when it pleased God who separated mee from my Mothers womb and called mee by his Grace 16. To reveal his Son in mee that I might preach him among the Heathen immediately I conferred not with flesh and blood Sign 3. His wonderful and free calling to the Faith and Apostleship the history whereof is contained in Act. 9. powerfully derived from the predestinating counsel of God which Grace God most clearly manifested in his embassage to the Gentiles and his providence prepared a way to the manifestation of grace in his nativity and education That hee was born of such Parents of such a temperament and constitution of body that hee was brought up at the feet of Gamaliel that hee was a Pharisee that the providence of God concerning him worthy of special observation was apparent in all things and brought it so to pass that hee may say that hee was prepared from the womb and ready to preach the Gospel to the Gentiles so that all things by the counsel of God did make for the preparation of the Apostle to this business I conferred not Sign 4. That being so manifestly convinced concerning the certainty of the voice from Heaven and his immediate calling and being sufficiently perswaded of this hee durst not deliberate of a matter so certain neither hear humane reasons or counsels which might with-draw him from the obedience of his calling Vers. 17. Neither went I up to Jerusalem to them which were Apostles before mee but I went into Arabia and returned again unto Damascus 18. Then after three years I went up to Jerusalem to see Peter and abode with him fifteen daies 19. But other of the Apostles saw I none save James the Lords Brother Sign 5. That being sufficiently by Christ himself immediately instructed in the mystery of salvation hee went not to the Apostles called before him but hee preached the Gospel the three first years of his Apostleship in Arabia and Damascus And after three years comming to Ierusalem hee visited Peter and Iames onely and tarryed with them a few daies and that by reason of that intimacy betwixt them and not for the confirmation of his knowledge Vers. 20. Now the things which I write unto you behold before God I lie not For the confirmation of which history besides those witnesses that now live who could not bee ignorant of so notable a matter hee uses an oath Vers. 21. Afterwards I came into the Regions of Syria and Silicia 22. And was unknown by face unto the Churches of Judea which were in Christ. 23. But they had heard onely that hee which persecuted us in times past now preacheth the Faith which once hee destroyed 24. And they glorified God in mee Sign 6. That hee had publickly taught and that by his Apostolical authority in Syria and in Cilicia all the Apostles and all the Churches approving of it and by name the beleeving Jews who had never seen him but being certified of his conversion from a Persecutor
themselves fairly before men Onely Sign 2. That they compel the Galatians to admit of Circumcision not out of love but onely lest they should suffer persecution by the Jews for the Doctrine of the Cross or free justification by the death of Christ and not by the works of the Law Vers. 13. For neither they themselves who are circumcised keep the Law but desire to have you circumcised that they may glory in your flesh Sign 3. That although they were circumcised long since yet they little care for the observance of the Law which they required of others But desire Sign 4. That they seek occasion from the circumcision of the Galatians to glory amongst the Jews that they had converted many Proselytes to the Law Vers. 14. But God forbid that I should glory save in the Cross of our Lord Iesus Christ by whom the world is crucified unto mee and I unto the world In the other part of the comparison the sincerity of the Apostle is shewn in these two things 1. That hee onely glories in his free Redemption by Christ crucified and in his sufferings for the Doctrine 2. That hee doth not affect earthly pomp but contemn the world with all its pomp and glory which persecuted and despised him for the Doctrine of the Cross sake and by the Cross learnt daily more and more to contemn the world Vers. 15. For in Christ Iesus neither Circumcision availeth any thing nor uncircumcision but a new creature Hee gives four Reasons of his endeavour which are so many signs of his sincerity Reason 1. I know that in the Kingdome of Christ neither Circumcision nor Uncircumcision is respected by God but a new creature i. e. I know that it is necessary when any one is admitted by faith into the Kingdome of Christ and justified that hee should bee more and more renewed and sanctified but other priviledges are of no value without newness of life Therefore I will onely glory in the Cross of Christ. Vers. 16. And as many as walk according to this rule peace bee on them and mercy and upon the Israel of God Reas. 2. The rule of my intention is the summe of the whole Canonical Scripture to which as to one onely rule or one onely Canon the Doctrine and life of all is to bee conformable Therefore I will only glory in the Cross of Christ c. Peace Reas. 3. I am perswaded that whosoever shall order their faith and life by this rule they shall also obtain peace i. e. a sense of their reconciliation to God all kinde of blessings or an accumulation of good things and mercy or a remedy for the purging away all evills Therefore I will onely glory in the Cross of Christ. Israel Reas. 4. They are alone the true Israel of God that follow this Rule Therefore all things laid aside I will onely glory in the Cross of Christ by c. Vers. 17. From henceforth let no man trouble mee for I bear in my body the marks of the Lord Iesus After the Comparison as a Conquerour hee triumphs over his Emulators forbidding them to make him any further work either by gain-saying his Doctrine or by detracting from his Authority because hee bare the ensign of his Felicity towards Christ viz. the mark of a servant most devoted to Christ i. e. Hee hath all the signes of an Apostle and a faithfull Witness clearly to bee seen in him Vers. 18. Brethren the Grace of our Lord Iesus Christ bee with your spirit Amen Hee shuts up the Epistle with his accustomed seal wishing that the Grace of Jesus Christ manifested beleeved and effectual might abide in their mindes hearts and whole life that from thence they may draw consolation both in life and death to which Amen is subjoyned as a testimony of his vote and the faith of an Apostle and for a seal of the truth of the precedent Doctrine The Epistle of Paul to the EPHESIANS Analytically expounded The Contents THe City of the Ephesians was the Metropolis of Lesser Asia in which the Apostle two whole years preached the Gospel Act. 19. And when lastly hee went up to Jerusalem hee fore-told a change of the Church to the Ephesians Act. 20. Against which hee fortifies them by this Epistle when hee was now held captive at Rome and plainly despaired of his return hee endeavoureth diligently to confirm their minds in Faith and Truth There are two principal parts of the Epistle besides the Preface and the Conclusion The first is The Doctrine of Grace for the confirmation of their Faith to Chap. 4. The other is the Doctrine of gratitude and thankfulness tending to holiness of life to the end of the Epistle That which belongeth to the first part First of all hee shews that the whole reason of our salvation is free and solidly founded on Christ in the first Chapter Furthermore hee amplifies this Grace from the former misery of the Ephesians Chap. 2. Thirdly The scandal of the Cross lying upon him being taken away hee exhorts them to constancy and progress in the Faith by the glorious commendation of his Ministery and by manifesting the cause for which hee suffered Chap. 3. In the second part hee gives Precepts of keeping the unity of the Church of holiness of life as well in general as in particular in the shunning of evil and following after virtue by which the life of every one is ordered in a Christian manner Chap. 4. and in the former part of Chap. 5. After these hee descends to houshold duties to which and all other Christian duties that are to bee performed hee arms the faithful in the latter part of Chap. 5. and in the former part of Chap. 6. CHAP. I. THis Chapter besides the Preface contains two parts In the first is a thanksgiving tending to prove that the whole business of salvation both of Iews and Gentiles is meerly of Grace and wholly built on Christ to vers 15. In the other is a commemoration of the Apostles continual thanksgiving and prayer offered to God for the Ephesians tending to the confirmation of Faith the assurance of their salvation and of the perseverance of all truly faithful unto the end The Preface in the two first verses contains a direction of the Epistle and a salutation of the Ephesians which is very short because hee hath not to do here with envious persons or enemies but with conformable and obedient men to whom it would bee sufficient briefly to intimate his divine authority in writing this Epistle and the Apostles good will towards them and opinion of them Vers. 1. Paul an Apostle of Iesus Christ by the Will of God to the Saints which are at Ephesus and to the faithful in Christ Iesus In the direction of the Epistle wee have the description of the Writer from his Name Office and Authority And then of those to whom hee writes from the condition in which they stood towards God and from the place which they did inhabit on the
veins the knowledge of saving truth faith experience and power are conveyed by Christ in the several functions and offices in the Church in which are the Apostleship Pastorship Eldership c. 4 That the meer Administration or Ministration is in the members for the dispensation of a blessing of power and virtue depends immediately on Christ alone 5 That a distribution among the members is necessary who in regard of their finite measure and capacity have need of mutual communication that they may mutually edifie one another 6 That encrease is to bee had by the effectual operation of the same Head Christ in the Ministration and by the mutual communication of the members among themselves 7 That for the measure and capacity of every member every one doth encrease and make progress in the life of God in holiness in true Religion as it pleaseth the Lord to distribute to every one 8. That that increase onely is profitable and by the vertue of Christ advantagious which adds something to the whole body and brings something to the Church in general but not that increase which seems to profit some members with the hurt of others or some Churches with prejudice to others 9. Lastly That this communication of knowledge and of the Christian Doctrine and the edification of the body is effected by the love of the members to one another and without love it cannot bee done Hence the Argument As it is in the natural and organical body so in the Church Christ who is the head of the Church bestows not the same but divers gifts upon his members distributing to every one as the place which it bears in the body requires that by this means the whole may grow whilest the several members every one in its place uses its gifts to the common good which cannot be done unless there bee concord Therefore for this purpose every one should carefully endeavour the concord and unity of the Church The Second Part. Vers. 17. This I say therefore and testifie in the Lord that yee henceforth walk not as other Gentiles walk in the vanity of their minde 18. Having the understanding darkned being alienated from the life of God through the ignorance that is in them because of the blindness of their heart 19. Who being past feeling have given themselves over to lasciviousness to work all uncleanness with greediness Now follows the second part of this Chapter in which hee gives seven Precepts for the holy leading of the life of every one of them severally taken Precept 1. That they should not any longer walk as other Gentiles but as became those who were effectually called from the state of sin unto Christ. The Reasons of this Precept or Exhortation are four I say Reas. 1. I who am an Apostle by authority given mee of God do earnestly beseech you for the Lords sake to whom you must give an account if you neglect and despise this my earnest desire In the vanity Reas. 2. From the miserable condition of the Gentiles and of all those that are unregenerate which condition is couched in these seven particulars 1. That they were led by a vain minde which doth not dictate any thing certainly in divine things nor directs humane actions to any profitable end vers 17. Darkned 2. That the reason of unregenerate Gentiles in things pertaining to God and happiness is darkned and blinded 3. That they are alienated from the spiritual life of God and from all communion with God 4. That they have no saving knowledge of God but are quite ignorant of God as to salvation or as hee is in the Church revealed in Christ. 5. That they have a heart hardened by natural voluntary and judicial obduration for when they do willingly harden themselves in sin they are also by the just judgement of God further hardened in sin and the blindness of their mindes vers 18. Past feeling 6. That being buried in unsensibleness and griefless quietness they do not any more fear sin or feel the natural bitings of conscience 7. That the Gentiles are freely and unrestrainedly carried away in the lust of sinning not onely to a meer desire but also to a full commission of all uncleanness with greediness and to follow their pleasures with an unsatisfiable desire and study to fulfill them vers 19. Hence the second Reason holds good the condition of all other Gentiles is most miserable Therefore walk not as they do Vers. 20. But yee have not so learned Christ 21. If so bee that yee have heard him and have been taught by him as the truth is in Iesus Reas. 3. The knowledge of Christ or the Doctrine of faith in Christ in which you are instructed and which you have learned requires another manner of life from you than that which the Gentiles follow Therefore you should not imitate them vers 20. If so bee Hee limits the former Reason and restrains it to the truly regenerate who have sincerely and truly heard Christ and are effectually taught by his Spirit what that true holiness in Christ is what that right manner of living prescribed by Christ is and how great the virtue and spiritual power in him is to make his true and genuine Disciples live according to his orders I say with these at least the former Reasons will bee valid vers 21. Vers. 22. That yee put off concerning the former conversation the old man which is corrupt according to the deceitful lusts 23. And bee renewed in the spirit of your minde 24. And that yee put on the new man which after God is created in righteousness and true holiness Reas. 4. The Doctrine of Christ doth expresly require of beleevers that they perform these three things 1. That following repentance they should more and more put off and lay aside the old man or that corrupt nature which shewed it self in their former conversation which corrupt nature or old man is daily made worse and more corrupt through deceitful lusts and so it doth more and more corrupt and destroy man vers 22. 2. That they should bee more and more renewed in the spirit of their minde that is that beleevers should do their endeavour through the Word and Spirit of God to make their understanding more and more spiritual which of its own nature is repugnant to the wisdome of God and argues against it 3. That beleevers should put on the new man or should study to manifest and declare in themselves the actions and qualities of the new creature renewed after the Image of God and therefore should carefully yeeld obedience to the divine Law in those things which respect God and their neighbour Hence the Argument is thus The Christiaâ—â—octrine requires of you that putting off the manners oâ— the old man your minde being renewed you should study to approve your selves new creatures in the exercise of righteousness and holiness Therefore you should not walk as other Gentiles Vers. 25. Wherefore putting away lying speak every man truth with
principalities and powers or spirits which bear rule over worldly men and govern the wicked who are here and elsewhere called darkness and stir them up against us these also as they are very powerful and very crafty so they are most wicked and malicious And lastly they are spiritual such as wee cannot discern with our eyes and flye about in the open air so that they can when they will set upon us at unawares unless wee watch Vers. 13. Wherefore take unto you the whole armour of God that you may bee able to withstand in the evil day and having done all to stand Here hee repeats the Exhortation that they would put on the whole armour of God that they might bee able to stand in the evil day or the day of temptation and in the day of victory expecting new on-sets of the enemy and at length having overcome him might triumph Vers. 14. Stand therefore having your loins girt about with Truth and having on the breast-plate of Righteousness Hee takes a similitude from bodily weapons and names those helps against the Devil which answer to bodily armour fitted to defend us from and to offend the enemy to this end hee bids every one stand that is keep himself within his general and particular calling and watch against the enemy The parts of the armour for the defence of the Truth are seven Loyns 1. Constancy in the Doctrine of Truth which hee compares to a girdle which bindes the looser parts of the body that they do not fall asunder for knowledge strengthens us that wee do not waver through weakness Having on 2. The breast-plate of righteousness by which wee understand the righteousness of Christ applied to us which is alwayes accompanied with an endeavour after a holy life and a good conscience which as it were fortifies our breasts against the adversaries assault upon our faith and manifests it to bee sincere Vers. 15. And your feet shod with the preparation of the Gospel of peace 3. A readiness of minde to acknowledge and advance the Gospel in our place against all hindrances and difficulties this is to have our feet shod with the preparation of the Gospel Vers. 16. Above all taking the shield of faith wherewith yee shall bee able to quench all the fiery darts of the wicked 4. The shield of faith or trust in Christ by which as by a shield are received and kept off all those poysoned temptations of the Devil which hee our great enemy doth brandish against us as his weapons Vers. 17. And take the helmet of salvation and the sword of the Spirit which is the Word of God 5. The helmet of salvation or a certain hope and assurance of our salvation by which being armed and assured of the victory wee may confidently continue the fight The sword 6. The sword of the Spirit or the Word of God wherewith drawing and brandishing it wee may repell the Devil himself and put him to flight Vers. 18. Praying alwayes with all prayer and supplication in the Spirit and watching thereunto with all perseverance and supplication for all Saints 7. Prayer wherewith a Christian souldier betaking himself to his General Christ begs his assistance not once onely but at any time when necessity urges not coldly and with his lips onely but with a fervent Spirit not faintly as if hee feared not the enemy but watching and attending to this duty with greatest earnestness not for himself onely but also for the whole Church or for Gods whole Army and for every one of the Saints so far as hee shall bee acquainted with their necessities Vers. 19. And for mee that utterance may bee given unto mee that I may open my mouth boldly to make known the mystery of the Gospel The second point of the Conclusion is an exhortation to pray for the Apostle that God would inable him to declare and preach the Gospel fully plainly and boldly Vers. 20. For which I am an Ambassadour in bonds that therein I may speak boldly as I ought to speak There are three Reasons of this Exhortation Reas. 1. Because for this very end I am sent an Apostle with Authority that I may declare the Gospel In bonds Reas. 2. Because I am held in bonds for the testimony given in which it is necessary that God should confirm mee by means of your prayers As I ought Reas. 3. Because it becomes mee whâ—â—m an Apostle to preach the Gospel with liberty of speech and in a free manner Vers. 21. But that yee may also know my affairs and how I do Tychicus a beloved brother and faithful Minister in the Lord shall make known to you all things 22. Whom I have sent unto you for the same purpose that yee might know our affairs and that hee might comfort your hearts The third point is about the sending of Tychicus unto them for which hee gives a reason from the end viz. That so the Ephesians might bee acquainted with the Apostles business and might receive comfort by reason of Gods presence with him in his bonds and so might bee confirmed in the faith Vers. 23. Peace bee to the brethren and love with faith from God the Father and the Lord Iesus Christ. 14. Grace bee with all them that love our Lord Iesus Christ in sincerity Amen 4. Point is an Apostolical benediction wherein under the form of a wish hee prayes that peace and love with faith may bee still bestowed and communicated from God and Christ to the beleeving brethren And then hee pronounceth grace on all those who love Christ with a sincere affection which grace is the fountain of that faith which worketh by love and by which wee have peace with God for ever The Epistle of St. Paul to the PHILIPPIANS Analytically expounded The Contents PHilippi was a City of Macedonia wherein the Apostle that hee might begin a Church did both notable things and suffered hardships as appears Acts 16. The occasion of writing the Epistle was this The Philippians had sent their Pastor Epaphroditus with money to the Apostle to relieve his wants while hee was kept prisoner at Rome The Apostle taking hold of this occasion writes this Epistle to confirm them in faith and godliness 1. By arming their hearts against the scandal of the Cross and of his bonds and exhorting them to constancy in the first Chapter 2. By exhorting them to agreement among themselves and other vertues which conduce thereunto Chap. 2. 3. By exhorting them with joy to rest upon the grace and vertue of Christ as abundantly sufficient for their sanctification and salvation and that they would beware of false Apostles and follow the example of the Apostles and holy Ministers of Christ Chap. 3. 4. After some Rules given touching Christian vertues by declaring his thankfulness for their bounty towards him Chap. 4. CHAP. I. OMitting the Preface of the Epistle which is comprehended in the first and second verses there are three parts of this Chapter 1 A confirmation of the
that hee did in himself cease to bee what hee was but that hee laid aside the manifestation of his Glory and Majesty and so hid it under the form of a servant as if hee had had none or as if hee had so left it off that it could not bee perceived by the world nay nor by his servants that were eye-witnesses unless it were so much of it through the chinks of his Words and Works as was requisite for the dispensation of the Work of Redemption The degrees or parts of this voluntary humiliation or exinanition are five 1. That hee took or assumed the form of a servant or the true humane nature such as is found in the vilest servants or in men of the lowest rank and united the humane nature to himself by a personal union thus hee debased himself from Heaven to Earth 2 That in the humane Nature hee debased himself below the condition of free men to an external condition most reproachful among men which is servile for hee took upon him the form of a servant The likeness Hee shews the truth of his incarnation in that hee was made like to us as one of us in the essential parts of humane nature body and soul like in the natural properties of the humane nature and in all the affections like in the common infirmities which follow man-kind Lastly that hee is like to us in all things sin onely excepted Being found in fashion Hee confirms the truth of his incarnation that hee was found in fashion as a man for all that were conversant with him both good and bad by all waies whereby a man is known to bee a man observed and found that hee was true man and they did certainly know it from the true shape and substance of his humane body from the true actions of humane life and from the true properties of one truly man and from every fashion that any man is found in Hee humbled himself 3 That being now made man though hee was not obliged but by his voluntary Covenant because hee was not meerly man though truly man but God in the flesh whose flesh was the flesh of God and therefore being Lord of the Law hee was not subject to it to stay in the earth or to undergo the yoak of the Law imposed upon those that are meerly men yet hee humbled himself or by his voluntary disposition and order hee made himself in the state of humiliation less than his Father for in respect of the Divine Nature which is the same in both Father and Son hee could not bee less and took upon him the yoak of the Law appointed for meer men and not onely so but hee also absolutely submitted himself to perform all things which the Father should command for the perfecting the redemption of men Became obedient unto 4 That hee did all his life-time patiently bear the yoak hee took upon him fulfilling his Fathers commands in all things even unto death or the laying down his humane life for his sheep according to his Fathers command Of the Cross 5 That hee was obedient to the violent cursed most dishonourable death of the Cross. Vers. 9. Wherefore God also hath highly exalted him and given him a name which is above every name 10. That at the name of Iesus every knee should bow of things in Heaven and things in Earth and things under the Earth 11. And that every tongue should confess that Iesus Christ is Lord to the glory of God the Father Here in these three verses wee have Christs reward according to his humane Nature for his being humbled for us which is by his exaltation and that for us too Whence wee may gather Argument 8. to this purpose As Christ after hee had humbled himself to reconcile men unto God and to procure the confirmation of peace betwixt the parties was exalted by God and crowned with glory so you may expect exaltation if you humble your selves that yee may maintain the Churches concord Therefore if yee will keep the true way to glory you must imitate Christ and humble your selves for the preservation of unity Wherefore The meaning is this Because Christ of his own accord hath humbled himself for our sakes in our flesh being made obedient even unto death God hath for our sakes and in our flesh also advanced him to the highest honour For having raised Christ from the dead to a glorious and immortal life hee lifted him up to the highest Heaven and placed him at his own right hand in dignity and authority above all creatures hee hath according to his gracious will and the gracious dispensation of the business of our salvation given him a name above every name glorifying him with that glory which hee had from the beginning with the Father to wit by manifesting the glory of the deity which before was obscured and by making known the hypostatical union of the humane Nature commanding and causing that Christ crucified should bee preached rule bee adored bee called upon every where as true God and the onely begotten Son of God At the name The Apostle shews how the efficacy and effect of this exaltation of Christ doth follow viz. That every creature shall at length bee subject unto Christ so that unless it willingly submit it shall at last bee compelled to acknowledge his name or his power authority and dominion which is expressed by a Metonymy of bending the knee As to heavenly things there is no doubt but Angels and the spirits of just men shall bow the knee that is submit to him for spirits properly have no knees As to earthly things all men shall at last if not willingly at least unwillingly and compelled confess Christ crucified to bee the Judge the Lord and the Son of God And lastly for things under the earth by which name are understood the Devils and the spirits of the damned who are in prison All those unclean spirits shall appear before his tribunal whether they will or no and shall yeeld to the sentence of the Judge with acknowledgement of his dominion and Majesty And thus all his enemies whoever they bee that now oppose him shall bow the knee unto him And every tongue Lastly lest all acknowledgement of the name and power of Christ should wholly seem to bee deferred till the last judgement hee shews that it shall come to pass that every tongue or that of every Country and Nation Christ shall receive glory either in the voluntary confession and profession of the converted Gentiles that Christ is the Lord and that to the glory of the Father who will bee honoured in the glorifying of his onely begotten Son or seeing that many shall not bee converted it shall come to pass at last in the judgement of God that the dominion of Christ shall bee clearly and fully manifested when all creatures in Heaven in Earth and Hell shall acknowledge him to bee the Lord. Vers. 12. Wherefore my Beloved as yee have alwayes obeyed not
in this action Argum. 3. Because hereby it might bee perceived their backwardness to send this succour was not caused by any defect of charity but want of opportunity Vers. 11. Not that I speak in respect of want for I have learned in whatsoever state I am therewith to bee content 12. I know both how to bee abased and I know how to abound every where and in all things I am instructed both to bee full and to bee hungry both to abound and suffer need By the way in preventing an Objection hee removes a suspicion of himself as if hee had been more sorrowfull before the receiving of this succour or that for his own sake hee was glad of the money sent to him This hee proves by his own equanimity and moderation of minde in every condition that hee was one who had learned to bear both prosperity and adversity with an equal minde and was ever content with the present maintenance of his life Vers. 13. I can do all things through Christ which strengthneth mee Hee ascribes the glory of this equanimity and moderate minde in all things unto Christ by vertue of whom he was inabled thereunto Vers. 14. Notwithstanding yee have well done that you did communicate with my affliction Argum. 4. Hee commends their deed in that it was a communicating with his affliction Vers. 15. Now yee Philippians know also that in the beginning of the Gospel when I departed from Macedonia no Church communicated with mee as concerning giving and receiving but yee only Argum 5. Because they only of all the Churches in Macedonia from the first preaching of the Gospel until that time had communicated with him by way of giving and receiving Vers. 16. For even in Thessalonica yee sent once and again unto my necessity Argum. 6. That this was the third time they had exercised their liberality towards him Vers. 17. Not because I desire a gift but I desire fruit that may abound to your account Argum. 7. Because this was a fruit of their faith which God would recompence at the day of judgement in which fruit hee professeth hee is more delighted than in any particular advantage of his own Vers. 18. But I have all and abound I am full having received the things of Epaphroditus which were sent from you an odour of a sweet smell a sacrifice acceptable well-pleasing unto God Argum. 8. That the sum of mony they writ to him of was very large at least in respect of the Apostles esteem and thriftiness all which whole summe hee acknowledges was delivered to him by Epaphroditus An odour Argum. 9. That this benevolence was no less pleasing and acceptable to God than any sacrifice which was wont to bee offered under the Law with the most fragrant incense Vers. 19. But my God shall supply all your need according to his riches in glory by Christ Iesus Argum. 10. Because that God will reward them in this life for what ever they have bestowed on him and that not for any merit of theirs but out of his own rich and glorious grace through Christ. Vers. 20. Now unto God and our Father bee glory for ever and ever Amen Now follows the conclusion of the Epistle which hath three parts In the first hee praiseth God for all the aforesaid benefits bestowed or to bee bestowed as the God and Father of Beleevers who out of his Covenant and Fatherly love doth and will bestow all good things on them Vers. 21. Salute every Saint in Christ Iesus the Brethren which are with mee greet you 22. All the Saints salute you chiefly they that are of Caesars houshold In the second hee placeth his and those Evangelists salutations which were with him whom hee particularly calls Brethren in respect of their Pastoral office then hee adds the salutations of the rest of the Saints which were at Rome putting a distinction betwixt Brethren labouring in the Ministery of the Gospel and other Saints among whom hee particularly names those of the houshold of Nero that they might know there were also some Courtiers even in Neroes Palace who durst profess Faith in Christ and communion with other loving Christians Vers. 23. The Grace of our Lord Iesus Christ bee with you all Amen In the third hee shuts up the Epistle with the accustomed Apostolical benediction wishing the Philippians the favour of Christ and all good things which flow therefrom The Epistle of Paul to the COLOSSIANS Analytically expounded The Contents THe City of the Colossians was placed in Asia the Lesser viz. in that Country which was called Phrygia Pacatiana not far from Hierapolis and Laodicea which Cities the Apostle expresly mentions in this Epistle The occasion of his writing was this The Apostle understood by Epaphras Pastor to the Colossians and other credible witnesses that the Colossians were infested with false Apostles who laboured partly to draw them to Iewish Ceremonies partly to Philosophical Speculations about the worshiping of Angels That hee might therefore establish them in the truth hee evidently shews that in Christ alone and his Gospel the whole knowledge of the Divine Will and all the helps to eternal salvation are sufficiently explained and that nothing in this kind is to bee enquired after out of Christ and his Doctrine This Epistle hath the same Argument with-that to the Ephesians and may bee justly called a Com pendium of that The principal parts of this Epistle besides the direction of it and the Conclusion which comprehends salutations and private affairs are two In the first hee commends the Doctrine of Epaphras to the establishing the Colossians Faith and more especially hee sets forth Christ magnificently with his benefits exhorting them to constancy in the Faith of Christ and to avoid corruptions contrary to sound Doctrine Chap. 1. and 2. In the second part hee gives common Precepts pertaining to the right instruction of the faithful in their conversations wherewith hee mixes certain special directions serviceable to the directing of all orders in the Family Chap. 3. and 4. CHAP. I. IN the first Chapter after the direction of the Epistle vers 1. and 2. hee confirms the Faith of the Colossians and his love towards them four waies First By giving thanks for their sincere conversion to vers 9. Secondly By praying for them to vers 12. Thirdly By declaring thankfully the certainty of our redemption founded in the Grace of God and the excellency of Christ to vers 23. Fourthly By exhorting them to perseverance to the end of the Chapter Vers. 1. Paul an Apostle of Iesus Christ and Timotheus our Brother In the direction of the Epistle First of all the persons saluting Paul and Timothy are described Paul from the authority of his embassage granted immediately from Christ and from God the Father through the mediation of Christ by whose will hee executed his Apostleship But Timothy whom hee took to bee the witness of his Apostolical diligence for the confirming the Colossians is described from his fellowship with
hee commends 1 From his sincerity in his Office that hee is a servant of Christ 2 From his special care of his flock for which hee did fervently every day pray unto God that the members of that Church might constantly persevere in knowledge in faith and obedience to the Divine will and might make increase to perfection 3 From his zeal for the salvation of the Colossians Laodiceans and Hierapolitans of the fervency of whose zeal the Apostle bears witness Vers. 14. Luke the beloved Physician and Demas Greet you Salut 5. Sent from Luke a Physician and from Demas who as yet had not revolted from the society of the Apostle Vers. 15. Salute the Brethren which are in Laodicea and Nymphas and the Church which is in his house Art 3. Containeth the salutation sent from the Apostle himself wherein he salutes in his own name the Laodicean brethren and Nymphas with the Church that was in his house So hee calls the family of Nymphas because it was instructed in godliness well governed as Churches use to bee Vers. 16. And when this Epistle is read amongst you cause that it bee read also in the Church of the Laodiceans And that yee likewise read the Epistle from Laodicea Art 4. Of communicating this Epistle to the Laodiceans who had need of the same doctrine by reason of their like danger from the false Apostles But hee mentions another Epistle written from Laodicea which some think to have been written by the Apostle whilst hee was at Laodicea and that now lost But it is certain that no Epistle could have been written by our Apostle from Laodicea because hee affirms Chap. 2. vers 1. That neither the Laodiceans nor the Colossians had ever seen his 〈◊〉 the flesh or had beholden him present in body It is more like to bee meant that the 〈◊〉 was written from those Laodiceans to the Apostle 〈◊〉 signified the state of that Church to him which the Apostle was willing to answer and satisfie by this Epistle whatsoever it was certain it is that it concerned the Colossian Church to read that Epistle and communicate this to the Laodiceans Vers. 17. And say to Archippus Take heed to the Ministry which thou hast received in the Lord that thou fulfil it Art 5. Concerning the admonishing Archippus the Minister of the Colossians and companion of Epaphras who as it appears was somewhat negligent and had need of admonition from the Council or Co-presbyters of his Church whom the Apostle commands 1 That they stir him up to the duties of his Office and to consider the weightiness of it 2 That they warn him to execute the Ministry as one that was to give an account of his Embassage committed to him of Christ. 3 That they furthermore seriously exhort him to accomplish the Office committed to him And the Apostle requires these things of the Colossians that Archippus might bee more stirred up when hee should perceive them not want Apostolical authority because the Church was to admonish him concerning the executing his Office Vers. 18. The salutation by the hand of mee Paul Remember my bonds Grace bee with you Amen Art 6. Containing the conclusion of the Epistle which the Apostle used to write in all his Epistles not by a Scribe as the body of the Epistle but by his own hand wherein hee 1 Salutes all 2 Hee shews the characteristical note of his Epistles lest they should acknowledge any Epistle as sent from him which hee himself with his own hand had not subscribed 3 Hee exhorts them that praying for him now lying in bonds they would learn patience and faith being invited to it by so illustrious an example 4 Lastly Hee wisheth them the grace of God from whence as from a fountain all good things may flow to them and hopes it will bee communicated to them Sealing all things which hitherto hee had writ as it were with the seal of faith Amen The First Epistle of Paul to the THESSALONIANS Analytically expounded The Contents THessalonica in times past was the Metropolis of all Macedonia in which Paul and Silas as it is supposed Act. 17. converted many in a little time among the Iews and also the Gentiles to the Christian Faith But afterwards a sedition being stirred up by them that beleeved not they were by force cast out from thence The Apostle first of all betook him to Berea afterwards to Athens And in the first place hee sends away Timothy to them that hee might comfort the afflicted Afterwards Timothy being returned and hee understanding the constancy of the Thessalonians sends this Epistle in which he confirms them in the Faith and exhorts them to a life worthy of their holy Profession There are two principal parts of the Epistle In the first after his endeavour to confirm them in the Faith of Christ and perswasion of his affection towards them hee encourages them to constancy Chap. 1 2 3. In the second part hee instructs and exhorts them to an holy life inserting consolation touching the resurrection of the dead Chap. 4 5. CHAP. I. AFter his Apostolical salutation vers 1. In the rest of the Chapter hee confirms the Thessalonians in the Faith by giving thanks to God for their sincere conversion Vers. 1. Paul and Sylvanus and Timotheus unto the Church of the Thessalonians which is in God the Father and in the Lord Iesus Christ Grace bee unto you and Peace from God our Father and the Lord Iesus Christ. The persons saluting are Paul Timotheus and Sylvanus who otherwise is called Silas whom that the Thessalonians might know to bee those who had taught them hee takes into the society of his testimony concerning the truth of this Doctrine and his respects towards the Thessalonians The Church which is saluted is described from its holy communion no◠onely with God the Father whom the unbeleeving Jews do falsely boast that they worship but also with his Son Christ whom the unbeleeving Heathens and Jews did reject Furthermore hee praies for Grace and Peace for them from God the Father and Christ signifying that true happiness which proceeds from the Grace of God which as it is purchased for Beleevers by the merit of Christ so it is applied by the intercession and efficacy Vers. 2. Wee give thanks to God alwaies for you all making mention of you in our prayers In the remaining part of the Chapter giving thanks for the sincere conversion of the Thessalonians he confirm◠them in the Faith by nine Arguments which both prove that they ought to bee strengthened in Faith and also contain the reasons of giving thanks Argum. 1. The remembrance of your conversion to the Faith is exceeding pleasant to mee for which I cannot but give thanks to God and daily pray that yee may persevere Therefore yee ought to bee strengthened in Faith Vers. 3. Remembring without ceasing your work of Faith and labour of love and patience of hope in our Lord Iesus Christ in the sight of God and our
given him about restraining certain perverse Zelots of the Law and admonishing them that they teach no Doctrine diverse from that which is Apostolical In prescribing of which the Apostle chuses to use words of beseeching and intreating rather than to speak imperiously that hee might supply the stead of Timothy who could scarcely bee loosed from the most sweet society of Paul not for a time even by the intreaties of the Apostle Vers. 4. Neither give heâ—d to fables and endless genealogies which minister questions rather than godly edifying which is in Faith so do For example Hee commands that Fables and Jewish Genealogies bee avoided i. e. newly devised opinions or traditions besides the holy Scriptures and curious speculations about unnecessary things such are very many Talmudical and Cabaliâ—tical such also are to bee found amongst the School-men Endless The Reasons of his admonition are six Reas. 1. Because those vain speculations are idle and endless whereof there is no use Which rather Reas. 2. Because they beget curious and contentious questions nor do they promote the knowledge of piety which lead unto God for edification proceeds not from probable and dubious questions but by the solid beleeving of the Word of God Vers. 5. Now the end of the Commandement is charity out of a pure heart and a good conscience and of Faith unfeigned Reas. 3. Because those Teachers that are wholly exercised in discussing of smaller matters which may bee fetched from the Law though they seem to bee carried with a Zeal to the Law of Moses yet they refer not the Law to its true end or to the proper scope of the whole Scripture which is that men by the Law being led to the knowledge of sin and deserved misery may seriously betake themselves to Christ by Faith unfeigned Charity This Faith hee describes from a three-fold effect 1 That true Faith in the propitiaâ—ory blood of Christ renders the conscience good or peaceable and quiet 2 That the conscience being now pacified Faith will not suffer that the heart bee any longer delighted in evil but rather endeavours after purity and that it may bee purged from all evil affections 3 That true Faith is not idle in that which is good but stirs up a man diligently to labour in the obedience of every Precept by love to God and men Vers. 6. From which some having swâ—rved have turned aside unto vain jangling Reas. 4. Confirming the former Because it is approved by the experience of some that unless Teachers abstain from their vain curiosities and intend more earnestly the edification of mâ—n in Faith and Charity they cannot but bee drawn away from the simplicity of Doctrine into vain babling for where there is vanity there verity is not Vers. 7. Desiring to bee Teachers of the Law understanding neither what they say nor whereof they affirm Reas. 5. Because it is also known by experience that those ambitious Teachers while they affect a new kind of teaching and seek after applause from their knowledge of the Law betrayed their ignorance whilst they understood not the questions whereof nor the Arguments from which they disputed Therefore avoiding idle speculations Timothy was to take care that in the Apostolick Doctrine or the manner of teaching it no innovation was made by any one Vers. 8. But wee know that the Law is good if a man use it lawfully Hee answers an Objection Therefore are thou against the divine Law who so earnestly rebukest the Teacherâ— of it The Apostle answers that hee did not at all detract from the Law reproving those that abuse it but rather commends and teaches the right use of the Law Vers. 9. Knowing this that the Law is not made for a righteous man but for the lawless and disobedient for the ungodly and for sinners for unholy and prophane for murderers of Fathers and murderers of Mothers for man-slayers 10. For Whore-mongers for them that defile themselves with man-â—ind for men-stealers for lyars for perjurâ—â— persons and if there â—ee any other thing that is contrary to sound Doctrine 11. According to the glorious Gospel of the blessed God which was committed to my trust Hee confirms the Answer with three Reasons The first is from the end of the Law or the Legal Covenant so far as it is opposed to the Gospel the Law is established not that the faithful justified by Faith in Christ should bee justified by the Law as the perverse Teachers of the Law intended but that the unrighteous and unbeleevers as are all wicked and prophane persons condemned by the Law might acknowledge their unrighteousness and deserved condemnation repent and flye unto Christ Therefore the Apostles Doctrine detracts nothing from the Law According Reas. 2. All sins which are forbidden by the Law are also prohibited by the sound Doctrine of the glorious Gospel and all the duties which are commanded by the Law are earnestly urged and taught in the Gospel so much as concerns the performance of our obedience unto God the demonstration of our thankfulness and the proof of the sincerity of Faith in the fruits of holiness Therefore the Doctrine of the Gospel detracts nothing from the Law Committed Reas. 3. I an Apostle to whom the Gospel of God in himself most blessed and the Author of all blessings towards us is committed do no less urge this wholesome doctrine of Sanctification and all good works which in the Law are commanded than any Zelot of the Law although not to the same end Therefore the Apostolical Doctrine nothing at all detracts from the Law The Second Part. Vers. 12. And I thank Iesus Christ our Lord who hath enabled â—ee for that hee counâ—ed mee faithful putting mee into the Ministery The second part of the Chapter follows which contains the vindication of the authority of his Apostleship against those that denied it or in consideration of his fore-acted life did lessen it and that with thanksgiving for the Grace that was bestowed upon him Seven Reasons are laid down of his thanksgiving All which prove that his Apostleship is in no wise to bee disparaged Reas. 1. Christ by the grace of his Spirit hath strengthened mee an infirm man and heretofore a slave to sin the Devil and the world appointed an Apostle by him that as a leader I should with an invincible courage stand up for the defence of the Gospel against all the insulâ—â—tions of the world the flesh â—nd the Devil Therefore thanks are to bee given for my confirmation in the Apostleship so little reason is there that any thing should bee detracted Accounted mee faithful Reas. 2. Christ hath endued mee being appointed an Apostle with the gifts of his Spirit and hath so far honoured mee that hee made and accounted mee his faithful friend who would commit to mee the Gospel to bee dispensed to the souls of his Elect Therefore my authority is not to bee disparaged Hath appointed Reas. 3. Christ the Lord hath placed mee in the Ministâ—ry i. e. in
the office of an Apostle that I might wholly attend to the preaching of the Gospel separated from the world to this business who is it therefore that dares detract from my authority Vers. 13. Who was before a blasphemer and a persecuter and injurious but I obtained mercy because I did it ignorantly in unbeleef Reas. 4. Notwithstanding the wickedness and the evil deserts of my former life God is not hindred from taking mee into his service who was in times past an enemy Who therefore will disparage my authority upon the wickedness of my former conversation Ignorantly Hee prevents an Objection Some man might say how could so open an enemy of Christ obtain pardon Hee answers that his sin was out of ignorance and so hee proves that it was not that unpardonable sin against the Holy Ghost or a malicious insurrection against Christ which the devilish enemies of the Gospel knowingly practise in opposition to the Kingdome of Christ but sin committed out of ignorance while hee was yet an unbeleever Vers. 14. And the Grace of our Lord was exceeding abundant with Faith and Love which is in Christ Iesus Reas. 5. God hath vouchsafed mee more than an ordinary measure of Faith and Love and hath abundantly shewed forth his Grace in the bestowing of his saving gifts Therefore there is no reason that any one should detract from my Apostolick authority from my former conversation Vers. 15. This is a faithful saying and worthy of all acceptation that Christ Iesus came into the world to savâ— sinners of whom I am chief Reas. 6. Christ through his eminent mercy towards mee hath effected this that being taught by experience I should bee drawn first as the chief of sinners in my oâ—n opinion to subscribe to that sentence of the Gospel concerning the person of Christ his office comming virtue merit and efficacy to save sinners so that I cannot but declare openly to the whole world the truth and benefit of that sentence for by experience I speak It is a faithful saying c. Therefoee no disparagement ought to bee offered to my authority who not onely beleeve my self what is committed to mee but I also preach what I have experience of Vers. 16. Howbeit for this cause I obtained mercy that in mee first Iesus Christ might shew forth all long-suffering for a patern to them that should hereafter beleeve on him to life everlasting Reas. 7. The Lord hath set mee for an example of his long-suffering mercy goodness and admirable grace that sinners to the end of the world who shall hear of my wonderful conversion and the bounty of God towards mee may bee abundantly confirmed in the love of Christ and expect the like goodness towards themselves looking upon mee as a type and exemplar of unspeakable mercy Therefore am I most fit to bee made a Preacher of that grace and far bee it from any one to detract from my authority because of my former conversation while I was an unbeleever Vers. 17. Now unto the King eternal immortal invisible the onely wise God bee honour and glory for ever and ever Amen Thâ— Apostle now affected with the greatness of the benefit not satisfying himself in the amplification of it with a pathetick thanksgiving he concludes his speech with an illustrious celebration of Christ concerning whom hee produces four Epithites which are so agreeable unto Christ that they may also bee ascribed to the Father and to the Holy Ghost 1 God or Christ as God is King of ages i. e. by an Hebraism the eternal King that hee may bee distinguished from mundane and mortal Kings 2 Immortal because God is without all alteration change and corruption and alwayes the same like himself 3 Invisible because hee cannot bee comprehended by the eyes or any senses because their faculties are corporeal and circumscribed with narrow limits 4 Hee is onely wise because hee alone knows all things not by objects nor by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ratiocination but in and by and of himself as one in whom are all things as in their first efficient and their ultimate end Hence the Apostle ascribes honour to God or a testification to his eminency Glory a celebrious fame with praise which is eternally due unto God adding Amen as a seal of his faith and willingness to glorifie God The Third Part of the Chapter Vers. 18. This charge I commit unto thee son Timothy according to the Prophecies which went before on thee that thou by them mightest war a good warfare The third part contains his Exhortation to Timothy that hee would behave himself couragiously in his Ministry viz. That hee would war a good warfare or that hee would prepare himself to fight against all enemies and all impediments and would use all diligence that the Church might receive no detriment by any one According The Arguments of his Exhortation are two Arg. 1. Because certain things are foretold Prophetically of pious men by a kinde of divine instinct which afford great hope of famous actions to bee done by thee as appears out of Act. 16.2 Therefore war a good warfare Vers. 19. Holding fast faith and a good conscience which some having put away concerning faith have made shipwrack Hee explains his Exhortation by shewing the manner of warring to wit that hee would defend faithfully and profess sound Doctrine and by an holy life according to the truth preached by him that hee would maintain the light and peace of a good conscience which would inwardly acquaint him with his duty towards God and men if hee would attend to it and would administer comfort to him if hee suffered for defending the truth Which being put away Arg. 2. Because â—â—less thou behave thy self with a good courage and observest this law of war concerning the joyning of a good conscience with the profession of the faith there is danger upon the loss of a good conscience that thou make shipwrack of sound Doctrine or the profession of the faith as some have done Therefore war a good warfare In the mean time hee casts in no scruple here to Timothy about the uncertainty of perseverance but uses the best and most effectual argument to perswade him to it For it makes nothing in Hypothetical propositions that the parts of it taken by themselves and Categorically may bee false or impossible It is sufficient to the truth of the rule annexed that the connexion of the parts is certain Vers. 20. Of whom is Hymeneus and Alexander whom I have delivered unto Satan that they may learn not to blaspheme The Apostle names two Apostates for example Hymeneus and Alexander whom hee had not long before delivered unto Satan i. e. excommunicated For they that are cast out from the face of God shining in the Church fall into the kingdome of Satan as to the condition of the outward man or the enjoyment of Church priviledges The end of this Excommunication hee shews to bee this That being led to repentance they might return
to bee observed with the greatest fidelity Quickeneth Argum. 1. There is sufficient support in God that quickeneth all things to uphold thee under thy infirmity and to defend thee against the dangers of thine enemies Therefore nothing hinders but thou mayest faithfully observe all these commands Before Argum. 2. Christ in his example hath gone before thee who faithfully opeâ—ed his Doctrine for the salvation of the Church and at last asserted it before the Tribunal of Pilate sealing it with his voluntary death Appearing Argum. 3. Christ shall come the Judge of quick and dead that hee may give to every man according to his works Therefore all the former commands are faithfully to bee observed Vers. 15. Which in his times hee shall shew who is the blessed and onely Potentate the King of Kings and Lord of Lords He insists upon this Argument and lest any one should take the delaying of Christs coming ill hee shews that hee will come at the time appointed at the most seasonable time Blessed Argum. 4. Christ or God the Father Son and Holy Spirit whose Ministery thou hast in hand is alone in himself Blessed and Powerful who can bless his own and destroy his and their enemies so that the friendships or enmities of all Kings compared with his favour or anger are nothing because all Kings and Emperors borrow their Empires from him depend upon and are ruled by him and stand or fall at his beck Therefore these his commands are to bee observed Vers. 16. Who onely hath immortality dwelling in the light which no man can approach unto whom no man hath seen nor can see to whom hee honour and power everlasting Amen Onely Argum. 5. Because eternal life is in the hand of Christ who is one God with the Father and the Holy Ghost because hee onely is of himself immortal and alone hath immortality in his power that hee may communicate it to whom hee will Therefore the former commands are to bee observed Whom no man hath seen Arg. 6. Although the reasons of his commands should not bee manifest to us yet for our Obedience and Faith it is sufficient to know that God in himself is a light which cannot bee approached and an hidden Majesty having his peculiar and proper essence which our understanding cannot apprehend nor see with a beatifical vision in this mortal life Therefore it becomes us to adore observe and extol the pleasure of his will rather than curiously to search into it To him bee honour and power for ever Vers. 17. Charge them that are rich in this world that they bee not high-minded nor trust in uncertain riches but in the living God who giveth us richly all things to enjoy Precept 6. Of admonishing the rich touching a two-fold duty which belongs to them The first is That as to the inward man they bee not puffed up because of their riches despising the poor in comparison with themselves nor trust in their riches but in the Living God of this duty hee gives three Reasons 1 Because riches are uncertain 2 Because not riches but God is the Author of life to them that trust in him 3 Because God gives and takes away riches at his pleasure as also all other things Vers. 18. That they do good that they bee rich in good works ready to distribute willing to communicate Another duty of rich men is this That as to external works they exercise liberality towards the poor and also study to abound generally in good works free to communicate the use of their possessions and goods unto others Vers. 19. Laying up in store for themselves a good foundation against the time to come that they may lay hold on eternal life The Argument to this duty is the promise of a free reward because by bestowing their uncertain riches they shall lay up for themselves in Heaven a more enduring and solid treasure and walking in the way of good works they shall lay hold upon eternal life Vers. 20. O Timothy keep that which is committed to thy trust avoiding prophane and vain bablings and oppositions of science falsely so called Precept 7. And last Wherein hee seriously commends to Timothy the Doctrine of the Gospel hitherto delivered that hee faithfully keep it as that which is committed to his trust and that hee restrain the prophane wranglings of sophisters about divine matters upon three reasons 1 Because true Doctrine is as precious as a treasure 2 Because wrangling disputations are vain and unworthy the name of Philosophy or Science Vers. 21. Which some professing have erred concerning the Faith Grace â—ee with thee Amen 3 Because it is found by experience that some Professors of Philosophical Sciences when they were weary of the truth and simplicity of the Gospel boasting of their skill erred from the scope of the Gospel yea even fell away from the Faith At length with an Apostolical vote hee concludes the Epistle commending the Grace of Christ to Timothy without which no spiritual work can bee undertaken or perfected no temptation of the Devil or the world can bee overcome The Second Epistle of Paul to TIMOTHY Analytically expounded The Contents THe intent of this Epistle is the same with the former not onely that Timothy may bee instructed and confirmed in the preaching of the Gospel but also that in his person all Teachers may learn how they ought to discharge the Ministery of the Gospel duly To which end having assured Timothy of his good will towards him hee subjoyns four Admonitions Chap. 1. and as many in the second Chapter Furthermore hee confirms and comforts Timothy against false Brethren and afflictions which hee must suffer for the defence of the Gospel in Chap. 3. Lastly As it were making his will hee most gravely charges Timothy that hee faithfully discharge the parts of his duty propounding divers Reasons to this end in Chap. 4. CHAP. I. AFter the Preface which is wholly designed to perswade Timothy of the Apostles good will towards him vers 6. Hee subjoyns four admonitions whereby hee might bee encouraged to a faithful discharge of his Ministery Vers. 1. Paul an Apostle of Iesus Christ by the Will of God according to the promise of life which is in Christ Iesus That the authority of this Doctrine might appear to all the Apostle premiseth his Name to his Epistle his Office Calling and the Authority immediately conferred upon him by God and lastly the summe of the Doctrine of the Gospel which hee preached which is the Promise of life eternal to them that beleeve in Iesus Christ according to the promises of the Prophets in the Old Testament Vers. 2. To Timothy my dearly beloved Son Grace Mercy and Peace from God the Father and Christ Iesus our Lord. That Paul might commend Timothy to whom hee writes to all the Churches Hee calls him beloved Son most especially because hee preached the Doctrine which hee had learned of Paul faithfully as Paul himself and resembled him as a Father in the whole
because converted by my Ministery and art bound to lay out thyself and all thou hast in my service much more to receive a fugitive servant upon such equal tearms Therefore c. Vers. 20. Yea Brother let mee have joy of thee in the Lord refresh my bowels in the Lord. Argum. 14. I shall receive fruit of thy Faith in the Lord if thou grant this to mee thou shalt refresh his bowels and mine for Christs sake Therefore Onesimus ought to bee received into favour Vers. 21. Having confidence in thy obedience I wrote unto thee knowing that thou wilt also do more than I say The third part of the Epistle follows being the conclusion wherein are four Articles 1 In the first the Apostle professes his hopes of obtaining pardon for Onesimus and of more favour than hee had requested Vers. 22. But withall prepare mee also a lodging for I trust that through your prayers I shall bee given unto you 2 Wherein hee desires him to provide him a lodging that Philemon might know that the Apostle would come to his greater consolation if hee gratified him in the contents of this Epistle In the mean time hee inserts two causes of his deliverance out of bonds which are the gifts and the grace of God or the prayers of the Brethren Vers. 23. There salute thee Epaphras my fellow-prisoner in Christ Iesus 24. Marcus Aristarchus Demas Lucas my fellow-labourers 3 Wherein salutations are sent to Philemon by those which were in Pauls company all which make to the scope of this Epistle as also those which are premised in the Preface viz. to excite the mind of Philemon to receive Onesimus into favour Vers. 25. The Grace of our Lord Iesus Christ bee with your spirit Amen 4 Wherein comprehending Philemon and Apphia under his Apostolical benediction hee concludes his Epistle The Epistle of Paul to the HEBREWS Analytically expounded THE CONTENTS ALthough Paul seeing hee knew himself hated by all the Hebrews not yet converted and suspected also by many of the weaker Beleevers too much addicted to the observation of Legal Rites chose to suppress his name in the beginning of this Epistle that without prejudice they might the more easily entertain the Truth yet without controversie hee intimated his name by messengers to some chief and eminent Brethren in the Church to whose hands this Epistle was first to come and that it was known appears in the end of the Epistle But after demonstration of the same Spirit in this as in the other of Paul's Epistles the Authority of the Apostle Peter may satisfie us who by a singular providence of God in the third Chapter of his second Epistle to the same scattered Hebrews witnesseth concerning the Epistle of Paul written to the same which was in their hands and openly acknowledged to bee Pauls which Epistle Peter there commends with the rest of Paul's Epistles as divinely inspired by the same Spirit of Wisdome as now brought into the Canon of the Scripture and unanimously with his other Epistles acknowledged and received by the Church wee must of necessity own this for the very Epistle unless wee will undervalue the faithfulness of the Church and the Providence of God in keeping the Canon of the Scripture and the Oracles delivered to the Church The scope of the Epistle is this To strengthen the Hebrews that were weak in faith and for the most part addicted to legal Rites not sufficiently instructed about the Excellency of Christ and further also troubled every where with persecutions by Infidels and to encourage them against all fear to perseverance in the faith and obedience of the Gospel The parts of the Epistle as of the other Epistles of Paul are two The one for the forming and confirming of their faith to Chap. 12. The other tends to holiness and bringing forth fruits of faith in their lives and conversations Chap. 12 13. As to what appertains to the Doctrine of faith hee instructs the Hebrews how great the Excellency of Christ is in his Prophetick and Priestly Office As for the Excellency of Christs Prophetical Office hee shews it to bee incomparable and far to exceed all both Men and Angels Chap. 1. In the three next Chapters hee makes a fourfold use of this Doctrine in a fourfold Exhortation The first Exhortation is Not to Apostalize from the Christian faith 2 That they detract not from the honour of Christ because of his sufferings in the flesh Chap. second 3 That they constantly cleave to the Profession of the Christian faith Chap. third 4 That they make haste by faith to enter into the rest which God hath promised whilest they hear the voyce of Christ Chap. 4. As to the Priestly Office of Christ That the Iews ascribe not too much to the Levitical Priesthood and pertinaciously adhere to the Ceremonies thereof Hee proves Christ to bee the chief Priest more excellent than any typical high Priest even that true Melchizedeck In the mean time hee rebukes the ignorance of the Hebrews who could not comprehend the things hee had to say touching the Excellency of Christ Chap. 5. From whence hee draws an Exhortation to growth in the knowledge and faith of the Gospel Chap. 6. Hee proceeds to demonstrate the eminency of Christ above the Levitical Priests as well in respect to his Person as also his Priestly Office Chap. 7 8 9. And in the beginning of the tenth This Doctrine hee makes application of exhorting them to go forward confidently and patiently in the profession of the true Religion imitating the faithful Confessors and Martyrs who departed in the faith before the birth of Christ in the latter end of Chap. 10 and Chap. 11. In the second part of the Epistle divers Exhortations to Christian duties are laid down which also may bee reckoned amongst the Uses which hee makes of the former Doctrine Chap. 12 13. CHAP. I. IN this Chapter hee proves by nine Arguments the incomparable Excellency of the Prophetical Office of Christ especially because of his Deity The last whereof is confirmed with eight Reasons Vers. 1. God who at sundry times and in divers manners spake in time past unto the Fathers by the Prophets Arg. 1. Christ the Son of God is more excellent than all the Prophets by whom God spake to the ancient Church or the Fathers hee hath made our condition under the Gospel better than the condition of the Fathers under the Law For first they were Prophets by inspiration not when they would but as they were acted by the Spirit of Christ and spake as the Ministers of God but Christ is the Son of God and chief of the Prophets who spake by his own Authority no less than in his Fathers Name Secondly Those Prophets were many by whom heretofore at sundry times and in various wayes of Revelation by parts and degrees God manifested to the Church the Doctrine of salvation But the Son is one by whom the Father once fully plainly and finally hath declared to us
or do they read and not consider it Do they not weigh what is imported by it in sense and meaning It fareth with them as with those to whom Christ said Mat. 22.29 You erre not knowing the Scriptures nor the power of God Do they not love it Behold their Plague 2 Thes. 2.10 11 12. Because they received not the love of the Truth that they might be saved for this very cause saith the Text God shall send them strong delusion that they should beleeve a Lie that they might be damned Do they not stedfastly beleeve what they learn in Scripture In Gods judgement with the foolish and unstable they are suffered to wrest the Scriptures to their own destructioâ— were they never so great wits 2 Pet. 3.16 Do they not study to give obedience unto the â—â—own Truth of it Hee dealeth with them as with Israel Psal. 81.11 My people would not hearken unto my voice and Israel would none of mee Hee counteth himself rejected because his Word was rejected But what followeth vers 12 So I gave them up unto their own hearts lust and they walked in their own counsels But to such as will be Christs Disciples indeed Students seeking to grow in knowledge beleef and obedience of his Word seeking to love him and keep his sayings hee promiseth Joh. 14.26 to send unto them The Spirit of Truth the Comforter the Holy Ghost to teach them all things That is to perfect their knowledge more and more by his Spirit to fill their hearts with joy and comfort according to his Truth and to make them holy more and more And why are all these stiles given Even to shew that such as will have Christs Spirit to work any of these must seek him to work all of these joyntly or not to have him for working any of them at all Neither comfort without truth nor comfort without Holiness The same is it which Wisdome cryeth Prov. 8.34 35 36. Blessed is the man that heareth mee watching daily at my Gates waiting at the Posts of my Doors For who so findeth mee findeth life and shall obtain favour of the Lord. But hee that sinneth against mee wrongeth his own Soul all that hate mee love death Therefore how thou doest hate Death and love thine own Soul how thou standest affected towards Gods and the fellowship of the Comforter the holy Spirit the Spirit of Truth and towards the enlargement of the Kingdome of Christ let thy affection towards the Scriptures more abundant dwelling in thy self and for the Scriptures more free course amongst others bear witness Farewel THE EPISTLE OF PAVL to the HEBREWS WHen Peter wrote his second Epistle to the scattered Hebrews there was extant an Epistle of Paul to those same scattered Hebrews also received in the Church for a part of Canonical Scripture and distinguished from Pauls other Epistles 2 Pet. 3.15 16. Therefore amongst other reasons this may bee one to make us think this Epistle must bee it For it is without reason to think that the Churches should bee negligent in keeping such a Iewel commended unto them by the Authority of two chief Apostles or lose Pauls Epistle and keep Peters which maketh mention of it The sum of the Epistle BEcause the Hebrews were hardly drawn from the observation of Levitical Ordinances unto the simplicity of the Gospel and in danger of making Apostacy from the Christian Faith by persecution the Apostle Paul setteth before their eyes the glory of Jesus Christ in his person far above men and Angels by whose Ministery the Law was given not only as God Chap. 1. but also as man Chap. 2. and in his Office above Moses Chap. 3. Threatning them therefore if they should mis-believe Christs Doctrine Ch. 3 4. and above the Levitical High-Priest Ch. 5. Threatning them again if they should make Apostacy from him Chap. 6. yea above all the glory of the Levitical Ordinances as hee in whom all those things had their accomplishment and period of expiring Chap. 7 8 9 10. Threatning them again if they should not persevere in the Faith of Christ unto which perseverance through whatsoever difficulties hee encourageth them by the example of the Faithful before them Chap. 10 11. and by other grounds of Christian comfort Chap. 12. That so in the fruitful obedience of the Gospel they might follow upon Christ seeking for that City that is to come and not for their earthly Hierusalem any more Ch. 13. The sum of Chap. I. IF you shall make comparison O Hebrews the Ministery of the Gospel shall bee found more glorious than the Ministery of the Law For the manner of Gods dispensing his will before Christ came was by part and part and subject to his own addition not after one setled manner but subject to alteration and by the Ministery of men the Prophets Verse 1. But now hee hath declared his last Will gloriously by his own Son God and Man in one person Verse 2 3. who is as far above not only the Prophets but the Angels also as the native glory of his Person and Office is above theirs Verse 4. For hee is of the same substance with the Father Verse 5. and partaker of the same worship with him Verse 6. The Angels but servants to him Verse 7. Hee is eternal God and King over all Verse 8. and in regard of his Manhead and Office filled with the Spirit Verse 9. Yea hee is Creator unchangeable and everlasting Verse 10 11 12. Joyned with the Father in the government of the world Verse 13. The Angels but servants both to him and to his children Verse 14. The Doctrine contained in Chap. I. Vers. 1. God who at sundry times and in divers manners spake in time past unto the Fathers by the Prophets ALbeit the Apostle was willing that these Hebrews should understand that this Epistle came unto them from him as appeareth Chap. 10. vers 34. yet doth hee not prefix his name in the body of it as in all his other Epistles that by the prudent dealing of these faithful Hebrews as wee may think others who kept pâ—ejudice against his person might bee drawn on to take notice of his Doctrine more impartially and know his name after they had tasted of the truth from him in a fitter time Whence wee learn 1. That it is lawful for godly men to dispose of the expression of their names in their writings as they see it expedient 2. That it is not much to bee inquired who is the Writer of any purpose till wee have impartially pondered the matter written 3. That it is not alwayes necessary that wee should know the name of the Writer of every part of Scripture for the authority thereof is not from men but from God the Inspirer thereof 1. Hee saith not simply The Prophets spake but God spake to the Fathers by the Prophets Then 1. God was the chief Doctor of his own Church from the beginning 2. And what the Prophets conveighed from God to the Church
yet if men continue in it Vers. 19. The Doctrine of Chap. III. Vers. 1. Wherefore holy Brethren partakers of the heavenly calling consider the Apostle and High Priest of our Profession Christ Iesus 1. After hee had taught them somewhat more of Christ bee exhorteth them of new to consider of him Then 1. As wee get further light of Christ wee are bound to further use-making of our light 2. As further is revealed unto us of Christ so must wee set our minds on work to ponder and weigh what is revealed that the matter may sink deeper in our mind and in our heart 3. Except wee shall consider seriously what is spoken of Christ wee can make no profitable use of the Doctrine For such high mysteries are not soon taken up and the heart is not soon wrought upon so as to receive impression of his Excellency except after due consideration 2. Hee calleth Christ Iesus the High Priest and the Apostle of our Profession The high Priesthood was the highest calling in the Iewish Church The Apostleship the highest calling in the Christian Church Christ is here stiled by both Then Christ hath inclosed in his Office the Perfection and Dignities of the highest Callings both in the Jewish and Christian Church Those Dignities which were divided in men or conjoyned in him in men by way of Ministerial imployment under him in Christ by original Authority above all 3. Hee calleth the Christian Religion our Profession or Confession Then It is the nature of Christian Religion not to be smothered but to be openly brought forth confessed and avowed in word and deed to the glory of Christ who is the Author thereof 4. Hee stileth these Hebrews to whom â—ee writeth Holy Brethren Partakers of the Heavenly Calling Then 1. Christians do not possess their prerogatives without a warrantable title They have a calling thereto 2. The calling is heavenly because God by his Word and Spirit calleth men to the communion of his grace and glory by forsaking of themselves and things earthly and following Christ in an holy conversation all is heavenly here 3. Christians are partakers alike of this vocation that is have alike warrant and obligation to follow him that calleth them albeit all do not alike follow the calling 4. They are Brethren amongst themselves for their adoption albeit some weaker some stronger 5. And holy is this Brotherhood that is spiritual and so superiour to civil or natural or earthly bands whatsoever Vers. 2. Who was faithful to him that appointed Him as also Moses was faithful in all His House 1. Because the Iews did too highly esteem of Moses in appointing of the Legal Service and not so highly of Christ as became in abrogating thereof the Apostle compareth Moses and Christ giving to Moses his due place of a servant and to Christ the place due to the Master Then It is no new thing that people incline so to esteem of good mens authority as to forget to give Christ his own room 2. The way to help this is so to esteem of Gods Servants Fathers or Councils more or fewer as the estimation that men have of them derogate nothing from the estimation due to Christ. 2. In special hee maketh all the points of Moses commendations duly deserved points of Christs commendation 1. Did Moses Office reach it self to all the house of God under the Law and all the service of it so did Christs Office reach to all the Church of God and all the service of it under the Gospel 2. Was Moses appointed to give out what hee delivered So was Christ appointed to institute what hee did institute and abrogate what hee did abrogate 3. Was Moses faithful to him who appointed him in all the matters of Gods House keeping back nothing that hee was directed to reveal So is Christ faithful to the Father who did appoint him in like manner Then like as if any man should have added or pared chopped or changed the Ordinances of Gods House under the Law it had been an imputation either unto God of not sufficient directing his Church or unto Moses and the Prophets of unfaithful discharge of their duty in the Church of the Old Testament So is it alike imputation to God and Christ if any shall add or diminish chop or change the ordinance of Gods Church under the New Testament Vers. 3. For this man was counted worthy of more glory than Moses inasmuch as hee who hath builded the House hath more honour than the House 1. Having equalled Christ unto Moses bee now preferreth Christ to Moses Then Christ is not rightly esteemed of except hee be preferred as far above all his servants as the Father hath counted him worthy of more glory than his servants 2. Hee preferreth Christ above Moses as the Builder is above the House Then as no stone in the house nor all the house together is comparable in honour with the Builder of the house So the honour and authority of no particular member of the Church not of the whole Catholick Church together is comparable to the honour and authority of Christ. Yea as far as the builder is above the house in honour as far is Christs authority above the Churches authority which is his house Vers. 4. For every house is builded by some man but hee that built all things is God Hee proveth Christ to be the builder of the Church because some builder it must have as every house hath But onely God that buildeth all things is able for this work Therefore Christ who buildeth all things is the builder of it Then 1. Whatsoever imployment a man get of God in edifying of the Church yet in proper speech hee is a part of the building builded by another 2. The honour of building the Church belongeth to God alone properly 3. The building of the Church is a work requiring omnipotency in the builder For to make a Saint of a sinner is as hard as to make a man of the dust of the earth or of nothing Vers. 5. And Moses verily was faithful in all his house as a servant for a testimony of those things which were to be spoken after Moses was faithful as a servant Now a servants part is to do and say by direction and not of his own authority Then Hee is the faithfullest servant that doth least in his own authority and most attendeth unto the direction of God beareth testimony to what God hath commanded and teacheth not for Doctrine the Precepts of men Vers. 6. But Christ as a Son over his own house whose house are wee if wee hold fast the confidence and the rejoycing of the hope firm unto the end Moses was faithful as a Servant but Christ as a Son over his own house Then as much difference betwixt Christs authority in the Church and mens how excellent soever as betwixt the authority of the Master and the Servants 2. Christs authority is native over his Church by virtue of his Sonship by
1. Hee mitigateth his threatning of them for fear of hurting their Faith Beloved saith hee wee are perswaded better things of you though wee thus speak Then 1. A Preacher may threaten fearfully those of whom hee hath good hopes yet with prudency lest hee harm them 2. And people threatned must beware of weakning their own Faith knowing that threatnings are not used to weaken their Faith but to put away security and sloathfulness 2. Hee taketh his assurance of them from such things as accompany salvation Then In the fruits of Faith there are marks and evidences of a mans salvation to bee found which may give a charitable perswasion of their blessed estate to such as know them Vers. 10. For God is not unrighteous to forget your work and labour of love which you have shewed towards his Name in that yee have ministred to the Saints and do minister 1. The reason of his good hopes of them is their bygone and present fruits of love towards Christs name and his Saints Then 1. The works of love done for the glory of Christ or to his Saints for Christs sake from time to time as God giveth occasion are evident marks of a mans salvation and more sure tokens of saving Grace given than illumination and tastings spoken of before 2. No love is to be reckoned for love but working love 3. No works are right works which flow not from love to Christ. 2. Of such works hee saith that God is not unrighteous to forget them and so proveth their salvation because such fruits accompany salvation Then 1. With the grace of laborious love towards Christs Name the grace of salvation doth go in company 2. Justice doth agree with grace in the reward of well-doing because the reward is graciously promised and righteousness maketh promises to be performed 3. The man that loveth Christ in deed and in truth hath that which is most terrible in God for the pawn of his salvation even his Justice 3. These are they whom hee reproved for weakness of knowledge Chap. 5. vers 12. whom now hee commendeth for their good affection and fruits Then 1. Mean knowledge if it be sanctified and sound will be fruitful in the works of love 2. This virtue of love is no excuse for sloathful following of the means of knowledge wee must grow in love and grow in knowledge also Vers. 11. And wee desire that every one of you do shew the same diligence to the full assurance of hope unto the end 1. Hee exhorteth to continue diligent unto the end Then 1. The diligent have need of Exhortation to go on 2. Exhortation to perseverance importeth not suspition of falling away but serveth to further perseverance rather 3. No other Tearm-day is set to our diligence but the end No licence to slack or give over 2. The end of their going on in diligence is their full assurance of hope Then 1. Whatsoever measure of assurance men have they may yet obtain a fuller measure of it Still wee must study to grow 2. Constant diligence in the works of love is the ready mean to foster and augment our assurance 3. Christian hope is not a conjecture or probability but an assurance Vers. 12. That yee be not sloathful but followers of them who through Faith and Patience inherit the Promises 1. Hee setteth the Example of the Fathers before them to be imitated Then 1. So many examples as wee have in Scripture of the godly gone before so many leaders and encouragers must wee reckon our selves to have 2. The painful and not the sloathful are the true imitators of allowed examples 3. In the way to Heaven there are many things befalling us which make it unlikely wee shall come there for which cause there is need of Faith 4. A time must intervene and troubles also ere Heaven be possessed There is therefore need of Patience also 2. They inherit the Promise saith hee Then 1. The most patient and painful servants of God get not Heaven by merit but by inheritance 2. They get not Heaven by merit but by promise Now the promise is of Grace Vers. 13. For when God made promise to Abraham because hee could swear by no greater hee sware by himself 14. Saying surely blessing I will bless thee and multiplying I will multiply thee 15. And so after hee had patiently endured hee obtained the Promise 1. For many examples hee bringeth one of Father Abraham from Gen. 22. vers 16.17 and maketh use of it by application Then because we cannot have all examples at once before our eyes we shall doe well for several duties to have some select examples singled out for our own more ready use 2. He doth not bring forth all Abrahams virtues but such as made for his purpose Then when fit examples are found out those points which most serve for our edification must bee most in our eyes 3. Hee marketh first the Promise made next the confirmation of it by an oath then the fast and constant hold laid on it by Abraham last the fruit of the holding fast Hee obtained the promise Then 1. In the example of Beleevers the nature of the Promise and how they came by it must especially bee marked for helping of our Faith 2. Preachers have Pauls example here how to handle a Text. 4. Hee setteth Abrahams obtaining for a pawn of their obtaining albeit hee knew their Faith should bee weaker in degree than Abrahams Then In making use of examples it must be held for a ground that the honest and upâ—ight imitators albeit weak shall finde the same success that the stronger gone before them have found Vers. 16. For men verily swear by the greater and an oath for confirmation is to them an end of all strife 1. The Apostle being about to comment upon this oath first hee sheweth the end of an oath amongst men vers 16. and then the use of the oath made to Abraham thereafter 1. Men swear by a greater saith hee that the authority of him by whom they swear may ratifie the oath one way or other But God hath not a greater and therefore himself and all his is laid in pawn to make his oath good 2. Hee who is the greatest and giveth authority and weight to all oaths among men must be esteemed worthy to give weight and authority to his own oath This is the force of his reasoning 2. The end of an oath is to end controversie Then This similitude importeth that as long as wee are in mis-beleef there is a controversie betwixt God and us wee testifying that wee are in suspition of his good affection towards us and of his promise keeping unto us and God is offended with us for our wicked thoughts entertained of him 3. God hath sworn his promise to us to take away the controversie Then 1. A man could condescend no further to give his party satisfaction than God hath condescended to satisfie us 2. Except wee will deny God the honour which wee
first Tabernacle to be removed the true light was at hand 4. That none should receive the clear light of the way to Heaven but such as should renounce the Ordinances of the first Tabernacle And so the Apostle by the authority of the Holy Ghost enforceth these Hebrews either to renounce the Levitical Ordinances or to be deprived of the true light of the way to Heaven now revealed 5. While he calleth this typical Tabernacle the first Tabernacle he importeth 1. That Christs Body was the next Tabernacle 2. That the Temple is comprehended under the name of the Tabernacle in this dispute Vers. 9. Which was a figure for the time then present in which were offered both gifts and sacrifices that could not make him that did the service perfect as pertaining to the Conscience He sheweth the use of the Tabernacle and the imperfection of the service thereof saying The Tabernacle was a figure for the time then present Whereby he giveth us to understand 1. That the Tabernacle was a type and figure of Christ. 2. That it was not appointed for all time to come but for that present time of the Churches Non-age 3. That howsoever it was an obscure Figure yet having some resemblance of the thing signified it was fit for those of that time 2. Next hee sheweth the weakness of the offerings offered in the Tabernacle that they could not make the man that did the service perfect as concerning the conscience That is they could not perfectly satisfie the conscience that sin was forgiven and life granted for any worthiness of those offerings they could not furnish the conscience with a good answer towards God for saving of them who did that service 1 Pet. 3.21 Because the conscience could not have â—ound ground of satisfaction how Gods justice would be made quiet by those offerings And that which doth not satisfie Gods justice cannot satisfie the conscience because the conscience is Gods Deputy and will not be quiet if it bee well informed till it see God pacified Then It followeth from this ground seeing those offerings could not perfect a man in his conscience 1. That Christs Sacrifice signified by them must perfectly satisfie Gods Justice and the conscience also and purge the filthiness of it and heal its wounds 2. That as many as were justified before God and in their consciences truly quieted under the Law behoved of necessity to see through these offerings and flee in to the offering of the Sacrifice represented by them as Psal. 51.7 For otherwise the Apostle testifieth here the outward offerings could not perfect them in the conscience 3. That when Remission of sin and Attonement is promised in the Law upon the offering of these gifts as Levit. 14.9 and 17.11 the form of speech is Sacramental joyning the virtue of the Sacrifice of Christ signified by the offering of the figurative Sacrifices unto the Beleever 4. That true Beleevers notwithstanding the many imperfections of their life may be perfected as concerning their conscience by flying to the Mediation and Sacrifice of Christ which washeth the conscience throughly Vers. 10. Which stood onely in meats and drinks and divers washings and carnal ordinances imposed on them 〈◊〉 the time of Reformation Hee giveth a reason why those Ceremonies should not perfect the conscience Because they stood in meats and drinks and divers washings and carnal Ordinances To wit if they be considered by themselves separate from their signification as many of the Iews took them Then There is a two-fold consideration to be had of the Levitical Ceremonies One as they are joyned with the significations and so promises were made of Attonement by them in the Law Another as they were looked upon by themselves separate from their signification as the carnal Jews took them and rested on them and so they could not perfect the conscience 2. Hee sheweth their endurance saying They were imposed on them until the time of Reformation That is Till the time of the Gospel that Christ came with clear light to perfect matters Then 1. These Ceremonies were by God imposed upon no people but them That is the Jews onely 2. Neither were they imposed on the Jews for ever but for a time onely until the time of Reformation 3. Seeing the time of Reformation by Christ is come these Ceremonies are expired and abolished 3. Seeing the time of the Gospel is the time of Reformation or Correction Then 1. The Shadows are fulfilled and the Substance is come 2. The darkness of teaching is removed and the time of clearness is come 3. The price of Redemption promised to be laid down is now paid 4. The difficulty and impossibility of bearing the yoak of Gods external worship is removed and Christs easie yoak in place thereof is come In a word whatsoever was then wanting under the Law of the measure of the Spirit or the means to get the Spirit and fruits thereof is now helped in the frame of the Gospel Vers. 11. But Christ being come an High Priest of good things to come by a greater and more perfect Tabernacle not made with hands that is to say not of this building To shew the accomplishment of these things in Christs Priesthood hee opposeth his Excellency to the imperfection of the Levitical High Priests service thus 1. The Levitical Priest was Priest of the Shadows of good things but Christ Priest of the good things themselves keeping the dispensation of them proper to his own person such as are Reconciliation Redemption Righteousness and Life c. 2. The Levitical High Priest had a Tabernacle builded with hands wherein hee served but Christ served in a greater and more perfect Tabernacle not made with hands That is in the precious Tabernacle of his own Body wherein hee dwelt amongst us Joh. 1.14 represented by the material Tabernacle 3. Hee expoundeth how the Tabernacle of Christs Body is not made with hands by this that it is not of this building First because it was not formed by the art of any Bezaleel or Aholiab but by the Holy Ghost 2. Albeit the Tabernacle of his Body was like ours in substance yet for the manner of his holy Conception hee is of another building than ours For our Tabernacles are builded by natural generation of man and woman with propagation of original sin But Christs Body in a singular manner even by the special operation of the Holy Ghost in the womb of the Virgin And so without original sin Vers. 12. Neither by the Blood of Goats and Calves but by his own Blood hee entred in once into the holy place having obtained eternal Redemption for us The opposition goeth on 1. The Levitical High Priest entred into the typical holy place But Christ entred into the holy place properly so called that is into Heaven 2. The Levitical Priest entred often into the holy place Christ entred but once into Heaven Hereby the Levitical Priests entry was declared to be imperfect because it behoved to be
written a Letter unto you in few words Last of all he exhorteth them to take in good part the word of Exhortation from their ordinary Teachers who behoved to dilate and urge and inculcate these things even at length unto them The reason whereof he giveth Because he had written this letter but in few words unto them and might not insist in those points at large as they had need of but behoved to leave this unto their Teachers Then 1. There is need of Preachers by the word of Exhortation to dilate and inculcate that which the Scripture hath in short 2. It is very irksome for men to have their sluggishness stirred up by Exhortation and the same things inculcated again and again But their own profit should make them to suffer it patiently 3. The writing of Scripture prejudgeth not the use of Preaching but 〈◊〉 keep their own room the Scripture serving for a 〈◊〉 laying down of the Grounds to be taught and Exhortation serving to dilate and urge the truth delivered in 〈◊〉 as their case requireth Vers. 23. Know ye that our Brother Timothy is set 〈◊〉 at liberty with whom if he come shortly I will see you From this learn first That the delivery of one Timothy out of the hands of his persecutors should be a matter of comfort and joy unto as many Churches as do hear of it Secondly Good news should be spread abroad and are a fit matter for Christian Epistles Vers. 24. Salute all them that have the rule over you and all the Saints They of Italy salute you From this learn First That as it is the mutual 〈◊〉 of Christians to send forth commendations one to another So is it a Christian duty to carry them not unbeseeming even an Apostle 2. His directing of the people for to carry his commendations to their Rulers maketh it evident that the Apostle ordained this Epistle to be first read unto the People And so was far from their mindes who will not suffer the Scripture to come in the peoples hands Vers. 25. Grace be with you all Amen This closing of the Epistle usuall to the Apostle Teacheth 1. That Grace is the common good of the Church whereunto every Saint hath interest 2. That Grace is all that can be desired For if the Fountain of Gods grace or favour run towards a man what can the man stand in need of which the over-running stream of Gods good will shall not carry â—nto him The Postscript Written to the Hebrews from Italy by Timothy SOme inconsiderate hand hath put to this Postscript appearingly For this Epistle was ordained by the Apostle to carry the news of Timothies Liberation and a promise of his coming unto them afterwards possibly as the 23 Verse of this Chapter sheweth and not to be carried by Timothy And again The Apostle was bound by this Letter to come with Timothy if he had been to come shortly after the writing of this Epistle And thirdly Timothy was not yet come to that place where the Apostle Paul was when this Epistle was directed for then had he been certain of Timothies purpose and behoved if not to go with Timothy yet to have written the reason of so sudden a change of his purpose and written promise or else to have deleted the promise of his coming out of the Epistle by writing it over again or some way else Whence we collect That Postscripts are not a part of the Text nor of the Apostles own writing neither ought they to have such authority or credit as the Text hath which always agreeth with it self as proceeding from the inspiration of the Holy Spirit To whom with the Father and his Son Jesus Christ our Lord be Glory for ever Amen The Epistle of IAMES Analytically expounded The Contents IAmes an Apostle sirnamed Alphaeus from his office of Apostleship did gravely admonish the faithful Hebrews touching divers Christian duties whereby hee foresaw that the Christian Faith would bee adorned and their salvation promoted chiefly for this end propounding wisely those virtues which they seemed to have need of and sharply reproving those vices which they were more prone to or of which they were guilty Every Chapter hath its number of admonitions as is more especially shewn in their explications All which admonitions although they are written for the use of the Catholick Church yet it appears the Apostle would have them read especially by all the dispersed Israelites and those that were converted to the Faith and that were not of which design there are three Characters 1. The general inscription of the Epistle to all the twelve Tribes 2. The common and civil form of saluting 3. The manner of teaching which for the most part is fitted for the shaking off the stupidity of their consciences and stirring up their repentance if perchance any one that erred might bee recalled into the way by this Doctrine which thing is not obscurely signified to be intended by the Apostle in the last verse of the last Chapter CHAP. I. AFter the inscription of the Epistle vers 1. In this Chapter there are three common places or admonitions The first Admonition is touching the right â—earing afflictions or outward temptations to vers 13. The second touching the right judgement of inward temptations to vers 21. The third touching the solid exercise of Religion to the end Vers. 1. James a servant of God and of the Lord Iesus Christ to the twelve Tribes which are scattered abroad greeting The Writer is described in the inscription of the Epistle Iames a servant of God and of the Lord Iesus Christ viz. in the office of Apostleship whereby hee might with authority teach all the Tribes of Israel and admonish them concerning their duties hee calls himself the servant of God to shew that hee serves God the Father by serving his Son Jesus Christ and writes these things by the special authority of God and Christ. Those to whom the Epistle is written are Israelites especially beleevers cast out of the holy land and dispersed through the Regions But as to the hope of Heaven represented by the holy Land gathered to Jesus our Saviour Hee seriously commands and as it is allowed to Christians bids them to rejoyce or greets them with a borrowed form of salutation from the common use of the Heathens but turned into a Christian sense Vers. 2. My Brethren count it all joy when yee fall into divers temptations Admon 1. That they take not ill or impatiently outward afflictions and persecutions for the Gospel but correct this carnal judgement touching those external exercises whereby God tryed or proved their Faith and Sincerity For this end the Proposition is stated contrary to the judgement of the flesh viz. It is to bee accounted matter of all joy or the chiefest joy when yee fall by the providence of God into divers persecutions or afflictions whereby yee may be proved whether yee will even in adversity stick close to God Hee confirms this Thesis with
Christ. The Arguments of the Exhortation are fourteen all which prove that wee ought to endeavour after these virtues joyntly Argum. 1. If you have obeyed the Exhortation endeavouring both to have these virtues and to abouâ—d in them yee will prove that your Faith or the knowledge of Christ in you is not idle or unfruitful but efficacious which makes you ready to every good work Therefore yee ought to obey Vers. 9. But hee that lacketh these things is blind and cannot see far off and hath forgotten that hee was purged from his old sins Argum. 2. If yee were destitute of these virtues you will declare that you see nothing afarre off but that you are onely intent upon the things of this world but blind in divine and spiritual things and unthankful towards God by whom yee confess your former sins are pardoned Therefore yee ought to endeavour after these virtues Vers. 10. Wherefore the rather Brethren give diligence to make your calling and election sure for if you do these things yee shall never fall Argum. 3. With the Exhortation repeated By endeavouring after these virtues yee will prove your selves to be effectually called and elected and will solidly confirm your selves in this perswasion Therefore follow after these virtues For these Argum. 4. If you follow after these virtues yee shall be preserved from Apostacy or falling back neither will yee yeeld to temptations Therefore yee ought to follow after these Vers. 11. For so an entrance shall be ministred unto you abundantly into the everlasting Kingdome of our Lord and Saviour Iesus Christ. Argum. 5. So a more abundant entrance into the eternal Kingdome of Christ shall be administred unto you i. e. happiness and that life eternal shall more largely open and unfold it self to you that yee may more freely and abundantly peirce into the inward parts of his Kingdome and enjoy the sense of that life in a more abundant measure Therefore follow after these virtues Vers. 12. Wherefore I will not be negligent to put you alwaies in remembrance of these things though yee know them and be stablished in the present Truth Argum. 6. Preventing an Objection Although yee are established in the present Truth yet I being an Apostle have now thought out of a desire of your proficiency it necessary to exhort you which yee should in no wise reject Therefore c. Vers. 13. Yea I think it meet as long as I am in this Tabernacle to stir you up by putting you in remembrance Argum. 7. Justice it self by reason of my Apostolical office requires that I excite you to holiness by exhortations and admonitions of this sort so long as I live Therefore be yee obedient Vers. 14. Knowing that shortly I must put off this my Tabernacle even as our Lord Iesus Christ hath shewed mee Argum. 8. As the Lord hath foretold I expect after a short time to end my life by a glorious Martyrdome Therefore as it lyes upon mee to exhort you to these virtues so it lies upon you to hearken to my Exhortation Vers. 15. Moreover I will indeavour that you may be able after my decease to have these things alwaies in remembrance Argum. 9. This Exhortation which I have written to you will be profitable to minde you of your duties even after my death Therefore hearken you to my admonitions Vers. 16. For wee have not followed cunningly devised fables when wee made known unto you the power and coming of our Lord Iesus Christ but were eye-witnesses of his Majesty Argum. 10. Those things which I have taught you as touching Christs incarnation or his first coming to execute the office of a Redeemer and as touching his divine nature power sufficiency and efficacy to save the people of God are not fables artificially feigned which may be despised or negligently without use and benefit past by but they are serious and certain things Therefore yee ought to hearken to these my admonitions But as those Argum. 11. Yee have been taught by us Apostles both eye and ear-witnesses of the Truth of Christ already demonstrated so that the certainty of this Gospel was so much as were possible to be concerning things done and past For wee Apostles have perceived by our senses the Majesty of Christ to be so great that wee cannot chuse but at the sight bee rapâ— up in an extasie as it is in the history Matthew 17. conconcerning Christs transfiguration Therefore obey my Exhortations Vers. 17. For hee received from God the Father honour and glory when there came such a voice to him from the excellent glory This is my beloved Son in whom I am well pleased Argum. 12. Christ in whose Faith and Obedience wee exhort you to persevere hath by the audible voice of his Father speaking from Heaven received a glorious testimony from the excellent glory of the Father that hee is the Son of God wherein as in a Mediatour and Surety for his redeemed people God is well pleased satisfying himself abundantly in his Mediation and purchase Therefore obey yee diligently this Exhortation Vers. 18. And this voice which came from Heaven we heard when we were with him in the holy Mount Argum. 13. Those things are so holy which appertain to the Kingdome of Christ that the place it self wherein those things were declared which are preached by us was after a manner made holy viz. Because of Gods extraordinary voice and the divine glory of Christ there manifested Therefore with greater reverence yee ought to hearken to our Exhortations Vers. 19. Wee have also a more sure word of Prophecie whereunto yee do well that yee take heed us unto a light that shineth in a dark place until the day dawn and the day-star arise in your hearts Argum. 14. The Doctrine concerning Christ in whose Faith and Obedience wee exhort you to persevere is confirmed by the testimony of Scripture or a most firm prophetical word Therefore yee ought studiously to obey my Exhortations Hee staies upon this Exhortation confirming the certainty of prophetical Scripture by seven Reasons More sure Reas. 1. Because compared with other waies of revelation it is a most firm medium without and above exceptions whereto other means of revelation no less clear and true are obnoxious But this reason most especially did prevail with the Hebrews who examined visions and revelations made to the Apostles by the Scripture of the Old Testament For the divine authority of the old Scripture was confirmed in their minds some ages before Of Prophecie Reas. 2. That the testimony of foreseeing future Truth hath more evidence in it self of divine operation than the testimony of him who testifies that which hee hath seen or heard being present For no man could foresee this Truth but a Prophet every Beleever could see the Truth fulfilled Which Reas. 3. Because the word of Prophecy is worthy to be attended to by Beleevers into the sense whereof they might enquire to which truth and authority they might subject their consciences
of his prayers Therefore for this cause yee ought to beleeve in Christ. Vers. 16. If any man see his Brother sin a sin which is not unto death hee shall ask and hee shall give him life for them that sin not unto death There is a siâ— unto death I do not say that hee shall pray for it Argum. 13. Hee that beleeves in Christ not onely praying for himself but also out of love for his sinning brethren shall bee heard to whom through the merit of sin declining to destruction and perdition God will if hee bee but asked by a faithful man restore him to life Therefore c. Not unto death Hee excepts in case of the sin of the Holy Ghost When a Professor of the Faith or a Brother as to the external communion of the Church falls into open Apostacy from the Faith of Christ and maintains cruel haâ—red against the Gospel and those that are faithful against the light of conscience illuminated once by the Holy Ghost hee commands not to pray for him that commits this sin when it may bee discerned It is called a sin unto death because eternal death follows that sin and hee that falls into it remains in it without repentance until hee is thrust down into Hell Vers. 17. All unrighteousness is sin and there is a sin not unto death Hee explains what hee had said that although all transgression of the Law is sin wherefore it deserves the wages of death yet death follows not all sin because all kind of sin is remitted except this sin which is called blasphemy against the Holy Ghost which was never remitted to any nor never shall Vers. 18. Wee know that whosoever is born of God sinneth not but hee that is begotten of God keepeth himself and that wicked one toucheth him not Argum. 14. Hee that is regenerate or truly beleeves in the Son of God is kept that hee sin not this sin yea nor doth hee lye alwaies intangled in any sin but by the grace of God and virtue of Gods seed remaining in him keepeth himself lest the Devil touch him to death with his sin Therefore yee must beleeve in Christ. Vers. 19. And wee know that wee are of God and the whole world lyeth in wickedness Hee applies this Argument by way of assumption from the proposition to their comfort and the comfort of the faithful to which hee writes and confirms it by five Reasons viz. that the faithful whereunto hee writes are kept together with himsâ—lf and shall be preserved in Faith and Obedience of the Gospel Wee know Reas. 1. Wee are certainly perswaded of our regeneration Therefore wee are perswaded that wee shall not sin that unpardonable sin neither shall bee in bondage to it but shall bee freed from the Devil fully through Christ. The World Reas. 2. Those that are of the world are onely in the power of that malicious Devil that hee may throw them headlong out of one wickedness into another Therefore wee who are translated out of the world into the Kingdome of God are not in the power of that malicious one but shall bee preserved as the free-men of God Vers. 20. And wee know that the Son of God is come and hath given us an understanding that wee may know him that is true and wee are in him that is true even in his Son Iesus Christ. This is the true God and eternal life Reas. 3. Wee are certain of the coming of Christ our Redeemer into the world who hath enlightened our minds with his grace and hath given us true Faith in God Therefore wee shall not sin unto death but shall bee preserved And wee Reas. 4. Wee have communion with God and Christ wherein wee are and dwell by Faith Therefore wee shall bee untouched by that sin This is Reas. 5. Christ is the very true God and Life eternal who in himself is Life and the fountain of life to be communicated to the faithful and also the Procurer Giver and Preserver of it Therefore wee are certainly perswaded of our perseverance and eternal salvation Vers. 21. Little children keep your selves from Idols Amen For the conclusion of the Epistle hee proposes a short admonition that they have a care and keep themselves from Idols in the plural number and that from all sorts of Idols which after any manner might thrust themselves into the place of truth or of the true God to draw them from beleeving of the true Doctrine or from the true worship or obedience of God under any pretence whatsoever and that so much the more because these Idols may bee obtruded upon the faithful by the Devil and his Ministers and by all possible cunning Therefore hee the more diligently commands them to watch and to keep themselves from them lest they should bee in any wise polluted by them but by name that they beware of Images wherein Antichrist will glory and by these deceive the world The second Epistle of IOHN Analytically expounded The Contents AS Luke writ the Book of the Gospel and the Acts of the Apostles to a certain noble Theophilus for the use of all the faithful So John wrote this familiar Epistle to one Noble and Holy Matrone and her children not onely that hee might appropriate the Doctrine which hee had commended in his former Epistle to the universal Church of the faithful to this private family but also that hee might teach the Pastors how they ought to teach publickly and from house to house from the Apostles example Act. 20 20. The parts of the Epistle are three the Preface containing the direction of the Epistle and Salutation to vers 4. An Exhortation to perseverance in the obedience of the Gospel or a constant exercise of Faith working by love to vers 12. The third is the conclusion Vers. 1. THe Elder unto the Elect Lady and her Children whom I love in the Truth and not I onely but also all they that have known the Truth The direction of the Epistle shews who to whom and with what minde hee wrote this Epistle The writer is Iohn the Apostle who makes no doubt of his authority in this family content with the title of the ordinary and common ministery hee calls himself an Elder by which name hee being now very antient hee also notes his age to the end that his admonition who could not live long by reason of his age might bee the more deeply fixed in them The person whereunto it is chiefly writ is the Elect Lady To signifie civil and due honour hee calls her Lady acknowledging her more happy spiritual condition in the Lord. Hee calls her Elect because in that this Matron had from the sincerity of her Faith declared her self to bee elect a farre more excellent commendation than that shee was accounted a Lady in a civil condition by men Her children are adjoyned because they were partakers with their Mother of the Grace of God in the knowledge of Christ. As for the mind of the