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
first fruits of Achaia and that they have addicted themselves to the Ministery of the Saints 16. That yee submit your selves to such and to every one that helpeth with us and laboureth Article 5. Wherein hee commends to them Stephanas with his family who in the office of Deacon assisted him that they would have honourable respects to him and his family First Because with the first they gave their names to Christ. 2. Because hee willingly addicted himself in the office of a Deacon to the Church of Corinth and that according to the order which was required in the constituting of Deacons Therefore the Apostle wills them as subject to these that they give them due honour or that which is convenient to their Ministery Hee understands not politick subjection onely in respect to their office but also moral whereby wee shew our selves reverend and obedient to them who excel in virtue In the mean time wee exclude not that subjection which is due to Deacons for their office sake who administer with the rest of the Presbytery about Ecclesiastical matters wherein Stephanas with his family was imployed Vers. 17. I am glad of the comming of Stephanas and Fortunatus and Achaicus for that which was lacking on your part they have supplied 18. For they have refreshed my spirit and yours therefore acknowledge yee them that are such Article 6. Wherein hee commends their sending of three Brethren from Corinth unto him because they supplied the stead of the Corinthians in visiting of him They are said to have refreshed the Spirit of the Apostle and the Corinthians because as they had gratified the Corinthians who sent them so likewise the Apostle to whom they were sent wherefore hee would have them esteemed so much the more both these and they that were like unto them The third Part. Vers. 19. The Churches of Asia salute you Aquila and Priscilla salute you much in the Lord with the Church that is in their house 20. All the Brethren geeet you greet you one another with an holy kiss The third part of the Chapter follows wherein after hee hath saluted the Corinthians 1. In the name of the Ephesians and the rest of the Churches of Asia 2. In the name of Priscilla and Aquila and their families vers 19. 3. In the name of the Brethren his companions who lived in his society Hee wills them as the Eastern manner was to salute one another with a kiss as wee with joyning right hands without deceit or dissimulation and that they perform those things and all other expressions of love holily Vers. 21. The salutation of mee Paul with mine own hand Further hee signs this Epistle being written by the hand of another with a salutation and his own hand that it may bee known to bee his own Because in those times Epistles were feigned in the name of the Apostles 2 Thes. 2.1 Therefore it was needful that by some manifest token they should bee known to the Church Vers. 22. If any man love not the Lord Iesus Christ let him bee Anathema Maranatha In the close of the Epistle hee laies down an Apostolical malediction against the haters and enemies of Christ both secret and open using the words of extreamest execration For by this solemn form Maranatha i. e. THE LORD COMMETH the Church testified that they had performed all the parts of their office towards such a man And for the future by a common consent let him alone and referred him to the last judgement of God or to the comming of the Lord as one that was desperate amongst men In the mean while the Apostle doth not excommunicate hypocrites from the external society of the Church but threatens utter destruction unless they repent Vers. 23. The Grace of our Lord Iesus Christ bee with you 24. My love bee with you all in Christ Iesus Finally after his Apostolical benediction by his Authority applied to the Church of Corinth hee signifies his special love towards them that they may bee convinced in themselves that whatever hee had set down in this Epistle whether by way of reprehension or exhortation it came all from his love towards them The Second Epistle of Paul to the Corinthians Analytically expounded The Contents of the Epistle THe first Epistle did not want its effect amongst many of the Corinthians yet there were some especially vain-talking Teachers who persevered in their contumacy and not onely they themselves set at nought the Apostles Authority but also dared publickly to compare themselves with him and to prefer themselves before him and to diminish the Authority of the Apostle amongst the people with no small detriment and prejudice to the Gospel That hee might restrain these and finde all things at his comming better ordered in the Church of Corinth hee writ this second Epistle which is wholly Apologetical Besides an Exordium and Conclusion there are three parts of the Epistle In the first having removed the scandal of the Cross which was laid upon him and the suspicion of his alienated mind from the Corinthians Chap. 1. 2. Hee defends his Ministery Chap. 2. 3. And proves his constancy and fidelity therein Chap. 4. 5. Exhorting them to bring forth the fruits of his Ministery Chap. 6. And that they would perswade themselves of his good will towards them Chap. 7. In the second part of the Epistle hee exhorts them to make a collection for the poor Brethren the afflicted Iews Chap. 8 9. In the third part hee vindicates his Authority from contempt and the aspersions of false Teachers who laboured to render the Apostle vile amongst the Corinthians Chap. 10. and holily boasts himself against them Chap. 11. 12. endeavouring to render his Authority formidable and also amicable to the Corinthians Chap. 13. CHAP. I. THere are two parts of the Chapter besides the inscription of the Epistle in the former hee removes the scandal of the Cross and afflictions wherewith hee was not long since oppressed to vers 12. In the second part hee removes the suspicion of an alienated mind from the Corinthians to the end The Inscription of the Epistle which is instead of an Exordium vers 1. 2. serves to prepare the minds of the Corinthians for receiving the things which hee wrote intimating five Reasons to that end Vers. 1. Paul an Apostle of Iesus Christ by the Will of God and Timothy our Brother unto the Church of God which is at Corinth with all the Saints which are in all Achaia The first Reason Because Paul the Author of the Epistle was an Apostle of Jesus Christ and of chiefest Authority in the Church Reason 2. Because hee did not assume to himself this honour as certain false Brethren feigned themselves servants of Christ when they were not sent of God but obtained it by the special Will of God Reason 3. Because hee had brought in Timothy with himself to witness against them if they should not admit of this Truth of God written by him
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
manner also that women adorn themselves in modest apparel with shamefastness and sobriety not with broidered hair or gold or pearls or costly array Precept 3. That women while they pray together with the Assembly and are present in other sacred performances in their cloaths and other habits compose themselves to honesty and modesty which will prove a greater ornament to them than if they should come into the publick with broidered hair or gold or pearls or costly apparel In which if there bee superfluity the adorning is unlawful and forbidden in this place Vers. 10. But which becometh Women professing godliness with good works Hee requires further to the adorning of women both private and publick that they bee eminent in good works the reason whereof is given from their Christian profession whereby in Baptism they promised to renounce the vanity and pomp of the world Vers. 11. Let the Woman learn in silence with all subjection Precept 4. That women alwaies in Church-Assemblies undertake the part of learners of teachers never And that they learn with silence and that in the acknowledgement of their infirmity and the natural subjection of their sex although in personal indowments some womee may excel many men Vers. 12. But I suffer not a woman to teach nor to usurp authority over the man but to bee in silence Hee explains the special Precept and according to his authority forbids women to teach in publick Usurp Authority The reasons of this prohibition are three The first reason is contained in the latter part of the prohibition because should a woman teach publickly the woman should have authority over the man shee should bee over and instruct the man who ought with silence to bee in subjection to her own Husband Vers. 13. For Adam was first formed then Eve Reas. 2. Confirming the former The manly sex is more worthy than the female for the man Adam was first formed and not for Eve the woman but Eve was last formed for the man Adam Therefore a woman ought to bee prohibited the office of teaching in the Church Vers. 14. And Adam was not deceived but the woman being deceived was in the transgression Reas. 3. The first seducement and sin was not by the man or Adam but by Eve who deceived by the Devil perswaded her Husband to transgress the command Therefore is it appointed of God that afterward shee should bee in subjection to her Husband and not publickly teach the man And these reasons are sufficient that the woman in the Church at least where the matter concerns souls should not have the preheminence Vers. 15. Notwithstanding shee shall bee saved in child-bearing if they continue in Faith and Charity and Holiness with Sobriety Hee answers an Objection and comforts the woman against this seclusion from the Pastoral office in the Church against the entrance of sin into the world by her against the subjection of her sex and against other inconveniences which are consequent to her sex So that her exclusion from the office of a Teacher nor the evils recited should hinder the salvation of women if so bee they were indued with true Faith and continued therein constantly maintaining charity holiness and modesty and the other fruits of true Faith in their domestick calling which for the most part and ordinarily is imployed in bringing forth and educating children under which office figuratively all other duties are contained which pertain to a family to which the woman is designed that shee attend according to her office in domestical affairs And the Apostle promiseth that true beleeving women no less than beleeving men or faithful Pastors of the Church should obtain eternal life in this their subjection as certainly and easily as if they had been admitted to the Ecclesiastical office of teaching in which they cannot bee saved unless they had such a Faith which shews forth its efficacy by love and good works CHAP. III. THere are two parts of the Chapter In the first is treated of the Election of Ministers of the Church to vers 14. In the other concerning the principal Articles of Doctrine to bee held in the Church to the end Our Apostle divides Ecclesiastical offices Rom. 12. into Prophecy and the office of a Deacon under Prophecy comprehending Pastors and Teachers who in this Chapter are called Bishops under the office of a Deacon comprehending as here both those Elders who had an over-sight of the manners and carriage of the Church and Deacons properly so called who were to look to the Church goods and the poor Vers. 1. This is a true saying if a man desire the office of a Bishop hee desireth a good work In this verse that hee might open the way for describing the properties of a Bishop hee commends the Pastoral office premising a grave asseveration as the most honourable function and laborious imployment which who ever desires to that end that by labouring in the Gospel hee may bring men to eternal salvation by the true worship of God is worthy of commendation Vers. 2. A Bishop then must bee blameless the husband of one wife vigilant sober of good behaviour given to hospitality apt to teach Hee describes the gifts and properties of a Bishop i. e. of a Pastor and Teacher partly affirmatively partly negatively prescribing as it were certain rules to bee observed in the election of a Bishop Without rebuke The properties of a Bishop are in number sixteen First It behoves a Bishop to bee unblameable in his life i. e. free from scandals that hee may not justly bee accused by men nor such a one that is altogether without sin but such an one as is without scandal Of one 2. Property It behoves him to bee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the husband of one wife which property is not laid down by way of precept as if it was necessary for a Pastor to bee married but by way of limitation because if hee purpose to marry hee ought to content himself with one wife so long as shee lives and to keep himself from Polygamy which was frequent in those times Vigilant 3. It behoves him to bee vigilant in his office to take care of those things which lye upon him in respect to the edifying of the flock and the preservation of it from the snares of spiritual adversaries Sober 4. It behoves him to bee sober in food and apparel and moderate in his affairs to manage all things with right reason undertaking nothing lightly or rashly but gravely weighing and considering all his words Of good behaviour 5. It behoves him to bee of good behaviour neither exposing himself to contempt by his rudeness nor by his Stoical severity Given to hospitality 6. It is required That hee bee given to hospitality and according to his revenues hee bee ready to refresh the servants of God those that are in need especially strangers and banished persons Apt to teach 7. It is required That hee bee apt to teach i. e. that hee bee not
onely skilful in Divinity and well instructed in the Doctrine of Christianity but also such an one as is skilful to divide the word aright and to accommodate himself to the capacity and edification of his auditors Vers. 3. Not given to Wine no striker not greedy of filthy lucre but patâ—ent not a brawler not covetous 8. It is required that hee bee not given to Wine or such an one that uses to spend the day in sipping and bibbing of Wine No striker 9. That hee bee no striker or prone to strike either his servants or any others Not greedy of filthy lucre 10. That hee minde not filthy gain or such an one that minds his gain to the prejudice of his Ministerial dignity Patient 11. That hee bee just and moderate in bargaining and when it is convenient ready to remit of his own right Brawler 12. That hee bee free from strifes and contentions both in words and blows Covetous 13. That hee bee free from Covetousness not over much solicitous to encrease his estate Vers. 4. One that ruleth well his own house having his children in subjection with all gravity 14. That hee understand how to rule his own family well i. e. his wife children servants if hee have them Vers. 5. For if a man know not how to rule his own house how shall hee take care of the Church of God Hee gives the reason of these requisite qualifications Because hee that knows not how to govern his own house or a little family cannot govern or take care of the Church of God prudently Vers. 6. Not a novice left being lifted up with pride hee fall into the condemnation of the Devil 15. Hee requires that hee bee not a Novice or a new sprig of the Church i. e. newly converted to the true Religion not sufficiently instructed in the mysteries of godliness or confirmed by experience not sufficiently subdued and humbled by the exercises of Christianity The reason whereof is given lest being suddenly elevated to the top of Ecclesiastical dignity and puffed up hee fall into the fault and condemnation of the Devil who by reason of pride abode not in his station and therefore was rejected of God Vers. 7. Moreover hee must have a good report of them which are without lest hee fall into reproach and the snare of the Devil 16. The last qualification is That hee have a good report from them that are without or those that are strangers from the Church i. e. That hee bee of good repute amongst all whose conversation his very enemies cannot justly blame The reason whereof is given lest hee fall into ignominy and reproach and the snare of the Devil who may not onely upon that occasion load his person and office with calumnies and reproaches but render him impudent regardless of his credit and at length dissolute in his conversation Vers. 8. Likewise must the Deacons bee grave not double-tongued not given to much Wine not greedy of filthy lucre As to what is required in the Election of Elders and publick treasurers nine virtues are requisite in them 1 That they bee grave i. e. accomplished with honest manners 2 That they bee not lyars double-tongued or fraudulent 3 That they bee not given to Wine 4 That they love not filthy lucre which may any whit detract from their reputation amongst good men Vers. 9. Holding the mystery of the Faith in a pure conscience 5 That they bee rightly instructed in the Faith or Doctrine of the Gospel revealed from Heaven and that they maintain this in a firm profession together with holiness of life which may bear witness of the purity of their conscience and the sincerity of their Faith Vers. 10. And let these also first bee proved then let them use the office of a Deacon being found blameless 6 That not onely the Pastors and Candidates to higher offices but also that the Deacons bee proved before they are admitted to their function i. e. lest they bee obtruded upon the Church rashly and without their choice but that they alone bee chosen whose former life commends them so that after tryal their fitness appears and such as cannot justly bee blamed Vers. 11. Even so must their Wives bee grave not slanderers sober faithful in all things Because the dissolute conversations of wives and children turns to the reproach of the men hee requires 7 That the Wives both of Pastors and Deacons bee grave endued with honest behaviour not slanderers or such as detract from the credit of their neighbours studious of sobriety as also in all affairs faithful Vers. 12. Let the Deacons bee the Husbands of one Wife ruling their children and their own houses well 8 Hee requires that Deacons bee the Husbands of one Wife i. e. free from the sin of Polygamy 9 Hee requires That they understand how to govern their own family well and to keep their houshold within the bounds of holy Discipline Vers. 13. For they that have used the office of a Deacon well purchase to themselves a good degree and great boldness in the Faith which is in Christ Iesus Lest any man should despise the Deaconship as a mean office hee teaches that they who have well discharged this office are worthy of honour while they manage it and lay a foundation to an higher degree in the Church and finally they gain a large opportunity for the confirming their boldness towards God by Faith in Christ which the faithful administration of their Deaconship as a testimony of the sincerity of their Faith ought to confirm The Second Part. Vers. 14. These things write I unto thee hoping to come unto thee shortly 15. But if I tarry long that thou mayest know how thou oughtest to behave thy self in the house of God which is the Church of the living God the pillar and ground of the truth The other part of the Chapter contains the principal Articles of Doctrine that are to bee maintained in the Church The first Article comprehends the Doctrine touching the end of this Epistle and especially of the precedent precepts which is this That the rule of governing the Church entreated of by the Apostle bee alwaies laid before their eyes which when hee came hee would explain and confirm as need required and by which rule if hee came not the sooner Timothy might direct the Governours of the Church how they ought to behave themselves in the house of God or in governing the Church The Church of God Artic. 2. Contains the Doctrine touching the excellency of the Church 1 That it is the House of God wherein hee dwells and feeds his family and wherein hee is worshiped 2 That it is the Church of the Living God or a company called out of the world by the Living God besides whom all the Gods which Heathens worship are dead Idols 3 That as the Church is called out of the world begotten nourished and preserved of God by the Truth that it should bee the Church of the Living God so
the word and doctrine because they are wholly set apart to the word and prayer Therefore it is fitting that they should bee liberally maintained Hee calls the stipend given them by the name of Honour because of such moment is their work that it cannot bee valued at any rate And because the stipend which is allowed them is to bee given not upon the account of wages but an Honorary or an honourable reward Vers. 18. For the Scripture saith Thou shalt not muzzle the Oxe that treadeth out the corn and the labourer is worthy of his reward Hee layes down two Reasons of the Precept 1 From Deut. 25.4 Where from the Allegory of an Oxe treading out the corn with his feet God commands that the Pastors of the Church should bee maintained reasoning from the greater to the less Worthy 2. From Levit. 9. or Luke 18.7 Where from the Precept of giving a due reward to the labourer it is gathered from the less to the greater Honour is much more to bee repayed to him who is not an hireling but a Father and a laborious Pastor Vers. 19. Against an Elder receive not an accusation but before two or three witnesses Precept 2. That an accusation against an Elder bee not received or taken for true unless upon the testimony of three witnesses or at the least two worthy of credit it bee affirmed And that which is here spoken to Timothy alone is spoken to all that sit in the Presbytery because other where judgement is committed to the whole Presbytery yea what is spoken here to Timothy is spoken to the whole Presbytery at Ephesus touching the administration of the whole Discipline of the Church Act. 20.28 Timothy the Evangelist in the mean time might exercise extraordinary power as hee was an Evangelist and the Apostles Legate Vers. 20. Them that sin rebuke before all that others also may fear Precept 3. Of avoiding scandals If the Elders or any other in the Church should offend openly that they bee publickly reproved The reason is That the rest may bee afraid being admonished by their example and may take heed to themselves that they do not offend Vers. 21. I charge thee before God and the Lord Iesus Christ and the elect Angels that thou observe these things without preferring one before another doing nothing by partiality Precept 4. In which by way of Epiphonema hee most gravely charges Timothy and in him all Ecclesiastical Judges that nothing bee done in Church affairs or censures with paâ—tiality or that nothing in these Precepts bee altered upon the accepting of any mans person Vers. 22. Lay hands suddenly on no man neither bee partakers of other mens sins Keep thy self pure Precept 5. That hee do not rashly receive any one into the sacred Ministry without mature deliberation and examination preceding hee do not lay hands which was the sign of Ordination upon any one Hee gives two Reasons of it Neither Reas. 1. Lest if hee should ordain one unfitting in this very thing hee should communicate with him in his sins and by consequence in his punishments Thy self Reas. 2. Because thou oughtest to keep thy self pure from defilements and therefore from the ordaining of an unworthy man If happily the rest of the Presbytery at any time shall determine to admit an unfit man to the Ministry or one that is not approved keep thy self pure neither consent thou but labour by all means so to preserve purity and holiness that thou keep off from all affinity with sin as much as in thee lyes Hee explains the parts of this Precept in the two next following verses the meaning of the latter part of being himself pure vers 23. and shews the meaning of the former part vers 24. Vers. 23. Drinke no longer water but use a little wine for thy stomachs sake and thine often infirmities As to the latter part of the Precept of keeping himself pure because the Apostle knew that Timothy by reason of his earnest endeavours after purity and chastity had been injurious to his own health therefore by the way hee adviseth him that hee do not so understand the Precept of keeping himself pure as to neglect his health and render himself unfit for the works of his Calling but use an holy prudence and in subduing his body by drinking of water to use a little wine as it were physically and for the necessity of health lest if hee should proceed in not favouring his weak stomach and his body labouring under often infirmities immediately the tabernacle of his body should fall to decay and the Church should bee deprived of so profitable an instrument Vers. 24. Some mens sins are open before hand going before to judgement And some men they follow after As to what concerns the meaning of the former part of the Precept Lest hee should partake of other mens sins hee shews that hee spake of open sins which may bee known and avoided not of private which fall not under observation and that hee beware lest hee partake of other mens sins and in laying hands rashly on no man hee shews in this that using examination and tryal the open sins of any one that is unworthy may bee known as also the open virtues of men meet to bee admitted to the Ministery of the Gospel For the sins of some Candidates of the Ministery are so manifest that they prevent the examination and judgement of the Church that they may easily bee rejected For before the judgement of the Church can determine about them there is matter in readiness in their open sins for their condemnation or rejection from the Ministery by the opinion of the Ecclesiastical Senate And the sins of otherâ— upon examination premised and the judgement of the Church concerning them being given are brought forth into the light Vers. 25. Likewise also the good works of some are manifest before-hand and they that are otherwise cannot be hid In like manner the virtue of some that are Candidates to the Ministery and their good works are so manifestly known that it is easie for the Church to judge them fit to bee admitted But the works of those that are otherwise or upon examination had and inquisition made are not manifest or so secret that they cannot bee known of men they are to bee left to God nor can they long bee hid but in their own time will bee brought to light that if the Church cannot prevent but those hypocrites are admitted to the Ministery yet care may bee had where they are already made manifest that they bee dealt with according to the Discipline of the Church CHAP. VI. IN this Chapter hee gives seven Precepts to Timothy whereby he may be instrusted in the Doctrine concerning the duties of private persons and the duties of Ministers and how hee ought to behave himself towards the people and towards the Elders Vers. 1. Let as many servants as are under the yoak count their own Masters worthy of all honour that the name of
is made in his book Vers. 14. Alexander the Copper-Smith did mee much evil the Lord reward him according to his works 15. Of whom bee thou ware also for hee hath greatly withstood our words Artic. 2. It relates to Alexander the Copper-Smith an enemy to the Gospel who earnestly withstood the Apostle in his preaching and was very troublesome to him to whom out of well-tempered zeal in the Spirit of God hee wishes divine revenge as to a malicious and obstinate enemy and hee warns Timothy to take heed of him lest hee receive the like injuries from him Vers. 16. At my first answer no man stood with mee But all men forsooke mee I pray God that it may not bee laid to their charge Artic. 3. Hee mentions four remarkeable things which befell him at his first defence when hee first pleaded his cause before Neroes judgement seat The first is that none in the Church at Rome assisted him or became any waies helpful to him which is an Argument that hee did not succeed Peter there nor that hee was Bishop of Rome which desertion of him hee imputes to the infirmity of the Saints at Rome Therefore hee intercedes to God for them and beseeches him to pardon them Vers. 17. Notwithstanding the Lord stood with mee and strengthened mee that by mee the preaching might bee fully known and that all the Gentiles might hear and I was delivered out of the mouth of the Lion The second is That the Lord was his help in the defence of his cause and supported him by his Grace against all accusations whereof hee gives the Reason That so the Lord did more illustriously confirm and commend the preaching of the Gospel amongst the Gentiles Out of the mouth The third is That God delivered him from the present danger of death or from the cruelty of Nero and his adversaries which accused him as it were out of the mouth of the Lion Vers. 18. And the Lord shall deliver mee from every evil work and will preserve mee unto his heavenly Kingdome to whom bee glory for ever and ever Amen The fourth is That by this experience God had confirmed his Faith in him that hee would preserve him lest daunted with any danger hee should defile himself in any evil work even until hee should translate him into his heavenly glory upon which account hee gives thanks to God with confidence Vers. 19. Salute Prisca and Aquila and the houshold of Onesiphorus 20. Erastus abode at Corinth but Trophimus have I left at Miletum sick 21. Do thy diligence to come before Winter Eubulus greeteth thee and Pudens and Linus and Claudia and all the Brethren Artic. 4. It contains the salutations sent to Prisca or Priscilla and her Husband Aquila and to the houshold of Onesiphorus Trophimus Artic. 5. Wherein to hasten the comming of Timothy hee mentions the absence of Erastus and Trophimus who might minister unto him and supply the place of Timothy Salutes Artic. 6. It contains the salutations sent from some Saints at Rome who were with the Apostle while hee writ these things Vers. 22. The Lord Iesus Christ bee with thy spirit Grace bee with you Amen Artic. 7. Hee concludes his Epistle wishing the presence of Christ with the spirit and soul of Timothy and praies for grace to the whole Church whom it concerned to understand the Doctrine set down in this Epistle that with the greater reverence they might receive the Ministery and acknowledge the authority of Timothy The Epistle of Paul to TITVS Analytically expounded THE CONTENTS WHen Paul had onely laid the foundation of a Church in the Isle of Crete which is also called Candia making haste to some other place as it became the Apostle of the Gentiles hee leaves Titus and enjoyns him as an Evangelist to prosecute the work But when Paul understood that hee was contemned by some and that hee might bee brought into further contempt by those that were obstinate as if hee had been a common Pastor Paul invests him with Authority and puts upon him as it were his own person as well in making Ministers as in the whole administration of the Church and encourages him to go forward in the work of the Lord. Besides the Preface and Conclusion there are three parts of the Epistle according to the number of the Chapters The first is concerning the Election of Ministers Chap 1. The second is concerning the duties of each ranck in the Family Chap. 2. The third is concerning the duties of all Christians Chap. 3. CHAP. I. AFter the Preface to vers 5. Hee instructs Titus about the chusing of Pastors shewing who are to bee admitted to vers 10. and who are to bee rejected to the end Vers. 1. Paul a servant of God and an Apostle of Iesus Christ according to the Faith of Gods Elect and the acknowledging of the Truth which is after godliness The Preface contains three things 1 A description of the Pen-man vers 1 2 3. 2 A description of him to whom hee writes 3 A salutation with an Apostolical benediction vers 3 4. In the description of the Pen-man Paul his authority is asserted from these eight heads 1 That hee is a servant of God and that is maintained against the Jews who reproached him as a deserter of the Religion of his Country 2 That hee is an Apostle of Iesus Christ who by an immediate commission to all Nations held the supreme degree of Ministry in the Church 3 That his Doctrine agrees with the Faith of Abraham and the Fathers and all the Elect which every one of them that are elected would receive none but Reprobates would reject because it contains nothing but the known and acknowledged Truth instructing men to godliness and the pure worship of God Vers. 2. In hope of eternal life which God that cannot lye promised before the world began Hee adjoyns the remaining commendations of his Doctrine and the Arguments of his Authority 4 That it brings a lively hope of eternal life to Beleevers 5 That it is upheld by the testimony of God that cannot lye or it is impossible for him to lye or to speak what is not or not to bee able to effect what hee saith 6 That the original of this Truth is most Ancient inasmuch as God hath promised eternal life not onely in the beginning of the world preaching it to our first Parents in paradise but also covenanting with his Son designed to bee our Mediatour about it before the world was made in the Covenant of Redemption 7 That this Truth was most wisely revealed i. e. by degrees and in convenient seasons as it seemed good to God it was made known and now is openly manifested by the preaching of the Gospel Vers. 3. But hath in due times manifested his word through preaching which is committed unto mee according to the Commandement of God our Saviour 8 That the charge of preaching this Gospel by special Ordination and deputation of our Saviour Christ was committed to
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
him I am to bee countable for my service Therefore you Romans ought with all readiness of mind to entertain the things which I write in this Epistle By Calling Argu. 2. By Calling I am an Apostle i. e. A Servant extraordinary who as an Embassador am sent from Christ with instructions to preach the Gospel having received power to found and govern Churches which office I have not invaded but immediately called I have received it Therefore you ought with all submission to receive those things which I have writ unto you Separated Argum. 3. I am set apart to the Gospel of God i. e. I am designed by the Counsel of God that I should give up my self to this Office alone being separated from the womb Gal. 1.15 appointed by the special authority of Christ separated by the Holy Ghost Act. 13.2 Sent to preach to you Gentiles the glad tidings of mans redemption by Christ Therefore with all reverence and willingness ought you to receive the things I have written unto you Vers. 2. Which he had promised afore by his Prophets in the holy Scriptures Before Argum. 4. The Gospel which I preach is not new or feigned but that most antient Word of God which in times past God promised by his Prophets should bee revealed as it is set forth to bee read in the Holy Writings of the Old Testament Therefore ought yee to imbrace the following doctrin with all readiness of mind Vers. 3. Concerning his Son Iesus Christ our Lord which was made of the Seed of David according to the flesh 4. And declared to bee the Son of God with power according to the spirit of holiness by the resurrection from the dead Argum. 5. The matter of the Gospel which I preach is not any common or ordinary thing but Jesus Christ our Lord the Son of God God-man in the unity of person truly man conceived by the Holy Ghost of the substance of the Virgin Mary of the seed of David according to the flesh or his humane nature Also very God as is apparent by many signes so especially by his resurrection from the dead whereby hee is expresly manifested to bee the most powerful Son of God according to his divine nature which is called the Spirit most holy 1 Tim. 3.16 and 1 Pet. 3.18 Therefore ought you with reverence and willingness to receive the subsequent doctrin Vers. 5. By whom wee have received grace and Apostleship for obedience to the faith among all Nations for his Name Argum. 6. To this very end the glorious office of the Apostleship was freely bestowed upon the other Apostles and my self by Christ that according to that authority which Christ hath and hath granted to us wee might obtain amongst all Nations that saving obedience which is due to the doctrine of faith Therefore you ought with all subjection of minde to entertain this doctrin of the Gospel Vers. 6. Among whom are yee also the called of Iesus Christ. Argum. 7. Amongst the Gentiles to whom I am sent you beleeving Romans are the chief because you are effectually called by Christ and to him are you subjected in obedience of the faith Therefore ought you to receive this doctrine of the Gospel with all submission of minde Vers. 7. To all that bee in Rome beloved of God called to bee Saints Grace to you and peace from God our Father and the Lord Iesus Christ. In the inscription of the Epistle there remains the description and salutation of those to whom hee writes wherein the Eighth Argument is contained to this purpose You are the Beloved of God effectually called and in part sanctified and heirs of grace and peace so that I may justly in the Name of God apply to you the blessing of the Gospel and wish you Grace i. e. All good things which by way of Sanctification flow from the special favour of God Peace i. e. all those things which conduce to your happiness either in this present life or that which is to come from God through Christ the Mediatour to bee communicated to you Therefore ought you with all willingness of minde to hearken to my doctrin Vers. 8. First I thank my God through Iesus Christ for you all that your faith is spoken of throughout the whole world In the other verses of the beginning wee have his procmial speech whereof this is the scope Argum. 9. Throughout the world the report of your faith is famous which you yeeld to the Gospel whereat I rejoyce and give thanks to God by Christ our Mediatour for you all Therefore you ought to attend to my Gospel with all readiness of mind Vers. 9. For God is my witness whom I serve with my spirit in the Gospel of his Son that without ceasing I make mention of you alwayes in my prayers Argum. 10. The care which I have of your salvation and the desire I have of your good will not let mee bee unmindful of you in my prayers which because it cannot otherwise appear to you I call God to witness who best knows with what sincerity of heart I serve him in the Ministery of the Gospel of his Son Therefore ought you to obey mee in what I write to you Vers. 10. Making request if by any means now at length I might have a prosperous journey by the will of God to come unto you Argum. 11. That I may bee profitable unto you I do not onely not decline the labour of comming unto you but I earnestly desire of God that hee would at length grant mee a prosperous journey unto you when it shall seem good to him Therefore ought you willingly to hearken Vers. 11. For I long to see you that I may impart unto you some spiritual gift to the end you may bee established Argum. 12. I am very desirous to see you not that I might partake of your outward injoyments but that I might communicate to you a fuller knowledge of the Mystery of the Gospel as some spiritual gift whereby you may bee established in the faith against what ever tentations Therefore you ought willingly to entertain this doctrine Vers. 12. That is that I may bee comforted together with you by the mutual faith both of you and mee Hee unfolds this Argument lest it might seem arrogantly spoken modestly intimating that hee was as ready to receive comfort and edification from their faith as hee was to administer the same to them from his Vers. 13. Now I would not have you ignorant Brethren that oftentimes I purposed to come unto you but was let hitherto that I might have some fruit among you also even as among other Gentiles Argum. 13. Although I have been hitherto hindred from comming to you yet after many impediments I resumed my purpose of comming unto you again that by the preaching of the Gospel I might not onely confirm you in the faith and obedience of the Gospel but might bee a means of converting some amongst you to the faith even as among the
it bee of Works then is it no more Grace otherwise Work is no more Work From hence the Apostle inferres two Conclusions the first answering the design of this Epistle viz. That the Election seeing it is of Grace not of any Works foreseen because in the matter of Election Grace and Works as causes mutually destroy each other For if Grace bee the cause of Election Works are not And on the contrary But Grace is the cause as hath been said Therefore Works fore-seen are not the cause Vers. 7. What then Israel hath not obtained that which hee seeketh for but the Election hath obtained it and the rest were blinded The second Conclusion shewing what was said before Chap. 9. vers 31. of the Israelites who sought for Righteousness by the Law and did not attain it is to bee understood onely of the Reprobate For the Elect Israelites obtained Righteousness which they sought for by Grace in the Messiah but the rest that is the Reprobate were hardened Vers. 8. According as it is written God hath given them the spirit of slumber eyes that they should not see and ears that they should not hear unto this day That the Reprobate were hardened hee proves by a twofold Testimony The first is of Isaiah 29.16 and 6.9 where God is said in his Righteous judgement to have smitten this perverse people with the punishment of blindness and stupidity or for the contempt of his Word to have given up to a reprobate sense that they might not discern the Grace of God offered in the Gospel which judgement lay upon the multitude till the time of the preaching of the Gospel Vers. 9. And David saith Let their Table bee made a snare and a trap and a stumbling-block and a recompence unto them 10. Let their eyes bee darkened that they may not see and bow down their back alwaies Another Testimony is from David Psal. 69.23 24. who as a type of Christ praies against his enemies that all the benefits of God and the Gospel also tendered to them might bee to them an occasion of ruine that afterwards they might savour nothing but earthly things who being so often warned of God would not relish heavenly things and that in just revenge of their unthankfulness Vers. 11. I say then have they stumbled that they should fall God forbid But rather through their fall salvation is come unto the Gentiles for to provoke them to jealousie Hee repeats the first Argument to prove that the Jews were not to bee despised and hee adds a second The Jews are not cast off that all and every one of them should perish that are of this Nation but that salvation through Christ refused by the Jews might come to the Gentiles that the Gentiles being converted unto God might provoke the Jews to jealousie and by consequence to Repentance Therefore the Jews are not to bee despised The Jews are provoked to jealousie when they see themselves shut out from God and scattered that they might not bee a Church But the Gentiles in their room to bee taken of God into his bosome wherein before the Church of the Jews had been cherished Vers. 12. Now if the fall of them bee the riches of the world and the diminishing of them the riches of the Gentiles how much more their fulness Argum. 3. As the ruine of the Jews turned to the good of the Gentiles so also and much more the restitution of the Jews shall prove an advantage to the world and the Gentiles Therefore so far should it bee from us to despise the Jews as wholly cast away that on the other side their Conversion is to bee wished and hoped for Vers. 13. For I speak to you Gentiles in as much as I am the Apostle of the Gentiles I magnifie mine office 14. If by any means I may provoke to emulation them which are my flesh and might save some of them Argum. 4. I my self am an Apostle of the Gentiles so much the more earnestly do I bestow my Ministery in converting as many as I can and magnifie my office to this end that I might provoke the Jews my Kinsmen not to suffer you only to enjoy the priviledge of the Sons of God but that they would joyn themselves unto you and so might bee saved Therefore it is your duty not to despise them as altogether cast off but to labour with mee that they may bee saved Vers. 15. For if the casting away of them bee the reconciling of the world what shall the receiving of them bee but life from the dead Argum. 5. If the casting off the Jews is through the goodness of God turned to an occasion of reconciling the Gentiles from the conversion of the Jews is not such a change for the better to bee expected amongst the Gentiles as if it was a kind of Resurrection from the dead Therefore the Jews are not to bee despised as altogether cast off but their conversion is to bee desired and hoped for For when God shall again resume his antient people what wonder if hee shall powre out upon all the Churches a greater plenty of his Spirit What wonder if hee take away those destructive Heresies and Schismes wherewith the Christian Churches amongst the Gentiles was almost oppressed even to death and unite them more firmly among themselves and with the Church of the Jews That this hereafter shall bee the happy condition of the Churches about the time of the Jews conversion the Apostle would not have us despair who propounds to us as it were a Resurrection from the dead to bee hoped for by us in the change of the Churches condition Vers. 16. For if the first fruit bee holy the lump is also holy and if the root bee holy so are the branches Argum. 6. The Nation of the Jews by virtue of the Covenant with their Fathers is consecrated unto God and is honored with the dignity of Federal Holiness descending from their Fathers that were in Covenant As the lump and harvest is sanctified in the first fruits and the branches in the consecrating of the root Therefore the Jews are not to bee contemned as wholly cast away Vers. 17. And if some of the branches bee broken off and thou being a wild Olive-tree wert graffed in amongst them and with them partakest of the root and fatness of the Olive-tree Some unbelieving Jews as branches are broken off from the Olive-tree from the Church of the holy Patriarchs and thou a Gentile being as a wild Olive far from the Covenant of God art implanted in their stead and so made partaker of the priviledges of that Church and holy Covenant as of the fatness of the Olive-tree Therefore thou oughtest not to despise the Jews Vers. 18. Boast not against the branches But if thou boast thou bearest not the root but the root thee Argum. 8. If thou shalt boast against the Jews as more worthy than they thou behavest thy self no less foolishly than the branches born by the root
much hindered from coming to you 23. But now having no more place in these parts and having a great desire this many years to come unto you 24. Whensoever I take my journey into Spain I will come to you for I trust to see you in my journey and to bee brought on my way thitherward by you if first I bee somewhat filled with your company Laying a foundation for his excuse in what hee said before that hitherto hee had not come to the Romans ver 22. and 23. hee gives them hopes of his coming and tarrying a while with them in his journey which hee intended for Spain After hee should have been refreshed with their company as with Aromatick odours Vers. 25. But now I go unto Jerusalem to minister unto the Saints 26. For it hath pleased them of Macedonia and Achaia to make a certain contribution for the poor Saints which are at Hierusalem Hee expresses the time of his coming after hee had been at Ierusalem and had brought the charitable benevolences of the Greek Churches for the relief of the poor Saints in Iudea Vers. 27. It hath pleased them verily and their debtours they are for if the Gentiles have been made partakers of their spiritual things their duty is also to minister to them in carnal things Hee proves that this benevolence was to bee bestowed upon the Jews because the Gospel came from the Jews to the Gentiles Vers. 28. When therefore I have performed this and have sealed to them this fruit I will come by you into Spain 29. And I am sure that when I come unto you I shall come in the fulness of the blessing of the Gospel of Christ. After hee had delivered this collection to the Saints and had sealed to them this fruit without diminution hee promiseth that hee would come unto them In the mean time hee gives them hopes of spiritual blessings by his Ministery to bee conferred upon the Romans at his coming which hee speaks that his coming might bee more acceptable and more fervently desired and expected by them Vers. 30. Now I beseech you brethren for the Lord Iesus Christs sake and for the love of the Spirit that you strive together with mee in your prayers to God for mee Lastly hee earnestly entreats their prayers to God that they would bee importunate for him in three requests Vers. 31. That I may bee delivered from them that do not believe in Judea and that my service which I have for Jerusalem may bee accepted of the Saints The first is that hee might bee delivered from the snares of those that did not believe in Iudea which vehemently thirsted after his blood My Ministery The second Petition is that the contribution which hee was carrying to Ierusalem might bee acceptable to the Jews his Brethren Vers. 32. That I may come unto you with joy by the will of God and may with you bee refreshed The third Petition is that hee might come with joy to Rome and rejoyce together with them Vers. 33. Now the God of peace bee with you all Amen In the mean while he prays that God would keep them in peace that the work of the Gospel might not bee hindred amongst them CHAP. XVI THe parts of this Chapter chiefly are two In the first after the commendation of Phebe who as it seems carried this Epistle to the Romans Some Saints hee salutes honorably of tried fidelity to ver 17. In the second part after exhortations to them that they would beware of Schismaticks hee adjoyns to his own salutations the salutations of certain Saints by name who were with him when hee sent this Epistle and concludes the Epistle with earnest prayers Vers. 1. I commend unto you Phebe our Sister which is a servant of the Church which is at Cenchrea 2. That yee receive her in the Lord as becometh Saints and that yee assist her in whatsoever business shee hath need of you for shee hath been a succourer of many and of my self also At Cenchrea there was a Haven neer to Corinth in which little Town a Church collected the charge which this Church could not bear it seems Phebe sustained whose house was freely set open as a common receptacle for Christian strangers and therefore shee is called the Servant of the Church For it does not seem that shee was of the company of poor Widows which the Church maintained at their publique charge 1 Tim. 5. but it is likely that shee supplyed the office of them and sustained them at her own cost because shee succoured both the Apostle and many others And that shee took so great a journey from Greece to Rome having the care of secular affairs at Rome which deserved the cognizance and assistance of the whole Church and to that end Apostolical intercession are not the signs of a poor but wealthy famous woman whom therefore hee would have received by the Romans in the Lord i. e. with Christian affection and for the Lords sake and treated fairly by the Saints i. e. as became the outward condition of the Romans and Phebe adorned with holiness Vers. 3. Greet Priscilla and Aquila my helpers in Christ Iesus 4. Who have for my life laid down their own necks unto whom not only I give thanks but also all the Churches of the Gentiles The salutations with the names and commendations of the Saints are so clearly distinguished that here is no need of any Analysis some observations shall suffice for our purpose How could Priscilla and Aquila bee helpers to the Apostles It appears Act. 18. that although they were private persons yet as much as could bee privately done by them keeping themselves in their calling they did vigorously labour in propagating the Doctrine of Christ according to their knowledge and with singular zeal in which business as the wife is named before the husband so shee seems to precede him in piety Their necks It appears that Priscilla and Aquila couragiously stood up in the defence of the Apostle in some dangerous persecution or tumult and that they rescued his life with hazard of their own lives upon which account all the Church which regarded the welfare of the Apostle ought to render thanks to them Vers. 5. Likewise greet the Church that is in their house salute my well-beloved Epenetus who is the first fruits of Achaia unto Christ. By Church hee seems to understand only their family piously instructed and daily imployed about holy things amidst their manual labours by reason of its resemblance to a Church because hee saith not the Church which met in their house but which is or dwells in their house unless wee suppose them to have given entertainment also to the whole Church as Gaius of whom ver 23. Epenetus is said to be the first fruits of Achaia because he was converted to the faith amongst the first as 1 Cor. 16.15 the family of Stephen also upon that account is commended amongst those that are of chief note and approved Christians
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
to the Fathers yet in comparison of the present light which hath shined in the world by the doctrine of the Apostles it may bee termed secret and hidden Vers. 26. But now is made manifest and by the Scriptures of the Prophets according to the commandement of the everlasting God made known to all Nations for the obedience of Faith 27. To God onely wise bee glory through Iesus Christ for ever Amen Because 3. This Gospel is agreeable to the Old Testament and is confirmed out of that 4. Because it hath Gods command and appointment for its authority 5. Because it is not contained as the Old Testament in the narrow bounds of the Jews and one people but shines forth for the use of all Nations 6. Because it tends to the obedience of Faith that is that the hearers being brought to the Faith of Christ may bee made obedient subjects to the Grace of that Kingdome Withall hee ascribes the glory of all these to God as the onely wise in himself and of himself who owes his wisdome to none To him through Christ bee glory for ever and ever Amen The First Epistle of Paul to the Corinthians Analytically expounded The Contents of the Epistle COrinth is a famous Mart-Town of Achaia in the narrow straight of Peloponnesus situate between the Egean and Ionian Seas in which City the Apostle taught a year and half where hee founded a Church with great difficulty This Church Satan endeavoured by many waies to rend infect and corrupt of which crafts of Satan the Apostle being assured that hee might produce a seasonable remedy to so great evils hee writes this Epistle to the Corinthians The heads of this Epistle are ten The first is concerning the removing of Schism which arose amongst them by the vain kind of preaching of their Teachers and to that end hee largely handles the right manner of preaching the Gospel Chap. 1 2 3 4. Secondly Concerning the excommunication of the incestuous person Chap. 5. The third about the avoiding of strifes with which they vexed one another even before Infidel Iudges The fourth of keeping chastity or avoiding fornication Chap. 6. The fifth of prudence to bee used in cases of marriage and single life and secular imployments Chap. 7. The sixth of avoiding things dedicated to Idols Chap. 8 9 10. The seventh of the order and decency to bee observed in the worship of God and chiefly in the Supper of the Lord Chap. 11. The eighth of the right use of spiritual gifts Chap. 12 13 14. The ninth of the certainty of the resurrection to come which some amongst them called in question Chap. 15. The tenth of charitable contribution to bee collected for the relief of the Saints in Judea Chap. 16. CHAP. I. THere are three parts of the Chapter The first is the preface of the whole Epistle to vers the 10th The second is the beginning of his disswasion from Schism which was the disease of the Corinthians to that end bee propounds five Arguments to vers 17. The third is an illustration and confirmation of the fifth Argument to the end The whole Preface is laid down to prepare the minds of the Corinthians for ready obedience to the doctrine and admonitions of the Apostle And in this or the like conclusion the scope of the Preface may bee represented It is your duty O yee Corinthians with a ready and submissive mind to obey my Doctrine and Admonitions or to believe and obey Eleven Arguments to this end are sub-joyned whereof some shew forth the Apostles authority others his favourable respect towards the Corinthians Vers. 1. Paul called to bee an Apostle of Iesus Christ through the will of God and Sosthenes our Brother An Apostle The first Argument I Paul who write these things unto you am an Apostle of Jesus Christ Therefore ought you to obey my Doctrine and receive my Counsels By the will of God Argum. 2. I perform my Embassage by the special command and will of God not by my own usurpation so I write these things unto you Therefore â—nless you will bee disobedient to the will of God you ought to obey my admonition and teaching Sosthenes Argum. 3. I have taken in Sosthenes as a witness to my admonition touching whom Act. 18.17 that by two witnesses this testimony might bee confirmed Therefore ought you to obey my admonition and Doctrine unless you will have the witness of us two against you Vers. 2. Unto the Church of God which is at Corinth to them that are sanctified in Christ Iesus called to bee Saints with all that in every place call upon the Name of Iesus Christ our Lord both theirs and ours Argum. 4. In the description of those to whom hee writes you are the Church of God called out of the world consecrated unto God brought into communion with Christ called unto holiness Therefore if you will bee accounted worthy of your priviledges you ought to hearken and obey mee in my doctrine and admonitions which make for holiness With all that call upon Argum. 5. My Apostleship and the authority of this doctrine the use and fruit of it is not extended only unto you but to the Church of God universally and all the Saints which adore Jesus Christ the true God and our Lord Therefore ought you to hearken and obey my doctrine and admonitions Vers. 3. Grace bee unto you and peace from God the Father and from the Lord Iesus Christ. In this salutation is the sixth Argument I acknowledge you to whom with the rest of the Saints living in any place according to the authority committed to mee I may apply the blessing of the Gospel as also grace and peace i. e. all things that pertain to virtue and glory to holiness and happiness that being made more certain by mee of the favour of God you may expect the same things with a stronger faith through the Mediator Jesus Christ Therefore ought you cheerfully to obey my doctrine and admonition Vers. 4. I thank my God alwayes on your behalf for the grace of God which is given you by Iesus Christ 5. That in every thing yee are enriched by him in all utterance and in all knowledge In the other verses of the Preface because hee was about to reprove many vices among the Corinthians hee commends what was good in them confirming their faith in God lest being sharply reproved they should faint withall hee shews what opinion hee had of them and what good will towards them whereby hee might better reach the end which hee aimed at Argum. 7. I do not envy you but rather rejoyce and render continual thanks to God for the rich grace of God towards you especially in your reconciliation to him by Jesus Christ ver 4. I rejoyce much for the abundance of spiritual gifts bestowed on you pertaining to the knowledge and preaching of the Gospel ver 5. Therefore ought you readily to obey mee advising you concerning the right using of that grace and those
hee brings twelve arguments in this Chapter adding more in the following Lest of none effect The first Argument is from the rule of contraries if I compose my speech in preaching rhetorically to the rules of Eloquence the Cross of Christ had been made of none effect or as it is Chap. 2.5 the Faith of my hearers had rather stood in the wisdome of men than in the power of God i. e. the plain Doctrine concerning Christs humiliation to his Cross had wanted its glory of mens conversion and Humane Eloquence had carried away the Garland Therefore it is no wonder that Christ sent mee to preach not with the wisdome of words Vers. 18. For the preaching of the Cross is to them that perish foolishness but unto us which are saved it is the power of God By answering an objection hee adds a second argument Some might say but the Doctrine of the Cross shall bee made contemptible and exposed to scorn as foolishness if it shall not bee commended to us with the splendour of wisdome Hee answers its true in respect of the reprobate and those that abide in the way of perdition but not so in respect of the Elect and converted who highly esteem plain preaching finding it to bee the effectual means of God to Salvation Hence the Argument riseth why the Apostle used simplicity of speech and not artificial flourishes in preaching of the Gospel God is wont powerfully to convert and to promote the salvation of the Elect by this plain manner of preaching Therefore it s no wonder that Christ sent mee to preach not with wisdome of words Vers. 19. For it is written I will destroy the wisdome of the wise and will bring to nothing the understanding of the prudent Argum. 3. God will curse those wise ones who despising the simplicity of Divine Truth dare in the place of it substitute their own wisdome in the preaching of the Gospel which hee proves by the testimony of the Prophet Isaiah Chap. 29.14 Where God threatens that hee will turn their wisdome into foolishness who mind only words in his Worship and not the power of godliness to inward sanctification Therefore it s no wonder that Christ sent mee to preach not with wisdome of words Vers. 20. Where is the Wise Where is the Scribe Where is the Disputer of this World Hath not God made foolish the wisdome of this World Argum. 4. Is taken from experience because God in the calling of his Church rejected the works and the persons of the most wise amongst the Jews and Gentiles by suffering the greatest part of wise Politicians and Scribes or Interpreters of the Law the Disputers of this World or Phylosophers to walk in their own ways for hee suffered almost the whole multitude of the wise men of this world to wallow like fools in the mire and dirt with their worldly wisdome and learning without the bounds of his Church or the Kingdome of Heaven In this Argument the Apostle alludes to the Prophesie of Isaiah 29.14 For if you ask Where are the Wise c they are not to bee found in the Church for their wisdome not directing them to the true knowledge of their misery and their only remedy in Christ is foolishness This is the force of the argument in the calling and building up of the Church neither did God use the wise men of this world nor their eloquence Therefore it is no wonder that Christ sent mee to preach not with wisdome of words Vers. 21. For after that in the wisdome of God the world by wisdome knew not God it pleased God by the foolishness of preaching to save them that believe Argum. 5. Which is for confirmation of the former Because afterward in the wisdome of God which shines forth in the works of Creation and daily providence worldly men neither by that natural knowledge remaining in them nor by the help of Philosophy nor by any wisdome of their own have known God aright but having neglected all means of knowledge shutting their eyes God hath revealed another way of Salvation by the plain and as it were foolish way of preaching the Gospel as it seems to unregenerate men that hee might save the Elect through Faith No wonder therefore that Christ sent mee to preach the Gospel not with wisdome of words Vers. 22. For the Iews require a sign and the Greeks seek after wisdome 23. But wee preach Christ crucified unto the Iews a stumbling block and unto the Greeks foolishness Hee adds a sixth Argument illustrating what hee had said before not onely from his own practice but of the other Apostles who neither for the Jews sake seeking after miracles nor of the Gentiles seeking after wisdome studied to satisfie the curiosity of men with a polished stile but following the plain manner of preaching the Gospel prescribed by God himself they preached redemption by the humiliation of Christ nothing regarding that the Jews would bee offended at the meanness of the Cross nor that the Gentiles would account this kind of preaching foolishness No wonder therefore that Christ sent mee to preach the Gospel not with wisdome of words Vers. 24. But unto them which are called both Iews and Greeks Christ the power of God and the wisdome of God Hee excepts some of the Jews and Gentiles and annexeth the seventh Argument from the judgement and experience of the Elect powerfully called out of Jews and Gentiles who had experienced and acknowledged Christ preached in plainness of speech to bee the evidence of the power of God above all miracles and the manifestation of the wisdome of God above all which the Gentiles seek after worldly wisdome No wonder therefore that Christ sent mee to preach the Gospel not with wisdome of words Vers. 25. Because the foolishness of God is wiser than men and the weakness of God is stronger than men Argum. 8. By which hee confirms that this judgement of the faithful is true because the Institutions of God however they may seem most foolish and weak to the world are more prevalent than all the wisdome and power of men as wee may see in the Sacraments No wonder therefore that Christ sent mee to preach the Gospel not with wisdome of words Vers. 26. For yee see your calling Brethren how that not many wise men after the flesh not many mighty not many noble are called Argum. 9. Whereby hee shews that God made choice of this plain manner of preaching but not lofty and specious by his like good pleasure in the selecting of persons by his calling Hee chose not many wise mighty noble according to the flesh or outward condition and degree in the world but men for the most part of no wisdome power or greatness of birth as to the world yea not at all accounted of No wonder therefore if God chusing also the like manner of preaching hath sent mee to preach the Gospel not with wisdome of words Vers. 27. But God hath chosen the foolish things of
â—eing unmindful of the Cross of Christ and unacquainted with those afflictions wherein the Apostle was involved Hee taxes this vanity thus that hee wishes them the happiness which they dream't they had that their happiness might comfort the Apostles who lay in many afflictions Vers. 9. For I think that God hath set forth us the Apostles last as it were appointed to death for wee are made a spectacle unto the world and to Angels and to men Hee shews the afflictions of himself and Barnabas which are called the last of the Apostles because they were called after the Ascension of Christ and by a special command sent to the Gentiles as it is Act. 13.2 14.14 shewing that they were set forth of God in the sight of all as those that conflicted with all kind of troubles Vers. 10. Wee are fools for Christs sake but yee are wise in Christ wee are weak but yee are strong yee are honourable but wee are despised Further hee compares his afflictions with their prosperity and their unequal opinion concerning themselves and the Apostle hee shews in three particulars 1. In Wisdome wee are accounted fools both by the world and perhaps by you that wee run into so many hazards for Christ Yee seem to yourselves and others wise because you enjoy the Gospel and prosperity withall 2. In strength wee appear weak broken with distresses you seem strong and powerful living out of the reach of any the darts of tribulation 3. In honor you shine forth in glory and authority wee in the mean time are ignominious and despicable both to you and others Vers. 11. Even unto this present hour wee both hunger and thirst and are naked and are buffeted and have no certain dwelling-place 12. And labour woâ—king with our own hands being reviled wee bless being persecuted wee suffer it 13. Being defamed wee entreat wee are made as the filth of the world and are the off-scouring of all things unto this day Hee rehearses other sorts of his troubles Wee are saith hee exposed to want and injuries ver 11. It is not by our fault that wee are poor for wee labour with our hands wee suffer injuries but not by our own desert for wee are so far from giving occasion either by word or deed that on the other side wee patiently requite good for evil ver 12 13. Vers. 14. I write not these things to shame you but as my beloved sons to warn you In the other part of the Chapter hee concludes his reprehension of their Schism First by way of exhortation to obedience and the following of him to ver 18. Secondly by threatning a severer discipline unless upon his admonition they repent As for the first hee propounds four Arguments by way of perswasion to obedience Argum. 1. By way of preventing an objection I have not writ these things to shame you but to admonish you Therefore bee obedient to mee Children Argum. 2. I account you and love you as Sons Therefore taking in good part these my admonitions bee obedient to mee Vers. 15. For though you have ten thousand Instructers in Christ yet have yee not many Fathers for in Christ Iesus I have begotten you through the Gospel 16. Wherefore I beseech you bee you followers of mee Argum. 3. After a special manner in comparison with your other Teachers I am a Father unto you because you have been converted by my Ministery Therefore bee obedient to mee and follow mee rather than your ambitious Teachers for I was the Minister of your Regeneration not those ambitious teachers which are at the most but Instructers not Fathers Vers. 17. For this cause have I sent unto you Timotheus who is my beloved son and faithful in the Lord who shall bring you into remembrance of my wayes which bee in Christ as I teach every where in every Church Argum. 4. To this end have I sent Timothy unto you that I might the more easily procure your following of mee Therefore bee obedient unto mee and follow mee in those things wherein I shine forth to all the Churches by reason of my Apostleship both in doctrine and holiness of life Vers. 18. Now some are puffed up as though I would not come to you 19. But I will come to you shortly if the Lord will and will know not the speech of them which are puffed up but the power As to the other part of the conclusion because some amongst them were puffed up in hopes to escape censure as if the Apostle would not come unto them Hee threatens 1. That hee would come 2. That hee would try whether in those Teachers there bee that Power of the Spirit or meerly the eloquence of words without the demonstration of the Spirit Vers. 20. For the Kingdome of God is not in word but in Power Hee gives an account why hee esteemed nothing of their meer eloquence or their boasting in human wisdom because the Kingdome of Christ and the Salvation or edification of men is not promoted with words or the wisdome of words but by the Power of God Vers. 21. What will yee Shall I come unto you with a rod or in love and in the spirit of meekness Lastly lest any of the Corinthians whether Teachers or their Followers should foment Schism hee propounds this choice to them Whether they would that hee should come to their correction with the authority of Church-censures which hee resolved to do if they further made Parties and fomented Schism Or whether they would that hee should come to their comfort in the spirit of love and meekness which hee intended if they repented Thus hee passes to the Excommunication of the Incestuous Person CHAP. V. THE SECOND ARTICLE CONCERNING THE INCESTUOUS PERSON LEst they should think his Commination vain whereof hee speaks toward the end of the former Chapter he commands that the Incestuous Person be Excommunicated propounding to that end eleven Argum. Vers. 1. It is reported commonly that there is fornication among you and such fornication as is not so much as named among the Gentiles that one should have his Fathers Wife The first Argument because the Incestuous Person is defiled by an hainous wickedness which the Gentiles will not so much as speak of without detestation Therefore hee is to bee Excommunicated Vers. 2. And yee are puffed up and have not rather mourned that hee that hath done this deed might bee taken away from among you The second Argument is joyned with the reproof of the Corinthians because you ought long since to have grieved for the great offence and to have excommunicated the wicked person and not to excuse his fault by lessening of it or making a jest at it or glorying in it as if you were taken with the fact Vers. 3. For I verily as absent in body but present in spirit have judged already as though I was present concerning him that hath so done this deed 4. In the Name of our Lord Iesus Christ when yee are gathered
together and my spirit with the power of our Lord Iesus Christ 5. To deliver such a one unto Satan for the destruction of the flesh that the Spirit may bee saved in the day of the Lord Iesus Argum. 3. Because now besides that ordinary power which you have in the Ecclesiastical Senate viz. you are instructed and obliged also by an extraordinary Power to excommunicate him for truly you have my mind or spirit judgement opinion and authority concerning that wicked person as much in my absence as if I was present Therefore when you are gathered together being fortified by this Apostolical Epistle in which the spirit or mind or opinion of mee an Apostle is contained and by the authority of Christ in whose name the censures of the Church are to bee made that you deliver that wicked one to Satan or excommunicate him Hee sayes Deliver him to Satan because hee that is rejected and cast out of the Church by Excommunication from the Church-dignity of the Saints as to the outward condition of a man the same also is declared to bee as to his outward condition in the Kingdome bondage and power of Satan for to bee a Citizen even in the outward state of the Church which is said to bee the Kingdome of God is a greater honour than to reign without the Church Therefore hee that is Excommunicated hee loses much of his repute and honour and dignity and is reckoned amongst the subjects of the devil Destruction of the flesh Argum. 4. From the end of Excommunication by way of preventing an objection because Excommunication is a means of Repentance and Salvation for truly by this censure the pride of the flesh may bee mortified and the new creature bee saved in the day of judgement Therefore hee is to bee excommunicated Vers. 6. Your glorying is not good know yee not that a little leaven leaveneth the whole lump Argum. 5. Lest the whole Church should bee infected and polluted by the contagion of so great a wickedness as by a little leaven the whole lump is leavened Therefore the Incestuous Person is to bee Excommunicated This Argument is enforced by repeating his reproof of the Corinthians Vers. 7. Purge out therefore the old leaven that yee may bee a new lump as yee are unleavened for even Christ our Passeover is sacrificed for us Argum. 6. Propounded by the continuing of the Allegory because the Christian Church is to bee purged from scandals yea and the hearts of Christians from all the corruption of their old nature with no less diligence than heretofore the houses of the Jews under the Law were purged from common leaven before the Passeover was sacrificed Therefore the Incestuous Person is to bee Excommunicated That yee may bee Argum. 7. From the profitableness of it Yee must endeavour that yee may bee a new and holy society an holy lump or that yee may bee found new creatures really and in deed as yee are unleavened by your obligation and profession or as you are Saints Therefore the Incestuous Person is to bee Excommunicated Passeover Confirming this Argument hee adds the eighth because the thing signified in the Passeover to wit the Sacrifice of Jesus Christ doth not less engage Christians to their duties represented by the celebration and ceremonies of the Feast that is to bee careful that holiness may flourish in us and in the Church than it did oblige the Jews heretofore to observe the ceremonies of the Feast in which the Paschal Lamb being a type sacrificed was set before them Vers. 8. Therefore let us keep the Feast not with old leaven neither with the leaven of malice and wickedness but with the unleavened bread of sincere truth From hence hee infers as it were by a perswasive conclusion the ninth Argum. That malice and wickedness being put away both from themselves and from the Church and by consequence that Incestuous Person being excommunicated they might worship and serve the Lord cheerfully and holily in sincerity and truth The force of this Argument is this Wee cannot live holily and righteously as the signification of the Feast of the Paschal Lamb typified requires of us unless the leaven of our former life and wicked practices be purged away out of us and the House of God or the Church and unless wee endeavour to keep sincerity and truth in us and the Church Therefore hee is to bee Excommunicated Vers. 9. I wrote unto you in an Epistle not to company with fornicators Argum. 10. Because he before forbad them by his Epistle to have fellowship with Fornicators and by consequence they might understand that Fornicators were to bee Excommunicated from the Church and much more incestuous persons Therefore that Incestuous Person is now to bee excommunicated Vers. 10. Yet not altogether with the fornicators of this world or with the Covetous or with Extortioners or with Idolaters for then must you needs go out of the world Lest they should excuse themselves hee shews them that that Precept concerning vicious persons was not to bee understood by them of those that were in the world or without the Church because thus the Apostle had commanded a thing impossible because they must eitheâ— necessarily live amongst such wicked persons or go out of the world for they lived at Corinth the Citizens whereof with whom the Faithful necessarily must have civil commerce remained for the most part Infidels Vers. 11. But now have I written unto you not to keep company if any man that is called a Brother bee a Fornicator or Covetous or an Idolater or a Railer or a Drunkard or an Extortioner with such a one no not to eat Argum. 11. If you have not been heretofore sufficiently instructed in this business at least yee now have my mind which you have heard out of this Epistle that you must not eaâ— with a Professor or Brother that is a Fornicatour and by consequence that Brother is to bee excommunicated who being convinced of his faults by the Church remains still wicked without repentance Therefore now you ought much more to conclude that the incestuous person is to bee excommunicated Vers. 12. For what have I to do to judge them also that are without do not you judge them that are within 13. But them that are without God judgeth therefore put away from among your selves that wicked person Another reason of the Exposition is given by urging the twelfth Argument for excommunicating the incestuous person because from thence that neither the Apostle nor the Church had right to exercise Church Censures upon those who were without the Church but they were left to the judgement of God onely they ought to conclude that to judge of the members of the Church belonged to them Therefore that wicked incestuous person was to bee taken away from amongst them by excommunication which is the scope of the whole Chapter CHAP. VI. THE THIRD AND FOURTH ARTICLE CONCERNING LAW SUTES AND AVOIDING FORNICATION IN this Chapter the third
put away his wife But if the wife pretending necessary causes of departing as danger of life or such like shall depart hee commands that either shee bee reconciled to her husband or abstain from new Marriage and by consequence much more from fornication and that hee commands both for the punishment of frowardness and impatience and the tryal of sincerity lest this liberty should bee drawn into licentiousness In the mean time hee commands the husband that hee put not away his wife or give her cause to depart Vers. 12. But to the rest speak I not the Lord If any brother hath a wife that believeth not and shee bee pleased to dwell with him let him not put her away 13. And the woman which hath an husband that believeth not and if hee bee pleased to dwell with her let her not leave him The other part of their enquiry follows wherein the question is concerning those that are married where the one is an Infidel whether Divorce is lawful Hee saith that hee will answer to this part from the authority of special revelation because God had not determined it in the Law what Christians should do in that case this is it which hee saith The Lord hath not determined it in the old Law but I viz. by special revelation from the Lord will determine it In the first part of his answer hee forbids that the unbelieving party should bee put away if shee desire not to leave him Vers. 14. For the unbelieving husband is sanctified by the wife and the unbelieving wife is sanctified by the husband else were your children unclean but now are they holy Hee lays down five Reasons First Because an unbelieving person is sanctified though not in it self yet to the use of the Believer although not simply yet so far that Marriage is sanctified to the believing party and to the children brought forth Therefore let not the unbelieving wife bee put away if shee desire to tarry Else Reason 2. Confirming the former from the consequent absurdity because otherwise the children of Christians in such a case would not bee born under the Covenant they would not bee born Christians and dedicated to Christ in holiness the contrary to which is true Therefore let not the unbelieving wife bee put away if shee desire to tarry Vers. 15. But if the unbelieving depart let him depart A brother or a Sister is not under bondage in such cases but God hath called us to peace Before hee adds the reasons that are behind hee propounds another part of the answer If the unbelieving party will not co-habit but depart in this case hee declares the Marriage to bee void and the party believing to bee free To peace Reason 3. Proving that the unbelieving party is not to bee put away being willing to stay because Believers are called to maintain peace with all Therefore if the unbelieving party admits of equal terms of peace shee is not to bee put away Vers. 16. For what knowest thou O wife whether thou shalt save thy husband Or how knowest thou O man whether thou shalt save thy wife Reason 4. Because by dwelling together the unbeliever may bee gained Vers. 17. But as God hath distributed to every man as the Lord hath called every one so let him walk and so I ordain in all Churches Reason 5. Because every one in what condition soever ought to abide in that honest and lawful calling in which God by his Providence hath set them as the Apostle taught in all Churches Therefore wee must also abide in Marriage with an unbeliever being willing to stay For whereas Marriage hath been contracted in Heathenism God would not that the calling of one to the Grace of Christ Jesus should defraud the party not yet converted The Apostle prescribes the same Law to believing servants that they shake not off the yoke of an unbelieving Master who desired not to put away the servant converted to the Faith Vers. 18. Is any man called being circumcised let him not become uncircumcised Is any called in uncircumcisian let him not bee circumcised 19. Circumcision is nothing and uncircumcision is nothing but the keeping of the Commandments of God Hee confirms the Reason fore-going by an Induction First of Circumcision and Uncircumcision neither whereof was to bee stood upon by a Christian but this only that in both states they observed the Moral Commandments of God Vers. 20. Let every man abide in the same calling wherein hee was called From hence because in one example of the Induction the fulness of it might easily bee apprehended hee infers a general position of abiding in that state wherein God had called him Vers. 21. Art thou called being a servant care not for it but if thou mayst bee made free use it rather Further hee adds another member of the Induction concerning bondage in which hee adviseth them to abide unless God had opened a door to their liberty Vers. 22. For hee that is called in the Lord being a servant is the Lords Free-man Likewise also hee that is called being free is Christs servant Hee gives a reason Because bodily servitude is no diminution to the spiritual liberty of Christians from the guilt of sin and wrath neither doth bodily liberty exempt and free us from the service of Christ. Vers. 23. Yee are bought with a price bee not yee the servants of men By the way hee admonisheth them that whether bond or free as to the body that they take heed they do not things unlawful in themselves by the command or will of men because that would bee to serve men against Christ who had bought them with a price that in all things they should do the Will of their Redeemer not of men Vers. 24. Brethren let every man wherein bee is called therein abide with God That no man might rashly depart from his Calling hee further inculcates a general Precept of abiding with God in the present condition of life in obedience unto God until it should seem good to him to change their condition Vers. 25. Now concerning Virgins I have no commandement of the Lord yet I give my judgement as one that hath obtained mercy of the Lord to bee faithful The third inquiry which the Corinthians made to Paul concerning Virgins Male and Female whether they might marry or not To which being about to give answer hee premiseth that hee had no special command whereby the state of Virginity was either injoyned or prohibited but that hee would faithfully give his advice and his opinion of the convenience as it became him to whom God had vouchsafed mercy to bee faithful Vers. 26. I suppose therefore that this is good for the present distress I say that it is good for a man so to bee 27. Art thou bound unto a Wife seek not to bee loosed art thou loosed from a Wife seek not a wife There are three parts of the answer First In the present necessity or the danger of persecution as
lies that he should perish Therefore c. Vers. 13. Wherefore if meat make my brother to offend I will eat no flesh while the world standeth lest I make my brother to offend Reason 4. Because it is better to bee deprived for ever of our liberty of eating flesh than to eat with offence which the Apostle shews in the instance of his own vow Therefore c. CHAP. IX HEE proceeds to treat concerning things offered to Idols hee propounded his own example in the former Chapter In this Chapter hee exhorts them further by his own example that they would moderate the use of their liberty chiefly in those things which appertained to gluttony And by name in the eating of things offered to Idols The sum of the Argument is this I being an Apostle and no less free than any other do not only abstain from things lawful and profitable but also I conform my self to the infirmities of all yea I keep under my self by continence for the good of the Gospel therefore in like manner do yee also The Antecedent is carried on to ver 23. The Consequence is an Exhortation to the end Vers. 1. Am I not an Apostle Am I not free Have I not seen Iesus Christ our Lord Are not yee my work in the Lord 2. If I bee noâ— an Apostle unto others yet doubtless I am to you for the seal of mine Apostleship are yee in the Lord. 3. Mine answer to them that do examine mee is this The Antecedent hee prosecutes by parts and proves by three reasons that the first not the last place was due to him in Christian liberty 1. Because hee was an Apostle 2. Because hee was honoured with the â—ight of his Lord and immediately called 3. Because hee had the testimony of his Apostleship in the conversion of the Corinthians ver 1. Which fruit as a seal confirmed his Apostleship at least among the Corinthians ver 2. and afforded a defence to the Apostle against them who called his Apostleship into question at least amongst the Corinthians Vers. 4. Have wee not power to eat and to drink 5. Have wee not power to lead about a Sister a Wife as well as other Apostles and as the brethren of the Lord and Cephas 6. Or I only and Barnabas Have not wee power to forbear working Afterwards hee applyes this his liberty first to things that are to bee eaten and drunk which hee if any one might lawfully make use of ver 4. Secondly to Marriage and wee ought to use that benefit which hee proves from the example of other Apostles ver 5. Thirdly to forbear working with his hands and by consequence to require maintenance from the Churches which hee proves that hee might lawfully do by seven Arguments The first Argum. From the example of other Apostles and Ministers it is lawful for other Apostles Therefore it is lawful both for mee and Barnabas Vers. 7. Who goeth a warfare at his own charges Who planteth a Vineyard and eateth not of the fruit thereof Or who feedeth a flock and eateth not of the milk of the flock Argum. 2. From the Law of Nations propounded in a threefold example of Souldiers of Vine-dressers and Shepherds Souldiers Vine-dressers and Shepherds are nourished by the fruit of their labours every one in his calling Therefore also wee Ministers ought to bee maintained by the fruit of our labours in the Gospel Vers. 8. Say I these things as a man or saith not the Law the same also 9. For it is written in the Law of Moses Thou shalt not muzzle the mouth of the Oxe that treadeth out the corn doth God take care for Oxen 10. Or saith hee it for our sakes For our sakes no doubt this is written That hee that ploweth should plow in hope and that hee that thresheth in hope should bee partaker of his hope Argum. 3. From the testimony of the Law of giving food to the Oxe that treads out the corn which shews that it was spoken for the sake of those that labour for the use of others especially in the Ministery The Oxe is fed with the corn which hee did beat out with his feet therefore all labourers plowers threshers and by consequence the Labourers in the Gospel ought to bee maintained with the fruit of their own labours For if hee that plows and threshes in the hope of reward is partaker of his hoped-for reward Why should nor they also that labour in the Gospel bee partakers of the fruit of their own labours Vers. 11. If wee have sown unto you spiritual things is it a great thing if wee shall reap carnal things Argum. 4. From the rule of Justice If wee have administred spiritual things to you will not you let us instead thereof reap your carnal things Vers. 12. If others bee partakers of this power over you are not wee rather Nevertheless wee have not used this power but suffer all things lest wee should hinder the Gospel of Christ. Argum. 5. From the like example of the Teachers who preached at Corinth whose example hee alledges in point of lawfulness but denies that hee would follow them in the doing of any such thing that hee might promote the Gospel Your Teachers are maintained at your charges Therefore it is fitting that wee also should bee maintained although wee are resolved not to use our right Vers. 13. Do not you know that they which minister about holy things live of the things of the Temple and they which wait at the Altar are partakers of the Altar Argum. 6. From the example of the Levites to whom maintenance and part of the Sacrifices was given for their Ministery The Levites lived of the Altar Therefore wee that are the Ministers of the Gospel ought to live of the Gospel Vers. 14. Even so hath the Lord ordained that they which preach the Gospel should live of the Gospel Argum. 7. Christ hath given a Command for maintaining the Ministers of the Gospel Therefore they ought to live of the Gospel Vers. 15. But I have used none of these things neither have I written these things that it should bee so done unto mee for it were better for mee to die than that any man should make my glorying void Hitherto hee hath asserted his own right Now hee shews his moderation in the use of his foresaid liberty First in the business about maintenance hee shews his resolution for the future to forbear from which his resolution hee will not bee removed with hindrance to the Gospel chusing rather to die by famine the reason whereof hee gives from the end that hee might glory against those that spake evil of him who perhaps might say that the Apostle Preached for hire Vers. 16. For though I preach the Gospel I have nothing to glory of for necessity is laid upon mee yea â—o is unto mee if I preach not the Gospel Hee explains himself that this boasting was not meerly in the Preaching of the Gospel because hee was obliged to
sake shee was created is seen to whom shee ought to profess subjection by the covering of herself Therefore seeing the woman behaves herself otherwise amongst you shee is blamed for uncomeliness This does not any whit hinder but the woman is created in respect of her Soul and spiritual state to the glory and Image of God as well as the man Vers. 8. For the man is not of the woman but the woman of the man Argum. 5. The man is the material principle of the woman because shee was made out of the ribs of man Therefore it becomes the man and the woman to testifie the priviledge of their original in the observation of the aforesaid decency Therefore you are guilty of undecency which do otherwise Vers. 9. Neither was the man created for the woman but the woman for the man Argum. 6. Seeing the man hath the respect of the end and the woman is destined for the end it is fitting that this difference of their excellency should bee expressed by the observance of decency Therefore when it is not observed you are deservedly to bee reproved Vers. 10. For this cause ought the woman to have power on her head because of the Angels Argum. 7. Even because of the Angels who behold and are witnesses of comely and uncomely deportmentâ— in the Church although you would not regard that meâ— look upon you yet it 〈◊〉 Women to teâ—â—ifie the subjection of their Sex 〈…〉 power of the Mâ—n by putting a veil over their 〈…〉 a sign of it Therefore you are guilty of indecency 〈◊〉 your behaviour 〈◊〉 otherwise Vers. 11. 〈…〉 neither is the 〈◊〉 without the Woman 〈…〉 Woman without 〈◊〉 Man in the Lord. 12. For as the Woman 〈◊〉 of the Man even 〈◊〉 is the Man also by the Woman but all things of God That this comparing of the Man and the Woman may not bee drawn out further to the despising of the Woman in a threefold respect hee equals the Woman to the Man First In respect to Christ our Lord or in respect to our state of Grace in Christ The Man and the Woman are equal bought with the same price and alike ordained to the service of Christ. Secondly In respect to the same Original for as in the Creation the Woman is of the Man so by ordinary propagation the Man is by the Woman Thirdly In respect to the first and principal efficient cause i. e. God who hath made the Man and the Woman and all things else the Man and the Woman are equal Vers. 13. Iudge in your selves is it comely that a woman pray unto God uncovered 14. Doth not even nature it self teach you that if a man have long hair it is a shame unto him 15. But if a woman have long hair it is a glory to her for her hair is given her for a covering Argum. 8. Common sense and nature it self or natural inclination so hee calls setled custome and agreeable to nature in respect to what is comely dictates that it is unseemly for a woman to pray uncovered or that a man should wear long hair and the contrary is decent Therefore you observe no decorum when you behave your selves otherwise Hair is said to bee given to the woman for a covering because it is given to that end that shee may know her head ought to bee covered Vers. 16. But if any man seem to bee conâ—entious wee have no such custome neither the Churches of God Argum. 9. If any perhaps should not bee moved by these Arguments but should contend the Apostle opposeth to their contentious Apologies the received and established custome of the Jews and the rest of the Churches Other Churches have no such custome that women should bee present at publick assemblies with their heads uncovered and the man with his head covered Therefore your custome not agreeing with decency either according to natural use or of the Churches is altogether unseemly The second Part. Vers. 17. Now in this that I declare unto you I praise you not that you come together not for the better but for the worse The second part of the Chapter follows concerning the right administration of the Lords Supper in which hee doth not commend but discommend the Corinthians First In general that their comming together was not for the better but for the worse Vers. 18. For first of all when you come together in the Church I hear that there bee divisions among you and I partly beleeve it Secondly More specially that they came together to â—oment Schisms as hee heard and did in part beleeve Vers. 19. For there must bee also Heresies among you that they which are approved may bee made manifest unto you Hee gives a Reason why hee beleeved Schisms to bee amongst them viz. Because by the malice of the Devil and men out of the just judgement of God not onely Schisms in their affections arose but also Heresies or Sects which must bee and to that end are they permitted of God that approved and sincere Christians maintaining that which is right in the contending for parties may bee manifestly known and to the greater glory of God and the conservation of true Religion in purity they might appear sincere to the whole world Vers. 20. When yee come together therefore in one place this is not to eat the Lords Supper Thirdly Hee most specially dispraises their prophaning the Holy Supper as if it had not been the Lords Supper for when they met together in one place they behaved themselves in the assembly of the Saints so irreligiously as if they had not celebrated a Religious Supper Vers. 21. For in eating every one taketh before other his own Supper and one is hungry and another is drunken This hee demonstrates in four notable faults amongst them in the celebration of the Lords Supper The first is That every one of them with his faction excluding the other members of the Church did take the holy Supper Schismatically Secondly They mixed with the Sacrament of the Lords Supper their own Supper or their common Feasts which were called Love-Feasts Thirdly The poorer sort were excluded whilst the rich feasted Fourthly In their feastings they drank to drunkenness Vers. 22. What have yee not houses to eat and to drink in or despise yee the Church of God and shame them that have not what shall I say to you shall I praise you in this I praise you not Therefore hee reproves that fashion among them of celebrating their Love-Feasts publickly in the Church as unbecomming the publick Assembly thinking fitter to send them back to their private houses adding a reproof that they had a low esteem of that grave Assembly of the Saints and exposed those to contempt that were given to riotousness when they ought to have attended onely to Religion As also Because in those their feastings the poorer sort which could not bee at that cost were shamed Vers. 23. For I have received of the Lord that which also I delivered
unto you that the Lord Iesus the same night in which hee was betrayed took bread 24. And when hee had given thanks hee brake it and said Take eat this is my body which is broken for you this do in remembrance of mee That hee may correct these errours First hee sets down the institution of the Sacrament to vers 27. and then hee exhorts them to and teaches them the lawful use of this Sacrament to the end As for the institution of the Supper hee shews that the Lord Jesus being about to suffer by way of Testament set his seal to the Covenant of Grace which by his mediation hee entred into between God and the Church Whereby the glorious memory of his death might bee celebrated in the world till his second comming and might bee delivered to the faithful and being delivered it might judicially confirm a right to his person and the benefits of his sufferings and a living virtue flowing from his death resurrection and exaltation to the sanctification and salvation of Beleevers and that by the symbols of this holy Banquet and holy Communion with God and amongst themselves To which end Christ sitting at Table with his Disciples after the eating of the Paschal Lamb First Took Bread and sanctified it by giving of thanks brake and gave it to his Disciples commanding them to take and eat further hee declared the Bread received and eaten to bee his body represented after a Sacramental manner that iâ— being given for our Redemption and after a judicial manner applied to us and lastâ—y hee commanded that his Disciples or all the faithful should imitate this his action in the Church in remembrance of him who had paid the price of Redemption by the sufferings of his body Vers. 25. After the same manner also hee took the Cup when hee had supped saying This Cup is the New Testament in my blood this do you as oft as yee drink it in remembrance of mee That which concerns the other part of the Supper follows In the same Supper viz. after the Paschal Supper when the Bread was distributed Christ took the Cup with Wine sanctified by the giving of thanks gave it to the Disciples to drink further concerning the Cup hee declared That it being taken and drunk was that new Covenant of Grace between God and the Church established Sacramentally by his blood i. e. As it is ratified on Gods part that gives so it is confirmed on the beleevers part that receives and judicially applied and sealed Lastly Hee commanded that his Disciples should frequently imitate him in this action in remembrance of him who had paid the price of Redemption for the Church by the shedding of his blood Vers. 26. For as often as yee eat this Bread and drink this Cap yee do shew the Lords death till hee come And that wee might acknowledge that of two Elements Bread and Wine one Supper frequently to bee celebrated in the Church ought to bee made the Apostle would have perpetuated in the Church a publick commemoration of our Lords death by the often reiteration of this Sacrament and that because Christ would not bee present in his body with the Church before the last judgement by this Sacrament hee would that the memorial of the Churches redemption by his death might bee preserved and celebrated until hee come out of Heaven in the last day Vers. 27. Wherefore whosoever shall eat this Bread and drink this Cup of the Lord unworthily shall bee guilty of the body and blood of the Lord. After the Apostle had repeated the institution of this Sacrament hee exhorts and instructs the Corinthians in the right use of it and that in six waies First Shewing the danger of guilt which they are liable to who prophane this Sacrament For whosoever without preparation and reverence otherwise than becomes such an Ordinance approaches so great mysteries abuses the Sacrament despiseth Christ and comes near to the wickedness of those that crucified Christ. Vers. 28. But let a man examine himself and so let him eat of that Bread and drink of that Cup. Secondly Shewing the easiness of preparation that every one may worthily receive this Sacrament Onely saith hee set every man examine himself that being sensible of the greatness of his sin and misery hee may see how much need hee hath of a remedy by Christ and let him consider with what Faith and purposes of holiness hee is bound to approach communion with Christ who is a thousand times lost without him and when hee hath examined himself so let him eat and drink in that holy Banquet i. e. so let him apply the thing signified with his participation of the sign that hee consider what need hee hath of it Vers. 29. For hee that eateth and drinketh unworthily eateth and drinketh damnation to himself not discerning the Lords body Thirdly Having shewed the punishment of eating unworthily That hee brings judgement or temporal and eternal punishment unless hee repent upon himself by unworthy eating and drinking who participates of the outward Sacrament without examination of himself because hee discerns not this Feast or the thing signified from his own common Supper but comes to the Lords Table no otherwise than to some common one Vers. 30. For this cause many are weak and sickly among you and many sleep Fourthly Shewing before their eyes the examples of Gods temporal anger in diseases and death it self inflicted already upon many of the Corinthians for their prophanation of the Sacrament Vers. 31. For if wee would judge our selves wee should not bee judged Hee clears from severity this infliction of temporal judgement First From the equity of it That God justly punishes those that judge not themselves or repent not but lye securely in their sin which hee would not do if they repenting would judge themselves Vers. 32. For when wee are judged wee are chastened of the Lord that wee should not bee condemned with the world Further That the inflicting of these punishments is a fatherly chastisement whereby the faithful may bee brought to repentance and not perish with the world Vers. 33. Wherefore my Brethren when yee come together to eat tarry one for another Fifthly The Apostle directs the Corinthians to a right use of the Supper giving a Precept to avoid Schism that they would tarry one for another and would partake of the holy Supper together and every man take not his supper asunder because the Supper of the Lord is a common action of the Church in the publick Assembly to bee celebrated after the manner of a Feast Vers. 34. And if any man hunger let him eat at home that yee come not together unto condemnation And the rest will I set in order when I come Sixthly By forbidding their manner of feasting in publick by their feasts of charity before the holy Communion and commanding that if need were they would eat at home to satisfie their hunger repeating the danger of prophaning the Supper and of the
as the body is one and hath many members and all the members of that one body being many are one body so also is Christ. Argum. 8. Christ Mystical or Christ is one Body with the Church consisting of many members and they instructed with variety of gifts Therefore as in the humane so in the Mystical Body there ought to bee concord in the use of gifts Vers. 13. For by one Spirit are wee all baptized into one body whether wee bee Jews or Gentiles whether wee bee bond or free and have been all made to drink into one Spirit Argum. 9. All the faithful are joyned together in the Sacrament of Baptism and the Lords Supper or the union of all the Faithful into one Church and partaking of one life in one body and one Spirit is signified in the Sacraments Therefore you ought not to disagree amongst your selves about the diversity of gifts Vers. 14. For the body is not one member but many 15. If the foot shall say Because I am not the hand I am not of the body Is it therefore not of the body 16. And if the ear shall say Because I am not the eye I am not of the body Is it therefore not of the body Argum. 10. Seeing the condition of the body requires necessarily plurality of members and by consequence diversity it will follow that the meanest offices in the least gifts are as well of the body as the most excellent offices and gifts And if they should exclude themselves they would not do less foolishly than if the foot should deny that it was the hand or the ear deny that it was the eye and for this cause should conclude that it is not of the body Therefore there ought to bee no dissention amongst you because of the diversity of gifts Vers. 17. If the whole body were an eye where were the hearing If the whole were hearing where were the smelling 18. But now hath God set the members every one of them in the body as it hath pleased him 19. And if they were all one member where were the body 20. But now are they many members yet but one body Argum. 11. Even as if the body was one member three inconveniences would follow 1. The rest of the members should bee excluded and the more noble senses ver 17. 2. The change should bee made contrary to the wise dispensation of God who hath otherwise appointed diversity of members ver 18. 3. The change should bee contrary to the nature of an organical body for the very organical body should bee destroyed ver 19. Because God hath made one organical body of many members ver 20. So in Ecclesiastical Functions if there was but one Function three inconveniences would ensue 1. The other offices would bee extinct 2. The dispensation of God would bee destroyed 3. The Organical Church it self would bee overthrown which now consists of many offices united together into one body Therefore concord and agreement is to bee regarded Vers. 21. And the eye cannot say to the hand I have no need of thee nor again the head to the feet I have no need of you 22. Nay much more those members of the body which seem to bee more feeble are necessary Argum. 12. As in a natural body the superiour and more excellent members cannot bee without the inferiour which are most necessary therefore they are friendly each to other so it is in Ecclesiastical functions therefore ought they to bee assisting one to another Vers. 23. And those members of the body which wee think to bee less honourable upon those wee bestow more abundant honour and our uncomely parts have more abundant comeliness 24. For our comly parts have no need but God hath tempered the body together having given more abundant honour to that part which lacked Argum. 13. As in the body natural that there may bee an agreement those members which are more infirm are most honoured and necessary by the appointment of God so ought it to bee in Ecclesiastical functions Therefore in the chusing of Deacons rather than Pastors care must bee had that other things being alike men of the fairest fortunes may bee elected for the adorning of this inferiour office Vers. 25. That there should bee no Schism in the body but that the members should have the same care one of another Argum. 14. As the Natural body would come to ruine by Schism if the members should strive among themselves and should not regard each other So in Ecclesiastical functions Therefore concord is to bee highly regarded Vers. 26. And whether one member suffer all the members suffer with it or one member bee honoured all the members rejoyce with it 27. Now yee are the body of Christ and members in particular Argum. 15. As amongst the superiour and inferiour members of the body there is a sympathy in joy and grief so it ought to bee amongst the Governours and Ministers of the Church Therefore the greatest accord Hee gives the Reason of it Because yee saith hee are the body of Christ and members in particular i. e. such as ought as members to agree with the whole body the Church and amongst your selves And here is the common Apodosis of the whole similitude taken from the body from vers 12. to this 27. verse Vers. 28. And God hath set some in the Church first Apostles secondarily Prophets thirdly Teachers after that miracles then gifts of healings helps governments diversities of tongues Now in order hee reckons up the Ministers of the Church as much as might bee sufficient to restrain the ambition and envy that was among the Corinthians The Authority of Paul by name and of the other Apostles was prejudiced by the subtil and Eloquent Doctors amongst the Corinthians as is manifest in the second Epistle Therefore hee asserts the dignity of the Apostles in the first place as those that were appointed of God to lay the foundation of all the Churches Concerning the Evangelists and Prophets extraordinary either there was no question amongst them or the dignity of the Ministers of the Gospel extraordinary being asserted in the vindication of the Apostolical office concerning the authority and dignity of the Evangelists and Prophets extraordinary whose Ministery was common to all the Churches and subservient to the Apostles it was manifest and apparent enough Secondly Hee determines concerning Prophets by which name as shall appear chap. 14. hee understands Pastors who applied in their Sermons the doctrine to usefulness whose gift was the word of wisdome as verse 8. In the third place hee names Teachers who although they were not eloquent and prudent for the application of the doctrine to all the uses of the Church yet they had a word of knowledge that they were able to apply the general Doctrine to the capacity of the Church These are the functions which were imployed in the Word and Doctrine and therefore the more eminent In the fourth place hee sets down those who in the
the measure for so also is Charity imperfect but chiefly in respect of the manner of knowing viz. by means which kind of knowledge because it is mediate it is imperfect Vers. 10. But when that which is perfect is come then that which is in part shall bee done away This manner of knowing viz. mediately shall bee quite abolished when the perfect way of knowledge shall come viz. the immediate But Charity although it bee imperfect as to the measure yet as to the manner of loving it is perfect for it is immediately carried to God and therefore this manner of loving shall never bee abolished but rather encreased Vers. 11. When I was a child I spake as a child I understood as a child I thought as a child but when I became a man I put away childish things Hee shews that the present way of knoâ—ing is to bee abolished by the similitude of the abolishing of childish sports when any comes to bee a man Vers. 12. For now wee see thorough a glass darkly but then face to face now I know in part but then shall I know even as also I am known Hee shews the same by another similitude â—â—â—paring the present manner of knowing to knowledge by a glass darkly which kind of knowledge is mediate but the knowledge to come is immediate whereby any one knoâ—â— intuitively because in the life to come our mind shall immediately bee enlightened by God and wee shall see and know God immediately Vers. 13. And now abideth Faith Hope Charity these three but the greatest of these is Charity Argum. 4. Charity is more excellent than Faith or Hope which are saving Graces and gifts not to bee repented of Therefore the most worthy Because Charity shall never fail but shall also continue in the life to come when Faith and Hope shall cease In the mean time let us remember that Faith in some respects is more excellent than Charity because Faith is the cause of Love Gal. 5.6 Wee are justified by Faith and have peace with God Rom. 5.1 And Christ dwells in our hearts by Faith which works Charity in us Ephes. 3.17 But the Apostle regarding the concord and edification of the Church by right extolls Charity as much as belongs to his purpose hee knew also that no man could endeavour after the increase of Christian Charity but hee must also labour after the increase of Faith which is the cause of Love CHAP. XIV HEE PROCEEDS TO TREAT OF SPIRITUAL GIFTS AND THEIR RIGHT USE THere are two parts of the Chapter In the first hee prefers the gift of Prophesie before the gift of Tongues to vers 26. In the other hee gives commands concerning that order that was to bee observed in their Assemblies to the end Vers. 1. Follow after Charity and desire spiritual gifts but rather that yee may prophesie Hee proved in the fore-going Chapter that Charity was the most excellent gift In the beginning of this Chapter hee infers an Exhortation by way of conclusion that they would affect it and have all both gifts and spiritual offices in honour but because some were proud of the gift of tongues and most despised Pastoral gifts in comparison of this gift and too much admired the gift of tongues Therefore hee compares these gifts together and proves that the gift of Prophecie or Exhortation is more excellent than the gift of tongues separated from the gift of interpretation Hee gives thirteen Reasons Vers. 2. For hee that speaketh in an unknown tongue speaketh not unto men but unto God for no man understandeth him Howbeit in the Spirit he speaketh mysteries 3. But hee that prophesieth speaketh unto men to edification and exhortation and comfort The first Reason Hee that speaks in an unknown tongue although by the gift of the Spirit hee speaks the Mysteries of God yet hee speaks without profit because hee is understood by God alone and not by men But a Prophet or Pastor speaking in a known tongue teaches exhorts comforts his hearers and so speaks profitably Therefore Prophecie is more excellent than the gift of tongues Vers. 4. Hee that speaketh in an unknown tongue edifieth himself but hee that prophesieth edifieth the Church Reason 2. Hee that speaks in an unknown tongue edifies none 〈◊〉 himself but a Prophet the whole Church or Assembly Therefore Prophecie is more excellent Vers. 5. I would that yee all spake with tongues but rather that yee prophesied for greater is bee that prophesieth than hee that speaketh with tongues except hee interpret that the Church may receive edifying That hee might rightly bee understood hee shews that hee doth not abolish tongues though hee prefers a Prophet before him that speaks in an unknown tongue Vers. 6. Now brethren if I come unto you speaking with tongues what shall I profit you except I shall speak to you either by revelation or by knowledge or by prophecying or by doctrine Reason 3. From his own example his Apostolical Ministery would not bee profitable to them unless hee should speak to them in a known tongue by extraordinary Prophecie by Revelation or ordinary knowledge either by Prophecying or exhorting as a Pastor or instructing as a Teacher Therefore the gift of tongues is inferiour to the gift of Prophecie Vers. 7. And even things without life giving sound whether pipe or harp except they give a distinction in their sounds how shall it bee known what is piped or harped 8. For if the Trumpet give an uncertain sound who shall prepare himself unto the battel 9. So likewise you except yee utter by the tongue words easie to bee understood how shall it bee known what is spoken for yee shall speak into the ayr Reason 4. As a Trumpet or any other instrument touched or blown sounding confusedly utters an unprofitable and an ungrateful sound so also a tongue not understood gives no other than an uncertain and useless sound But the Prophets in their Prophecying speak in a known tongue Therefore the gift of tongues is inferiour to the gift of Prophecie Vers. 10. There are it may bee so many kinds of voices in the world and none of them are without signification Reason 5. The voices of Brutes are many whereof none is so inarticulate but represents a certain species of the living creature to those that hear It is therefore an unworthy thing so to debase the gift of the Spirit that it should profit no more but should bee less valued than the blearing of a brute beast In Prophecie it is not so Therefore the gift of Tongues is inferiour to that of Prophecie Vers. 11. Therefore if I know not the meaning of the voice I shall bee unto him that speaketh a Barbarian and hee that speaketh shall bee a Barbarian unto mee Reason 6. Because to speak things not understood makes the Teachers and the Hearers Barbarians each to other Therefore c. Vers. 12. Even so yee for as much as yee are zealous of spiritual gifts seek that yee may excell to the
and to God The second Precept That of those who were enabled with the gift of Tongues should not speak in one Assembly more than two or three and that in order one after another and unless there were some Interpreter present who could expound their sayings otherwise they were to bee silent in the Church Vers. 29. Let the Prophets speak two or three and let the other judge The third Precept That the ordinary Prophets i. e. the Pastors should speak in one Assembly two or three of whose doctrine the other Prophets should Judge examining it by the rule of the Word Vers. 30. If any thing bee revealed to another that sitteth by let the first hold his peace The fourth Precept If as in those times it might usually come to pass any other Prophet being inspired by the Spirit desired to bee heard out of order hee commands that hee bee silent that time bee granted to the other to speak Vers. 31. For yee may all prophesie one by one that all may learn and all may bee comforted Hee subjoyns five Reasons of the Precept 1. Because in such a case many yea all the Prophets may bee heard hee doth not here understand beleevers promiscuously but the Prophets and those that were truly extraordinarily inspired by the Spirit in which case all are to bee heard but order is to bee observed That all The second Reason Because so the knowledge and consolation of the Church and also of their Prophets might bee promoted if many by â—urns were heard Vers. 32. And the Spirits of the Prophets are subject to the Prophets Reason 3. Because the Spirits of the Prophets are to bee examined and judged of by the other Prophets who might afterwards give their opinions concerning those things which were heard whether any one hath seasonably interrupted another and whether it were agreeable to the Word of God which was delivered by him and therefore there was no danger if hee that spoke before should give place to him that modestly interrupted him and so more might speak in their order When hee refers to the Prophets the judging of the Spirit or the Doctrine which the Prophet utters by the Spirit hee does not exclude Spiritual men i. e. the other Governours of the Church who were skilful in spiritual knowledge and judgement such as all ought to bee in an Ecclesiastical Senate For hee commands these vers 37. together with the Prophets or Ministers of the Word that according to their Ecclesiastical authority they acknowledge and defend their doctrine in the Church that according thereunto they would judge and determine concerning those that were disorderly Vers. 33. For God is not the author of confusion but of peace as in all Churches of the Saints Reason 4. Because otherwise a tumult would arise which is hateful to God while many should speak Therefore in the case abovesaid let one speak after another in order As in Reason 5. Because this is the custome in all the Churches of the Saints and therefore it ought to bee thus amongst them that one speak in order after another Vers. 34. Let your Women keep silence in the Churches for it is not permitted unto them to speak but they are commanded to bee under obedience as also saith the Law Precept 5. Whereby hee forbids that Women should speak in the Church i. e. teach publickly or propound questions because subjection is appointed in the Word of God for the Sex of Women Gen. 3.16 requires Vers. 35. And if they will learn any thing let them ask their Husbands at home for it is a shame for Women to speak in the Church That hee might prevent an Objection hee commands them to learn at home privately of their Husbands or elsewhere that which they would demand publickly adding another reason of the Precept because it is unseemly that a Woman should speak in the Church Vers. 36. What came the Word of God out from you or came it unto you onely Because hee knew that they who knew little would take it ill that they should bee kept within the compass of these Precepts hee staies them being ready to answer four waies 1 By shewing that they who do not submit to these Precepts so behave themselves as if they would equal themselves with the Apostles by whom the Will of Christ came into the world 2 Because they so carry themselves as if they onely were Christians to whom the Apostles were sent and to whom onely belonged judgement concerning order and decency Vers. 37. If any man think himself to bee a Prophet or spiritual let him acknowledge that the things that I write unto you are the Commandements of the Lord. Thirdly By affirming that these Precepts are the Lords and by commanding that not onely they who are true Prophets in the Church or truly spiritual i. e. who are such both by office and desert acknowledge that they are divine but also that they who for an office and certain gifts of the Spirit seem to themselves to bee Prophets or spiritual or skilful in discerning spiritual things or who are esteemed to bee such in the Church by reason of their office in regarding spiritual things acknowledge according to the reason viz. of their office that these Precepts are divine and by consequence that the Churches censure bee passed upon the contemners of these Precepts as upon those who are disobedient to God But that under the name of spirituals the Governours of Ecclesiastical Discipline was noted it is plain Gal. 6.1 and 1 Cor. 12.1 where hee comprehends all Ecclesiastical Offices and gifts under the name of spiritual Vers. 38. But if any man bee ignorant let him bee ignorant Fourthly By rejecting the judgement of affected ignorance and after a Precept now given to the Governours of the Church that they would acknowledge these Precepts to bee divine by referring the ignorant and contemners of these Precepts to the Moderators of Discipline that according to the judgement of the Apostle and of their Church judging according to the Rule of the Apostle they might bee ignorant of their own danger who contemn these Precepts Vers. 39. Wherefore Brethren covet to prophesie and forbid not to speak with Tongues Precept 6. Shewing the use of the former Doctrine that they should embrace by all means and desire the gift of Prophecie but not contemn or neglect the gift of Tongues Vers. 40. Let all things bee done decently and in order Precept 7. That decency should bee observed by persons comming to the publick Assembly of the Church and in things necessary for publick worship that all things bee performed with gravity and modesty without superstition and undecency and that the parts of divine worship bee so ordered and disposed in their times as they most serve for the glory of God and the edification of the Church CHAP. XV. THE NINTH ARTICLE OF THE RESURRECTION THe ninth Article of the Epistle is to confirm the doctrine of the Resurrection which some amongst them called
in question There are three parts of the Chapter In the first hee confirms the Corinthians in the Faith of the Gospel and by name of the Article of the Resurrection of Christ to vers 12. In the second hee confirms the doctrine of the Resurrection of our bodies to vers 35. In the third hee confutes the objections against this Faith that the faithful being confirmed may bee more constant to the end Vers. 1. Moreover Brethren I declare unto you the Gospel which I preached unto you which also you have received and wherein you stand That which belongs to the first Because by denying of the Resurrection hee knew the whole Gospel was overthrown First Hee confirms the Corinthians in the Faith of the Gospel in general silently admonishing them that they would not fall from it using five Arguments The first Argument I constantly preached the Gospel to you Therefore keep firmly my doctrine Yee received Argum. 2. You have now received the Truth by Faith Therefore keep it Wherein you stand Argum. 3. You have kept this doctrine hitherto and even now also you profess it Therefore keep it Vers. 2. By which also yee are saved if yee keep in memory what I preached unto you unless yee have beleeved in vain Argum. 4. By this Gospel you are to obtain salvation unless your Faith bee Hypocritical Therefore keep it Vers. 3. For I delivered unto you first of all that which I also received how that Christ died for our sins according to the Scriptures 4. And that hee was buried and that hee rose again the third day according to the Scriptures Argum. 5. Confirming also that which went before because that which is preached and beleeved by you concerning the death and resurrection of Christ c. was revealed from Heaven Therefore keep it Christ Afterwards especially confirming their Faith First Concerning the death of Christ for our sins because according to the Scriptures it is preached and beleeved 2 Concerning the burying of Christ because also it is beleeved according to the Scriptures and lastly concerning the resurrection of Christ hee confirms their Faith by an eightfold Testimony The first Testimony is of the Scriptures Vers. 5. And that hee was seen of Cephas then of the twelve 6. After that hee was seen of above five hundred Brethren at once of whom the greater part remain unto this present but some are fallen asleep 7. After that hee was seen of James then of all the Apostles 2. Testimony is of Peter the Apostle who saw Christ alive again 3. Testimony is of the twelve Apostles gathered together 4. Testimony is of the five hundred Brethren many of whom then saw him 5. Testimony is of Iames. 6. Testimony is of all the Apostles who at the second time being together saw Christ alive again Vers. 8. And last of all hee was seen of mee also as of one born out of due time 9. For I am the least of the Apostles that am not meet to bee called an Apostle because I persecuted the Church of God 10. But by the grace of God I am what I am and his grace which was bestowed on mee was not in vain but I laboured more abundantly than they all yet not I but the grace of God which was within mee 7. Is the testimony of Paul himself which although it may seem to bee little valued by some because that after Christs death and ascending into heaven hee as an abortive off-spring was suddenly sent forth into the light of the Gospel and also because for his past life in the state of nature hee might deservedly bee accounted the least of the Apostles yet in respect of the grace bestowed upon him hee shews that his testimony might bee compared with the testimony of the rest because the grace of God was by so much the clearer manifested towards him than towards the other Apostles by how much the more his Conversion was more wonderful than the Conversion of the other Apostles and by how much the grace of God was more approved by working in him and by him and his great labours in the Gospel and was more famous than that which was expected in the other Apostles in regard of the effects The whole praise of this excellency hee gives wholly to the grace of God but no part of the glory to himself Vers. 11. Therefore whether it were I or they so wee preach and so wee believed 8. Testimony is the consent of Paul and the other Apostles in the preaching of the Resurrection of Christ to all which testimonies the Corinthians set to their Faith for a Seal The second Part. Vers. 12. Now if Christ bee preached that hee rose from the dead how say some among you that there is no Resurrection of the dead The second part of the Chapter in which hee proves the Doctrine of the Resurrection delivered to them was true and the Doctrines of those that deny the Resurrection was false The Proposition is propounded in this verse hee brings fifteen arguments to the proof seven of them are drawn from a seven-fold absurdity that would follow Vers. 13. But if there bee no Resurrection of the dead then is Christ not risen The first argument and first absurdity It follows from their own Doctrines that Christ is not risen Therefore it is false for between Christ the Head and Believers who are the members there is such a union that the Resurrection of these being denied his Resurrection also is denied e contra Vers. 14. And if Christ bee not risen then is our preaching vain and your faith is also vain 2. Absurdity and Argum. 2. By consequence it follows from their tenents that the preaching of the Apostles is vain Therefore it is false Vain Absurdity 3. and Argum. 3. It will follow hee sayes that your faith is vain Therefore their Doctrine is false for unless Christ had risen neither righteousness nor eternal life nor any other effects of Christs Resurrection had been expected Vers. 15. Yea and wee are found false witnesses of God because wee have testified of God that hee raised up Christ whom hee raised not up if so bee that the dead rise not Absurd 4. and Argum. 4. It would follow that wee spoke a false testimony not only of Christ but also of God the Raiser of Christ who is not the Raiser of Christ if there bee no Resurrection Therefore their Doctrine is false Vers. 16. For if the dead rise not then is not Christ raised The reason is because if the Doctrine of our Resurrection bee false the Doctrine also of Christs Resurrection is false neither can consist Vers. 17. And if Christ bee not raised your Faith is vain yee are yet in your sins Absurd 5. and Argum. 5. It would follow also from their Doctrine that beside the vanity of your faith that you are yet in your sins without redemption Therefore it is false for hee having redeemed us unless hee had risen again our redemption had been none
Reason 4. Because what hee was about to write appertained not onely to the Church of Corinth but to all the Saints and Churches in all Achaia to wit to know this asserted truth which hee was about to write Vers. 2. Grace bee to you and Peace from God our Father and from our Lord Iesus Christ. Reason 5. Comprehended in the salutation or Apostolical benediction Because Paul the Author of this Epistle would not that the dignity of the Church of Corinth should any waies bee eclipsed although hee knew there were most corrupt persons among them not onely which lay hid but openly shewed themselves enemies to the Apostle but constantly accounted the Church at Corinth a true Church to which by his Authority hee applied the benediction of the Gospel and doubted not to wish them all good things Therefore they were obliged to receive the things which hee wrote with that submission and readiness of mind that was fitting The first Part. Vers. 3. Blessed bee God even the Father of our Lord Iesus Christ the Father of mercies and the God of all comforts In the first part of the Chapter the Apostle proves that the Corinthians ought not to despise him by reason of the Cross or afflictions and that by twelve Arguments Argum. 1. In the midst of afflictions I find God the Father most merciful and abundant in all consolation so that I have cause rather to bless God than to complain of my calamities sent of God Therefore ought you not to contemn mee or to bee offended because of my afflictions Vers. 4. Who comforteth us in all our tribulation that wee may bee able to comfort them which are in any trouble by the comfort wherewith wee our selves are comforted of God Argum. 2. By the experience which I have in afflictions I am made more fit to minister comfort 〈◊〉 others that are afflicted Therefore ought you not to bee offended in mee c. Vers. 5. For as the sufferings of Christ abound in us so our consolation also aboundeth by Christ. Argum. 3. Afflictions are a part of Martyrdome and for the Gospel or for Christ are inflicted upon mee with honour that they may bee called the afflictions of Christ by way of participation For what things are inflicted upon the Martyrs Christ takes upon himself as Act. 9. Saul Saul why dost thou persecute mee Therefore c. In us Argum. 4. Christ gave testimony from his superabundant and seasonable consolations towards mee in the midst of my afflictions that the miseries which I suffer are inflicted upon mee for the defence of the Gospel Therefore c. Vers. 6. And whether wee be afflicted it is for your consolation and salvation which is effectual in enduring the same sufferings which wee also suffer or whether wee bee comforted it is for your consolation and salvation Argum. 5. Those afflictions as also these comforts tended to the benefit of the Corinthians who might bee strengthened in the Faith and built up divers waies to salvation and take comfort from the Apostles experience Therefore ought they not to bee offended in the Apostles sufferings Which effectually produceth Argum. 6. Because the salvation of the Corinthians was effectually to bee promoted by his suffering such kind of afflictions by which as by the way to salvation freely given they were earnestly to strive Therefore c. And the hope Argum. 7. I have certain hope of you that you will not despise us nor take ill the afflictions which yee shall suffer Therefore yee are bound not to frustrate our hope concerning you Vers. 7. And our hope of you is stedfast knowing that as you are partakers of the sufferings so shall you bee also of the consolation Argum. 8. I know that you are made both partakers of our sufferings by your sympathy and shall partake of our consolations Therefore you are bound not to despise us because of the afflictions which wee suffer Vers. 8. For wee would not Brethren have you ignorant of our trouble which came to us in Asia that wee were pressed out of measure above strength insomuch that wee despaired even of life 9. But wee had the sentence of death in our selves that wee should not trust in our selves but in God which raiseth the dead 10. Who delivered us from so great a death and doth deliver in whom wee trust that hee will yet deliver us Argum. 9. From his special example and late sufferings in Asia So far am I from being ashamed of my afflictions that I am desirous all should understand how great they are and also my infirmity that God may bee glorified the more Therefore ought you not to despise mee for my afflictions Hee shews the greatness of his afflictions and his own infirmities in this that in the tumult at Ephesus whereof hee speaks Act. 19.23 or some such like danger hee knâ—w not which way to turn himself to escape the danger of his life expecting in himself nothing but certain death That wee should not trust Argum. 10. I have learned by this experience and the like not to confide in my self but in God alone who can deliver from imminent death those that are ready to dye and raise up them which are dead to which end God was pleased to bring mee into danger Therefore yee ought not to despise my affliction Wee hope Argum. 11. By this late experience and such like God hath stirred up in mee a firm hope of my deliverance for the future though I fall into new calamities Therefore ought you not to despise my affliction Vers. 11. You also helping together by prayer for us that for the gift bestowed upon us by the means of many persons thanks may bee given by many on your behalf Argum. 12. Because the knowledge of his sufferings and his deliverance should stir up the Corinthians among others to pray for him and so to obtain his deliverance for the future and by consequence also to thanksgiving by many unto God which Argument being considered the Corinthians could not despise Paul for the afflictions which hee suffered at least they ought not to bee offended in him The second Part. Vers. 12. For our rejoycing is this the testimony of our conscience that in simplicity and godly sincerity not with fleshly wisdome but by the Grace of God wee have had our conversation in the world and more abundantly to you-wards The second part of the Chapter followes wherein hee removes their suspition of his estranged mind from them which the false Apostles his adversaries seem to fâ—ment with frivolous Arguments and proves that they ought not to surmise any change of his carriage towards them or that his mind was alienated from them by six Arguments after which hee answers two or three Objections which were brought to the contrary by his adversaries Argum. 1. Wherein hee gives an account why his safety ought to bee commended to them all and also proves that hee continued the same as the Corinthians had found him in so
an oath because so the gravity of the matter required Therefore not out of any levity did hee defer his comming unto them Vers. 24. Not for that wee have dominion over your Faith but are helpers of your joy for by Faith yee stand Hence arises another Objection Therefore thou makest thy self Lord of our Faith as if thou couldest punish when thou wouldest Hee answers by denying any Mastery affirming the power of his Ministery and that to bee imployed to the benefit of the Church that timely Censures according to the Will of Christ being used those that repented might at length rejoyce Hee gives an account why hee denyed any dominion over their Faith because Faith is the bond of conjunction with Christ by which Faith wee stand fast in the Grace of God in right and title unto Christ in the possession of things present and in hopes of future good things Therefore Faith admits no Lord besides God it admits of men onely as Ministers and helpers CHAP. II. THere are two parts of this Chapter In the first hee proceeds in his Apology for his constant good will towards the Corinthians to vers 14. In the other hee begins his Apology for his Ministery to the end In the first to the former Arguments whereby hee proves that his mind was not alienated from the Corinthians hee adds eight signs of his good will towards them Vers. 1. But I determined this with my self that I would not come again to you in heaviness Sign 1. That the cause why hee changed his purpose concerning his comming to them was lest hee should bring sadness to the Corinthians at his comming being compelled more severely to correct their manners which hee did desire might bee amended before his comming Vers. 2. For if I make you sorry who is hee then that maketh mee glad but the same which is made sorry by mee Sign 2. That his sympathy was so much with the Corinthians that hee could not unless they were glad rejoyce neither moderate himself from sorrow so long as any one amongst them by reason of him remained sad Vers. 3. And I wrote this same unto you lest when I came I should have sorrow from them of whom I ought to rejoyce having confidence in you all that my joy is the joy of you all Sign 3. That the writing not onely of the former Epistle but also of this second was undertaken for this end lest if hee had come to those and had found them impenitent besides his sorrow for their sin hee might have been forced to a new sorrow which necessary severity would create both to them and himself Having confidence Sign 4. That hee was perswaded that his joy was matter of joy to the Corinthians themselves and their joyes were both to him and them common Vers. 4. For out of much affliction and anguish of heart I wrote unto you with many tears not that you should bee grieved but that yee might know the love that I have more abundantly unto you Sign 5. That the former Epistle which necessarily was more sharp was not writ by him without tears and truly for that end that hee might testifie his ready mind towards them not that hee might make them sorry Vers. 5. But if any have caused grief hee hath not grieved mee but in part that I may not over-charge you all Sign 6. His friendly mind towards the Corinthians That the Apostle did esteem as nothing that heaviness which the incestuous person had created to him in comparison with that sadness which hee had caused to all the Corinthians Hee addeth in part because his grief was now turned into joy through the incestuous persons repentance Therefore by way of mitigation hee saith that hee added in part for the incestuous persons sake now a penitent lest hee should cast a burden on him already burthened in himself if hee should too much aggravate his sin Vers. 6. Sufficient to such a man is this punishment which was inflicted of many Sign 7. That now hee was ready to receive the penitent incestuous person into favour and so to give a proof of his lenity and meekness that it might appear that the former severity came not but from love and his desire of advantage to the Church of Corinth To which end hee declareth that the chastisement of this Incestuous person inflicted by the Authority of many i. e. the Governours of the Church the Church it self consenting after his repentance appeared was sufficient Vers. 7. So that contrariwise yee ought rather to forgive him and comfort him lest perhaps such an one should bee swallowed up with over much sorrow That hee might shew his meekness towards the penitent Incestuous person hee adviseth that hee may by the Corinthian Church bee again received into favour for these six Reasons annexed Reason 1. Because they are bound to forgive the penitent and to comfort him no less than they were bound to excommunicate him being impenitent Lest perhaps Reason 2. Because otherwise it was dangerous lest hee should bee swallowed up with over much sorrow except they should now receive the penitent into favour again Vers. 8. Wherefore I beseech you that you would confirm your love towards him Reason 3. Because especially they were so desired by the Apostle they are bound to testifie their love towards him to wit by shewing themselves to have excommunicated that man not that they might destroy him but that by repentance they might save him Vers. 9. For to this end also did I write that I might know the proof of you whether you bee obedient in all things Reason 4. Because by this means they were about to shew themselves obedient to the command of the Apostle in all things as before in excommunicating so now also by absolving him from the bond of excommunication wherein the Apostle did prove their obedience Vers. 10. To whom yee forgive any thing I forgive also for if I forgave any thing to whom I forgave it for your sakes forgave I it in the person of Christ. 11. Lest Satan should get an advantage of us for wee are not ignorant of his devices Reason 5. Because the Apostle for the sake of the Corinthians had granted him pardon and was about to forgive him Therefore it was meet that they for the Apostles sake should forgive this man also Get an advantage Reason 6. Lest through the craftiness of Satan the Church should suffer harm except now they should forgive him repenting for by ever much severity sinners may bee brought into desperation or a deparâ—ing from the Church because of Satan whose arts and deceits to do harm are not unknown to the Church Vers. 12. Furthermore when I came to Troas to preach Christs Gospel and a door was opened unto mee of the Lord 13. I had no rest in my spirit because I found not Titus my Brother but taking my leave of them I went from thence into Macedonia Sign 8. His constant good will towards the Corinthians That
is the Spirit because hee quickens those that believe to new obedience and life everlasting and hee delivereth those from sin and misery for when it is said Where the Spirit of Christ the Lord is or where Christ is there is liberty the liberty is to bee understood not from the obedience of the Commandments but from the ceremonial yoke from the bondage of sin and yoke of the Legal Covenant and all evils which do follow from its violation Liberty I say was given to the Faithful by the Spirit of the Gospel at leastwise that which belongeth to them of right although not alwayes according to sense nor ever before the end of life as to a full possession For although the Spirit with a loud voice proclaimeth that there is a gate opened unto us that wee may go out of prison yet wee by reason of the weakness of Faith do go slowly forth And this is the Explication of the first part of the Comparison concerning the Ministery of the Law Vers. 18. But wee all with open face beholding as in a glass the glory of the Lord are changed into the same image from glory to glory even as by the Spirit of the Lord. Here followeth another branch of the Comparison concerning the Ministery of the Gospel in those that believe which is propounded in this sense But wee that by the Ministery of the Gospel believe in Christ the veil of ceremonies and ignorance the veil of infidelity and hardness of heart also being removed are freely admitted to the clear beholding of Christ and the glory of the grace of God shining in the Gospel as in a glass and beholding Christ by Faith wee are sanctified and more and more made happy in conformity with Christ encreased daily by degrees from one measure of glory and sanctity to another and that by the powerful working of the Holy Ghost Sanctification is called glory because Sanctification is the beginning of Glorification for by that the Image of God is repaired in us which is our glory CHAP. IV. HEE goes on to defend his Ministery There are two parts of this Chapter in the first hee proveth his faithfulness or sincerity in the Ministery by seven Arguments to the sixth verse In the second hee confirms the seventh Argument by answering the objections concerning the scandal of the Cross lying upon him to the end Vers. 1. Therefore seâ—ing wee have this Ministery as wee have received mercy wee faint not Argum. 1. The inward testimony of so glorious a Ministery committed unto mee by the mercy of God is effectual to sustain mee lest I bee overcome in the doing of my duty with the hurthen of evils and that by the measure of grace given to mee I go forward valiantly From hence therefore it appeareth that I am sincere and faithful For modesty sake hee joyneth others but hee himself in the conflict was especially aimed at by his Adversaries Vers. 2. But having renounced the hidden things of dishonesty not walking in craftiness nor handling the Word of God deceitfully but by manifestation of the truth commending our selves to every mans conscience in the sight of God Argum. 2. I have renounced ambition covetousness and the other shameful lusts which some secretly indulging do cover this their disgrace in corners under other or the like veils and pretences Therefore I am faithful Not with Argum. 3. I have not walked in craftiness deceitfully handling the Word of God or bending and fitting that to the dispositions of men as the false Apostles do Therefore I am faithful By manifestation Argum. 4. I have carried my self so mildly in the cleaâ— preaching of the Word of God that the consciences of all men are compelled to acknowledge my integrity of which thing also I have God to my witness Therefore I am faithful Vers. 3. But if our Gospel bee hid it is hid to them that are lost 4. In whom the God of this world hath blinded the minds of them that believe not leâ—t the light of the glorious Gospel of Christ who is the Image of God should shine unto them Object But how comes it to pass that thy Doctrine is not understood by so many wise and potent men if it bee so clearly taught Hee answers that the ignorance of the Gospel so plainly unfolded to them was no argument of the obscurity of the Doctrine but of the incredulity of the hearer and his future perdition from the blindness of unbelievers blinded by the Devil whom the world serves For the Devil further blindeth the blind Infidels lest they should see God offering himself in Christ lest they should behold Christ to their Salvation shining in the Gospel who hath brought forth the invisible God as to our view by his Doctrine and Power manifested in the flesh that wee may behold God in Christ the true Image of God the Father Vers. 5. For wee preach not our selves but Christ Iesus the Lord and our selves your servants for Iesus sake Argum. 5. Of the Apostles fidelity I saith hee seek the glory of Christ alone and acknowledge Christ only Lord in the Church Truly I declare my self and other Teachers not only Ministers of Christ but also of his people that Christ alone may bee exalted Therefore I shew my self faithful Vers. 6. For God who commanded the light to shine out of darkness hath shined into our hearts to give the light of the knowledge of the glory of God in the face of Iesus Christ. Argum. 6. Confirming the former wherein hee compares his Conversion from Pharisaism to the creation of light out of darkness God who by his Omnipotent Word hath produced light out of darkness by no less efficacy hath hee brought mee lost sinner out of the darkness of Pharisaism and sin and hath so powerfully enlarged my heart illuminated by the light of Christ his glorious Son that I cannot but communicate to others this glorious knowledge of the grace of God given to mee manifestly shining in Christ Therefore it behoveth mee to bee faithful Vers. 7. But wee have these treasures in earthen vessels that the excellency of the power may bee of God and not of us Argum. 7. God by shewing my infirmity in all exercises and also by maintaining his strength in mee under frequent afflictions and by keeping mee constant hitherto hath rendred my faithfulness commendable with all men Therefore I can affirm my self faithful The Second Part. Hee so handles this argument that in the mean while hee solves two objections that hee might take away the scandal of the Cross. Earthen Object 1. In the mean while thy condition of life is miserable and contemptible as a certain earthen vessel Hee answers four manner of wayes 1. That it is true that hee is an earthen vessel frail and contemptible but not withstanding hee contains the Treasure of Grace and the knowledge of the Gospel May bee of God Furthermore hee answers that that happened by the Wisdome of God lest the glory of the
wanting Vers. 14. But by an equality that now at this time your abundance may bee a supply for their want that their abundance also may bee a supply for your want that there may bee an equality Argum. 9. Because you may expect that if there bee need some retribution may bee made and out of the plenty of the Churches in Iudea your want may bee supplied that so that which is equal may bee done Vers. 15. As it is written Hee that had gathered much had nothing over and hee that had gathered little had no lack Argum. 10. Because it appears in the example of Manna that no man ought to suppress his abundance with others wants but so far equality is to bee observed that so much as is necessary may bee wanting to none For as it was done in the gathering of Manna every one did measure to himself an Omer the rest was given to those who had gathered little Exod. 16.18 19. so in gathering of riches that which remaineth after your own uses ought to bee given for the use of the poor Vers. 16. But thanks bee to God which put the same earnest care into the heart of Titus for you 17. For indeed hee accepted the exhortation but being more forward of his own accord hee went unto you Argum. 11. Because the faithful the strong and some Brethren of best fame were stirred up by God compare vers 18.22 and sent by mee to promote this whole business not onely in gathering of Almes but also in bringing them to the hands of the poor Jews The first of these Brethren was Titus for whose care and willingness of mind for the perfecting of this business hee praises God Vers. 18. And wee have sent with him the Brother whose praise is in the Gospel throughout all the Churches 19. And not that onely but who was also chosen of the Churches to travel with us with this grace which is administred by us to the glory of the same Lord and declaration of your ready mind His second Messenger is described that hee laboured diligently for the promoting of the Gospel whether it was Barnabas or any other it matters not For whosoever hee was hee is designed of the Churches called together as it seems in a Synodical way as a person worthy of trust to whom this business might bee committed Glory Argum. 12. Because this alms is taken into my care and administred by mee and others to the glory of God and demonstration of the willingness of your mind Vers. 20. Avoiding this that no man should blame us in this abundance which is administred by us 21. Providing for honest things not only in the sight of the Lord but in the sight of men Hee gives the reason why hee had joyned to himself those companions of such approved fidelity in this administration of beneficence collected for the use of the Church of Ierusalem viz. that hee might take away the occasion of ill report from his adversaries who might otherwise calumniate him as if hee had diminished somewhat of the sum of money collected And that hee might consult his reputation with all men as hee had looked to his conscience before God that hee might bee kept in the holy purpose of his integrity in this business Vers. 22. And wee have sent with them our Brother whom wee have oftentimes proved diligent in many things but now much more diligent upon the great confidence which I have in you Hee commends his third messenger whether hee were Luke or any other it matters not but from hence the force of the eleventh argument appears whilst hee sayes that hee hath sent them out of his confidence of the Corinthians liberality such famous men that hee doth not fear that their expectation will bee frustrated from whence it follows that yee ought to contribute liberally Vers. 23. Whether any do enquire of Titus hee is my Partner and fellow-helper concerning you or our Brethren bee enquired of they are the messengers of the Churches and the glory of Christ. After hee hath set forth each of these messengers with his own commendation hee commends them altogether and especially Titus because they are the Apostles of the Churches i. e. assigned by the Churches for the gathering of his alms And secondly because they are the Glory of Christ so called because his grace did gloriously shine in them and by them his glory was illustrated Vers. 24. Wherefore shew yee to them and before the Churches the proof of your love and of our boasting on your behalf The Exhortation being repeated hee adds Argum. 13. This liberality as it shall bee a proof of our charity so also it shall bee the confirmation of my glorying of you no wise vainly in the fight of those that were assigned who in the name of the Churches being present will behold your liberality in this business Therefore yee ought to contribute liberally CHAP. IX HEE goes forward to speak concerning the collection There are two parts of the Chapter In the first hee giveth the reasons why hee sent to them three Brethren assigned where hee interposeth some arguments to perswade them to hasten the collection to verse 6. In the other hee adds more arguments to move them to give liberally as it becomes Saints Vers. 1. For as touching the ministring to the Saints it is superfluous for mee to write to you That which belongeth to the first part lest they should ill interpret his sending of those Messengers as if hee should cherish a suspition of their willingness in this business hee sheweth that the cause of sending his Brethren was not that they should bee instructed neither that they should bee made willing to make a collection because for that it would have been needless to have written at leastwise to have sent his Brethren to them Vers. 2. For I know the forwardness of your mind for which I boast of you to them of Macedonia that Achaia was ready a year ago and your zeal hath provoked very many Hee confirms his words with three Reasons I know Reason 1. Because hee had very well known their willingness of mind before I boast Reason 2. Because hee boasted of their readiness Zeal Reason 3. Because their endeavour in this business had provoked many to the like alacrity and zeal Vers. 3. Yet have I sent the Brethren lest our boasting of you should bee in vain in this behalf that as I said yee may bee ready Hee propounds five true Reasons why hee sent the Brethren Reason 1. That they would prepare for the more speedy conveying of their beneficence and that now the mony gathered might bee found by the Messengers as the Apostle had promised in their name Lest our rejoycing Reason 2. Lest the boasting of the Apostle concerning them should bee found in vain Vers. 4. Lest haply if they of Macedonia come with mee and finde you unprepared wee that wee say not you should bee ashamed in this same confident boasting Reason 3. Following
that hee might better do service to the Corinthians freely ver 8. by name from the Macedonian Philippians lest hee should bee chargeable to the Corinthians Vers. 10. As the truth of Christ is in mee no man shall stop me of this boasting in the Regions of Achaia 11. Wherefore because I love you not God knoweth 12. But what I do that I will do that I may cut off occasion from them which desire occasion that wherein they glorie they may bee found even as wee Lest hee should seem to repent of what hee had done he determined that he will not afterwards be chargeable to them or will not receive wages which hee confirms with an oath v. 10. And lest they should take it ill as if it was for want of love that he would not receive wages of them hee professes that he had thus determined out of special love to them calling God to Witness concerning the truth of his words ver 11. and that for this end lest the false Apostles should seem to exceed him in his boasting from whom hee would have the occasion of reproaching him so taken away who otherwise would say that Paul preached to the Corinthians for the encreasing his substance Vers. 13. For such are false Apostles deceitful workers transforming themselves into the Apostles of Christ. 14. And no marvel for Satan himself is transformed into an Angel of Light 15. Therefore it is no great thing if his Ministers also bee transformed as the Ministers of Righteousness whose end shall bee according to their works Reason 7. Shewing the necessity of his boasting because the wickedness of his Emulators did compel him to this boasting for they did feign themselves the Apostles of Christ and Workers in the Vineyard of God when in the mean while they only cared for their own business not Gods they preached the Gospel for profits sake and their own honour they feigned themselves Ministers of Christ when they did only personate Stage-players ver 13. neither is it to bee wondered at seeing these deceivers were the Apostles of Satan imitating the Devil who sometimes puts on the form of some celestial Angel that under the pretence of zeal and piety hee might beguile men whose manners his Emulators did follow pretending the glory of Christ when in the mean while they sacrificed all their labour to the belly to their purse to their honour nothing solicitous what became of the Apostles what of the Churches so that they might obtain their desires To whom therefore the Apostle threatens eternal death according to their deserts Vers. 16. I say again let no man think mee a fool if otherwise yet as a fool receive mee that I may boast my self a little 17. That which I speak I speak it not after the Lord but as it were foolishlie in this confidence of boasting Reason 8. Because they should find that it was wisely done that hee was necessitated to this boasting which hee desires them to take notice of but if as yet for the present they could not perceive the just necessity and prudence of his boasting at leastwise hee desires that they would bear with him patiently a little as foolishly boasting until hee could finish his Speech and Apology ver 16. Yeelding only but not affirming that hee foolishly boasted or that it was un-beseeming him to God-ward for otherwise the Apostle with the greatest Wisdome of the Spirit did most justly boast to the glory of God and the benefit of the Church in this whole business Vers. 18. Seeing that many glorie after the flesh I will glorie also Reason 9. Because the false Apostles did falsly glory against him therefore hee contends that it is an equal thing that hee himself should truly boast in his own defence Vers. 19. For yee suffer fools gladlie seeing yee your selves are wise Reason 10. Wise men were wont to bear with those that seemed more foolish as you know by experience Why should yee not therefore suffer mee of necessity to boast although herein I may seem foolish to some amongst you Vers. 20. For yee suffer if a man bring you into bondage if a man devoure you if a man take of you if a man exalt himself if a man smite you on the face Reason 11. Because yee suffer more harsh things as it appears than this foolishness of my glorying For 1 Yee suffer those importunate men who bring you into bondage Such were the false Apostles who exercised their power over them dividing the Church of Corinth into factions and set up themselves Captains and Lords of their Followers amongst the Corinthians as of Souldiers and Servants 2 Yee suffer those which devoure you such were the false Apostles affecting stately banquets and eating up the substance of the Corinthians 3 Yee suffer spoilers such also were the false Apostles who would not indeed take wages but in the mean while they coveted gifts and did collogue and receive them from the Corinthians 4 Yee suffer those that contemn you such were the false Apostles who because of the Stock and Hebrew Nation which they were of and some gifts of the Spirit given to them above the Church of Corinth gathered out of the illiterate and ignoble Gentiles did above measure exalt themselves 5 Yee suffer those that smite you on the face or those that use you reproachfully Why therefore should not yee suffer this may just boasting Vers. 21. I speak as concerning reproach as though we had been weak howbeit wherein soever any is bold I speak foolishlie I am bold also Hee expounds what it is to smite on the face that it is not to bee understood of external violence but in respect of reproach which in some measure hee found amongst the Corinthians from those false teachers when the false Apostles hit the Corinthians in the teeth with the lowness of their minds in that they subjected themselves to Paul an handicrafts man for what else was this but to smite the Corinthians in the face and insult over the holy Apostle The Second Part. Howbeit whereinsoever The second part of the Chapter follows in which the way already being prepared for him to a just glorying and the necessity of it being demonstrated hee compares himself with those glorious Doctors proving himself not inferiour to them in four Characters of his dignity but to bee preferred before upon many accounts Sign 1. Of his dignity propounded in general that hee was inferiour to them in nothing whatsoever they looked upon in their glorying In the mean while hee modestly grants a shew of folly in this his glorying which yet hee wisely prosecutes Vers. 22. Are they Hebrews so am I Are they Israelites so am I The second sign of his dignity more specially laid down that hee is worthy to bee compared to them in the Nobility of his Linage For if hee had sought glory from a Holy Nation hee sprung from that family which had not mixt themselves with the Gentiles hee was an Hebrew from Hebrew
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
there are three chief parts In the first hee deals with the Galatians that they would renounce the errours which they had drunk in but by the way that hee might prevent those that accuse him hee couragiously asserts his Apostleship lest hee should give place to those three chief Apostles in his Apostolical authority In the first Chapter and the first part of the second In the second part hee purposely disputes of Iustification by Faith and of the temporary use and abrogation of the Mosaical Law in the latter part of the second Chapter also in the third and fourth Lastly In the third part his Exhortation for perseverance in Christian Liberty being premised hee counsels them to use it well and shews which are the true exercises of Christians lest either by a dissolute licentiousness or the superstitious observation of Ceremonies they should neglect the chief Christian duties In the fift and sixt Chapter CHAP. I. THere are three parts of the Chapter In the first is a Preface to vers 6. In the second hee begins to deal with the Galatians that they return into the way from their errour in observing the Levitical Law and that imaginary conjunction of Iustification by Works with Iustification by Faith as if this had been possible some Arguments to this end being propounded to vers 13. In the third part the Apostle confirms the last Argument from signs concerning the divinity of his Doctrine to the end Vers. 1. Paul an Apostle not of men neither by man but by Iesus Christ and God the Father who raised him fâ—om the dead The whole Preface is ordered for the preparing the mind of the Galatians to obey his Doctrine concerning the Grace of Christ. The scope may bee perceived in this or the like Proposition to the same sense Yee ought to beleeve and obey mee admonishing you of the true cause of Justification and Sanctification Eight Arguments are intimated to this end whereof some are contained in the inscription vers 1 2. Some in the salutation vers 3. Some in the description of Christ vers 4. Some in the doxology vers 5. An Apostle Argum. 1. I Paul which write these things unto you am an Apostle of supream authority in the ministery of the Church Therefore you must beleeve and obey mee Neither of men Argum. 2. My office is not of humane invention or is not founded in humane authority but God is the Author of it so that my Doctrine cannot bee contemned without injury done to God Therefore except you would reject God that sent mee yee must hearken to mee Neither by man Argum. 3. I am not mediately or by the Ministery of men called but immediately by God viz. Christ by him now raised from the dead and by God the Father who gave testimony to the Doctrine of his Son by raising him from the dead Therefore yee must beleeve and obey my Doctrine Vers. 2. And all the Brethren which are with mee unto the Churches of Galatia Argum. 4. I have called all the Brethren which are with mee to the society of this admonition written to you all the Brethren with mee which together with my self salute you will sometimes bee witnesses against you unless you obey my Doctrine Therefore yee ought to beleeve and obey mee Churches Argum. 5. Although yee bee infected with a dangerous errour yet I think you are to bee accounted in the number of the Churches Therefore recompence mee and acknowledge mee as an Apostle sent to the Churches to bee obeyed and believed Vers. 3. Grace bee to you and peace from God the Father and from our Lord Iesus Christ. Argum. 6. I according to the authority bestowed upon mee by the providence of God do not doubt to give you right to the blessing of the Gospel and to intreat Grace i. e. a more plentious acknowledgment sense and fruit of Gods free mercy reconciliation and forgiveness of sins and the other effects of the Grace of God conducing to sanctification Together with peace or a sound tranquillity of heart and other good things which appertain to your happiness that all things may bee derived to you from the God of Peace and from the Lord Christ the Mediatour the onely Fountain of Grace and Peace Therefore I ought to bee beleeved while I open to you the reason of this Grace and Peace communicated to you Vers. 4. Who gave himself for our sins that hee might deliver us from this present evil world according to the Will of God and our Father Hee makes a description of Christ from the work of Redemption that hee might shew that our whole salvation by the Grace of God comes to us through his merit from whence Argum. 7. Our salvation or redemption from that lost condition of the wicked who are of this world without Christ is obtained by the death of Christ alone and that by the decree and institution of God the Father who hath ordained this onely free cause of salvation Therefore I ought to bee beleeved and obeyed admonishing you that you would acknowledge this the alone cause of your salvation Vers. 5. To whom bee glory for ever and ever Amen Argum. 8. God is worthy and Christ also to whom for such a gift and ineffable Grace Glory should bee given by all for ever Therefore I ought to bee beleeved by you vindicating this glory of the Grace of Christ amongst you lest it should bee obscured or taken away by the merit of humane works The second Part. Vers. 6 I marvel that you are so soon removed from him that called you in the Grace of Christ unto another Gospel The second part of the Chapter follows wherein hee proves that the errour concerning that imaginary and impossible conjunction of justification by works and justification by Grace or by Faith in Christ must bee renounced in which errour now they were entangled by the false Apostles who taught the observation of the Mosaical Law to bee also necessary for the salvation and justification of those that beleeve in Christ The Arguments which hee urges that they may renounce this errour are nine Of whom some are used by way of reprehension others are openly brought in the disputation following I marvel Argum. 2. Your revolting O Galatians from the Grace of Christ to the merits of humane works Is to bee wondred that so soon as ever the Faith of Christ was admitted and Grace for your conversion received yee fell from it Therefore yee must renounce this errour Removed Argum. 2. By this your errour yee have forsaken God who hath called you into the Grace of Christ and have betaken your selves to humane works Therefore you must renounce this errour Removed away Argum. 3. By this errour yee are removed from the Gospel of Christ into another I know not what Gospel feigned by men Therefore you must renounce this errour Vers. 7. Which is not another but there bee some that trouble you and would pervert the Gospel of Christ. Arg. 4. There is
no other Gospel besides that onely true Gospel preached by mee amongst you but all other Doctrine of the Gospel is feigned and counterfeit which doth not accord with my Doctrine Therefore yee must renounce this errour Trouble Arg. 5. Those Teachers which have seduced you are enemies to your peace because they take away from you that peace which the justified by Faith have towards God Therefore yee must renounce their Doctrine Pervert Arg. 6. The supplantours and overthrowers of the Gospel of Christ are those seducers which would seem Teachers For nothing is more contrary to the Gospel concerning free Justification by Faith than Justification by Works Therefore you must renounce this errour Vers. 8. But though wee or an Angel from Heaven preach any other Gospel unto you than that which wee have preached unto you let him bee accursed Arg. 7. If there bee any one who hath preached another Gospel besides that which I have preached unto you hee is obnoxious to an eternal curse I do not except my self yea neither the Angels if it could bee that if I should teach another Doctrine or that if they should propound any other than that which is preached by mee Therefore you must renounce this errour Vers. 9. As wee said before so say I now again if any man preach any other Gospel unto you than that yee have received let him bee accursed Hee urges this Argument that they might understand that hee spake not from any perturbation of mind concerning the curse pronounced against them who preached that any thing was to bee joyned with the Gospel either contrary to or besides the Doctrine which hee had preached Vers. 10. For do I now perswade men or God or do I seek to please men for if I yet pleased men I should not bee the servant of Christ. Arg. 8. From the comparing himself with the false Apostles my Doctrine doth not perswade you that men are to bee heard as the Doctrine of your seducers who alwaies boast of the authority of so many Jews But my Doctrine perswadeth that God is to bee heard I do not seek to please men as your seducers who by seducing you indeavour to make themselves acceptable to the unconverted Jews as to those that superstitiously are zealous of the Law Therefore yee must renounce the errour which they have taught you For Hee confirms this Argument Because if hee had as yet studied to please men as hee did in times past when hee was a Pharisee hee could not bee the servant of Christ but of men viz. of those which hee had endeavoured to please Vers. 11. But I certifie you Brethren that the Gospel which was preached of mee is not after man 12. For I neither received it of man neither was I taught it but by the revelation of Iesus Christ. Arg. 9. My Doctrine is heavenly from the immediate revelation of God not feigned by men neither derived to mee from God by a meer man after an ordinary manner but immediately revealed by Jesus Christ Therefore yee ought to persevere in that and to renounce the contrary errour The third Part. Vers. 13. For yee have heard of my conversation in time past in the Iews Religion how that beyond measure I persecuted the Church of God and wasted it In this Chapter hee gives six signs of this matter Sign 1. Is the enmity of his mind which hee bore against Christ and his Church in times past when hee was a Pharisee which mind hee had never changed had not God from Heaven convinced and turned him to the Faith Vers. 14. And profited in the Iews Religion above many my equals in my own Nation being more exceedingly zealous of the traditions of my Fathers Sign 2. That being bewitched by the knowledge of the Law and zeal of the traditions of his Fathers hee could neither see nor bear the Truth of the Gospel unless hee had been taught by inspiration concerning the Truth much less know and preach the hidden mysteries of it Vers. 15. But when it pleased God who separated mee from my Mothers womb and called mee by his Grace 16. To reveal his Son in mee that I might preach him among the Heathen immediately I conferred not with flesh and blood Sign 3. His wonderful and free calling to the Faith and Apostleship the history whereof is contained in Act. 9. powerfully derived from the predestinating counsel of God which Grace God most clearly manifested in his embassage to the Gentiles and his providence prepared a way to the manifestation of grace in his nativity and education That hee was born of such Parents of such a temperament and constitution of body that hee was brought up at the feet of Gamaliel that hee was a Pharisee that the providence of God concerning him worthy of special observation was apparent in all things and brought it so to pass that hee may say that hee was prepared from the womb and ready to preach the Gospel to the Gentiles so that all things by the counsel of God did make for the preparation of the Apostle to this business I conferred not Sign 4. That being so manifestly convinced concerning the certainty of the voice from Heaven and his immediate calling and being sufficiently perswaded of this hee durst not deliberate of a matter so certain neither hear humane reasons or counsels which might with-draw him from the obedience of his calling Vers. 17. Neither went I up to Jerusalem to them which were Apostles before mee but I went into Arabia and returned again unto Damascus 18. Then after three years I went up to Jerusalem to see Peter and abode with him fifteen daies 19. But other of the Apostles saw I none save James the Lords Brother Sign 5. That being sufficiently by Christ himself immediately instructed in the mystery of salvation hee went not to the Apostles called before him but hee preached the Gospel the three first years of his Apostleship in Arabia and Damascus And after three years comming to Ierusalem hee visited Peter and Iames onely and tarryed with them a few daies and that by reason of that intimacy betwixt them and not for the confirmation of his knowledge Vers. 20. Now the things which I write unto you behold before God I lie not For the confirmation of which history besides those witnesses that now live who could not bee ignorant of so notable a matter hee uses an oath Vers. 21. Afterwards I came into the Regions of Syria and Silicia 22. And was unknown by face unto the Churches of Judea which were in Christ. 23. But they had heard onely that hee which persecuted us in times past now preacheth the Faith which once hee destroyed 24. And they glorified God in mee Sign 6. That hee had publickly taught and that by his Apostolical authority in Syria and in Cilicia all the Apostles and all the Churches approving of it and by name the beleeving Jews who had never seen him but being certified of his conversion from a Persecutor
to a Preacher did glorifie God All which signs do assure you of the heavenly original of his Doctrine CHAP. II. THere are two parts of the Chapter In the first hee proceeds to write the history which hee declared and to add the other signs of his Apostleship or his divine Doctrine to vers 15. In the remaining part of the Chapter hee confirms that Righteousness is by Faith and not by the works of the Law Vers. 1. Then fourteen years after I went up again to Jerusalem with Barnabas and took Titus with mee also 2. And I went up by revelation and communicated unto them the Gospel which I preach among the Gentiles but privately to them which were of reputation lest by any means I should run or had run in vain Six Signs of the heavenly and divine Doctrine of the Apostle went before five others follow Sign 1. That God directed the course of his Ministery by special revelation that hee might know from whence and wherefore hee came The example whereof hee shews in his ascending to Ierusalem by revelation which revelation was a divine approbation of his Apostleship and Doctrine Communicated Sign 2. That hee communicated to the Apostles the manner of his doctrine delivered amongst the Gentiles that his consent with them might bee made manifest and namely with Peter Iames and Iohn lest hee should bee deprived of the fruit of his Ministery amongst some by the calumnies of his Emulators who falsely said that the Doctrine of the Apostle Paul did disagree from the Doctrine of the rest of the Apostles Vers. 3. But neither Titus who was with mee being a Greek was compelled to bee circumcised 4. And that because of false Brethren unawares brought in who came in privily to spie out our liberty which wee have in Christ Iesus that they might bring us into bondage 5. To whom wee gave place by subjection no not for an hour that the Truth of the Gospel might continue with you Sign 3. That in the presence of the Apostles hee pleaded this very cause in the person of Titus of freeing Christians from the yoak of Circumcision and defended him lest hee should bee circumcised against the false Brethren who went about to take away Christian Liberty from Beleevers that they might bring the Churches of Christ into bondage to whom the Apostle does not in the least give place that the sincerity of the Doctrine of the Gospel might remain pure amongst the Gentiles and namely amongst the Galatians which was an evident sign of his heavenly and divine Doctrine wherein hee had instructed the Galatians Vers 6. But of these who seemed to bee somewhat whatsoever they were it makes no matter to mee God accepteth no mans person for they who seemed to bee somewhat in conference added nothing to mee Sign 4. Whereof there are four Branches 1. That the Apostles which were called chief Peter Iames and Iohn having heard his Doctrine corrected nothing added nothing to his knowledge In the mean while hee prevents an Objection concerning their personal prerogatives of which hee will not speak as of those that had seen Christ in the flesh that were called to the Apostleship before him that were nearer of kin to Christ c. Because these and such like did conduce nothing to their doctrine to their Apostolical authority to the commendation of man before God seeing that God doth not accept the persons of men Vers. 7. But contrariwise when they saw that the Gospel of the uncircumcision was committed unto mee â—s the Gospel of the Circumcision was to Peter 8. For hee that wrought effectually in Peter to the Apostleship of the Circumcision the same was mighty in mee towards the Gentiles 2 That those three Apostles acknowledged the Apostleship of Paul amongst the Gentiles to have no less authority and efficacy from God than the Apostleship of Peter amongst the Jews Vers. 9. And when James Cephas and John who seemed to bee Pillars perceived the Grace that was given unto mee they gave to mee and Barnabas the right hands of fellowship that wee should go unto the Heathen and they unto the Circumcision 3 That those three Apostles perceiving the gifts and signs of Apostleship in Paul gave to Paul and Barnabas the right hand of fellowship that with the like authority they should execute their Apostolical charge amongst the Gentiles as they amongst the Jews Vers. 10. Onely they would that wee should remember the poor the same which I also was forward to do 4 Those three desired Paul and Barnabas that they would procure a Collection to bee made by the Churches of the Gentiles for the use of the poor Jews that which Paul and Barnabas have faithfully performed Vers. 11. But when Peter was come to Antioch I with-stood him to the face because hee was to bee blamed Sign 5. Of his heavenly and divine Doctrine namely in the Article of shunning the Ceremonial Yoak of Moses That Paul openly reprehends Peter himself turning off from this Doctrine and brings him into the way again which that it may better appear the things that follow are observeable By the decree of the Synod at Ierusalem Act. 15. the necessity of the Ceremonial Law amongst the Jews is abrogated and liberty is left to the Jews of using ceremonies for a time all observation of the Levitical ceremonies amongst the Gentiles is expelled from the Christian Churches as from those to whom the Law of Ceremonies was never designed nor given They are onely commanded to abstain from some meats leâ—t they use their liberty to the scandal of the weaker Jews and that by force of the Moral Law which in matters simply indifferent doth circumscribe the use of liberty with the bounds of scandal Peter the Apostle going down to Antioch by the sentence of the Synod at Ierusalem useth his liberty and eats meat with his Brethren the Gentiles some who held the Ceremonies of Moses went down in the mean while to Antioch from Iames Here Peter ought not to counterfeit his Christian Liberty which the day before hee professed but to remain in fellowship with the Christian Gentiles and to defend his fact by the authority of the Synod But Peter fearing leâ—t hee should incurr the hatred of the Jews which came down from Iames with-draweth himself from the Table of the Christian Gentiles and eateth no more with them others imitate the example of Peter The evil spreads abroad to the drawing Barnabas into the same dissimulation by this example scandal was given to the Jews to the confirming of them in Judaisme and not put away the yoak of Moses already broken and dissolved by the Authority of God in the Synod Scandal also is given to the Christian Gentiles who are compelled by the example of so great an Apostle either to take upon them the yoak of Ceremonies or renounce the society of the Apostle what could Paul do in this case certainly as it became him hee resisted Peter to his face and reproved
hence arose the unlike disposition of Ishmael and Isaac so great a discord that Ishmael persecuted Isaac and the dissimilitude of both their conditions in the upshot Ishmael is cast out of the family but Isaac obtains the Inheritance by which type God did figure out the divers conditions of the visible Church sprung from divers principles and causes For 1. As there are two wives Hagar and Sarah so there are two Covenants of God with men the Covenant of works or legal the Covenant of grace or the Evangelical 2. Both the wives had off-spring so both the Covenants had their worshippers and professors as born of the Covenant 3. As Hagar a young woman according to nature and the flesh brought forth but Sarah barren and an old woman according to the power of the divine promise So the Law or Covenant of works hath the ordinary strength of nature or the powers of free will for its foundation But the Gospel or Covenant of grace hath for its foundation the special grace of God 4. As Ishmael was of a servile and malicious disposition that hee would persecute his brother but Isaac indued with an ingenuous and godly disposition patiently indured persecution so how many justiciaries so ever seeking righteousness by works are of a servile and perverse disposition and they do vexe the true faithful of God But the truly faithful and Sons of the promise worship God with an ingenuous piety and do suffer persecutions as it behoves them Vers. 24. Which things are an allegory for these are the two Covenants the one from the Mount Sinai which gendereth to bondage which is Hagar In the third place the Apostle expounds the signification of the type as much as belongs to the present purpose and first hee shews that the two Wives are figures of the two Covenants whereof one is the Covenant of Works represented by Hagar The other is the Covenant Grace or faith represented by Sarah As to Hagar and the Covenant of Works the Apostle teacheth First That Covenant had its rise from Mount Sinai because in that mountain the Law was given and this Covenant was established betwixt God and his people Secondly hee teaches that this Covenant generated an off-spring to bondage or did render the Disciples and professours of it onely servants i. e. Mercenary worshippers of God who do nothing but the external work and brought to that either by fear or hope of a reward and they heing ignorant that this was the end of the Law that being sensible of our sins we might flye to Christ do abuse the Law being meer hypocrites seeking by it righteousness which they never obtain but being not freed remain in their sins Vers. 25. For this Hagar is Mount Sinai in Arabia and answereth to Ierusalem which now is and is in bondage with her children Hee shews the convenience of the exposition 1. From this because Mount Sinai situated in Arabia and far removed from the promised Land was called by the Arabians and Caldeans Hagar by the special providence of God 2. That it had affinity with the earthly Ierusalem as it was in the Apostles time or with the Jewish Synagogue which is said to bee in bondage with her children because shee was tenacious of the Covenant of works and continued with her Disciples in a servile condition strangers to the Redeemer and free deliverance by him Vers. 26. But Ierusalem which is above is free which is the mother of us all Hee expounds what is figured by Sarah the free-woman viz. The Covenant of Faith or Grace whereof the Church of the truly faithful is very tenacious which is the heavenly Ierusalem that is above created by God and studious of heavenly things the mother of all the faithful called both of Iews and Gentiles Vers. 27. For it is written Rejoyce thou barren that bearest not break forth and cry thou that travellest not for the desolate hath many more Children than she which hath an husband In the fourth place The Apostle proves the Exposition giveâ— out of Isaiah 54.1 where the Church of the faithful the upper Ierusalem our Mother is represented by Sarah barren as if shee had been a Widow And the Synagogue of the Jews unfaithful and tenacious of the Covenant of Works is represented by fruitful Hagar dwelling with her Husband But the Church of the faithful before the comming of Christ was compared as it were to a barren Widow because her Husband the Covenant of Grace was unknown almost to all except a few who dispersed hither and thither did not make a company neither did Grace appear but lay hid like an Husband absent or dead under the covers of Ceremonies The Synagogue of unbeleeving Justiciaries is compared to a fruitful Wife dwelling with her Husband viz. the Covenant of Works conspicuous in the external dispensation of the Law And it is fore-told by the Prophet that it should come to pass that the Church of the faithful made fruitful by the Promises of God shall bring forth more children under the Gospel than the Synagogue hath brought Servants under the Law and therefore is commanded to rejoyce and praise God Vers. 28. Now wee Brethren as Isaac was are the children of Promise In the last place hee applies this typical history and partly admonishes the truly faithful Christians and partly comforts them by four Arguments Argum. 1. That wee are redeemed children justified by Faith and truly free born and regenerated by virtue of Evangelical Promises to the similitude of Isaac who is elder than those other Citizens of the heavenly Ierusalem that were after him Vers. 29. But as then hee hat was born after the flesh persecuted him that was born after the Spirit Argum. 2. Of consolation That suffering persecution by false Brethren Patrons of free will and Righteousness by Works were finde nothing unlike to Isaacs condition For when in Abrahams Family hee who is onely begotten by the ordinary strength of nature persecuted him who is begotten by a divine and spiritual way what wonder then if the same now bee usual amongst us Vers. 30. Nevertheless what saith the Scripture cast out the bond-woman and her Son for the Son of the bond-woman shall not bee heir with the Son of the free-woman Argum. 3. That the persecutors of the faithful and Patrons of Righteousness by Works seeing they are not set at liberty by the Son are to bee cast out of the society of the Saints and the inheritance of life eternal as it was figured by the sentence of God concerning the casting Ishmael with his Mother out of the family and excluding him from the inheritance that was to bee enjoyed with Isaac Vers. 31. So then Brethren wee are not children of the bond-woman but of the free Argum. 4. From the comparing of this verse with the former that seeing wee are not children of the bond-woman but of the free certainly wee shall obtain an inheritance of life eternal which Argument with the former as it
themselves fairly before men Onely Sign 2. That they compel the Galatians to admit of Circumcision not out of love but onely lest they should suffer persecution by the Jews for the Doctrine of the Cross or free justification by the death of Christ and not by the works of the Law Vers. 13. For neither they themselves who are circumcised keep the Law but desire to have you circumcised that they may glory in your flesh Sign 3. That although they were circumcised long since yet they little care for the observance of the Law which they required of others But desire Sign 4. That they seek occasion from the circumcision of the Galatians to glory amongst the Jews that they had converted many Proselytes to the Law Vers. 14. But God forbid that I should glory save in the Cross of our Lord Iesus Christ by whom the world is crucified unto mee and I unto the world In the other part of the comparison the sincerity of the Apostle is shewn in these two things 1. That hee onely glories in his free Redemption by Christ crucified and in his sufferings for the Doctrine 2. That hee doth not affect earthly pomp but contemn the world with all its pomp and glory which persecuted and despised him for the Doctrine of the Cross sake and by the Cross learnt daily more and more to contemn the world Vers. 15. For in Christ Iesus neither Circumcision availeth any thing nor uncircumcision but a new creature Hee gives four Reasons of his endeavour which are so many signs of his sincerity Reason 1. I know that in the Kingdome of Christ neither Circumcision nor Uncircumcision is respected by God but a new creature i. e. I know that it is necessary when any one is admitted by faith into the Kingdome of Christ and justified that hee should bee more and more renewed and sanctified but other priviledges are of no value without newness of life Therefore I will onely glory in the Cross of Christ. Vers. 16. And as many as walk according to this rule peace bee on them and mercy and upon the Israel of God Reas. 2. The rule of my intention is the summe of the whole Canonical Scripture to which as to one onely rule or one onely Canon the Doctrine and life of all is to bee conformable Therefore I will only glory in the Cross of Christ c. Peace Reas. 3. I am perswaded that whosoever shall order their faith and life by this rule they shall also obtain peace i. e. a sense of their reconciliation to God all kinde of blessings or an accumulation of good things and mercy or a remedy for the purging away all evills Therefore I will onely glory in the Cross of Christ. Israel Reas. 4. They are alone the true Israel of God that follow this Rule Therefore all things laid aside I will onely glory in the Cross of Christ by c. Vers. 17. From henceforth let no man trouble mee for I bear in my body the marks of the Lord Iesus After the Comparison as a Conquerour hee triumphs over his Emulators forbidding them to make him any further work either by gain-saying his Doctrine or by detracting from his Authority because hee bare the ensign of his Felicity towards Christ viz. the mark of a servant most devoted to Christ i. e. Hee hath all the signes of an Apostle and a faithfull Witness clearly to bee seen in him Vers. 18. Brethren the Grace of our Lord Iesus Christ bee with your spirit Amen Hee shuts up the Epistle with his accustomed seal wishing that the Grace of Jesus Christ manifested beleeved and effectual might abide in their mindes hearts and whole life that from thence they may draw consolation both in life and death to which Amen is subjoyned as a testimony of his vote and the faith of an Apostle and for a seal of the truth of the precedent Doctrine The Epistle of Paul to the EPHESIANS Analytically expounded The Contents THe City of the Ephesians was the Metropolis of Lesser Asia in which the Apostle two whole years preached the Gospel Act. 19. And when lastly hee went up to Jerusalem hee fore-told a change of the Church to the Ephesians Act. 20. Against which hee fortifies them by this Epistle when hee was now held captive at Rome and plainly despaired of his return hee endeavoureth diligently to confirm their minds in Faith and Truth There are two principal parts of the Epistle besides the Preface and the Conclusion The first is The Doctrine of Grace for the confirmation of their Faith to Chap. 4. The other is the Doctrine of gratitude and thankfulness tending to holiness of life to the end of the Epistle That which belongeth to the first part First of all hee shews that the whole reason of our salvation is free and solidly founded on Christ in the first Chapter Furthermore hee amplifies this Grace from the former misery of the Ephesians Chap. 2. Thirdly The scandal of the Cross lying upon him being taken away hee exhorts them to constancy and progress in the Faith by the glorious commendation of his Ministery and by manifesting the cause for which hee suffered Chap. 3. In the second part hee gives Precepts of keeping the unity of the Church of holiness of life as well in general as in particular in the shunning of evil and following after virtue by which the life of every one is ordered in a Christian manner Chap. 4. and in the former part of Chap. 5. After these hee descends to houshold duties to which and all other Christian duties that are to bee performed hee arms the faithful in the latter part of Chap. 5. and in the former part of Chap. 6. CHAP. I. THis Chapter besides the Preface contains two parts In the first is a thanksgiving tending to prove that the whole business of salvation both of Iews and Gentiles is meerly of Grace and wholly built on Christ to vers 15. In the other is a commemoration of the Apostles continual thanksgiving and prayer offered to God for the Ephesians tending to the confirmation of Faith the assurance of their salvation and of the perseverance of all truly faithful unto the end The Preface in the two first verses contains a direction of the Epistle and a salutation of the Ephesians which is very short because hee hath not to do here with envious persons or enemies but with conformable and obedient men to whom it would bee sufficient briefly to intimate his divine authority in writing this Epistle and the Apostles good will towards them and opinion of them Vers. 1. Paul an Apostle of Iesus Christ by the Will of God to the Saints which are at Ephesus and to the faithful in Christ Iesus In the direction of the Epistle wee have the description of the Writer from his Name Office and Authority And then of those to whom hee writes from the condition in which they stood towards God and from the place which they did inhabit on the
earth The Writer is Paul the Apostle who according to the Will of God by Christ speaking from heaven was sent as an extraordinary Embassador to the Church which should afterwards bee gathered to Christ here is authority enough Those to whom hee writes are the Saints and Faithful in Christ at Ephesus who being planted into Christ by Faith were consecrated to the service of God here 's praise enough Vers. 2. Grace bee to you and Peace from God our Father and from the Lord Iesus Christ. In the Salutation is contained an Apostolical Benediction in which 1 Hee wisheth the Ephesians Grace that is all heavenly good things which are necessary to Sanctification and Salvation 2 Hee wishes them the special fruit of this Grace to wit Peace or all things which might conduce to their happiness but especially quietness of mind arising from the redemption of Christ which Redemption applied to them by the Word and the Spirit of God would assure them of reconciliation with God and assure them of freedome from evil 3 Hee opens to them the fountain and chanel of this Grace and Peace wished to them viz. God from whom and Christ the Mediatour by whom and for whose sake this Grace and Peace is conferred upon us Here 's good will enough towards the Ephesians And Arguments also sufficient to prepare their minds to receive the following Doctrine with that submission and willingness of mind which became them Vers. 3. Blessed bee the God and Father of our Lord Iesus Christ who hath blessed us with all spiritual blessings in heavenly places in Christ. After the Preface follows the Thanksgiving containing a Proposition to bee proved in the first part of this Chapter which is this That the Grace of God in Christ ought to bee celebrated with an acknowledgement of Gods blessing towards us in the whole business of the Salvation of Beleevers For our blessing as it hath relation to God is nothing else but an acknowledgement that God is every way the Author of all blessing or Grace towards us In this Proposition hee puts a difference between God the Father and Jesus Christ the Mediator God-man that the person and office of the Mediatour might more manifestly appear And hee calls God the Father the God of Christ 1 Because of that Grace whereby the humane nature of Christ was predestinated to the personal union with the Word his Son 2 Because of the Covenant of Redemption made between God and Christ the Mediatour And then hee calls him the Father of Jesus Christ 1 Because of the eternal Generation of the Son by which the Father hath from all eternity communicated to him his whole infinite essence 2 Because of the personal union of the assumed humane Nature by which the Son of man is made the Son of God The chief Arguments to prove the aforesaid Proposition are Thirteen Hath blessed Arg. 1. The God and Father of Christ hath blessed us beleevers or hath graciously heaâ—t upon us all spiritual and heavenly blessings in Christ. Therefore he is to be blessed or his grace is to bee celebrated by us To this purpose that the grace of God might appear and bee celebrated all the words of this Argument tend every one whereof breathes ouâ— grace For 1. The giver of these benefits is called God and the Father of Jesus Christ and by consequence the God and Father of all us which are in Christ and that from the Covenant made between the Father and Christ concerning us and consequently our Father who with a fatherly affection gives us all things Hath blessed 2. The giving of these benefits is actively called the blessing of God that is the actual or effectual demonstration of Gods grace according to his word in deed towards us Hath blessed us 3. And here is grace For we whom God blesseth are by nature the sons of wrath and liable to the curse of God in whom there is nothing nor can be any thing which can deserve any good With all blessing 4. The nature and matter of the benefits themselves includes grace for a blessing taken passively is nothing else but a benefit taking its rise from meer grace Spiritual blessings 5 Here is grace also For the benefits which are bestowed on us before others are spiritual such as have reference to the eternal salvation of the spirit or soul which do far exceed all measure of proportion to any earthly and temporal works which wee can perform in this body and therefore they are of grace All blessing 6. This tends to grace too Because every spiritual gift which pertains to the salvation of souls is bestowed upon us of which gifts there is none which flows not from the fountain of grace and blessing and is freely given to us without any merit of ours or respect to our works whether they bee knowledge of God or acknowledgement of our sin or repentance or faith or any effect of faith or any good work or intention of a good work all this is freely given by him who blesseth us with all spiritual blessing Therefore they are of grace In heaven Hear is a beam of grace too because these benefits with which wee above others are blessed are heavenly that is they are such as take their original from heaven are conversant in heaven and shall bee compleated in heaven nor do they any wayes savour any thing of our flesh but yet do season to us our condition on earth In Christ Here the whole ocean of grace is opened for all these benefits are ours in Christ who himself is ours and all these are made ours in him as in the root and fountain as in our head and common parent before they come to us that so they may bee derived on us by him in whom as wee are united together wee possess those things wee have and in whom wee have right to those things which as yet wee have not and by whom wee shall hereafter receive those things which remain and as hee hath obtained all things for us so hee keeps both them in himself for our use and us that wee may use and enjoy them From all and every one of which it follows that all our spiritual benefits are free and gracious or effects of meer grace and therefore wee ought to celebrate the grace of God as the fountain and cause of them Vers. 4. According as hee hath chosen us in him before the foundation of the world that wee should bee holy and without blame before him in love Argum. 1. Confirming the former God actually in time freely bestows all these spiritual blessings upon us in Christ even as before time hee of his grace chose us in him that at length wee might obain these benefits Therefore wee ought to blesâ— him All the woâ—ds of this Argument also are proofs of his free and gracious election For 1. Our election was of God unto life before others our companions who were in the same condition whom God leaving and
after the flesh so that they could not please God 2 They were uncircumcised that is had in reproach by the Jews who boasted in an external circumcision made with hands Vers. 12. That at that time yee were without Christ being Aliens from the Common-wealth of Israel and strangers from the Covenants of Promise having no hope and without God in the world 3 They were without Christ or destitute of all actual communion with Christ in the Spirit 4 Aliens from the Common-wealth of Israel that is without the Church of God 5 Strangers from the Covenants of Promise that is from all right to apply unto themselves the Covenants and Promises of God 6 They were without any certain hope of future good 7 They were without the true God that is without his knowledge and worship 8 They were worldly or a part of the world which wallows in sin and which is the Kingdome of Satan Therefore that yee are delivered from this so miserable a condition cannot bee any thing else but of Grace Vers 13. But now in Iesus Christ yee who sometime were far off are made nigh by the blood of Christ. Argum. 15. If the happiness of this present state were compared with the former state it would bee found to bee so great that it could proceed from nothing but Grace There are eight parts of this Argument every one whereof hath the same tendency 1 The Ephesians who were far off from the Covenant and from the Church and its priviledges are now made nigh their way unto the Covenant and to the Church being laid open which benefit hath for its meritorious cause the blood of Christ for its instrumental Faith whereby they are implanted into Christ and consequently it is of Grace Vers. 14. For hee is our Peace who hath made both one and haâ—h broken down the middle wall of partition between us 2 Christ hath reconciled the Gentiles and Iews to one another hee is a peaceable Mediatour and the very cause of Peace hee hath joyned both his people into one body hee took away the Ceremonial Law which as a body or partition-wall did divide betwixt Jews and Gentiles and was a cause of enmity by his suffering in the flesh hee hath procured this Peace And are not all these of Grace Vers. 15. Having abolished in his flesh the enmity even the Law of Commandements contained in Ordinances for to make in himself of twain one new man so making Peace 3 This is propounded more specially and in express words Christ hath abrogated the Law of Commandements consisting in Ordinances that is the positive Ceremonial Law which was fulfilled by his comming thus that Law being taken away which stirred up enmity between the two people hee joyned them both being reconciled to one another as one new man in himself the common head making one mystical Christ or joyning the Jews and Gentiles as the members of one mystical body into one body hee himself being the Head thereof And here wee may perceive Grace in the highest degree Vers. 16. And that hee might reconcile both unto God in one body by the Cross having slain the enmity thereby 4 Here hee brings another end of the abolished Law that hee might reconcile in this his own body not onely both people to one another but unto God paying the price of their Redemption from their sins by the death of the Cross and removing the enmities between God and his redeemed people by his own death Here Grace also is very conspicuous Vers. 17. And â—ame and preached Peace to you which were afar off and to them that were nigh 5 Here hee declares how this Peace was made known to the world viz. in the preaching of the Gospel by Jesus Christ who as hee was the Author of Peace so hee was the first publisher of this Peace in the Gospel to the consolation and salvation of the Jews who were called such as were nigh because of the Covenant and to the salvation of the Gentiles who were called Aliens because they were strangers to the Covenant Here also Grace shews it self Vers. 18. For through him wee both have an access by one Spirit unto the Father 6 Here hee gives the reason why this Peace was preach'd to both because the price being paid by one Christ there is one way and access opened to both Jews and Gentiles that Gentiles as well as Jews might call upon one Father through one Spirit and therefore Peace was preach'd to Jews and Gentiles Here is nothing but Grace Vers. 19. Now therefore wee are no more strangers and forreigners but fellow-Citizens with the Saints and of the houshold of God 7 In this hee gathers by way of a Corolary that the Ephesians are now no more guests or strangers but Citizens of the City of the Saints and of the family of God which also is the priviledge of all us that beleeve Vers. 20. And are built upon the foundation of the Apostles and Prophets Iesus Christ himself being the chief corner-stone 8 In which explaining more at large the union of the Ephesians with Christ and the holy Church hee shews that they are living stones of the Temple of God as streightly united with other Beleevers and with Christ as stones are to the foundation of a building And here is a graphical description of the Church in its likeness to a Temple the parts whereof are three 1 The Church is like to the Temple of God whose foundation is Christ not onely upholding the whole building but also joyning together the several walls the Jews and Gentiles and uniting them in himself 2 The Apostles and other faithful Ministers after them are the builders who teach that Christ who alone is able to bear the whole business of Redemption and Salvation is the onely foundation of this Temple and by thus teaching do edifie and build the Saints upon Christ according to the Doctrine of the Prophets and Apostles 3 The stones of this Temple are the Elect or all true Beleevers who â—re built upon Christ by the preaching of the Truth amongst whom were these beleeving Ephesians Vers. 21. In whom all the building fitly framed together groweth unto an holy Temple in the Lord Hee proceeds in his allegorical description of the true Catholick Church and explains four conditions and properties of the Church or Temple of God 1 This Temple is said to bee artificiously made or fitly compiled because the whole building of the Church and all its members are then fitly compacted with the greatest wisdome when Christ and his will is so preached that every Beleever hath his proper place and function according to the quality of the gifts of the Holy Ghost so that some in publick office some in their private calling and all in their several places concur to the edification of the whole Temple 2 This Temple is living because Christ who is the foundation is living and quickening and his true members all Beleevers are living stones being quickened and
Christs preceding humiliation that is his incarnation and his abasement of himself unto the common infirmities of the flesh unto the suffering of both soul and body and unto burial Whence is hinted Argum. 9. For the preservation of the Churches unity Christ descended into the lower parts of the earth by this very phrase David describes his conception in the womb Psal. 139.18 and also ascended again for the gathering of the Church into one and uniting it to God Therefore c. Vers. 10. Hee that descended is the same also that ascended up far above all heavens that hee might fill all things From the same prophecie hee gathers that Christ God who descended to bee incarnate or that hee might take flesh was not made another or any other person when hee ascended as God incarnate or having taken flesh upon him that the humane nature assumed did not add any thing to the constituting or perfecting the person of the Son of God but onely was taken into the unity of the person and therefore Christs descending and ascending was the same even as hee that puts on a garment is the same as hee was when naked Furthermore coming to shew the end of his Ascension hee adds Argum. 10. Christ ascended into Heaven that hee might accomplish all things which were to bee accomplished viz. that hee might gather and preserve the Church and communicate unto it what was necessary for it Therefore c. Vers. 11. And hee gave some Apostles and some Prophets and some Evangelists and some Pastors and Teachers Hee in part shews how Christ hath accomplished all things as much as is sufficient to his purpose by ennumerating the several orders of Ecclesiastical Ministery some temporary and extraordinary as Apostles Prophets Evangelists ordained for the laying the foundations of all Churches some ordinary and perpetual as Pastors and Teachers instituted for the continuing of the Church Vers. 12. For the perfecting of the Saints for the work of the Ministery for the edifying of the body of Christ Argum. 11. From the end and use for which Christ did bestow these offices and gifts 1 That the Saints might bee restored even as members loosened and out of joynt set and brought to their proper place 2 That the Ministers avoiding idleness and tyrannizing government should follow the work of their Ministery that so every of the Elect as straying sheep might bee brought home to Christ their Shepheard and abide in him 3 That the whole body of the Church might bee edified and built up and every one make proficiency in Faith and Holiness and to this purpose Christ appointed Offices in the Church that by the help and Ministery of men all the Saints might so grow up together as to constitute one mystical body of Christ Therefore c. Vers. 13. Till wee all come in the unity of the Faith and of the knowledge of the Son of God unto a perfect man unto the measure of the stature of the fulness of Christ. Argum. 12. From the term of the duration of the Ministery This Ministery must continue until all wee Elect come unto the unity of the Faith and the Knowledge of Christ that is not onely until wee bee united to Christ by Faith and Knowledge which is of Faith but also until all wee that are redeemed or that are elected as many as do live or shall live I say until wee all come one after another to a present Knowledge in an immediate vision or to a perfect regeneration and incorporation in Christ when all the Elect being now united and perfected shall constitute one Mystical Christ who shall bee every way compleat and perfect and attain his full stature which shall bee in the resurrection Therefore for this end and purpose that this business may bee advanced wee should strive for unity and concord Vers. 14. That wee henceforth bee no more children tossed to and fro and carryed about with every wind of Doctrine by the sleight of men and cunning craftiness whereby they lye in wait to deceive Argum. 13. From another end of the institution of the Ministery Christ appointed the Ministery that wee should not bee alwaies children ignorant of those things which wee ought to know that wee should not bee wavering and inconstant tossed with the wind of contrary Doctrines that wee should not bee separated from Christ and his Church through unsetledness in Faith that wee should not bee deceived by the subtilty deceit and treacherous seducing of corrupt men Therefore for the furtherance of this end wee should as much as in us lyes endeavour the unity of the Church Vers. 15. But speaking the Truth in love may grow up into him in all things which is the Head even Christ Argum. 14. From the third end of the institution of the Ministery Christ ordained the Ministery in the Church not onely that wee might shun seducing but also that wee might follow the Truth of the heavenly Doctrine with charity and so by truth and charity wee might thrive in all virtues into one Christ mystical Therefore for this end wee should study the unity of the Church and charity that Christ our Head might appear excellent among us and wee who cannot otherwise encrease should become strong and mighty in him Vers. 16. From whom the whole body fitly joyned together and compacted by that which every joynt supplieth according to the effectual working in the measure of every part maketh encrease of the body unto the edifying of it self in love Argum. 15. Taken from the description of Christ mystical or of Christ and the Church wherin by a similitude of the natural head and body hee illustrates what hee said touching encrease in charity and the knowledge of the Truth to the advancing the glory of Christ and the good of the Church In this description hee shews 1 That the whole body of the Church depends upon Christ as its head and original and from him all the nourishment of its body that is all saving Truth together with the living Spirit of Christ is derived upon all its true members so that no man knows any thing unless hee bee taught by Christ. 2 That for the diversity of the gifts of the Spirit of the offices and of the condition of every member of the Catholick Church the body should bee fitly framed or composed in the most beautiful and most befitting order and should bee tyed to him and joyned in him by the most strict bond of the Spirit of Faith and of Love also by the several relations partly betwixt Christ and us such as are of the Head and Members the Bridegroom the Advocate the Surety c. Partly betwixt one another such as are the relations of Brethren and Sisters of co-heirs of Pastors and the Flock of Parents and Children c. by all which wee are daily tyed more strictly to Christ and among our selves 3 That there are several bands for the administration of nourishment through which as through chanels or
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
principalities and powers or spirits which bear rule over worldly men and govern the wicked who are here and elsewhere called darkness and stir them up against us these also as they are very powerful and very crafty so they are most wicked and malicious And lastly they are spiritual such as wee cannot discern with our eyes and flye about in the open air so that they can when they will set upon us at unawares unless wee watch Vers. 13. Wherefore take unto you the whole armour of God that you may bee able to withstand in the evil day and having done all to stand Here hee repeats the Exhortation that they would put on the whole armour of God that they might bee able to stand in the evil day or the day of temptation and in the day of victory expecting new on-sets of the enemy and at length having overcome him might triumph Vers. 14. Stand therefore having your loins girt about with Truth and having on the breast-plate of Righteousness Hee takes a similitude from bodily weapons and names those helps against the Devil which answer to bodily armour fitted to defend us from and to offend the enemy to this end hee bids every one stand that is keep himself within his general and particular calling and watch against the enemy The parts of the armour for the defence of the Truth are seven Loyns 1. Constancy in the Doctrine of Truth which hee compares to a girdle which bindes the looser parts of the body that they do not fall asunder for knowledge strengthens us that wee do not waver through weakness Having on 2. The breast-plate of righteousness by which wee understand the righteousness of Christ applied to us which is alwayes accompanied with an endeavour after a holy life and a good conscience which as it were fortifies our breasts against the adversaries assault upon our faith and manifests it to bee sincere Vers. 15. And your feet shod with the preparation of the Gospel of peace 3. A readiness of minde to acknowledge and advance the Gospel in our place against all hindrances and difficulties this is to have our feet shod with the preparation of the Gospel Vers. 16. Above all taking the shield of faith wherewith yee shall bee able to quench all the fiery darts of the wicked 4. The shield of faith or trust in Christ by which as by a shield are received and kept off all those poysoned temptations of the Devil which hee our great enemy doth brandish against us as his weapons Vers. 17. And take the helmet of salvation and the sword of the Spirit which is the Word of God 5. The helmet of salvation or a certain hope and assurance of our salvation by which being armed and assured of the victory wee may confidently continue the fight The sword 6. The sword of the Spirit or the Word of God wherewith drawing and brandishing it wee may repell the Devil himself and put him to flight Vers. 18. Praying alwayes with all prayer and supplication in the Spirit and watching thereunto with all perseverance and supplication for all Saints 7. Prayer wherewith a Christian souldier betaking himself to his General Christ begs his assistance not once onely but at any time when necessity urges not coldly and with his lips onely but with a fervent Spirit not faintly as if hee feared not the enemy but watching and attending to this duty with greatest earnestness not for himself onely but also for the whole Church or for Gods whole Army and for every one of the Saints so far as hee shall bee acquainted with their necessities Vers. 19. And for mee that utterance may bee given unto mee that I may open my mouth boldly to make known the mystery of the Gospel The second point of the Conclusion is an exhortation to pray for the Apostle that God would inable him to declare and preach the Gospel fully plainly and boldly Vers. 20. For which I am an Ambassadour in bonds that therein I may speak boldly as I ought to speak There are three Reasons of this Exhortation Reas. 1. Because for this very end I am sent an Apostle with Authority that I may declare the Gospel In bonds Reas. 2. Because I am held in bonds for the testimony given in which it is necessary that God should confirm mee by means of your prayers As I ought Reas. 3. Because it becomes mee whâ—â—m an Apostle to preach the Gospel with liberty of speech and in a free manner Vers. 21. But that yee may also know my affairs and how I do Tychicus a beloved brother and faithful Minister in the Lord shall make known to you all things 22. Whom I have sent unto you for the same purpose that yee might know our affairs and that hee might comfort your hearts The third point is about the sending of Tychicus unto them for which hee gives a reason from the end viz. That so the Ephesians might bee acquainted with the Apostles business and might receive comfort by reason of Gods presence with him in his bonds and so might bee confirmed in the faith Vers. 23. Peace bee to the brethren and love with faith from God the Father and the Lord Iesus Christ. 14. Grace bee with all them that love our Lord Iesus Christ in sincerity Amen 4. Point is an Apostolical benediction wherein under the form of a wish hee prayes that peace and love with faith may bee still bestowed and communicated from God and Christ to the beleeving brethren And then hee pronounceth grace on all those who love Christ with a sincere affection which grace is the fountain of that faith which worketh by love and by which wee have peace with God for ever The Epistle of St. Paul to the PHILIPPIANS Analytically expounded The Contents PHilippi was a City of Macedonia wherein the Apostle that hee might begin a Church did both notable things and suffered hardships as appears Acts 16. The occasion of writing the Epistle was this The Philippians had sent their Pastor Epaphroditus with money to the Apostle to relieve his wants while hee was kept prisoner at Rome The Apostle taking hold of this occasion writes this Epistle to confirm them in faith and godliness 1. By arming their hearts against the scandal of the Cross and of his bonds and exhorting them to constancy in the first Chapter 2. By exhorting them to agreement among themselves and other vertues which conduce thereunto Chap. 2. 3. By exhorting them with joy to rest upon the grace and vertue of Christ as abundantly sufficient for their sanctification and salvation and that they would beware of false Apostles and follow the example of the Apostles and holy Ministers of Christ Chap. 3. 4. After some Rules given touching Christian vertues by declaring his thankfulness for their bounty towards him Chap. 4. CHAP. I. OMitting the Preface of the Epistle which is comprehended in the first and second verses there are three parts of this Chapter 1 A confirmation of the
as in my presence onely but now much more in my absence work out your own salvation with fear and trembling Argum. 9. For the maintenance of peace drawn from what went before in the manner of a conclusion Hitherto yee have ever hearkened to mee and when I was present with you yee obeyed my exhortations Therefore yee should much more now in my absence practise this my exhortation to the preservation of Peace among you seeing yee have fewer helps for your edification and more enemies to â—ow discord among you With fear Argum. 10. Yee should finish your begun voyage to salvation in an endeavour after righteousness with fear and trembling lest yee offend in the way or any way provoke God to anger Therefore you should preserve concord among you viz. in Faith Love and the study of good works as in vers 2. Vers. 13. For it is God which worketh in you both to will and to do of his good pleasure Argum. 11. Yee have nothing in you that yee should boast of or for which through contention yee should contemn one another But every good thing in you is from God who of his own free and gracious good will causeth in you both to will that which is good and to perform it Therefore yee should preserve agreement in Faith Love and the study of good works and finish your begun voyage of salvation in fear and trembling lest yee provoke and anger God working in you Vers. 14. Do all things without murmurings and disputings Argum. 12. Which is proposed after the manner of an exhortation Yee ought to avoid and abhor not onely open strife and contentions but also all malicious and secret grudging Therefore c. Vers. 15. That yee may bee blameless and harmless the Sons of God without rebuke in the midst of a crooked and perverse Nation among whom yee shine as lights in the world 16. Holding forth the word of life that I may rejoyce in the day of Christ that I have not run in vain neither laboured in vain Argum. 3. There is no other way to approve your selves true Christians in the sight of the wicked but by seeking peace and avoiding contention Therefore you should preserve concord and avoid contentions The general Christian duties which hee here requires hee commends unto them in different expressions yee ought saith hee to bee blameless such as no one can justly accuse and harmless or sincere in which appears innocence and purity and as the Sons of God without rebuke yee should resemble God your Father in holiness and innocence so that even wicked and perverse enemies may not justly reprove you or find fault with any thing in you yee ought as the greater and less spiritual lights both in word and work to shew your selves examples of righteousness to the world lying in darkness Lastly being illuminated by the Sun of Righteousness or by the living Word of God yee should by your words and works commend and communicate the light truth and virtue of this word to the perishing world that as much as in you lyes it may bee saved That I may rejoyce Argum. 14. If yee live unanimously and behave your selves as it becomes Beleevers I shall rejoyce in your salvation at the day of judgement when it shall appear that my labours in the Gospel have not been in vain but have conduced to your salvation Therefore unless yee grudge mee and your selves so much happiness labour for agreement in faith and the study of good works Vers. 17. Yea and if I bee offered upon the sacrifice and service of your Faith I joy and rejoyce with you all 18. For the same cause also do yee joy and rejoyce with mee Argum. 15. Containing a consolation lest they should bee troubled at the Apostles afflictions to this purpose I brought you by the Gospel unto Christ as a sacrifice that your evil affections being killed yee may bee presented unto God a holy and acceptable sacrifice And if the spiritual sacrifice of my Ministery and of your Faith may bee perfected by the blood of my Martyrdome as by an additional offering I shall rejoyce at my advantage in it and bee glad in your behalf for yours Do yee therefore the like for mee and rejoyce in the perfection of this unanimous sacrifice and whatever befalls rejoyce yee at the fruit of my labours This is the same with the Position vers 2. Fulfil yee my joy that yee bee like-minded having the same love c. The Second Part. Vers. 19. But I trust in the Lord Iesus to send Timotheus shortly unto you that I also may bee of good comfoâ—t when I know your estate The second part of the Chapter follows wherein hee comforts the Philippians by the commendation of Timothy who was about to come unto them adding hope of his comming and of Epaphroditus who was now come to them for the Philippians had need of these helps against seducers and ill-spirited idle men who lay in wait to ensnare them and to make work for them That I also The Apostle shews the end of his sending Timothy to bee this That they might receive comfort from the tydings of his freedome from bonds brought unto them by Timothy and that hee also by Timothies return from them might have comfort from the tydings of their prosperous condition Vers. 20. For I have no man like-minded who will naturally care for your state The Arguments of Timothies commendation are three Argum. 1. Because there was no one who had so ready and sincere a mind for their salvation or their state and to further their comfort as Timothy Vers. 21. For all seek their own not the things which are Iesus Christs Argum. 2. Because that when almost all that were with him seeking their own profit and ease did refuse to take so long a journey for the Philippians comfort Timothy alone was ready for the journey preferring the business of Christ and the Church before his own ease and advantage Vers. 22. But yee know the proof of him that as a Son with the Father hee hath served with mee in the Gospel Argum. 3. Because they knew by experience that Timothy had formerly served them in the Gospel with the same mind that the Apostle did Vers. 23. Him therefore I hope to send presently so soon as I shall see how it will go with mee 24. But I trust in the Lord that I also my self shall come shortly Hee shews that the time of sending Timothy shall bee as soon as hee is assured of his freedome from bonds hee also gives them hope of his own comming for hee himself did hope that by the goodness of God ere it were long hee should bee delivered from prison Vers. 25. Yet I supposed it necessary to send unto you Epaphroditus my brother and companion in labour and fellow-souldier but your messenger and hee that ministred to my wants Thâ—s far of the hope of the Apostles own coming and of Timothies now follows the sending
City wherein wee are now conversant in mind and affection as Citizens of the Kingdome which is above 2 That knowing Christ is corporally and locally in Heaven wee expect him to come from thence at the last day not as a Judge who will condemn us but as our Saviour who will perfectly accomplish our salvation Vers. 21. Who shall change our vile bodie that it may bee fashioned like unto his glorious body according to the working whereby hee is able even to subdue all things 3 That though our bodies are now corruptible vile and miserable yet Christ will hereafter throughly change them as to the condition which they are now in and free them from corruption Fashioned That 4 Christ will make our bodies conformable unto his glorious body that as Christs body continues the same as to substance and lineaments as it was in the earth but is changed in qualities so our bodies also shall remain the same in substance and being freed from their base shall bee adorned with glorious qualities According to the working Hee confirms the certainty of this future condition from Christs power and efficacy whereby hee can destroy death and the grave and subject all creatures unto himself and therefore is able to endow our bodies with what qualities hee please CHAP. IV. THere remains now the last way of confirming the Philippians in Faith and Holiness by some Exhortations and a Commendation of their liberality towards him There are especially two parts of the Chapter In the first hee exhorts them unto Christian virtues unto vers 10. In the other hee shews his gratitude towards the Philippians for that present which they sent him to vers 20. After these follows the conclusion of the whole Epistle Vers. 1. Therefore my Brethren dearly beloved and longed for my Ioy and Crown so stand fast in the Lord my dearly beloved The Exhortations to Christian Virtues are seven 1 That they would safely keep the Doctrine of Christs Grace and Virtue stedfastly persevering in Faith and Holiness The Arguments hereof are two 1 From the earnest love which the person exhorting bears towards them which hee discovers by various compellations 2 Yee have hitherto been so constant and have so profited in the Faith of the Gospel that you have brought both joy and credit to mee your Teacher Therefore hold on still Vers. 2. I beseech Euodias and beseech Syntiche that they bee of the same mind in the Lord. Exhort 2 Is particular unto two women that were no mean ones in the Church who as it seems did not agree with the Church in matters pertaining to Religion and were at variance betwixt themselves these hee entreats by name that laying aside disagreement in opinions and affections they would maintain such a holy and sincere peace as God should approve of Vers. 3. And I intreat thee also true yoak follow help those Women which laboured with mee in the Gospel with Clement also and with other my fellow-labourers whose names are in the book of life Exhort 3 To some one of the Pastors who was intimate with the Apostle and better known to him than others that hee would do his indeavour to reduce these women to the right way and to agreement betwixt themselves The reason iâ— Because that when the Apostle did first gather a Church at Philippi these two women did earnestly labour and strive according to their place to promote the business of the Gospel together with other brethren whereof Clement was one and some other private beleevers who were the Apostles helpers in gathering the Church of the Philippians all which though it were needless to name yet hee sayes their names were written in the book of life that is they are of the Elect which may suffice them Vers. 4. Rejoyce in the Lord alway and again I say Rejoyce Exhort 4. That acknowledging the matter of joy in Christ they would rejoyce with stedfast gladness in both prosperity and adversity and in every change of their condition whatsoever Vers. 5. Let your moderation bee known unto all men The Lord is at hand Exhort 5. That they would not deal in strictness of Law with their neighbours but rather considering their condition lose something of their own right that every one might take notice of this their moderation The reason is because the Lord is in the midst of us by the presence of his Spirit and also his visible coming to Judgement is not far off Vers. 6. Bee carefull for nothing but in every thing by prayer and supplication with thanksgiving let your requests bee made known unto God Exhort 6. That endeavouring to fulfil their duties they would take heed of having a distrustful carefulness in any business and that in prayer and supplication with thanksgiving they would cast their cares into the lap of God Vers. 7. And the peace of God which passeth all understanding shall keep your hearts and mindes through Christ Iesus The reason of the Exhortation is because by this means they might gain that peace or tranquillity of minde transcending any capacity of natural reason which God hath granted to beleevers as if thereby hee would guard their hearts by a kinde of Military engine against the temptations of the Devil and the world and would preserve their mindes stedfast in Christ. Vers. 8. Finally brethren whatsoever things are true whatsoever things are honest whatsoever things are just whatsoever things are pure whatsoever things are lovely whatsoever things are of good report if there bee any virtue and if there bee any praise think on these things Exhort 7. That they would not bee averse from any vertue which they observed among the Heathens but on the other side after a serious examination would imbrace whatever they found true grave or honourable just and pure and whatever was lovely in manners or worthy of commendation Vers. 9. Those things which yee have both learned and received and heard and seen in mee do and the God of peace shall bee with you Hee confirms this Exhortation by two Arguments Argum. 1. From his own example that the Apostle had both taught and done these things when hee was among them as they themselves could witness And the God Argum. 2. From the blessed effect that by this means they should finde the peace of God and communion with the God of peace more firm and constant The Second Part. Vers. 10. But I rejoyced in the Lord greatly that now at the last your care of mee hath flourished again wherein you were also careful but yee lacked opportunity The second part of the Chapter follows wherein that hee may shew his thankfulness to the Philippians for the money they sent him by Epaphroditus hee commends this their action by ten Arguments 1. Because that relief sent from them was very acceptable to him 2. Because the sending of that present did proceed from the vertue and habit of Christian liberallty which was in them which habit like a living root had manifested it self
God is a Mediatour by whom God would have expiation for sin made his life being laid down upon the Cross and expiation being made by his death hee would that reconciliation and a renewing of friendship betwixt God and them should bee made that are the members of the Church no less betwixt God and those members which are in the Earth than betwixt God and those that are in Heaven yea hee would have reconciliation made in himself or by the intuition of his glory amongst the heavenly Angels and earthly men amongst whom by reason of sin there is a natural disagreeing Lastly Hee would have the Elect Angels to bee confirmed whose various and changeable nature is already demonstrated by the fall of wicked Angels and that by a gathering of them together to himself For the Angels are added to Christ as a surplusage in the Covenant of Redemption for the use of his body that is the Church that they might bee ministring spirits for the use of the redeemed ones All which as they did confirm the solidity and certainty of Redemption so the Faith of the Colossians very much in Christ and ought also to confirm ours Vers. 21. And you that were sometimes alienated and enemies in your mind by wicked works yet now hath hee reconciled 22. In the body of his flesh through death to present you holy and unblameable and unreprovable in his sight The 5. Reason of his thanksgiving is the grace of reconciliation made with the Colossians by name Hee amplifies this benefit by nine Arguments 1 Hee saith that you were sometimes alienated from God strangers from the Common-wealth of Israel and the life of God 2 Yee were not onely born strangers but were made more and more strangers by the custome of sinning 3 Neither this onely but yee were enemies and with an hostile mind did both disdain and speak against God 4 That you were enemies not only in your sensitive appetite and your affections but also in your mind which should bee the most excellentest faculty the Mistress and Captain of all the rest 5 That yee have expressed the enmities conceived in your mind by wicked works 6 That nevertheless Christ now hath reconciled you 7 That hee hath obtained reconciliation in taking upon him in the body of his flesh the humane nature like to us in all things sin onely excepted 8 That by his death hee hath paid the price of your Redemption and Reconciliation 9 That Christ hath determined with himself that at length you should remain holy in his sight and the sight of God without any spot of sin and misery viz. to the day of his comming all which did chiefly make for the upholding of their Faith Vers. 23. If yee continue in the faith grounded and settled and bee not moved away from the hope of the Gospel which yee have heard and which was preached to every creature which is under heaven whereof I Paul am made a Minister The fourth manner of confirming the Colossians faith follows by an exhortation to perseverance in the faith of the Gospel to which hee passeth giving a caution for this end that hee might suspend the benefit commonly applied to them given as it were the Characteristical note of them to whom the benefit of reconciliation belongs viz. That they who have right to these benefits may remain in the faith of Christ upon which the other degrees of perseverance depend The Arguments of the Exhortation are chiefly three If Argum. 1. It is contained in the condition of perseverance Your constancy in the faith of Christ and hope of the Gospel is a sign not onely of your reconciliation made through Christ but also of your holiness and salvation to bee perfected by him Therefore persevere yee In the mean while three things are required to their perseverance 1 That they bee grounded in the faith that is that they lay hold upon the foundations of faith solidly laid in the truth goodness and power of God 2 That they bee settled i. e. Now they are grounded in Christ they may fixedly abide may adhere to Christ and bee joyned to this truth 3 That they resist all temptations with which they may by any manner bee moved from the hope of eternal life or the good things promised in the Gospel The force of this Argument is you shall not possess the good things fore-spoken of except you have persevered in the faith Therefore persevere yee Preached Argum. 2. Of his exhortation to perseverance The Gospel which you have heard from Epaphras your Pastor is the same with the Gospel preached by the other servants of God to every creature through the whole world or all kindes of men Jews and Gentiles without difference Therefore abide you founded and settled in the same faith Whereof Argum. 3. I Paul my self am made a Minister to preach this Gospel to the Gentiles with great approbation from God and his blessing poured upon all that are faithful amongst the Gentiles Therefore persevere yee in that faith Vers. 24. Who now rejoyce in my sufferings for you and fill up that which is behinde of the afflictions of Christ in my flesh for his bodies sake which is the Church Hee insists in this Argument and commendeth his Ministry to them by fourteen Arguments all which confirm his glorious Ministry Argum. 1. I Paul in the administration of this Gospel do bear afflictions with joy Therefore my Ministry is glorious Argum. 2. I bare those afflictions for the sake of you Colossians or for your confirmation in the faith Therefore my Ministry is glorious amongst you Argum. 3. Seeing that after the personal sufferings of Christ for our redemption the suffering of the Martyrs remain for a testimony of the truth of Christs doctrine I Paul in some part do so fill up the appointed measure of those afflictions that I am prepared to seal this my Ministry even with my death Therefore this my Ministry is glorious Argum. 4. I suffer these afflictions for Christs honour and his whole Churches edification viz. That his mystical body may bee knit together in faith Therefore my Ministry is glorious All these make to the taking away the offence of the Cross incumbent upon the Apostle Vers. 25. Wherefore I am made a Minister according to the dispensation of God which is given to mee for you to fulfil the word of God Argum. 5. I am appointed a Minister of the Catholick Church and am made an Apostle of the Gentiles both by special authority and divine dispensation Therefore is my Ministry glorious To fulfil Arg. 6. I am constituted an Apostle especially for this end that fully manifesting the Gospel amongst the Gentiles I might fulfil by my Ministry not onely my Office but also the Decree of God and the Prophecies concerning the calling of the Gentiles and the grace of Christ which was to come unto them Therefore this my Ministry is glorious Vers. 26. Even the Mystery that hath been bid from ages and from
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
Christs comming which will approach before the Antichristian Apostacy from the true Faith of Christ should appear and bee discovered to the world Chap. 2. Lastly Hee exhorts them to Christian duties and namely to Diligence in every ones vocation Chap. 3. CHAP. I. Ver. 1. PAul and Sylvanus and Timotheus unto the Church of the Thessalonians in God our Father and the Lord Iesus Christ 2. Grace unto you and Peace from God our Father and the Lord Iesus Christ. In the direction of the Epistle the same persons salute the Thessalonians which did in the former Here is nothing said as touching the authority of the Apostle neither in the former Epistle because they were all confirmed sufficiently in this Church concerning Pauls Apostleship onely mentioning their communion with the onely true God and his Son Jesus Christ hee distinguishes this Church both from the assemblies of the Heathens and unbeleeving Jews by wishing them both Grace and Peace hee certifies them of all things which make to eternal salvation and righteousness which are to bee communicated to them from God through Christ. Vers. 3. Wee are bound to thank God alwaies for you Brethren as it is meet because that your Faith groweth exceedingly and the charity of every one of you all towards each other aboundeth In the remaining part of the Chapter by giving God thanks for them hee also confirms their Faith and administers to them comfort against all the rage of persecutors wherewith they were vexed The Arguments of comfort and confirmation of their Faith are eight All which do prove that they ought to bee strengthened in Faith and bee comforted in their persecutions Argum. 1. The condition of your Church if I may judge is most happy in the sight of God wherein all yee none excepted as far as can bee known embrace the Lord Jesus with a sincere Faith and one another with a sincere love and proceed in both virtues daily abounding more and more in both virtues Therefore whatsoever your condition is in the sight of the world yee ought to bee comforted and strengthened in Faith Vers. 4. So that wee our selves glory in you in the Churches of God for your patience and Faith in all your persecutions and tribulations that yee endure Argum. 2. The constancy of your Faith and Patience in the midst of persecutions and afflictions which you suffer is so much that I am compelled to praise you before other Churches and to set you out for an example to others Therefore yee ought to bee comforted and strengthened in Faith Vers. 5. Which is a manifest token of the righteous judgement of God that yee may bee counted worthy of the Kingdome of God for which yee also suffer Argum. 3. Your afflictions which yee suffer by those impious persecutors are a manifest token that there will at length bee a general judgement wherein it shall go ill with the bad and well with the good when you shall be pronounced meet through the divine favour to injoy the Kingdome of God because yee suffer many evils for promoting of it Vers. 6. Seeing it is a righteous thing with God to recompence tribulation to them that trouble you 7. And to you who are troubled rest with us when the Lord Iesus shall bee revealed from Heaven with his mighty Angels 8. In flaming fire taking vengeance of them that know not God and that obey not the Gospel of our Lord Iesus Christ 9. Who shall bee punished with everlasting destruction from the presence of the Lord and from the glory of his power Argum. 4. Explaining the former God in his justice will punish in the day of judgement your persecutors and will set you at liberty from all evil Therefore yee ought to bee comforted and strengthened in Faith With us Argum. 5. Yee shall at length obtain together with us and with others the Martyrs of Christ as your fellow-souldiers rest from all evil and misery Therefore yee ought together with us to bee comforted and strengthened in Faith In the Revelation Argum. 6. From those circumstances of the last judgement which makes the revenge terrible that shall bee taken upon them The Lord Jesus 1 shall bee made manifest and visibly come from Heaven a Judge and avenger of injuries 2 The mighty Angels shall accompany him who shall execute the sentence of the Judge vers 7. 3 Hee shall kindle a flaming fire wherein this whole world shall burn 4 Hee shall bee revenged of all those that are found destitute of saving knowledge which is joyned with Faith and Obedience and that have not obeyed the Gospel vers 8. 5 Then the wicked shall bee punished with everlasting destruction 6 This punishment shall bee inflicted by an angry Judge who shall eternally cast them out from his presence From his presence 7 The Lord shall manifest to all how glorious his power is by punishing them mightily Therefore yee ought to bee comforted and confirmed in Faith Vers. 10. When hee shall come to bee glorified in his Saints and to bee admired in all them that beleeve because our testimony among you was beleeved in that day Argum. 7. Of consolation from those circumstances of the last judgement which make the glorious and joyful redemption of the godly For 1 In the same day wherein Christ will destroy his adversaries hee will set at liberty his faithful ones and especially you 2 Hee will communicate his glory to the Saints and will manifest his glory for their glorification 3 His glory shall surpass all our hope and apprehension for Christ shall bee admired in the greatness of his glory communicated 4 Hee will shew his glory in all that beleeve so that there shall bee no beleever wherein Christ shall not bee admired by the way hee gives the reason of this consolation applied to them Because the Thessalonians had beleeved the Testimony of the Apostle preaching the Gospel Therefore hee dare confidently apply the afore-said consolation to them which indeed they shall finde in that day Therefore c. Vers. 11. Wherefore also wee pray alwaies for you that our God would count you worthy of this calling and fulfil all the good pleasure of his goodness and the work of Faith with power Argum. 8. Of comforting and confirming them in Faith Yee have our continual prayers that yeee may happily attain your end Therefore yee ought to bee comforted in your afflictions and strengthened in Faith There are four Articles of his prayer Artic. 1. I pray that God who is ours by a free Covenant would vouchsafe to make you meet for the vocation or glory whereunto you are called This Article ascribes as well the glory unto which wee are called to the grace or favour of God as well as all the preparation which leads us to it And fulfil Artic. 2. I pray that God would fulfil all the good pleasure of his goodness according to his free bounty towards you In which Article hee shews that not onely salvation but all means to
the office of an Apostle that I might wholly attend to the preaching of the Gospel separated from the world to this business who is it therefore that dares detract from my authority Vers. 13. Who was before a blasphemer and a persecuter and injurious but I obtained mercy because I did it ignorantly in unbeleef Reas. 4. Notwithstanding the wickedness and the evil deserts of my former life God is not hindred from taking mee into his service who was in times past an enemy Who therefore will disparage my authority upon the wickedness of my former conversation Ignorantly Hee prevents an Objection Some man might say how could so open an enemy of Christ obtain pardon Hee answers that his sin was out of ignorance and so hee proves that it was not that unpardonable sin against the Holy Ghost or a malicious insurrection against Christ which the devilish enemies of the Gospel knowingly practise in opposition to the Kingdome of Christ but sin committed out of ignorance while hee was yet an unbeleever Vers. 14. And the Grace of our Lord was exceeding abundant with Faith and Love which is in Christ Iesus Reas. 5. God hath vouchsafed mee more than an ordinary measure of Faith and Love and hath abundantly shewed forth his Grace in the bestowing of his saving gifts Therefore there is no reason that any one should detract from my Apostolick authority from my former conversation Vers. 15. This is a faithful saying and worthy of all acceptation that Christ Iesus came into the world to savâ— sinners of whom I am chief Reas. 6. Christ through his eminent mercy towards mee hath effected this that being taught by experience I should bee drawn first as the chief of sinners in my oâ—n opinion to subscribe to that sentence of the Gospel concerning the person of Christ his office comming virtue merit and efficacy to save sinners so that I cannot but declare openly to the whole world the truth and benefit of that sentence for by experience I speak It is a faithful saying c. Therefoee no disparagement ought to bee offered to my authority who not onely beleeve my self what is committed to mee but I also preach what I have experience of Vers. 16. Howbeit for this cause I obtained mercy that in mee first Iesus Christ might shew forth all long-suffering for a patern to them that should hereafter beleeve on him to life everlasting Reas. 7. The Lord hath set mee for an example of his long-suffering mercy goodness and admirable grace that sinners to the end of the world who shall hear of my wonderful conversion and the bounty of God towards mee may bee abundantly confirmed in the love of Christ and expect the like goodness towards themselves looking upon mee as a type and exemplar of unspeakable mercy Therefore am I most fit to bee made a Preacher of that grace and far bee it from any one to detract from my authority because of my former conversation while I was an unbeleever Vers. 17. Now unto the King eternal immortal invisible the onely wise God bee honour and glory for ever and ever Amen Thâ— Apostle now affected with the greatness of the benefit not satisfying himself in the amplification of it with a pathetick thanksgiving he concludes his speech with an illustrious celebration of Christ concerning whom hee produces four Epithites which are so agreeable unto Christ that they may also bee ascribed to the Father and to the Holy Ghost 1 God or Christ as God is King of ages i. e. by an Hebraism the eternal King that hee may bee distinguished from mundane and mortal Kings 2 Immortal because God is without all alteration change and corruption and alwayes the same like himself 3 Invisible because hee cannot bee comprehended by the eyes or any senses because their faculties are corporeal and circumscribed with narrow limits 4 Hee is onely wise because hee alone knows all things not by objects nor by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ratiocination but in and by and of himself as one in whom are all things as in their first efficient and their ultimate end Hence the Apostle ascribes honour to God or a testification to his eminency Glory a celebrious fame with praise which is eternally due unto God adding Amen as a seal of his faith and willingness to glorifie God The Third Part of the Chapter Vers. 18. This charge I commit unto thee son Timothy according to the Prophecies which went before on thee that thou by them mightest war a good warfare The third part contains his Exhortation to Timothy that hee would behave himself couragiously in his Ministry viz. That hee would war a good warfare or that hee would prepare himself to fight against all enemies and all impediments and would use all diligence that the Church might receive no detriment by any one According The Arguments of his Exhortation are two Arg. 1. Because certain things are foretold Prophetically of pious men by a kinde of divine instinct which afford great hope of famous actions to bee done by thee as appears out of Act. 16.2 Therefore war a good warfare Vers. 19. Holding fast faith and a good conscience which some having put away concerning faith have made shipwrack Hee explains his Exhortation by shewing the manner of warring to wit that hee would defend faithfully and profess sound Doctrine and by an holy life according to the truth preached by him that hee would maintain the light and peace of a good conscience which would inwardly acquaint him with his duty towards God and men if hee would attend to it and would administer comfort to him if hee suffered for defending the truth Which being put away Arg. 2. Because â—â—less thou behave thy self with a good courage and observest this law of war concerning the joyning of a good conscience with the profession of the faith there is danger upon the loss of a good conscience that thou make shipwrack of sound Doctrine or the profession of the faith as some have done Therefore war a good warfare In the mean time hee casts in no scruple here to Timothy about the uncertainty of perseverance but uses the best and most effectual argument to perswade him to it For it makes nothing in Hypothetical propositions that the parts of it taken by themselves and Categorically may bee false or impossible It is sufficient to the truth of the rule annexed that the connexion of the parts is certain Vers. 20. Of whom is Hymeneus and Alexander whom I have delivered unto Satan that they may learn not to blaspheme The Apostle names two Apostates for example Hymeneus and Alexander whom hee had not long before delivered unto Satan i. e. excommunicated For they that are cast out from the face of God shining in the Church fall into the kingdome of Satan as to the condition of the outward man or the enjoyment of Church priviledges The end of this Excommunication hee shews to bee this That being led to repentance they might return
the Truth is sustained as with a pillar and certain Butteress by the Church Because the Church preserves the Truth as it were in a treasury In the Church onely divine Truth is held forth to the world and there hath its seat and abiding and the Church alone it is that by her Ministers takes care that this truth bee every where preached proclaimed and communicated and defends it against all adversaries and that with weapons properly appertaining to the truth Vers. 16. And without controversie great is the mystery of godliness God was manifest in the flesh justified in the Spirit seen of Angels preached unto the Gentiles beleeved on in the world received up into glory Artic. 3. Contains the great mystery of godliness and the pillar and ground of all Evangelical truths or the first foundations of the Gospel whereupon all other saving Doctrines lean which foundations the Pastors of the Church by all means ought to defend The fundamental Doctrines which are comprehended in this Article and which are necessary to bee acknowledged with an unanimous consent of all true Christians are seven 1 The Summe of the Gospel is the Mystery of godliness and that indeed is great The Gospel is called a Mystery because it is hid from natural reason nor can ever bee understood by any one without Divine manifestation and supernatural Revelation so that in this Mystery wee must not confide in our own reason but in the word of God And that wee may understand the word of God wee must beg the illumination of the Spirit It is called the Mystery of godliness because it hath for its end Christian piety which consists in faith and obedience to the commands of Christ or in faith which worketh by love Great It is called Great because it treats of God Christ the great work of Redemption of the glory of Righteousness and Divine grace and our salvation which of all things are the greatest God The second fundamental Doctrine is this In the person of Christ God was manifested in the flesh God viz. The onely begotten Son of God and consequently truly and eternally God Manifest viz. To the whole world visibly and openly shewed forth In the flesh viz. In the humane nature even mortal and frail but free from sin hee shewed forth himself the true Immanuel and God with us And here the two Natures are pointed out the Divine which did assume and the Humane which was assumed and the whole debasement of Christ in the flesh is herein contained Iustified Doct. 3. In the person of Christ God was manifested in the flesh justified by the Spirit i. e. Christ by his Divine power which shewed it self forth in his doctrine and life also in his Miracles especially in his glorious Resurrection from the dead was not onely just and true but also abundantly declared the onely begotten Son of God and the supreme Prophet of the Church and King and Priest eternal and acquitted from all the calumnies and reproaches of the Jewes and all his enemies Of Angels Doct. 4. God manifested in the flesh was seen of Angels i. e. acknowledged of the Angels and by the clearer manifestation of his Majesty and also of the Divine will Christ God incarnate was more apparently seen and therefore the Angels are made use of by God as fit witnesses of the Conception Birth Suffering and Resurrection of Christ who hitherto admire this mystery amazed with the excellency of the matter desire further to look into it stooping down to behold the things which are revealed to the Church by the Spirit 1 Pet. 1.12 Eph. 3.10 For touching the manner of our Redemption it was thought meet to conceal it from the Angels for a time that the goodness of God might bee the more admired Preached Docâ— 5. God manifest in the flesh and preached to the Gentiles is a great mystery for it is a wonderful thing that the Gentiles who as yet wandred in the blindness of their mindes should have the Revelation of the Son of God which Doctrine was at first concealed from the Apostles themselves as also the Angels of Heaven Beleeved on Doct. 6. It s no small part of this Mystery that the efficacy of the Gospel should bee such in the world which lyes in evil and is contrary unto God by the labour of mean men and no wayes garnished with humane splendor when all passages were stopped and locked up the faith of Christ conquering all difficulties should bee entertained and gain the victory after an incredible manner so that the name of Christ is beleeved in and acknowledged in the world which way soever the preaching of the Gospel spreads it self Received up Doct. 7. The Mystery is great and worthy of admiration that Christ who in the infirmity of the flesh in the most abject condition of a servant lay hid so many years in the world and at length crucified seeming to end his life most miserably yet notwithstanding should bee received up into glory From whence sending the Holy Ghost and giving gifts unto men to this very day he manifests the glory of his Deity shewing what power hee hath in heaven and earth that all things are put under his feet These are the Doctrines which hee wills the Churches to hold fast from whence all the rest derive their original and establishment CHAP. IV. HEe proceeds to the instruction of Timothy how hee ought to carry himself in the house of God There are two parts of the Chapter In the first hee forewarns him about Apostacy from the true faith which would fall out in the Church in the last times to vers 6. In the latter part hee sets down the duties of a good Pastor and Governour of the Church whereby they might preserve themselves and their people free from that defection and Apostacy Vers. 1. Now the Spirit speaketh expresly that in the latter times some shall depart from the faith giving heed to seducing spirits and doctrines of Devils As to what concerns the Prophecie of the future Apostasie from the faith or sound doctrine of the Gospel hee premises four things Whereof the first is concerning the certainty of the Defection because the Holy Ghost not obscurely or darkly but expresly forewarned them of this Apostacy and foretold them of the times immediately following wherein the defection from the faith should begin and should prevail in the visible Church The second contains three causes of their defection Cause 1 Deceiving spirits i. e. Devils authors of all kinde of errors and impostures Cause 2 False teachers who taught and propagated by the inspiration of the Devill false doctrines or doctrines of Devils invented by him in the Church Cause 3 Attention hearkning to and miserable men giving credit to those Teachers and Devils Vers. 2. Speaking lyes in hypocrisie having their conscience seared with an hot iron In the third place hee describes those Diabolical Teachers or instruments of the Devil by whom the Devils bring in those false Doctrines into
him And this is the description of Paul the Pen-man of this Epistle The description of Titus to whom hee writes follows Hee is called Pauls own Son not according to the flesh but first after the common faith which hee received from the Doctrine of the Apostle whose Disciple hee also was and his continual auditor being alwayes in his company Again because hee had fully received the impression of the faith preached by the Apostle and expressed it to the life in his Doctrine Lastly because hee resembled Paul as it were an image in his manner of life and conversation Vers. 4. To Titus mine own son after the common faith Grace mercy and peace from God the Father and the Lord Iesus Christ our Saviour In his salutation hee blesses Titus from God through Christ wishing and applying to him First Grace i. e. That is the gifts of the Holy Ghost both necessary to his own salvation and his calling in the Ministry Secondly Mercy i. e. Remission of sins or infirmities in the exercise of the gifts bestowed upon him Thirdly Peace i. e. Happiness from the fountain of Grace by degrees to bee accomplished Vers. 5. For this cause left I thee in Crete that thou shouldest set in order the things that are wanting and ordain Elders in every City as I had appointed thee This Preface being premised that hee might instruct Titus about the choosing of Ministers in the first place hee repeats three general Precepts which he gave to Titus when hee went from Crete First That Titus finish in the Constitution of the Churches that which the Apostle had begun Then that hee appoint Elders i. e. all ordinary Governours of the Church in every City wherein the faithful lately converted dwelt Thirdly That in this business hee carry not himself after his own will but follow the rule set him by the Apostle as hee had ordained Vers. 6. If any bee blameless the husband of one wife having faithful children not accused of riot or unruly In the second place hee sets down three things requisite in Elders or Governours onely or of Teachers also 1 That they bee not defamed to the derogation of their Authority Again that they bee not guilty of Polygamy too frequent in those times And lastly That their whole family bee a mirrour of honest and chaste Discipline i. e. That their children bee brought up in the faith accustomed to temperance and frugality free from profuseness and luxury and patterns of obedience For hee esteemed it very necessary that the family of an Elder should bee rightly ordered if the wife and children understood that upon conjecture of their evil manners and conversations the Master of the Family might bee cast out of his Ecclesiastical Office Vers. 7. For a Bishop must bee blameless as the steward of God not self-willed nor soon angry not given to wine no striker not given to filthy lucre In the third place because amongst the Elders they that labour in the Word and Doctrine are the chief the properties of this Elder whom hee calls a Bishop are twelve whereof hee spake in the former Epistle to Timothy 1 Hee ought to bee free from any just blame lest his Authority be diminished yea so far from blame that nothing bee found in him unworthy the steward of God who ought to bee so much the more blameless by how much his office is more holy 2 Hee ought not to bee self-willed or such an one that obstinately pleases himself for hee that is too self-willed is ready to displease all others 3 Not soon angry for hee that is so cannot bear with the infirmities of the people of God or regard them 4 Not given to wine and drunkenness 5 Not contentious No striker 6 Not given to filthy lucre free from covetousness Vers. 8. But a lover of hospitality a lover of good men sober just holy temperate This hee confirms because it is requisite that according to his abilities hee bee ready to receive strangers or the banished servants of God 7 That hee esteem and love good men such as excel others For it is the sign of a man of little honesty to hate those that are good upon any pretence 8 That in all things hee bee modest sober of a sound minde or prudent 9 That hee bee just desirous to restore every man his own 10 That hee bee pious and holy who by his life and conversation may teach others 11 That hee bee continent and temperate having dominion over his affections 〈…〉 〈…〉 Holding fast the faithful word as hee hath been taught that hee may be able by sound Doctrine both to exhort and to convince the gain-sayers 12 That hee bee not a Divine onely but that by faith hee cleave to the truth not onely able to feed the flock but to stop the mouthes of barking Wolves The Second Part of the Chapter Vers. 10. For there are many unruly and vain talkers and deceivers especially they of the Circumcision The second part of the Chapter follows wherein hee gives an account of what diligence and care ought to bee used in the choosing of Pastors viz. Because false Teachers did at that time abound Hee also describes those whom hee would have rejected from this Office whereof are 1 unruly or refractory who will not bee reduced into order casting off the yoak of subjection or of the Eldership or of any other lawful jurisdiction whether they bee such as withdraw themselves from obedience to Authority either Natural or Civil to whom they ought to submit in the Lord. 2 Vain talkers who given to vain boasting follow after vain subtilties or frigid and trifling speculations which conduce nothing to holiness and the fear of God 3 Deceivers or seducers of mens mindes who either by their corrupt Doctrine corrupt the Gospel or by their fair rhetorical speeches so inchant as it were the mindes of men that they will no longer admit the sound way of teaching Of which sort for example sake hee points out the Jews Doctors to bee who dwelt in Crete Vers. 11. whose mouthes must bee stopped who subvert whole houses teaching things which they ought not for filthy lucres sake Hee advises him that these are not onely to bee refuted but forbidden to preach either publickly or privately whereof hee gives seven Reasons Reas. 1. Because they draw whole Families from sound Doctrine and drive them to perdition and that either by teaching errours or by ill applying the general Doctrine to foment the lusts of men and that for filthy lucres sake Vers. 12. One of themselves even a Prophet of their own said The Cretians are always liars evil beasts slow bellies Reas. 2. Because they followed the disposition of their Nation lyars given to idleness serving their own intemperance and bellies like beasts which hee proves by the testimony of the Cretian Poet Calimachus or Epimenides to which Testimony Paul himself assents Vers. 13. This witness is true wherefore rebuke them sharply that they may bee sound
led to salvation conceive the same of other means which are not from our selves but the Holy Ghost or God the sole Author who alone without us instituted the layer of Baptism for a Sacrament and the grace signified by Baptism viz. the washing of us from the filth of our sins and the renewing of the Image of God in righteousness and holiness hee alone works in us Vers. 6. Which hee shed on us abundantly through Iesus Christ our Saviour Reas. 8. From the meritorious cause of the graces of the Spirit plentifully shed upon us which is Jesus Christ our Saviour both the fountain from whom and the chanel through whom the grace of God is conveighed to us Vers. 7. That being justified by his grace wee should bee made heirs according to the hope of eternal life Reas. 9. From the nature of free Justification seeing wee are justified not by works but by the grace of Christ. Reas. 10. From the manner of entring upon life eternal to the possession whereof wee are admitted not as buyers or Merchants but as heirs appointed Reas. 11. From the instrumental cause hope or faith which relye upon the free promises of God not any of our merits and altogether exclude our works so that wee are made heirs of life according to the hope which the promises of God have given to us Vers. 8. This is a faithful saying and these things I will that thou affirm constantly That they which have beleeved in God might bee careful to maintain good works these things are good and profitable unto men 9. But avoid foolish questions and genealogies and contentious and strivings about the Law for they are unprofitable and vain The third Precept is this That hee conjoyn with the Doctrine of faith the Doctrine of good works proceeding from faith and urge it with Authority and see that the faithful maintain or bee Patrons of good works seeing life is freely bestowed upon them Hee gives two Reasons of the Precept Reas. 1. Because this saying concerning this Precept is a faithfull saying or worthy to bee beleeved and most necessary and true which cannot frustrate or deceive those that obey it Good Reas. 2. Because this kinde of Doctrine is good and profitable unto men because it tends to the glory of God the confirmation of our selves touching the certainty of salvation and to the edification of others in the faith and the conversion of Infidels Foolish Precept 4. That hee restrain foolish questions wherewith men use to intangle themselves and to hinder themselves from holding any thing firmly in the known truth Such are Genealogical questions or Chronological and contentious disputations and strivings about Law-ceremonies or the like For they are Hee adds the Reason Because though those questions make a shew of wisdome yet they are foolish and vain and unprofitable nothing tending to edification in faith and holiness of life Vers. 10. A man that is an heretick after the first and second admonition reject Precept 5. Wherein the Apostle enjoyns Titus to reject by Excommunication the man that is an Heretick or that holds contrary to sound Doctrine and makes a division or sect in the Church or breaks the unity of the Church by any errour of his when hee is openly convicted before the Presbytery and admonished the first and second time and neither trouble himself and the Church more than needs with the disputations of such kinde of men or spend that time which is appointed for instructing of the Chuch in vain disputations with these perverse men Vers. 11. Knowing that hee that is such is subverted and sinneth being condemned of himself Hee subjoyns a Reason because it is in vain to dispute against one convinced of obstinacy already for hee hath fallen from the truth and is so overthrown that hee will not indure to bee edified any longer and rejecting the light offered in the admonishing of him hee makes it plainly appear that hee doth violence to his own conscience Vers. 12. When I shall send Artemas unto thee or Tychicus bee diligent to come unto mee to Nicopolis for I have determined there to Winter Precept 6. Concerning private affairs whereby hee recalls Titus from Crete and wills him to come to Nicopolis where the Apostle seems not to have been when hee wrote these things as the addition of some unskilful Scribe hath set it down in the end of the Epistle but there hee intended to Winter Vers. 13. Bring Zenas the Lawyer and Apollos on their journey diligently that nothing bee wanting unto them Precept 7. Concerning private matters also That hee would assist Zenas and Apollos in their journey men very well skilled in the Scripture but no wise wealthy Vers. 14. And let ours also learn to maintain good works for necessary uses that they bee not unfruitful Precept 8. That hee instruct not onely the faithful amongst the people but also the Preachers of the Gospel or those that are of the Pastoral order that they go before others in the communication of their goods and distributing according to necessity The reason whereof is given lest whilst they exhort others to good works they themselves should bee without fruit Vers. 15. All that are with mee salute thee Greet them that love us in the faith Grace bee with you all Amen Hee concludes the Epistle 1 With commendations sent to Titus from the Brethren 2 With salutations sent from himself to the faithful in Crete 3 With an Apostolical benediction where hee comprehends not Titus onely but the Churches also to whose use this Epistle was written sealing up his wish and the truth of the whole Doctrine with his AMEN The Epistle of Paul to PHILEMON Analytically expounded The Contents PHilemon one of the Colossian Pastors had a servant called Onesimus who being guilty of theft came to Rome and by the special providence of God upon his hearing of Paul who preached the Gospel at Rome in bonds hee is converted to the Faith This Onesimus the Apostle sends back to his Master Philemon and earnestly with many Arguments pleads his pardon that hee might bee received into favour And because the Holy Ghost in the business of Onesimus would set forth an instance both of his divine love and of our duty towards penitent sinners though of the meanest rank amongst men therefore for the universal and perpetual edification of the Church God would admit this among the other Canonical Epistles THe parts of the Epistle are three The first is a Preface accommodated to the purpose in hand to vers 8. The second contains the Arguments of his request that Onesimus might be restored to vers 21. The third is the Epilogue or Conclusion Vers. 1. Paul a prisoner of Iesus Christ and Timothy our brother unto Philemon our dearly beloved and fellow-labourer The direction of this Epistle hath the same persons sending their salutations as the Epistle to the Colossians hath which together with this seemes to bee written and sent by Tychicus and this Onesimus
another World in effect of that which was of old changing the holding and nature and use of all things to his Subjectâ— For a man ere hee come in to Christ is Gods enemy and to him all things in the World are enemies the Host and Souldiers of his dreadful Judge But after a man is made Christs Subject they turn all to bee his Friends and his Fathers servants working altogether for his good That is another and a new World indeed 2. It is called the World to come because albeit this change began with the work of Grace before Christ came yet it was nothing in comparison of the World iâ— come under the Messias And that which is now under the Gospel is little or nothing in comparison of that glorious change of the nature and use of all things unto Christs Subjects which is to bee revealed at his last coming Then whatsoever thing wee have hitherto found to our good since wee knew Christ it is but little to what shall bee our World is but to come 1 Cor. 15.19 3. The World is put in subjection to Christ that hee may dispose of it at his pleasure Then Christ is twice Soveraign Lord of the World once as Creator again as Mediator in his Manhead to make all the creatures in heaven and earth serve nill they will they to farther the work of full Redemption which hee hath undertaken 4. Hee excludeth the Angels from this honour Then In Christs Kingdom the Angels are in subjection to Christ for the good of his Subjects no less than sheep and oxen as the Psalm saith and not to bee adored with him as Soveraigns over us Vers. 6. But one in a certain place testified saying What is man that thou art mindful of him Or the Son of man that thou visitest him 7. Thou madest him a little lower than the Angels Thou crownedst him with glory and honour and didst set him over the works of thine hands 1. Being to prove by Scripture his purpose hee citeth neither Book nor Chapter but the words which are of the eighth Psalm and fourth Verse Then The Apostle will have the Church so well acquainted with text of Scripture that at the hearing of the words they might know where it is written though neither book nor verse were cited 2. The Prophet looking on man even on Christs manhead wherein hee was humbled hee wondereth to see mans nature so highly dignified above all creatures Then 1. The baseness of mans natural being compared with other more glorious creatures maketh Gods love to us above all other creatures so much the more wonderful 2. Christs Humiliation and Exaltation were both foreseen and revealed by the Prophets Vers. 8. Thou hast put all things in subjection under his feet For in that hee put all in subjection under him hee left nothing that is not put under him But now wee see not yet all things put under him 1. Hee proveth that Angels are in subjection to Christ because the text of the Psalm saith All is put in subjection and so neither Angels nor other creatures are excepted Then 1. For understanding of the meaning of Scripture it is necessary to consider not only what it saith expresly but also what it saiâ—h by consequence of sound reason 2. And whatsoever is rightly deduced by evidence of sound reason of the words of Scripture is the meaning of the Scripture as if it were spoken expresly 2. Hâ—e saith There is nothing left that is not put under Christ. Then Not good Angels only but all Spirits and all that they can do also are subject to Christ and hee can make them nill they will they contribute to the furtherance of his own purpose for the good of his Subjects and hurt of his foes 3. Because Christs enemies are still troubling his Kingdome hee moveth a doubt saying Wee see not yet all things put under him Then 1. The troubles of Christs subjects hinder the natural mind to perceive the Glory of Christs advancement 2. Carnal reason the Proctor of mis-belief will admit no more of divine truth than it is capable of by sense Vers. 9. But wee see Iesus who was made a little lower than the Angels for the suffering of death crowned with Glory and Honour that hee by the Grace of God should taste death for every man 1. Hee answereth the doubt saying Wee see Jesus crowned with glory and honour and so a course taken for putting all that oppose him farther and farther under him Then 1. The subjection of all things to Christs Throne cannot bee seen but in the exaltation of his person 2. When wee see his person exalted to such high dignity in heaven it is easie to see him put all under that riseth up against him 3. That which may bee taken up of Christ partly by his word and doctrine partly by his miraculous works and extraordinary gifts of the Spirit powred out upon the Primitive Church partly by his ordinary and powerful working upon the souls of his own since that time unto this day humbling and comforting changing and reforming mens hearts and lives I say these evidences of his Power do make a spiritual eye in a manner to see Jesus the worker of these works crowned with glory and honour 2. Hee meeteth another doubt arising from the abasement of Christ in his sufferings and death to which hee answereth in the words of the Psalm first that it was fore-told in that same Psalm that hee was to bee made for a little lower than the Angels to wit by suffering of death Then 1. The Cross of Christ is a ready stumbling block for a carnal mind else what needed the removing of the scandal 2. It is true indeed Christ in his humiliation was abased under the Angels and emptied 3. This abasement was but a little and for a short time 4. It was fore-told in the Psalm that speaketh of his Exaltation 5. If wee look to the Scripture fore-telling wee shall not stumble at Christs Humiliation 3. Hee giveth a farther answer by shewing the end of Christs Suffering to bee for our cause in the favour of God to us That hee should by the Grace of God taste Death for every one of us Then 1. Christs suffering was not for his own deserving but for ours and therefore should bee glorious in our eyes 2. Every Believer and Elect Soul hath interest in that death of his and so every man bound to love him and magnifie him for it and to apply the fruit of it to himself 3. This death was but a tasting of death because hee continued but a short time under it for his short suffering was so precious that hee could not bee holden by the Sorrows of Death but Death for a little was sufficient and therefore should diminish no mans estimation of him 4. It was by the Grace of God that his Death for a short should stand for our Eternal and therefore gracious and glorious should these his sufferings bee
yet if men continue in it Vers. 19. The Doctrine of Chap. III. Vers. 1. Wherefore holy Brethren partakers of the heavenly calling consider the Apostle and High Priest of our Profession Christ Iesus 1. After hee had taught them somewhat more of Christ bee exhorteth them of new to consider of him Then 1. As wee get further light of Christ wee are bound to further use-making of our light 2. As further is revealed unto us of Christ so must wee set our minds on work to ponder and weigh what is revealed that the matter may sink deeper in our mind and in our heart 3. Except wee shall consider seriously what is spoken of Christ wee can make no profitable use of the Doctrine For such high mysteries are not soon taken up and the heart is not soon wrought upon so as to receive impression of his Excellency except after due consideration 2. Hee calleth Christ Iesus the High Priest and the Apostle of our Profession The high Priesthood was the highest calling in the Iewish Church The Apostleship the highest calling in the Christian Church Christ is here stiled by both Then Christ hath inclosed in his Office the Perfection and Dignities of the highest Callings both in the Jewish and Christian Church Those Dignities which were divided in men or conjoyned in him in men by way of Ministerial imployment under him in Christ by original Authority above all 3. Hee calleth the Christian Religion our Profession or Confession Then It is the nature of Christian Religion not to be smothered but to be openly brought forth confessed and avowed in word and deed to the glory of Christ who is the Author thereof 4. Hee stileth these Hebrews to whom â—ee writeth Holy Brethren Partakers of the Heavenly Calling Then 1. Christians do not possess their prerogatives without a warrantable title They have a calling thereto 2. The calling is heavenly because God by his Word and Spirit calleth men to the communion of his grace and glory by forsaking of themselves and things earthly and following Christ in an holy conversation all is heavenly here 3. Christians are partakers alike of this vocation that is have alike warrant and obligation to follow him that calleth them albeit all do not alike follow the calling 4. They are Brethren amongst themselves for their adoption albeit some weaker some stronger 5. And holy is this Brotherhood that is spiritual and so superiour to civil or natural or earthly bands whatsoever Vers. 2. Who was faithful to him that appointed Him as also Moses was faithful in all His House 1. Because the Iews did too highly esteem of Moses in appointing of the Legal Service and not so highly of Christ as became in abrogating thereof the Apostle compareth Moses and Christ giving to Moses his due place of a servant and to Christ the place due to the Master Then It is no new thing that people incline so to esteem of good mens authority as to forget to give Christ his own room 2. The way to help this is so to esteem of Gods Servants Fathers or Councils more or fewer as the estimation that men have of them derogate nothing from the estimation due to Christ. 2. In special hee maketh all the points of Moses commendations duly deserved points of Christs commendation 1. Did Moses Office reach it self to all the house of God under the Law and all the service of it so did Christs Office reach to all the Church of God and all the service of it under the Gospel 2. Was Moses appointed to give out what hee delivered So was Christ appointed to institute what hee did institute and abrogate what hee did abrogate 3. Was Moses faithful to him who appointed him in all the matters of Gods House keeping back nothing that hee was directed to reveal So is Christ faithful to the Father who did appoint him in like manner Then like as if any man should have added or pared chopped or changed the Ordinances of Gods House under the Law it had been an imputation either unto God of not sufficient directing his Church or unto Moses and the Prophets of unfaithful discharge of their duty in the Church of the Old Testament So is it alike imputation to God and Christ if any shall add or diminish chop or change the ordinance of Gods Church under the New Testament Vers. 3. For this man was counted worthy of more glory than Moses inasmuch as hee who hath builded the House hath more honour than the House 1. Having equalled Christ unto Moses bee now preferreth Christ to Moses Then Christ is not rightly esteemed of except hee be preferred as far above all his servants as the Father hath counted him worthy of more glory than his servants 2. Hee preferreth Christ above Moses as the Builder is above the House Then as no stone in the house nor all the house together is comparable in honour with the Builder of the house So the honour and authority of no particular member of the Church not of the whole Catholick Church together is comparable to the honour and authority of Christ. Yea as far as the builder is above the house in honour as far is Christs authority above the Churches authority which is his house Vers. 4. For every house is builded by some man but hee that built all things is God Hee proveth Christ to be the builder of the Church because some builder it must have as every house hath But onely God that buildeth all things is able for this work Therefore Christ who buildeth all things is the builder of it Then 1. Whatsoever imployment a man get of God in edifying of the Church yet in proper speech hee is a part of the building builded by another 2. The honour of building the Church belongeth to God alone properly 3. The building of the Church is a work requiring omnipotency in the builder For to make a Saint of a sinner is as hard as to make a man of the dust of the earth or of nothing Vers. 5. And Moses verily was faithful in all his house as a servant for a testimony of those things which were to be spoken after Moses was faithful as a servant Now a servants part is to do and say by direction and not of his own authority Then Hee is the faithfullest servant that doth least in his own authority and most attendeth unto the direction of God beareth testimony to what God hath commanded and teacheth not for Doctrine the Precepts of men Vers. 6. But Christ as a Son over his own house whose house are wee if wee hold fast the confidence and the rejoycing of the hope firm unto the end Moses was faithful as a Servant but Christ as a Son over his own house Then as much difference betwixt Christs authority in the Church and mens how excellent soever as betwixt the authority of the Master and the Servants 2. Christs authority is native over his Church by virtue of his Sonship by
to perfection Then 1. There are two parts of Christian Doctrine one of the Principles of Religion another of the perfection thereof 2. The Principles must first bee learned and the foundation laid 3. When people have learned the Principles their Teachers must advance them further towards perfection 4. Hee saith hee will not lay again the foundation presupposing it is so laid as it needeth not to be laid again Or if they make Apostacy after once laying cannot be laid the second time Then The grounds of Religion must be so solidly learned as they may well be bettered afterwards by addition of further knowledge but never raised again and must be so soundly beleeved as they never be renounced again 5. Hee reckoneth a number of fundamental points of Doctrine and first of repentance from dead works so hee calleth our works before conversion Then 1. It is a main point of the Catechism to beleeve that all our works before repentance and conversion are but dead works that is sins making us liable to death 2. If repentance bee not learned from these works the rest of the building wanteth so much of the foundation 6. In joyning the Doctrine of Faith as the next point hee giveth us to understand That it is as necessary a ground of Religion to teach a penitent to beleeve in God as to teach the beleever to repent Vers. 2. Of the Doctrine of Baptisms and of laying on of hands and of resurrection of the dead and of eternal judgement 1. The Doctrine of Baptisms in the plural number hee maketh a third fundamental Doctrine and so maketh it necessary That the significations of Baptisme be taught that the people may learn to put difference betwixt outward Baptism by the Minister which an hypocrite may have and the inward Baptism by the Spirit which Christ bestoweth upon his own Elect and that they be instructed in the nature of this Sacrament and the signification thereof yea and of the Baptism of suffering affliction for the Gospel whereunto the outward Sacrament of Baptism obligeth 2. The fourth fundamental point of the Doctrine of the Catechism hee maketh the Doctrine of the laying on of hands Now hands were in a special manner imposed First in the bestowing of spiritual and miraculous gifts for the confirmation of new converts in the primitive Church Act. 8.7.18 Which endured until the Christian Religion was sufficiently confirmed unto the world to bee divine Next imposition of hands was used in the ordination of Office-bearers in the Church both extraordinary and ordinary 1 Tim. 4.14 and Chap. 5.22 Acts 6.6 Then in the Apostles estimation it is necessary for grounding of people in Religion that they be instructed not onely how the Lord founded the Christian Religion and confirmed it by extraordinary gifts of the holy Spirit in the Primitive Church But also what Offices and Office-bearers hee hath ordained for ordinary edification and ruling and maintaining of his Church unto the end of the world that they may acknowledge such as are sent of God and submit themselves unto them 3. The Doctrine of Resurrection of the dead hee maketh the fift point of the Catechism and of the last judgement the sixt Under which sixt the summe of Christian Religion may be comprized and in this order wherein they are set down may be best learned beleeved and made use of Vers. 3. And this will wee do if God permit By this manner of speech if God permit hee teacheth us 1. That a Preachers indeavour to instruct a people can have no success except God make way unto him and concur with him 2. That hee who is busied in the most necessary part of Gods service suppose it were in writing Scripture or in ordinary preaching and writing must do it with submission to God to be stopped in the midst of his work and cut short yea and that in the midst of a meditated speech if it so please God Vers. 4. For it is impossible for those who were once enlightened and have tasted of the heavenly gift and were made partakers of the Holy Ghost 5. And have tasted the good Word of God and the powers of the world to come 6. If they shall fall away to renew them again unto repentance seeing they crucifie to themselves the Son of God afresh and put him to an open shame 1. Minding to stir them up to make progress in knowledge hee setteth before them the danger of Apostasie Then 1. Hee presupposeth except they study to make progress they shall go backwards and that going backwards tendeth to Apostacy and that voluntary and compleat Apostacy from known Truth doth harden the heart from repentance and cutteth off a man from mercy 2. Hee accounteth our natural security so great that there is need of most fearful threatnings to awake us out of it 3. That the onely way to be freed from Apostacy is to be aiming at a progress Next observe 1. That hee doth not speak here of every sin against knowledge albeit indeed those be fearful and dangerous but of Apostacy from Religion and the Doctrine of Christ. 2. Not of the Apostacy of Ignorants who never were informed in the matter of Religion but lightly came and lightly went away albeit the shame done to Christ by them is great and grievous but of such who after illumination and feeling somewhat of the power of the truth doe revolt 3 He speaketh not here of Apostacy of infirmity for fear in fit of a passion or hasty passage of ones life But of a voluntary and deliberate falling away after clear conviction of the truth This is that sin against the Holy Ghost which here hee speaketh of 4 Hee doth not presuppose here that an elect childe of God and renewed may fall into this sin But that a Professor and some in the visible Church may fall away and dye in this sin Now a Professor may bee endued with many gifts and yet be a temporizer and remain unrenewed inwardly and so may possibly fall into this ill And therefore every Professor should be the more circumspect because of the possibility of some mens Apostasie and the more diligent to attain to that faith which purifieth the heart and worketh by love which faileth not 5 In telling what is the danger of a Professors Apostasie the Apostle mindeth not to weaken any mans faith or discourage him from progresse making But by the contrary his intention is that men strengthen themselves so much the more in the Faith And therefore such as have felt no more in their own estimation but these tastings should be so far from discouragement and fainting that rather they must look to a necessity laid upon them to make progress in Faith and the fruits thereof and to draw near to God who can preserve them from falling away But because some do trouble themselves and other some do harden themselves in errour by this place as our intended brevity will suffer let us study to give some light to
both Compare this place with vers 9 10 c. Of this Chapter to the end First in these verses the 4 5. and 6. hee is speaking of Professors in general conditionally But vers 9 10 c. hee is speaking to the true Beleevers amongst these Hebrews particularly 2. Here in these verses are glorious gifts Illumination and tasting of spiritual things There in those verses is Faith working by love to the glory of Iesus and Weal of his Saints 3. Here are men enrolled amongst Christians so holden and esteemed both of themselves and others There are sensible souls in the feeling of sin and fear of wrath and hope of mercy flying to Iesus as to a Refuge and casting the Anchor of their tossed souls within the veil where Iesus is in Heaven 4. Here men receiving from the holy Ghost good things there men receiving from him beside these good things better things also 5. Here things glorious indeed yet not alwaies accompanying salvation but in some going before saving Grace in others possibly alone without saving Grace But there are saving Graces alwaies joyned with Salvation 6. Here in these verses the Apostle is not confident but such as have received these things here mentioned may fall away except they go forward and study to make progress But there in those verses the Apostle is perswaded that they shall not fall away but be saved and thereupon encourageth them to go forwards From this Comparison it is clear then 1. That there is a possibility of the Apostasie of Professors and titular Saints but not of the Apostasie of renewed souls and true Christians true Saints 2. There is a ground of fear from these words to such as are secure and puffed up with the conceit of their spiritual gifts but not of those who in fear are fled to Christ. 3. That in this place carnal confidence onely is shaken in such who as if they had done well enough study not to make progress But Faith no waies weakened in such who still study to advance and make more and more progress 4. That here fruitless light and fruitless feeling is called in question but not Faith and laborious love bringing out fruits to Christs glory and good of his Saints Again from this comparison it is evident That the holy Ghost is Author both of these common spiritual gifts and of these special saving graces also Of these common gifts hee is Author as dwelling amongst Professors and distributing good things unto all Professors that are in the visible house of his Church But hee is Author of those saving Graces as dwelling in true Professors who are his own house bringing with himself better things than these gifts and salvation also unto them infallibly Thirdly From this Comparison it is clear 1. That there are some Converts external from the world to the Church who yet stick in their naturals and are not in the sense of sin fled unto Christ for refuge nor converted from Nature to saving Grace to whom the Apostle will not deny room in the Church if they will study to make progress And 2. That illumination and tasting of Spiritual things may bee given as well to such who are not renewed in their heart as unto sound Converts For 1. The natural man may be convinced that the Church is a blessed Society and joyn himself unto it 2. Yea change his outward conversation and cast off his pollutions which are in the world through lust and take himself to be ruled outwardly by Christs Discipline and call him LORD LORD 3. And be so blameless before men that hee may look with his Lamp like a wise Virgin waiting for the Wedding and yet be a graceless fool inwardly 4. Yea hee may be illuminated not onely by learning the literal knowledge of the Gospel as men do their Philosophy but also may be illuminated supernaturally with in-sight in many profound things in the Scripture For supernatural gifts may be in a Natural and unrenewed Man so as hee may say to CHRIST I have prophesied in thy Name and yet be unrenewed in Christs estimation 5. Hee may taste of the heavenly Gift partly by historical beleeving the Truth of the Gospel partly by contemplation of the Truth credited Now historical Faith is a taste of that heavenly gift of Iustifying Faith because it is a good degree towards it and contemplation of this Truth bringeth a taste of the thing credited and so of the heavenly Gift revealed in the Gospel For the contemplation of every Truth bringeth with it naturally a delectation such as Philosophers do finde in their studies And the more eminent the Truth be no wonder the delectation be the greater For many heard Christs gracious Sermons and wondered and beleeved his words to be true but Christ did not commit himself unto them for hee knew what was in them 6. Hee may be made partaker of the Holy Ghost and have his share of Church gifts distributed by the Holy Ghost so as hee can from the light which â—he Holy Ghost giveth him answer other mens doubts comfort the feeble minded and edifie others in their Faith by his speeches yea have the gift of expressing his brain-light both in conference to men and in formal prayer to God if hee be a private man onely and if hee be in publick office may have the gift of formal preaching and praying in publick yea in those daies of the Apostle might have had the extraordinary gifts of Tongues Prophesying and Miracles-working Therefore saith Christ Many will say to mee in that day Lord Lord have wee not prophesied in thy Name and in thy Name have cast out Devils and in thy Name done many wonderful works To whom Christ will answer I never knew you Depart from mee yee that work iniquity Mat. 7.22 23. Now this knowledge convincing light and gifts of utterance c. are from the Holy Ghost or else how could such Apostates as are here described sin against the Holy Ghost 7. Hee may taste of the good Word of God that is finde sweetness in the Doctrine of the Gospel and bee convinced of the Goodness and Mercy of God towards sinners shining therein yea and by beholding the possibility of his own salvation upon this condition If hee will sell all and buy the Pearl hee may taste of Gods Merchandise in the blocking for them beside all the false joyes and delusions which hee may get by presuming of the certainty of his own salvation and yet in the mean time as a fool will not lay down the price will not renounce his earthly and beastly affections will not deny himself and his own corruptions The care of this world and the deceitfulness of Riches choaking the fruits of the Word heard as they who receive the seed amongst thorns Wherefore in time of persecution for the Word hee may by and by be offended and quit the Truth albeit with the stony hearted hearers in time of prosperity hee heard the Word and anon
sinful man might be a Priest But now when the Son of God is the Sacrifice and hath offered up himself already and is gone in into the Sanctuary with his own blood to make intercession there must be no more any sacrificing till hee come out of the Sanctuary again at the day of judgement nor any Priest but hee till hee have ended his intercession For such an High-Priest became us who is holy harmless c. Question But why is it unbeseeming us under the Gospel to have a Priest without these properties I answer The Sacrifice of the New Testament is the unspotted Lamb of God Jesus Christ holy harmless c. Therefore it becommeth us to have such a Priest who is holy harmless and undefiled For it were unseemly that the Priest should be worse than the Sacrifice Next our Priest hath our sins original and actual to remove and Heaven to open unto us And therefore it were unbeseeming that any should be our Priest who hath not his own sins altogether removed nor yet hath gotten entry as yet into Heaven himself 1. In that hee draweth them of necessity to quit all mens Priesthood and betake them unto Christ as Priest onely wee learn That our necessities being well weighed with the insufficiency of any beside Christ to do our turn wee shall be forced to quit all Priests but Christ onely For what Priest can know all our needs all our sins all our thoughts all our desires all our prayers all our purposes and wait on upon our business with God night and day to see that no wrath break out upon us Who can do this but Christ onely What Man What Saint What Angel 2. In that hee reckoneth a number of perfections necessary to be in a Priest in the time of the Gospel all of them in Christ and all such as wee stand in need of wee learn That all the perfections whereof wee have need in a Priest are all in Christ And the perfections which are in Christ we have need of them all and should make use of them all 3. The first property of a Priest under the Gospel is this Hee must be holy that is of his own nature holy in his original holy Then no sinful man can be a sufficient Priest in the New Testament to do for us who wants holiness by Nature 4. The next property Our Priest must be harmless ill-less free from any original guiltiness Then No man come of Adam by natural propagation can be a Priest for us now to satisfie our necessities who have sin original in us 5. The third property Wee have need of a Priest undefiled that is free from actual sin Then No Priest can suffice us who are defiled with actual sin but Christ who never sinned 6. The fourth property A Priest meet for us must be free from the pollution of those amongst whom hee converseth Then Wee who are of polluted lips and lives and dwell among such a people communicating many waies of their guiltiness cannot have sufficient comfort through any Priest who can be infected with sin And hee who is a man of polluted lips is not meet to be a Priest for us The fift property A Priest meet for us behoved to have his residence in Heaven and have commandment over Heaven to open it unto us and give us entry Then None other but Christ could suffice us on whom by nature the doors of Heaven are closed No Priest out of Heaven is meet for us Vers. 27. Who needeth not daily as those High-Priests to offer up Sacrifice first for his own sins and then for the peoples For this hee did once when hee offered up himself 1. The sixt property of a fit Priest for us Hee must have no need to offer Sacrifice for his own sins Then neither Levi nor any sinful man after him can be a Priest ander the New Testament but Christ onely who never sinned and so had never need to offer for himself 2. The seventh property Hee must not have need to offer daily for the peoples sins who must be our Priest For if he should offer the second day then the first daies Sacrifice should be declared unsufficient Or else why offereth hee again after that which is sufficient Then 1. The Priest of the New Testament needeth not to offer oftner than once 2. And if Christs Sacrifice were offered oftner than once or daily hee could not be a fit Priest for us nor offer a perfect Sacrifice for us for the oft offering should declare the former offerings unsufficient and imperfect 3. Hee giveth a reason why Christ needed not to offer up oftner Because hee hath offered up himself once for the sins of the people Then 1. Christ was both the Priest and the Sacrifice in his own offering 2. Christs Sacrifice cannot be offered up by any but himself another than Christs self cannot offer up Christ. 3. Betwixt the comming of Christ and the writing of this Epistle which was sundry years after Christs Ascention the Apostle knew no offering of Christ but that onely once upon the Cross and yet times out of number was the Sacrament of the Lords Supper celebrated before this time 4. In that hee maketh that once offering the reason of his not offering daily it teacheth us That the perfection of that once offered Sacrifice maketh the repetition needless And whosoever maketh it needful that Christ be offered daily maketh both Christ an imperfect Priest and his Sacrifice imperfect also Vers. 28. For the Law maketh men High Priest which have infirmity but the word of the oath which was since the Law maketh the Son who is consecrated for evermore Hee giveth a special reason why it beseemeth not us under the Gospel to have a sinful man for our Priest because this is the very difference betwixt the Law and the Gospel 1. The Law maketh men which have infirmities High Priests But the word of the oath which was since the Law maketh the Son and none but the Son who is consecrated for evermore Then The Scripture knoweth no Priest but the Levitical Priests of Aarons posterity for the time of the Law or else that one Priest which was made by an oath for the time of the Gospel Beside these the Apostle acknowledgeth none nor were there any other in his time in the Church 2. Hee maketh the difference of the Law and the Gospel to stand amongst other things in the difference of Priests so as the Gospel cannot admit such Priests as the Law admitted Then To have Priests now after the similitude of the Priests under the Law were to remove the difference which God hath made betwixt the Law and the Gospel 3. The differences as the Apostle setteth them down here are 1. The course taken about Priests under the Law was alterable they were made without an oath the Law-giver declaring it to be his will to change that course when hee saw it fit But the course taken about the Priests
applying of the Promise made to Joshua he concludeth Warrant to apply Davids gloriation against all perils Psal. 118.6 Then 1. He that can apply one Promise to himself may confidently apply another also 2. The weakest true Believer hath as good ground of confidence in God for every good needful for soul or body as the Lords chief Prophets and as good Warrant to apply the Scriptures to their own use which speak of them 3. He who believeth in God needeth not to fear what flesh can do unto him 4. Faith then doth its part duly when i◠glorieth in the Lord against all opposition Vers. 7. Remember them which have the rule over you who have spoken unto you the Word of God whose Faith follow considering the end of their conversation That they may be stedfast in the Faith he setteth before them the Example of Gods Messengers who had instructed them in the Truth and led a life conformable thereunto Wherein he teacheth us 1. Who is worthy to be a Guide to a People to wit the man who speaketh the Word of God and not his own Dreams believeth the Truth which he teacheth and hath his conversation answerable 2. The best respect that a Preacher can crave or that a People can give to a Preacher either in his life time or after is to remember the Truth of God taught by him and to make use thereof 3. In as far as Preachers have spoken the Word of God and made it the end of their conversation People are commanded here to remember them and imitate their Faith but no further Vers. 8. Iesus Christ the same yesterday and today and for ever This Sentence serveth First To shew the eternity and immurability of Jesus Christ in himself and all his Properties of Truth and Love and Pitty c. Again It serveth for a reason of keeping fast the Doctrine taught from him by our faithful Leaders because JESUS CHRIST will still allow and maintain that Truth once given out by himself and cannot chuse to change his Truth being First and Last like himself And thirdly It serveth to encourage us to be constant in the Faith because JESUS CHRIST is unchangeably the same in love and care towards those who believe in him in all ages for their preservation and deliverance in all cases wherein they can fall for his Truth as he hath given proof in former times towards others Vers. 9. Be not carried about with divers and strange Doctrines For it is a good thing that the heart be established with grace not with meats which have not profited them that have been occupied therein That they may be stedfast in the Faith he warneth them to beware that they be not carried about with divers and strange Doctrines Then 1. Doctrine which agreeth 〈◊〉 with the Word of God uncouth and strange Doctrine which the Apostles did not acknowledge and recommend unto us must be rejected 2. There was such uncouth Doctrine beginning to creep into the Church even in the Apostles time 3. Apostolick Doctrine such as they acquainted the Church with must be stedfastly believed and stood unto and not loosly laid hold upon lest we lye open to the wind of false Doctrine 2. He bringeth i◠for example the Doctrine of Distinction of meats wherein the Iewishly affected did place some holiness and help to salvation and yet they who most leaned to the same were least profited thereby Then 1. To place some holiness in Distinction of meats and to count the observation thereof helpful to salvation is an old errour which even in the beginning did trouble the Church 2. Never man got profit by leaning any thing to the observation of Distinction of Meats For under the Law distinction was commanded for the leading of men to some Duties signified thereby but never did God give way that men should esteem of this observation as a thing conferring any whit to the purchase of salvation 3. To keep out this errour of leaning to Ceremonial observations he opposeth the Doctrine of Grace wherewith he will have the heart established and not with meats Then 1. The ground of devising and urging of superstitious ceremonies is the unquietness and unstableness of mens hearts wanting satisfaction in God and his Ordinances and therefore seeking to support themselves by means of their own devising 2. It is the Doctrine of Justification by Grace onely and nothing of our doings which getteth true rest to our hearts and quiet setling to the consciences Vers. 10. We have an Altar whereof they have no right to eat which serve the Tabernacle Such as pertinaciously did plead for the standing of the Levitical Service and ceremonies thereof he secludeth from the enjoying of Iesus Christ who is our Altar Then such as maintain the Levitical Ceremonies and do urge them on the Christian Church do cut themselves from right to Christ. 1. Because they deny in effect that he is come seeing they will have those Figures to remain which did serve to Prefigure his coming and will have his Church still under Ceremonial Pedagogie as it was under the Law 2. Because they joyn unto Christ their own devices as if either JESUS were not sufficient for salvation or his Ordinances were not sufficient for means to attain thereunto 3. The observation of the Distinction of meats is a point of serving the Tabernacle for so doth the Apostle reckon 4. Such as will eat of JESUS and be partakers of him must beware to serve the Iewish Tabernacle by keeping on foot and continuing the Ceremonies and appurtenances annexed thereunto such Feasts such Iubilies such Altars such Sprinklings and Holy water such Priests and Vestiments c. as Levi had 2. He calleth Christ by the name of the Altar because he is the thing signified by the Altar and by the Sacrifice and by the rest of the Levitical Ceremonies Then 1. Those Ordinances of Levitical Service were Figures of Christ some in one part and some in another and he is the accomplishment of them even the Truth of them All The true Tabernacle the true Priest the true Sacrifice the true Altar c. 2. Christs self is all the Altar that the Christian Church hath Our Altar is he onely and nothing but he The Apostle knoweth no other 3. In that he saith They have no right to eat learn 1. That Jesus is our food who believe in him by whom our souls are kept alive and maintained every day spiritually as the Priests were maintained by the old Altar bodily 2. That before a man attain to eat or draw benefit from Christ he must have a right unto him There is a possession following the right and the right tendeth to the possession 3. He who loveth to have the right must take the course which Christ prescribeth without mixing any thing therewith Vers. 11. For the bodies of those beasts whose blood is brought into the Sanctuary by the High Priest for sin are burnt without the Camp He sheweth that
written a Letter unto you in few words Last of all he exhorteth them to take in good part the word of Exhortation from their ordinary Teachers who behoved to dilate and urge and inculcate these things even at length unto them The reason whereof he giveth Because he had written this letter but in few words unto them and might not insist in those points at large as they had need of but behoved to leave this unto their Teachers Then 1. There is need of Preachers by the word of Exhortation to dilate and inculcate that which the Scripture hath in short 2. It is very irksome for men to have their sluggishness stirred up by Exhortation and the same things inculcated again and again But their own profit should make them to suffer it patiently 3. The writing of Scripture prejudgeth not the use of Preaching but 〈◊〉 keep their own room the Scripture serving for a 〈◊〉 laying down of the Grounds to be taught and Exhortation serving to dilate and urge the truth delivered in 〈◊〉 as their case requireth Vers. 23. Know ye that our Brother Timothy is set 〈◊〉 at liberty with whom if he come shortly I will see you From this learn first That the delivery of one Timothy out of the hands of his persecutors should be a matter of comfort and joy unto as many Churches as do hear of it Secondly Good news should be spread abroad and are a fit matter for Christian Epistles Vers. 24. Salute all them that have the rule over you and all the Saints They of Italy salute you From this learn First That as it is the mutual 〈◊〉 of Christians to send forth commendations one to another So is it a Christian duty to carry them not unbeseeming even an Apostle 2. His directing of the people for to carry his commendations to their Rulers maketh it evident that the Apostle ordained this Epistle to be first read unto the People And so was far from their mindes who will not suffer the Scripture to come in the peoples hands Vers. 25. Grace be with you all Amen This closing of the Epistle usuall to the Apostle Teacheth 1. That Grace is the common good of the Church whereunto every Saint hath interest 2. That Grace is all that can be desired For if the Fountain of Gods grace or favour run towards a man what can the man stand in need of which the over-running stream of Gods good will shall not carry â—nto him The Postscript Written to the Hebrews from Italy by Timothy SOme inconsiderate hand hath put to this Postscript appearingly For this Epistle was ordained by the Apostle to carry the news of Timothies Liberation and a promise of his coming unto them afterwards possibly as the 23 Verse of this Chapter sheweth and not to be carried by Timothy And again The Apostle was bound by this Letter to come with Timothy if he had been to come shortly after the writing of this Epistle And thirdly Timothy was not yet come to that place where the Apostle Paul was when this Epistle was directed for then had he been certain of Timothies purpose and behoved if not to go with Timothy yet to have written the reason of so sudden a change of his purpose and written promise or else to have deleted the promise of his coming out of the Epistle by writing it over again or some way else Whence we collect That Postscripts are not a part of the Text nor of the Apostles own writing neither ought they to have such authority or credit as the Text hath which always agreeth with it self as proceeding from the inspiration of the Holy Spirit To whom with the Father and his Son Jesus Christ our Lord be Glory for ever Amen The Epistle of IAMES Analytically expounded The Contents IAmes an Apostle sirnamed Alphaeus from his office of Apostleship did gravely admonish the faithful Hebrews touching divers Christian duties whereby hee foresaw that the Christian Faith would bee adorned and their salvation promoted chiefly for this end propounding wisely those virtues which they seemed to have need of and sharply reproving those vices which they were more prone to or of which they were guilty Every Chapter hath its number of admonitions as is more especially shewn in their explications All which admonitions although they are written for the use of the Catholick Church yet it appears the Apostle would have them read especially by all the dispersed Israelites and those that were converted to the Faith and that were not of which design there are three Characters 1. The general inscription of the Epistle to all the twelve Tribes 2. The common and civil form of saluting 3. The manner of teaching which for the most part is fitted for the shaking off the stupidity of their consciences and stirring up their repentance if perchance any one that erred might bee recalled into the way by this Doctrine which thing is not obscurely signified to be intended by the Apostle in the last verse of the last Chapter CHAP. I. AFter the inscription of the Epistle vers 1. In this Chapter there are three common places or admonitions The first Admonition is touching the right â—earing afflictions or outward temptations to vers 13. The second touching the right judgement of inward temptations to vers 21. The third touching the solid exercise of Religion to the end Vers. 1. James a servant of God and of the Lord Iesus Christ to the twelve Tribes which are scattered abroad greeting The Writer is described in the inscription of the Epistle Iames a servant of God and of the Lord Iesus Christ viz. in the office of Apostleship whereby hee might with authority teach all the Tribes of Israel and admonish them concerning their duties hee calls himself the servant of God to shew that hee serves God the Father by serving his Son Jesus Christ and writes these things by the special authority of God and Christ. Those to whom the Epistle is written are Israelites especially beleevers cast out of the holy land and dispersed through the Regions But as to the hope of Heaven represented by the holy Land gathered to Jesus our Saviour Hee seriously commands and as it is allowed to Christians bids them to rejoyce or greets them with a borrowed form of salutation from the common use of the Heathens but turned into a Christian sense Vers. 2. My Brethren count it all joy when yee fall into divers temptations Admon 1. That they take not ill or impatiently outward afflictions and persecutions for the Gospel but correct this carnal judgement touching those external exercises whereby God tryed or proved their Faith and Sincerity For this end the Proposition is stated contrary to the judgement of the flesh viz. It is to bee accounted matter of all joy or the chiefest joy when yee fall by the providence of God into divers persecutions or afflictions whereby yee may be proved whether yee will even in adversity stick close to God Hee confirms this Thesis with
to another and be clothed with humility for God resisteth the proud and giveth grace to the humble The second Exhortation is to the flock or people who are intimated by the name of youngers because as ordinarily Elders for the most part were chosen out of those that were aged so the greatest part of the flock did consist of youngers Subject The branches of the Exhortation are three First To special subjection towards Elders that as God hath enjoyned the Elders and Episcopal jurisdiction so hee had injoyned the flock subjection whether youngers that they obey the Elders doing their duty and commanding right and just things in the name of God And all Branch 2. Is to mutual subjection that they submit to one another viz. to the performing mutually the most humble duties of charity For example to the mutual receiving private admonitions and mutually bearing with one anothers Infirmities Submitting Branch 3. That they indeavour after submission of mind or Christian humility without which they cannot duely submit to the Pastors or to one another The reasons of the Exhortation are seven Cloathed Reas. 1. Because humility or submission is a special ornament God Reas. 2. Because God resisteth the proud To the humble Reas. 3. Because God gives grace to the humble Vers. 6. Humble your selves therefore under the mighty hand of God that hee may exalt you in due time Reas. 4. Because that submission which is mutually requisite doth not respect men so much as God who commands it Mighty Reas. 5. Because the strength and power of God ought to move you to subjection That you Reas. 6. Because God in due time will exalt the lowly and humble to glory Vers. 7. Casting all your care upon him for hee careth for you Reas. 7. By preventing an Objection Because yee ought not to be moved by those inconveniences which might disswade you from this submission of mind but the care about the event of your obedience which yee ought to yeeld to this command and moreover all your solicitousness for the things of this life yee ought to cast upon God For The reason of this is given Because God takes special care for the concernments of his servants and those things which may befall your walking in obedience to him lest any damage acrew to you or any necessary good be wanting Vers. 8. Be sober be vigilant because your adversary the Devil as a roaring Lion walketh about seeking whom hee may devour The third general Exhortation or command to all is that they do not indulge the security of the flesh but that being composed to watchfulness in all sobriety they persevere against every temptation in the grace which they have received The Reasons of the Exhortation to this Christian warfare are nine Adversary Reas. 1. Because yee have to do with an adversary The Devil Reas. 2. Because yee have to do with the Devil the worst of enemies As a Lion Reas. 3. Because the Devil cruelly as a roaring Lion gapes after his prey Walketh about Reas. 4. Because as a Fox walking up and down hee looks about and takes all occasions to mischief you that hee may oppress and devour you unawares Vers. 9. Whom resist stedfast in the Faith knowing that the same afflictions are accomplished in you Brethren that are in the world Reas. 5. Because yee must not think of flying from your adversary but of resisting him onely and that by a stedfast Faith As those Reas. 7. Because yee alone do not strive in this conflict of afflictions against the Devil but yee have all the faithful Brethren your fellow-souldiers in the Church militant and suffering together with you whose condition yee ought not to disdain or to wish for the enjoyment of any better condition than theirs Vers. 10. But the God of all Grace who hath called us into his eternal glory by Christ Iesus after that yee have suffered a while make you perfect stablish strengthen settle you Reas. 8. Because yee shall have mee your Apostle together with your selves striving in prayers that yee may constantly go forwards in the way wherein yee are But hee praies for these four things in their behalf 1. That God would perfect that work of grace hee hath begun being not yet perfect 2. That hee would establish that which is right 3. That hee would strengthen that which is weak 4. That hee would settle or cause the building to cleave firmly unto Christ. The Arguments of his confidence are two Argum. 1. The alsufficiency of grace in God 2. The calling of the faithful to eternal glory through Christ. A while In the mean while hee limits his prayer that God would perform those things to them after they had been afflicted a while and so hee adds the ninth Reason the Exhortation to the Christian warfare Because the time of your conflict will not be long but short and afflictions will not be intollerable but light in comparison to glory Vers. 11. To him be glory and dominion for ever and ever Amen Hee concludes this and the rest of the Exhortations with a famous Doxology ascribing the glory of all grace and strength to God whereby hee perfects the work of grace Vers. 12. By Silvanus a faithful Brother 〈◊〉 you as I suppose I have written briefly exhorting and testifying that this is the true grace of God wherein yee stand The conclusion of the Epistle whereof are three Articles The first Article contains three things First the name and commendation of the messenger from his fidelity 2. The commendation of the Epistle from its brevity 3. The scope and summe of the whole Epistle viz. to confirm the Hebrews in the Doctrine of the Gospel or the Grace of Christ which they did profess and that they might be encouraged to a constant perseverance in Faith and Obedience Vers. 13. The Church that is at Babylon elected together with you saluteth you and so doth Marcus my Son Artic. 2. Contains the salutation sent from the Church at Babylon and Mark the Evangelist who by reason of the similitude of his Faith and conversation is called the Son of Peter as Timothy of Paul to the rest of the Hebrews partakers of the same grace and election in Christ. Here wee understand Babylon properly so called which was in Chaldaea where after the seventy years of captivity were past many Jews remained not returning home and wherein they had Synagogues as in other Cities for whose sake Peter upon his agreement with Paul as an Apostle of the Hebrews went into Babylon where the company of the Jews was greater from whence hee wrote this Epistle to those that are dispersed Vers. 14. Greet yee one another with a kiss of Charity peace be with you all that are in Christ Iesus Amen Artic. 3. Contains 1. The salutation given by the Apostle wherein hee commands the faithful to salute one another without dissimulation with a kiss of Charity 2. His Apostolical wish wherein under the name of Peace hee earnestly
often with a lively voice partly making it manifest in his whole doctrine that hee is the same which came out of his Fathers bosome and laid open his counsel touching mans salvation Hee that cometh from above hee that cometh from Heaven is above all Ioh. 4.31 3 The Holy Ghost bears record that Jesus Christ is the Son of God partly by his descending upon him in his Baptism partly by his descending upon his Apostles and Disciples in the day of Pentecost partly by inspiring the doctrine of Christ into the Pen-men of the Scripture and by commending it to the world that it might teach men and perswade and confirm them touching that truth as truly divine By which hee may gather a Church and lead it into all truth to eternal life These three are said to bear record in Heaven 1 Because they immediately bear witness from Heaven as from their Throne 2 Because the Majesty of these witnesses chiefly shines in Heaven 3 Because this testimony is not heard observed acknowledged unless by souls lifted up to Heaven Lastly Because this testimony for the most part is perfected in Heaven although it should never bee received on earth Therefore yee ought to beleeve in Christ for his testimonies sake Vers. 8. And there are three that bear witness in earth the Spirit and the Water and the Blood and these three agree in one Argum. 4. Because three witnesses in earth consent together to prove that Christ is the Son of God viz. the Spirit and the Water and the Blood which are called witnesses in earth 1 Because this testimony is mediate and is produced out of the works which are to bee seen in the earth 2 Because uttering of this testimony is written in men that are in the earth and is acknowledged by the Visible Church Lastly Because this testimony doth not onely sound in the Church but also utters its voice amongst the men of the world and is heard of them to their conviction For 1 The Spirit or manifestation of the Spirit partly in miraculous gifts which are shed abroad in the Church even to the amazement of the world for many years after Christs ascention Partly in ordinary gifts which as yet flourish in the Church and suffice both to testifie that Christ who is preached amongst us is God and to draw an acknowledgement from them who are without the Church that God is in us who beleeve in Christ 1 Cor. 14. Furthermore the operation of the Spirit in the hearts of the faithful doth so quicken the words of Christ and by them doth so instruct comfort and confirm the elect that it leaves no doubt as touching the Divinity of Christ. As for Water which is the virtue of Christ sanctifiing his it so expresly speaks of Christ that those also who are without the Church seeing the light of good works in Christians are forced to glorifie our Father and the Father of Christ who is in Heaven so that also being even perceived in women it brought their unbeleeving husbands to God who at the first did not acknowledge the Word of God 1 Pet. 3.1 Lastly As for Blood which is the price of redemption and the virtue of Christ expiating sins and reconciling men to God that blood speaks better things than the blood of Abel so that it makes the consciences of the faithful quiet and peaceable and opens a way to the Throne of God and so confirms their hearts against the world and all things which are evil in it that they may bee bold and able to resound even with their own blood this testimony to those enemies that hear them in the midst of torments with joy Rev. 12.11 Therefore wee ought to beleeve in Christ as the Son of God Vers. 9. If wee receive the witness of men the witness of God is greater For this is the witness of God which hee hath testified of his Son Argum. 5. For the sake of the testimonies of faithful and true men wee beleeve their assertions Therefore for the sake of the testimony of God which is greater testifying of his Son we ought to beleeve in Christ as the Son of God Vers. 10. Hee that beleeveth on the Son of God hath the witness in himself hee that beleeveth not God hath made him a lyer because hee beleeveth not the record that God gave of his Son Argum. 6 Hee that beleeves in Christ as the Son of God is so much rectified that hee rests in the witness of the Spirit inâ—ardly confirming this truth of the Divine Word Therefore c. Hee that beleeveth not Argum. 7. Hee that doth not beleeve in â—hrist as the Son of God doth really accuse God of a lye because hee rejects the testimony concerning his Son as if it were false Therefore wee must beleeve in Christ as the Son of God Vers. 11. And this is the record that God hath given to us eternal life and this life is in his Son Argum. 8. Those that beleeve in the Son have right to eternal life which is in the Son as in the Fountain Procurer Giver and Conserver given to them by grace and confirmed by the constancy of Gods testimony Therefore c. Vers. 12. Hee that hath the Son hath life and hee that hath not the Son hath not life Argum. 9. Hee that truly embraces the Son by Faith hath also eternal life not onely as to the right of it but also to 〈◊〉 inchoate possession and hee that hath not the Son by Faith or seeks life in another rather than in him is destitute and shut out from all spiritual life Therefore c. Vers. 13. These things have I written unto you that beleeve on the Name of the Son of God that yee may know that yee have eternal life and that yee may beleeve on the Name of the Son of God Argum. 10. For this end all these things are written to the faithful from the Holy Ghost by the Apostle the Pen-man that they might bee certain that they have eternal life already and might more and more beleeve in the name of the Son of God Therefore yee must beleeve in Christ. Vers. 14. And this is the confidence that wee have in him that if wee ask any thing according to his will hee heareth us Argum. 11. Hee that beleeveth in Christ hath confidence in his approaches to God in prayer and that hee shall have Gods favourable ear in every petition which is put up according to the will of God Therefore c. Vers. 15. And if wee know that hee heareth us whatsoever wee ask wee know that wee have the pâ—titions that wee desired of him Argum. 12. Explicating and unfolding the former Hee that beleeves in Christ by knowing that God will bee propitious to him in his lawful or well-ordered petitions hee may also bee certain that the petitions which hee hath offered according to the Promises of God are already granted by him before they bee finished and so hee may bee assured of the success
of his prayers Therefore for this cause yee ought to beleeve in Christ. Vers. 16. If any man see his Brother sin a sin which is not unto death hee shall ask and hee shall give him life for them that sin not unto death There is a siâ— unto death I do not say that hee shall pray for it Argum. 13. Hee that beleeves in Christ not onely praying for himself but also out of love for his sinning brethren shall bee heard to whom through the merit of sin declining to destruction and perdition God will if hee bee but asked by a faithful man restore him to life Therefore c. Not unto death Hee excepts in case of the sin of the Holy Ghost When a Professor of the Faith or a Brother as to the external communion of the Church falls into open Apostacy from the Faith of Christ and maintains cruel haâ—red against the Gospel and those that are faithful against the light of conscience illuminated once by the Holy Ghost hee commands not to pray for him that commits this sin when it may bee discerned It is called a sin unto death because eternal death follows that sin and hee that falls into it remains in it without repentance until hee is thrust down into Hell Vers. 17. All unrighteousness is sin and there is a sin not unto death Hee explains what hee had said that although all transgression of the Law is sin wherefore it deserves the wages of death yet death follows not all sin because all kind of sin is remitted except this sin which is called blasphemy against the Holy Ghost which was never remitted to any nor never shall Vers. 18. Wee know that whosoever is born of God sinneth not but hee that is begotten of God keepeth himself and that wicked one toucheth him not Argum. 14. Hee that is regenerate or truly beleeves in the Son of God is kept that hee sin not this sin yea nor doth hee lye alwaies intangled in any sin but by the grace of God and virtue of Gods seed remaining in him keepeth himself lest the Devil touch him to death with his sin Therefore yee must beleeve in Christ. Vers. 19. And wee know that wee are of God and the whole world lyeth in wickedness Hee applies this Argument by way of assumption from the proposition to their comfort and the comfort of the faithful to which hee writes and confirms it by five Reasons viz. that the faithful whereunto hee writes are kept together with himsâ—lf and shall be preserved in Faith and Obedience of the Gospel Wee know Reas. 1. Wee are certainly perswaded of our regeneration Therefore wee are perswaded that wee shall not sin that unpardonable sin neither shall bee in bondage to it but shall bee freed from the Devil fully through Christ. The World Reas. 2. Those that are of the world are onely in the power of that malicious Devil that hee may throw them headlong out of one wickedness into another Therefore wee who are translated out of the world into the Kingdome of God are not in the power of that malicious one but shall bee preserved as the free-men of God Vers. 20. And wee know that the Son of God is come and hath given us an understanding that wee may know him that is true and wee are in him that is true even in his Son Iesus Christ. This is the true God and eternal life Reas. 3. Wee are certain of the coming of Christ our Redeemer into the world who hath enlightened our minds with his grace and hath given us true Faith in God Therefore wee shall not sin unto death but shall bee preserved And wee Reas. 4. Wee have communion with God and Christ wherein wee are and dwell by Faith Therefore wee shall bee untouched by that sin This is Reas. 5. Christ is the very true God and Life eternal who in himself is Life and the fountain of life to be communicated to the faithful and also the Procurer Giver and Preserver of it Therefore wee are certainly perswaded of our perseverance and eternal salvation Vers. 21. Little children keep your selves from Idols Amen For the conclusion of the Epistle hee proposes a short admonition that they have a care and keep themselves from Idols in the plural number and that from all sorts of Idols which after any manner might thrust themselves into the place of truth or of the true God to draw them from beleeving of the true Doctrine or from the true worship or obedience of God under any pretence whatsoever and that so much the more because these Idols may bee obtruded upon the faithful by the Devil and his Ministers and by all possible cunning Therefore hee the more diligently commands them to watch and to keep themselves from them lest they should bee in any wise polluted by them but by name that they beware of Images wherein Antichrist will glory and by these deceive the world The second Epistle of IOHN Analytically expounded The Contents AS Luke writ the Book of the Gospel and the Acts of the Apostles to a certain noble Theophilus for the use of all the faithful So John wrote this familiar Epistle to one Noble and Holy Matrone and her children not onely that hee might appropriate the Doctrine which hee had commended in his former Epistle to the universal Church of the faithful to this private family but also that hee might teach the Pastors how they ought to teach publickly and from house to house from the Apostles example Act. 20 20. The parts of the Epistle are three the Preface containing the direction of the Epistle and Salutation to vers 4. An Exhortation to perseverance in the obedience of the Gospel or a constant exercise of Faith working by love to vers 12. The third is the conclusion Vers. 1. THe Elder unto the Elect Lady and her Children whom I love in the Truth and not I onely but also all they that have known the Truth The direction of the Epistle shews who to whom and with what minde hee wrote this Epistle The writer is Iohn the Apostle who makes no doubt of his authority in this family content with the title of the ordinary and common ministery hee calls himself an Elder by which name hee being now very antient hee also notes his age to the end that his admonition who could not live long by reason of his age might bee the more deeply fixed in them The person whereunto it is chiefly writ is the Elect Lady To signifie civil and due honour hee calls her Lady acknowledging her more happy spiritual condition in the Lord. Hee calls her Elect because in that this Matron had from the sincerity of her Faith declared her self to bee elect a farre more excellent commendation than that shee was accounted a Lady in a civil condition by men Her children are adjoyned because they were partakers with their Mother of the Grace of God in the knowledge of Christ. As for the mind of the
abide in the obedience of Christs Doctrine hath no communion with God but is without God in the world Hee that abideth Arg. 7. Hee that remains constantly in the Faith of and obedience to Christs Doctrine hath and will have communion with God and Christ and for his reward hee hath the Father and the Son by the Spirit dwelling in himself Vers. 10. If there come any unto you and bring not this Doctrine receive him not into your house neither bid him God speed Argum. 8. Propounded by way of Commandement Yee ought earnestly to endeavour after perseverance in the Faith that whosoever hath been discovered to bee a seducer of men from the Doctrine of Christ or teacheth another Doctrine than that Christ hath taught must not bee entertained yea not so much as courteously saluted so that any respect bee or seem to bee given to his errour or to him for his errours sake but rather by all means to be so handled that it may bee understood both by him a false Prophet and by All that the errour which hee teaches is detested Vers. 11. For hee that bideth him God speed is partaker of his evil deeds Hee gives the reason of this Argument or Commandement because hee that doth the least matter in favour of a seducer whereby it can be gathered that his errour is any way liked by him that salutes or entertains him hee is partaker of his evil deeds Vers. 12. Having many things to write unto you I would not write with Paper and Inke but I trust to come unto you and speak face to face that our joy may bee full The conclusion remains wherein are two Articles In the first hee excuses his brevity hoping to come to this family and being present to instruct and confirm it more fully in the doctrine of Faith that all the faithful in it might out of a larger and more fruitful instruction receive more fully of spiritual joy Vers. 13. The children of thy Elect Sister greet thee Amen In the second Article hee salutes this Matrone from the children of her Sister who was also faithful and shewed the signs of her Election Amen sealing up the Doctrine of the whole Epistle The third Epistle of IOHN Analytically expounded THE CONTENTS GAius to whom the Apostle writes was a Jew by Countrey a Christian by Religion a man rich and very liberal to the Saints in favour with the Church where hee lived and esteem with his Minister ambitious Diotrephes as is gathered out of this very Epistle From hence the Apostle exhorts him to entertain freely those Ministers of the Gospel who brought these as it were letters of commendation to him and when they departed to vouchsafe them all things belonging to their journey The parts of the Epistle are three In the first is the Preface to vers 3. In the second is the stirring up of Gaius to persevere in the exercise of his charity and liberality towards the Saints to vers 13. In the third is the conclusion Vers. 1. THe Elder unto the well beloved Gaius whom I love in the Truth 2. Beloved I wish above all things that thou mayest prosper and be in health even as thy soul prospereth In the direction of the Epistle from himself to Gaius hee declares his respects towards him in the repetition of a friendly compellation 2. In his special profession of sincere love towards him 3. In praying for him that God would continue a prosperous condition unto him chiefly that hee would preserve him in that prosperity of mind which hee had hitherto shewn in the exercise of Faith and Love Vers. 3. For I rejoyâ—ed greatly when the Brethren came and testified of the Truth that is in thee even as thou walkest in the Truth The second part of the Epistle follows wherein hee exhorts him to persevere in the demonstration of his love to the Saints and namely to some of the servants of God who brought this Epistle to him There are eleven Arguments to prove that Gaius ought to go forward in the duties of Charity Argum. 1. From the former demonstration of his sincere Faith working by love Thou hast obtained a very commendable testimony of thy sincerity from the Brethren which came from thee who have had experience of thy liberality and hath given mee cause both of rejoycing on thy behalf and giving thanks to God and thee also Therefore it is thy duty to proceed in the duties of Charity Vers. 4. I have no greater joy than to hear that my children walk in Truth Argum. 2. Confirming and explaining the former No greater joy can betide mee than that my Disciples which I have begotten to God through the Gospel do daily proceed in the exercises of Faith and Love Vers. 5. Beloved Thou dost faithfully whatsoever thou dost to the Brethren and to strangers Argum. 3. The works of Mercy and Charity which thou exercisest towards the holy servants of God and strangers demonstrate thee to bee truly Faithful Therefore proceed in them Vers. 6. Which have born witnesse of thy Charity before the Church whom if thou bring forward on their journey after a godly sort thou shalt do well Argum. 4. The Brethren which bring these letters to thee have born witness openly of thy Charity in the publick assembly of the Church Therefore go forward both to deserve well of them and others Thou shalt do well Argum. 5. If now thou shalt receive those that come unto thee as thou hast before and furnish them when they depart from thee both with all things necessary for their journey and accompany them somewhat in their way to another place as it becomes thee and is a thing befitting thee to accompany the Ministers of God thou shalt do an excellent office and work that becometh thy piety towards God Therefore see that thou do it Vers. 7. Because that for his names sake they went forth taking nothing of the Gentiles Argum 6. To preach the name of God or the Gospel of Christ who is God they went forth of their own accord taking nothing of the Gentiles nor of those that were converted nor of those that were not lest they should give occasion to any of saying that they preached the Gospel to the Gentiles for advantage Therefore deal thou more liberally with these Vers. 8. Wee therefore ought to receive such that wee might bee fellow-helpers to the Truth Argum. 7. All that favour the preaching of the Gospel are bound to promote the endeavours of men as far as they are able that they may share in the work of the Gospel by sustaining or some way assisting the preachers of it Therefore be thou not wanting herein Vers. 9. I wrote unto the Church but Diotrephes who loveth to have the preheminence among them receiveth us not For this end I have written to the Church wherein thou wast that by the publick charges they might have provision necessary for their journey but I am afraid of the success because that ambitious
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
denounced against them their hatred to their brethren is as great as that of Cain who slew his brother 6 The sixth vice is Covetousness like that of Balaam who as hee made sale of his tongue so they for filthy lucre adulterated and corrupted the Doctrine of Christ. 7 The seventh vice is Sedition like that of Core whereby they oppose themselves to the true Ministers of the Gospel and by their tumults disturb the peace of the Church who shall perish in their sedition as Core did Vers. 12. These are spots in your feasts of Charity when they feast with you feeding themselves without fear clouds they are without water carried about of winds trees whose fruit withereth without fruit twice dead plucked up by the roots 8 The eighth vice was Gluttâ—ny whereby they corrupted both themselves and others by their evil examples in their Christian feasts which were designed for the encrease of love amongst them but by such like Epicures were turned into feedings of Swine whilst they cast off the fear of God and attended to nothing but gluttony and intemperance feeding their own flesh but not the souls of their Auditors 9 The ninth vice or rather an heap of vices is shadowed under divers similitudes that they were most unfit for the work of the Ministery and indeed reprobate to every good work for as empty clouds carried about with every wind that saving doctrine which they seemed to promise yeelded no dew or showres any where but frustrated the earnest expectation of their hearers and although they bear the shew of good fruit and boast themselves to bee such yet they are but autumne and fruit-spoiling trees because if they promise any fruit yet they bring it to no ripeness or maturity Much rather may they bee called unfruitful in as much as they bring forth no wholesome fruit neither in themselves nor their followers And as trees cut down withered and rooted up they leave no hopes of bringing forth any fruit so they continue in their wickedness dead by nature and by their further wickedness contract judicial hardness of heart as if dead the second time and now given up to a reprobate sense all hope is gone of their repentance and amendment Vers. 13. Raging waves of the Sea foming out their own shame wandring Stars to whom is reserved the blackness of darkness for ever Lastly Such they are that cannot leave off to bee wicked but like waters of the boiling Sea alwaies they discover their filthiness nor are they more constant in their doctrine than wandring Stars in their motion Against whom hee denounces the most palpable and deep infernal darkness as the just meed of their wickedness Vers. 14. And Enoch also the seventh from Adam prophesied of these saying Behold the Lord cometh with ten thousand of his Saints 15. To execute judgement upon all and to convince all that are ungodly among them of all their ungodly deeds which they have ungodly committed and of all their hard speeches which ungodly sinners have spoken against him Arg. 6. Whereby hee proves that wee should beware of seducers c. Because Enoch the seventh inclusively from Adam by a spirit of prophecie foretold of the sins of these Impostors and their condemnation in the day of judgement when Christ shall bring along with him myriads of Saints and Angels to execute judgement upon all the ungodly and especially will punish those who have stubbornly used their tongues against God and his most holy Truth Concerning the prophecie of Enoch whether it was written before or no or how the Apostle came to know the Truth of it wee say the same as before that the Spirit of God which spake in Enoch dictated the same to the Apostle even that which by Enoch hee had foretold long before both what and how much hee should commit to writing the same was prescribed to the Apostle Vers. 16. These are murmurers complainers walking after their own lusts and their mouth speaketh great swelling words having mens persons in admiration because of advantage That a conclusion may bee drawn touching the destruction of these seducers according to the prophecie of Enoch and that by consequence they are to bee avoided by way of assumption hee shews these seducers to bee such as Enoch had described them to bee destroyed from four marks 1 The first mark They were murmurers and complainers never content with their condition no waies satisfied concerning the righteous ordinations of God in Church or Common-wealth impatient of any restraint they carp'd at every thing and discommended all things 2 They appointed to themselves a rule neither from divine Laws in divine or Ecclesiastical things nor from humane Laws in humane or civil Affairs but onely their own wills and pleasures 3 Though they were the vilest slaves to their own lusts yet that they might maintain some esteem where there was none to controul their insolency they spake high swelling words in a lofty stile ordered to create admiration with the people 4 On the other side if there were any that they feared or from whom they hoped for any gain those they unworthily flattered highly esteemed them admired them cryed them up they nothing regarding whether they were worthy or unworthy Vers. 17. But beloved remember yee the words which were spoken before of the Apostles of our Lord Iesus Christ 18. How that they told you there should bee mockers in the last time who should walk after their own ungodly lusts Arg. 7. Wee must beware of seducers because the rest of the Apostles foretold that such Sons of Belial should arise in the Church as Enoch had foretold Vers. 19. These bee they who separate themselves sensual having not the Spirit That a conclusion may bee drawn for the avoiding the forementioned seducers hee affirms that theâ— with whom they had to do were Impostors and that by two marks The first mark That they separated themselves from the true Church of Christ and from the sound doctrine of the Apostles not out of any necessity or from any divine warrant but onely upon their own pleasure that they might not abide under the Lords yoak or his discipline The second mark They were Natural having not the Spirit Because they being void of Regenerating Grace onely savoured and followed the things to which Nature leads or natural Reason not divinely illuminated therefore they were destitute of the Spirit or of the Grace of God sanctifying It remains that sense and the flesh should reign in full power and would force them to all pollutions both of body and soul. Vers. 20. But yee Beloved building up your selves on your most holy Faith praying in the Holy Ghost Arg. 8. Proving perseverance in the Faith propounded by way of precept against the contrivances of these seducers Because the Holy Ghost hath prescribed the means by which both they may persevere as also they that have fallen back may bee recovered And hee propounds a Reason whereby they may slight the devices of
you a fuller knowledge that yee may bee more stedfast in faith till at length in a perfect happiness with all other beleevers yee may by experience fully know and comprehend this love of God Therefore hold on and proceed daily in the obedience of faith Vers. 19. And to know the love of Christ which passeth knowledge that yee might bee filled with all the fulness of God Argum. 9. So great is Gods love towards you in Christ and so great is Christs love towards all his and towards you that it can never bee known enough for it surmounts the understanding of both men and Angels and of this I wish you a more full knowledge that yee may persevere stedfast in the Faith That yee might bee filled Argum. 10. All the fulness of God which sufficeth to fill you and fully to perfect salvation is opened and communicated to you in the Gospel that yee might bee more and more united to God in Christ by Faith might more and more partake of holiness or the divine Nature and might become more and more blessed by a more abundant in-dwelling of Christ till at length yee bee filled with it in the world to come in which God will bee all in all to your compleat holiness and happiness which I continually beg of God for Therefore c. Vers. 20. Now unto him that is able to do exceedingly above all that wee ask or think according to the power that worketh in us Hee concludes his prayer with a thanksgiving adding Argum. 11. God is both able to give more than wee ask yea and abundantly more than wee can ask or desire and also so good and free that hee wills what hee can do yea hee hath already exercised both his power and his good will in converting us and also in preserving us Therefore you should bee encouraged to a stedfast continuance in Faith Vers. 21. Unto him bee glory in the Church by Christ Iesus throughout all ages world without end Amen Argum. 12. The everlasting praise of the effectual good will and power of God to the perfecting of Beleevers salvation by Christ shall bee for ever celebrated in the Church And you are bound to subscribe and say AMEN with mee unto this Truth Therefore you should continue and make progress in Faith glorifying God unto the end Some of these Arguments prove that the Saints perseverance is sure and certainly established CHAP. IV. NOw follows the second part of this Epistle wherein hee gives several Precepts touching holiness of life and manners There are two parts of this Chapter in the first hee joyntly exhorts all to the study of Christian Peace and unity in the Church to vers 17. In the other hee gives Precepts to every one severally touching the ordering and leading of their lives holily to the end Vers. 1. I therefore the prisoner of the Lord beseech you that yee walk worthy of the vocation wherewith yee are called 2. With all lowliness and meekness with long-suffering forbearing one another in love 3. Endeavouring to keep the union of the Spirit in the bond of Peace As for the first having begun with a grave entreaty and a general exhortation to a holy conversation which indifferently concerns all things that follow viz. that they should bee holy as God who called them was holy vers 1. Hee descends to a particular exhortation unto the study of peace and unity laying down seven special virtues which are necessarily required to preserve the unity of the Church that so concord might abound in all its members The 1 is Humility to which pride is opposite 2 Gentleness to which cruelty is oppâ—site 3 Quietness of mind or easiness to bee pleased to which is opposed rashness or a readiness to bee angry 4 Forbearance to which revenge is opposed 5 Charity whence hee would have the rise of all other virtues especially forbearance to which is opposed hatred of ones neighbour and self-love and without these virtues it is not possible to maintain the unity of the Church vers 2. The 6 Virtue is the unity of the Spirit in the Faith and in its opinions touching things belonging to Religion 7 Peace or external concord and if these precede both the spiritual and external unity of the Church will bee easily preserved it being one and the same labour to keep it and these virtues Vers. 4. There is one body and one Spirit even as yee are called in one hope of your calling The Arguments for this exhortation are fifteen Argum. 1. The Church is one body made up of divers members Therefore you should study the Churches unity and concord One Spirit Argum. 2. The Holy Spirit is one by whom the whole body is quickened and governed Therefore c. One Hope Argum. 3. All are called to one hope of their calling that is to the same eternal happiness Therefore c. Vers. 5. One Lord one Faith one Baptisme Argum. 4. There is one Lord of us all even Christ whom wee are all bound to obey and who should not bee divided in his members Therefore c. One Faith Argum. 5. There is one Faith or one Doctrine which is to bee beleeved and such also is that saving gift of Grace viz. justifying Faith by which wee beleeve Therefore the unity of Beleevers should bee preserved Baptisme Argum. 6. There is one Baptisme both in respect of the sign and the thing signified confirming us all in the fellowship of one mystical body Vers. 6 One God and Father of all who is above all and through all and in you all Argum. 7. Wee have all one God who requires that those that worship him should bee unanimous and wee have all one Father whose will is that his Sons should bee linked together in a brotherly love who in excellency infinitely surmounts all who in his providence sustains and governs all and who in a special manner by Grace dwells in all the Elect Therefore you ought diligently to practize concord among your selves Vers. 7. But unto every one of us is given Grace according to the measure of the gift of Christ. Argum. 8. How different soever our gifts are yet the unity of the Church should not therefore be â— broken but rather maintained because Grace is given to every one according to the measure of the gift which Christ thought fit to bee given Therefore c. Vers. 8. Wherefore hee said when hee ascended up on high hee led captivity captive giving gifts unto men Hee confirms this Argument touching gifts and the different measure of them from the testimony of Psal. 68. where there is a Prophecy first of Christs Ascension then of his Triumphing over his enemies the Devil Death and Sin and lastly of his bestowing gifts for the use of the Church Vers. 9. Now that hee ascended what is it but that hee also descended first into the lower parts of the earth From this Prophecie of Christs Ascension the Apostle proves that wee must first necessarily presuppose