in the faith Reas. 3. Because a severe reproof of this kinde of Teachers and the Cretian Disciples cleaving to them was very conduceable to the procuring and maintaining of their soundness in the faith Therefore they were severely to bee reproved Vers. 14. Not giving heed to Iewish fables and commandements of men that turn from the Truth Reas. 4. Lest otherwise the Cretians should attend to fabulous traditions and Jewish fictions touching Legal Ceremonies and the Precepts of these kind of men who could not beat the pure Doctrine of Christ but indeavoured to corrupt it with their leaven Vers. 15. Unto the pure all things are pure but unto them that are defiled and unbeleeving is nothing pure but even their mind and conscience is defiled Reas. 5. Because the truth of Christianity hath determined contrary to the Precepts of these Judaizing Teachers asserting That to the pure all things are pure i. e. to Christians purged from their sins by Faith in Christ all meats and other creatures which were unclean by the Ceremonial Law were now lawful after Christ was exhibited that the faithful may use them with a good conscience Defiled Reas. 6. Because the same 〈…〉 that nothing can bee used purely by them who are not justified by Faith in Christ but that their minds and consciences which falsely acquit them being not renewed are polluted and so hee convinces them of vanity who from the observation of Ceremonies endeavour to attain to holiness Vers. 16. They profess that they know God but in works they deny him being abominable and disobedient and to every good work reprobate Reas. 7. Because although those Teachers did profess themselves worshipers of God yet in works they denied him because they were enemies to the Righteousness which is by Faith and to the fruits of the Spirit wherefore they were abominable hypocrites rebells against the Truth of God and unmeet for the performance of any good work From which reasons it is manifest that those false Teachers are to bee restrained that they teach neither in publick nor private CHAP. II. IN this Chapter is handled the inforcing of sound Doctrine upon all according to the age sex and condition of every one in the Family and by which they are to compose their lives unto holiness to vers 11. And whereby their Faith may bee stablished in the Grace of God from whence as from a fountain hee will have the fruits of their obedience flow forth in their conversation to the end Vers. 1. But speak thou the things which become sound Doctrine That hee may really oppose himself to the vanity of these Teachers hee commands in general that Titus inculcate the Doctrine which makes for holiness and salvation Vers. 2. That the aged men bee sober grave temperate sound in Faith in Charity in Patience Hee commands five things in particular First Concerning old men that hee instruct them about these four things 1 That they adorn their old age with virtues befitting their age viz. That they bee sober taking heed of drunkenness 2 That they bee grave and reverend and free from youthful wantonness 3 That they bee temperate prudent i. e. that in every action they demean themselves temperately 4 That they bee sound and no waies counterfeit in Faith Charity Hope manifested by Patience Vers. 3. The aged women likewise that they bee in behaviour as becometh holiness not false accusers not given to much Wine teachers of good things Secondly Concerning aged women hee commands that hee teach the Matrons these five duties 1 That in their cloathing and behaviour and the whole deportment of their bodies they observe comeliness 2 That they bee not false accusers injuring the reputation of others by their falshoods 3 That they bee not given to drinking 4 That they teach the younger women not old wives fables but those things that are good and honest Vers. 4. That they may teach the young women to bee sober to love their Husbands to love their Children 5. To bee discreet chaste keepers at home good obedient to their own Husbands that the Word of God bee not blasphemed 5 That they teach the younger women to whom they may have more free access than Ministers can prudence and modesty and that they love their own Husbands and Children with a Regular and Christian love And that they bee discreet chaste keepers at home not wandring out of their families courteous obedient to their own Husbands that the Christian Doctrine bee not evil spoken of for their sakes Vers. 6. Young men likewise exhort to bee sober-minded Thirdly Hee gives Titus charge about young men that hee exhort them to bee prudent or sober-minded Vers. 7. In all things shewing thy self a pattern of good works in Doctrine shewing incorruptness gravity sincerity 8. Sound speech that cannot bee condemned that hee that is of the contrary part may bee ashamed having no evil thing to say of you Fourthly Concerning Pastors in the person of Titus to this end that their Doctrine might the better take place hee commands that Titus shew himself an example for others to imitate in every good work but especially that in Doctrine hee shew forth uncorruptness of the sound Truth gravity of authority and his manner of speech fitted to the edification of his Auditors that the Adversary may have nothing justly to câ—rpat Vers. 9. Exhort servants to bee obedient unto their own Masters and to please them well in all things not answering again 10. Not purloyning but shewing all good fidelity that they may adorn the Doctrine of God our Saviour in all things Fifthly Concerning servants hee gives command That hee instruct servants about their duties 1 That they bee obedient to their own Masters though Infidels observing all their lawful commands 2 That servants indeavour to please their own Masters and answer not again when they command them hard services or reprove them more severely than is fitting 3 Lastly That they steal nothing from their Masters but shew themselves faithful in all things whereof hee gives the reason that the Doctrine of the Gospel may bee adorned by them in all things and may bee acknowledged for Divine as that which is so effectual that it makes men under the hardest tearms of servitude patient in their condition and in their calling honest and faithful The Second Part. Vers. 11. For the Grace of God that bringeth salvation hath appeared to all men The second part of the Chapter touching the Doctrine of Faith follows which hee subjoyns as the fountain from whence virtue is fetched for the performance of the foresaid duties For they cannot bee Christian duties except grace to perform them bee derived from Christ by Faith For in this the works of regenerate and unregenerate men materially good do differ That the works of these are done by the enemies of God from the corrupt strength of free will for carnal ends without any respect to the glory of God But the works of regenerate men are done by the
with peace Rahab the Harlots faith is commended by the fruit of her safety when misbelievers perished Quest. How heard she Gods Word to beget Faith Or how heard they of Iericho Gods Word that they should be called unbelievers I answer The common report of God and his works joyned with Gods blessing was sufficient to beget faith in her And the same report albeit carried as other news by common messengers being despised and counted unworthy to be further enquired for and sought after was sufficient to make them guilty of misbelief Then 1. In this example it is evident that faith is as acceptable in an Heathen and an Harlot as in a Professor and person of better condition 2. That faith can change an Heathen or vile person into a Saint 3. That the faith of women is to be observed and imitated even as well as mens faith 4. That the unworthiness of the party believing giveth commendation so much the more unto the excellency of faith 2. No word here of her Lye in receiving the Spies but onely of her faith and peaceable behaviour towards them Then 1. Where God seeth Faith he hideth his eyes as it were from any thing that might deface the glory thereof 2. He gathereth up the smallest good fruits which faith bringeth forth and maketh not small reckoning thereof how small soever they be Vers. 32. And what shall I more say For the time would fail me to tell of Gideon and of Barak and of Sampson and of Iephthah of David also and Samuel and of the Prophets Having reckoned a number and having more to produce he stayeth his course to teach 1. That Prudency must moderate and make seasonable use of the abundance of mans knowledge and memory 2. That the Scripture giveth us to make use of the Faith of all that are recorded therein albeit they be not in this Catalogue 2. The diversity of those that are here recorded teacheth us That albeit there be difference of Believers some stronger as David some weaker as the rest some base Bastards as Iephthah some of better sort some of them notable in holiness and conversation some of them tainted with notorious falls in their lives Yet are they all enrolled by God in a Catalogue of Honour amongst his Saints Vers. 33. Who through Faith subdued Kingdoms wrought Righteousness obtained Promises stopped the mouthes of Lyons 34. Quenched the violence of Fire escaped the edge of the Sword out of weakness were made strong waxed valiant in Fight and turned to flight the Armies of the Aliens He reckoneth the works of their Faith Whose names he suppresseth of whom some subdued Kingdoms by their Faith as Joshua and the Iudges Some wrought Righteousnesse that is attained unto a righteous behaviour in their difficile Employments as David and Samuel in Peace and War Some obtained Promises as Gideon Barak c. Some quenched the violence of Fire as the three Children Stopped the mouthes of Lyons as Sampson Daniel Escaped the Sword as David Elias Of weak were made strong as Ezekias Waxed valiant in Fight as Joshua Sampson David Put to fligh◠the Aliens as Jonathan Gideon Jehosaphat Women received their dead alive as the widow of Saroptha and the Shunamitess c. Whence we learn 1. That in the old Church under the Law when the grounds of believing were not so clear as now they are excellent things are recorded to be done by Faith for up-stirring such as are under the light of the Gospel to make use of faith 2. That neither fire nor water nor man nor beast is so strong but faith may make a weak man victorious over them all 3. Yea nothing so terrible or difficile but a man who hath Gods Word to be a ground for his faith may adventure upon it with assurance of prevailing If he be called he may encounter with the hardest party Vers. 35. Women received their dead raised to life again and others were tortured not accepting deliverance that they might obtain a better Resurrection 36. And others had tryal of cruel mockings and scourgings yea moreover of bonds and imprisonment 37. They were stoned they were sawn asunder were tempted were slain with the sword They wandred about in sheep skins and goats skins being destitute afflicted and tormented Whether the Apostle hath taken these particulars from the Records extant in that time from the Books of Maccabees and others or not it matters not much seeing this standeth sure that the certainty of the truth thereof was from Divine Inspiration the ground of all Scriptures out-giving And hence we learn 1. That as faith enableth men to do so also to suffer 2. That there is no trouble in the flesh but Gods children may fall thereinto no torment so cruel no terrour nor allurement but they may be essayed in them by persecutors 3. That there is no pain nor grief nor losse so great but Faith knows how to make gain of it and to despise all in hope of the reward 4. That the Old Church believed the Resurrection and comforted themselves in Martyrdom by the hope thereof Vers. 38. Of whom the world was not worthy They wandred in Desarts and in Mountains and in Dens and in Caves of the earth In calling the World unworthy of the company of these Children of God Learn 1. That one Believer is more worth in Gods estimation than all the world beside 2. None despise Gods children but worthless and despiseable souls 2. In that he reckoneth the solitary and Heremitical life of Gods children and their apparel suitable to their dwelling amongst their troubles sufferings and persecutions which they did not choose 〈◊〉 were driven unto of necessity by the cruelty of the time He teacheth us 1. That the Heremitical and solitary life and separation from amongst the society of men is onely then commendable when men being driven thereunto of necessity do bear it in a Christian manner Otherwise to sequestrate our selves from the fellowship of men to whom we owe the duties of love so long as we may do them any good or so long as they will suffer us to live amongst them is in short to loose from our necks the yoke of the second Table under pretence to keep the first Table the better 2. The Saints shall finde peace amongst the wilde beasts rather than amongst wicked men Vers. 39. And these all having obtained a good Report through Faith received not the Promise By the Promise is meant the main and chief Promise of Christs Incarnation wherein they were inferiour unto us and yet both were contented to rest by faith upon the Promise with the light which they had and obtained a good report thereby that is were approved and justified of God Then The Faith of those who lived before Christ having less clearness of the ground than wee and yet sufficient to support them in all troubles and to obtain justification before God is a great Encouragement unto us under the Gospel to beleeve and a great
Nation because God consecrated them to himself in purity of life A Peculiar people because God had redeemed and chosen them to himself for a treasure and inheritance Hath called Argum. 10. God hath called you out of the darkness of sin misery and unbelief to the knowledge of the Gospel of truth and participation of the glorious light of that truth that the wisdom goodness justice and other vertues of God might shine in you as in an image Therefore it becometh you to desire and suck in the milk of Evangelical Doctrine Vers. 10. Which in time past were not a people but are now the people of God which had not obtained mercy but now have obtained mercy Argum. 11. Confirming the former the gathering in of the rejected Hebrew Nation and the Reconciliation prophesied of by Hosea Chap 2. vers 23. began to be fulfilled in you believing Hebrews and indeed out of Gods meer grace to you Therefore ye are bound diligently to obey the foresaid Exhortation Vers. 11. Dearly beloved I beseech you as strangers and pilgrims abstain from fleshly lusts which war against the soul. The second Exhortation to holiness is twofold 1. That they abstain from all lusts of the flesh or of corrupt nature whether they shew forth themselves in soul or body 2. That they carry themselves honestly i. e. holily innocently and justly before men Pilgrims The reasons of the Exhortation are five which prove that they ought to abstain from fleshly lusts Reas. 1. Ye are Strangers or Pilgrims not onely because ye are banished from your Countrey but also because the sons of God wheresoever they live are strangers Therefore ye ought to abstain from fleshly lusts War Reas. 2. Ye cannot obey the lusts of the flesh but to your own hurt for the lusts of the corrupt old man are opposite to eternal salvation and war against the saving of your souls Therefore ye ought to abstain from them Vers. 12. Having your conversation honest among the Gentiles that whereas they speak against you as evil doers they may by your good works which they shall behold glorifie God in the day of visitation Reas. 3. Unless ye obey the Exhortation ye will give occasion to the unbelieving enemies of the Gospel as to evil doers who took all occasion of speaking evil of you Therefore ye ought to obey the Exhortation Good works Reas. 4. It is not sufficient that by your innocency ye take away from your enemies the occasion of evil speaking but they are also to be convinced by your good works and their mouthes to be stopped that they may not speak evil of you when they most desire it Therefore ye ought to obey this Exhortation Glorifie Reas. 5. This will be a fit and proper means for the conversion of unbeliever and for their giving glory to God when it shall please him by his grace to visit them and to draw them to believe in Christ Therefore ye ought to obey the Exhortation Vers. 13. Submit your selves to every ordinance of man for the Lords sake whether it be to the King as Supreme The third Exhortation drawn especially from the former is of obedience to the Magistrate which he calls an humane Ordinance because although all power in general is the Ordinance of God yet the particular manner of Government rather by a Monarchy than any other way or by Aristocrary or Democracy or any other Government mixed of these is not determined by God but it is left to be determined by every Commonwealth which when it is determined it is called the Ordinance of man which is ratified by God or his Ordinance For although in Ecclesiasticals and Spirituals Christ alone hath the Dominion and Authoritive power and retains it to himself nor doth he suffer any Dominion but a meer Ministration subordinate to himself in his spiritual Kingdom yet he hath in Civils constituted a subordinate Dominion and called men Gods although not absolutely Therefore whatsoever the form of Government be wherein a Kingdom or Commonwealth shall agree here the Apostle commands the believing Hebrews to yield themselves subjects both to the King as Supreme and to Governours who are sent of him For the Lords sake The reasons of the Exhortation are five 1. The Lord requireth this subjection viz. so far as they do not command any thing against the Lord For God hath given the power of ruling to men for and not against himself Therefore be ye subject Vers. 14. Or unto Governours as unto them that are sent by him for the punâ—shment of evill doers and for the praise of them that do well For Reas. 2. The end of an Ordinance is for the repressing of the wicked and preserving and cherishing the good Therefore for this end ye ought to be subject Vers. 15 For so is the will of God that with well-doing ye may put to silence the ignorance of foolish men Reas. 3. God will by subjection of believers given to Magistrates silence as with a muzzle brutish men who unreasonably rage against the people of God as if they were enemies to Magistrates Therefore be ye subject Vers. 16. As free and not using your liberty for a cloâ—k of maliciousnesse but as the servants of God Reas. 4. Preventing an objection God doth not permit any man to use Christian liberty for a cloak to his maliciousness or rebellion as if Christian liberty exempted any one from the duty 〈◊〉 Civil subjection but being freed from sin ye freely serve the promoting of the justice of God whereof the Magistrate is a Minister Therefore ye ought to be subject to Magistrates and to observe civil order Vers. 17. Honour all men Love the Brotherhood Fear God Honour the King Reas. 5. These four Christian duties are conjoyned 1. To despise no man but to esteem all according to the station wherein God hath placed them 2. Intimately to love those which are of the houshold of faith 3. To 〈◊〉 God 4. To give the honour and obedience 〈◊〉 is due to the Magistrate so that he which hath not performed the latter of these duties is not to be thought to have performed the other sincerely Therefore be ye subject to the Magistrate Vers. 18. Servants be ye subject to your masters with all fear not onely to the good and gentle but also to the froward The fourth Exhortation is to Christian Servants That they not onely reverence their Masters that are more milde and courteous but also those that are severe and froward Vers. 19. For this is thank-worthy if a man for conscience toward God endure grief suffering wrongfully There are twelve Arguments of the Exhortation which prove that servants ought to bear the wrongs that are inflicted upon them by their Masters Argum. 1. This is a grace or the glorious work of Gods special grace working in man above the strength of nature if any one by that account that he may please God doth patiently suffer injuries done to him Therefore Servants ought to suffer
Tribunal but his command shall bee promulged by some chief Angel the Trumpet shall sound or a voice in stead of a Trumpet and the sound shall bee heard in all places where the dead are to bee raised And they Artic. 4. The dead in Christ shall arise before the living shall bee changed Vers. 17. Then wee which are alive and remain shall bee caught together with them in the clouds to meet the Lord in the Air and so shall wee ever bee with the Lord. Artic. 5. The faithful that are alive at the comming of the Lord being changed suddenly in a moment in the twinckling of an eye from mortality to immortality shall bee caught up together with the Saints that are raised to meet the Lord in the Air. And so Artic. 6. The Saints after judgement shall go with the Lord into Heaven and shall remain with him to eternity Hee speaks nothing concerning the Reprobates because consolation doth not pertain to them neither concerning them when they dye can any comfort bee taken Vers. 18. Wherefore comfort one another with thâ—se words Hee applies a Prophecy to the use of the Thessalonians that from the Resurrection every Beleever should seek comfort in his grief and also should administer it to other Beleevers CHAP. V. HEE proceeds in the same Argument There are three parts of the Chapter In the first hee continues the Doctrine concerning Christs comming to the general judgement to vers 6. In the second hee brings divers Exhortations to all kind of Christian virtues to vers 13. In the third the Epilogue and Conclusion of the whole Epistle is contained Vers. 1. But of the times and seasons Brethren yee have no need that I write unto you There are added four other Articles concerning the Lords comming Art 1. The time and hour of the Lords coming is not revealed but lyeth hid in the secrets of God neither is it expedient to inquire curiously or write any thing concerning it Vers. 2. For your selves know perfectly that the day of the Lord so cometh as a thâ—ef in the night Artic. 2. Containing the reason of the former No less suddenly will Christ come than a thief in the night is wont suddenly to creep into other mens houses Vers. 3. For when they shall say peace and safety then sudden destruction cometh upon them as travel upon a woman with childe and they shall not escape Art 3. Explicating the former and applying it to impenitent As unawares certainly and necessarily the pains of travel ceize upon those that are with childe so the unexpected day of the Lords anger shall ceize upon impenitent secure sinners on the sudden Vers. 4. But yee Brethren are not in darkness that that day should overtake you as a thief Art 4. In which hee further explains this Doctrine and applies it to the consolation of the faithful Yee beleevers need not fear that day because yee lye not in the darkness of sin and ignorance The last day cannot as a Thief in the night take hold of you Vers. 5. Yee are all the children of light and the children of the day wee are not of the night nor of darkness Hee gives a reason because as many as truly beleeve in Christ are the sons of light and of the day living in the light of faith and godliness And therefore none of us can bee in bondage to ignorance and sin The Second Part of the Chapter Vers. 6. Therefore let us not sleep as do others but let us watch and bee sober The second part of the Chapter containeth thirteen Exhortations to Christian duties Exhort 1. An Exhortation inferred from the Doctrine of the last Judgement to watchfulness and sobriety that wee may expect that day without fear That wee may not sayes hee sleep or indulge our selves in our sins as Infidels but on the contrary studying moderation in all earthly things wee may earnestly endeavour after works of holiness Vers. 7. For they that sleep sleep in the night and they that bee drunken are drunken in the night The Reasons of the Exhortation are six Reas. 1. Because they which sleep securely and give themselves to drunkenness use to do that in the night and in darkness which doth not become you Vers. 8. But let us who are of the day bee sober putting on the breast-plate of faith and love and for an helmet the hope of salvation Reas. 2. Because Christians who are the childrâ—n of the day and live in the light of faith are engaged to endeavour after sobriety of body and minde Putting off Reas. 3. Confirming the former Because Christians ought to live as in a warfare armed with spiritual Armour putting on Faith and Love as a breast-plate and the hope of salvation as an helmet Hee adds Love to Faith that wee may acknowledge that faith alone for a breast-plate which worketh by love Vers. 9. For God hath not appointed us to wrath buâ— to obtain salvation by our Lord Iesus Christ Reas. 4. God hath not predestinated us to wrath Therefore let us not indulge our lusts and vitious desires for which the wrath of God cometh upon the children of disobedience By the Lord Reas. 5. God hath chosen and predestinated us to salvation by Jesus Christ Therefore let us strive unto salvation in the wayes of the Lord. Vers. 10. Who dyed for us that whether wee wake or sleep wee should live together with him Reas. 6. Because Christ for this end dyed for us not that wee should walk and live with the devil and the world in sin but that wee should walk and live with him in the wayes of holiness whether waking or sleepâ—ing i. e. night and day in obedience to him and dying in the communion of his quickning life Therefore wee must not sleep in sin but awake in the works of holiness Vers. 11. Wherefore comfort your selves together and edifie one another even as also ye do Exhort 2. Inferred from the former That they mutually exhort comfort and build up one another in faith and holiness In the mean while for the present their obedience to this precept is commended Vers. 12. And wee beseech you brethren to know them which labour among you and are over you in the Lord and admonish you Exhort 3. Which appertains to the people That they observe the Pastors and Presbyters with the whole assembly of the Elders teaching governing those which laboured amongst them in the Word and Doctrine and who were over them in the Lord ruling in Ecclesiastical affairs and according to their duty did admonish when there was need Concerning these hee commands them that as Saints and as it became thankful persons they acknowledge in heart words and deeds all the Presbyters appointed for the Ministers of Christ to their salvation There are three Reasons of the Exhortation Reas. 1. Because I an Apostle do lovingly and earnestly desire this Did labour Reas. 2. Because Ministers are worthy of this honour in as much as they labour for your edification
Christs comming which will approach before the Antichristian Apostacy from the true Faith of Christ should appear and bee discovered to the world Chap. 2. Lastly Hee exhorts them to Christian duties and namely to Diligence in every ones vocation Chap. 3. CHAP. I. Ver. 1. PAul and Sylvanus and Timotheus unto the Church of the Thessalonians in God our Father and the Lord Iesus Christ 2. Grace unto you and Peace from God our Father and the Lord Iesus Christ. In the direction of the Epistle the same persons salute the Thessalonians which did in the former Here is nothing said as touching the authority of the Apostle neither in the former Epistle because they were all confirmed sufficiently in this Church concerning Pauls Apostleship onely mentioning their communion with the onely true God and his Son Jesus Christ hee distinguishes this Church both from the assemblies of the Heathens and unbeleeving Jews by wishing them both Grace and Peace hee certifies them of all things which make to eternal salvation and righteousness which are to bee communicated to them from God through Christ. Vers. 3. Wee are bound to thank God alwaies for you Brethren as it is meet because that your Faith groweth exceedingly and the charity of every one of you all towards each other aboundeth In the remaining part of the Chapter by giving God thanks for them hee also confirms their Faith and administers to them comfort against all the rage of persecutors wherewith they were vexed The Arguments of comfort and confirmation of their Faith are eight All which do prove that they ought to bee strengthened in Faith and bee comforted in their persecutions Argum. 1. The condition of your Church if I may judge is most happy in the sight of God wherein all yee none excepted as far as can bee known embrace the Lord Jesus with a sincere Faith and one another with a sincere love and proceed in both virtues daily abounding more and more in both virtues Therefore whatsoever your condition is in the sight of the world yee ought to bee comforted and strengthened in Faith Vers. 4. So that wee our selves glory in you in the Churches of God for your patience and Faith in all your persecutions and tribulations that yee endure Argum. 2. The constancy of your Faith and Patience in the midst of persecutions and afflictions which you suffer is so much that I am compelled to praise you before other Churches and to set you out for an example to others Therefore yee ought to bee comforted and strengthened in Faith Vers. 5. Which is a manifest token of the righteous judgement of God that yee may bee counted worthy of the Kingdome of God for which yee also suffer Argum. 3. Your afflictions which yee suffer by those impious persecutors are a manifest token that there will at length bee a general judgement wherein it shall go ill with the bad and well with the good when you shall be pronounced meet through the divine favour to injoy the Kingdome of God because yee suffer many evils for promoting of it Vers. 6. Seeing it is a righteous thing with God to recompence tribulation to them that trouble you 7. And to you who are troubled rest with us when the Lord Iesus shall bee revealed from Heaven with his mighty Angels 8. In flaming fire taking vengeance of them that know not God and that obey not the Gospel of our Lord Iesus Christ 9. Who shall bee punished with everlasting destruction from the presence of the Lord and from the glory of his power Argum. 4. Explaining the former God in his justice will punish in the day of judgement your persecutors and will set you at liberty from all evil Therefore yee ought to bee comforted and strengthened in Faith With us Argum. 5. Yee shall at length obtain together with us and with others the Martyrs of Christ as your fellow-souldiers rest from all evil and misery Therefore yee ought together with us to bee comforted and strengthened in Faith In the Revelation Argum. 6. From those circumstances of the last judgement which makes the revenge terrible that shall bee taken upon them The Lord Jesus 1 shall bee made manifest and visibly come from Heaven a Judge and avenger of injuries 2 The mighty Angels shall accompany him who shall execute the sentence of the Judge vers 7. 3 Hee shall kindle a flaming fire wherein this whole world shall burn 4 Hee shall bee revenged of all those that are found destitute of saving knowledge which is joyned with Faith and Obedience and that have not obeyed the Gospel vers 8. 5 Then the wicked shall bee punished with everlasting destruction 6 This punishment shall bee inflicted by an angry Judge who shall eternally cast them out from his presence From his presence 7 The Lord shall manifest to all how glorious his power is by punishing them mightily Therefore yee ought to bee comforted and confirmed in Faith Vers. 10. When hee shall come to bee glorified in his Saints and to bee admired in all them that beleeve because our testimony among you was beleeved in that day Argum. 7. Of consolation from those circumstances of the last judgement which make the glorious and joyful redemption of the godly For 1 In the same day wherein Christ will destroy his adversaries hee will set at liberty his faithful ones and especially you 2 Hee will communicate his glory to the Saints and will manifest his glory for their glorification 3 His glory shall surpass all our hope and apprehension for Christ shall bee admired in the greatness of his glory communicated 4 Hee will shew his glory in all that beleeve so that there shall bee no beleever wherein Christ shall not bee admired by the way hee gives the reason of this consolation applied to them Because the Thessalonians had beleeved the Testimony of the Apostle preaching the Gospel Therefore hee dare confidently apply the afore-said consolation to them which indeed they shall finde in that day Therefore c. Vers. 11. Wherefore also wee pray alwaies for you that our God would count you worthy of this calling and fulfil all the good pleasure of his goodness and the work of Faith with power Argum. 8. Of comforting and confirming them in Faith Yee have our continual prayers that yeee may happily attain your end Therefore yee ought to bee comforted in your afflictions and strengthened in Faith There are four Articles of his prayer Artic. 1. I pray that God who is ours by a free Covenant would vouchsafe to make you meet for the vocation or glory whereunto you are called This Article ascribes as well the glory unto which wee are called to the grace or favour of God as well as all the preparation which leads us to it And fulfil Artic. 2. I pray that God would fulfil all the good pleasure of his goodness according to his free bounty towards you In which Article hee shews that not onely salvation but all means to
the Truth is sustained as with a pillar and certain Butteress by the Church Because the Church preserves the Truth as it were in a treasury In the Church onely divine Truth is held forth to the world and there hath its seat and abiding and the Church alone it is that by her Ministers takes care that this truth bee every where preached proclaimed and communicated and defends it against all adversaries and that with weapons properly appertaining to the truth Vers. 16. And without controversie great is the mystery of godliness God was manifest in the flesh justified in the Spirit seen of Angels preached unto the Gentiles beleeved on in the world received up into glory Artic. 3. Contains the great mystery of godliness and the pillar and ground of all Evangelical truths or the first foundations of the Gospel whereupon all other saving Doctrines lean which foundations the Pastors of the Church by all means ought to defend The fundamental Doctrines which are comprehended in this Article and which are necessary to bee acknowledged with an unanimous consent of all true Christians are seven 1 The Summe of the Gospel is the Mystery of godliness and that indeed is great The Gospel is called a Mystery because it is hid from natural reason nor can ever bee understood by any one without Divine manifestation and supernatural Revelation so that in this Mystery wee must not confide in our own reason but in the word of God And that wee may understand the word of God wee must beg the illumination of the Spirit It is called the Mystery of godliness because it hath for its end Christian piety which consists in faith and obedience to the commands of Christ or in faith which worketh by love Great It is called Great because it treats of God Christ the great work of Redemption of the glory of Righteousness and Divine grace and our salvation which of all things are the greatest God The second fundamental Doctrine is this In the person of Christ God was manifested in the flesh God viz. The onely begotten Son of God and consequently truly and eternally God Manifest viz. To the whole world visibly and openly shewed forth In the flesh viz. In the humane nature even mortal and frail but free from sin hee shewed forth himself the true Immanuel and God with us And here the two Natures are pointed out the Divine which did assume and the Humane which was assumed and the whole debasement of Christ in the flesh is herein contained Iustified Doct. 3. In the person of Christ God was manifested in the flesh justified by the Spirit i. e. Christ by his Divine power which shewed it self forth in his doctrine and life also in his Miracles especially in his glorious Resurrection from the dead was not onely just and true but also abundantly declared the onely begotten Son of God and the supreme Prophet of the Church and King and Priest eternal and acquitted from all the calumnies and reproaches of the Jewes and all his enemies Of Angels Doct. 4. God manifested in the flesh was seen of Angels i. e. acknowledged of the Angels and by the clearer manifestation of his Majesty and also of the Divine will Christ God incarnate was more apparently seen and therefore the Angels are made use of by God as fit witnesses of the Conception Birth Suffering and Resurrection of Christ who hitherto admire this mystery amazed with the excellency of the matter desire further to look into it stooping down to behold the things which are revealed to the Church by the Spirit 1 Pet. 1.12 Eph. 3.10 For touching the manner of our Redemption it was thought meet to conceal it from the Angels for a time that the goodness of God might bee the more admired Preached Docâ— 5. God manifest in the flesh and preached to the Gentiles is a great mystery for it is a wonderful thing that the Gentiles who as yet wandred in the blindness of their mindes should have the Revelation of the Son of God which Doctrine was at first concealed from the Apostles themselves as also the Angels of Heaven Beleeved on Doct. 6. It s no small part of this Mystery that the efficacy of the Gospel should bee such in the world which lyes in evil and is contrary unto God by the labour of mean men and no wayes garnished with humane splendor when all passages were stopped and locked up the faith of Christ conquering all difficulties should bee entertained and gain the victory after an incredible manner so that the name of Christ is beleeved in and acknowledged in the world which way soever the preaching of the Gospel spreads it self Received up Doct. 7. The Mystery is great and worthy of admiration that Christ who in the infirmity of the flesh in the most abject condition of a servant lay hid so many years in the world and at length crucified seeming to end his life most miserably yet notwithstanding should bee received up into glory From whence sending the Holy Ghost and giving gifts unto men to this very day he manifests the glory of his Deity shewing what power hee hath in heaven and earth that all things are put under his feet These are the Doctrines which hee wills the Churches to hold fast from whence all the rest derive their original and establishment CHAP. IV. HEe proceeds to the instruction of Timothy how hee ought to carry himself in the house of God There are two parts of the Chapter In the first hee forewarns him about Apostacy from the true faith which would fall out in the Church in the last times to vers 6. In the latter part hee sets down the duties of a good Pastor and Governour of the Church whereby they might preserve themselves and their people free from that defection and Apostacy Vers. 1. Now the Spirit speaketh expresly that in the latter times some shall depart from the faith giving heed to seducing spirits and doctrines of Devils As to what concerns the Prophecie of the future Apostasie from the faith or sound doctrine of the Gospel hee premises four things Whereof the first is concerning the certainty of the Defection because the Holy Ghost not obscurely or darkly but expresly forewarned them of this Apostacy and foretold them of the times immediately following wherein the defection from the faith should begin and should prevail in the visible Church The second contains three causes of their defection Cause 1 Deceiving spirits i. e. Devils authors of all kinde of errors and impostures Cause 2 False teachers who taught and propagated by the inspiration of the Devill false doctrines or doctrines of Devils invented by him in the Church Cause 3 Attention hearkning to and miserable men giving credit to those Teachers and Devils Vers. 2. Speaking lyes in hypocrisie having their conscience seared with an hot iron In the third place hee describes those Diabolical Teachers or instruments of the Devil by whom the Devils bring in those false Doctrines into
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
Ioshua some of whose names he reckons up six in number and to these hee adjoyns the Prophets and other Saints who lived before Christ whereof some what were they not able to do by Faith Others what were they not able to suffer Hee reckons up ten sorts of their actions 1 Some by Faith subdued Kingdomes as the fore-mentioned Iudges and David the King 2 Others wrought righteousness being tryed in difficult matters as when David twice spared Saul persecuting him in an hostile manner 3 Some having overcome difficulties constantly persevered till the special promises made to them were performed as David obtained the promised Kingdome by Faith 4 Others by Faith stopped the mouths of Lions as Sampson David Daniel ver 33. 5 Some by Faith quenched the violence of fire as the three companions of Daniel 6 Others escaped the edge of the sword or present death as Elias flying from the threatnings of Iezabel 7 Some ouâ— of weakness were made strong and recovered out of mortal diseases as Hezekiah 8 Others waxed valiant in fight as Sampson and David 9 Some put to flight the Armies of the Aliens as Gideon ver 34. 10 Others received their dead raised to life again as the Widdow of Sarepta the Hostess of Elias and the Shunamite the Hostess of Elizeus ver 35. Vers. 35. And others were tortured not accepting deliverance that they might obtain a better Resurrection And these are the kinds of their famous actions wherein the Saints excelled by Faith then follows ten sorts of sufferings in bearing of which with a good courage some other servants of God were eminent whom hee names not But to question whether there were such is impious when the Holy Ghost is the Author who certified Paul the Pen-man concerning the truth of what he spake so that there remains no place for doubting or curious enquiring from what History hee fetched those things seeing wee know this very Narration to bee beyond all exception The first sort of sufferings others were racked or stretched out by their tormentors as a skin is stretched upon a Drum and beaten with Clubs till they swelled and died who had the offer of deliverance if they would deny the Faith but upon that condition they refused deliverance hoping for a Resurrection to a better life Vers. 36. And others had tryal of cruel mockings and scourgings yea moreover of bonds and imprisonment The second sort of sufferings others endured mockings 3 Others were scourged 4 Others also were laid in bonds 5 And others imprisoned Vers. 37. They were stoned they were â—awn asunder were tempted were slaiâ— with the sword they wandered about in Sheep-skins and Goat-skins being destitute afflicted tormented 38. Of whom the world was not worthy they wandered in deserts and in mountains and in deâ—s and caves of the earth 6. Some were stoâ—ed 7 Some were sawn asunder 8 Some were tempted sometimes allured with promises other while affrighted with threatnings sometimes solicited with the importuâ—ity of friends other whiles vexed with Disputes and Sophistry devised for opposing of the Faith which kind of torment is more cruel than death to those that are conscious to their own weakness and are afraid lest they should bee foiled by the temptation 9 Some were slain with the sword 10 Others to avoid death wandered up and down having no certain dwelling place forced to change places because of the Persecutors cruelty for want of cloaths they covered their nakedness with sheep-skins and goat-skins being destitute of humane help reduced to divers straights and evil entreated by the world where ever they came so that they chose to live in mountains and deserts in caves and dens of the earth among wild-beasts rather than men who that they might not seem forsaken in these afflictions the Apostle declares that man-kind which dealt so cruelly with them was not worthy of the company of such precious servants of God From all these wee shall briefly draw but one Argument which for memories sake wee set down thus Argum. 22. What is there which God requires of us that wee are not able to effect by Faith What are wee not able to suffer that God laies upon us as appears by the experience of the faithful Saints Therefore Faith is to be cherished we ought to live by it and to persevere in it Vers. 39. And these all having obtained a good report through Faith received not the Promise Argum. 23. All the Saints whereof wee have spoken by Faith were approved of God justified or God gave testimony to them that they pleased him although they had not that great Promise of Christs Incarnation or of the seed of the woman compleated wherein all the Promises are Yea and Amen while they lived Seeing therefore that they who lived in that obscurity persevered in all persecutions constant in the Faith of Christ that was to come how much more ought wee to persevere who see that Promise compleated in the Faith of Christ now exhibited Vers. 40. God having provided some better thing for us that they without us should not be made perfect Hee answers a doubt some may question why God deferred the comming of Christ or why hee was not manifested in the times of the Ancient Fathers Hee answers adding Argum. 24. It seemed good to God to vouchsafe us this happiness that wee should see with our eyes the fulfilling of all the Oracles and Types the honour of seeing Christs day and hearing the Gospel hee vouchsafed this not to the Fathers but reserved it for us Therefore so much the more are wee obliged to persevere in the Faith of Christ and the constancy of our Profession to the honour of Christ. Without us Hee opens the Counsel of God concernning the reservation of the honour of seeing Christ exhibited to our times and addeth Argum. 25. God would not have the Infant condition of the Church perfect before the exhibition of Christ without the more compleat condition of the Church after Christ manifested in the Flesh that the whole Church as well before as after Christ might be one perfect man in Christ nor would God that the faithful living under Legal types should be otherwaies perfected than by looking together with us to the thing signified which is exhibited in our times Seeing therefore that they in the Infant condition of the Church obtained perfect Righteousness and Salvation by Faith looking with us upon the thing signified by the Legal types i. e. upon Christ that was to be manifested as if he had been manifested already and patiently persevered through all adversities It will bee unworthy if wee persevere not constantly in the Faith of Christ who is exhibited CHAP. XII THe other part of the Epistle follows wherein divers Exhortations to Christian duties are contained There are three in this Chapter The first is a consolatory Exhortation to patience and constancy in the Faith in adversity to vers 14. The second is to holy peace vers 14. The third is to hold fast the
Diotrephes who endeavours to have the preheminence over all the rest of his fellows may undervalue both mee and my Letters of commendation Vers. 10. Wherefore if I come I will remember his deeds which hee doth prating against us with malicious words and not content therewith neither doth hee himself receive the brethren and forbiddeth them that would and casteth them out of the Church The Apostle adviseth him that hee will deal with this ambitious lover of preheminence before the Church when hee comes and gives five reasons of his purpose Reas. 1. Because Diotrephes did many evil deeds 2. Because hee did prate against the Apostles with malicious words and namely against Iohn whom he knew to be an enemy to ambition and humane Episcopacy creeping into the Church through the ambition and devices of these kind of men 3. Because hee did neither entertain nor did bestow any kinde of respect upon the true Christians that held fast the Doctrine of the Apostles in all things 4. Because by his tyrannical injunctions and constitutions threatning excommunication and casting out of the Church hee prohibits who entertained and received those Preachers with all Christian offices that were 〈◊〉 by the Apostles if they did contrary to his commands 5. Because hee did imperiously excommunicate those that transgressed his commands and did entertain this kind of Brethren Vers. 11. Beloved follow not that which is evil but that which is good Hee that doth good is of God but hee that doth evil hath not seen God Argum. 9. Thou oughtest not to follow the evil carriage of thy Pastor Diotrephes or obey his wicked commands because this would bee evil and contrary to true Faith and love towards God but thou oughtest to follow that onely which is good and agreeable to sound Doctrine Therefore go on in exercising the duties of love Hee that doth good Argum. 10. Confirming the formee hee that indeavours to do good is born of God but hee that doth evil is void of the true and saving knowledge of God or faith in him Therefore go thou on to do good that thou mayest approve thy self to bee of God Vers. 12. Demetrius hath good report of all men and of the Truth it self yea and wee also bear record and yee know that our record is true Argum. 11. Thou oughtest rather to imitate Demetrius his kindness towards the Saints and poor strangers of whom all and the very truth of the thing shewing it self in deeds gives testimony and I my self who am not wont to affirm unless it be those things which are true and I know by experience do give testimony of his praise Therefore imitate him and go on in the duties of Charity Vers. 13. I had many things to write but I will not with Ink and Pen write unto thee 14. But I trust I shall shortly see thee and wee shall speak face to face The conclusion remains wherein are two Articles In the first hee excuses the shortness of his Epistle hoping to see and talk face to face with him Vers. 15. Peace bee to thee Our Friends salute thee Greet the friends by name In the second Article 1. Hee salutes Gaius by wishing peace to him i. e. the blessing of God in all things 2. Hee doth hearty commendations to Gaius from his friends viz. the Saints who were his true friends 3. Hee wills him to salute in his name particularly and by name all his friends i. e. who loved him The Epistle of IUDE the Apostle Analytically Expounded THE CONTENTS CErtain masters of Heresies arose who abused the grace of God to the liberty of the flesh and under the pretence of the Gospel let loose the reigns to all manner of wickedness and plainly mocked at the holy conversation of true Beleevers as of simple Idiots which were ignorant of true Christian liberty Against these pestilent inventions God stirred up Peter the Apostle and this Jude who is here and Act. 1. called the Brother of James the less called Alpheus Hee was the Kinsman of our Lord Mat. 13.55 who is named Lebbeus and Thaddeus Mat. 10.3 This our Apostle exhorts the Faithful to whom hee writes that they would constantly stand up for the defence of the Doctrine of the Gospel against false Teachers of whom Peter had warned them 2 Pet. 2. handling the very same Argument There are three parts of this Epistle A Preface vers 1 2. An Exhortation to contend for the true Faith against Impostors to vers 24. The Conclusion in the two last verses Vers. 1. JUde the servant of Iesus Christ and Brother of Iames to them that are sanctified by God the Father and preserved in Iesus Christ and called The Preface contains an inscription and salutation The inscription shews the direction of this Epistle from whom and to whom it was written The writer of this Epistle is 1 described from his name 2 from his Apostolical office under the name of a servant in which title hee more glories than in the natural relation which was betwixt him and Christ the Lord. 3 From the distinction of himself from Iudas the Traitor from whom not onely in his disposition but also in his name hee desired to bee differenced Those to whom hee writes are described from four properties of the Elect. 1 They are in God the Father i. e. reconciled by Christ they have communion or an holy fellowship with God 2 They are sanctified by the special operation and inhabitation of the Holy Ghost 3 Preserved by the gift of perseverance from Christ the Redeemer who suffers none of his to bee taken out of his hand 4 Called not onely with an outward call but with an inward and effectual calling Vers. 2. Mercy unto you and Peace and love be multiplied In his salutation by Apostolical authority hee does not onely wish but applies to the confirmation of their Fait◠1 The Mercy of God which heal◠all our evils viz. our sin and misery 2 Peace which comprehends the parts of our Reconciliation and felicity 3 And Love which as the spring of all good things comprehends grace and all those effects which conduce to our sanctification and the compleating of our salvation Hee desires that all these may bee multiplied in respect to the degrees of increase and manifestation in other various effects such as the glory of God and their salvation should require Vers. 3. Beloved when I gave all diligence to write unto you of the common salvation it was needful for mee to write unto you and exhort you that yee should earnestly contend for the Faith which was once delivered unto the Saints The body and substance of the Epistle follows wherein hee propounds the cause and scope of his writing which hee further prosecutes Two Reasons of his writing hee sets down 1 His earnest desire not onely in respect to his office in preaching the Gospel wheresoever occasion was offered but also of writing concerning the common Salvation of the Elect obtained by Christ and by degrees
our liberty wee should disturb the Kingdome of Christ. Vers 18. For hee that in these things serveth Christ is acceptable to God and approved of men Argum. 6. They that use these as meat drink and the like indifferent things wisely to the service of Christ taking them by his leave and abstaining that the work of Christ may bee promoted are acceptable to God and men Therefore wee are to use our Christian liberty without offence Vers. 19. Let us therefore follow after the things which make for peace and things wherewith one may edifie another Argum. 7. By way of Consequence from the former Argument drawn by way of Exhortation So must wee use our liberty that by peace and edification of others the Kingdome of Christ may bee promoted Therefore wee must not use our Christian liberty but so far as it may bee most serviceable to peace and edification Vers. 20. For meat destroy not the work of God all things indeed are pure but it is evil for that man who eateth with offence Argum. 8. The work of God ought not to bee destroyed or the salvation of thy Brother brought into danger for a light matter as the use of a certain kind of meat at a certain time Therefore wee must not eat with offence All things Hee prevents an Objection Some might say all things are lawful i. e. those meats whereof wee speak Hee answers It is true considering the things by themselves but they are unlawful in case of scandal to him that eats with offence to them that are weak Vers. 21. It is good neither to eat flesh nor to drink Wine nor any thing whereby thy Brother stumbleth or is offended or is made weak Argum. 9. It is good to abstain from all meat and drink when there is danger that our Brother in the matter of Religion may bee made worse by our using meats and drinks Therefore in such a case wee ought to abstain Vers. 22. Hast thou Faith have it to thy self before God Happy is hee that condemneth not himself in that thing which hee alloweth Hee here meets with an Objection I have Faith concerning my liberty and it is necessary that I profess it Hee answers by denying that profession is necessary by way of fact in matter of scandal because liberty consists no less with abstinence than the use of the thing wherefore hee commands that the Objector bee content in such a case concerning the liberty of his Faith by an inward professing of it towards God Blessed Hee confirms his assertion by an Aphorism wherein the tenth Argument is contained Hee is blessed who in that hee certainly knows to bee lawful for him that hee may use it or refrain from it so using his liberty that by abusing of it to the offence of others hee make not himself guilty of condemnation Therefore in such a case wee must refrain Vers. 23. And hee that doubteth is damned if hee eat because hee eateth not of Faith for whatsoever is not of Faith is sin Argum. 11. There is danger lest a weak and doubtful person should bee drawn by the meer example of him that eats to eat with a doubting conscience and sin running headlong into the guilt of condemnation Therefore in such a case wee must abstain By this Argument hee deters the weak from eating with a doubtful conscience by the example of any man and hee deters the strong from unseasonable eating lest hee bee the cause of another mans sin and guilt Whatsoever Hee proves him to sin that eats with a doubting conscience because hee eats not of Faith or out of perswasion that the deed is lawful and whatever is not done of Faith that it may bee a lawful deed hee pronounceth it to bee sin CHAP. XV. THere are two parts of the Chapter In the former part the Apostle proceeds in his Exhortation to them that are weak in the Faith touching Christian Liberty how they should carry themselves towards the weak to vers 13. In the other part is contained the conclusion of the Epistle to the end Vers. 1. Wee then that are strong ought to bear the infirmities of the weak and not to please our selves That which concerns the first Because no agreement in differences about the use of things indifferent can probably bee expected without sin unless they that are strong carry themselves decently towards them that are weak in the use of their liberty Therefore hee exhorts that they would so do and bear the infirmities of the weak patiently bearing with them and by prudent counsel pardoning them as those that are weak in that matter The Arguments of his Exhortation are seven To bear Argum. 1. It 's the duty of the stronger both by the Law of Nature and by Divine Law to bear the burdens of the weak Therefore the strong in Faith in these things indifferent ought to bear with the infirmities of the weak Please Argum. 2. The stronger which refuse to perform this duty towards the weak will bee found guilty of self-love onely minding their own private advantages Therefore the weak are to bee born with Vers. 2. Let every one of us please his neighbour for his good to edification Argum. 3. Because every man is bound to please his neighbour when it may bee done to his edification and for his good Hee addes to Edification lest wee fall into sin for the sake of any one Vers. 3. For even Christ pleased not himself but as it is written The reproaches of them that reproached thee fell on mee Argum. 4. Whereby the former is confirmed from the example of Christ Christ not respecting his own profit but our infirmity and salvation pleased not himself but us which hee proves because our sins which in their nature are injuries unto God Christ bore that hee might free us from deserved punishments and hee put his shoulders to bear our burthen Therefore for the sake of them that are weak wee ought to depart from our right at least in things indifferent that they may bee saved Vers. 4. For whatsoever things were written aforetime were written for our learning that wee through patience and comfort of the Scriptures might have hope Hee proves that this example is to bee imitated from the general scope of the Scriptures which is our edification in faith and obedience by promises precepts and examples that wee in all our tribulation patiently obeying the Will of God might have consolation and hope through the Scriptures Vers. 5. Now the God of patience and consolation grant you to bee like-minded one towards another according to Christ Iesus Hee concludes the Argument with prayer that God who is the fountain of patience and comfort would give unto them the same affection one towards another according to the example of Christ i. e. that they might think the same thing according to the doctrine of Christ and might love one another for if love abounded there would bee agreement in things indifferent Vers. 6. That you may
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
faith at length howsoever they are esteemed amongst you shall bee punished by God Therefore bee yee not intangled in the same snares but repent and stand fast in the liberty Vers. 11. And I brethren if I yet preach Circumcision why do I yet suffer persecution then is the offence of the Cross ceased Hee refutes the calumny of his Adversaries and produces Arg. 13. Thou thy self dost teach Circumcision because thou hast circumcised Timothy Therefore undeservedly thou dost accuse us Hee answers by denying that hee taught Circumcision because although hee circumcised Timothy born of a Jewish mother for the use of Ceremonies with the Jews after the yoak of necessity was broken by the Decree of the Synod for a time it was left free yet hee never preached that Circumcision was to bee observed but hee both admonished the Jews concerning the abolition of Ceremonies and taught that legal Ceremonies upon no account should bee received amongst the Gentiles which hee proves because upon this ground hee suffered persecution by the Jews and because the Jews were not offended at the preaching of the Gospel or the Cross of Christ but freely tolerarated the Apostle if withall hee would promote the reception of Jewish customes amongst the Gentiles The strength of the Argument is this I had rather suffer persecution than preach that Circumcision is to bee joyned with the Gospel for if I should conjoyn them the offence of the Cross would cease the Jews would tolerate my preaching of Christ crucified But I dare not in the least depart from the purity of the Gospel Therefore yee must also stand fast in that Vers. 12. I would they were even cut off which trouble you At length shutting up the whole Disputation with an Apostolical Spirit hee both imprecates and denounces destruction to the Impostors by whom the Galatians were deceived The Second Part. Vers. 13. For Brethren yee have been called unto liberty onely use not liberty for an occasion to the flesh but by love serve one another The second part of the Chapter follows wherein the reason of his imprecation is given viz. because the seducers called them back and drew them again under the yoak whom God called to liberty under the form of an exhortation hee gives three Precepts concerning the right use of Christian liberty Onely 1. That bridleing the flesh or the sinful lusts of corrupt nature lest that being unsubdued it should draw Christian liberty into a licentiousness to sin they may serve one another in the duties of love Vers. 14. For all the Law is fulfilled in one word even in this Thou shalt love thy neighbour as thy self Hee gives two reasons of this Precept 1. Because the Law is fulfilled in love and not in bare ceremonies Vers. 15. But if you bite and devour one another take heed yee bee not consumed one of another 2. Because unless they follow after love they will mutually devour and destroy one another by contentions Vers. 16. This I say then walk in the Spirit and yee shall not fulfill the lust of the flesh The second Precept is for the confirmation of the former that they follow the guidance of the Holy Ghost walking as hee himself out of the Scripture hath suggested to their hearts And that which The reasons of the Precept are six Reas. 1. Because so the lusts of the flesh shall not rule over you that yee may as servants obey its commands Therefore follow yee the guidance of the Spirit Vers. 17. For the flesh lusteth against the Spirit and the Spirit against the flesh and these are contrary the one to the other Reas. 2. Confirming the former because hee that follows the guidance of the Spirit will become victorious in the contest betwixt the flesh and the Spirit That this reason might bee plain the Apostle presupposes three things 1. Hee that is lead by the Spirit hath his nature partly renewed which is called the Spirit and partly corrupt which is called the Flesh. 2. Hee presupposes these two contrary principles with contrary endeavours to fight with one another that neither good nor evill without opposition and a mutual impediment can bee put in execution 3. Hee presupposes that the Holy Ghost doth help Beleevers in their striving by the Word and Grace From whence it is concluded that hee which hearkeneth to the Spirit will become victorious in striving Vers. 18. But if yee bee led by the Spirit yee are not under the Law Reason 3. Confirming the former Because they that are led by the Spirit are not servants to sin under the servile Covenant of the Law to whom onely the knowledge of sin is vouchsafed but not the victory or strength against sin but Gods Free-men are they who under the Covenant of Grace obtain strength of God for the resisting of sin Vers. 19. Now the Works of the flesh are manifest which are these Adultery Fornication Uncleanness Lasciviousness 20. Idolatry Witchcraft Hatred Variance Emulations â—rath Strife Seditions Heresies 21. Envyings Murders Drunkenness Revellings and such like of the which I tell you before as I have also told you in time past that they which do such things shall not inherit the Kingdome of God Reason 4. Because if they do not follow the Spirit but rather the flesh doing the Works of the flesh of which sort hee reckons seventeen they shall not bee heirs of the Kingdome of God Vers. 22. But the fruit of the Spirit is Love Ioy Peace Long-suffering Gentleness Goodness Faith 23. Meekness Temperance against such there is no Law Reason 5. Because if they follow the Spirit and bring forth such fruit of whith sort hee reckons nine they will not have the Law against them i. e. cursing them and condemning them but for Reconciliation sake towards God they shall finde the Law their friend Therefore it behoved you to follow the Spirit Vers. 24. And they that are Christs have crucified the flesh with the affections and lusts Hee proves that they shall not have the Law against them because they that are Christs and judicially crucified in Christ for satisfaction to the Law they are also judicially obliged to crucifie the body of sin i. e. corrupt nature with the affections and lusts Wherefore they that actually indeavour to peform that and to bring forth the fruit of the Spirit they cannot have the Law against them as they that now seriously indeavour to promote the scope and end of the Law Vers. 25. If wee live in the Spirit let us also walk in the Spirit Reason 6. Because by the Spirit wee have Consolation Peace and Joy wherein life consists Therefore wee ought to follow the guidance of the Spirit Vers. 26. Let us not bee desirous of vain-glory provoking one another envying one another The third Precept is especially concerning the shunning Ambition with the attendants of that vice viz. backbiting and envy with which evils the Churches used to bee infected But because the Doctors of the Church were chiefly obnoxious
to these vices Therefore hee includes himself in this Exhortation with the rest that the Galatians may more easily receive this Exhortation CHAP. VI. HEE proceeds to prescribe Christian duties to the Galatians much more excellent than those Legal Ceremonies and more worthy of their practice There are two parts of the Chapter in the first hee adds to the former Precepts two other to vers 11. In the other hee compares himself with the false Apostles and deservedly prefers himself before them lest the Galatians by the admiration of those should bee deceived Vers. 1. Brethren if a man bee overtaken in a fault yee which are spiritual restore such a one in the Spirit of meekness considering thy self lest thou also bee tempted The first Precept concerning dealing gently with the Brethren who fall through infirmity that they bee restored in the Spirit of meekness by those who seem more confirmed in the Spirit but hee speaks especially to the Presbyters upon whom it lyes by duty to recall those again to repentance that are fallen into scandalls by ecclesiastical censures and to restore again the dis-joynted members of the Church into their place Hee commandeth those to use meâ—kness towards them that through infirmity are fallen back and not to deal severely with them which without doubt belongs to those who have the power of punishing sinners There are six reasons of the Precept Reason 1. Because the same may happen through a temptation to any one even to the spiritual themselves Vers. 2. Bear yee one anothers burdens and so fulfil the Law of Christ. Reason 2. Because seeing that it may bee presupposed that sinning Brethren are sorrowful and grieved for their backslidings and sins Therefore it is fitting that sinners which are dejected and cast down in all moderation and sympathy should bee succoured and relieved under their burden And so Reason 3. Because the Law of Love renewed by Christ requireth that from us Vers. 3. For if a man think himself to bee something when hee is nothing hee deceiveth himself Reason 4. Hee that despiseth others that backslide through infirmity and thinks himself more strong deceiveth himself is amongst the weakest yea hee is a man of no strength at all Vers. 4. But let every man prove his own Works and then shall hee have rejoycing in himself alone and not in another Reason 5. Propounded after the manner of a Precept making for the quelling of self admiration and shunning the casting contempt upon a backsliden Brother Because if every one would try himself and examine his actions according to the rule of the divine Law no man would arrogate to himself the praise of holiness from other mens sins but onely from their good actions if hee found any of them worthy of praise This was said against them who never cease to aggravate another mans sin that they may seem more holy themselves Vers. 5. For every man shall bear his own burden Reason 6. Confirming the reason fore-going Because every one shall give an account of his Works to God not compared with others but considered with himself Therefore it is not safe to despise those that are fallen into sin and to bee lifted up against them because in like manner thou art not fallen thy self Vers. 6. Let him that is taught in the Word communicate unto him that teacheth in all good things The second Precept belongeth to the people concerning liberality to bee exercised towards the Ministers of the Word that wee communicate coporal goods to them who communicate unto us by their office spiritual things and give themselves to this Work Vers. 7. Bee not deceived God is not mocked for whatsoever a man soweth that shall hee also reap Hee gives six reasons of the Precept which are all extended to liberality in general and do confirm the Precept of Liberality to Pastors the more strongly Reas. 1. Supposing these who are ingrateful towards their Teachers to bee also niggardly and slow to every good Work because the excuses of niggardliness are the delusions of covetous men with which God will not suffer them to delude themselves Whatsoever Reas. 2. Because every one shall receive fruit according to his deeds hee that hath onely received and refuseth to bee thankful shall bee rewarded according to his ingratitude and on the contrary Vers. 8. For hee that soweth to his flesh shall of the flesh reap corruption But hee that soweth to the Spirit shall of the Spirit reap life everlasting Hee expounds this Argument in particular Hee that bestows his goods or substance and his actions to the fulfilling the lusts of the flesh hee shall of his doing reap corruption But hee that on the contrary layeth out himself and all for the glory of God and promoting the works of the Spirit hee shall bee graciously rewarded with eternal life Vers. 9. As let us not bee weary in well-doing for in due season wee shall reap if wee faint not Reas. 3. Because whatsoever may bee said concerning liberality shewed by any one already as if enough was done by him yet hee must know that good things past are not sufficient unless wee persevere in well-doing Due Reas. 4. Illustrating and confirming the former Because an harvest of rewards shall certainly in due time bee to those alone that persevere in well-doing and faint not or bee weary Vers. 10. As wee have therefore opportunity let us do good unto all men especially unto them who are of the houshold of faith Reas. 5. Because the time of exercising well-doing is short therefore opportunity is to bee observed whilst life and abilities last and to reward them when they are dying is somewhat late Especially Reas. 6. The common bond of nature requireth that wee should bee liberal to all that are in want The bond of brother-hood requires charity towards the houshold of faith therefore how much more doth the bond of a flock towards their Pastor require that hee bee nourished by the milk and the fleece of the flock The Second Part. Vers. 11 â—ee see how large a letter I have written unto you with mine own hand The second part of the Chapter follows wherein after his Doctrine compared with the errour of his Adversaries now hee compares the Teacher with the Teachers i. e. Himself with the Seducers of the Galatians and that for their own edification who admired those glorious Doctors their Seducers Before hee compares himself hee premises the commendation of his sincere love towards the Galatians that hee writ this so large an Epistle with his own hand without the help of any Scribe as a most ample testimony of his solicitousness for their salvation Vers. 12. As many as desire to make a fair shew in the flesh they constrain you to bee circumcised onely lest they should suffer persecution for the Cross of Christ. Hee begins his comparison and proves the hypocrisie of his Emulators by four signs A fair shew Sign 1. That they study nothing more than to carry
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
the Spirit not of the flesh by Faith and not by any natural bond or tye Vers. 33. Nevertheless let every one of you in particular so love his Wife even as himself and the Wife see that shee reverence the Husband Letting the mystery pass hee returns to the Precepts touching the duties of Husband and Wife and in the last place adds Precept 3. wherein hee reduces all the duties of the Husband to sincere love such as is the love wherewith hee loves himself and this love hee presses upon them On the other side hee reduces all the duties of the Wife to fear and reverence towards her Husband that shee offend him not but indeavour in the Lord to please him in all things CHAP. VI. HEE proceeds to give Precepts touching oeconomical and common Christian duties There are two parts of the Chapter The first contains four Precepts touching oeconomical duties to vers 10. The other is the conclusion of the Epistle containing some common duties unto the end Vers. 1. Children obey your Parents in the Lord for this is right Precept 1. to children that they should honour their Parents and yeeld reverence and obedience to them in all things so far as is possible and pleasing to God the reasons hereof are four 1 Because it is required by all Law both of God and of Nature that children should obey their Parents Vers. 2. Honour thy Father and thy Mother which is the first Commandement with Promise Reas. 2. Because the obedience of children is expressly mentioned in the Commandements as a part of honour due to Parents and commanded in the Law Which is Reas. 3. Because this is the first command which hath a particular promise particularly applyed Vers. 3. That it may bee well with thee and thou mayest live long on the earth Reas. 4. Because the obedience of children towards their Parents conduces to the childrens good and hath a special blessing the lengthening of temporal life which Promise is either simply fulfilled or else by change of the benefit for one much better of a better life Vers. 4. And yee Fathers provoke not your children to wrath but bring them up in the nurture and admonition of the Lord. Prec 2. Touching the part and duty of Parents towards their children that on the one side by too much severity towards their children they abuse not their Fatherly power lest they drive their childrens affection from them and on the other side that by too much indulgence they do not nourish any childish malepertness in their children but that rather they strive to correct their vices and instruct them in good manners in the fear of the Lord. Vers. 5. Servants bee obedient to them that are your Masters according to the flesh with fear and trembling in singleness of your heart as unto Christ Prec 3. Of the duty of Servants towards their Masters the parts whereof are six 1 That they obey their Masters acknowledging their external servile condition to bee from God and that they are not freed from a political servitude by Christ who neither takes away nor changes Governments 2 That they remember that their Masters are not Masters of their consciences but of the flesh or outward man and in things which concern this life 3 That they serve them in reverence and in fear of their anger 4 That laying aside deceit they deal truly and sincerely with their Masters 5 That they serve them with reference to Christs command and so in obeying them they will serve Christ. Vers. 6. Not with eye-service as men-pleasers but as the servants of Christ doing the Will of God from the heart 5. With good will doing service as to the Lord and not to men 6 That without flattering deceit they take care of their Masters business no less in their absence than when they are present to over-look them and not onely that they may please their Masters but that they may please God Lastly That they serve not out of self-love or meer fear but out of good will as those that serve God and not men for hee serves God who obeyes him commanding him to serve his Master Vers. 8. Knowing that whatsoever good thing man doeth the same shall hee receive of the Lord whether hee bee bond or free Besides the Arguments which are tacitly couched in what went before to confirm this Precept hee adds the hope of reward which they shall receive from God who liberally rewards the works of his servants whether they bee free or bond in the flesh Vers. 9. And yee Masters do the same things unto them forbearing threatning knowing that your Master also is in Heaven neither is there respect of persons with him Prec 4. Concerning the duty of Masters towards their servants That proportionably making use of the same virtues they should exercise their masterly power over their servants after a Christian manner and particularly that they should bee moderate in threatnings lest they rule tyrannically over them Knowing Hee adds two reasons 1 Because they have the Lord above them who is able to revenge their weak tyranny 2 Because God is just who doth not respect the person of the Master or servant but beholds the cause and work of both according to equity The Second Part. Vers. 10. Finally my Brethren bee strong in the Lord and in the power of his might The other part of the Chapter contains the conclusion of the Epistle which hath in it four points In the first hee exhorts them to constancy in Faith and Holiness of life and to put on the spiritual armor against our enemies with whom wee must grapple as long as wee live Brethren saith hee bee yee strengthened in the Lord. The Arguments to press on this Exhortation are three Argum. 1. Because they have communion with the Lord in whom is power and strength in whom if yee continue by Faith and make use of his Grace hee will bee ready to help you with his power and effectual operation that so you will both dare to venture on and bee able valiantly to oppose all your enemies and hinderances Therefore bee yee strengthened in the Lord. Vers. 11. Put on the whole Armour of God that yee may bee able to stand against the wiles of the Devil Argum. 2. Because you are armed with all sorts of weapons which are necessary for your war which weapons hee exhorts them to put on that they may bee able to stand in the fight against the Devils assaults and treachery Vers. 12. For wee wrestle not against flesh and blood but against principalities against powers against the rulers of the darkness of this world against spiritual wickedness in high places Argum. 3. Because our strife is not meerly with men or against our own flesh or against men onely such a fight might seem tolerable but wee are to fight against the author of all these evils the Devil and the whole army of unclean spirits who are no weak and ordinary souldiers but all of them
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
as in my presence onely but now much more in my absence work out your own salvation with fear and trembling Argum. 9. For the maintenance of peace drawn from what went before in the manner of a conclusion Hitherto yee have ever hearkened to mee and when I was present with you yee obeyed my exhortations Therefore yee should much more now in my absence practise this my exhortation to the preservation of Peace among you seeing yee have fewer helps for your edification and more enemies to â—ow discord among you With fear Argum. 10. Yee should finish your begun voyage to salvation in an endeavour after righteousness with fear and trembling lest yee offend in the way or any way provoke God to anger Therefore you should preserve concord among you viz. in Faith Love and the study of good works as in vers 2. Vers. 13. For it is God which worketh in you both to will and to do of his good pleasure Argum. 11. Yee have nothing in you that yee should boast of or for which through contention yee should contemn one another But every good thing in you is from God who of his own free and gracious good will causeth in you both to will that which is good and to perform it Therefore yee should preserve agreement in Faith Love and the study of good works and finish your begun voyage of salvation in fear and trembling lest yee provoke and anger God working in you Vers. 14. Do all things without murmurings and disputings Argum. 12. Which is proposed after the manner of an exhortation Yee ought to avoid and abhor not onely open strife and contentions but also all malicious and secret grudging Therefore c. Vers. 15. That yee may bee blameless and harmless the Sons of God without rebuke in the midst of a crooked and perverse Nation among whom yee shine as lights in the world 16. Holding forth the word of life that I may rejoyce in the day of Christ that I have not run in vain neither laboured in vain Argum. 3. There is no other way to approve your selves true Christians in the sight of the wicked but by seeking peace and avoiding contention Therefore you should preserve concord and avoid contentions The general Christian duties which hee here requires hee commends unto them in different expressions yee ought saith hee to bee blameless such as no one can justly accuse and harmless or sincere in which appears innocence and purity and as the Sons of God without rebuke yee should resemble God your Father in holiness and innocence so that even wicked and perverse enemies may not justly reprove you or find fault with any thing in you yee ought as the greater and less spiritual lights both in word and work to shew your selves examples of righteousness to the world lying in darkness Lastly being illuminated by the Sun of Righteousness or by the living Word of God yee should by your words and works commend and communicate the light truth and virtue of this word to the perishing world that as much as in you lyes it may bee saved That I may rejoyce Argum. 14. If yee live unanimously and behave your selves as it becomes Beleevers I shall rejoyce in your salvation at the day of judgement when it shall appear that my labours in the Gospel have not been in vain but have conduced to your salvation Therefore unless yee grudge mee and your selves so much happiness labour for agreement in faith and the study of good works Vers. 17. Yea and if I bee offered upon the sacrifice and service of your Faith I joy and rejoyce with you all 18. For the same cause also do yee joy and rejoyce with mee Argum. 15. Containing a consolation lest they should bee troubled at the Apostles afflictions to this purpose I brought you by the Gospel unto Christ as a sacrifice that your evil affections being killed yee may bee presented unto God a holy and acceptable sacrifice And if the spiritual sacrifice of my Ministery and of your Faith may bee perfected by the blood of my Martyrdome as by an additional offering I shall rejoyce at my advantage in it and bee glad in your behalf for yours Do yee therefore the like for mee and rejoyce in the perfection of this unanimous sacrifice and whatever befalls rejoyce yee at the fruit of my labours This is the same with the Position vers 2. Fulfil yee my joy that yee bee like-minded having the same love c. The Second Part. Vers. 19. But I trust in the Lord Iesus to send Timotheus shortly unto you that I also may bee of good comfoâ—t when I know your estate The second part of the Chapter follows wherein hee comforts the Philippians by the commendation of Timothy who was about to come unto them adding hope of his comming and of Epaphroditus who was now come to them for the Philippians had need of these helps against seducers and ill-spirited idle men who lay in wait to ensnare them and to make work for them That I also The Apostle shews the end of his sending Timothy to bee this That they might receive comfort from the tydings of his freedome from bonds brought unto them by Timothy and that hee also by Timothies return from them might have comfort from the tydings of their prosperous condition Vers. 20. For I have no man like-minded who will naturally care for your state The Arguments of Timothies commendation are three Argum. 1. Because there was no one who had so ready and sincere a mind for their salvation or their state and to further their comfort as Timothy Vers. 21. For all seek their own not the things which are Iesus Christs Argum. 2. Because that when almost all that were with him seeking their own profit and ease did refuse to take so long a journey for the Philippians comfort Timothy alone was ready for the journey preferring the business of Christ and the Church before his own ease and advantage Vers. 22. But yee know the proof of him that as a Son with the Father hee hath served with mee in the Gospel Argum. 3. Because they knew by experience that Timothy had formerly served them in the Gospel with the same mind that the Apostle did Vers. 23. Him therefore I hope to send presently so soon as I shall see how it will go with mee 24. But I trust in the Lord that I also my self shall come shortly Hee shews that the time of sending Timothy shall bee as soon as hee is assured of his freedome from bonds hee also gives them hope of his own comming for hee himself did hope that by the goodness of God ere it were long hee should bee delivered from prison Vers. 25. Yet I supposed it necessary to send unto you Epaphroditus my brother and companion in labour and fellow-souldier but your messenger and hee that ministred to my wants Thâ—s far of the hope of the Apostles own coming and of Timothies now follows the sending
back of Epaphroditus the Philippians Pastor who had brought mony for Pauls use and for a time had ministred to him in prison Hee commends him in five honourable Epithites or Titles 1 His Brother 2 His companion in labour 3 Fellow-souldier 4 The faithful messenger of the Philippians And 5 The publick Minister to the Apostles necessity in prison Vers. 26. For hee longed after you all and was full of heaviness because that yee had heard that hee had been sick Hee adds four causes of sending him back which would serve also for his commendation 1 The Pastoral love of Epaphroditus towards the Philippians 2 His trouble for the Philippians grief because hee knew they would hear certainly of his sickness but nothing of his recovery Vers. 27. For indeed hee was sick nigh unto death but God had mercy on him and not on him onely but on mee also lest I should have sorrow upon sorrow Hee confirms the tydings of Epaphroditus his sickness and commends the special grace of God shewn to Epaphroditus and himself whereby God was careful to restore Epaphroditus to health lest the Apostle should bee too much afflicted Vers. 28. I sent him therefore the more carefully that when yee see him again yee may rejoyce and that I may bee the less sorrowful 3 The joy of the Philippians was another cause 4 The ease of the Apostles sickness who for the Philippians sake would deprive himself of Epaphroditus his service otherwise very necessary to him rather than hee would suffer them any longer to want their Minister Vers. 29. Receive him therefore in the Lord with all gladness and hold such in reputation Hence hee wisheth them to receive him according to his worth and to esteem of him and such Ministers as Jewels and treasures Vers. 30. Because for the work of Christ hee was nigh unto death not regarding his life to supply your lack of service towards mee Hee adds four Reasons of his desire 1. Because hee had carried on the work of Christ in comforting the Apostle 2. Because hee had ministred to the Apostle with danger of his life 3. Because hee preferred the service hee undertook before his own life being more heedless of his own health than of taking care of the Apostles business 4. Because hee had supplied the Philippians absence who as they ought did earnestly desire to serve the Apostles necessities CHAP. III. IN this Chapter the Apostle exhorts them joyfully to relye upon Christ alone or onely upon his Righteousness Grace and Vertue as abundantly sufficient for holiness and happiness that they would beware of false Apostles and follow the examples of the Apostles and faithful Ministers of Christ. There are three members of the first Exhortation contained in the three first verses 1. That they would rejoyce in Christ alone 2. That they would take heed to themselves of false Iewish teachers 3. That they would imitate the example of the Apostles and faithful who do wholly adhere unto Christ. The Arguments of this Exhortation are nine all which do urge that cleaving unto Christ they should follow the example of the Apostles Vers. 1. Finally my brethren rejoyce in the Lord to write the same things to you to mee indeed is not grievous â—ut for you it is safe The first member of the Exhortation That they would rejoyce in Christ that is that with joy they would rest upon his Righteousness and Vertue nor seek for any other helps to their salvation besides him This is propounded as the end of the whole former Doctrine and as a brief of all Christian duties The same things Argum. 1. By prevention of an Objection This Exhortation is so profitable for you that it is not at all troublesome to me to inculcate repeat it often to you nor should it bee tedious to you to hear the same often Therefore cleave unto Christ earnestly imbracing this Doctrine of his sufficiency Vers. 2. Beware of Dogs beware of evil workers beware of the concision The second member of the Exhortation is That they would beware of false Apostles who endeavouring after an impossibility would joyn righteousness by the works and ceremonies of the Law with free justification by faith Dogs Argum. 2. These false Apostles that act the part of Jews confounding the righteousness of the Law with the righteousness of faith and so teaching that wee must not rest only on Christs righteousness are not holy worshippers of God as they pretend but unclean Dogs barking at the pure Doctrine of the Gospel and defaming the sincere servants of Christ with their revilings They are not upholders of good works but evill workers they are not worthy to have the honour of Circumcision but they shall bee called authors of Concision and perdition because that by their false doctrine they do ruine and separate both themselves and others from Christ and of these you must take heed by reason of the imminent danger Therefore you must relye only upon Christs Grace and Vertue Vers. 3. For wee are the Circumcision which worship God in the Spirit and rejoyce in Christ Iesus and have no confidence in the flesh The third member of the Exhortation is wherein hee proposeth the example of the Apostles and faithful who do wholly cleave unto Christ first in general then more particularly further repeating the Exhortation unto vers 18. Wee are Argum. 3. Onely wee Apostles and other beleevers who rest upon Christs righteousness are to bee honoured with the title of truly Circumcised viz. Those 1. who worship God with an internal and spiritual affection of the heart And 2. who glory in Jesus Christ as the only and sufficient Saviour 3. Who do not place our confidence in Ceremonies in carnal Circumcision in any external priviledges or any other such Helps Therefore you should as wee do onely rest upon the Grace and Vertue of Christ if yee will bee accounted truly Circumcised Vers. 4. Though I might also have confidence in the flesh if any other man thinketh that hee hath whereof hee may trust in the flesh I more Argum. 4. From the particular example of the Apostle preventing an Objection I Paul who have more cause to glory in fleshly or external priviledges than any false Apostles can have do nevertheless renouncing all confidence in priviledges or my works only relye on Christ and endeavour through Christ alone to make progress in holiness unto salvation Therefore you ought to acquiesce with mee in the Grace and Vertue of Christ alone Vers. 5. Circumcised the eighth day of the flock of Israel of the Tribe of Benjamin an Hebrew of the Hebrews as touching the Law a Pharisee 6. Concerning zeal persecuting the Church touching the righteousness which is in the Law blameless Hee clearly explaines this example by reckoning up eight causes of carnal boasting vers 5. 6. 1. I am circumcised and so brought into the number of Gods people 2. I was circumcised the eighth day exactly according to the Law not as a
hope through Grace 17. Comfort your hearts and stablish you in every good word and work The third way of confirming their Faith is Prayer to God that hee would effectually comfort their hearts and stablish them in the Faith of the Gospel or of all sound Doctrine and in holiness of life The Arguments of his praying and confirmation of their Faith are four Arg. 1. From the relation of God and Christ to them Jesus Christ is our Lord and God the Father is our Father Therefore hee will confirm us in the Faith or will stablish you with us Hath loved Argum. 2. Because God hath loved us Hath given Argum. 3. Because God hath given us solid reasons of perpetual consolation and right to all those which may everlastingly comfort us And hope Argum. 4. Because God hath given us good hope i. e. not onely the best object of good hope or the best reasons or causes of hoping well but also a large measure as to the habit of this hope and because hee hath granted all these things to us out of his grace and meer favour induced by none of our good deservings which are none or hindred by our evil deserts which are great and many Therefore hee will confirm you together with us lest yee bee deceived by the errours of Antichrist and perish CHAP. III. HEe exhorts in this Chapter partly expresly partly indirectly to some Christian duties after which hee shuts up the Epistle The Exhortations are seven Vers. 1. Finally brethren pray for us that the word of the Lord may have free course and bee glorified even as it is with you Exhort 1. That they ask these two things 1 That by the Apostles Ministry the Gospel might bee speedily and fruitfully propagated and bee magnified amongst other Nations as it was magnified amongst them Vers. 2. And that wee may bee delivered from unreasonable and wicked men For all men have not faith 2 That God would keep the Apostle and deliver him from the snares of his enemies who without all reason perversely opposed themselves against him Hee gives the reason of their hostile minde because many were destitute of true faith Therefore that they might bee delivered from them there was need of Divine assistance Vers. 3. But the Lord is faithful who shall stablish you and keep you from evil Exhort 2. Indirect To confidence and courage of minde lest being fore-warned touching the Infidelity and Apostacy of some and hearing of the dangers which the Apostle underwent they should bee shaken in minde or some way made weaker For which end hee would have them certified and confirmed touching the purpose of God â—â—wards them viz. That hee will establish them in goodness i. e. in faith and holiness and will defend them from the evill dangers or temptations of Satan and his instruments whereof hee gives a reason because that hee who had effectually called them is constant and faithful for the promoting his work and compleating it in them Vers. 4. And wee have confidence in the Lord touching you that yee both do and will do the things which wee command you Exhort 3. To the performance of obedience to Apostolical commands which hee had given to them in the Name of the Lord or should give Hee propounds this Exhortation indirectly by commending their readiness to obey of which alacrity hee was already perswaded Vers. 5. And the Lord direct your hearts into the love of God and into the patient waiting for Christ. Exhort 4. To the love of God and patience untill the Lords coming folded in a prayer to the Holy Ghost whom hee calls the Lord praying for them that the Lord would go before them in the way and keep and direct them in streight paths Vers. 6. Now wee command you brethren in the name of our Lord Iesus Christ that yee with-draw your selves from every brother that walketh disorderly and not after the tradition which hee received of us Exhort 5. That they by Ecclesiastical censures would restrain the sluggish and drones eating up the honey and by fit courseâ— would correct all that are imployed in no honest labour or business but covered after other mens goods The censure of these the remedies of lighter censures and admonitions being premised is excommunication For hee forbids their being familiar with them viz. after their rejection of private admonitions and the publick sentence of the Church And that they withdraw themselves from them nor admit them to their society which is the consequent of excommunication The reasons of the Precept are five Reas. 1. Because this is the will of Christ in whose authority hee commâ—nds that Disorderly Reas. 2. Is contained in the description of sin because whosever lives disorderly and not according to the rule of the Doctrine delivered to the Church by mee are to bee excommunicated Vers. 7. For your selves know how yee ought to follow us for wee behaved not our selves disorderly among you 8. Neither did wee â—at any mans bread for nought but wrought with labour and travel night and day that wee might not bee chargeable to any of you Reas. 3. Because hee that liveth disorderly doth not carry himself according to my example who have laboured day and night that I might not bee burdensome to any one Vers. 9. Not because wee have not power but to make our selves an ensample unto you to follow us The confirmation of the reason by preventing an Objection from that that the Apostle might use his own liberty and require wages due to him from them yet hee of his own accord departed from his right that he might propose an example to them Therefore these sloathful Drones profitable to none were bound to work that if they would not bee helpful unto others at least-wise they should not bee burdensome to them Vers. 10. For even when wee were with you this wee commanded you that if any would not work neither should hee eat Reas. 4. Because it is meet that hee should not eat who withdraws himself from honest labour as I have heretofore advised you Vers. 11. For wee hear that there are some which walk among you disorderly working not at all but are busie bodies Reas. 5. Wherein hee alleadges the cause why hee urges this Precept Because sloathful idleness nourisheth busie curiosity as they had sufficient testimony of it by some examples amongst themselves For some known well enough to them worked not honestly in their affairs but busie bodies wandring up and down were curious about the affairs of others which did nothing belong to them Vers. 12. Now them that are such wee command and exhort by our Lord Iesus Christ that with quietness they work and eat their own bread For the sake of this idle sort of persons hee repeats and applies the Exhortation Vers. 13. But yee brethren bee not weary in well-doing Exhort 6. Lest in the mean while they should bee weary of well-doing to them that had need poor indeed who were not brought to
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
the Church from two Properties 1 There shall bee Hypocrites counterfeiting themselves lovers of the truth in all things even then when they obtrude their false opinions upon the Church They shall dissemble holiness and sanctity while they cry up their fictions as the worship of God 2 They shall have consciences seared with an hot iron because they shall speak and do many things against the dictate of conscience nor shall they bee affected with any sorrow after they have offended God and destroyed the souls of men by their Sacriledges heynous wickednesses and false Doctrines Vers. 3. Forbidding to marry and commanding to abstain from meats which God hath created to bee received with thanksgiving of them which beleeve and know the truth In the fourth place hee propounds two Examples of these Diabolical doctrines in things indifferent by which Doctrines as by certain marks wee may know those Diabolical teachers with their Apostate followers The first is forbidding to marry which errour it matters not what authors it hath besides the Devil it hath the Pontificians patronage with whom it hath of a long time been favoured and still is from the time that all their Clergy was enjoyned singleness of life Another Doctrine of Devils is about the choice of meats and abstaining from some as impure which errour amongst the Romanists is urged observed defended with more Religion than the most exercises of Piety and Justice prescribed by God Which God Hee proves by six Reasons the latter branch of this Doctrine touching the forbidding of certain meats for Religions sake to bee false and diabolical First From the end of the Creation Because God had created all kinds of meat to that end that wee should partake of them and feed upon them Therefore it is a diabolical Doctrine which gives Precepts about the avoiding certain meats when God affords them and their use is seasonable and convenient Thanksgiving Reas. 2. God will have all kinds of meats acknowledged for favours and therefore received with thanksgiving Therefore the Doctrine of avoiding and refusing certain meats when God affords them is diabolical Of them which beleeve Reas. 3. The use of the Creatures whensoever it is convenient is allowed of God to Beleevers or to those who have the knowledge of the Gospel Therefore to prohibit any meats to Christians to which they have right granted and may bee convenient to nature is the Doctrine of Devils Vers. 4. For every Creature is good and nothing to bee refused if it bee received with thanksgiving Reas. 4. Generally Touching upon the forbidding of marriage and meats whatsoever God hath created is good in its lawful use as meat marriage and the rest of the creatures For God looked upon what hee had created and behold it was very good Therefore the Doctrine that prohibits the natural lawful use of the creatures of God is diabolical Nor any thing Reas. 5. None of the creatures or ordinances of God are to bee rejected if they bee used lawfully and with thanksgiving Therefore the Doctrine that rejects Marriage or Meats when the use of them may bee lawful and convenient is the Doctrine of Devils Vers. 5. For it is sanctified by the Word of God and Prayer Reas. 6. Confirming the former Every Creature of God as Meat Marriage c. is sanctified to us for a lawful use joyned with a good conscience by the Word of God and Prayer for by the Word of God or the divine Ordinance wee understand a liberty and right restored to us by Christ and by Prayer wee acknowledge the gift of God and desire his blessing Therefore the Doctrine which commands us to abstain from the Creatures and makes them impure when God hath sanctified and prepared them for a holy use and vouchsafeth them to us is diabolical The Second Part. Vers. 6. If thou put the Brethren in remembrance of these things thou shalt bee a good Minister of Iesus Christ nourished up in the words of Faith and of good Doctrine whereunto thou hast attained The second part of the Chapter follows containing the duties of Timothy in the execution of his present embassage The Exhortations are four Mind Hort. 1. That hee propose to the Brethren the admonitions hitherto expounded and remember them of them There are two Reasons of the Exhortation A good Reas. 1. If thou do these things thou shalt shew thy self a famous Minister of Christ and careful that all things bee managed in the house of God according to his will Nourished up Reas. 2. Thou shalt demonstrate thy self nourished up in sound Doctrine as it were with wholesome food which thou hast attained from my teaching from whom thou hast never been absent Vers. 7. But refuse old wives fables and exercise thy self rather unto godliness Exhort 2. That rejecting humane traditions and the inventions of men devised to support their traditions as it were prophane fables with which old women and children are taken rather than wise men hee exercise himself in solid virtues which are prescribed of God to the promoting of piety and the worship of God and that hee take care that others exercise themselves therein Vers. 8. For bodily exercise profiteth little but godliness is profitable unto all things having the promise of the life that now is and that which is to come The Reasons of this Exhortation are four 1. Because those bodily exercises in watchings and abstinence from meats and such like voluntary kinds of afflicting themselves which are prescribed by the Precepts of men are profitable to little i. e. they do not recompence the labour with their advantage but are altogether unprofitable for the due use of such exercises when God calls us extraordinarily to them are profitable helps but commanded by men as superstitious they are disadvantagious Godliness Reas. 2. Christian Piety which is exacted by divine Precepts is profitable to all things whether to our selves or others whether wee regard the present or the world to come because it hath the divine promise of happiness in this and that life which is eternal Vers. 9. This is a faithful saying and worthy of all acceptation Reas. 3. Confirming both the exhortation and the precedent reason Because this Doctrine touching the rejecting the inventions of men and following the exercises of true godliness is a true saying which will deceive no man and indeed a saving Doctrine and therefore such as all men ought to embrace and defend Vers. 10. For therefore wee both labour and suffer reproach because wee trust in the living God who is the Saviour of all men especially of those that beleeve Reas. 4. Confirming the former Reasons Because wee suffer afflictions and streights labours and reproach enough from unjust persecutors for rejecting the inventions of men and defending of true godliness which consists in the exercises of Faith and Obedience and those afflictions wee bear valiantly from the hope of the promises which are made to us that walk in this way of godliness Therefore rejecting the
of a true Widow or a Christian Widow to bee provided for by the Church Here hee sets down four qualifications 1 It is required that shee bee alone i. e. destitute of Children and Nephews and all humane supply 2 That shee bee faithful trusting in God not getting her living by evil courses but relying upon God 3 That shee bee daily given to the exercises of Piety Vers. 6. But shee that liveth in pleasure is dead while shee liveth 4 That shee bee not of the number of wanton Widows who indulge themselves in idleness and pleasures not regarding the exercises of godliness Dead The reason of this qualification is given Because those unprofitable women are as it were dead while they live both in respect to God whom they do not serve and in respect to humane society whom they no waies indeavour to benefit by their work Vers. 7. And these things give in charge that they may bee blameless Hee shuts up the Precept of urging any further qualifications of Widows indeed taking a reason from the end that all Widows whoever they are learn to live unblameably Vers. 8. But if any provide not for his own and specially for those of his own house hee hath denyed the Faith and is worse than an Infidel Precept 4. Of censuring those who refuse to provide for Widows their Mothers or Grand-mothers as it is prescribed in the second Precept of this Chapter viz. That they should bee excommunicated by the Church and accounted deserters of the Christian doctrine for Heathens or Infidels till they repent which is the consequence of excommunication Vers. 9. Let not a widow be taken into the number under threescore years old having been the wife of one man Precept 5. Of observing three other Qualifications requisite in the admission of Widows to the common table that they may bee sustained by the publick charges 1 That shee bee a Widow sixty years old at the least at which age the desires of the flesh begin to abate and are unable by the labour of their hands to get their living 2 That she hath been the wife of one husband or hath not violated the Laws of Marriage whereupon it may bee hoped shee is a chaste and continent woman Vers. 10. Well reported of for good works if shee have brought up children if shee have lodged strangers if shee have washed the Saints feet if shee have relieved the afflicted if shee have diligently followed every good work 3 That shee have a testimonial of her piety declared in her deeds and works especially in these five which may demonstrate her meet to serve the poor when they are sick viz. 1 If shee bring up her children honestly 2 If shee hath been given to hospitality 3 If shee have submitted to the lowest offices of charity or was ready to submit even to wash the Saints feet if need required 4 If shee have succoured those that were afflicted Finally If shee hath exercised her self in all sorts of good works Vers. 11. But the younger Widows refuse For when they have begun to wax wanton against Christ they will marry Precept 6. That they admit not into the Colledge of widows those that are younger Widows When they have c. Hee gives two Reasons Reas. 1. Because there is danger lest being pampered with the Churches bread they begin to waxe wanton against Christ as some younger Widows have done already and despairing of Marriage in the Church they think of falling away from the faith of Christ and afterwards openly revolt that they may marry some infidel out of the Church Vers. 12. Having damnation because they have cast off their first faith Hee seems to point at some Widows of this sort whose condition hee shews to bee damnable and miserable upon this that they have rejected the profession of their faith which they first made in Baptism Vers. 13. And withall they learn to bee idle wandring about from house to house and not onely idle but talkers also and busie-bodies speaking things which they ought not Reas. 2. Because the younger Widows as it seems to bee evident upon experience will become idle wanderers trifâ—ers busie-bodies â—atlers wandring from house to house curiously inquisitive into other bodies matâ—ers and speaking things which they ought not Vers. 14. I will therefore that the younger women marry bear children guide the house give none occasion to the adversary to speak reproachfully Precept 7. or Concession That the younger Widows marry in the Lord rather than bee burdensome to the Church and that they look after houshold affairs as it becomes Wives None Hee adds two Reasons of the Precept 1 Lest by their unconstancy and other offences they give occasion to the Adversaries or Infidels to speak evil of the Professorâ— of the Gospel Vers. 15. For some are already turned aside after Satan 2 Because it is found by experience that some younger Widows have declined the true Religion and have betaken themselves to the Tents of Satan out of the Territories of the Church Vers. 16. If any man or woman that beleeveth have Widows let them relieve them and let not the Church bee charged that it may relieve them that are Widows indeed Hee inculcates the second Precept whereof vers 4. of succouring Widows by their Children or Nephews adding two Reasons 1 That the Church bee not burdened with unnecessary charges 2 Lest there should not bee sufficient to maintain those that are Widows indeed From whence it appears that if there were no poor and honest Widows in the Church of sixty years old there was no necessity to make provision for any and by consequence the Ministry of women in the Deaconship was not needful unless by accident they bee maintained by the publick charge that they bee not altogether unprofitable The Third Part of the Chapter Vers. 17. Let the Elders that rule well bee counted worthy of double honour especially they who labour in the word and doctrine The third part of the Chapter concerning Presbyters contains five Precepts Precept 1. That an honourable stipend bee afforded to the Presbyters who well discharge their duty in feeding the Church And it is said Let them hee accounted worthy because if perhaps in some poorer Churches the maintenance bee not sufficient or if it shall seem good to some Elders upon reasons known to themselves to serve the Church freely in such a case it is fitting that they bee accounted at leastwise worthy of double honour or a liberal stipend whether they exact it or not Especially Hee makes two orders of these Elders one that labour in the word and doctrine such are Pastors and Doctors Another of those that rule well i. e. That endeavour to govern the Church in life and manners but labour not in the word and doctrine such are Elders which are called Rulers 1 Cor. 12.28 Rom. 12.8 Hee would have both these kindes of Elders rightly managing their Offices accounted worthy of double honour but especially those that labour in
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
in his sight through Iesus Christ to whom bee glory for ever and ever Amen Artic. 2. Wherein premising the Arguments of his confidence that hee should be heard the Apostle praies for the Hebrews that God would fully sanctifie them i. e. joyn them together perfect compose them as members of one body and make them compleat in every good work to do his will Whereby hee intimates that wee are unfit for every good work Because wee as members out of joynt can neither do that which is our duty to do nor concur with others to do or promote any good until God draw us near unto himself and joyns himself to us unless hee moves our will and incites us to will good working in us both to will and to do or to perform that which hee himself commands to be done by his preceptive will Which the Apostle more fully explains by adding the manner whereby God perfects them Working saith hee in you that which is well pleasing in his sight through Iesus Christ i. e. working efficaciously in you by his Grace and through you works that are pleasing to himself and working every good work whereby yee may please him under which good necessarily are contained the principles of good actions and namely the very assent of the will and its co-working And hee adds through Iesus 1 Because all those good works are purchased for us by the desert of Christs death 2 They are derived to us through him as through a chanel 3 Those good works are effected by him 4 They are purged by him and made acceptable Therefore glory is attributed to God and Christ for ever Amen Hee useth four Arguments of his confidence in praying vers 20. The God of Peace Argum. 1. With relation to the peace of the Church God is the God of Peace Therefore yee must confidently ask of God that hee give you to endeavour after Peace amongst your selves and towards God in following after holinesâ— Who hath brought again Argum. 2. God hath brought again Christ from the dead Therefore hee both can and will perfect you his sheep and members of his body in every good work for which Christ is both dead and risen The great Shepheard Argum. 3. Christ is that good Shepheard and chief Pastor of his Sheep Therefore it is to be expected from him that hee sanctifie and fully perfect you his Sheep Through the blood Argum. 4. The everlasting Covenant is made touching the Redemption of the sheep i. e. touching the perfecting of their holiness and salvation and that is established by the blood of Christ Therefore yee shall be perfected in every good work by the Covenant Vers. 22. And I beseech you Brethren suffer the word of Exhortation for I have written a Letter unto you in few words Artic. 3. In which hee praies for the Hebrews that they not onely take in good part whatsoever may seem sharp in this hortatory Epistle but also that they suffer and take well the word of Exhortation wherein their ordinary Pastors were more especially to bring and apply those things to them For in few The Reason of this Petition is Because those things were more briefly written by the Apostle without any allay which might mollifie his reproofs and they want explication larger handling a more ample and quick application from their ordinary Pastors Vers. 23. Know yee that our Brother Timothy is set at liberty with whom if hee come shortly I will see you Artic. 4. Is joyful news of the setting Timothy at liberty being his daily companion which hee knew was acceptable for whom when they had heard that hee was in bonds they grieved and knowing that hee is at liberty they may be refreshed For the same end hee hopes that hee with Timothy shall come unto them Vers. 24. Salute all them that have the rule over you and all the Saints They of Italy salute you Artic. 5. Wherein are contained salutations For first hee sends salutation to all the Pastors and Governours of the Churches in Iudea As also to other Beleevers that they may know hee loves them all alike In the third place hee salutes in the name of the Saints all the beleeving Hebrews in Italy Vers. 25. Grace be with you all Amen Artic. 6. Wherein Paul after his accustomed seal 2 Thes. 2.17 concludes the Epistle wishing Grace to all i. e. all saving gifts or whatsoever was necessarily requisite to their perfection from the fountain of Gods free goodness As for the subscription after the Epistle there is no credit to be given to it For it is manifest out of this Chapter vers 23. that Timothy was absent when this Epistle was writ Therefore the subscription seems to be added from some unskilful Scribe And therefore wee omit them all THE EPISTLE OF PAUL TO THE HEBREWS WITH OBSERVATIONS gathered from the TEXT By DAVID DICKSON Professor of Divinity in the University of Glascow LONDON Printed by R. Ibbitson for Francis Eglesfield and are to bee sold at the Marygold in Pauls Church-yard 1659. TO THE READER Christian Reader BEfore the time that something of mine did pass the Press without my knowledge or allowance I did not minde to come abroad in this Learned Age wherein many more able Men than I am do keep silence my Furniture being fitter for my present Charge than for more publick Edification in my judgement and my Employments so frequent as my spare time is little for farther extent of what the Lord hath bestowed upon mee But since that time my just fears from apparent grounds that numbers of my Sermons which were rudely and popularly delivered as thrice or four times preaching a week might yeeld and taken from my Mouth as it was possible to overtake the current of running speech the judicious Writer making what hee had overtaken to cohere the best hee could and Copies going from him to many with numbers of faults and mistakings of the Transcribers I being unable to revise for straightness of time any thing which was written by them first or last My just Fears I say that these should Come to thy Hands rude and faulty as they are made mee willing rather when God should grant mee leasure hereafter to draw up in short the points of Doctrine delivered by mee in these Sermons that thou mightest have a twenty or thirty of them or mâ—e possible in the bounds and price of one at large With this passage of Gods providence another hath concurred to draw forth this piece unto thy view in the mean time which is this When I considered how largely God hath provided Helps for understanding of holy Scripture by large Commentaries and sweet Sermons especially from His Church in England whereby encrease of Knowledge is given to the Learned and such whose means to buy and leasure from their calling to read and victory over their own lasiness for taking pains doth concur with their capacity for making use of this the Lords Liberality I have often requested the
As Beleef draweth us to an Union with God so misbeleef maketh a Separation 2. Mis-beleef is a special part of the hearts wickedness bewraying the enmity which naturally wee have against God as much as any ill For Mis-beleef denyeth to God the Honour of Truth Mercy and Goodness and importeth Blasphemies in the contrary 3. Mis-beleef is an ill in the heart making the heart yet worse and worse where it is and barring forth all the Remedies which might come by Faith to cure the heart 2. Hee warneth to take heed lest there be such an heart in any of them at any time Then 1. Mis-beleef is a subtil and deceitful sin having colours and pretences a number to hide it and must bee watched over lest it deceive and getting strength overcome 2. The Watch must bee constant at all occasions lest this ill get advantage when wee are careless and unattentive at any time 3. Watch must bee kept as over our selves so also over others lest any others mis-beleef not being marked draw us in the same snare with them 3. Hee describeth Apostacy by Mis-beleef and departing from the Living God Then 1. Beleeving is a drawing near to the Living God and staying with him 2. The loss that Mis-beleef bringeth should scare us from so fearful a sin 3. Departing from the true Christian Religion is a departing from the Living God whatsoever the Apostate or his Followers do conceive for God is not where Truth is not Vers. 13. But exhort one another daily while it is called To day lest any of you bee hardened through the deceitfulness of sin 1. Hee prescribeth a Remedy to prevent this ill to wit That they exhort one another daily while it is called To day That is Beside the publick Exhortation from their Preachers that every one of them mutually confer and stir up one another by speeches that make for decyphring the deceitfulness of Sin or preventing hardness of heart or confirming one another in the Truth of Religion and constant profession thereof Then 1. Private Christians not onely may but should keep Christian communion amongst themselves and mutually exhort and stir up one another 2. This is a necessary mean of preserving people from Defection 3. And a duty daily to bee discharged while it is to day that is as oft and as long as God giveth present occasion and opportunity for it lest a scattering come 2. The inconvenience that may follow if this be neglected is Lest any of you be hardened through the deceitfulness of sin Then 1. There is none even the strongest of the Flock but they have need of this mutual help of other private Christians 2. Neither is there any so base or contemptible but the care of their standing in the Faith and of their safety belongeth to all 3. Sin hath many waies and colours whereby it may beguile a man and therefore wee have need of more Eyes than our own and more Observers 4. If it be not timeously discovered it will draw on hardness of heart so as a man will grow senseless of it confirmed in the habit of it and loath to quit it 3. In the former verse hee warneth them to beware of Apostasie in Religion and in this verse That they take course that they be not hardened in any sin in their conversation Then The ready way to draw on Defection in Religion is Defection from a godly Conversation And the way to prevent Defection in Religion is to study to Holiness of Conversation Vers. 14. For wee are made partakers of Christ if wee hold the beginning of our Confidence stedfast unto the end To stir them up to Perseverance hee layeth a necessity of holding fast gripe of the Principles of Christian Religion whereby they were perswaded to become Christians because onely so fellowship with Christ is gotten The Truth wherby they were begotten to Christian Religion hee calleth The beginning of our Confidence yea and of our Spiritual Subsistence as the word in the Original importeth Then 1. The Gospel is the beginning of our Confidence yea and of our Spiritual Subsistence of our new being that wee have as Spiritual Men in the State of Grace 2. The Man that renounceth the Grounds of the Gospel and persevereth not was never partaker of Christ. 3. Christian Religion is not a thing that a man may say and unsay keep or quit as Prosperity or Adversity Threatnings or Allurements do offer But such as must in all Estates upon all Hazzard be avowed Vers. 15. Whilest it is said To day if yee will hear his Voice harden not your hearts as in the Provocation 16. For some when they had heard did provoke howbeit not all that came out of Egypt by Moses Now the Apostle draweth Collections from the words of the Prophet in the Psalm repeating the words of the Textâ— which speaâ— of the Provocation of the Fathers vers 25. Whereupon hee inferreth that there were some at least hearers of the Word which provoked God â—lbeit not all For whose cause David had reason to give Advertisement to their Posterity to beware of the like and the writer of the Epistle reason to apply the same unto them vers 16. Then 1. From the Apostles handling of the Text which hee hath in hand all must Learn not lightly to pass Scripture but to consider both what is said expresly in it and what is imported by consequence 2. Preachers practice is justified when they consider the circumstances of a Text and do urge duties upon their people or teach them Doctrine from the Text. Vers. 17. But with whom was Hee grieved forty years Was it not with that had sinned whose carcasses fell in the Wilderness Hee observeth another thing in his Text upon the persons with whom God was grieved that first they are marked to have sinned and afterwards punished Leaving to them to Gather That where Sin went before the Anger of God would follow upon the Sin and after the grieving of God Judgement light upon the Sinner Vers. 18. And to whom sware Hee that they should not enter into His Rest but to them that beleeved not 19. So wee see that they could not enter in because of unbeleef Hee hath yet another Observation upon the nature of the Sin whereby God was provoked to swear their damnation that sinned that is it was unbeleef vers 8. And formally deduceth his Doctrine by consequence That Misbeleef did stop the Sinners Entry into the Rest and made the Sinner to lye under an impossibility of entring vers 19. The use of which Doctrine hee presseth in the next Chapter Then 1. The Apostle leaveth us to gatheâ— That above all other Sins Mis-beleef provoketh God to indignation most 2. That as long as this Sin lyeth on and getteth way it is impossible for a man to enter into Gods Rest. This Sin alone is able to seclude him The Summe of Chap. IV. HEE presseth the use of the former Doctrine saying in substance Therefore be feared to be debarred
rest and now hee sheweth the stability of the gripe which the Beleever taketh of these grounds in the similitude of the gripe which a Ships Anchor taketh being cast on good ground In the former Verse by Hope was meant the thing hoped for and laid hold on by Hope In the Relative which in this Verse hee understandeth the Hope which doth lay hold In the similitude of an Anchor cast out of a Ship Hee giveth us to understand 1 That albeit wee have noâ— gotten full Possession of the Promises in this life yet wee get a gripe of them by Faith and Hope 2. That Hopes gripe is not a slender imagination but solid and strong like the gripe of an Anchor 3. That the Beleever is not exempted from some tossing of trouble and temptations while hee is in this World yea subject rather to the same as a Ship upon the Sea 4. That whatsoever tossing there be yet all is safe The Souls Anchor is cast within the Heaven The Soul is sure 2. Hee giveth the Anchor all good properties It is weighty solid and firm It will not drive nor bow nor break it is so sure and stedfast Again it is sharp and peircing It is entred into that within the Veil that is into Heaven represented by the Sanctuary beyond the Veil And so the ground is good as well as the Anchor to hold all fast Vers. 20. Whither the Fore-runner is for us entred even Iesus made an High-Priest for ever after the Order of Melchisedec 2. Hee commendeth our Anchor-ground for this that Christ is there where our Anchor is cast as our Fore-runner In continuing the Comparison and calling Christ our Fore-runner hee bringeth to mind 1. Christ being once in the Ship of the Militant Church tossed and tempted as others albeit without sin 2. That hee is now gone ashore to Heaven where the ship of the Church is seeking to land 3. That his going ashore is as our Fore-runner and so his landing is an evidence of our landing also who are to follow after him 4. That his going before is to make easie our Entry Hee is the Fore-runner for us for our behoof to prepare a place for us 5. That our Anchor is where Christ is and so must be the surer for his being there to hold all fast till hee draw the Ship to the shore 2. Christ is entred into Heaven and made an High-Priest for ever Then 1. CHRIST in Heaven is invested in an office for us 2. His Office is the High-Priesthood The Truth and Substance of the typical Priesthood 3. His Office is for ever and so for the benefit of all Ages that wee now as well as others before us may have the benefit of his intercession 3. Hee is said to be made an High-Priest after his entry in Heaven Then albeit Christ was Priest for his Church from the beginning yet was it never so declared as after his Ascension when hee sent down blessings sensibly upon his Church since which time hee doth so still The Summe of Chap. VII I Brake off my speech of Melchisedec will the Apostle say now I return to him again and in his Excellency will shew you Christs Excellency who is Priest after his order Wee have no more of him in Scripture but what wee finde Gen 14.19 20. And there hee is King and Priest both vers 1. Bearing a mystery in his Name and Office vers 2. Without Father or Mother or end of life as hee standeth in Scripture that hee might resemble Christ vers 3. Acknowledged to be superiour to Abraham by his paying of tythes unto him vers 4. Even as Levi for that same cause is superiour to the Brethren vers 5. Superiour also because hee blessed Abraham vers 6 7. Superiour to Levi for his typical immortality vers 8. And for his taking tythes of Levi in Abrahams loyns vers 9 10. Yea the Priesthood of Levi because imperfect calleth for a Priest of another Order to give perfection which is Christ vers 11 12. And so both the Priesthood and all the Ordinances thereof are abolished by the Messias who behoved to be of another Tribe than Levi vers 13 14. And of another Order also vers 15. Bodily shadows were in the Priesthood of Levi but endless Truth in Christ vers 16. As Davids words do prove vers 17. By which also it is prophesied That Aarons Priesthood shall be disanulled when Christs Priesthood is come because it was not able to do mens turn under the Law as Christs doth under the Gospel vers 18 19. And God obliged not himself to make Aarons Priesthood stand as hee sware to establish Christs vers 20 21. And so the Covenant under the Messias is declared to be better than under Levi vers 22. Again the Priesthood of Levi had sundry Office-bearers but Christ hath none in his Priesthood with himself nor none after himself vers 23 24. Therefore he is able alone to work out our salvation throughly vers 25. For such a Priest have wee need of who needeth not offer up daily his Sacrifice for hee hath offered one and never more vers 26 27. And no wonder for under the Law mortal men might be Priests but under the Gospel onely the Son of God is Priest and that for evermore vers 28. The Doctrine of Chap. VII Vers. 1. For this Melchisedec King of Salem Priest of the most High God who met Abraham returning from the slaughter of the Kings and blessed him BY saying FOR hee giveth a reason why hee calleth Christ a Priest after the Order of Melchisedec because such a one was Melchisedec his Type therefore such a one it behoved Christ in Truth and Substance to be as the Type imported hee should be 1. Hee repeateth from Gen. 14.18 19 20. as much as served to resemble any thing in Christ but never a word toucheth hee of Melchisedec's bringing forth of Bread and Wine to Abraham Therefore hee did not account this any typical action having any resemblance of that which was to be done of Christ his Anti-type for then should hee not have failed to mark it seeing hee observeth the mystery of his Name and place of dwelling which is less 2. Melchisedec and the Church in Salem where Melchisedec was Priest were not of Abrahams family Therefore albeit God did chuse Abrahams Family as the Race wherein hee was to continue the ordinary Race of his Church yet had he Churches and Saints beside 3. This meeting of Abraham and entertaining him and his company with Bread and Drink being the exercise of an ordinary virtue sheweth That it is the duty of all men and namely of Kings Great men and Church-men to countenance and encourage according to their place and power those who hazard themselves in Gods service and good causes 4. To come to a particular Comparison of the Type and the Truth 1. As Melchisedec was King and Priest in his Kingdome so is CHRIST King and Priest in his Kingdome both to
Vers. 14. wee learn That Christs Genealogy was well known in the Apostles times and no controversie about it And it sufficeth us that wee know this by the Apostles Testimony albeit wee could not lineally deduce the same 3. Observe how hee reasoneth That none of the Tribe of Juda attended the Altar because Moses spake nothing of that Tribe concerning the Priesthood Then Negative Conclusions in Matters of Faith and duties follow well from the Scriptures silence It is not warranted from Scripture therefore I am not bound to beleeve it The Scripture doth not require any such thing of mee therefore God accounteth it not service to Him to do it is good reasoning 4. From Vers. 15. The Apostle comparing the Proofs of his Argument calleth this last in plain tearms Far more evident Then Of Reasons drawn from Scripture by Consequence some will be less evident some more evident and yet all be good Reasons and prove the purpose strongly Vers. 16. Who is made not after the Law of a carnal Commandement but after the power of an endless life Hee entreth into a more particular comparison of the Levitical Priesthood and Christs to shew the weakness of the one in comparison of the other The Levitical Priests in their Consecration got a commandment for the exercise of bodily and carnal Rites some few years of their mortal life without power to convey the Grace signified by those bodily Rites But Christ in his Consecration is endued with power to confer grace and life eternal from Generation to Generation to all that seek the Benefit of his Priesthood Then wee may be assured of Christs power to make the means which hee useth for our salvation effectual as wee may be assured of his endless life Vers. 17. For Hee testifieth Thou art a Priest for ever after the Order of Melchisedec He proveth this by Scripture because God calleth him a Priest for ever Therefore Hee hath power for ever as living for ever to make his own Priesthood effectual So The eternity of Christs Priesthood proveth it to be forcible to give eternal life For if it did not endure in his person it could not give eternal life and peoples hearts would not rest upon it with any ground And so it behoved to be renounced and another Priesthood sought But seeing it is not to be changed but shall endure Then of necessity it hath the thing to give us which wee are seeking that is eternal life Then As long as Christ endureth we want not a Priest to hear confession of sin to give absolution to bless us give us eternal life Vers. 18. For there is verily a disannulling of the Commandement going before for the weakness and unprofitableness thereof 1. By the same words of establishing Christs Priesthood Psal. 110. hee proveth that the Levitical Law was to be abolished when Christ came Because the establishing of Christs Priesthood and bringing it to light is the disanulling of the Levitical Then There needeth no more to declare That the Levitical Priesthood and Law is abolished and wee freed from the Ceremonies thereof but the coming of Christ and His entring to his Office of Priesthood 2. Hee giveth a reason of the abolishing of this Priesthood Because it was weak and unprofitable Quest. How can that be seeing it was ordained to strengthen the Beleevers then and was profitable for that end I answer It is called weak and unprofitable in regard of any power to make satisfaction to Gods justice for our sins or to purchase any salvation unto us For other waies as a mean to lead men for that time unto the Messias who should satisfie for us it was not weak nor unprofitable But to pacifie God and purchase salvation as the misbeleeving Iews did use it it was weak and unprofitable altogether Again being considered as a mean to prefigure Christ it was profitable still till Christ came namely for that end and use But when He is come no end nor use more for it but that it should be abolished having served the turn whereunto it was ordained Then 1. Levitical Ceremonies whatsoever use they might have had before Christ are weak and unprofitable after His comming 2. It is evil reasoning to say such Rites and Ceremonies were used before Christ came therefore they may be used now also Vers. 19. For the Law made nothing perfect but the bringing in of a better hope did by the which we draw nigh unto God He proveth That those Rites were weak Because the Law whether Moral or Ceremonial could not perfect any thing that is justifie sanctifie and save any man 1. They served as a Pedagogue to lead a man to Christ for expiation of sin and purchase of salvation but could not effectuate this by themselves And this maketh good the Answer to the Question in the former Ver. Then To seek to bee perfected justified and saved by works is to seek that by the Law which could never bee brought to pass by it 2. What then doth perfect all Hee answereth The bringing in of a better Hope perfecteth all That is Christ then hoped for and looked unto who is that Better Thing even the End and the Signification of those Legal Ordinances being brought in unto Beleevers Hee doth perfect all Then 1. What the Beleevers could not get under the Law by their outward service they got it by Christ hoped for and beleeved into 2. The Beleevers of old rested not on the shadows but had the Eye of their Hope on Christ. 3. Hee commendeth this Better Hope that is Christs Priesthood hoped for under the Law Because by it wee draw nigh unto God Now Drawing nigh importeth a distance before drawing nigh and again Drawing nigh was the Priests prerogative under the Law Then By Nature and without Christ wee are Aliens from God and far away from Him But by Christ wee get Liberty to come nigh not onely as Gods people but as Priests through Christ to offer our Spiritual Oblations The Priests Priviledge of old is common to beleevers now Ver. 20. And inasmuch as not without an Oath He was made Priest 21. For those Priests were made without an Oath but This with an Oath by Him that said unto Him The Lord sware and will not repent Thou art a Priest for ever after the Order of Melchisedec 22. By so much was Iesus made a Surety of a better Testament 1. Hee goeth on to compare the Levitical Priesthood with Christs· Two Comparisons are here conjoyned First Levitical Priests were made without an Oath only by way of simple Ordinance and Direction God leaving room to himself how long hee pleased to hold on the Direction and when hee pleased to change it But Christ was made Priest with an Oath that hee should never be changed Then 1. When God gave forth the Ceremonial Law hee reserved room to himself to change it yea gave evidence that hee was to change it for hee obliged the people during his will but not himself
such works which belong to Gods Service but wee must take heed to the manner of doing of them that they may be done with a ready affection and good wil. 2. Next that they be done in the sense of our own weakness vileness and unworthiness 3. And thirdly that they be done with reverend regard to God in such a godly fear as may make us circumspectly handle and meddle with his Service as the word importeth 4. That this may be the better done let us have grace or hold fast the grip of Grace whereby wee may serve God saith he Then he that would have strength to serve God must study by faith to lay hold on Gods grace in the Gospel and having laid hold thereon to hold it fast for otherwise wee can neither have heart nor hand to serve GOD. But he that is fastned on the grace and good will of God towards him will draw courage and strength from this believed grace to serve God cheerfully and reverently Vers. 29. For our God is a consuming Fire Because the holiest men have need of the Spurs of GODS Terrour to stir up their lazy flesh he closeth with a Watch-word of Moses Deuter. 4.24 terrifying the people from Idolatry or Imagery which he applyeth for making men circumspect in their manner of worship Teaching us thereby 1. That to serve Idols and follow a false Religion and not to serve GOD in reverence and godly fear in the true Religion will be both alike plagued 2. The words do teach us That GODS entring into Covenant and laying down of the feud and enmity against us maketh Him not to lay down his awfull Majesty over us 3. And therefore we must be so confident of His love towards us as wee remember in the mean time that He is a consuming Fire to the ungodly and profane Professours of His Name The Summe of Chap. XIII NOw that you may be fruitfull in the Faith I recommend to you in short Brotherly Love vers 1. Hospitality vers 2. Compassion with sufferers for the Truth vers 3. Chastity vers 4. Contentation Vers. 5 6. Steadfastnesse in the Truth which Gods Messengers have taught you Vers. 7. For change who will Christ in Himself and in his Doctrine changeth not Vers. 8. Beware of the Leven of Iewish Doctrine such as is distinction of Meats and others like Vers. 9. For they who maintain the Leviticall Service cannot be partakers of Christ with us Vers. 10. This was prefigured in the Law vers 11. So was Christs contemptible usage Vers. 12. And wee must follow Him and be contented of reproach for Him Vers. 13. For wee have no place of Rest here but look for it hereafter Vers. 14. Therefore let us follow the Spiritual Signification of those Ceremonies and sacrifice unto Him our Prayers and Praise and good Works Vers. 15.16 Obey your Ecclesiastical Governours in their Office for their Charge is great and you have need not to grieve them Vers. 17. Pray for mee for I shall bee found an honest Man what ever bee mens speeches of mee Vers. 18. But pray you for mee for your own good ver 19. And I pray God to finish His begun work in you graciously ver 20 21. And because I have but touched things briefly in this short Epistle take Exhortation in good season when your Teachers do press such Doctrine upon you more at length vers 22. It may bee that Timothy and I see you shortly Vers. 23. Deliver our Commendations Vers. 24. And Grace bee with you all AMEN vers 25. The Doctrine of Chap. XIII Vers. 1. Let Brotherly love continue FRom this first Precept Learn 1. That the first Fruit of Faith which God requireth is Love and constant love amongst his children 2. That our mutual love must be sincere and kindely as if it were grounded on Bands of Nature Vers. 2. Be not forgetful to entertain Strangers For thereby some have entertained Angels unawares From this Precept Learn 1. That we are ready to forget charity to strangers especially to be hospital unto them 2. That the possibility of finding strangers better men than we take them to be should over-ballance the suspition of their slightness and should set us on to do the duty 3. That if a man intending to do good do more than he intended to do it shall be imputed unto him no less than if he had intended the same Vers. 3. Remember them that are in bonds as bound with them and them which suffer adversity as being your selves also in the body From this Learn 1. That it is no new thing for the world to put bonds on them who seek to bring them out of Bondage 2. That Prisoners for Christ are readily forgotten of such as are at freedom 3. Such mens bondage should be esteemed as our own even until God set them free 4. That other distressed people also shall be helped by us if we consider what may befal our selves before we dye Vers. 4. Marriage is honourable in all and the bed undefiled But Whoremongers and Adulterers God will judge From this we learn 1. That breakers of Wedlock and unclean persons in a single life are both reserved unto GODS judgement how lightly soever men let them pass 2. That marriage being provided of God for a remedy of incontinency maketh Uncleanness the heavier sin 3. That seeing it is GODS Doctrine to commend Marriage for honourable and hath pronounced it not onely Lawful but commendable in all persons of whatsoever Place or Calling and hath justified it for undefiled to traduce this estate of life as not holy or not beseeming an holy man or an holy calling and to forbid marriage to persons of any calling must be as it is called 1 Tim. 4.1 2. The Doctrine of the Devil Vers. 5. Let your conversation be without covetousness and be content with such things as you have For â—e hath said I will never leave thee nor forsake thee Here we are taught 1. That the enlargement of our desires to have more and more worldly goods whether we be rich or poor is disallowed of GOD. 2. That GOD requireth Contentation with our present estate how mean soever it be and counteth it Covetousness not to be contented 2. To make us contented he giveth us Gods Promise made to Joshua Chap. 1.5 for our provision in necessaries Then 1. The Promises made to Ioshua or any other holy Man in Scripture for Furniture in his Calling may be very well applied unto us for Help and Furniture in our Calling 2. Faith in Gods Promise for our Maintenance must both stay our fear of want in time to come and give us contentment with that which we have for the present 3. A general Promise of Gods being with us and assisting of us is as sufficient for all particulars whereof we stand in need as if they were expressed Vers. 6. So that we may boldly say The Lord is my Helper and I will not fear what man shall do unto me By
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
Part. Vers. 11. For this is the message which yee heard from the beginning that wee should love one another From hence hee proceeds to the other Exhortation viz. the love of Brethren The Arguments of the Exhortation are fifteen Argum. 1. The Precept concerning the love of the Brethren is given to you by Christ from the beginning of your calling Therefore love your brethren Vers. 12. Not as Cain who was of that wicked one and slew his Brother and wherefore slew hee him Because his own works were evil and his Brothers righteous Argum. 2. The faithful ought to bee unlike to Cain the Son of the Devil and murtherer of his Brother Therefore c. Wherefore Argum. 3. Confirming and illustrating the former those that do not love their brethren but hate them shall bee found to hate the Grace of God in them and in this to bee like Cain who out of envy persecuted with hatred the Image of God in his Brother Therefore yee ought to endeavour after brotherly love Vers. 13. Marvail not my Brethren if the world hate you Argum. 4. By preventing and retorting an Objection That charity amongst Brethren ought by no means to wax cold because they see themselves hated by the world but on the contrary they ought so much the more vehemently to love one another Therefore c. Vers. 14. Wee know that wee have passed from death unto life because wee love the Brethren Hee that loveth not his Brother abideth in death Argum. 5. Wâ—e are more assured by our love of the Brethren or the love of the Image of God in them as by a certain sign that wee our selves are regenerated and translated from death to life Hee that doth not Argum. 6. Hee that loveth not his Brother remaineth unregenerate in the state of sin and death Therefore that yee may prove your selves regenerate love your Brethren Vers. 15. Whosoever hateth his Brother is a Murtherer and yee know that no Murtherer hath eternal life abiding in him Argum. 7. Confirming the former Hee that doth not love his Brother hates him and therefore hee is a murtherer and consequently hee hath neither the beginnings of eternal life in himself neither right to eternal life but remains obnoxious to eternal death Therefore yee ought to love the Brethren unless yee will bee accounted such Vers. 16. Hereby perceive wee the love of God because hee laid down his life for us and wee ought to lay down our lives for the Brethren Argum. 8. Christ exceedingly loved us when hee laid down his own life for us Therefore wee imitating his example ought to love one another Wee Argum. 9. Wee owe this gratitude to Christ who hath laid down his life for us and our Brethren that wee bee ready to pour out our lives for the good of the Church or our Brethren Therefore so much the rather ought wee sincerely to affect them and perform the inferiour duties of love towards them Vers. 17. But whose hath this worlds good and seeth his Brother hath need and shutteth up his bowels of compassion from him how dwelleth the love of God in him Argum. 10. Confirming the former They who do not so love their brethren as to communicate of their substance to those that want being moved to it out of bowels of mercy are Hypocrites and far from that love which is ready to lay down its life for the brethren Vers. 18. My little children Let us not love in word neither in tongue but in deed and in truth Hence is inferred the Exhortation it self that they testifie their mutual love in deed and in truth and not in words and in tongue onely Vers. 19. And hereby wee know that wee are of the truth and shall assure our hearts before him Argum. 11. By love of the brethren as by the fruit of sincere Faith wee know that wee are sincere or truly faithful and born of God Therefore wee ought to love the brethren Before him Argum. 12. By love wee shall confirm our confidence with God and shall from this effect of Faith help conscience in the conflict of Faith to the giving of us a testimony of our absolution and justification by Faith Therefore c. Vers. 20. For if our heart condemn us God is greater than our heart and knoweth all things 21. Beloved if our heart condemn us not then have wee confidence towards God Hee confirms this Argument by comparing of a watchful and an evil conscience in this verse in the effects of condemnation with a good conscience in the following verse in the effect of absolution as when an evil conscience condemneth him that is altogether void of brotherly love the sentence of condemnation is ratified by God the supream and omniscient Judge until they flye unto Christ so on the other side when a good conscience which howsoever it accuse us of imperfection doth not condemn us as if wee were altogether destitute of this fruit of persevering in brotherly love wee retain a confidence of going to God as our Father in Christ Therefore by following after brotherly love wee shall assure our hearts before him as it is vers 19. Vers. 22. And whatsoever wee ask wee receive of him because wee keep his commandements and do those things that are pleasing in his sight Argum. 13. Conscience of brotherly love gives confidence of obtaining those good things which wee ask of God according to his will because wee can reason from our endeavour of keeping and doing Gods Commandements which are pleasing to him that wee are of the number of those that are true beleevers who through Faith in Christ are in favour with God and whose prayers God doth not reject as hee doth the prayers of Hypocrites and wicked men Therefore yee ought to follow after brotherly love Vers. 23. And this is his Commandement that wee should beleeve on the name of his Son Iesus Christ and love one another as hee gave us commandement Argum. 14. Confirming the former and answering an objection Lest any man should abuse the things spoken before to defend the merits of works or justification by works The Commandement concerning brotherly love is consequently included in the precept of saving Faith which is to bee placed upon Christ. For when God commands Faith in Christ which works by love he also commands that wee should love one another Therefore if any man have respect to the Precept concerning Faith in the Son of God it is necessary also that hee have respect to the command touching mutual love and that hee obey it Therefore yee ought to follow after brotherly love Vers. 24. And hee that keepeth his Commandements dwelleth in him and bee in him and hereby wee know that hee abideth in us by the spirit which hee hath given us Argum. 15. In whom there is an indeavour to obey the commands of God and namely the precept touching Faith in Christ which worketh efficaciously by brotherly love hee hath communion with God and knows that hee hath
is to bee perfected which is the summe of the Gospel 2 The second Reason The necessities of the Church being in danger by seducers which urged him to write this Epistle These things being premised hee propounds the scope of the Epistle which is that they would by all means indeavour to preserve the Apostolical doctrine to themselves and posterity from the corruption of seducers Sound Doctrine hee calls the Faith viz. to bee beleeved because it contains all things necessary to bee beleeved unto salvation Once delivered to the Saints hee saith Because with one consent all the Apostles fully and perfectly delivered the same Truth according to the Scriptures written before concerning salvation to bee obtained by Faith in Christ that they might have an immutable rule for obtaining eternal life and without addition or diminution to bee observed to the coming of the Lord. For this Faith hee wills them to contend because the Flesh the Devil and the World and the servants of Satan which are in it will never cease to oppose this Truth so that of necessity it lies upon all true Beleevers to maintain an irreconcileable war with these Vers. 4. For there are certain men crept in unawares who were before of old ordained to this condemnation ungodly men turning the grace of our God into lasciviousness and denying the onely Lord God and our Lord Iesus Christ. The Arguments of his Exhortation are nine whereof most of them are taken from the sins and punishments of seducers Argum. 1. Which proves that the Apostolical Faith is to be diligently preserved from the corruptions of seducers which was once committed to the Church Because the danger was great by reason of seducers who had privily crept in as adversaries to this Doctrine Whom hee so describes that each part of the description might serve to this end For 1 The manner of insinuating their errour to the Brethren was latent and private for before they could bee well observed by indirect waies and means they closely instilled their errours into the minds of some 2 Not without the divine decree were they permitted to follow their own devices for the sifting and winnowing of the Church For in the holy and eternal Counsel of God they were reprobated and destined that through their sins they should come to this condemnation no less câ—rtainly than if their names were written in a book 3 They were ungodly touched with no sense and reverence of the Divine Majesty either to serve him or beleeve in him 4 The Grace of our Lord Iesus Christ or the Doctrine of Grace which is set forth in the Gospel to this very end that men denying all ungodliness might live holily they directly perverted to a quite contrary end and turned it into an occasion of all lasciviousness and carnal delights 5 Indeed in their doctrine and deeds they denied our onely Lord and Master and our God Jesus Christ whom hee calls the onely Lord God not excluding the Father and the Holy Ghost but creatures and feigned Deities Therefore against these seducers the purity of the Faith is to bee preserved Vers. 5. I will therefore put you in remembrance though yee once knew this how that the Lord having saved the people out of the Land of Egypt afterward destroyed them that beleeved not Argum. 2. God destroyed the unbeleeving Apostate Israelites in the wilderness after they were brought out of Egypt Therefore warned by their examples yee ought to beware lest seduced yee perish with others Vers. 6. And the Angels which kept not their first estate but left their own habitation hee hath reserved in everlasting chains under darkness unto the judgement of the great day Arg. 3. God hath condemned the Apostate Angels cast out of Heaven to eternal destruction by an irreversible decree Therefore the faithful should beware of Apostasie lest they also perish Vers. 7. Even as Sodom and Gomorrah and the Cities about them in like manner giving themselves over to fornication and going after strange flesh are set forth for an example suffering the vengeance of eternal fire Arg. 4. God destroyed Sodom and Gomorrah and the Cities about them after they had given themselves over to fornication and filthy lusts with which these Impostors polluted themselves and for an example to those that should come after cast them into eternal fire You must beware therefore of these Impostors which may draw you into the like sins and punishments Vers. 8. Likewise also these filthy dreamers defile the flesh despise dominion and speak evil of dignities Arg. 5. Because these Impostors are as vessels fitted to destruction whom God in like manner will destroy the reason whereof hee gives from nine or more sins which reigned in them From which their fruits as so many marks they shewed forth themselves to bee openly known and discerned 1 The first vice of these Libertines was That deluded with dreams they defiled the flesh that is to say they securely gave themselves over to lust and other hainous sins by their diabolical inchantments they were bewitched in their minds and consciences as if they had been taken with a dream 2 The second vice was They were adversaries to Civil Government not enduring any kind of Magistracy or Dominion but heaped up reproaches and evil speakings upon those honourable Ordinances of God even as at this day wee see in the carriage of the fanatick Anabaptists Vers. 9. Yet Michael the Archangel when contending with the Devil hee disputed about the body of Moses duâ—st not bring against him a railing accusation but said The Lord rebuke thee Hee amplifies this vice from Michael the Archangel his disputing with Satan about the body of Moses that his sepulchre might not bee known to the Israelites who would superstitiously have worshiped his reliques being dead whose words they despised while hee was alive Hee durst not or could not by reason of his sanctity cast such reproaches upon Satan as those Hereticks did upon Magistracy It was enough for the Archangel to say The Lord rebuke thee or restrain thy purposes From whence the Apostle fetched this history they vainly inquire who acknowledge the Scriptures to bee of divine inspiration Vers. 10. But these speak evil of those things which they know not but what they know naturally as brute beasts in those things they corrupt themselves 3 The third vice That seeing they were ignorant of divine ordinances Christian duties and of all spiritual things not only void but uncapable yet impudently they dare to belch out their blasphemies against those things 4 The fourth vice they are taxed with is That those things which naturally they know as sensitive animals in them they deport themselves below the very beasts and prompt themselves to all lust and intemperance Vers. 11. We unto them for they have gone in the way of Cain and ran greedily after the errour of Balaam for reward and perished in the gain saying of Core 5 The fift vice That when the curse of God is
servants of God reconciled by Faith from the fountain of saving Grace which administers knowledge and strength to their performances And this Doctrine of Faith is propounded by way of confirmation of the Precepts or the Doctrine of manners upon four Reasons All which prove that the aforesaid virtues are to bee endeavored after Hath appeared Reas. 1. Because the Gospel of the Grace of God bringing salvation of all kinds to men being published and manifested hath appeared to all sorts of men Therefore it is meet that men of all sorts shew their thankfulness to God in an holy conversation prosecuting the foresaid virtues Vers. 12. Teaching us that denying ungodliness and worldly lusts wee should live soberly righteously and godly in this present world Reas. 2. Because this Gospel of God doth not onely teach us what duties wee are bound to perform but also instructs us how to draw strength from the fountain of the Grace of Christ from his death and resurrection to deny ungodliness and worldly lusts and to live soberly as to our selves justly as to our neighbours and holily as to God Therefore ought wee to bee ready for the performance of these duties Vers. 13. Looking for that blessed hope and the glorious appearing of the great God and our Saviour Iesus Christ. Reas. 3. Because wee expect eternal life at the second coming of Christ who is the great God one with the Father and the Holy Ghost and our Saviour Therefore it behoves us to bee armed and stirred up to follow after all the foresaid good works which God requireth of us Vers. 14. Who gave himself for us that hee might redeem us from all iniquity and purifie unto himself a peculiar people zealous of good works Reas. 4. Because therefore Christ offered up himself for us that hee might effectually redeem us from the bondage of sin and purchase us to himself as a peculiar people that wee might follow after good works Therefore if wee would not have that Redemption to bee void as to us wee must of necessity forsake our sins and follow after the foresaid virtues and newness of life Vers. 15. These things speak and exhort and rebuke with all authority Let no man despise thee Hee repeats the command of attending to his Doctrine willing him to insist upon these things i. e. That hee sharpen his exhortations and reproofs with Authority which Authority hee commands that no Professor despise and that Titus do nothing that may expose him to contempt CHAP. III. HEE proceeds to instruct Titus in his office to which end hee adds eight other Precepts Vers. 1. Put them in mind to bee subject to principalities and powers to obey Magistrates to bee ready to every good work Precept 1. That hee command all Christians quietly to give respect to Civil Order i. e. That they submit themselves to the supreme Magistrate and the inferiour Powers or Magistrates that they bee obedient to Civil Laws and shew themselves ready and chearful to every good work for the promoting of which Magistrates are appointed Vers. 2. To speak evil of no man to bee no brawlers but gentle shewing all meekness unto all men Precept 2. Of the duties of Charity towards any our of the Church or within it these duties are four 1 That they respect the credit and reputation of others speaking evil of no man 2 That they bee free from strifes and contentions 3 That they follow after moderation and equity being ready when need requires to part from their private right 4 That they bee gentle towards all even the worst of men Vers. 3. For wee our selves also were sometime foolish disobedient deceived serving divers lusts and pleasures living in malice and envy hateful and hating one another Hee gives two Reasons why gentleness should bee shewed towards some Reas. 1. Because wee before our conversion were such as they now are wee are all of us by nature upon many considerations to bee blamed yet wee desired to bee treated courteously and mildly by all Therefore let us deal accordingly with those who are not yet converted Hee sets down five diseases of our Natures 1 Wee were foolish because all the wisdome of men is meer vanity so long as wee know not God for wee are ignorant of the right rule and the true fountain and the due end of our actions 2 Disobedient Because men by nature do nothing of those things which either God or conscience command but that which pleases themselves 3 Straying viz. from the true way which leads to eternal life and being deceived with errours they go further off from God daily 4 Serving with delight divers lusts and pleasures which reign together and as it were by turns challenge a dominion over all the unregenerate 5 Wee were destitute of the true love of God living in malice and envy rejoycing in the hurt and sorry for the good that befalls our neighbour hating one another when all of us were most worthy to bee hated of God Vers. 4. But after that the kindness and love of God our Saviour toward man appeared Reas. 2. Because wee although perverse yet at length were converted by the Grace of God Therefore ought wee to use gentleness towards those that are unconverted and hope well of them who may possibly bee converted by the same Divine Grace Kindness Hee explains this reason and commends the grace that was shewed to us in our conversion and proves it by eleven Reasons Reas. 1. From the more remote cause viz. the goodness and kindness of God which rejoyceth to put forth it self for our advantage and to communicate good to us Reas. 2. From the neerer cause which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the love of God wherewith God is affected to man-kind above all other creatures Reas. 3. From the instrumental cause or the manner of revealing the Gospel which hath no less graciously shined forth upon us and without our procurement than the Sun from whence the similitude of shining forth or appearing is fetch 't rises upon us without our help Reas. 4. From the next cause of our conversion which is the effectual manifestation of God as a Saviour made to us who as soon as hee manifests himself to our hearts not as our Judge to condemn us but as our Saviour to save us by this manifestation of himself hee draws our hearts to him and converts us Vers. 5. Not by works of Righteousness which wee have done but according to his mercy hee saved us by the washing of regeneration and renewing of the Holy Ghost Reas. 5. By way of removing all our works and all merit in us which either went in time before our effectual calling or which could bee fore-seen and considered as if wee had done them Reas. 6. Expresly affirming that mercy is the cause of salvation Reas. 7. Making God the Author of the Sacraments or the external means of salvation and also the Author of our regeneration and so of the internal means whereby wee are