speaks in the singular number The first triumph is over all enemies together in one by reason of the conjunction of those that are justified with God If God bee for us who shall bee against us i. e. Seeing God is for us about to fulfil in us his eternal purpose of sanctification and glorification who or men or Devils may rise up against us to hinder our salvation Vers. 32. Hee that spared not his own Son but delivered him up for us all how shall hee not with him also freely give us all things The second triumph is concerning the want of some good necessary to salvation leaning upon such great love of God towards us that hee gave his Son to death for us After this manner God who spared not his own Son than whom hee hath nothing dearer but gave him up to death for the salvation of all the Elect cannot but give us his Son and with him all other gifts necessary to salvation and lastly salvation and glory it self what therefore can bee wanting to us to salvation Vers. 33. Who shall lay any thing to the charge of Gods Elect it is God that justifieth The third triumph is over every accuser the Devil the World our own conscience leaning upon the absolving sentence of God justifying us Who shall lay any thing to the charge of those whom God hath elected That is none will do it but in vain It is God that justifies i. e. from our sins and from any action brought against us hee absolves the Elect Therefore in Christ wee triumph over all Vers. 34. Who is it that condemneth it is Christ that died yea rather that it is risen again who is even at the right hand of God who also maketh intercession for you The fourth triumph is over every judge or any one that shall assume that office and shall undertake to condemn those that are justified Seeing God hath justified us who shall dare to condemn us Seeing Christ is dead for us yea as a Conquerour is risen from the dead and ascended into Heaven and there in glory intercedes for us no condemnation is to bee feared by us unless wee should say that the death resurrection and ascension of Christ his sitting in glory and intercession is in vain which is blasphemous Therefore wee triumph in Christ. Vers. 35. Who shall separate us from the love of Christ shall tribulation or distress or persecution or famine or nakedness or peril or sword The fifth triumph is over outward afflictions whereof hee reckons up six kinds wherein hee comprehends all adversities with which Christians in any kind by the unthankful world are used to bee persecuted for Righteousness sake Denying concerning all that any enemy by these evils can hinder the fullest effect and sweetest sense of divine love towards us but that wee should at length partake of it Vers. 36. As it is written for thy sake wee are killed all the day long wee are accounted as sheep for the slaughter Lest hee should seem to triumph over a feigned enemy hee proves out of Psal. 44.22 That all the true servants of God which then lived were liable to all those miseries that they may apply to themselves the words of the Psalm saying For thy sake O God! are wee killed all the day long and are handled as if wee were sheep for the slaughter Vers. 37. Nay in all these things wee are more than Conquerours through him that loved us Hee follows his triumphing declaring the excellency of the victory which Christians in his time had over these evils by the power of Christ for they returned alwaies from the battel more than Conquerours neither wounded nor wearied suffering no loss but more healthy and strong more holy and increased in every grace even then when they seemed to the world to bee most overcome the glory of which triumph hee wholly ascribes to the love of Christ. Vers. 38. For I am perswaded that neither death nor life nor principalities nor powers nor Angels nor things present nor things to come 39. Nor height nor depth nor any other Creature shall bee able to separate us from the love of God which is in Christ Jesus our Lord. The sixth and last act of triumph is over unbeleef and all doubtings which might arise from any Creature or any present or future cause By Life and Death hee understands prosperity and adversity by which wee might bee either allured or affrighted By Angels hee understands good and evil spirits if it was possible they should concur to the separating of us from Christ. By Principalities and Powers hee means the power of Kings Emperours Governours Tyrants in the whole world By things present and things to come hee understands all those occurrences which had already fallen out or might before death come upon us By height and depth hee means the creatures placed above or below us By any other Creature any created thing universally in the whole world or any thing besides God that may seem terrible Over all these in a full confidence of Faith hee triumphs because of the powerful and efficacious certain and immutable love of God whereby hee is pleased to promote us to Eternal Life from the embracing of whose love and a saving sense thereof nothing shall ever separate those that are justified by Faith in Christ. Whereof hee gives this reason because the efficacy of Gods free love conveyed unto us is founded in Christs infinite merit and omnipotent power whereby wee are kept through Faith unto salvation CHAP. IX THe sixth and last Confirmation remains of free Justification by faith in Christ and not of works from EXPERIENCE Partly of the rejected Israelites who seeking after Righteousness by Works did not attain it or were not justified at all Partly of the beleeving GENTILES who being destitute of works are justified by faith in Christ without the works of the Law whence it follows that justification by Faith in Christ without the works of the Law onely is true and solid Because hee saw this Argument liable to several cavils hee is careful every way to fortifie it and opens it in the three next Chapters There are three parts of the Chapter In the first four Objections are preveâ—â—ed against the Doctrine of the Apostle touching the rejection of the Jews In the answering whereof hee exactly handles the doctrine of Predestination to vers 24. In the second hee proves out of the Scriptures the rejection of the Jews and the calling of the Elect of the Jews and Gentiles to vers 30. In the third to confirm the Doctrine of Justification by Faith without works hee produces the EXPERIENCE of the Jews who seeking for Righteousness by works are not justified and the EXPERIENCE of the beleeving Gentiles who being destitute of the pretence of works are justified by Faith in Christ. Vers. 1. I say the truth in Christ I lye not my conscience also bearing mee witness in the Holy Ghost In the first part of the Chapter hee
seek a proof of Christ speaking in mee which to you-ward is not weak but is mighty in you Hee gives the reasons of this his severe commination Because they tempted Christ and the Apostle doubting whether Christ spake in the Apostle or the Apostle from the authority of Christ And also hee adds Argum. 3. for the vindicating of his authority Christ hath powerfully manifested himself amongst you by my Ministery partly by grace given to sinners partly by the gifts of the Spirit conferred upon the Presbyters and others partly by miracles done amongst you partly by the correcting of stubborn sinners Fear therefore Vers. 4. For though hee was crucified through weakness yet hee lived by the Power of God for wee also are weak in him but wee shall live with him by the Power of God toward you Argum. 4. That as Christ was crucified in the infirmity of the flesh but is found alive by the Spirit and Power of his Deity so I am weak in appearance and have carried my self humbly for Christs sake that I might bee conformable to Christ but by the Power of God I have been able and shall bee also powerful in my Ministery when the matter requires it Therefore my authority is to bee feared Vers. 5. Examine your selves whether yee bee in the Faith prove your own selves know yee not your own selves how that Iesus Christ is in you except yee bee reprobates Argum. 5. All you after your examination shall know that Christ dwells in you through my Ministery unless some of you are cast-awayes and unworthy of the name of Believers or at least as yet unregenerate Therefore the authority of my Apostleship ought to bee reverenced by you Vers. 6. But I trust that yee shall know that wee are not reprobates Argum. 6. Whatsoever yee now are I hope it will come to pass that at length yee being overcome by the truth and convicted by the signs of my Apostleship may acknowledge mee to bee the true servant of Christ and not a false or a reprobate Apostle Therefore my authority ought to bee reverenced by you Vers. 7. Now I pray to God that yee do no evil not that wee should appear approved but that yee should do that which is honest though wee bee as reprobates Argum. 7. By which hee doth not onely vindicate his authority from contempt but by the moderation of his mind maketh it lovely I earnestly desire you to abstain from all evil and do good lest I should need to exercise my authority amongst you And to this end I pray God that I may not regard my reputation whether approved or disapproved by the judgement of men I am indifferent so that it may bee well with you Therefore my authority ought to bee reverenced by you Vers. 8. For wee can do nothing against the Truth but for the Truth Argum. 8. Confirming the former my authority doth not prevail against Truth or Righteousness that they may bee destroyed but for preserving the Truth and therefore if you do no evil my authority amongst you will cease Therefore that ought to bee beloved by you Vers. 9. For wee are glad when wee are weak and yee are strong and this also wee wish even your perfection Argum. 9. Confirming the seventh I rejoyce when there is no occasion for the exercise of my authority I as if I had none do not shew my power having nothing more in my desires than your integrity that all things being duly composed and the members of the Church which are now dis-joynted being restored I may never have need to extol myself to your terrour Therefore my authority ought both to bee reverenced and loved by you Vers. 10. Therefore I write these things being absent lest being present I should use sharpness according to the power which the Lord hath given mee to edification and not to destruction Argum. 10. Now I deal with you more severely by Letters that you may repent lest being present I bee compelled more severely to punish the impenitent according to my power given mee for your good but not for your hurt Therefore my authority ought to bee reverenced by you Vers. 11. Finally Brethren farewel bee perfect bee of good comfort bee of one mind live in peace and the God of love and peace shall bee with you 12. Greet one another with an holy kiss 13. All the Saints salute you 14. The Grace of our Lord Iesus Christ and the love of God and the communion of the Holy Ghost bee with you all Amen Hee concludes the Epistle with a very fit Exhortation which is sixfold Exhort 1. That they may rejoyce in obeying my admonitions with real joy 2. That they may bee perfect or sound and schisme being laid aside may bee joyned together amongst themselves 3 That they may have comfort by obeying him 4 That in opinions they may agree amongst themselves 5 That joyned in affections they follow peace Which exhortations hee confirms by promising the divine presence in the fuller gifts of his Grace which God who delights in peace and love is wont to give to those that indeavour after peace and love Greet 6. Hee exhorts that they would shew towards one another the signs of mutual love without dissimulation as it becommeth Saints The Grace of our Lord After his salutation in the name of the Saints in the end hee applies himself to them by an Apostolical benediction and wishes furthermore that there might not onely bee granted a right to all the comfortable benefits of Christ but also an acknowledgement a sense and more full fruition first of the Grace of Reconciliation made by Christ further of his divine Love which by Christ descends upon us and thirdly all sorts of gifts of the Holy Ghost sealing even as with his Seal his desire and hope Amen The Epistle of Paul to the GALATIANS Analytically expounded The Contents of the Epistle GAlatia is a Region of Lesser Asia in which the Apostle had laboriously planted Churches Act. 16. 18. certain Pharisees being come hither from Judea who had embraced the Faith of Christ in profession taught the observation of the Mosaical Law together with the Faith of the Gospel as necessary to bee conjoyned to our salvation and had corrupted many if not all the Churches of that Region by their errour in the mean while those Impostors did pretend that they were sent by the Apostles Peter James and John and diâ— falsely affirm that hee according to their Opinion had taught all their Doctrines Wherefore they highly extolled those three Apostles but did take away the name and right of an Apostle from Paul as if hee was not chosen into the society of the Apostles by Christ neither acknowledged for an Apostle by the rest of thâ— Apostles Wherefore in this Epistle the accusation of the false Apostles being refuted The Apostle deals with the Galatians that they may return to the soundness of Faith Of the Epistle besides the Preface and the Conclusion
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
was no less troublesome to mee than the absence of any father uses to bee from his children Truly I sympathized with you as an orphane brother is wont to symphatize with his orphane brethren For a short Arg. 2. I hope I shall not bee absent from you long but onely for a little time Not in heart Arg. 3. I was not absent from you in heart and affection although in body More abundantly Arg. 4. By how much the more I am troubled for my absence from you so much the more abundantly I desire to see you Vers. 18. Wherefore wee would have come unto you even I Paul once and again But Satan hindred us Arg. 5. I was ready to come once and again that you might bee confirmed in faith but Satan prevented my business and cast many impediments in the way of my coming Vers. 19. For what is our hope or joy or crown of rejoycing Are not even yee in the presence of our Lord Iesus Christ at his coming 20. For yee are our glory and joy Arg. 6. Confirming the former My hope concerning your perseverance is so great my joy concerning your conversion is so great the crown of my glorying in the fruits of my Ministry and in you is this that yee may bee accounted with the chiefest Churches converted to the faith by my Ministry And unless yee were to bee esteemed such of whom I pray you could I hope well rejoyce or glory Truly yee shall bee esteemed the chief amongst those that are converted by mee in the sight of our Lord at his coming which I confirm to you with a frequent affirmation Therefore bee yee very fully perswaded of my friendly love towards you CHAP. III. IN this Chapter hee goes on to confirm his love towards them and to establish them in the faith which hee had taught them Vers. 1. Wherefore when wee could no longer forbear wee thought it good to bee left at Athens alone For this end hee produces ten Arguments All which prove that the Thessalonians were most dear to the Apostle Arg. 1. By reason of my desire of confirming you in the faith I had rather tarry alone at Athens in many storms of afflictions than that yee should be longer destitute of consolation and confirmation Therefore yee are most dear to mee Vers. 2. And sent Timotheus our brother and Minister of God and our fellow-labourer in the Gospel of Christ to establish you and to comfort you concerning your Faith Argum. 2. I have sent unto you Timothy my very familar friend who although hee is my most intimate Brother and a faithful Minister of God and my fellow-labourer in the Gospel of Christ yet I am willing to bee deprived of his company That yee might receive comfort and confirmation in the Faith Therefore yee ought to bee most dear unto mee Vers. 3. That no man should bee moved by these afflictions for your selves know that wee are appointed thereunto Argum. 3. I was more affraid lest yee should bee offended at my afflictions for the Gospel than I regarded my own trouble Therefore I would have you now strengthened against this scandal 1 Because yee have learned out of the Gospel how it is appointed of God that wee Apostles before all others should suffer many afflictions for the truth of the Gospel Vers. 4. For verily when wee were with you wee told you before that wee should suffer tribulation even as it came to pass and yee know 2 Because I had told you before that afflictions for the Gospel did abide for mee as the event hath made it manifest Vers. 5. For this cause when I could no longer forbear I sent to know your Faith lest by some means the tempter have tempted you and our labour bee in vain Argum. 4. I feared lest the Devil by some of his arts had moved you from the Faith and so my labour had been lost Wherefore I have sent to you Timotheus who might understand your constancy in the Faith Therefore c. Vers. 6. But now when Timotheus came from you unto us and brought us good tidings of your Faith and Charity and that you have good remembrance of us alwaies desiring greatly to see us as wee also to see you Argum. 5. I much rejoyce upon the message that Timotheus brought of your Faith towards Christ of your love towards the Saints and of your desire of seeing my face Therefore c. Vers. 7. Therefore Brethren wee were comforted over you in all our affliction and distress by your Faith Argum. 6. The consolation arising to mee from your Faith hath allayed and excelled all my grief which I took from the afflictions and necessities either lying upon or hanging over mee Therefore c. Vers. 8. For now wee live if yee stand fast in the Lord. Argum. 7. It shall bee certain happiness if you abide constant Therefore it is necessary that yee bee most dear to mee Vers. 9. For what thanks can wee render to God again for you for all the joy wherewith wee joy for your sakes before our God Argum. 8. Confirming the former so great occasion was offered mee of sincere rejoycing in the presence of God for your perseverance that I know not how great thanks to render to God Therefore c. Vers. 10. Night and day praying exceedingly that wee might see your face and might perfect that which is lacking in your Faith Argum. 9. I continually pray God that I may see your faces and amend the defects of your Faith and encrease the measure of it by opening to you more fully the mystery of the Gospel Therefore c. Vers. 11. Now God himself and our Father and our Lord Iesus Christ direct our way unto you Argum. 10. How dear yee are to mee yee may gather out of the summe of my prayer for you There are three Articles of my prayer 1 I alwaies pray that God would grant mee a prosperous journey to you whereby I might confirm you in the Faith Vers. 12. And the Lord make you to increase and abound in love one towards another and towards all men even as wee do towards you 2 Also I pray that God would grant you encrease and abundance of love one towards another and towards all as my love abounds towards you Vers. 13. To the end hee may stablish your hearts unblameable in holiness before God even our Father at the comming of our Lord Iesus Christ with all his Saints 3 Lastly I pray that God would stablish your hearts and make your consciences unblameable in true holiness which is required before God and our Father that at length at the comming of our Lord with all his Saints that is Angels and men yee may not bee ashamed Therefore do none of you doubt but that yee are most dear to mee CHAP. IV. HEE passes from his praying to God in the end of the former Chapter to the second part of the Epistle which containeth Exhortations and Precepts to duties of holiness The
and are over you or govern you in the name of Christ in all Ecclesiastical matters and those things which pertain to the worship of God and do with authority admonish you of your duties both privately and publickly Vers. 13. And to esteem them very highly in love for their works sake And bee at peace among your selves Reas. 3. Because the work of God for the salvation of beleevers which the faithful Ministers earnestly endeavour requireth that after a singular manner they bee beloved by the people and esteemed very highly And peace Eâ—â—â—rt 4. Chiefly to the people That they bee at peace both amongst themselves and with the Pastors from whom the Devil is wont to alienate the mindes of the people even when the Pastors deserve best at their hands Vers. 14. Now wee exâ—ort you brethren warn them that are â—â—ruly comfort the feâ—ble-minded support the weak bee patient toward all men Exhort 5. To the Pâ—â—sbyters which in the former verse hee distinguished from the people and here hee describes them from their Offices which especially belong to the Government of the Church from the authority of their Office That they diligently execute their Office by admonishing those that live dissolutely of their duty by comforting the feeble by supporting the weak in their love lastly by shewing a gentle minde towards all Lest if they should do otherwise abusing their authority they hinder the work of the Lord which they intend Vers. 15. See that none render evil for evil unto any mâ—n but â—ver follow that which is good both among your selves and to all men Exhort 6. Promiscuously to all That they abstaining from 〈◊〉 revenge follow that which is good as well mutually among themselves as towards 〈◊〉 thaâ— are without Vers. 16. Rejoyce evermore Exhort 7. That rooted by faith in the free love of God towards them they endeavour through Christ and his Righteousness imputed to life eternal to rejoyce and advance Peace in their hearts both in prosperity and adversity Vers. 17. Pray without ceasing Exhort 8. That they look towards God in every condition prosperity and adversity and in every business praying as the matter required Vers. 18. In every thing give thanks For this is the Will of God in Christ Iesus concerning you Exhort 9. That seeing they know that all things fall out for good to those that love God they should in every condition but chiefly in adversity seek for matter of thanksgiving to God For this The Reason of the Exhortation is because God requireth this duty from all and chiefly from Christians upon whom hee hath poured forth his grace and love in Christ. Vers. 19. Quench not the Spirit Exhort 10. That they stifle not the gifts of the holy Spirit whatsoever either by negligence or by evil-doing but on the contrary that they continually stir up and daily encrease them by labour prayer or all other means sanctified by God Vers. 20. Despise not prophesyings Exhort 11. That they contemn or neglect not the holy publick exercises wherein the Ministers of the Churches do interpret the Scripture Vers. 21. Prove all things hold fast that which is good Exhort 12. That they do not rashly embrace every thing in matters of Religion but that they examine every thing by the Rule of the Divine Word or by the analogy of Faith and that they constantly hold and strongly defend that which is sound and good and found acceptable unto God Vers. 22. Abstain from all appearance of evil Exhort 13. That they take heed not onely of that which is evil in the worship of God or their conversations but also of every thing that hath the appearance of evil of which sort are dangerous phrases in Doctrine and indifferency in practice which because of the appearance of evil may yeeld offence to others The Third Part. Vers. 23. And the very God of Peace sanctifie you wholly and I pray God your whole Spirit soul and body bee preserved blameless unto the comming of our Lord Iesus Christ. The third part of the Chapter containeth the Epilogue or Conclusion whereof there are six Articles In the first hee praies the God of Peace or the fountain of holiness and happiness that hee would more and more sanctifie them 1 As to the Spirit or mind already illuminated by the Spirit of God which is the supream faculty of the rational soul. 2 As to the soul or will and affections and 3 As to the body or outward actions that so at the comming of the Lord when the holiness of the faithful is to bee perfected there may bee nothing found but that which is blameless and commendable Vers. 24. Faithful is hee that calleth you who also will do it Artic. 2. In which hee certifies them concerning Gods hearing the preceding prayer 1 From Gods preceding efficacious vocation 2 From the faithfulness of God whereby hee performs that in them to which hee calls them and doth not deâ—â—rt a good work begun Vers. 25. Brethren pray for us Artic. 3. Wherein the Apostle doth not disdain to ask the help of the prayers of the least amongst the faithful Vers. 26. Greet all the Brethren with an holy kiss Artic. 4. Wherein hee salutes all the Brethren in his own name by this Epistle no less lovingly than if hee had saluted them being present with the ordinary sign of salutation i. e. with a kiss not counterfeited but proceeding from Christian love Vers. 27. I charge you by the Lord that this Epistle bee read unto all the holy Brethren Artic. 5. Wherein hee commands and charges in the Name of God that the Ministers or Governours of the Church to whom immediately it appears that this Epistle was sent would produce this part of Scripture for the common use of the Church and take care that it might bee publishly read threatning divine revenge except they published it to the whole Church Vers. 28. The Grace of our Lord Iesus Christ bee with you Amen Artic. 6. And lastly wherein hee concludes the whole Epistle by wishing to them the Grace of Christ which containeth in it self all good things Amen The Second Epistle of Paul to the THESSALONIANS Analytically expounded THE CONTENTS THe occasion of writing this Epistle seems to have been this Some of the Thessalonians abused the Doctrine touching the suddain comming of Christ even to negligence in their Vocations and to the wasting of their goods as if there was no need that they should care for their Estates any more seeing Christ was about to come perhaps to morrow perhaps the day after as they did suppose but others did abuse the simplicity and mistake of some and intending to live upon the goods of others left off working In the mean while the persecution of enemies did rage and concurred to cherish this errour Wherefore the Apostle writes this second Epistle to them solves the difficulty and first of all comforts them against persecutions or afflictions Chap. 1. Secondly Hee explains the Doctrine touching
whom the Apostle now hee is converted commends to the Colossian Church Chap. 4.7 8 9. Philemon made no doubt of Pauls Apostleship Therefore of that the Apostle makes no mention but of his bonds which hee accounted honourable for the Gospel of Christ hee adjoyns his brother Timothy to himself as a partner in his request First Hee calls Philemon Beloved Then his fellow-labourer viz. in the preaching of the Gospel that hee might make way for the reconciling of Philemons mind Vers. 2. And to our beloved Apphia and Archippus our fellow-souldier and to the Church in thy house 3. Grace to you and Peace from God our Father and the Lord Iesus Christ. Hee salutes Apphia the wife of Philemon beloved in Christ because it was her business in common with her Husband to receive this fugitive servant hee adds his salutations to the whole houshold which Philemon governed as a Church And to Archippus the Pastor of the Church and partner with Philemon that hee might have the more assistants in his request all which hee salutes with his Apostolical benediction Vers. 4. I thank my God making mention of thâ—e alwaies in my prayers Further hee endeavours the good will of Philemon by four Arguments in the remaining part of the Prologue Argum. 1. Hee gives thanks for the gifts of the Holy Ghost bestowed upon Philemon and also praies for the increase of his gifts Vers. 5. Hearing of thy love and faith which thou hast toward the Lord Iesus and toward all Saints Argum. 2. Particularly from the commendation of his Faith in Christ and his love flowing there-from towards all men especially towards the Saints which two comprehend the whole perfection of a Christian-man and this is the matter of his thanksgiving for Philemon Vers. 6. That the communication of thy Faith may become effectual by the acknowledging of every good thing which is in you in Christ Iesus Argum. 3. By way of Prayer That his Faith might shew forth its efficacy in good fruits that to the honour of Christ the sincere Grace of Christ abiding in him and his wife might bee known to all and this is the matter of his prayer for Philemon Vers. 7. For wee have great joy and consolation in thy love because the bowels of the Saints are refreshed by thee Brother Argum. 4. From the rejoycing which hee had in this that Philemon was so helpful to the necessity of the Saints that they all acknowledged their bowels to bee refreshed by him The Second Part. Vers. 8. Wherefore though I might bee much bold in Christ to injoyn thee that which is convenient The second part of the Epistle follows wherein the Apostle requests that Philemon would take Onesimus his fugitive servant into his favour The Arguments which hee uses to this end are fourteen Argum. 1. By the right of an Apostle I can command that which is thy duty Therefore Onesimus is to bee received into favour when I shall have shewed thee thy duty in this matter Vers. 9. Yet for loves sake I rather beseech thee being such an one as Paul the aged and now also a prisoner of Iesus Christ. Argum. 2. Though I could command thee in this matter yet I had rather out of love to thee lay aside commands and humbly request thee Therefore thou oughtest to grant what I request touching Onesimus Such an one Argum. 3. Thou oughtest to do that for Paul now aged and in bonds for Christ which is acceptable to him seeing hee humbly requests of thee that which is honest and may easily bee done Therefore thou oughtest to grant what I require concerning Onesimus Vers. 10. I beseech thee for my Son Onesimus whom I have begotten in my bonds Argum. 4. My request is for Onesimus thy servant whom while I lye in bonds I have set at liberty from the bonds of Satan by the Gospel to the Faith of Christ and whom I esteem no less than my own Son Therefore receive him Vers. 11. Which in time past was to thee unprofitable but now profitable to thee and to mee Argum. 5. Although formerly before his conversion Onesimus was unprofitable to thee yet hereafter hee will prove a faithful and diligent servant in performing the duties of his condition Therefore c. Vers. 12. Whom I have sent again thou therefore receive him that is mine own bowels Argum. 6. Thou shalt refresh my bowels if thou courteously receive Onesimus but if otherwise thou art discourteous towards mee Therefore c. Vers. 13. Whom I would have retained with mee that in thy stead hee might have ministred unto mee in the bonds of the Gospel 14. But without thy mind would I do nothing that thy benefit should not bee as it were of necessity but willingly Argum. 7. I have so great an opinion of Onesimus his faithfulness in his service that I should commit my self and affairs to his fidelity and should make use of him had I not rather obtain that courtesie upon thy offer than extort it upon any necessity Therefore c. That in thy stead Argum. 8. Thou thy self Philemon art bound to minister unto mee in my bonds in no wise to refuse thy servant again at my request for thy own proper benefit Therefore c. Vers. 15. For perhaps hee therefore departed for a season that thou shouldest receive him for ever Argum. 9. By the providence of God Onesimus his running away for a time will turn to thy advantage by his constant abiding with thee for the future Therefore c. Vers. 16. Not now as a Servant but above a Servant a Brother beloved specially to mee but how much more unto thee both in the flesh and in the Lord Argum. 10. Onesimus will not return to thee a servant onely but also a faithful Brother in Christ and therefore to bee loved of thee as well according to the flesh because thy houshold servant as in the Lord because a Christian For seeing I love him who make no use of him how much more ought hee to bee beloved of thee who art to receive the benefit of his fidelity Therefore c. Vers. 17. If thou count mee therefore a partner receive him as my self Argum. 11. In this I shall try how much thou valuest my society fellowship and friendship Therefore c. Vers. 18. If hee hath wronged thee or oweth thee ought put that on mine account Argum. 12. By way of answer to an Objection The damage that thou hast sustained by his theft whereby Onesimus is become a debtor I Paul am ready to answer in testimony whereof I will that thou set upon my account what thou art a loser by Onesimus to that end I will that thou keep this Epistle written with my own hand as an obligation Therefore hee is to bee received again Vers. 19. I Paul have written it with mine own hand I will repay it Albeit I do not say to thee how thou owest unto mee even thine own self besides Argum. 13. Thou owest thy self unto mee
for this end that my fatherly care towards you O Corinthians might appear to all sincere and approved in the sight of God Vers. 13. Therefore wee were comforted in your comfort yea and exceedingly the more joyed wee for the joy of Titus because his spirit was refreshed by you all The objection being solved hee adds the fourth cause of his consolation I understand sayes hee that yee have taken in good part my reproof and now have received consolation Of titus The fifth cause of his consolation because all yee have endeavoured to refresh the spirit of Titus Vers. 14. For if I have boasted any thing to him of you I am not ashamed but as wee speak all things to you in truth even so our boasting which I made before Titus is found a truth The sixth cause That yee would prove in very deed that which I boasting of you confidently fore-told to Titus Vers. 15. And his inward affection is more abundantly towards you whilst hee remembreth the obedience of you all how with fear and trembling yee received him The seventh cause Because you have engaged to you by your respects and goodness the mind of Titus which you may esteem as great gain For they reverenced Titus as an Evangelist and a servant of God sent to them extraordinarily and so they had reconciled the mind of Titus to themselves Vers. 16. I rejoyce therefore that I have confidence in you in all things The eighth cause of consolation That I being incouraged by this experience for the future I may dare to promise the best things whatsoever of you all both to my self and others CHAP. VIII THe second part of the Epistle wherein the Corinthians being confirmed touching his love towards them doth exhort them to the giving of Alms with a cheerful mind to the use of the poor Jews For this end there are thirteen arguments used in this Chapter to which hee adds more in the Chapter following Vers. 1. Moreover brethren wee do you to wit of the grace of God bestowed on the Churches of Macedonia Argum. 1. From the example of the Macedonians the Churches of Macedonia have contributed And therefore do yee the same thing whose liberality hee commends by nine reasons Grace The first Reason Because it was the gift of Gods grace that they contributed any thing for the use of the poor Jews Vers. 2. How that in a great trial of affliction the abundance of their joy and their deep poverty abounded unto the riches of liberality Reason 2. Because Alms was given by them in that time when they were tried with heavy afflictions Ioy Reason 3. Because they contributed with joy Deep Reason 4. Because in poverty they were liberal Vers. 3. For to their power I bear record yea and beyond their power they were willing of themselves Reason 5. Because they were willing to give more bountifully than they were able Vers. 4. Praying us with much intreaty that wee would receive the gift and take upon us the fellowship of the Ministering to the Saints Reason 6. Because they offered freely not provoked by others examples but rather were Leaders to others lest they should bee wanting in this duty of charity With entreaty Reason 7. Because they were instant in prayers that what they gave might bee received Fellowship Reason 8. Because they did entreat the Apostle that hee together with others would take upon them the charge of gathering and dispensing that which they and others were about to give Vers. 5. And this they did not as wee hoped but first gave their own selves to the Lord and unto us by the Will of God Reason 9. Because beyond the Apostles expectation they consecrated themselves and all theirs to God and did commit themselves to the Apostle that they might bee ruled by him in all things according to the Will of God Vers. 6. Insomuch that wee desired Titus that as hee had begun so hee would also finish in you the same grace also Argum. 2. To a liberal contribution Because at the entreaty of the Macedonians I have desired Titus that hee would take care to accomplish your alms which thing hee hath undertaken already Therefore take yee care lest this our labour bee in vain Vers. 7. Therefore as yee abound in every thing in faith and utterance and knowledge and in all diligence â—ad in your love to us see that yee abound in this grace also Argum. 3. Because seeing that you excel others in many virtues it becometh you to do your endeavour lest in this yee fail or seeing that the gifts of the Spirit abound in you the faith of miracles the gifts of knowledge and eloquence endeavour concerning the Salvation of the Brethren and charity towards mee yee must have a care lest this gift bee found wanting to you Vers. 8. I speak not by commandment but by occasion of the forwardness of others and to prove the sincerity of your love Argum. 4. Because now the sincerity of your Christian love is to bee proved in the distribution of this alms for which thing sake I exhort you diligently at the desire of the Macedonians commanding nothing imperiously Therefore shew a proof of your liberality Vers. 9. For yee know the grace of our Lord Iesus Christ that though hee was rich yet for your sakes hee became poor that yee through his poverty might bee rich Argum. 5. Christ hath made himself poor that you might bee rich Therefore it is meet that for his sake yee give alms when it is required of you Vers. 10. And herein I give my advice for this is expedient for you who have begun before not only to do but also to bee forward a year ago Argum. 6. Because I know it is profitable for you both in respect of your praise and in respect of the blessing that will follow that in this business in no wise yee bee wanting but at length yee accomplish this collection already begun Vers. 11. Now therefore perform the doing of it that as there was a readiness to will so there may bee a performance also out of that which you have 12. For if there bee first a willing mind it is accepted according to that a man hath and not according to that hee hath not 13. For I mean not that other men bee eased and you burdened Argum. 7. Because it is meet and comely that your ready will which yee shewed the last year might bee actually compleated and it will bee uncomely if it otherwise fall out Which yee have Argum. 8. Because nothing is required but that which your selves may see to bee equal for it is desired that you give according to your abilities out of equity without your prejudice a little from the poor sort if they give with a willing mind shall bee accepted of God Although they have not given much which have it not For if a willing mind bee not present nothing is respected by God how much soever is given Therefore bee not here
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
hee commends 1 From his sincerity in his Office that hee is a servant of Christ 2 From his special care of his flock for which hee did fervently every day pray unto God that the members of that Church might constantly persevere in knowledge in faith and obedience to the Divine will and might make increase to perfection 3 From his zeal for the salvation of the Colossians Laodiceans and Hierapolitans of the fervency of whose zeal the Apostle bears witness Vers. 14. Luke the beloved Physician and Demas Greet you Salut 5. Sent from Luke a Physician and from Demas who as yet had not revolted from the society of the Apostle Vers. 15. Salute the Brethren which are in Laodicea and Nymphas and the Church which is in his house Art 3. Containeth the salutation sent from the Apostle himself wherein he salutes in his own name the Laodicean brethren and Nymphas with the Church that was in his house So hee calls the family of Nymphas because it was instructed in godliness well governed as Churches use to bee Vers. 16. And when this Epistle is read amongst you cause that it bee read also in the Church of the Laodiceans And that yee likewise read the Epistle from Laodicea Art 4. Of communicating this Epistle to the Laodiceans who had need of the same doctrine by reason of their like danger from the false Apostles But hee mentions another Epistle written from Laodicea which some think to have been written by the Apostle whilst hee was at Laodicea and that now lost But it is certain that no Epistle could have been written by our Apostle from Laodicea because hee affirms Chap. 2. vers 1. That neither the Laodiceans nor the Colossians had ever seen his 〈◊〉 the flesh or had beholden him present in body It is more like to bee meant that the 〈◊〉 was written from those Laodiceans to the Apostle 〈◊〉 signified the state of that Church to him which the Apostle was willing to answer and satisfie by this Epistle whatsoever it was certain it is that it concerned the Colossian Church to read that Epistle and communicate this to the Laodiceans Vers. 17. And say to Archippus Take heed to the Ministry which thou hast received in the Lord that thou fulfil it Art 5. Concerning the admonishing Archippus the Minister of the Colossians and companion of Epaphras who as it appears was somewhat negligent and had need of admonition from the Council or Co-presbyters of his Church whom the Apostle commands 1 That they stir him up to the duties of his Office and to consider the weightiness of it 2 That they warn him to execute the Ministry as one that was to give an account of his Embassage committed to him of Christ. 3 That they furthermore seriously exhort him to accomplish the Office committed to him And the Apostle requires these things of the Colossians that Archippus might bee more stirred up when hee should perceive them not want Apostolical authority because the Church was to admonish him concerning the executing his Office Vers. 18. The salutation by the hand of mee Paul Remember my bonds Grace bee with you Amen Art 6. Containing the conclusion of the Epistle which the Apostle used to write in all his Epistles not by a Scribe as the body of the Epistle but by his own hand wherein hee 1 Salutes all 2 Hee shews the characteristical note of his Epistles lest they should acknowledge any Epistle as sent from him which hee himself with his own hand had not subscribed 3 Hee exhorts them that praying for him now lying in bonds they would learn patience and faith being invited to it by so illustrious an example 4 Lastly Hee wisheth them the grace of God from whence as from a fountain all good things may flow to them and hopes it will bee communicated to them Sealing all things which hitherto hee had writ as it were with the seal of faith Amen The First Epistle of Paul to the THESSALONIANS Analytically expounded The Contents THessalonica in times past was the Metropolis of all Macedonia in which Paul and Silas as it is supposed Act. 17. converted many in a little time among the Iews and also the Gentiles to the Christian Faith But afterwards a sedition being stirred up by them that beleeved not they were by force cast out from thence The Apostle first of all betook him to Berea afterwards to Athens And in the first place hee sends away Timothy to them that hee might comfort the afflicted Afterwards Timothy being returned and hee understanding the constancy of the Thessalonians sends this Epistle in which he confirms them in the Faith and exhorts them to a life worthy of their holy Profession There are two principal parts of the Epistle In the first after his endeavour to confirm them in the Faith of Christ and perswasion of his affection towards them hee encourages them to constancy Chap. 1 2 3. In the second part hee instructs and exhorts them to an holy life inserting consolation touching the resurrection of the dead Chap. 4 5. CHAP. I. AFter his Apostolical salutation vers 1. In the rest of the Chapter hee confirms the Thessalonians in the Faith by giving thanks to God for their sincere conversion Vers. 1. Paul and Sylvanus and Timotheus unto the Church of the Thessalonians which is in God the Father and in the Lord Iesus Christ Grace bee unto you and Peace from God our Father and the Lord Iesus Christ. The persons saluting are Paul Timotheus and Sylvanus who otherwise is called Silas whom that the Thessalonians might know to bee those who had taught them hee takes into the society of his testimony concerning the truth of this Doctrine and his respects towards the Thessalonians The Church which is saluted is described from its holy communion no◠onely with God the Father whom the unbeleeving Jews do falsely boast that they worship but also with his Son Christ whom the unbeleeving Heathens and Jews did reject Furthermore hee praies for Grace and Peace for them from God the Father and Christ signifying that true happiness which proceeds from the Grace of God which as it is purchased for Beleevers by the merit of Christ so it is applied by the intercession and efficacy Vers. 2. Wee give thanks to God alwaies for you all making mention of you in our prayers In the remaining part of the Chapter giving thanks for the sincere conversion of the Thessalonians he confirm◠them in the Faith by nine Arguments which both prove that they ought to bee strengthened in Faith and also contain the reasons of giving thanks Argum. 1. The remembrance of your conversion to the Faith is exceeding pleasant to mee for which I cannot but give thanks to God and daily pray that yee may persevere Therefore yee ought to bee strengthened in Faith Vers. 3. Remembring without ceasing your work of Faith and labour of love and patience of hope in our Lord Iesus Christ in the sight of God and our
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
wishes desires applies and seals salvation to all the faithful and all things which belong to holiness and happiness The second Epistle general of PETER Analytically expounded THE CONTENTS THe Apostle being now nigh unto death seals up this last testimony of his will in this Epistle as it appears in the first Chapter 12 13. vers c. for the use of all the faithful wheresoever and chiefly the Hebrews whose Teacher hee was There are three principal parts of the Epistle according to the number of the Chapters In the first hee exhorts them to persevere in true Faith and Christian Piety Chap. 1. In the second hee dâ—hâ—rts them from attending to false Prophets which hee foretells will arise in the Church Chap. 2. In the third hee seriously admonishes them to beware of those prophane Scoffers who account the coming of Christ to judgement as a Fable in Chapter 3. CHAP. I. THere are three parts of the Chapter In the first there is the Exordium of the Epistle to vers 5. In the second an exhortation to proficiency in Faith and Holiness to vers 19. In the third hee digresses in the commendation of prophetical Scripture to the end Vers. 1. Simon Peter a Servant and an Apostle of Iesus Christ to them that have obtained like precious Faith with us through the Righteousness of God and our Saviour Iesus Christ The inscription of the Epistle contains three things 1. The description of the Writer from his common name Simon and from his Sirname Peter given him by Christ together with his office in the Church Servant and from his special office An Apostle of Iesus Christ whence hee had authority to write 2. The description of the faithful to whom it is written from the excellency of Faith which was bestowed upon them The excellency whereof is propounded by way of distinction from historical Faith 1. That it is precious 2. That it is proper to the Elect not hypocritical 3. That it is equally precious with the Faith of the Apostles he doth not compare the degree and quantity but the quality and nature of the gift because it was given by the same Holy Spirit for the same merits of Christ and to the same good purposes viz. the apprehending of Christ and his benefits 4. That it flows from Gods Righteousness or Faithfulness faithfully performing the free promises made to our Fathers and is derived to us together with all other benefits through the Righteousness of Jesus Christ our Lord. Vers. 2. Grace and Peace bee multiplied unto you through the knowledge of God and of Iesus our Lord The third thing in the inscription of the Epistle is a salutation wherein is his prayer and confirmation of it In his prayer hee wishes to all the faithful Hebrews a fuller manifestation multiplication and encrease of all saving gifts of the Holy Ghost and multiplication of peace or of all benefits which conduce to the promoting and perfecting of their present and future felicity and that by the encrease of saving Faith or acknowledgement of God and Christ as they are revealed in the Gospel Vers. 3. According as his divine power hath given unto us all things that pertain unto life and godliness through the knowledge of him that hath called us to glory and virtue Hee confirms the hope of his desires viz. that God will multiply grace and peace towards them by Faith in five Arguments Divine Power Argum. 1. The power or effectual grace working powerfully hath bestowed upon you all expedients which belong to holiness or grace to life or peace by the knowledge or Faith of him both in respect of the right to as also the admission of you into the profession Therefore God will encrease and multiply those gifts until yee obtain perfection of life and holiness For there is the like reason for the beginning and progress as touching the favour of God Hath called Argum. 2. God hath called you to virtue or Grace and to Glory or Peace Therefore hee will perfect those things in you to which hee hath called you Vers. 4. Whereby are given unto us exceeding great and precious promises that by these you might be partakers of the Divine Nature having escaped the corruption that is in the world through lust Argum. 3. Confirming the former God hath given you the promises of the Gospel which as they are very great because of the greatest things viz. of Righteousness and eternal life So also they are precious and mainly necessary to you for the obtaining of life Therefore hee will perform those promises by multiplying even unto perfection those things which hee hath promised That by these Argum. 4. For this end hee hath given both the promises and beginnings of these things promised to you that yee might be partakers of the Divine Nature not as to the essence but as to the virtues and perfections which represent the Nature of God in heavenly wisdome holiness and happiness as in a lively Image Therefore hee will multiply to you grace and peace that hee may attain his end in perfecting of you Having escaped Argum. 5. Now you have escaped from the Kingdome of death and the Covenant of sin being freed from destruction wherein the world lies through lust or concupiscencâ—â— Therefore the same gracious good pleasure of God 〈◊〉 multiply to you grace which is opposed to sin and peace which is opposed to destruction Vers. 5. And besides this giving all diligence adde to your Faith Virtue and to Virtue Knowledge After the Preface hee exhorts them to a serious endeavour of growing in Faith and Godliness reckoning up by degrees the chief Christian virtues whereof the first is Faith which opens unto us the first entrance to God to this is adjoyned virtue or following after Righteousness in general because without Faith it is dead and ineffectual Prudence or Knowledge follows which consists in a fuller knowledge of heavenly mysteries and the application of them to practice Vers. 6. And to Knowledge Temperance and to Temperance Patience and to Patience Godliness After this hee requires Temperance whereby every one keeps himself from those enticements whereby hee might be taken off from his duty Hee would have Patience or Fortitude which consists in bearing adversity and not in ceasing from our duty for the evils which pursue us annexed to Temperance and these virtues are four which are commonly called Cardinals to these hee would have three other joyned 1. Godliness which chiefly consists in the very worship of God Vers. 7. And to Godliness Brotherly Kindness and to Brotherly Kindness Charity The other virtue which hee would have added is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Brotherly love whereby wee embrace our Brethren or the houshold of Faith The last virtue is Charity or common love which is to be extended to all men even to enemies Vers. 8. For if these things be in you and abound they make you that yee shall neither be barren nor unfruitful in the knowledge of our Lord Iesus
his sufferings might obtain eternal life Therefore wee ought to love his adopted Sons or our Brethren Vers. 10. Herein is love not that wee loved God but that hee loved us and sent his Son to bee the propitiation for our sins 11. Beloved if God so loved us wee ought also to love one another Argum. 6. Confirming and illustrating the former God hath freely loved us unworthy and undeserving and also enemies who have not onely not merited his love but have no not first desired it but God hath first loved us and that most exceedingly by sending his Son who offered up himself a sacrifice for the expiating of our sins and for the obtaining all the gifts which are necessary for the preparing of us to the possession of eternal life From whence it follows that wee ought to exercise brotherly love one towards another Vers. 11. Vers. 12. No man hath seen God at any time if wee love one another God dwelleth in us and his love is perfected in us Argum. 7. Although God is invisible who could never with corporeal senses bee seen of any in his essence yet if wee love one another wee have communion with him and hee dwells in us Therefore wee ought to follow after love Perfected Argum. 8. From our love of Brethren our love is perfected towards God or demonstrated to bee sincere such God accepts and approves Therefore c. Vers. 13. Hereby know wee that wee dwell in him and hee in us because hee hath given us of his Spirit Argum. 9. Wee have not onely communion with God but wee are also brought to a certain knowledge and perswasion as touching our communion with God and mutual inhabitation from this that God hath given his Spirit or the spirit of love to us from which spirit hee himself cannot bee separated Therefore c. Vers. 14. And wee have seen and do testifie that the Father sent the Son to bee the Saviour of the world Argum. 10. From the experience of the Apostles to this sense Although no man hath seen God at any time yet wee Apostles have seen the effect of the greatest love in him viz. that the Father hath sent his Son to bee the Saviour of the world or all his elect children dispersed throughout the whole world neither can wee conceal from men so much good but out of the love which is in us towards the elect Brethren wee testifie boldly concerning that love of God towards men Therefore all the faithful ought to do the same every one according to his measure Vers. 15. Whosoever shall confess that Iesus is the Son of God God dwelleth in him and hee in God Argum. 11. Inferred from the former and confirming it because not onely the Apostles but also whoever hee bee who out of love to God and the Brethren shall confess both in word and deed the excellency and virtue of Jesus Christ the Son of God as wee do hee hath communion with God as well as wee Therefore yee ought to follow after brotherly love Vers. 16 And wee have known and beleeved the love that God hath to us God is love and hee that dwelleth in love dwelleth in God and God in him Argum. 12. Also from the experience of the Apostles to this sense We Apostles being perswaded by experience and faith as touching Gods love to us are constrained both to bear him witness that hee is love it self both in himself and towards others and to love him and his children Therefore all the faithful who beleeve and have experienced the same ought to do likewise God is love Argum. 13. Seeing that God is love it self whosoever constantly abides in the Faith of divine love towards him and in the endeavour both of exercising love towards God and the Brethren hath constant communion with God and God with him Therefore that this communion may remain firm yee ought to follow after brotherly love Veâ—s 17. Herein is our love made perfect that wee may have boldness in the day of judgement because as hee is so are wee in this world Argum. 14. Both that love of God towards us which is to bee beleeved and that love of God which is to bee exercised towards God and the Brethren is known to bee perfect and sincere and is urged to bee fulfilled by us for this end that wee may stand without fear before God in the day of judgement and as now thinking of that day wee may have boldness as if wee were now standing at Gods tribunal Therefore wee ought to follow aftâ—r brotherly love As hee Argum. 15. Giving a reason of the former from the love of God found in us wee firmly gather that wee in this life are beloved of God and are made conformable to God in this world who is love And therefore wee may bee perswaded as by a certain sign that wee are of the number of those to whom there is no condemnation in the life to come Therefore yee ought to follow after brotherly love Vers. 18. There is no fear in love but perfect love caâ—â—eth out fear because fear hath torment hee that feareth is not made perfect in love Argum. 16. Confirming the former The love of God apprehended by faith and kindling love in us towards God and the Brethren doth so confirm us in a sure belief touching our salvation that wee do not fear wrath and judgement and by how much the perswasion of Gods love towards us doth the more ardently excite in us the endeavour of loving God and our neighbour so much the more strongly the fear of condemnation is cast out at leastwise that which is joyned with torment Feareth Argum. 17. As a conclusion deducted from the former Argument whosoever is tormented with the fear of condemnation is not strongly enough confirmed in the belief of Gods love and the exercise of love towards God and the brethren but wanâ—â— further enâ—rease and exhortations that hee may proceed in love to a fuller certainty Therefore all that perceive in themselves this imperfection ought to endeavour after the love of the Brethren from â—he perswasion of Gods love towards them Vers. 19. Wee love him because hee first loved us Argum. 18. The love whereby wee love God is not the cause of the love whereby God loves us but an after effect Therefore let us endeavour from the perswasion of Gods love towards us more and more to love God and by how much the more vehemently wee endeavour to love God in himself and offering himself in his children to bee loved by us wee shall bee so much the more confirmed of his love towards us Therefore yee ought to follow after love Vers. 20. If any man say I love God and â—â—teth his Brother hee is a lyer For hee that loveth not his Brother whom hee hath seen how can hee love God whom hee hath not seen Argum. 19. The boasting of love towards God is vain where there is not love to the Brethren because Gods grace doth
Satan viz. 1 If they would lay their foundation upon the most holy Doctrine of the Apostles which hath no mixture of humane inventions and would not depart any thing at all from it 2 If they would daily take care to carry on the superstructure and would strive unto perfection in the knowledge and beleef of the Truth revealed in the Word of God 3 If they were diligent in their prayers out of a sense of their necessities following the guidance of the Holy Spirit which helps the infirmities of the Saints and shews them for what and how they must pray according to the will of God Vers. 21. Keep your selves in the love of God looking for the mercy of our Lord Iesus Christ unto eternal life 4 If they indeavoured to love their brethren and neighbours out of a sense of the love of God towards them 5 If they would set the coming of the Lord before their eyes 6 If they apprehended eternal life 7 If against their own unworthiness they adhered to the mercy of Christ who is so to bee our Judge that hee will take the Gospel and the free benefit of our Redemption procured by himself for his rule From this it follows that wee ought to persevere in the Faith Vers. 22. And of some have compassion making a difference 23. And others save with fear pulling them out of the fire bating even the garment spotted by the flesh Arg. 9. Is propounded by way of precept because a reason is given of God to the Church whereby not onely they may persevere but they may reduce into the way those that wandred out and raise up those that were fallen To wit if they would handle every one according to his condition i. e. putting a difference between those that erre mercy and compassion was to be used towards those that were tractable and meek but if any one was stubborn and more securely shall indulge himself in his sin with fear and a more severe castigation they should endeavour to preserve him to wit by excommunication if otherwise hee could not be amended There are two Reasons given of this Reas. 1. Under a fit similitude for where wee see any one in danger to be burnt with fire we stick not to snatch him out by force So are they to be cured who repent not unless they be sharply handled who are to be rescued from hell and destruction even by the severest censures Reas. 2. By an allusion to a Legal type Levit. 15. Because where there is danger of infection and contagion as in obstinate offenders and such as lead the way to others their society is to be avoided and wee must depart from such Libertines given up to the pollution of the flesh As in times past under the Law there was a separation from Lepers and those that were pestilentially infected which is the consequence of excommunication Vers. 24. Now unto him that is able to keep you from falling and to present you faultless before the presence of his glory with exceeding joy The third part of the Epistle remains to wit the conclusion in which hee shews that all the praise of their perseverance is to be given unto God lest any man should ascribe too much to the power of man whose diligence in the use of means as to the premises is so much urged These five following Reasons shew that the praise of not perseverance is wholly to be attributed unto Christ. Is able Reas. 1. Because the power of preserving beleevers wholly abides in him that in this life they might not fall or faint in the course of holiness To present Reas. 2. Because there is power in him to present all his in the day of judgement unblameable in the sight of God with exceeding joy Vers. 25. To the onely wise God our Saviour bee glory and majesty dominion and power now and ever Amen Reas. 3. Because hee is the onely wise God that by his own waies and means hee may accomplish this whole business Saviour Reas. 4. Because hee is our Saviour by his merit office and efficacy it is necessary hee should accomplish what hee hath undertaken Glory Reas. 5. Because in every one of his works hee willeth the manifestation of his glory So that chiefly in this business he will have the glory of his Majesty appear his infinite power to be seen and his supream authority over all men and things to be eminently discovered and acknowledged both now and for ever Therefore you that are true beleevers shall persevere and all the glory of your salvation shall bee given unto God to whom of right it belongs and shall be ascribed for ever Amen THE END A Catalogue of Books printed for Francis Eglesfield Courteous Reader These Books following are to bee sold by Francis Eglesfield at the Sign of the Marygold in St. Pauls Church-yard Books of Divinity PIous and learned Annotations on the Bible with a large and useful Analysis in folio By the learned Iohn Diodate The Body of Divinity it being the sum and substance of Christian Religion Catechistically propounded and explained by way of Question and Answer By Bishop Usher The Holy Court in five Tomes written in French by Nicholas Causine and translated into English by Sir Thomas Hawkins and others The Works of that learned and pious Gentleman Sir Richard Baker Knight are these viz. 1 Meditations and Disquisitions on the Lords Prayer in 4o. 2 Meditations and Disquisitions on the first Psalm in 4o. 3 Meditations and Disquisitions on the seven penitential Psalms in 4o. 4 Meditations and Disquisitions on the seven Consolitory Psalms in 4o. 5 Caâ—o Variegatus or Cato's Moral disticks translated and paraphrased with Variations of Expressings in English verse in 4o. 6 Motives to Prayer in 12. 7 The Apology for Laymens writing of Divinity together with the fall of Lucifer in 12. 8 Meditations and Disquisitions on the Creed a very useful book for these times in 12. 9 Soliloquies for the Soul in 12. A learned Commentary on the first Psalm in 4o. Both by Finneus Fletcher The Purple Island being poetical Miscellanies in 4o. Both by Finneus Fletcher Joy in Tribulation being a Consolation for afflicted Consciences by the same Author in 12. Five Sermons preached on several Occasions at the Court before the Kings Majesty By that Reverend and Learned Divine D. Preston in 4o. Riches of Mercy to men in misery very fit for these times of Atheism and Apostacy by the same Dr. Preston and approved of by Dr. Sibbs in 4o. His Remains containing three excellent Treatises namely Iudas Repentance the Saints spiritual Strength and St. Pauls Conversion by the same Author in 4o. A Commentary on the Divine Revelation of St. Iohn by David Parreus in folio Doomsday or a Treatise of the Resurrection of the Body delivered in 22 Sermons on the 1 Corinthians 15.16 by the Judicious Divine Dr. Day in 4o. Light from Heaven in 4. By Dr. Sibbs Lidas Conversion or the Riches of Mercy in 12.
the second assertion follows from a solid consolation which this way of our Iustification affords against wrath and sin The parts of the Chapter are two In the first is propounded a consolation in repeating the several fruits of our Righteousness by Faith in Christ to verse the sixth In the other is set forth the solidity of this comfort to the end of the Chapter Vers. 1. Therefore being justified by Faith wee have peace with God through our Lord Iesus Christ. The first part of the Chap. in which hee recites nine benefits or fruits which depend upon each other to shew the consolation which Justification by Faith in Christ affordâ— to us The first fruit is peace or reconciliation with God now appeased by our Mediator or through Christ who hath made peace for us Vers. 2. By whom also wee have access by Faith into his Grace wherein wee stand The second fruit is a daily leading by the hand as it were through Christ by Faith into the favour and grace of God that wee might use and enjoy it more and more and bee even wholly taken into it Stand The third fruit is the confirmation of us in this state of grace that wee may not fall from it but constantly stand And rejoyce The fourth fruit is a rejoycing in the most assured hope of enjoying of celestial glory hereafter with God Vers. 3. And not only so but wee glory in tribulations also knowing that tribulation worketh patience 4. And patience experience and experience hope The fifth fruit is a glorying in all tribulations and that in the midst of afflictions to which wee are lyable in this life after wee are justified Knowing The sixth fruit is the giving occasion of rejoycing in tribulations upon a certain knowledge or perswasion of persevering in holiness by the Cross. Because thereby God teacheth us patience and by patience in us affords us new instructions of his grace towards us giving us experience and by experience encreaseth and confirms our faith and hope of present and full freedome hereafter from tribulations Vers. 5. And hope maketh not ashamed because the love of God is shed abroad in our hearts by the Holy Ghost which is given unto us The seventh fruit is a certainty of the possession of the good hoped for or freedome from being ashamed which the frustration of conceived hope causeth for hope arising from Justifying Faith after this manner stirred up and encreased deceiveth not nor maketh him that hopes ashamed Shed abroad The eighth fruit confirming the former is a sense of Divine Love towards us shed abroad in our hearts and filling them which as a certain earnest stablisheth us in the hope of future good things The Spirit The ninth fruit is the Holy Ghost more plentifully given to us who believe in Christ which Spirit works in us this sense of Divine Love towards us and witnesses together with our Spirits that wee are the sons of God and works in us all his other works belonging to Regeneration Consolation and Salvation All that are justified by Faith have right to all these priviledges If there bee any that are Babes in Christ or under any tentation and know not that they are justified and are not acquainted with the Consolations of the Spirit and sorrow under their sins no wonder that they receive no comfort from these fruits Vers. 6. For when wee were yet without strength in due time Christ died for the ungodly 7. For scarcely for a righteous man will one die yet peradventure for a good man some would even dare to die 8. But God commendeth his love toward us in that while wee were yet sinners Christ died for us 9 Much more then being now justified by his Blood wee shall bee saved from wrath through him The second Part. The second part of the Chapter wherein hee shews the solidity of Consolation against wrath and sin by a two-fold comparison whereof the first is of Christ with Christ to ver 12. The other is of Christ which is the second Adam with Adam our first parent to the end There are three members of the comparison of Christ with Christ wherein is proved that they which are justified shall bee saved from wrath by three Arguments The fiâ—st member of the comparison is of the efficacy of Christs love towards us before Justification with the efficacy of his love towards us after our Justification To this sense when wee lay in misery and sin destitute of all strength to deliver our selves Christ in the fulness of time died for us sinners ver 6. Such great love amongst men is scarcely found towards a righteous man unless perchance for a good man and some way profitable to us some would dare to die ver 7. Whereupon the love of Christ is commended to us from this that when wee were yet sinners not yet justified Christ died for us that wee might bee delivered from wrath ver 8. Therefore much more effectual shall the love of Christ bee towards us now justified by his blood that wee might bee delivered by him from wrath ver 9. The Argument is sufficient because the love of Christ towards us now justified cannot bee less than it was towards us when wee lay in our sins This is the first Argument Vers. 10. For if whâ—n wee were enemies wee were reconciled to God by the Death of his Son much more being reconciled wee shall bee saved by his life The second member of the comparison is the efficacy of Christs death before Justification and of his life after Justification after this manner If when wee were enemies the Death of Christ was effectual for the reconciling of us unto God it shall bee effectual to free us from wrath now being justified and reconciled because it is absurd to determine that Christ being raised from the dead and living in heaven should not preserve us from wrath for whom that wee might bee freed hee both died and arose from the dead And this is the second Argument Vers. 11. And not only so but wee also joy in God through our Lord Iesus Christ by whom wee have now received the attonement The third member of the comparison is of the efficacy or virtue of Christ to procure and effect that God might bee ours as a thing properly our own which is greater with the virtue and efficacy of Christ to preserve us from wrath which is less To this sense wee have not this advantage only by Christ that wee should bee preserved from wrath but that which is chiâ—fest of all wee make our boast or rejoyce in God as our peculiar possession through our Lord Jesus Christ who hath not only obtained reconciliation for us but hath applyed it to us now justified by Faith and hath made God reconciled peculiarly ours therefore wee are sure to bee preserved from wrath And this is the third Argument In all which is shewed the solid consolation of those which are justified by Faith Vers. 12. Wherefore as by
fabrick of the world was created whence Argum. 4. The Creatures are subject to vanity and misery not for their own but our fault and they patiently endure it Therefore much more wee who are subject to miseries by our own fault ought patiently to suffer afflictions under the hope of freedome Vers. 21. Because the Creature it self also shall bee delivered from the bondage of corruption unto the glorious liberty of the Sons of God Argum. 5. There is hope of the Creatures that they may bee freed from that servitude into a state proportionable to the future glorious condition of the Sons of God Therefore much more this freedome may bee expected by the Sons of God Vers. 22. For wee know that the whole Creation groaneth and travaileth in pain together until now Argum. 6. Wee know that the whole frame of the World from the time that sin came into it to this day doth groan together and travail together that being freed from the burden of mans sin it might bring forth into the eternal light of all the Sons of God a perfect birth Therefore unless wee would call this a vain instinct of nature at the time appointed of God a full freedome of the Sons of God is to bee expected Vers. 23. And not onely they but our selves also which have the first fruit of the Spirit even wee our selves groan within our selves waiting for the adoption to wit the redemption of the body Argum. 7. Not onely created things but wee our selves who have received peace and joy the first fruits of the Spirit the pledges and beginnings of eternal life do groan expecting a full manifestation of our adoption in the resurrection of our bodies by the power of redemption wrought by Christ to bee freed from all evils Therefore unless wee undervalue the first fruits of the harvest of eternal life and the desires of the Spirit wee ought to take consolation from the certainty of our freedome Vers. 24. For wee are saved by hope but hope that is seen is not hope for what a man seeth why doth hee yet hope for 25. But if wee hope for that wee see not then do wee with patience wait for it Argum. 8. From the nature of hope which is said to save us because it waits for the fulfilling of the promises to salvation Saving Hope is given to us which is a certain and patient expectation not of visible and present things but of good things to come Therefore unless wee renounce saving hope in our afflictions wee shall not want comfort expecting the freedome that is promised from all our troubles Vers. 26. Likewise the Spirit also helpeth our infirmities for wee know not what wee should pray for as wee ought but the Spirit it self maketh intercession for us with groanings which cannot bee uttered Argum. 9. Wee are not alone in our afflictions but wee have the assistance of the holy Spirit our Comforter who supports us labouring under infirmities and instructs us how to pray exciting in us groans which cannot bee uttered being as an advocate for us with the Father Therefore ought wee to take comfort in our afflictions Vers. 27. And hee that searcheth the hearts knoweth what is the mind of the Spirit because hee maketh intercession for the Saints according to the will of God Argum. 10. With the prevention of an objection Some might say wee do not discern the feeling of those confused and indistinct groanings The answer affords an Argument of Consolation God which searcheth the hearts well knows the meaning of the Spirit stirring up those groanings in us accepts of them as agreeable to his will Because hee stirs up in the Saints desires according to the Will of God and after his own manner intercedes Therefore being certain that our prayers are heard wee ought to take comfort in our afflictions Vers. 28. And wee know that all things work together for good to them that love God to them who are the called according to his purpose Argum. 11. As all things so afflictions work together for the good of them that are justified beleevers Therefore they may take comfort in the greatest afflictions Hee describes persons justified or beleevers First That they love God as those who by faith have imbraced the mercy and good will of God in Christ and cannot but love him from their hearts Secondly That they are effectually called being by the Spirit in the Word moved that they should obey the heavenly calling which invites sinners unto Christ. Thirdly That they are called according to his purpose as the Elect of God out of his meer good will before all time without any respect to their merits or worth and upon that ground they are called that they might bee led to eternal life to which they were predestinated Vers. 29. For whom hee did fore-know hee also did predestinate to bee conformed to the Image of his Son that hee might bee the first-born amongst many Brethren Argum. 12. Confirming the former by an indissoluble chain God hath joyned in his decree of Election and predestination a conformity of those that are justified and effectually called to Christ in his likeness every way viz. of his Cross of his holiness and happiness to this very end that the glory of Christ might more appear whilst hee the chieftain as it becomes the first-born is found amongst his Elect Brethren as in an holy and patient enduring of afflictions so in wearing the Crown of Glory after the afflictions are past Therefore they that are justified ought to take comfort in their afflictions while they behold how they make for their own good and the glory of Christ. Vers. 30. Moreover whom hee did predestinate them hee also called and whom hee called them hee also justified and whom hee justified them hee also glorified Argum. 13. Effectual calling and justification which in this life are granted to beleevers the gifts of God as the rings of an indissoluble chain are so firmly joyned with Election and Predestination before all time and with glorification after all time so that hee which is called effectually and justified may bee certain of his Predestination to Eternal Life and certain of his future glorification with God for ever For whom hee hath praedestinated them hee hath called c. Therefore they that are justified have solid consolation though afflicted in this life The third Part. Vers. 31. What shall wee then say to these things if God bee for us who can bee against us The third part of the Chapter containeth a sixfold triumph of those that are justified by Faith in Christ over the enemies of their salvation To this boasting in God hee premiseth an interrogation to shew the undoubted verity of the whole preceding doctrine which no man could justly contradict what shall wee therefore say to these things In answer to this the triumph of all that are justified by Faith in Christ follows amongst which the Apostle reckons himself and in their names as some leader hee
him Reason 3. Confirming the generality of the connection betwixt Faith and Salvation there is no distinction of Jew or Gentile nor exception made with God of any that believes Therefore every one that hath Faith without exception shall bee saved as well Jew as Greek The same Reason 4. Confirming the universality of the connection between Faith and confession of the mouth or sincere calling upon God and Salvation The Lord Jesus Christ is the same and alwayes like himself and rich in his grace to all that call upon him Therefore all that believe and call upon Christ by Faith or confessing him with their mouth shall bee saved Vers. 13. For whosoever shall call upon the Name of the Lord shall bee saved Reason 5. Confirming the connection betwixt true confession of the mouth or calling upon Christ through Faith and Salvation from the testimony of Ioel 2.32 who pronounceth All that call upon the Name of the Lord shall bee saved The second Part. Vers. 14. How then shall they call on him in whom they have not believed and how shall they believe in him of whom they have not heard and how shall they hear without a Preacher 15. And how shall they preach except they bee sent As it is written How beautiful are the feet of them that preach the Gospel of peace and bring glad tidings of good things The second part of the Chapter wherein hee shews the stubbornness of the Jews answering the objections which might have made for their excuse The first objection is from the conjunction of the means ordained to the righteousness of Faith after this sense Seeing it is impossible for those that believe not to call upon the Lord Jesus or for those that hear not the Word to believe or those that have not the Word preached to them that they should hear or the Word to bee preached to whom the Messengers are not sent which connection is gathered from the words of Isaiah who joyns together the Gospel and the Preachers the sending of Messengers and the Hearers rejoycing the feer or the coming of the Preachers with gladness in those that received them It follows that the Jews are to bee excused at least from a stubborn rejecting of Gospel righteousness because they heard not the Gospel Vers. 16. But they have not all obeyed the Gospel For Esaias saith Lord Who hath believed our report The Apostle answers That the Jews heard and did not believe which hee proves from the Prophets complaint bewailing that few believed the word of the Prophets Therefore the Jews are not to bee excused from stubbornness Vers. 17. So then Faith cometh by hearing and â—earing by the Word of God From the same testimony hee confirms the connection of Faith hearing and the Word of God that hee might draw on the unbeleeving Jews and provoke those that beleeved to use the means Vers. 18. But I say have they not heard yes verily their sound went into all the earth and their words unto the ends of the world Hee repeats the Objection and answers that the allegation to wit that the Jews did not hear the Gospel was false because the sound of the Gospel went throughout the whole world as the voice of the day and night as it is said Psal. 19.5 to which place the Apostle alludes Vers. 19. But I say Did not Israel know first Moses saith I will provoke you to jealousie by them that are no people and by a foolish Nation I will anger you Another Objection But perhaps the Israelites did not know or understand the offer of the Gospel but through ignorance refused the doctrine they understood not Therefore they may bee excused in point of pertinacy Hee refels this Objection by a threefold testimony of Scripture The first is out of Moses Deut. 32.21 who foretells that because of the Covenant of Grace rejected or the conjugal Covenant violated it should come to pass that the Jews should bee rejected from the Covenant and that the Gentiles should bee taken in in their stead Therefore the Jews are guilty of stubborn refusing grace Vers. 20. But Isaiah is very bold and saith I was found of them that sought mee not I was made manifest to them that asked not after mee The second Testimony from Isaiah 65.1 who boldly i. e. not fearing persecution from his people foretells that for the Jews frowardness and stubborn rejecting of grace it should come to pass that God casting off the Jews would take the Gentiles that sought him not into communion with him by faith Vers. 21. But to Israel hee saith All day long I have stretched forth my hands unto a disobedient and gain-saying people The third Testimony wherein out of Isa. 65.2 hee proves in express terms that the Jews were condemned for their rebellion Because God all the day long or all the time of his forbearance did offer himself to them as a Father with his arms spread forth but they refused him Therefore the Jews are guilty of rejecting his grace and for this cause are justly cast off by God CHAP. XI THe Apostle mitigates his speech of the Jews rejection in this whole Chapter And that the Gentiles might not wax proud against the Jews as altogether abjects and lost hee proves by eighteen Arguments that the Jews are not to bee despised Vers. 1. I say then hath God cast away his people God forbid for I also am an Israelite of the seed of Abraham of the tribe of Benjamin Argum. 1. God hath not cast off all and every one of the Jews Hee hath not cast off his Elect people Therefore the Jews are not to bee despised as if they were all cast-awayes This Argument hee backs with three Reasons Reas. 1. I Paul come of that Nation and yet not a cast-away Therefore not all and every one of the Jews are cast off Vers. 2. God hath not cast away his people which hee foreknew Reas. 2. The Elect people whom hee fore-knew is not rejected because of the Election and the unchangeableness of his love Therefore all are not cast-off Vers. 2. Wot yee not what the Scripture saith of Elias how bee maketh intercession to God against Israel saying 3. Lord they have killed thy Prophets and digged down thine Altars and I am left alone and they seek my life 4. But what saith the answer of God unto him I have reserved unto my self seven thousand men who have not bowed the knee to the Image of Baal 5. Even so then at this present time also there is a remnant according to the election of Grace Reas. 3. As in the times of Elias when the whole Nation seemed to him to bee lost and cast away God reserved to himself seven thousand of his Elect So in this temporal rejection of the Jews God hath reserved some according to the Election of Grace Therefore all are not cast off Vers. 6. And if by Grace then is it no more of Woâ—ks otherwise Grace is no more Grace But if
are one body in Christ Therefore all ought to concurre modestly every one for his part to maintain the unity of the body In particular Reason 4. As in the natural body so in the Ecclesiastical body each of the members are not onely of the whole body but of one another or every member is intended to promote the benefit of another Therefore all ought to serve each other mutually promoting the benefit of each other and not proudly and imprudently hinder one another Vers. 6. Having then gifts differing according to the Grace that is given to us whether prophesy let us prophesy according to the proportion of faith Reas. 5. Those divers gifts which wee have are communcated through the Grace and good pleasure of God who hath bestowed them Therefore let us not grow proud but modestly demean our selves Whether Prophesie Hee descends to particular ordinary publick gifts and to each hee prescribes their operations and bounds Hee makes two kinds of functions The first is Prophesie The second of a Deacon Prophesie comprehends the handling of the Word Hee saith having Prophesie let us prophesie according to the proportion of Faith i. e. Let us onely teach that which God hath propounded to be beleeved in the Scripture and that which wee solidly know or beleeve to bee the sense of Scripture Vers. 7. Or Ministery let us wait on our Ministring or hee that teacheth on teaching The second kind of Ecclesiastical functions is that of Deacon which contains all the gifts subservient to the Ministry of the Word as afterward hee declares Concerning which hee prescribes that hee which is imployed in that office would contain himself in it and would not aspire higher unless orderly called Hee that teacheth Hee subdivides Prophesie into the office of Teachers and Pastors By Teachers hee understands those who teach by office and labour in informing of our minds in the knowledge of the Truth and these hee commands that they diligently use their ability in teaching and wholly give themselves to it Vers. 8. Or hee that exhorteth on Exhortation hee that giveth let him do it with simplicity hee that ruleth with diligence hee that sheweth mercy with chearfulness By Pastors hee understands those who exhort and labour in moving the affections and have ability not onely for interpreting the sense of the Scripture but prudently to apply the Word for the present benefit of hearers with stirring up the affections These hee commands to attend to Exhortation Hee that distributes Hee reckons up three kinds as it were of Deacons subservient to the Ministery of the Word The first is of those that distribute i. e. by way of Office they are set over the treasurie of the Church the goods of the Church and the collections of the Saints they dispence to the publick uses of the Church hee commands these that they distribute with simplicity that is with good fidelity without acception of persons and respect to private advantage Hee that Rules The second kind is of those which are otherwise called 1 Cor. 12.28 Ruling Presbyters and by office were set to over-see the manners of the people that scandals might bee avoided and removed from the Church These hee commands that they diligently and carefully attend to their duty Hee that shews mercy The third kind of Deacons is of those who by office were to shew pitty and were set to over-see the poor the sick those that were banished and others that were afflicted in the Church These hee commands that they attend to their duty with chearfulness lest with their frowardness they more afflict those whom a disease or poverty or banishment hath already afflicted In all these Precepts hee distinguishes betwixt themselves divers functions by divers gifts and divers subjects setting several kinds of Officers over divers imployments using the like way of commanding in all of them The third Part. Vers. 9. Let love bee without dissimulation abhorre that which is evil cleave to that which is good The third part of the Chapter wherein hee changes the form of command and delivers Precepts touching Christian virtues in number about sixteen Love The first Precept That the signs whereby wee express our love should come from a sincere heart without dissimulation Abhorring Precept 2. That wee so abhorre evil or sin that wee suffer not our selves to bee drawn into fellowship with it And that wee so embrace goodness or virtue that wee suffer not our selves to bee drawn away from it Vers. 10. Bee kindly affectioned one to another with brotherly love in honour preferring one another Precept 3. That the love of Christians among themselves which is founded by the bond of Grace should bee as the love of Brethren which is founded by the bond of nature viz. constant and earnest In honour Precept 4. That in the testifying our opinion by outward signs concerning the virtue or worth of any one wee do not expect what is due to our selves but that wee go before others giving them the honour which belongs to them Vers. 11. Not slothful in business fervent in spirit serving the Lord Precept 5. Concerning diligence in the duties which by our Calling are due to God and our neighbour That wee bee not slothful dull and cold as if wee had no mind to the doing of the things but that wee undergo those offices with fervency of spirit and intenseness of zeal taking the occasion of doing well in the just opportunity consecrating this ferventness of spirit to God not to our own private affections Vers. 12. Rejoycing in Hope patient in Tribulation continuing instant in Prayer Precept 6. Concerning remedies to bee used in our afflictions 1. That wee glory in the hope of deliverance 2. If evils increase that wee behave our selves patiently 3. If help seem to bee delayed that wee continue in prayers and give not way to evil Vers. 13. Distributing to the necessity of Saints given to hospitality Precept 7. That wee communicate of our goods to the necessities and want of the Saints especially of those that live amongst us and that wee by our hospitality freely tendered to them succour strangers and those that are banished which come unto us Vers. 14. Bless them which persecute you bless and curse not Precept 8. That wee do not recompence slanders and reproaches the ordinary persecution of the world with revilings again but that wee dissolve them by patience and blessing And because this is very contrary to flesh hee twice commands it and the third time forbids the contrary Vers. 15. Rejoyce with them that do rejoyce and weep with them that do weep Precept 9. Hee commends to us a brotherly sympathy or fellow-feeling as well in the adversities as prosperitie of our neighbour as it becomes the members of the same body Vers. 16. Bee of the same mind one towards another Minde not high things but condescend to men of low estate Bee not wise in your own conceits Precept 10. That wee promote mutual concord and bear
in the faith Vers. 6. Greet Mary who bestowed much labour on us The pains of Mary toward the Faithful and the Apostles hee would have the Church take notice of and acknowledge that hee might encourage or exciâ—e the like pains in others Vers. 7. Salute Andronicus and Junia my Kinsmen and my fellow-prisoners who are of note amongst the Apostles who also were in Christ before mee Andronicus and Iunia of the Apostles Kindred are said to bee of note among the Apostles because they were known and approved of by the Apostles and highly accounted of among them who also were converted to the Faith before the Apostle Paul and were partners of his sufferings for the Gospel in prison and bonds Vers. 8. Greet Amplias my beloved in the Lord. Amplias is said to bee worthy of love in the Lord for the faith and piety which was vouchsafed of the Lord. Vers. 9. Salute Urbane our helper in Christ and Starchys my beloved Urbane seems to bee one of the Pastors of the Church at Rome and an helper of the Apostle in his labours in the Gospel Vers. 10. Salute Apelles approved in Christ. Salute them which are of Aristobulus houshold Apelles hee calls approved because hee gave certain evidences of his faith and constancy Vers. 11. Salute Herodion my Kinsman Great them that bee of the houshold of Narcissus which are in the Lord. Hee doth not salute Aristobulus and Narcissus because they continued unbeleevers as wee may safely conjecture but their Christian houshold servants that they might bee confirmed in the Faith and continue their obedience towards their Masters though unbeleevers Vers. 12. Salute Traphena and Tryphosa who labour in the Lord. Salute the beloved Persis which laboured much in the Lord. Hee salutes the approved Matrons which contributed their labours zealously and successefully for the promoting of the Gospel Vers. 13. Salute Rufus chosen in the Lord and his Mother and mine Hee salutes Rufus an eminent young man whose Mother very much respected Paul even as much as shee did Rufus her own Son Vers. 14. Salute Asyncritus Phlegon Hermas Patrabas Hermes and the Brethren which are with them 15. Salute Philologus and Julia Nerius and his Sister and Olympias and all the Saints which are with them Because hee could not insist upon the rehearsal of all setting down some Saints by name the rest hee salutes in general Vers. 16. Salute one another with an holy kiss Because in those times amongst the signs of mutual love a kiss was as now the shaking of right hands amongst us hee commands that they salute one another holily without fraud and deceit Vers. 16. The Churches of Christ salute you Salute The second part of the Chapter follows wherein the Apostle salutes the Romans in the name of the Churches amongst which hee was conversant who understood his purpose of writing to the Romans Vers. 17. Now I beseech you Brethren mark them which cause divisions and offences contrary to the doctrine which yee have learned and avoid them Hee interposes as it were in a Parenthesis his admonition to observe restrain and excommunicate those which should move any thing against the Apostolical doctrine or discipline already received by them to the renting of the Church and commands to avoid fellowship viz. after they were excommunicated by the Church Vers. 18. For they that are such serve not our Lord Iesus Christ but their own belly and by good words and fair speeches deceive the hearts of the people Hee adds four Reasons of this his admonition First because such men whoever they bee serve not God but their own belly minding worldly things i. e. their own lusts and advantages but not the welfare of the Church Reason second Because unless they bee observed by the wiser sort the more simple are easily deceived by their feigned words by which means they make a schism in the Church Vers. 19. For your obedience is come abroad unto all men I am glad therefore on your behalf but yet I would have you wise unto that which is good and simple concerning evil Reason the third Because there was danger leâ—t the commendable readiness of the Romans to beleeve the Preachers might bee exposed to some impostures unless they were wary viz. except they tempered that simplicity with prudence respecting simplicity onely as to mischief but in other things following after prudence lest they bee wronged by the subtilty of others Vers. 20. And the God of Peace shall bruise Satan under your feet shortly The grace of our Lord Iesus Christ bee with you Amen The fourth Reason Because although wee must conflict with Satan the author of contentions yet the Goâ— of Peace will give victory to us when wee have a while combated with those that trouble us which Argument the Apostle concludes with an Apostolical benediction Vers. 21. Timotheus my work-fellow and Lucius and Jason and Soâ—ipater my kinsmen salute you The Parenthesis being shut up hee subjoyns the salutations of other Saints with him to the Romans the first of whâ—m is Timothy the Evangelist after him Lucius who as it seems is that Cyrenean Act. 13.1 Iason of whom Act. 17.5 Sosipater of whom Act. 20.4 Vers. 22. I Tertius who wrote this Epistle salute you in the Lord. Tertius Pauls Secretary who wrote this Epistle in honour of his Ministery hee receives this mentioning of himself from the Holy Ghost as it were in reward of his faithfulness Vers. 23. Gaius mine Host and of the whole Church saluteth you Erastus the Chamberlain of the City saluteth you and Quartus a Brother 24. The grace of our Lord Iesus Christ bee with you all Amen Gaius of whom Act. 20.4 and 1 Cor. 1.14 commends himself to the Romans and in the mean while is commended by Paul to the Romans that his house did not onely give entertainment to Paul but also the whole Church in which they met for the performance of religious duties Erastus the Chamberlain of the City of Corinth to whom is added Quartus a Brother by name hee shuts up these salutations repeating his Apostolical wish Vers. 25. Now to him that is of power to establish you according to my Gospel and the preaching of Iesus Christ according to the revelation of the mystery which was kept secret since the world began In the three last verses hee concludes this excellent Epistle with a solenm thanksgiving in which hee asserts the Faith and the certainty of the Romans salvation against all fear which dangers persecutions Impostors Schismaticks or their own infirmities or any other temptations might cause in them and that by reason of the power and good pleasure of God which God by the Gospel set down in this Epistle as it were holds forth his arms for their salvation and also hee commends his Gospel upon a sixfold account First Because it is the preaching of Jesus Christ 2. Because it is the Revelation of the Grace of God which was kept secret for although Grace was made known
many months tryal that hee had stayed amongst them In simplicity and godly sincerity I have alwaies behaved my self so as to approve my self to God my own and other mens consciences Therefore there is no reason that you should suspect any change either of my carriage or affection towards you Not with Argum. 2. Hereby hee confirms the former The fountain of my conversation was the Grace of God which is like it self and alwaies constant not that subtil wisdome whereby carnal men for their profits sake counterfeit respect to others which indeed they have not Therefore let no suspition bee amongst you about the change of my carriage and affection towards you Vers. 13. For wee write none other things unto you than what you read or acknowledge and I trust you shall acknowledge even to the end Hee confirms what hee had said before adding a third Argument Because his deeds and his writings were answerable to each other wherein hee seems to tax his adversaries who carried themselves otherwise as in the former Argument which hee proves by the testimony of the Corinthians themselves who although they were somewhat disturbed by the whisperings of adversaries yet they acknowledged his sincerity and constancy and hee hoped they would afterwards do the like Therefore c. Vers. 14. As also you have acknowledged us in part that wee are your rejoycing even as yee also are ours in the day of our Lord Iesus Argum. 4. Because in some measure although not with that confidence as became them against the false Apostles the Corinthians boasted of their conversion by the Apostle and the Apostle boasted of them as the fruit of his Apostleship and further hee hoped to glory in the day of judgement Therefore c. Vers. 15. And in this confidence I was minded to come unto you afore that you might have a second benefit 16. And to pass by you into Macedonia and to come again out of Macedonia unto you and of you to bee brought on-ward my way to Judea Argum. 5. Because hee had a purpose to go to the Corinthians in confidence of mutual good will that hee might compleat the first benefit of their conversion by confirming their Faith as a second benefit and that hee might receive expressions of their good will towards him in the duties which hee reckons up to the increase of their mutual love Therefore c. Vers. 17. When I therefore was thus minded did I use lightness or the things that I purpose do I purpose according to the flesh that with mee there should bee yea yea and nay nay Argum. 6. By answering the Objection proposed I have deferred my comming unto you longer than I would not out of the levity of a mind changed but as afterwards it shall appear out of love to you that I might spare you who ought to bee chastised with the censures of the Church had I come to you before Therefore ought you not to suspect the alienation of my mind from you The Objection is propounded in the same terms in which his adversaries did reproach him as vain and light speaking like carnal and unregenerate men and promising what hee intended not to perform as those that sleightly promise and easily change their mind neither whose words and by consequence nor doctrine carryed any certainty to whom therefore no credit was to bee given Vers. 18. But as God is true our word toward you was not yea and nay Hee answers the Objection and because hee is more careful that nothing should bee imputed to his Doctrine as also to his Credit hee answers first for his Doctrine and confirms the truth thereof by five Reasons Reason 1. Because his Doctrine was the Word of God it must of necessity bee true because God is faithful and true whose dictates and precepts onely hee taught among them not sometimes affirming sometimes denying as those that are not constant to themselves use to do Therefore they were to make no doubt of the truth of his doctrine Vers. 19. For the Son of God Iesus Christ who was preached among you by us even by mee and Sylvanus and Timotheus was not yea and nay but in him was yea Reason 2. My Doctrine and the Doctrine of my companions contained nothing but Jesus Christ onely who is the unchangeable Son of God and the eternal verity alwaies constant to himself Therefore you are not to make any doubt of my Doctrine Vers. 20. For all the Promises of God in him are yea and in him Amen unto the glory of God by us Reason 3. Confirming the former All the Promises of God in and through Christ are firm unchangeable and compleat partly inasmuch as hee is the Son of God by whom all things are made partly inasmuch as hee is Mediatour God-man who compleated for us our Redemption and procured it by his merit that the good things promised might bee performed to us and really hee applies them to us Therefore our preaching which contains nothing else is necessarily certain and no doubt to be made of it To the glory of God Reason 4. As the Promises of God are yea and Amen in Christ i. e. that is really and indeed ratified and compleat and so they are acknowledged and preached by us it makes to the glory of God who will not have his Promises fulfilled but in Christ Therefore our preaching is so sure and firm as the purpose of God is in glorifying himself in his Son neither must you doubt any thing in the matter Vers. 21. Now hee which stablisheth us with you in Christ and hath annointed us is God 22. Who hath also sealed us and given the earnest of the Spirit in our hearts Reason 5. God is the Author of this our Faith in Christ confirming both the preaching of us Apostles and the Faith of you Corinthians as many of you as are sincere partly by communicating the several gifts of the Spirit as it were an unction from Christ partly by setting to his seal to our Faith making us certain of the Truth of the Gospel and stirs up ineffable and glorious joy in us which is as it were the earnest of our future happiness Therefore our preaching is sure nor ought you to make any doubt of it All these Arguments being weighed upon no ground could the Corinthians suspect that in the preaching of the Apostles so many waies divinely confirmed there could bee any uncertainty or falshood and so hee prevents an Objection as it tended to destroy the Truth of the Gospel Vers. 23. Moreover I call God for a record upon my soul that to spare you I came not as yet unto Corinth Here hee answers the Objection so far as concerned his credit and carriage by shewing the reason of his not comming unto them viz. That time of repentance being granted to the Corinthians hee might spare them i. e. restrain himself from a severe course with them which at present hee was forced to use and hee confirms his Word with
The solidity of this his confidence or perswasion is confirmed by seven Signs all which did stir up his mind to faithfulness Sign 1. Is a desire of departing out of this life that hee might obtain immortality or bee endued instead of a corruptible body with immortal glory An Argument certainly of a mind conscious of its sincerity and certified of future happiness Vers. 3. If so bee that being clothed wee shall not bee found naked Hee limits this sign and priviledge of being endued with future glory That it may belong to those onely who departing out of this life to an immortal and immutable state are not found naked i. e. not destitute of that true covering whereby our filthy nakedness is covered which covering is Christ or Christs Righteousness which can alone cover our sins wherein our nakedness consists This therefore is the second Sign of his solid desire of going out of this life and of a mind very conscious of the faithful administration of his office that hee knew himself to bee in the number of those to whom alone the certainty of being cloathed upon with glory belonged to wit of those who are cloathed already with that covering whereby the foul nakedness of sinners is covered i. e. the Righteousness â—f Christ with which except a man bee cloathed in this life hee shall bee found naked in the other and shall remain naked for ever Vers. 4. For wee that are in this Tabernacle do groan being burdened not for that wee would bee uncloathed but cloathed upon that mortality might bee swallowed up of life Sign 3. That the desire of his departing this life arising from this confidence was holy i. e. it was derived not so much from the weariness of natural life but from the hope of a better This is that which hee saith although hee groan and bee sorrowful in his body yet hee would not bee uncloathed of this body but that this body might bee cloathed upon with immortality and that mortality might bee swallowed up of immortality Vers. 5. Now hee that hath wrought us for the self-same thing is God who also hath given unto us the earnest of this Spirit Sign 4. That this desire is not natural but the supernatural work of God stirred up and formed in the hearts of his own by the special work of God It is God that hath wrought formed and created us for this thing His confidence therefore is solid Who also Sign 5. That this confidence of a better life is sealed by the earnest of the Spirit having as it were a taste and experience of that life in the peace and joy of the Spirit i. e. in the first fruits of that happiness which is to come Vers. 6. Therefore wee are alwaies confident knowing that whilst wee are at home in the body wee are absent from the Lord. Sign 6. That this confidence is firmly grounded in the certain perswasion of his nigher access to the Lord which should bee vouchsafed to him after death when doubtless even as in one house hee should dwell with God who now in the body is as absent from the Lord. Vers. 7. For wee walk by Faith not by sight 8. Wee are confident I say and willing rather to bee absent from the body and to bee present with the Lord. Sign 7. Confirming the former that hee knoweth himself to walk by Faith in this life and not by sight of the beatifical vision which abideth for us in the life to come who in our sense are absent from the Lord while wee are present iâ— the body Therefore more vehemently and confidently hee did both desire and chuse to go to the Lord rather than to remain in the body Vers. 9. Wherefore wee labour that whether present or absent wee may bee accepted of him That this confidence confirmed by so many signs of sincerity was the impellent cause to his faithfulness in his Ministery hee now expresly declares Because whatsoever change towards life or death did happen to him out of this confidence hee did indeavour to please God with no less diligence than those which contend for honour that both in this life or pilgrimage and in his death or approaching to God hee might bee made acceptable to him Vers. 10. For wee must all appear before the judgement seat of Christ that every one may receive the things done in his body according to that hee hath done whether it bee good or evil His second impellent cause to faithfulness in his Ministery is the consideration of punishments and rewards which abide every one according to their works at the last judgement in which God will inflict punishments upon the wicked but to the godly whose good works after their sins are pardoned onely remain hee shall render rewards Vers. 11. Knowing therefore the terrour of the Lord wee perswade men but wee are made manifest unto God and I trust also wee are manifest in your consciences He shews by calling God and the consciences of the Corinthians to bee his witnesses that this Argument hath urged him to faithfulness in the Ministery For the apprehension of that future terrible judgement hath affected this that he exhorted all to reconciliation with God by Faith Vers. 12. For we commend not our selves again unto you but give you occasion to glory on our behalf that you may have somewhat to answer them which glory in appearance and not in heart He solves two Objections which his adversaries may object against him so earnestly glorying of his faithfulness Object 1. Thou O Paul gloriest some one may say whilst thou commendest thy self Hee answers that hee did not say these things for that end but that the Corinthians may have that for his defence whereby to repress their vain and boasting Teachers who did diminish the authority of the Apostle amongst them and did glory in the presence of men otherwise than their conscience and the truth of the matter did permit For they being destitute of piety or matter of glorying in heart they gloried in their adulterated eloquence Vers. 13. For whether wee bee besides our selves it is to God or whether wee bee sober it is for your cause Object 2. But O Paul thou art besides thy self who doest so openly confute such Teachers Hee answers that hee did not dispute but give a reason of the fact as it did become a wise man to wit that hee uttered those things for the glory of God and their salvation For sayes hee if I praise my Ministery which seems to bee the part of one besides himself I do it for the Glory of God lest my Gospel should bee undervalued If I speak humbly of my self as sober men use to do I do it for your good Vers. 14. For the Love of Christ constraineth us because wee thus judge that if one dâ—ed for all then were all dead The third impellent cause to faithfulness containing a reason of the former saying is his love wherewith hee loved Christ which did cast
upon him as it were bonds and constrained him that hee being unmindful of himself did both speak and do those things onely which might promote the Glory of Christ and the good of the Church Vers. 15. And that hee died for all that they which live should not henceforth live to themselves but unto him which died for them and rose again Hee giveth a reason of his love and adds the fourth impellent cause to wit the love of Christ to us Christ saies hee when wee were all dead in respect of our desert and the justice of God alone died in the room of all of us that beleeve in him That wee being delivered from deserved perdition should not serve our selves but Christ our Redeemer why therefore should not I bee faithful in the business of Christ Vers. 16. Wherefore henceforth know we no man after the flesh yea though we have known Christ after the flesh yet now henceforth know wee him no more Hee prevents an Objection to this end that hee might give account why hee checked those glorious Corinthian Doctors not regarding his esteem with the ignorant So that hee might promote the Glory of Christ and the Churches safety Some one might say but it behoved him to regard the dignity of so many worthy Teachers amongst the Corinthians who shined with Eloquence Learning Riches Honours and Nobility of Parentage For some of these were of the Jews and perhaps did boast that they were of the Tribe of Iudah and did arrive to Christs kindred as it is credible from what follows Hee answers three waies drawing every one of his answers as conclusions from vers 12. Answ. 1. That hee doth not look at Riches Honours Parentage Eloquence and the rest neither did hee esteem any man from outward things by which the esteem of men is encreased or diminished with worldlings and those that are carnal Tea Answ. 2. That hee did not judge any more of Christ himself according to his external condition or detract from his estimation by reason of his poverty and ignominy in the world as in times past hee esteemed being in a mistake And therefore hee did not esteem any one more valuable because of his Riches Honours and Parentage c. Vers. 17. Therefore if any man bee in Christ hee is a new Creature old things are passed away behold all things are become new Answ. 3. Shewing the duty of the faithful ingrafted into Christ to bee this that as new Creatures they should labour for the newness of a right judgement and an holy life And that these worldly things should not bee so highly esteemed hee proves from Isa. 65.17 where God promiseth an abolition of old things and that hee will make a new Heaven and a new Earth i. e. all things new under the Kingdome of Christ Whence it follows that those things onely are to bee had in estimation amongst Christians which reach to a new Creature or Regeneration For all things are made new to those that are renewed when they are reconciled to God they have all Creatures as it were reconciled to them and now they use them after a new manner for the Glory of God and their own salvation setting a price upon every thing according as it makes or not makes for the promoting of the Kingdome of God in themselves and others Vers. 18. And all things are of God who hath reconciled us to himself by Iesus Christ and hath given unto us the Ministery of reconciliation The fifth impellent cause to faithfulness in his Ministery is the grace and goodness of God towards him which cause returning to his purpose and looking up to God hee asserts the Author of the New Creature whereof hee had even now spoken and of all graces Because the Grace of God towards him had brought to him a double priviledge to wit reconciliation by Christ and a Ministerial office for the reconciliation of others from hence hee acknowledges a twofold Obligation for his faithfulness in the Ministery Why therefore should not hee approve himself faithful Vers. 19. To wit that God was in Christ reconciling the world unto himself not imputing their trespasses unto them and hath committed unto us the word of reconciliation The sixth impellent cause is the excellency of preaching of which hee propounds a short collection wherein 1 The Father who by reason of sin was removed far from us declares himself to come near unto us in Christ who is the true IMMANUEL God with us 2 The Father reconciled as for his part declares himself to do that in Christ for the Elect world that they beholding their enmities betwixt themselves and God as for their part may come again into favour and bee reconciled with God through Christ. 3 The means is shewn by which men may bee reconciled to God viz. by remission or a not imputing of sins which God most graciously doth offer 4 The instrument of applying the Grace of reconciliation obtained by Christ is shewn viz. the word of reconciliation committed to the Apostles and to the other Ministers In which so excellent and so necessary a Ministery hee could not bee but faithfull when hee set those things before him Vers. 20. Now then wee are Embassadors for Christ as though God did beseech you by us wee pray you in Christs stead bee yee reconciled to God The seventh impellent cause to faithfulness is the excellency of the person which hee represents which cause hee propounds and together with the whole precedent Doctrine hee makes use of by which very thing shewing the endeavour of his faithfulness To this end hee importunes all and diligently urges all with his authority as an Embassadour and also submissively and lovingly as bearing the Image of God that every one would more heartily accept the reconciliation offered of God that the remainders of enmity being taken away which unbelief cherisheth within all may become the same Spirit with God Vers. 21. For hee hath made him to bee sin for us who knew no sin that wee might bee made the righteousness of God in him Lastly That hee may perswade to the obedience of Faith and to the receiving of a fuller measure of reconciliatioâ— hee sheweth that an open and expedient way to reconciliation is because Christ the innocent Mediator and pure from sin by his consent and agreement with the Father in a judicial manner is accounted guilty of our sin yea truly hee was made an Expiatory Sacrifice for our sin expresly for that end that wee believing in Christ may bee made partakers of Christs righteousness judicially by imputation and so may bee made perfectly righteous and as it were by that righteousness which chiefly pleases God through this excellent and divine way of reconcilement which the wisdome of God hath invented and grace hath made ours But hee adds this in him that wee might necessarily understand that wee are engraffed into Christ by Faith by which this righteousness may bee ours because from our conjunction
serve our neighbours Vers. 22. Wives submit your selves unto your own Husbands as unto the Lord. Now follow the oeconomical Precepts 1 That Wives should bee in subjection to their own Husbands chastly sincerely and in lawful things The reasons whereof are four As unto the Lord Reason 1. Because Christ commanded that the Wife should bee subject to her Husband and accounts of that subjection as if shee yeelded obedience to himself and in like manner looks upon the Wives rebellion against her Husband as rebellion against himself Vers. 23. For the Husband is the Head of the Wife even as Christ is the Head of the Church and hee is the Saviour of the body Reas. 2. Because the Husband is in honour and authority over the Wife as the head is over the body Therefore it is meet that the Wife â—â—ould bee in subjection to him As Christ Reas. 3. Because 〈◊〉 will have the Husbands authority over the Wife to â—ee a similitude of Christs authority over the Church And hee is Reas. 4. The same similitude is illustrated As Christ is the Head of the Church for its good so the Husband is the Head of the Wife for her good whom hee ought in all things to defend châ—rish and comfort And as it is expedient for the Church to bee obedient to Christ so it is for the Wife to bee obedient to her Husband Vers. 24. Therefore as the Church is subject unto Christ so let the Wives bee to their own Husbands in every thing From these reasons hee inferrs the conclusion that it is necessary for the Wife to bee obedient to her Husband in all things which hinder not her due subjection unto God and Christ. Vers. 25. Husbands love your Wives even as Christ also loved the Church and gave himself for it Prec 2. Which is given to men that they should love their Wives the reasons thereof are five As Reas. 1. From the example of Christs love towards the Church which love the Apostle commends from these four marks 1 That Christ out of his love offered himself for the Church which was then lost Vers. 26. That hee might sanctifie and cleanse it with the washing of water by the Word 2 That hee loved his Church and offered himself for it to the end that hee might sanctifie it or of a prophane and impure Church make it a holy one Washing 3 That Christ doth effectually cleanse his Church by virtue of his blood and of his free promise which hee applies to us by the ordinary means of Baptism and of the Word as by instruments of his Spirit ordained for the confirmation of Faith and the communication of virtue Vers. 27. That hee might present it to himself a glorious Church not having spot or wrinckle nor any such thing but that it should bee holy and without blemish 4 That hee hath loved his Church for this end that hee might at length present it glorious in Heaven without any mark or token either of sin or misery and hee will ever prosecute this his work till hee hath brought it to pass Vers. 28. So ought men to love their Wives as their own bodies hee that loveth his Wife loveth himself Reas. 2. Of the Precept given to men touching loving their Wives Because Wives are the bodies of their own Husbands according to that Law of God They two shall bee one flesh Hee that loveth Reas. 3. Because hee which loveth his Wife loveth himself and performs the office of love unto himself for that love of a mans own Wife doth every way redound to the Husbands good Vers. 29. For no man ever yet hated his own flesh but nourisheth and cherisheth it even as the Lord the Church Reas. 4. Because it is as unnatural to a Wife and good Husband not to love his Wife as it is to hate his own flesh and it is as agreeable to reason to favour and make much of his Wife as it is to regard his own flesh As Hee confirms and illustrates this reason by the example of Christ which hee wills us alwaies to have in our eye as the most perfect example of love Vers. 30. For wee are members of his body of his flesh and of his bones Hee proves that Christ loved us as his own flesh and that it was not possible for him to hate us but hee was as it were constrained out of love to maintain and cherish us because wee are members of his body flesh of his flesh and bone of his bone that is wee are as nearly joyned to him as Eve was to Adam for what Eve owed to Adam in the flesh wee owe to Christ in the regeneration of our spirit and much more In the forming of Eve Adam lost onely one rib but in the reforming of the Church Christ lost his life Onely the matter of Eve was from Adam but the Church hath from Christ its natural formation and spiritual reformation in respect of both the body and soul of every member Vers. 31. For this cause shall a man leave his Father and Mother and shall bee joyned unto his Wife and they two shall bee one flesh Reas. 5. Where hee proves both that the Church owes its beginning to Christ and that Husbands ought to love their Wives even from the institution of marriage which requires that by reason of the streight knot between Husband and Wife a man shall leave Father and Mother and bee joyned to his Wife and they two shall bee united into one flesh by the bond of wedlock by which they now have a mutual right to and power over one another the words of this institution have a typical sense for God in that saying Gen. 2.23 Thou art flesh of my flesh and bone of my bone intended to represent the union of Christ and the Church and to shew that wee are bone of Christs bone and flesh of Christs flesh that is that wee are most nearly united to Christ because in the speech of Adam to Eve it was prefigured that Christ as hee was one flesh with us and made us one flesh with himself by a spiritual wedlock did as it were leave his own Father laying aside after a manner that glory which hee had with the Father abasing himself when hee was in the form of God and taking upon him the form of a servant Also it was prefigured that Christ should leave Mary his Mother that by dying hee might buy the Church to bee his Spouse with which hee would bee one flesh Vers. 32. This is a great mystery but I speak concerning Christ and the Church The Apostle viewing this last thing not the carnal wedlock but the union of Christ with the Church calls it a great mystery and lest any one should otherwise understand his saying hee signifies in express words that hee doth not speak this of the mystery touching the carnal marriage of Husband and Wife but concerning the spiritual conjunction of Christ and the Church which is made by virtue of
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-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
Philippians Faith in which also the Apostle assures them of his love towards them unto vers 12. 2 A removing the scandal that the Philippians should not bee offended aâ— the afflictions which hee under-went unto vers 27. 3 An exhortation to continue inoffensively in the course of holiness unto the end Vers. 1. Paul and Timotheus the servants of Iesus Christ to all the Saints in Christ Iesus which are at Philippi with the Bishops and Deacons The Preface is taken up in a direction of the Epistle and a salutation of the Philippians The direction of the Epistle is from Paul and from Timothy a Disciple as it were a witness of the Apostles diligence in this his admonition to the Church of the Philippians and its Bishops and Deacons that is Pastors and other Ecclesiastical Rulers who were joyned to the Pastors to take care of the life and manners and other necessaries of the Church Vers. 2. Grace bee unto you and Peace from God our Father and from the Lord Iesus Christ. The salutation contains an Apostolical benediction wherein hee wisheth them Grace and Peace from God through Christ as his custome was to other Churches which hee wrote to This Church was well enough acquainted with the Apostles authority for hee was very much esteemed and favoured by the Philippians therefore it was meet that hee should bee brief in confirming his authority over them and winning their good will towards himself Vers. 3. I thank my God upon every remembrance of you The first part of the Chapter wherein hee confirmâ— the Philippians in the Faith of the Gospel and assures them of his love towards them by seven Arguments The Proposition to bee proved is That yee ought to bee strengthened and confirmed in the Faith Argum. 1. Your condition in the Grace of God deserves that I should continually give thanks to God for it as often as I remember you Therefore you should bee strengthened in the Faith Vers. 4. Alwaies in every prayer of mine for â—ou all making request with joy Argum. 2. I am so certainly perswaded of your salvation that I cannot pray for you but with joy Therefore c. Vers. 5. For your fellowship in the Gospel from the first day until now Argum. 3. You have carryed your selves stedfastly ever since yee were called unto the fellowship of the Gospel even as it becomes Beleevers and Saints so that your communion and fellowship in the Gospel was ever most pleasing to mee Therefore c. Vers. 6. Being confident of this very thing that hee which hath begun a good work in you will perform it until the day of Iesus Christ Argum. 4. I am perswaded that God hath begun the work of special Grace in you and that hee will not leave off that his work in you till hee hath perfected it in your perseverance and manifested it to bee perfected in the comming of Christ Therefore c. Vers. 7. Even as it is meet for mee to think this of you all because I have you in my heart inasmuch as both in my bonds and in the defence and confirmation of the Gospel yee are all partakers of my Grace Argum. 5. Confirming the same It is fit that I should think this because I assuredly find by certain marks that you are true Beleevers and living members of Christ. A sign whereof is that yee were in heart and deed partakers with mee of the Grace bestowed on mee that is of my sufferings which through the Grace of God I underwent for the Gospel when I was in bonds and partakers also of my labours which I performed in the defence and propagation of the Gospel Therefore c. Vers. 8. For God is my record how greatly I long after you all in the bowels of Iesus Christ. Argum. 6. God who hath united my soul to you is witness how greatly I love you in the bowels of Christ or in the most near affection of Christian love and how I desire to enjoy your fellowship Vers. 9. And this I pray that your love may abound yet more and more in knowledge and in all judgement Argum. 7. As I must needs confess there is no small Faith and Love and experimentally-confirmed knowledge of divine things in you so upon hope of your future encrease I begge that your love may abound more and more from a more full knowledge and feeling of Gods love towards you in Christ Therefore unless you will disesteem and vilifie my hope of you and continual prayer for you more than is fitting you should you ought to bee strengthened in Faith Vers. 10. That yee may approve things that are excellent that yee may bee sincere and without offence till the day of Christ 11. Being filled with the fruits of Righteousness which are by Iesus Christ unto the glory and praise of God Hee shews four ends of this his prayer and also adds as many more points of his prayer 1 That yee may bee able to prove those things which differ that is that yee may discern truth from fashood in doctrine and good from evil in framing your lives and to chuse that which is most excellent 2 That yee may bee sincere without any mixture of humane traditions in worship and heart and also pure in life and manners 3 That yee may walk inoffensively and without occasioning scandal to others and make progress in the Faith unto the meeting of the Lord. 4 That yee may bee filled with the fruits of Righteousness which arise from Faith in Christ and tend to the glory of God The Second Part. Vers. 12. But I would you should understand Brethren that the things which happened unto mee have fallen out rather to the furtherance of the Gospel The second part of the Chapter follows in which the Apostle removes that scandal which they might take from his afflictions which hee suffered for the Gospel and this hee doth by nine Arguments which prove that the Philippians ought not to bee offended at the Apostles afflictions Argum. 1. Generally My afflictions have occasioned the furtherance of the Gospel and not its hinderance Therefore you should not bee offended at them Vers. 13. So that my bonds in Christ are manifest in all the palace and in all other places Argum. 2. More specially The cause of the Gospel for which I suffered is by my afflictions made more famous both in Neroes Court and other places Therefore you should not bee offended at them but rather confirmed by my constancy under bonds Vers. 14. And many of the Brethren in the Lord waxing confident by my bonds are much more bold to speak the Word without fear Argum. 3. More Brethren are encouraged more freely to declare and preach the Gospel Therefore there is no reason you should bee offended at my cross but being instructed by others example rather that you should be confirmed in the Faith Vers. 15. Some indeed preach Christ even of envy and strife and some also of good will 16. The one preach
and it is for your salvation which defend the Gospel that you are to engage with adversaries Therefore c. Vers. 29. For unto you it is given in the behalf of Christ not onely to beleeve on him but also to suffer for his sake Argum. 8. It is a singular gift bestowed upon you above many other beleevers and that for the merits of Christ that you are not onely to beleeve in Christ but also that yee now do suffer or hereafter shall suffer for the Faith of Christ. Vers. 30. Having the same conflict which yee saw in mee and now hear to bee in mee Argum. 9. You have mee for your companion and copartner in your afflictions who as you know have suffered many things both at Philippi and elsewhere and now do suffer bonds at Rome Therefore you ought without fear to continue in the faith and profession of the Gospel CHAP. II. THe Apostle before exhorted the Philippians to bee armed against their enemies here to bee at agreement with their brethren There are two parts of the Chapter The first contains an exhortation to mutual peace unto vers 19. The second their comfort To perswade them to peace hee propounds fifteen Arguments All which prove that they ought to imbrace agreement in faith love and the study of good works Vers. 1. If there bee therefore any consolation in Christ if any comfort of love if any fellowship of the Spirit if any bowels and mercies Argum. 1. Is very swasive and pathetical it runs thus I earnestly intreat that yee would maintain concord among your selves ingaging you thereunto by your duties and by what ever is most dear to you Therefore if either my Apostolical exhortation have any weight with you or if you have ever found any consolation in Christ if I who am bound may expect any comfort from you if there bee any communion of the Spirit betwixt mee and you if you will shew any mercy towards mee you must preserve mutual peace among you Vers. 2. Fulfil yee my joy that yee bee like minded having the same love being of one accord of one mind Argum. 2. You have already many wayes occasioned my joy as to what remains if yee maintain peace you will fulfill and compleat my joy Therefore let it bee your endeavour that yee beleeve the same things and will the same things or that being unamimous in love yee may approve the same thing and being alike affected you may bee united together in mindes and hearts Here the exhortation is expresly mentioned Vers. 3. Let nothing bee done through strife or vain-glory but in lowliness of minde let each esteem other better than themselves Hee subjoyns four Helps which will make the obedience to his Exhortation more facile and easie and which may bee reckoned as members of the Exhortation and may serve also as Arguments to prove the Position 1. That they would shun contention and vain-glory to which if any one give way he will presently discontinue peace Hence Arg. 3. If ye will shun contention and vain-glory you will preserve peace Therefore unless yee will profess these vices you must maintain peace But in 2. That they would study in lowliness of minde from their heart to prefer others before themselves as better than themselves which thought may consist with truth and bee without deceit because this our opinion of other our brethren doth not require an absolute judgement but is contented partly with a suspended partly with a negative judgement by which wee may say that happily one thing being compared with another hee is better than I or for as much as I know of him and my self I will not prefer my self before him but him before me because I am ignorant of the secrets of his heart but I know the perversness of my own heart Hence Arg. 4. If from the humbleness of your minde you judge others to excel you you may preserve concord Therefore unless you will manifest your pride you must preserve concord For the excellency of a man is not valued according to the measure of his gifts but according to the measure of his faithfulness sincerity and honesty Vers. 4. Look not every man on his own things but every man also on the things of others 3. The next Help for the maintaining of humility and concord That every one should consider not his own vertues onely and what makes for his own advantage onely but the vertues of others also and those things which conduce to the profit of all thus wee shall esteem others more and our selves less and bee less offensive in all things Hence Argum. 5. Iâ— yee will respect the vertues and good of others you will easily preserve unity Therefore unless you will bee envious and bee accounted so Follow peace Vers. 5. Let this minde bee in you which was also in Iesus Christ 4. The example of Christ which hee proposeth for imitation that they would learn humility and exercise a true love unto concord Here hee first generally requires that they would have the same minde which was in Christ. Hence Argum. 6. Yee ought to bee like-minded towards one another as Christ was minded towards us imitating his modesty and sweetness of behaviour Therefore c. Vers. 6. Who being in the form of God thought it not robbery to bee equal with God Argum. 7. Here hee more particularly handles the imitating of Christs example before proposed in these six and seven verses to this purpose though Christ was equal to the Father yet hee abased himself unto the dâ—ath of the Cross that hee might procure a peace and concord betwixt the Father and us Therefore much more you ought to humble your selves for concords sake The excellency of Christ is described in this verse and his humiliation in the two following In the form of God The excellency of Christ before his assumption of the flesh is branched out into five particulars 1. That hee was a subsisting person 2. That he was in the form of God that is that he had the Essence of God endued with the natural properties of a Deity or that hee was true God 3. That hee was the substantial Image of the Father 4. That hee was equal to the Father in all things because hee had the same Deity which the Father had 5. That hee did fully know hee offered no injury to the Father in maintaining himself to bee equal with the Father nor should hee at all injure him supposing his humiliation had not been before decreed though hee had pleased to manifest himself to the world in the glory of his Deity This is the excellency of Christ. Vers. 7. But made himself of no reputation and took upon him the form of a servant and was made in the likeness of men 8. And being found in fashion as a man hee humbled himself and became obedient unto death even the death of the Cross. Here follows Christs voluntary humiliation which is called his exinanition or emptying of himself not
Paul as his Brother not onely for profession of Faith but also for the office of preaching the same Gospel Vers. 2. To the Saints and faithful Brethren in Christ which are at Coloss Grace bee unto you and Peace from God our Father and the Lord Iesus Christ Furthermore the persons saluted are described or the Members of the Colossian Church and are called 1 Brethren Because they are begot again by the same Father to the same hope of the inheritance 2 Holy Because they are consecrated to God and sanctified by the Holy Ghost 3 Faithful Because they were ingrafted into Christ by Faith Lastly By an Apostolical blessing Grace and Peace are applied to the Colossians Grace comprehends all the special effects of Gods favour which by way of Sanctification tend to happiness But Peace comprehends all the degrees of happiness even to perfection in Heaven God the Father and Jesus Christ is counted the Author and efficient cause of good things as hee is the Son and Mediatour hee is after the Father in effecting according to order of working Vers. 3. Wee give thanks to God and the Father of our Lord Iesus Christ praying alwaies for you Vers. 4. Since wee heard of your Faith in Christ Iesus and of the love which you have to all the Saints The first way of his confirming the Faith of the Colossians is by giving thanks for their sincere conversion Of this kind there are seven Arguments all which do prove that the Colossians ought to bee strengthened in Faith Argum. 1. You gave mee much cause of thanksgiving and prayer to God after I heard of your conversion to the Faith Therefore even upon this account you ought to bee stedfast in the Faith And love Argum. 2. The sincerity of your Faith in Christ appeared openly in your love towards all the Saints the report whereof came to my hearing Therefore it is fit you should bee stablished in the Faith Vers. 5. For the hope which is laid up for you in Heaven whereof yee heard before in the word of the Truth of the Gospel Argum. 3. I know of a truth that the happiness yee hope for is laid up in Heaven for you and as it were conferred upon you I give thanks to God for that favour Therefore c. Yee heard Argum. 4. Confirming the former You have the unquestionable Word of God the Word of Gospel-Truth for the foundation of your Faith and Hope Therefore ought you to bee stedfast in the Faith Vers. 6. Which is come unto you as it is in all the world and bringeth forth fruit as it doth also in you since the day yee heard of it and knew the Grace of God in truth Argum. 5. The Word of the Gospel whereby yee are converted is the same Gospel which was dispersed abroad to the rest of the world and hath the same efficacy to make you fruitful from the day wherein by Faith yee imbraced the Grace of God which hee hath communicated to other Christian-Churches Therefore it is fitting you should bee established in the Faith Vers. 7. As yee also learned of Epaphras our dear Fellow-servant who is for you a faithful Minister of Christ Argum. 6. Your Pastor Epaphras taught you no other things than wee Apostles every where teach who therefore willingly acknowledge Epaphras our fellow-servant and a faithful Minister of Christ Therefore c. Vers. 8. Who also declared unto us your love in the Spirit Argum. 7. You have given a special token of your sincere Faith viz. the demonstration of your Christian love towards mee whereof I have the testimony of Epaphras your Minister which as all the former affords mee Arguments of thanksgiving unto God and of the confirmation of your Faith towards God Vers. 9. For this cause wee also since the day wee heard it do not cease to pray for you and to desire that yee might bee filled with the knowledge of his Will in all wisdome and spiritual understanding The second way of confirming the Colossians Faith and of the Apostles love towards them is his earnest and constant prayer for them excited upon the report of their Faith in Christ and love towards the Saints there are six branches of his prayer 1 I pray that yee may obtain a large measure of knowledge of the Divine Will revealed in the Word of the Gospel concerning Christ and his benefits In all Wisdome 2 I pray that this knowledge may abound in you in wisdome and spiritual understanding i. e. in an holy contemplation of the mysteries of Faith and in a prudent application of knowledge received to practice in the exercise of every virtue Vers. 10. That yee might walk worthy of the Lord unto all pleasing being fruitful in every good work and increasing in the knowledge of God I pray 3 That you may walk or lead your lives worthy of the Lord or as it becomes those that are converted in the sight of God that in all things you may please him Every I pray 4 That you may bee fruitful not in one but in all kinds of good works May increase I pray 5 That you may grow up in experience and acknowledgement of the Divine Virtue through obedience of his Will endeavouring more and more to know love and cleave to him more and more Vers. 11. Strengthened with all might according to his glorious power unto all patience and long-suffering with joyfulness I pray 6 That such a measure of heavenly strength may bee vouchsafed to you out of the rich treasury of his glorious power that you may bee able to endure any burden of afflictions or persecution with a good courage and that so long as it shall seem good to the pleasure of God not onely without disturbance of mind but with the greatest delight and rejoycing Therefore yee ought to bee established in the Faith unless you think the prayers which the Holy Ghost stirs up in my heart for you are in vain Vers. 12. Giving thanks unto the Father which hath made us meet to be partakers of the inheritance of the Saints in light The third way of confirming their Faith is a thankful declaration of the certainty of our Redemption founded in the Grace of God and the excellency of Christs person The reasons of the thanksgiving are five Reas. 1. Because God the Father hath prepared us to enter into the Kingdome of Heaven This benefit is more especially seen in the following Reasons 1 The donor of the benefit is God the Father the Author and first Fountain of all good bearing a Fatherly affection towards us 2 When wee are said to bee made meet c. Our misery is presupposed and that wee are unfit by nature born wretched and polluted by sin and the sons of wrath 3 Although wee were unmeet yet the Grace of God hath made us meet by an efficacious vocation and regeneration of us 4 The felicity whereunto wee are called is an enduring inheritance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is given by
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
poverty by idleness but by calamity lest they waxe sloathful in the actions of any vertue but go couragiously forward to do thâ—se things which are decent and excellent Vers. 14. And if any man obey not our word by this Epistle note that man and have no company with him that hee may bee ashamed Exhort 7. That they note the refractory and brand them that obey not the Apostolical doctrine that is that they excommunicate those which is manifest from this that hee commands that they have no society with him that is thus noted which is the consequent of excommunication and for this end commands that the excommunicate person segregated from the society of others being ashamed might enter into himself and repent Vers. 15. Yet count him not as an enemy but admonish him as a brother Hee expounds the Commandement that they bee not cruel toward the excommunicated person or esteem him as an enemy but to shew their hatred to his sin that the excommunicated person may understand that under that severe correction there is brotherly love and so hee may bee reduced into favour with God and the Church by repentance Vers. 16. Now the Lord of peace himself give you peace alwayes by all means The Lord bee wiâ—h you all The Epilogue remains whereof there are three Articles In the first hee praies the God of Peace so to direct their waies and bridle the turbulent spirits of the disobedient that they may injoy peace towards God and amongst themselves and with those that are without which work did require a divine hand Furthermore hee praies that God by his gracious presence would bee alwaies present with them all Vers. 17. The salutation of Paul with my own hand which is the token in every Epistle so I write Artic. 2. Contains the obsignation of the Epistle by the subscription of Paul himself who for the most part did use the help of Scribes in writing the body of every Epistle but hee subscribed the conclusion with his own hand that his genuine Epistles might bee known from the adulterate and counterfeit which were carryed about in the name of Paul and by Impostors thrust upon the Churches Vers. 18. The Grace of our Lord Iesus Christ bee with you all Amen Artic. 3. Contains the Apostolical vote set down by his own hand wherein hee wishes the eternal influence of the Grace of Christ as the fountain of all good things to them for their sanctification and salvation The First Epistle of Paul to TIMOTHY Analytically expounded The Contents THe Apostle departing from Ephesus into Macedonia did not think it sufficient to commit the Church of Ephesus now publickly founded to the care of ordinary Pastors but desired the Evangelist Timothy that hee would tarry there a while to establish the Church in all things that appertained to Doctrine and Discipline which work being accomplished the Apostle intended to call him back and imploy him for the confirming of other Churches as appears in the end of the Epistle and other places But because Timothy was young as yet and might seem not sufficiently furnished with authority for the restraining of unruly men which possibly might make insurrection against him in this Epistle hee doth not onely admonish him concerning his office as one that hee knew very well instructed already but all the Churches and their Governours are informed touching the Authority of Timothy and their own duties The special parts of the Epistle are six according to the number of the Chapters In the first Chapter hee laies down the manner of his preaching the Law and the Gospel duly and with profit In the second Chapter hee sets down how Pastors and Hearers Men and Women ought to behave themselves in their publick prayers and Ecclesiastical meetings In the third Chapter hee treats of the right institution of Pastors and Deacons and concerning the Heads of Doctrine whereof they were to take special care In the fourth Chapter hee speaks of avoiding the Apostacy that was comming and touching the diligence which ought to bee used by a faithful Pastor to that end In the fifth Chapter hee treats of private admonitions to bee performed by the Elders and how they ought to carry themselves toward Widows and other Elders In the sixth Chapter hee delivers Precepts to Timothy wherein hee is instructed what hee ought to teach concerning Christian duties as well of private persons as of Ministers CHAP. I. BEsideâ— the Inscription which is contained in the two first verses There are three parts of the Chapter In the first hee enjoyns Timothy to observe the right method and course of teaching and to suppress the perverse Teachers of the Law to vers 12. In the second hee asserts his Apostleship that with authority it might bee avouched by Timothy as hee had commanded to vers 18. In the third hee encourages Timothy to carry himself stoutly in the discharge of his Ministery Vers. 1. Paul an Apostle of Iesus Christ by the Commandement of God our Saviour and Lord Iesus Christ which is our hope The Inscription of the Epistle wherein 1 That hee might win authority to this Epistle Paul affirms that in writing of it hee fulfilled his Apostolical Embassage for Christ 2 Hee confirms his Apostleship by a special command from God the Father whom hee calls the Saviour because hee is the Author of our Salvation who had called him to the office of an Apostle and used him in the execution of his office about the present matter hee was in hand with 3 Hee confirms his Apostleship from the command of our Lord Jesus Christ whom hee calls our hope because the Author the meritorious cause the object and the finisher of our hope Vers. 2. Unto Timothy my own Son in the Faith Grace Mercy and Peace from God our Father and Iesus Christ our Lord. Timothy to whom this Epistle is written is called the Son of the Apostle not simply but in 〈◊〉 Faith because hee was his Disciple and as the Son represents the Father in face and manners so Timothy resembled Paul in Doctrine and an holy conversation In his salutation hee wishes to Timothy 1 Grace i. e. the renovation of the Image of God from the fountain of Gods free good will 2 Mercy i. e. free remission of sins because hee knew that the holy young man affected with the sense of his sins with many tears did daily prostrate himself before God 3 Peace i. e. Quietness of conscience and joy from the apprehension of divine favour and finally a compleat felicity in the life to come which is comprehended under peace Vers. 3. As I besought thee to abide still at Ephesus when I went into Macedonia that thou mightest charge some that they teach no other Doctrine The first part of the Chapter follows touching the right manner of teaching wherein after hee had confirmed to Timothy not an ordinary Episcopacy in the Church of Ephesus but a special temporary and extraordinary Commission hee repeats the command
given him about restraining certain perverse Zelots of the Law and admonishing them that they teach no Doctrine diverse from that which is Apostolical In prescribing of which the Apostle chuses to use words of beseeching and intreating rather than to speak imperiously that hee might supply the stead of Timothy who could scarcely bee loosed from the most sweet society of Paul not for a time even by the intreaties of the Apostle Vers. 4. Neither give heâ—d to fables and endless genealogies which minister questions rather than godly edifying which is in Faith so do For example Hee commands that Fables and Jewish Genealogies bee avoided i. e. newly devised opinions or traditions besides the holy Scriptures and curious speculations about unnecessary things such are very many Talmudical and Cabaliâ—tical such also are to bee found amongst the School-men Endless The Reasons of his admonition are six Reas. 1. Because those vain speculations are idle and endless whereof there is no use Which rather Reas. 2. Because they beget curious and contentious questions nor do they promote the knowledge of piety which lead unto God for edification proceeds not from probable and dubious questions but by the solid beleeving of the Word of God Vers. 5. Now the end of the Commandement is charity out of a pure heart and a good conscience and of Faith unfeigned Reas. 3. Because those Teachers that are wholly exercised in discussing of smaller matters which may bee fetched from the Law though they seem to bee carried with a Zeal to the Law of Moses yet they refer not the Law to its true end or to the proper scope of the whole Scripture which is that men by the Law being led to the knowledge of sin and deserved misery may seriously betake themselves to Christ by Faith unfeigned Charity This Faith hee describes from a three-fold effect 1 That true Faith in the propitiaâ—ory blood of Christ renders the conscience good or peaceable and quiet 2 That the conscience being now pacified Faith will not suffer that the heart bee any longer delighted in evil but rather endeavours after purity and that it may bee purged from all evil affections 3 That true Faith is not idle in that which is good but stirs up a man diligently to labour in the obedience of every Precept by love to God and men Vers. 6. From which some having swâ—rved have turned aside unto vain jangling Reas. 4. Confirming the former Because it is approved by the experience of some that unless Teachers abstain from their vain curiosities and intend more earnestly the edification of mâ—n in Faith and Charity they cannot but bee drawn away from the simplicity of Doctrine into vain babling for where there is vanity there verity is not Vers. 7. Desiring to bee Teachers of the Law understanding neither what they say nor whereof they affirm Reas. 5. Because it is also known by experience that those ambitious Teachers while they affect a new kind of teaching and seek after applause from their knowledge of the Law betrayed their ignorance whilst they understood not the questions whereof nor the Arguments from which they disputed Therefore avoiding idle speculations Timothy was to take care that in the Apostolick Doctrine or the manner of teaching it no innovation was made by any one Vers. 8. But wee know that the Law is good if a man use it lawfully Hee answers an Objection Therefore are thou against the divine Law who so earnestly rebukest the Teacherâ— of it The Apostle answers that hee did not at all detract from the Law reproving those that abuse it but rather commends and teaches the right use of the Law Vers. 9. Knowing this that the Law is not made for a righteous man but for the lawless and disobedient for the ungodly and for sinners for unholy and prophane for murderers of Fathers and murderers of Mothers for man-slayers 10. For Whore-mongers for them that defile themselves with man-â—ind for men-stealers for lyars for perjurâ—â— persons and if there â—ee any other thing that is contrary to sound Doctrine 11. According to the glorious Gospel of the blessed God which was committed to my trust Hee confirms the Answer with three Reasons The first is from the end of the Law or the Legal Covenant so far as it is opposed to the Gospel the Law is established not that the faithful justified by Faith in Christ should bee justified by the Law as the perverse Teachers of the Law intended but that the unrighteous and unbeleevers as are all wicked and prophane persons condemned by the Law might acknowledge their unrighteousness and deserved condemnation repent and flye unto Christ Therefore the Apostles Doctrine detracts nothing from the Law According Reas. 2. All sins which are forbidden by the Law are also prohibited by the sound Doctrine of the glorious Gospel and all the duties which are commanded by the Law are earnestly urged and taught in the Gospel so much as concerns the performance of our obedience unto God the demonstration of our thankfulness and the proof of the sincerity of Faith in the fruits of holiness Therefore the Doctrine of the Gospel detracts nothing from the Law Committed Reas. 3. I an Apostle to whom the Gospel of God in himself most blessed and the Author of all blessings towards us is committed do no less urge this wholesome doctrine of Sanctification and all good works which in the Law are commanded than any Zelot of the Law although not to the same end Therefore the Apostolical Doctrine nothing at all detracts from the Law The Second Part. Vers. 12. And I thank Iesus Christ our Lord who hath enabled â—ee for that hee counâ—ed mee faithful putting mee into the Ministery The second part of the Chapter follows which contains the vindication of the authority of his Apostleship against those that denied it or in consideration of his fore-acted life did lessen it and that with thanksgiving for the Grace that was bestowed upon him Seven Reasons are laid down of his thanksgiving All which prove that his Apostleship is in no wise to bee disparaged Reas. 1. Christ by the grace of his Spirit hath strengthened mee an infirm man and heretofore a slave to sin the Devil and the world appointed an Apostle by him that as a leader I should with an invincible courage stand up for the defence of the Gospel against all the insulâ—â—tions of the world the flesh â—nd the Devil Therefore thanks are to bee given for my confirmation in the Apostleship so little reason is there that any thing should bee detracted Accounted mee faithful Reas. 2. Christ hath endued mee being appointed an Apostle with the gifts of his Spirit and hath so far honoured mee that hee made and accounted mee his faithful friend who would commit to mee the Gospel to bee dispensed to the souls of his Elect Therefore my authority is not to bee disparaged Hath appointed Reas. 3. Christ the Lord hath placed mee in the Ministâ—ry i. e. in
Reasons of the Admonition are three Knowing Reas. 1. Because they ingender strifes and contentions not without the loss of Christian peace and charity Vers. 24. And the servant of the Lord must not strive but bee gentle unto all men apt to teach patient Reas. 2. Because strife doth not become the Minister of Christ who himself was most meek and the Lord of Peace Gentle Reas 3. Because the contrary virtues become a Minister whereof hee recites four 1. Meekness towards all sorts of men which comprehends courtesie and affability 2. Aptness to teach or a disposition to teach rather than compel 3. Patience towards them that are evil that hee may overcome them that are froward and averse from the Truth with gentleness if there bee any hope of their salvation Vers. 25. In meekness instructing those that oppose themselves if God peradventure will give them repentance to the acknowledging of the Truth 4. Meekness in reproving those that are otherwise minded that hee do not presently use sharpness but propound sound Doctrine to them with gentleness and so rebuke them that they may understand that their salvation and amendment is earnestly sought The Reasons why hee should indeavour after this last virtue and use meekness towards those that were otherwise minded are three If peradventure Reas. 1. Because the conversion of obstinate persons is pâ—ssible nor must wee hastily despair of it God Reas. 2. Because repentance and the acknowledgement of the truth and every act of Faith is the gift of God Vers. 26. And that they may recover themselves out of the snare of the Devil who are taken captive by him at his will Reas. 3. Because their condition is to bee pittyed for they abide in the snares of the Devil acted according to his will so long as it shall seem good to God to suffer it CHAP. III. IN this Chapter hee strengthens and confirms Timothy and in him all Pastors against false Brethren Schismaticks and Hereticks and against troubles which they were like to create to the sincere servants of God 1 Describing their dispositions and manners to vers 8. 2 Comforting and arming him against the dispositions and arts of false Teachers to the end which are the two parts of the Chapter Vers. 1. This know also that in the last daies perilous times shall come The first part of the Chapter and the first way of arming him is a fore-warning him of false brethren that should arise and were then risen up and of the troubles which they should cause that being fore-seen they might the less hurt The last daies are the time which remains after the ascension of Christ to his second comming The summe of his fore-warning is this The times are dangerous and troublesome wherein it is an hard thing to bee advised how to carry thy self towards these kind of Monsters which shall come out of the bosome of the Church with whom to conflict is most troublesome Therefore thou hadst need arm thy self Vers. 2. For men shall bee lâ—vers of their own selves covetous boasters proud blasphemers disobedient to Parents unthankful unholy The faults to which the false Brethren were addicted hee recites nineteen 1 They are lovers of themselves i. e. they mind their own private advantage not regarding the salvation and benefit of others 2 They are covetous or lovers of mony 3 Boasters or disdainful who betray the inward pride of their minds by disdainfulness 4 Proud preferring themselves before others and contemning them in comparison with themselves 5 Blasphemers who make nothing of injuring the reputation of others 6 Disobedient to Parents i. e. Despising the lawful authority of those who ought to bee honoured by them as if they were Parents 7 Unthankful whom thou canst not hire with good turns to require thee with love 8 Unholy or destitute of the true desire of holiness Vers. 3. Without natural affection truce breakers false accusers incontinent fierce despisers of those that are good 9 Without natural affection so much that they regard not the bonds of nature 10 Truce-breakers who make no account of covenants but violate them 11 False accusers who with feigned caluâ—â—ies 〈◊〉 the innocency of others 12 Incontinent who let out themselves to all kind of carnal pleasures 13 Fierce who are of a rugged and ill-natured disposition 14 Despisers of those that are good who because of their different dispositions abhor the friendship of good men and hate them Vers. 4. Traitours heady high-minded lovers of pleasures more than lovers of God 15 Traitors who hazzard the lives of their friends that deserve well from them 16 Heady or rash who are carried which way soever the force of their lusts drive them 17 High-minded who please themselves most out of a vain opinion of their own excellency 18 Who prefer their own pleasures before the will and commands of God Vers. 5. Having a form of godliness but denying the power thereof from such turn away 19 Having a form of godliness which they make shew of in words and profession the power whereof in their works they so little regard that they seem to abjure and deny it Hee commands him to shun these i. e. After admonitions and reproofs by the gender censures of the Church at length being excluded the Church by excommunication to beware of them and restrain them and by any other prudent course repress them that the Church may not receive any detriment by them Vers. 6. For of this sort are they which creep into houses and â—ead captive silly women laden with sins led away with divers lusts Hee proceeds in his describing the false Brethren and in the example of some deceivers of his time hee sets them out as it were before their eyes who for their bellies sake did cunningly insinuate themselves into the families of others and led captive certain of the lighter sort of women and did not free them from or unburthen them of their sins wherewith they were laden as they promised but brought them into greater servitude and multiplied their sins Hee propounds two causes of the deceiving these women 1 Because those women were transported with divers lusts and affections which they could not subdue Vers. 7. Ever learning and never able to come to the knowledge of the Truth 2 Because not contented with the Doctrine received from the Apostles through the curiosity and instability of their minds alwaies sought after now thingâ— accommodated to their lust Therefore though they seemed willing to learn yet it was impossible for them to attain to the Knowledge of saving Truth The Second Part. Vers. 8. Now as Jannes and Jambres withstood Moses so do these also resist the Truth men of corrupt minds reprobate concerning the Faith The second part of the Chapter follows wherein hee comforts Timothy or the faithful Pastor against the prevalency of this evil and that by ten Arguments All which prove that hee ought to bee comforted in the midst of his conflicts Now as Arg. 1. Because
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
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
Father of Lights To help such as either could not or else would not profit themselves by that which is already granted in his Bounty by some short and plain manner of writing whereby the weaker judgements might be supported and all Excuse taken away from the witty Sluggard and such whose worldly Employments and great Affairs have seemed sufficient Reasons to excuse their negligence and the small and naughty matters of their own Salvation and the Kingdome of Heaven and Evidences thereof in Scripture And to this purpose I have been very instant with the Godly-Learned of mine acquaintance to take this matter in hand and to divide amongst them the hard parts of Scripture at least that this work might be done by the hands of many which could not be done by one I found their approbation of my desire and inclinable willingness to put hand to work also But some of them for the weight of their ordinary Charge some of them for age and infirmity of body some of them for their hands full of the Lords work in another sort could not adveâ—ture to be straightly ingaged in the work Where-through I was forced either to forsake my Desires which daily were kindlâ— within mee more and more or else come forth with something of this kind as might be and seek amongst my Readers some to take this Matter to heart and to do therein as the Lord should enable them by themselves or by others I have made choice of this Epistle which is a piece of hard Meat in the estimation both of the Apostle the Writer thereof Chap. 5 and 6. and of Peter giving his judgement of it 2 Pet. 1.15 16. That if I should attain any part of mine intent in any measure in so hard a place I might encourage others to take in hand a more easie part of Scripture with more hope of success The Summe of each Chapter or the Contents do stand instead of Analysis and in some places of a Paraphrase The Text doth follow Verse by Verse The Exposition of the Verse serveth for grounds of Doctrines which Doctrines following upon the grounds are joyned most part with the Note of Collection THEN Plurality of Doctrines from the ground or from the Text where the consequence is easie to be perceived is distinguished by figures according to their numbers Terms of Art I have eschewed Because I would be plain to all I have spared all enlargement of the Doctrines which I could spare leaving them as grains of Seed to get their growth in thy mind by Meditation which is necessary for such as love to make use of this sort of writing because I would be short The special handling of such Passages as the Apostle citeth out of the Old Testament I have left to their own proper place Quotations for confirmation of my Doctrines drawn from the ground I have spared also Because I judged If the Doctrine was pertinently collected from the ground the Text in hand was sufficient confirmation And if it be not pertinently collected I am content that thou pass by it and take onely what is pertinent A Quotation could prove the Doctrine true but not prove it pertinent and so not serve my purpose Many more and more petinent Consequences the Learned will finde which I have not observed but not for the Learned or such as are able and willing to make use of larger Writings do I intend this present Therefore do not look how much thou doest miss which might have been said but what in the first frame of this mould could be done in such brevity Which mould I trust the Learned shall help if it please the Lord to stir them up to take this matter in hand I have pressed singly to point out Truth without Partiality not wresting the Text to reach a Blow to any man And what thou shalt make of this present Piece I am not careful if I can obtain thereby that more able Men may be set on work to do what I intend but cannot do If the precious Iewel of the Scripture may be more esteemed of and made use of which is more necessary for our Souls than the Sun in the Firmament is for our bodies and the greatest gift next after our Lord Jesus down-sending amongst us that ever the world saw If I may by this piece I say be an Instrument to stir up any to the love of searching the Scriptures I have not lost my pains whatsoever shall become of this Book Whereunto I have solicited for no Patronage under Heaven but thy Christian Good-will to my Aim to have our Lord the more honoured in the sound Knowledge and right use of His Scripture I am confident that thou wilt easily judge with mee That the proud and prophane Despisers of God are worthy to perish amongst his Enemies but consider and judge again If prophane Despisers of holy Scripture who disdain to read or obey what God commandeth therein be not to be ranked in the same Roll. For God draweth so nigh unto us in his Word speaking unto us as a King unto his Subjects or a Master unto his Servants that the obedience or disobedience which wee give to His Speeches resolveth directly and immediately upon God himself For what is it else to hear and beleeve and obey God but to hear and beleeve and obey His speeches And what is it not to take notice of God to despise and disobey God but not to take notice of his Speeches not to read his Writings and not to care for any thing that Hee commandeth promiseth or threatneth Therefore hath the Lord written the great things of his Law unto us even to be a Touch-stone not onely to try all mens Doctrine thereby but also to try all mens disposition towards Himself and how they stand affected to His Honour whether as Foes or as Friends For What readier way is there to get evidence of a man destitute of the Knowledge Faith Love Fear and the rest of the parts of the Image of God than to finde him destitute of the Knowledge and Love of the Scripture What surer sign of a man who for the present is enemy to God and to the enlargement of His Gracious Kingdome than to finde him traducing the perfect Law of the Lord and marring to his power the free course of the Scriptures light which is the Stepter of Christs Kingdome Again What surer sign of a Child of Promise begotten of God than to see him with David Psal. 119. making more of the Scriptures than of a Kingdome and pouring out all his Affections upon it as upon the nearest Mean whereby Gods Spirit may be conveyed into his soul for perfecting of Holiness and the readiest Chariot to carry up his Spirit to dwell in God for perfecting of his happiness Wee shall finde also answerable to Gods purpose of trying men by His Scripture His Wisdome giving a due meeting unto men as they do make use of His Scripture Do they not read it
1. Hee mitigateth his threatning of them for fear of hurting their Faith Beloved saith hee wee are perswaded better things of you though wee thus speak Then 1. A Preacher may threaten fearfully those of whom hee hath good hopes yet with prudency lest hee harm them 2. And people threatned must beware of weakning their own Faith knowing that threatnings are not used to weaken their Faith but to put away security and sloathfulness 2. Hee taketh his assurance of them from such things as accompany salvation Then In the fruits of Faith there are marks and evidences of a mans salvation to bee found which may give a charitable perswasion of their blessed estate to such as know them Vers. 10. For God is not unrighteous to forget your work and labour of love which you have shewed towards his Name in that yee have ministred to the Saints and do minister 1. The reason of his good hopes of them is their bygone and present fruits of love towards Christs name and his Saints Then 1. The works of love done for the glory of Christ or to his Saints for Christs sake from time to time as God giveth occasion are evident marks of a mans salvation and more sure tokens of saving Grace given than illumination and tastings spoken of before 2. No love is to be reckoned for love but working love 3. No works are right works which flow not from love to Christ. 2. Of such works hee saith that God is not unrighteous to forget them and so proveth their salvation because such fruits accompany salvation Then 1. With the grace of laborious love towards Christs Name the grace of salvation doth go in company 2. Justice doth agree with grace in the reward of well-doing because the reward is graciously promised and righteousness maketh promises to be performed 3. The man that loveth Christ in deed and in truth hath that which is most terrible in God for the pawn of his salvation even his Justice 3. These are they whom hee reproved for weakness of knowledge Chap. 5. vers 12. whom now hee commendeth for their good affection and fruits Then 1. Mean knowledge if it be sanctified and sound will be fruitful in the works of love 2. This virtue of love is no excuse for sloathful following of the means of knowledge wee must grow in love and grow in knowledge also Vers. 11. And wee desire that every one of you do shew the same diligence to the full assurance of hope unto the end 1. Hee exhorteth to continue diligent unto the end Then 1. The diligent have need of Exhortation to go on 2. Exhortation to perseverance importeth not suspition of falling away but serveth to further perseverance rather 3. No other Tearm-day is set to our diligence but the end No licence to slack or give over 2. The end of their going on in diligence is their full assurance of hope Then 1. Whatsoever measure of assurance men have they may yet obtain a fuller measure of it Still wee must study to grow 2. Constant diligence in the works of love is the ready mean to foster and augment our assurance 3. Christian hope is not a conjecture or probability but an assurance Vers. 12. That yee be not sloathful but followers of them who through Faith and Patience inherit the Promises 1. Hee setteth the Example of the Fathers before them to be imitated Then 1. So many examples as wee have in Scripture of the godly gone before so many leaders and encouragers must wee reckon our selves to have 2. The painful and not the sloathful are the true imitators of allowed examples 3. In the way to Heaven there are many things befalling us which make it unlikely wee shall come there for which cause there is need of Faith 4. A time must intervene and troubles also ere Heaven be possessed There is therefore need of Patience also 2. They inherit the Promise saith hee Then 1. The most patient and painful servants of God get not Heaven by merit but by inheritance 2. They get not Heaven by merit but by promise Now the promise is of Grace Vers. 13. For when God made promise to Abraham because hee could swear by no greater hee sware by himself 14. Saying surely blessing I will bless thee and multiplying I will multiply thee 15. And so after hee had patiently endured hee obtained the Promise 1. For many examples hee bringeth one of Father Abraham from Gen. 22. vers 16.17 and maketh use of it by application Then because we cannot have all examples at once before our eyes we shall doe well for several duties to have some select examples singled out for our own more ready use 2. He doth not bring forth all Abrahams virtues but such as made for his purpose Then when fit examples are found out those points which most serve for our edification must bee most in our eyes 3. Hee marketh first the Promise made next the confirmation of it by an oath then the fast and constant hold laid on it by Abraham last the fruit of the holding fast Hee obtained the promise Then 1. In the example of Beleevers the nature of the Promise and how they came by it must especially bee marked for helping of our Faith 2. Preachers have Pauls example here how to handle a Text. 4. Hee setteth Abrahams obtaining for a pawn of their obtaining albeit hee knew their Faith should bee weaker in degree than Abrahams Then In making use of examples it must be held for a ground that the honest and upâ—ight imitators albeit weak shall finde the same success that the stronger gone before them have found Vers. 16. For men verily swear by the greater and an oath for confirmation is to them an end of all strife 1. The Apostle being about to comment upon this oath first hee sheweth the end of an oath amongst men vers 16. and then the use of the oath made to Abraham thereafter 1. Men swear by a greater saith hee that the authority of him by whom they swear may ratifie the oath one way or other But God hath not a greater and therefore himself and all his is laid in pawn to make his oath good 2. Hee who is the greatest and giveth authority and weight to all oaths among men must be esteemed worthy to give weight and authority to his own oath This is the force of his reasoning 2. The end of an oath is to end controversie Then This similitude importeth that as long as wee are in mis-beleef there is a controversie betwixt God and us wee testifying that wee are in suspition of his good affection towards us and of his promise keeping unto us and God is offended with us for our wicked thoughts entertained of him 3. God hath sworn his promise to us to take away the controversie Then 1. A man could condescend no further to give his party satisfaction than God hath condescended to satisfie us 2. Except wee will deny God the honour which wee
cannot deny unto an honest man wee must beleeve the sworn Covenant of God and particular Articles thereof 3. Except wee beleeve the controversie remaineth yea and is doubled after the oath Vers. 17. Wherein God willing more abundantly to shew unto the Heirs of Promise the immutability of His Counsel confirmed it by an Oath One of the ends of Gods swearing to Abraham is the Confirmation of the Faithful or the Heirs of Promise concerning the unchangeableness of Gods Counsel in making the Promise Then Every Beleever hath the same ground of certainty with Abraham seeing the Oath sworn to Abraham is sworn for their Confirmation 2. Hee calleth Beleevers by Isaaks stile Heirs of the Promise Then Beleevers are all reckoned by God as so many Isaaks and intituled with Isaak to be Heirs of Abraham with him and Heirs of the Good promised to him and Heirs begotten by the force of Gods Promise and Word and not by the force of nature And certainly albeit the Law serve for a Preparation yet it is the Gospel and the Word of Promise which pulleth in the heart of a man to God in love as a reconciled Father and converteth him Wherefore even because of the Beleevers begetting to God by the immortal seed of the Word of Promise hee may be called the Heir of Promise also 3. By the Oath God declareth himself willing to shew the immutability of his Counsel concerning the Salvation of Beleevers Then 1. As many as beleeve in Jesus and are begotten by the Promise are fore-ordained in Gods Counsel for Salvation 2. The Purpose and Counsel of God concerning such mens Salvation is immutable 3. God will have Beleevers knowing this His Counsel concerning themselves and their Salvation and assured of the immutability thereof 4. Hee will have the sworn Promise made to Abraham and his Seed serving in particular to the Heirs of Promise or Beleevers to make evident this His Counsel to them in particular as well as to Abraham because Hee sware to Abraham to shew them this His Purpose 4. By the Oath hee saith God is willing more abundantly to shew the immutability of his Counsel Then 1. Till the immutability of the Lords Counsel concerning our salvation be laid hold upon Faith cannot be stedfast as the Lord would have it 2. God is willing that wee should look in upon his Counsel by the eye of Faith and read our Names written in Heaven in His Decree and so be made sure 3. The Promise of Salvation or of the Blessing to Beleevers is of it self sufficient enough for Assurance albeit it were not sworn and the Oath is added not of necessity for any weakness of the truth of the Promise but out of super-abundant good will to have us made sure 4. It behoveth to be most pleasant to God that Beleevers have full assurance of Faith and over-come all doubting seeing hee sweareth the Promise onely for this end Vers. 18. That by two immutable things in the which it was impossible for God to lye wee might have a strong Consolation who have fled for refuge to lay hold upon the Hope set before us Another end of the Oath is That with assurance the Beleever may have strong Consolation upon solid grounds 1. But how describeth hee the Beleevers to whom this Comfort is allowed Wee saith hee who have fled for refuge to lay hold upon the Hope set before us That is Wee who to flee from deserved wrath have taken our course towards Jesus in hope to get the Salvation offered unto us in Him Fleeing for refuge a similitude whether from nature or from the Ordinance of Moses Law Numb 35.6 Giveth us to understand 1. That every true Beleever of necessity must be sensible of his own sins and the deserved wrath of God pursuing him for sin 2. Must have this estimation of Jesus That Hee is both a ready and sufficiently strong Refuge to save a man from sin and wrath when hee runneth towards Him 3. That in this sense of sin and wrath and good estimation of Christ hee set his Face towards Him onely avoiding all by-waies leading elsewhere than to this Refuge and running for death and life to be found in Him 2. Again while hee saith To lay hold upon the Hope set before us hee giveth us to understand 1. That in Christ our Refuge not onely is there deliverance from pursuing Wrath but also eternal life to be found as it is set before us in the Gospel 2. That the Beleever must have Hope to obtain this Offer 3. And as hee is driven by fear of the Law unto Christ so must hee also be drawn and allured by this Salvation set before him griping undeserved Grace as well as fleeing deserved Wrath. 3. While hee describeth the Beleever after this manner as the man to whom all these things appertain hee teacheth us That Whosoever findeth himself in any truth to be such a one as here is described so driven and so drawn to Christ fleeing from Sin and Wrath and running on to Christ in Him alone to be saved may be well assured hee is a man endued with saving Faith One of Abrahams Children An Heir of Promise One of the society of the Saints and fellowship of the Apostles whom the Apostle here taketh in with himself in this Text A Man in Gods Counsel Fore-known Elected Predestinated A Man to whom God intended both to speak and swear in Abrahams person to whom God alloweth both strong Consolation here and the Possession hereafter of whatsoever is set before him in the offer of the Gospel 4. The end of the Oath That wee might have strong Consolation by two immutable things that is Gods Promise and Gods Oath in which it is impossible that God should lie Then 1. The Consolation which God alloweth upon the Faithful is strong able to overcome the Challenge of Sin fear of Judgement Death and Hell and feeling or fearing of any misery whatsoever Other consolations are but weak in comparison hereof and can overcome none of these 2. God hath laid immutable Grounds for this Consolation His unchangeable Promise and His unchangeable Oath 3. God cannot lye nor deceive whether Hee say or swear 4. His nature maketh this impossibility of lying and immutability in promising and swearing 5. God alloweth this strong Consolation to come by Faiths resting on these two immutable things His Promise and Oath So that the less a man apprehend the grounds of his Faith to be solid the less hee shall be comforted and the more hee apply the Promise to himself and apprehend the unchangeableness of the Promise and Oath of God the more strong shall his Consolation be Vers. 19. Which Hope we have as an Anchor of the Soul both sure and stedfast and which entreth into that within the Veil 20. Whether the Fore-runner is for us entred even Iesus made an High-Priest for ever after the Order of Melchisedec 1. Hee hath told the solidity of the ground whereupon the Beleever doth
sinfulness in mind and heart are Preparations to fit us and set us on to joyn in this Covenant wherein God undertaketh to help and remedy all these felt evils through His Christ by putting His Laws in our Mind and writing them in our Hearts For what is this else but tâ— illuminate our Mind more and more with the understanding of his will and to frame our hearts and affections to the obedience of the same 4. That by the Covenant comfort is provided for sinners who are humbled in the sense of their sins and no door opened for presumption nor room given to prophane persons to go on their ways blessing themselves For the maker of the New Covenant presupposeth two things First that his party renounce his own righteousness which he might seem able to have by the Old Covenant Next that he flee for relief to God in Christ to have the benefits promised in this New Covenant Which if he do it is impossible that he can either lean to his own merits or live in the love of his sinful lusts 5. That by this Covenant such an union is made betwixt God and the Believer that the Believer is the Lords adopted childe and the Lord is the Believers God all-sufficient for ever promising to be all to the Believer which to be our God may import and to make the Believer all that one of his people should be Verse 11. And they shall not teach every man his neighbour and every man his brother saying Know the Lord For all shall know me from the least to the greatest 1. While he saith They shall not teach every man his neighbour he doth not mean that his Word and Ordinances and Ministry appointed by him or brotherly communion for mutual edification shall be mis-regarded or not made use of But by the contrary That he will himself be their Teacher in these his own means First giving his children a greater measure of the Spirit and a more neer communion with himself than of old 2. Making his children so wise unto salvation as they shall not hang their Faith upon mans authority but search by all means till they understand the minde of God the infallible Teacher as he hath revealed himself in his Word 3. So clearing the Truth which is outwardly taught unto them by his own Instruments after so sure and perswasive a manner by his Spirit inwardly that the outward Teaching shall be no Teaching in comparison of the inward concurrence according as we hear those Samaritans were taught who believed indeed the womans report that they might go to Christ But when they were come to him got so great satisfaction from himself that they said unto her Now we believe not because of thy saying for we have heard him our selves and know that this is indeed that Christ John 4.42 So will the Lord inwardly make his Truth powerful unto Salvation to his own that they may say to those that are his Instruments Now we believe not because of your saying but because we have heard him our selves Then 1. It is not Gods will that other mens belief should be the Rule of our belief but that we all search to understand the Scriptures and Gods will revealed therein 2. It is easie from this ground to answer that famous question How know you such and such grounds of Salvation We answer It is an Article of the New Covenant They shall be all taught of God 2. He saith They shall all know me from the least to the greatest Then 1. The New Covenant admitteth all Ranks and Degrees of persons and excludeth none high nor low that love to embrace it 2. It may be in sundry points of truth some of them be ignorant and mistaken more than other some But of the saving knowledge of God in Christ they shall all have light in a saving measure 3. The greatest as well as the meanest in whatsoever respect of Place or Gifts must be Gods Disciples in the study of saving Knowledge and hearty obedience Vers. 12. For I will be merciful to their unrighteousness and their sins and their iniquities will I remember no more 1. To make us believe the former Promises he addeth to a New Article of the Remission of sins because from the Conscience of those ordinarily do arise our doubts and difficulty of drawing near to God Then 1. The conscience of sin must not drive us away from God but rather force us to run unto God more humbly because onely to such as come unto him in his Christ is remission of sin promised 2. Whatsoever sort of sins they be unrighteousness or sin or inquity they shall not hinder God to be gracious to the penitent fleeing to this Covenant for refuge 2. In saying For I will be merciful 1. He maketh his mercy pardoning sin the reason of his bestowing the former good things His giving of one grace the reason of giving another even grace for grace 2. He maketh his mercy the ground of all this favour and nothing in the mans person or works or worthiness of his faith 3. The word Merciful is in the Original Pacified and doth import both Gods respect to the propitiatory sacrifice of Christ which pacifieth him towards us and also our duty in looking towards it as the price of our reconciliation 3. In that the Lord joyneth the promise of putting his Law in the minde and writing it in our heart with the promise of remission of sins he teacheth us That he will have every confederate soul that seeketh the benefit of this Covenant to joyn all these benefits together in their claim with remission of sin seeking to joyn the illumination of their minde renovation of their heart and life at least in their desires and endeavours and not to sever one of them from another but study in uprightness to have them all 4. While he saith He will remember their sins no more he teacheth 1. That he will never forgive sin nor forget it but set it ever in his sight till a man enter into this Covenant with him through Christ. 2. That when he hath forgiven sin he forgeteth sin also whatsoever he remitteth he removeth from his remembrance Vers. 13. In that he saith A New Covenant he hath made the first Old Now that which decayeth and waxeth old is ready to vanish away From the name that the Lord giveth this Covenant in calling it New he draweth two consequences The first that the former Covenant by this word was declared old Next that as it was declared old it was so declared shortly after to be abolished Then 1. The least word that proceedeth out of Gods mouth is weighty and worthy of consideration 2. Whatsoever Gods word doth import by due consequence must be taken for Gods truth and Gods minde as if it were expressed 3. Seeing Christ is come and the time is now of this New Covenant we know that by Gods authority the Levitical ordinances and whole form of the Legal
of the blood of Iesus for remission of sins after this hearty application of Christs blood the conscience is furnished with a good answer unto all challenges and so is made good a comfortable conscience absolving the man through faith in Jesus whom it tormented with challenges before it ran to the blood of Jesus for sprinkling Then whensoever the conscience is evil accuseth and vexeth let the vexed heart run to Christs blood and then shall it be free from an evil conscience for the blood of Jesus cleanseth us from all sin Let the heart be sprinkled and the conscience will be good 6. The fourth thing required in him that draweth near as he should is That his body be washed with pure water That is That according to the signification of that Legal Rite their outward conversation be blameless and holy sin being so curbed within that it reign not in their mortal body so foughten against within as it break not forth in scandalous works of Darkness in the actions of the body Then 1. With a sprinkled conscience within men must joyn an holy and blameless conversation without 2. The washing of the conversation without must proceed from an heart sensibly acquainted with the power of the blood of Jesus 3. And this outward holiness of the body must be wrought with pure water that is by the Spirit of Sanctification to distinguish the reformation of a believer from a counterfeit who without may look like a righteous man but within be as a whited Tomb full of rottenness Verse 23. Let us hold fast the Profession of our Faith without wavering for he is faithful that promised Another Exhortation to avow the faith of Christ that is the doctrine of Christ the truth received from Christ and believed and not to quit it in the time of tryal upon any condition 1. The requiring to hold fast the confession of our Faith or Hope as the word importeth teacheth 1. That a true Christian must not onely hold the truth of Christ secretly but must confess it profess and avow it openly where Gods glory and others good requireth the same 2. That he must look for adversary powers and temptations to take that truth or at least the confession of it from him 3. That in these tryals and essays he must hold the faster gripe and avow it so much the more stedfastly as he is tempted to quit it 4. That when he is put to the tryal of this Confession of any point of his Faith hee is also put to the tryal of the confession of his hope whether his hopes of the promised salvation in Jesus be stronger to keep him stedfast or the terror and allurement from men stronger to make him quit the point of truth converted 5. That nothing but this hope is able to make a man stand out in tryal if hee be hardly urged 2. Hee will have the avowing of the truth of Christ to be without wavering Then 1. Men must so learn the Truth that they need not to change again that is must study to know the Truth soundly and solidly 2. And having learned it must not say and unsay one day avow it and another day quit it For so God getteth not his due glory Beholders are not edified the mans testimony wanteth weight with the adversary But hee must be invincible in the truth who will neither alter nor change or diminish any thing of it for fear or favour 3. Hee giveth this for a ground of constancy For hee is faithful who hath promised That is the promises which Iesus hath made to such as constantly beleeve in him shall be surely performed that no constant professor of his Truth shall be ashamed Then 1. Where wee have a promise of any thing made unto us in Scripture wee may be confident to obtain it and bold to avow our hope thereof against such as would teach us the Doctrine of Doubting whereunto wee are of our selves prone and inclined and against such as shake the assurance of the Saints perseverance 2. The ground of our confidence is not in our selves but in the faithfulness of Jesus Christ who hath promised such graces to his children 3. Our bold avowing of our hope is not a bragging of our own strength but a magnifying of Christs faithfulness Vers. 24. And let us consider one another to provoke unto love and unto good works Hee strengtheneth his former Exhortation by giving of directions to further their obedience thereunto And first for mutual up-stirring one of another Whereof wee learn 1. That mutual edification of Christians amongst themselves and sharpening one of another is a special help to constancy in true Religion and a preservative against Apostacy 2. Prudence is required hereunto that mutually wee observe one anothers disposition Gifts Experience Virtues and Faults that wee may the better fit our selves to do good each one of us unto another and to receive good each one of another in our Christian conversing together 3. A godly striving one with another who shall be first in love and well-doing is better than the ordinary strife who shall exceed others in vanity and superfluity of apparel and fare Vers. 25. Not forsaking the assembling of our selves together as the manner of some is but exhorting one another and so much the more as yee see the day approaching Another mean to this same end is the frequenting of Christian Assemblies and Meetings which may further this purpose of mutual edification And therefore 1. Church-Assemblies must be well kept by such as do minde to prove constant in the true Religion 2. Christian Meetings also of private Christians for mutual conference and exhorting one of another is not to be neglected nor forsaken but to be used for keeping unity in the Church and not to foster Schism or hinder the publick Assemblies 2. Hee taxeth the fault of some amongst them who in Schism or purpose of Apostasie withdrew themselves from all Church-Assemblies and Christian-Meetings and fell back again or were in the way of falling back to the denial of Christ openly Then 1. Separation from the true Church and Christian society of the faithful is a remarkable evil 2. The Schism or Apostasie of others should not weaken us in following any good mean of edification but rather stir us up unto more diligence lest by negligence wee fall peece and peece back after their example 3. Hee maketh the approaching of the day to wit of Gods Iudgement a special motive to use the means diligently and make us constant in the Faith Then 1. The day of Gods Judgement should still be looked unto as a thing near hand even at the doors because it is but a very little and our day shall come yea and but a little time till our Lord shall come to judgement 2. The consideration of the day of judgement is a fit mean to sharpen us unto all good Duties which may make our reckoning to be furthered at that day and to make us boldly
are bound to follow after piety and the profession of grace Therefore c. Do not fashion Argum. 4. Seeing it cannot consist with the obedience of children that ye fashion your selves to the former lusts which ruled in you before conversion Vers. 15. But as he which hath called you 〈◊〉 holy so be ye holy in all manner of conversation 16. Because it is written Be ye holy for I am holy Argum. 5. Ye ought to answer your holy vocation in all kinde of holy conversation Go forward therefore c. As Argum. 6. Confirming the former There ought to be some similitude betwixt you and the Holy God who hath called you Therefore ought ye to labour after this conformity He confirms this Argument from the testimony of Scripture Lev. 11.44 Mat. 5.17 Vers. 17. And if you call on the Father who without respect of persons judgeth according to every mans work pass the time of your sojourning here in fear Argum. 7. God is the Judge of every mans works and more severely requires holiness from those that draw nigh to him and call him their Father Therefore ye ought to pass the time of your sojourning here in this life in the fear of God Vers. 18. Forasmuch as ye know that ye were not redeemed with corruptible things as silver and gold from your vain conversation received by tradition from your fathers Argum. 8. Ye are redeemed from all manner of vain conversation in Legal purifications separated from the thing signified and placed in humane traditions which are of no value although it may be commended to you by the example of your Fathers and by tradition Therefore unless ye would frustrate your redemption ye ought to endeavour after true piety and renounce a vain conversation Redeemed Argum. 9. By redemption ye are the hired servants of God that ye may no longer live according to your own will or the world or the Devil but according to the will of him that redeemed you Therefore ye ought to live in the faith and obedience of Christ. Vers. 19. But with the precious blood of Christ as of a Lamb without blemish and without spot Argum. 10. The blood of Christ the Son of God dying represented by the typical Lamb is of so much excellency that it far exceeds the most precious things in this world Therefore ye ought to stand in the grace of Christ and endeavour after holiness unless ye will vilifie this price Vers. 20. Who verily was fore-ordained before the foundation of the world but was manifest in the last times for you Argum. 11. Although Christ from eternity was fore-ordained to the work of Redemption yet he was not manifested until the last times and that especially for your sakes who were even as the lost sheep of Israel Therefore ye are chiefly bound to glorifie God by your holiness Vers. 21. Who by him do believe in God that raised him up from the dead and gave him glory that your faith and hope might be in God Argum. 12. Christ was not onely manifested for your good that are believers but also by Christ or the merit and operation of Christ that same faith whereby ye believe in God is obtained and produced in you Therefore it is meet that ye should live to God in holiness Hath raised God by raising Christ the Redeemer from the dead and by glorifying him with that glory which he had with God from all eternity hath demonstrated unto you and to all the world that Christ is truly the Son of God or truly God that your faith whereby ye believe in Christ might be found to be faith in God and so the solidness of your faith might appear to you for your greater comfort and glory Therefore ye faithful Hebrews who live after Christ is risen are so much the more bound to follow after faith and holiness that ye may please God Vers. 22. Seeing ye have purified your souls in obeying the truth through the Spirit unto unfeigned love of the brethren see that ye love one another with a pure heart fervently The Second Exhortation more especially to brotherly love There are three branches of this Exhortation Branch 1. That they love fervently not coldly not remisly as if they were ready upon small cause to hate 2. That they love with a pure heart endeavouring the good of one another not onely aiming at private advantage 3. That without hypocrisie they follow after brotherly love loving not onely in word and tongue but shewing love in deed without dissimulation without deceit Souls There are three Arguments of the Exhortation Argum. 1. It is to be presupposed that ye being justified by faith in desire in purpose and an inchoate endeavour through the virtue of the Holy Spirit have purified your souls to the sincere love of the brethren Therefore ye ought exceedingly to love one another Vers. 23. Being born again not of corruptible seed but of incorruptible by the word of God which liveth and abideth for ever Argum. 2. This brotherhood of believers is more excellent than that which is after the flesh in as much as it doth not rise from natural generation but from spiritual regeneration which requires a more firm mutual and excellent love Therefore ye ought to love one another fervently Word Argum. 3. Confirming the former This fraternity of believers as it hath its rise from an incorruptible principle so it will never perish The word of God which is the seed of our regeneration is not corruptible like the seed of natural generation Therefore ye ought exceedingly and carefully to love one another Vers. 24. For all flesh is as grass and all the glory of man as the flower of grass The grass withereth and the flower thereof falleth away He confirms both parts of the comparison from the testimony of Scripture And first he proves the corruptibility of natural seed from Isa. 40.6 which declares the glory of all flesh and consequently all relation of fraternity founded in flesh to be corruptible Vers. 25. But the word of the Lord endureth for ever And this is the word which by the Gospel is preached unto you He proves that the seed of Regeneration is incorruptible from the testimony of the same Prophet Isaiah because the Word of the Lord abides for ever But he affirms that this is spoken touching the word of the Gospel as the matter stands because the preaching of the truth concerning salvation by Christ vouchsafed to believers is operative for the bringing of believers to life eternal Therefore it is incorruptible CHAP. II. HE proceeds in his Exhortation to duties of Piety and Holiness This Chapter contains four Exhortations Vers. 1. Wherefore laying aside all malice and all guile and hypocrisies and envies and evil speakings The first Exhortation is to love and desire of the Divine Word which he had of late commended There are two branches of the Exhortation The first touching the shunning and laying aside the vices that are familiar to corrupt nature
the example of holy women in the Old Testament whose praise is in the Scripture not for the external adorning of the body but for faith in God and subjection paid to their husbands Vers. 6. Even as Sarai obeyed Abraham calling him Lord whose daughters ye are as long as you do well and are not afraid with any amazement Reas. 4. From the example of Sarah who meekly obeyed Abraham and acknowledged him to be her Lord. Whose Reas. 5. Because if they would express the piety and mâ—deâ—ty of Sarah in her manners and would not suffer themselves by any worldly fear to be drawn from the puâ—suâ—e of Piety they should declare themselves to be the daughters of this holy Matron Vers. 7. Likewise ye husbands dwell with them according to knowledge giving honour unto the wife as unto the weaker vessel and as being heirs together of the grace of life that your prayers be not hindred On the other side he commands husbands to dwell with their wives that is that they indulge them courteously and treat them according to knowledge and as it becomes wise men wisely rule their wives Likewise There are four Reasons of the Precept Reas. 1. Because in like manner by the obligation of the Divine Law husbands are bound to perform mutual offices to their wives as wives are to their husbands To the weaker Reas. 2. Because prudence requires that the female sex should be so much the more respected because it is the weaker and otherwise may suspect it self contemned by the man Heirs Reas. 3. Because wives are not onely partakers of the honour and earthly goods which belong to their husbands but are also coheirs of saving grace with their believing husbands Lest Reas. 4. Because otherwise brawlings and strifes would arise whereby publique and private prayers of the husband as well as of the wife might be hindred and disturbed The second part Vers. 8. Finally be ye all of one minde having compassion one of another love as brethren be pittiful be courteous The second part of the Chapter follows wherein he exhorts to the study of holiness although it be joyned with the Cross or to the common duties of holiness and to vertues which belong to men of what condition soever and he reckons six whereof the first is Concord without which the whole life is disquieted with perpetual troubles and brawlings The second is Sympathy which makes us affected as it becomes us both with the troubles and happinesses of our neighbours grieving with those that grieve and rejoycing with those that rejoyce The third is Brotherly love whereby we closely embrace Christians as brethren in the Lord. The fourth is Mercy whereby we succour the poor and strangers or banished men The fifth is Gentleness whereby we yield our selves affable and courteous towards others for the publique good and edification of others Vers. 9. Not rendring evil for evil or railing for railing but contrariwise blessing knowing that ye are thereunto called that ye should inherit a blessing The sixth is Patience whereby we patiently bear injuries received from others whether by word or deed yea whereby we repay good turns for bad The Arguments of the Exhortation to follow after these vertues especially patience are seventeen All which prove that we must follow after these vertues although we therefore suffer afflictions That ye Argum. 1. Because we are called to this condition by God that by perseverance in well doing and by patient bearing evils we may attain eternal life vouchsafed to us by an hereditary right Therefore we ought to follow after these vertues and especially patience Vers. 10. For he that will love life and see good days let him refrain his tongue from evil and his lips that they speak no guile 11. Let him eschew evil and do good let him seek peace and ensue it 12. For the eyes of the Lord are over the righteous and his ears are open unto their prayers but the face of the Lord is against them that do evil Argum. 2. From the testimony of Scripture out of Psal. 34.12 13 14 15 16. verses where the next way to happiness is taught that the children of God follow after good works and abstain from impatience and all kinde of evil deeds and that on this side being compassed about with the hope of Divine blessing and on the other with the fear of Divine wrath they go forward in the courses of holiness Therefore yee ought to endeavour after these virtues and chiefly patience Vers. 13. And who is hee that will harm you if yee bee followers of that which is good Argum. 3. Because this course is best whereby they following after these virtues may bee freed from many inconveniences which the wicked take occasion to bring upon them for hee is like to a Monster that will harm the Innocent and those that follow after goodness Therefore yee ought to endeavour after all these virtues and especially patience Vers. 14. But and if yee suffer for Righteousness sake happy are yee and bee not affraid of their terrour neither be troubled Argum. 4. Because if whilst yee follow after these virtues yee suffer evils for Righteousness sake yet yee remain blessed in Gods account howsoever your condition may seem miserable in this world Therefore yee ought to follow after these virtues Vers. 15. But sanctifie the Lord God in your hearts and bee ready alwaies to give an answer to every man that asketh you a reason of the hope that is in you with meekness and fear Argum. 5. Yee Christians ought not to be deterred from the following after these virtues by the threatnings and the terrour of the wicked nay not so much as be troubled in mind but on the contrary yee ought to sanctifie God in your hearts i. e. so much to value the terrour and the good will of God the commands threatnings promises power help comforts issues and deliverances of God which hee both can and will perform to set at naught and undervalue whatsoever men can do against you Bee ready Argum. 6. It is so far unbecoming you to be deterred from the following after virtue by the fear of men that on the contrary confiding in the goodness and omnipotency of God yee ought to be ready to sanctifie God in open confession of the Christian Faith not being ashamed to produce the word of God as the ground and foundation of your Faith as often as a reason of your Faith is required of you so that the answer which is required may tend to the glory or sanctification of his name Yet hee commands that this confession bee uttered with meekness towards men and fear or reverence towards God lest the Truth of God by any means should be polluted by our passions Vers. 16. Having a good conscience that whereas they speak evil of you as of evil doers they may bee ashamed that falsely accuse your good conversation in Christ. Argum. 7. In following after these virtues yee will have a good
Children both Gods and mine your sins are freely forgiven you for Christs name sake i. e. for the merit of Christ which is preached to you and is through Faith apprehended by you Therefore this Exhortation which I have written being to holiness and brotherly love yee are bound to obey it Vers. 13. I write unto you Fathers because yee have known him that is from the beginning I write unto you young men because yee have overcome the wicked one I write unto you little children because yee have known the Father Argum. 6. From the faithful of every age and order without exception is required the following after holiness and brotherly love by name from the Fathers who are therefore bound to obey because yee are admitted to the knowledge of the antient of daies or the eternal Son of God knowledge of whom hath made you more blessed than all that knowledge of things you have gained from the use and experience of many years Therefore yee ought to follow after c. Young men Argum. 7. Because as all so young men are bound to obey because victory is granted to them against the Devil in Christ in whom also strength is administred for their daily conquering which victory exceeds all warlike praises Little Children Argum. 8. Because as all so are the faithful little children bound to obey these Exhortations because although they are not so skilful in worldly matters God hath manifested himself to them a Father in Christ and hath given them to acknowledge God their Father Therefore c. Vers. 14. I have written unto you Fathers because yee have known him that is from the beginning I have written unto you young men because yee are strong and the word of God abideth in you and yee have overcome the wicked one Father Argum. 9. Inforcing the sixth Argument Because as all so in the first place The faithful Fathers are bound to obey the Exhortation because it is given to them rather than to others to know the Eternal Son of God which benefit ought again and again to come into their consideration Young men Argum. 10. Reinforcing the seventh Argument because as all so also the faithful young men 〈…〉 to obey the Exhortation seeing that God in Christ hath first of all indued them from above with spiritual strength which is far more excellent than natural Secondly And hath put his word into their minds by the Spirit that by Faith it might alwaies abide in them Thirdly And hath also given them that through Christ they may overcome the Devil also these Arguments make much to the following Exhortation Vers. 15. Love not the world neither the things that are in the world If any man love the world the love of the Father is not in him Exhort 3. To beware of the love of the world and of those things that are in it By world hee understands the condition of unregenerate men wherein they please themselves and think themselves happy By those things which are in the world hee understands the enticements or the good things thereof wherewith unregenerate men are taken such are pleasures riches honours To love is to prize to affect The Arguments of the Exhortation are four If any man Argum. 1. The love of the world bindes the heart to worldly things and excludes the love of God or of the Father for the heart cannot bee carried out to contrary desires or serve contrary Masters Therefore have a care yee love not the world Vers. 16. For all that is in the world the lust of the flesh the lust of the eyes and the pride of life is not of the Father but is of the world Argum. 2. Confirming the former The studies of worldly men whereunto men are carried with a full carreere are such as the lust of the flesh or sensual pleasures of gluttony or uncleanness The lust of the eyes or covetousness inordinately affecting matters of profit and the pride of life or an excessive desire of honours Those desires saith hee are not of God but from the corruptions of unregenerate men Therefore have a care c. Vers. 17. And the world passeth away and the lust thereof but hee that doth the will of God abideth for ever Argum. 3. The condition of worldly men and those things which seem to bee pleasant in this condition are various and will by and by pass away Therefore they are not to bee loved But hee Argum. 4. Hee that renounces his perverse will and the will of wicked men and endeavours to do the will of God shall live for ever Therefore yee ought to beware of the love of the world And these Arguments conduce much to those things that follow Vers. 18. Little children it is the last time and as yee have heard that Antichrist shall come even now are there many Antichrists whereby wee know that it is the last time Exhort 4. That they beware of seducers and do not depart from the true Faith but that they continue constant in the Faith and Obedience of the Truth Little Children The Reasons of the Exhortation are fifteen Reas. 1. That as little children yee have need to take heed Therefore yee are bound to beware Time Reas. 2. Now it is the time wherein there is danger by reason of seducers viz. it is the last hour and the last time of the world wherein the Devil chiefly rages knowing that his time is short and wherein all ought both to watch and prepare themselves for the judgement which will come at the second coming of Christ Therefore c. And as Reas. 3. Confirming the former according to the premonition by the Apostles and Christ concerning that famous Antichrist which should come many fore-running Antichrists have come already who under the pretence of Teachers seduce men from Christ and are the adversaries of Christ Therefore it is the last time wherein yee are in danger of seducers of whom yee ought diligently to have a care Vers. 19. They went out from us but they were not of us for if they had been of us they would no doubt have continued with us but they went out that they might bee made manifest that they were not all of us Reas. 4. Apostates departing from the external communion of those that are truly faithful are not of the number of those that truly beleeve Therefore yee ought to beware of Apostacy and Seducers For if they had been of us Reas. 5. Confirming the former they that are of the number of those that are truly faithful and elect continue in the society of the true Church and in the communion of the Apostolical doctrine And so they declare themselves to bee true Beleevers but those that fall away they so far as wee look upon the counsel of God depart from the doctrine of the Apostles for this end that their hypocrisie might bee manifested and that they might bee declared not to bee of the number of those that are truly Faithful Therefore if yee
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
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
Christ of contention not sincerely supposing to add affliction to my bonds 17. But the other of love knowing that I am set for the defence of the Gospel Argum. 4. Proposed by way of redargution to an objection Though it bee true that some envy my glory which I get by constancy under my bonds such as are the Jewish false Apostles who were wont to contend with mee about their Legal Ceremonies and who preach the Gospel of Christ mixing it with their leaven partly to trouble and vex mee and to breed envy in their hearers partly lest I should seem to surpass them in any thing and in the last place partly that by these means they may add affliction to my bonds yet there are others who preach Christ with an honest mind and out of love indeavour to uphold my cause knowing that Christ hath appointed mee an Apostle for the defence of the Gospel and now honoured mee with the glory of bonds Therefore you ought not to bee ashamed of my chain or offended at my cross Vers. 18. What then notwithstanding every way whether in pretence or in truth Christ is preached and I therein do rejoyce yea and will rejoyce Argum. 5. Every way I occasion the preaching of the Gospel by those that envy mee for this I rejoyce that the name of Christ is made famous by my bonds and by others preaching let it bee what it will Therefore you also should rejoyce with mee and not bee offended at my bonds Vers. 19. For I know that this shall turn to my salvation through your prayers and the supply of the Spirit of Iesus Christ Argum. 6. I am so far from being dejected at my afflictions that I am fully perswaded that even this affliction shall turn to my salvation and that by the help of your prayers the Spirit of Christ shall daily bee more plentifully bestowed upon mee Therefore c. Vers. 20. According to my earnest expectation and my hope that in nothing I shall bee ashamed but that with all boldness as alwaies so now also Christ shall bee magnified in my body whether it bee by life or by death He explains this perswasion more particularly and adds Argum. 7. In Christ my advanced Head I do with hope expect not onely that I shall never bee ashamed as being destitute of Christs help but also that Christ shall bee glorified in mee by a free preaching and confession of the Gospel whether my life bee further prolonged or ended by Martyrdome Therefore c. Vers. 21. For to mee to live is Christ and to dye is gain Argum. 8. I am prepared to dye for Christ and am indifferent whether I live or dye whether I bee afflicted or no so that Christ bee glorified for Christ is gain to mee if I live longer because being alive I shall preach Christ Christ is gain also though I dye presently because then I shall go to Christ and for ever continue with him And therefore you regarding nothing but what advanceth the glory of Christ ought not to bee offended at my chain Vers. 22. But if I live in the flesh this is the fruit of my labour yet what I shall chuse I wot not Hee confirms this Argument in that it would bee very difficult for him to chuse what to do if hee had his liberâ—y either to dye or live for the fruit of the work of his Ministery encouraged him still to live but his desire to enjoy Christ perswaded him to dye so that hee could not easily determine which of these hee should chuse Hence it is plain that the Apostle was not troubled at his bonds as long as they made for the glory of Christ. Vers. 23. For I am in a straight betwixt two having a desire to depart and to bee with Christ which is far better 24. Nevertheless to abide in the flesh is more needful for you Hee further illustrates the same shewing that hee is mightily straightned on the one side with a desire to enjoy Christ than which nothing could bee more desirable if hee respected his own advantage but on the other side hee saw it would conduce to the Churches profit if his bodily life were yet continued 'T is therefore evident that not onely affliction but death also would bee acceptable to him for Christ. Vers. 25. And having this confidence I know that I shall abide and continue with you all for your furtherance and joy of Faith 26. That your rejoycing may bee more abundant in Iesus Christ for mee by my comming to you again Arg. 9. To remove the scandal of the cross lying upon him hee further adds that although I am prepared to dye yet I am assured by revelation I shall not dye yet but shall live to further your salvation and the joy of your Faith and that I shall return to you and bee with you that your glorying in Christ may abound considering and seeing the power of Christ in my freedome and return Therefore you ought not to bee offended at my bonds but to bee confirmed in the Faith The third Part. Vers. 27. Onely let your conversation bee as becommeth the Gospel of Christ that whether I come and see you or else bee absent I may hear of your affairs that you stand fast in one Spirit with one mind striving togethar for the Faith of the Gospel The third part of the Chapter follows containing an exhortation to constancy in Faith that they would persist unanimous in the profession of the Gospel striving by Faith against all adversaries The Arguments hereof which prove they must stedfastly persevere in the profession of Faith are nine Onely Argum. 1. I onely desire one thing of you that yee would walk worthy of the Gospel that is that yee would order your conversation according to the rule of the Evangelical Doctrine onely looking to your own duty but not medling with any thing else Therefore whatever doth befall you must proceed stedfastly in the Faith of the Gospel Worthily Argum. 2. The worthiness of the Gospel of Chrisâ— and your right unto the City of the Saints requires this of you Persevere therefore stedfastly That whether Argum. 3. Whether I am present or absent I shall receive comfort from your courage and constancy in the Faith Therefore c. Vers. 28. And in nothing terrified by your adversaries which is to them an evident token of perdition but to you of salvation and that of God Argum. 4. There is no reason you should bee afraid of your adversaries threatnings or power Therefore c. Which is to them Argum. 5. It is a token of sudden destruction to all your persecutors that they bear a hostile mind towards the Church Therefore c. To you Argum. 6. Your constant defence of the Gospel against opposers is a certain mark and sign of victory and salvation which God will bestow upon you that are defenders of the Gospel Therefore c. Of God Argum. 7. It comes from God by his special counsel