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
one man sin entred into the world and death by sin and so death passed upon all men for that all have sinned Another comparison is of Christ and Adam tending to shew that the righteousness of Christ is no less effectual to save those that are justified by Faith than the sin of Adam was of force to destroy those that are not justified There are six parts of the Comparison The first As by one man viz. Adam sin entred into the world and death by sin and so death passed upon all men that are the sons of Adam by nature in as much as in him as in a common parent all have sinned so by one man Christ Jesus the second Adam Righteousness entred into the world and Life by Righteousness and so life was communicated to all men which are the sons of Christ by grace such as all are which are justified by Faith in as much as in him as in a common parent surety and advocate all are justified This Antithesis remains to bee collected from what follows and especially from the end of ver 14. where Christ is made the Anti-type of Adam because hee is the Gate and Fountain of Righteousness and Life as Adam was the Gate and Fountain of sin and death Vers. 13. For until the Law sin was in the world but sin is not imputed when there is no Law 14. Nevertheless death reigned from Adam to Moses even over them that had not sinned after the similitude of Adams transgression who is the figure of him that was to come Hee proves that sin entred into the world by one man Adam and was propagated to his posterity For from Adam to the Law written by Moses sin was in the world and imputed and that could not bee unless there had been some Law at least unwritten and innate for had there been no Law neither written nor innate sin could not bee imputed ver 13. but it was imputed because the punishment was inflicted If so bee the wages of sin is death it reigned from Adam to Moses not only over those that were of riper years but also over infants which sinned originally in him seeing all men were in Adam one man though not actually or after the similitude of Adams actual transgression ver 14. The sum of all is there was death the wages of sin therefore there was sin therefore a Law and sin from one passed unto all Hee calls Adam a type of him that was to come viz. of the second Adam Christ that wee might understand how Christ ought to answer in his saving effects to those destructive effects of Adam and that by the purpose of God who would represent Christ the Saviour of men in the lost original of mankind that Christ might bee no less acknowledged the Fountain Head and Root of Righteousness and Life to bee derived to those that are his as Adam was the Fountain Head and Root of propagating sin and death to his Vers. 15. But not as the offence so also is the free gift for if through the offence â—f one many be dead much more the grace of God and â—he gift by grace which is by one man Iesus Christ hath abounded unto many The second member of the Comparison wherein they disagree which is first briefly propounded afterward more largely explained The offence is not like the gift of God for that good which proceeds from God is of Divine efficacy and virtue therefore infinitely surpasses the evil which is from man Wherefore if the offence of one man i. e. Adam could bring forth death to many that were naturally propagated from him much more the infinite grace of God and the free gift of one mâ—n Jesus Christ who also is God shall abundantly convey life to them which are spiritually born of Christ. The sum of all is Hee would have us know that the grace of Christ is more potent to save than the sin of Adam to destroy and the gifts which are bestowed through the grace of God are more excellent than those which Adam lost Vers. 16. And not as it was by one that sinned so was the gift for the judgement was by one to condemnation but the free gift is of many offences unto Iustification The third branch of the Comparison shewing the dissimilitude between the evil that entred only by Adam sinning and the gift which is by Jesus Christ because the just judgement of God from one sin of Adam proceeded to the just condemnation of himself and of all that by the Law of Nature were comprehended in his loyns But grace or the free gift of God not only frees us from that one Original sin but from a multitude of actual sins committed by every one to a full justification from all sin The sum of all is condemnation is from one offence but the gift of grace is an acquittal from all offences Vers. 17. For if by one mans offence death reigned by one much more they which receive abundance of grace and the gift of righteousness shall reign in life by one Iesus Christ. The fourth branch of the Comparison with a confirmation of the former after this manner If by one only sin of Adam death entring as a King subdued mankind to it much more being justified by Faith receiving that abundant grace of God and the gift of Righteousness shall reign in life by one Jesus Christ By how much the more excellent therefore the Kingdome of Life is which makes its Subjects Kings and companions with Christ in Life Eternal than the Kingdome of death which destroyes all its subjects by so much the gift of Christ in respect to its efficacy excells the offence of Adam Vers. 18. Therefore as by the offence of one judgement came upon all men to condemnation even so ly the righteousnâ—ss of one the free gift came upon all men unto â—ustification of Life The fifth branch of the Comparison As by the fall of Adam only the guilt came upon all that sprang of Adam by a natural propagation to their condemnation so by the obedience of Christ only wherein hee was obedient to his Father unto the death the satisfaction came to justification of all men which spring of Christ by a spiritual regeneration Vers. 19. For as by one mans disobedience many were made sinners so by the obedience of one shall many bee made righteous The sixth branch of the Comparison illustrating and â—onfirming the former after this manner As by the disobedience of Adam only it comes to pass that many are accounted and dealt with in the judgement of God as sinners because they are derived from him according to the flesh so by the obedience of Christ only many shall bee made righteous that is shall bee accounted as righteous to wit all they that are in Christ by Faith born of him after the Spirit For equal it is that the poyson of sin should not pierce deeper or the sin of Adam spread further upon his Off-spring than the virtue
of Christs obedience upon his And it is meer that as one sin of Adam was imputed to his children to condemnation and death so the intire obedience of Christ only should bee imputed to his sons to Justification and the obtaining of Eternal Life Vers. 20. Moreover the Law entred that the offence might abound but where sin abounded grace did much more abound 21. That as sin hath reigned unto death even so might grace reign through righteousness unto eternal life by Iesus Christ our Lord. Hee illustrates and concludes this whole comparison by shewing the abundance of sin in those that are justified renders the grace of Christ more illustrious and this hee does by answering an objection concerning the end and use of the published Law It may bee questioned if death reigned by the Law of Nature not written before Moses what need was there of any written Law and seeing righteousness comes not by the Law as is said before to what end was the Law Hee answers by shewing a three-fold end of giving the Law First The Law entred that the offence might abound i. e. The Law forbidding sin and enjoyning righteousness in that space of time betwixt Adam and Christ came in that sin which was daily committed and yet because of ignorance not acknowledged might bee known to bee sin and that the natural wickedness of men might appear which occasions that by how much the more the Law requires righteousness by so much the more concupiscence is stirred up agaâ—nst the Law and that by this the sin which lyes hid in men might bee manifested and known to abound But where The second end that from the abundance of sin in those that were to bee justified the exceeding abundant grace of Christ towards those that are justified might appear seeing that where sin abounds in the conviction of men that are to bee justified there the grace of Christ justifying is found to super-abound Even as The third end that the power of sin as a King by the Law might more clearly appear shewing forth its condemning power the power of the righteousness of Christ as a Superiour King held forth in the Gospel might bee more â—minent prevailing not only to the abolishing of the Kingdome of sin but also to the conferring of Eternal Life upon those that are justified Therefore by how much the more the force of sin reigning over men not justified crowding them to the prison of Eternal death might more clearly appear by so much the more the virtue power and excellency of the grace of Christ overcoming and subduing sin leading men powerfully unto Eternal Life might more manifestly bee declared CHAP. VI. THe third proof of the Doctrine of Iustification freely by Faith in Christ in that it conduceth very much to the promoting of Sanctity and Holiness There are two PARTS of the Chapter In the first hee shews that by Faith in Christ or the Doctrine concerning the free ground of Iustification several wayes promotes endeavours after Sanctification to verse 12. In the other part hee exhorts those that are justified to follow after holiness to the end Vers. 1. What shall wee say then Shall wee continue in sin that grace may abound 2. God forbid how shall wee that are dead to sin live any longer therein By answering an objection which seems to arise from this Doctrine hee sets down a confirmation of the Proposition That this Doctrine of Grace or of Free Justification makes for the promoting of holiness Some may say Shall wee persevere in our sins wee that are justified by Faith that the grace of God may appear more abundant as this Doctrine of Free Justification by the imputation of the Righteousness of Christ seems to intimate Hee answers by denying and rejecting Far from us bee such a thought As if hee had said They that are justified by Faith ought not to indulge themselves in any sin but to endeavour after holiness And this Proposition hee confirms by ten Arguments Argum. 1. Wee are dead unto sin in as much as when wee gave up our names unto Christ that wee might bee justified and sanctified by him wee renounced sin that wee might not have any more to do with it than the dead have with the living Therefore wee that are justified ought not any longer to live in sin Vers. 3. Know you not that so many of us as were baptized into Iesus Christ were baptized into his death Argum. 2. Wee as you know which are freely justified by Faith in Christ are also taken into the fellowship of his Death by Baptism by which Sacrament wee have bound our selves to die unto sin and Christ hath bound himself unto us to communicate the power of his Death that wee might die unto sin Therefore wee ought not to undulge our selves in our sins but endeavour after holiness Vers. 4. Therefore wee are buried with him by Baptism into death that like as Christ was raised up from the dead by the glory of the Father even so wee also should walk in newness of life Argum. 3. Our communion with Christ in his Death is sealed to us in our Baptism for the abolishing of the old Man of Sin i. e. Not only that wee might bee bound to mortifie the old man but also that wee might bee made certain concerning the mortifying and subduing of sin by virtue of Christs Death Therefore wee ought not to indulge our selves in sin but endeavour the mortifying of it Argum. 4. As our communion with Christ in his Death is sealed to us in our Baptism so also in his Resurrection that as Christ was raised from the dead to a blessed and immortal life by the glory of the Father who powerfully raised him so should wee endeavour by Faith applying the virtue of Christ to arise from sin and to walk in newness of life to the glory of the Father powerfully renewing us Therefore ought wee not to continue in sin but follow after holiness Vers. 5. For if wee have been planted together in the likeness of his death wee shall bee also in the likeness of his resurrection Argum. 5. Drawn from our spiritual and neerest union with Christ by Faith which union is the ground of the communication of that virtue which flows from the Death and Resurrection of Christ for by Faith wee are planted into Christ as the Branch into the Vine and this ingrafting brings us into that conformity with the Death and Resurrection of Christ that wee dying unto sin Christ dying and following after newness of life Christ rising again may bee clearly seen in a certain likeness to himself Hence hee confirms his former Argument when wee are planted together with Christ by Faith wee are so neerly united to him that there follows of necessity a conformity with him in his death to the mortification of sin and in his resurrection to newness of life Therefore unless wee will acknowledge no union with him and implanting into him wee must renounce all sin and
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
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
manner The first comparison is in the opposite state of a natural and a spiritual body The first Adam was made a living soul not giving life which had a life indeed but supported as other creatures are with meat and drink c. And not such as could continue life to the body without nourishment But Christ the last Adam is made a quickning Spirit who could communicate virtue to those that were his by his Spirit that without nourishments of the body the most blessed union of body and soul may bee preserved Vers. 46. Howbeit that was not first which is spiritual but that which is natural and afterward that which is spiritual The second comparison in respect to Order The first Adam had the precedency in the natural state of the body The second Adam was latter in the spiritual state of the body for the imperfect state ought to precede so God is wont to proceed to the highest perfection Hee saith not simply that Adam was before Christ but that the Natural state of the first Adam is first in time in Adam in Christ and in us And our Spiritual state which is from Christ is latter Vers. 47. The first man is of the earth earthy the second man is the Lord from Heaven The third comparison in the order and dignity of the person The first-Man meer man is of the earth earthy whose body rose out of the earth and is resolved again into earth upon the substraction of food whereupon hee could communicate unto us nothing but a terrene life But the second Adam is both man and God from Heaven who although hee hath a body from the earth yet because hee is God from Heaven and therefore is called heavenly as hee could support his body that it should not see corruption though in its own nature terrene and resoluble into dust and as it being raised out of the grave hee could make it every way glorious immortal and heavenly not needing earthly supports So in like manner can hee make our bodies such Vers. 48. As is the earthy such are they that are earthy and as is the heavenly such are they also that are heavenly From these hee proves the future mutation of the qualities of the body from earthly to heavenly from natural to spiritual by four Arguments Argum. 1. Such as was the earthly Adam the head of our stock after the fleshly propagation such it became us to bee born viz. mortal Therefore as the heavenly Adam our head in respect to regeneration and glorification is after his resurrection viz. Spiritual glorious incorruptible immortal such shall wee bee that are born again of him after our resurrection Vers. 49. And as wee have born the image of the earthy wee shall also bear the image of the heavenly Argum. 2. From its future certainty As sure as wee bear the image of the first Adam in the qualities of our substance being made conform to him in soul and body so sure shall wee bear the image of the second Adam in the glorious qualities of our substance Vers. 50. Now this I say Brethren that flesh and blood cannot inherit the Kingdome of God Neither doth corruption inherit incorruption Argum. 3. The promises of glorifying our bodies or of bringing us into the glorious Kingdome of God ought to bee fulfilled But flesh and blood i. e. our bodies as now they are corruptible cannot enter into the Kingdome of God unless they bee fitted for that glorious state Therefore our bodies shall bee made meet by the mutation of their qualities to enter into the Kingdome of Glory Corruption By way of confirmation to this reason hee adds Argum. 4. Corruption cannot inherit incorruption Therefore necessary it is that our bodies bee changed in their qualities from corruptibility to incorruptibility Vers. 51. Behold I shew you a mystery wee shall not all sleep but wee shall all bee changed Objection 3. What shall become of those that are alive at the comming of our Lord How shall they arise which shall not dye but bee found alive by the Judge at his comming Hee answers by opening the mystery viz. that all shall not die nor rise again but they shall bee taken that remain alive at the comming of our Lord and changed into an eternal state of immortality either in glory or torments which change shall bee in stead of death and a resurrection Vers. 52. In a moment in the twinckling of an eye at the last Trumpet for the Trumpet shall sound and the dead shall bee raised incorruptible and wee shall be changed Hee shews the manner of this change that it shall bee in the twinckling of an eye i. e. in a moment all that are alive and dead shall be summoned by a fearful alarum to the judgement of God Vers. 53. For this corruptible must put on incorruption and this mortal must put on immortality Hee gives two Reasons of this change First Mortality must bee swallowed up of immortality and this mortal body must put on immortality Therefore they shall bee changed that are found alive at the comming of our Lord. Vers. 54. So when this corruptible shall have put on incorruption and this mortal shall have put on immortality then shall bee brought to pass the saying that is written Death is swallowed up of victory 55. O death where is thy sting O grave where is thy victory Reason 2. The Prophecie of Hosea ought to bee fulfilled chap. 13. v. 14. who fore-told our full victory over death and the grave Therefore they that are alive shall bee changed at the comming of the Lord which shall bee in stead of death Vers. 56. The sting of death is sin and the strength of sin is the Law That this victory may appear the greater hee intimates the victory wee shall have over sin and the Law without which the grave cannot prevail any thing over us for unless satisfaction bee given to the Law sin wrath and death remain in full power But after satisfaction is made to the Law for us sin and wrath are taken away wherewith death is armed as with a sting which being disarmed is abolished and triumphed over Vers. 57. But thanks bee to God who giveth us the victory through our Lord Iesus Christ. Hee shews a twofold use of this victory The first is that thanks may bee given to God who hath given us through Christ victory over death sin and the Law yea verily hee hath imputed the victory of Christ to us and hath made it ours for hee hath died for us and by his resurrection hath obtained for us victory over death that hee might make us conquerours Vers. 58. Therefore my beloved Brethren bee yee stedfast unmoveable alwaies abounding in the work of the Lord forasmuch as you know that your labour is not in vain in the Lord. Another use of this doctrine is this That under hope of the free gift at the day of resurrection wee would persevere constantly in the Faith of the Gospel
the Gospel or the Covenant of Grace through Christ is the Ministring of the Spirit because according to and by that the Holy Ghost is administred whereby the hearer is quickened and strengthened to embrace that which is propounded Killeth Compar 2. Confirming the former The Ministery of the Law of Works or the written Letter onely convinceth of sin and killeth the sinner by pronouncing to him the sentence of death But the Ministery of the Gospel or grace in the New Covenant sheweth liberty from sin absolves the sinner and so brings him life Vers. 7. But if the ministration of death written and engraven on stones was glorious so that the children of Israel could not stedfastly behold the face of Moses for the glory of his countenance which glory was to bee done away 8. How shall not the ministration of the Spirit rather bee glorious In Stones Compar 3. The Law of Works which onely administers death for according to this Covenant no man doth obtain righteousness or life was engraven in stones to signifie that the heart by it cannot bee mollified nor renewed but remaineth dead But the Gospel of Grace is writ in the fleshy Tables of the heart i. e. in hearts by the power of the holy Ghost quickened and mollified it is so imprinted that the virtue of divine Grace may bee discerned in all the expressions of the heart Glorious Compar 4. The Ministery of the Covenant of Works which is the Ministery of death to all that have sinned was truly glorious as it appeared in Moses for justice is glorious in punishing of sin But the Ministery of the New Covenant which is the Ministery of the Spirit quickening is more glorious for as in Moses pronouncing the curse of the Law against sinners his bodily glory did shine but O how much spiritual glory doth shine in the face of Christ setting sinners at liberty by his Grace Vers. 9. For if the ministration of condemnation bee glory much more doth the ministration of righteousness exceed in glory Compar 4. The Ministery of the Law or the Old Covenant of Works is a Ministery of condemnation for sin therefore indeed glorious But the Ministry of the Gospel or the New Covenant is the Ministery of the Righteousness of Christ and absolution from sin and therefore so much the more glorious by how much absolution and justification do excel condemnation and sin Because by the Covenant of Works wee are all accused of sin wee are all condemned and made obnoxious to death Therefore its Ministery is called the Ministery of sin condemnation and death Vers. 10. For even that which was made glorious had no glory in this respect by reason of the glery that excelleth Compar 5. The Ministery of the Law although it was glorious was exceedingly excelled by the glory of the Ministery of the Gospel or of Grace that it not deserves to bee called glorious but let it vanish rather in comparison as the glory of the Stars when the Sun appears is obscured But the Ministery of the Gospel is simply and by way of excellency glorious Vers. 11. For if that which was done away was glorious much more that which remaineth is glorious Compar 6. The Ministery of the Covenant of Works in respect to the annexed ceremonies hath onely the glory of temporal dispensation because so long it was to endure whilst men in the infancy of the Church convicted of sins and of their own impotency to deliver themselves were taught to fly unto Christ and as it were by the hand of a School-master might bee led to him which manner of instructing the Church being now at its full growth and continuing under the brightneâ—s of the revealed Gospel is abolished as unprofitable But the Ministery of the New Covenant hath permanent glory until the glorious coming of Christ. Vers. 12. Seeing then that wee have such hope wee use great plainness of speech 13. And not as Moses which put a veil over his face that thâ— children of Israel could not stedfastly look to the end of that which is abolished Compar 7. The Ministery of the New Covenant is plain and perspicuous so that the Ministers thereof can plainly and confidently preach the way of Salvation having Christ now revealed who in times past being to come was hoped for But the Ministery of the Law as it did appear in the type of the Mosaical ministration was obscure and wrapped up in types Put Hee follows this comparison to the end of the Chapter illustrating the latter part thereof to the last verse in this sense Moses the Minister of the Law turned from the Tabernacle from the Altar from the Ark and the Propitiatory speaking with his face veiled signified to the people and typically related the nature of the legal Covenant of Works and of its Ministery divided from Christ and did also figure out the blindness of the people under the legal Covenant because they did not perceive Christ to bee the end of the Law and temporal ceremonies now abolished Vers. 14. But their minds were blinded for until this day remaineth the same veil untaken away in the reading of the Old Testament which veil is done away in Christ. 15. But even unto this day when Moses is read the veil is upon their heart The Apostle observes that now blindness also may bee perceived in the Iews who while they read the Old Testament they see nothing besides the veil of ceremonies because the veil of ignorance and infidelity remaineth upon their minds which veil represented by the type of the external veil covering Moses his face by Christ is taken away from all the Faithful for righteousness life virtue and lastly all grace and glory is published and communicated to the Faithful in Christ But hitherto this veil doth remain upon the hearts of the unbelieving Iews Vers. 16. Nevertheless when it shall turn to the Lord the veil shall bee taken away Hee hath hope of the Iews Conversion when by the Grace of God the heart of the Israelites or the Doctrine of Moses now veiled should bee turned by them to God i. e. should bee brought according to this typical signification to Christ who is the end of the Law Then the veil of ignorance and of the darkness of ceremonies should bee taken from them as the veil was taken from the face of Moses when hee entred in unto God sitting betwixt the Cherubins chiefly that they might see God their Lord and their Saviour Christ and might acknowledge him to bee the true end of the whole Law Vers. 17. Now the Lord is that Spirit and where the Spirit of the Lord is there is liberty The reason of this is given Because 1. Christ is the Spirit or the Soul of all ceremonies that a spiritual thing is signified by them 2. Christ is also the Spirit or the Soul of the Moral Law because hee fulfilled the Law in whom alone the perfect righteousness of the Law is to bee found 3. Christ
back of Epaphroditus the Philippians Pastor who had brought mony for Pauls use and for a time had ministred to him in prison Hee commends him in five honourable Epithites or Titles 1 His Brother 2 His companion in labour 3 Fellow-souldier 4 The faithful messenger of the Philippians And 5 The publick Minister to the Apostles necessity in prison Vers. 26. For hee longed after you all and was full of heaviness because that yee had heard that hee had been sick Hee adds four causes of sending him back which would serve also for his commendation 1 The Pastoral love of Epaphroditus towards the Philippians 2 His trouble for the Philippians grief because hee knew they would hear certainly of his sickness but nothing of his recovery Vers. 27. For indeed hee was sick nigh unto death but God had mercy on him and not on him onely but on mee also lest I should have sorrow upon sorrow Hee confirms the tydings of Epaphroditus his sickness and commends the special grace of God shewn to Epaphroditus and himself whereby God was careful to restore Epaphroditus to health lest the Apostle should bee too much afflicted Vers. 28. I sent him therefore the more carefully that when yee see him again yee may rejoyce and that I may bee the less sorrowful 3 The joy of the Philippians was another cause 4 The ease of the Apostles sickness who for the Philippians sake would deprive himself of Epaphroditus his service otherwise very necessary to him rather than hee would suffer them any longer to want their Minister Vers. 29. Receive him therefore in the Lord with all gladness and hold such in reputation Hence hee wisheth them to receive him according to his worth and to esteem of him and such Ministers as Jewels and treasures Vers. 30. Because for the work of Christ hee was nigh unto death not regarding his life to supply your lack of service towards mee Hee adds four Reasons of his desire 1. Because hee had carried on the work of Christ in comforting the Apostle 2. Because hee had ministred to the Apostle with danger of his life 3. Because hee preferred the service hee undertook before his own life being more heedless of his own health than of taking care of the Apostles business 4. Because hee had supplied the Philippians absence who as they ought did earnestly desire to serve the Apostles necessities CHAP. III. IN this Chapter the Apostle exhorts them joyfully to relye upon Christ alone or onely upon his Righteousness Grace and Vertue as abundantly sufficient for holiness and happiness that they would beware of false Apostles and follow the examples of the Apostles and faithful Ministers of Christ. There are three members of the first Exhortation contained in the three first verses 1. That they would rejoyce in Christ alone 2. That they would take heed to themselves of false Iewish teachers 3. That they would imitate the example of the Apostles and faithful who do wholly adhere unto Christ. The Arguments of this Exhortation are nine all which do urge that cleaving unto Christ they should follow the example of the Apostles Vers. 1. Finally my brethren rejoyce in the Lord to write the same things to you to mee indeed is not grievous â—ut for you it is safe The first member of the Exhortation That they would rejoyce in Christ that is that with joy they would rest upon his Righteousness and Vertue nor seek for any other helps to their salvation besides him This is propounded as the end of the whole former Doctrine and as a brief of all Christian duties The same things Argum. 1. By prevention of an Objection This Exhortation is so profitable for you that it is not at all troublesome to me to inculcate repeat it often to you nor should it bee tedious to you to hear the same often Therefore cleave unto Christ earnestly imbracing this Doctrine of his sufficiency Vers. 2. Beware of Dogs beware of evil workers beware of the concision The second member of the Exhortation is That they would beware of false Apostles who endeavouring after an impossibility would joyn righteousness by the works and ceremonies of the Law with free justification by faith Dogs Argum. 2. These false Apostles that act the part of Jews confounding the righteousness of the Law with the righteousness of faith and so teaching that wee must not rest only on Christs righteousness are not holy worshippers of God as they pretend but unclean Dogs barking at the pure Doctrine of the Gospel and defaming the sincere servants of Christ with their revilings They are not upholders of good works but evill workers they are not worthy to have the honour of Circumcision but they shall bee called authors of Concision and perdition because that by their false doctrine they do ruine and separate both themselves and others from Christ and of these you must take heed by reason of the imminent danger Therefore you must relye only upon Christs Grace and Vertue Vers. 3. For wee are the Circumcision which worship God in the Spirit and rejoyce in Christ Iesus and have no confidence in the flesh The third member of the Exhortation is wherein hee proposeth the example of the Apostles and faithful who do wholly cleave unto Christ first in general then more particularly further repeating the Exhortation unto vers 18. Wee are Argum. 3. Onely wee Apostles and other beleevers who rest upon Christs righteousness are to bee honoured with the title of truly Circumcised viz. Those 1. who worship God with an internal and spiritual affection of the heart And 2. who glory in Jesus Christ as the only and sufficient Saviour 3. Who do not place our confidence in Ceremonies in carnal Circumcision in any external priviledges or any other such Helps Therefore you should as wee do onely rest upon the Grace and Vertue of Christ if yee will bee accounted truly Circumcised Vers. 4. Though I might also have confidence in the flesh if any other man thinketh that hee hath whereof hee may trust in the flesh I more Argum. 4. From the particular example of the Apostle preventing an Objection I Paul who have more cause to glory in fleshly or external priviledges than any false Apostles can have do nevertheless renouncing all confidence in priviledges or my works only relye on Christ and endeavour through Christ alone to make progress in holiness unto salvation Therefore you ought to acquiesce with mee in the Grace and Vertue of Christ alone Vers. 5. Circumcised the eighth day of the flock of Israel of the Tribe of Benjamin an Hebrew of the Hebrews as touching the Law a Pharisee 6. Concerning zeal persecuting the Church touching the righteousness which is in the Law blameless Hee clearly explaines this example by reckoning up eight causes of carnal boasting vers 5. 6. 1. I am circumcised and so brought into the number of Gods people 2. I was circumcised the eighth day exactly according to the Law not as a
lot it is not obtained by any humane merit but by free election and once given it is not taken away 5 It is called the Inheritance of Saints because by that wee shall have society with the Saints alone whose communion makes the Inheritance more delightful to us 6 This Inheritance consisteth in the most perfect light viz. of Knowledge Holiness Joy Glory immortal and eternal life Vers. 13. Who hath delivered us from the power of darkness and hath translated us into the Kingdome of his dear Son The 2. Reas. Of his thanksgiving explaineth the former because the Father hath delivered us from the power of darkness and hath translated us into the Kingdome of the Son of his love This benefit is commended to us by these four things 1 Because power is used to our perverse nature and the power of Satan by whom wee are kept bound from whence God by force hath delivered us 2 Because hee hath delivered us from the darkness of ignorance sin and misery 3 because hee hath not suffered us being delivered to wander and erre without a King and defender without governance and society but hath translated us into a better Kingdome i. e. the Kingdome of Light Knowledge Sanctity and spiritual life where wee may safely and securely inhabit that wee fall not back or bee brought again into darkness 4 Because the Kingdome into which wee are translated is the Kingdome of his Son a Kingdome most pleasant to God wherein the Son of God the Son of his love ruleth and reigneth whom the Father intimately loves and doth represent himself a Father in his love towards us whose Kingdome and all things are most beloved by God yea in whose Kingdome all subjects are beloved Sons Vers. 14. In whom wee have redemption through his blood even the forgiveness of sins The 3. Reason of his thanksgiving is the benefit of his liberty from the revenging Justice of God this benefit more especially appears in these five things 1 Wee are not onely kept by force in the power of darkness that wee might bee delivered from thence a greater strength was required but also wee were captives to the Law and Righteousness from whence without a price paid wee cannot bee freed and where that price is already paid there is made already a lawful redemption 2 Wee have this our redemption made by the consent of parties upon the best right 3 Wee have the same redemption in the person of the Son who is our Advocate and hee who keepeth us and all ours 4 Wee have that by the blood of the Son who existing in the image of God i. e. true God hath taken upon him our nature and in that made obedient unto the death of the Cross hath paid the price of Redemption for us 5 This Redemption is free in respect of us who have paid nothing and yet obtain the remission of sins and consequently also free liberty from wrath and death which follow upon sin Vers. 15. Who is the Image of the invisible God the first born of every Creature The 4. Reason of his thanksgiving shewing the solidity of the foundation of Redemption in the description of the excellency of Christ the Redeemer of which description there are twelve Articles The Image Artic. 1. Christ is the most perfect Image of the invisible God not onely because hee is the substantial Character of the Fathers person substantially representing the Father that so the Father cannot bee beholden unless in the Son and brightness of him but also because the incarnate Son hath represented to the world in word and deed in sanctity power and mercy the Fathers Nature Will and Goodness The first born Artic. 2. Christ is the first born of every Creature i. e. begotten from eternity before every Creature and because of his eternal Generation of the Father hee is the Lord of all Creatures by right as the first born in the Law is Lord of his Brethren and the Family Vers. 16. For â—y him were all things created that are in Heaven and that are in Earth visible and invisible whether they bee thrones or dominions or principalities or powers all things were created by him and for him Artic. 3. Illustrating the former Christ is the efficient cause or the Creator of all Creatures For by him were all things created hee amplifies this Article by a threefold distribution of the Creatures 1 From the place wherein they are in Heaven and in Earth 2 From their nature into visible and invisible 3 From the division of Angels both from their dignity office and honourable names From which the glory of Christ appeareth who hath created all From him Artic. 4. Christ is the end of all for whom and for whose glory all things were created For all things whatsoever and of what sort soever were created all these were created for the glory of Christ God-man hee is the beginning and end of all to whose glory it is necessary all things whatsoever in their manner should be serviceable as the means to the end Vers. 17. And hee is before all things and by him all things consist Artic. 5. Christ is eternal because hee in himself was before all Creatures neither is hee any thing changed by the Creatures as to his subsistence By him Artic. 6. Christ is not onely the Creatour but is the preserver and conserver of all Vers. 18. And hee is the head of the body the Church who is the beginning the first born from the dead that in all things hee might have the preheminence Artic. 7. Christ is the Head of the Church i. e. of his body from whence the vital spirits sense and spiritual motion floweth through all the members who both governeth and defendeth all of them The beginning Artic. 8. Christ is the beginning fountain and spring of the Church viz. that new Adam the root and principle of the regeneration of the Saints by whose virtue all Saints are begotten The first born Artic. 9. Christ is the first born from the dead and the first fruits of them that slept because hee alone hath risen by his own strength and is the cause of the resurrection of the dead to life everlasting That in Artic. 10. Hee hath the preheminence in all and ought to have amongst Angels and men amongst the living and dead And this is the end of the former degrees of the excellency of Christ. Vers. 19. For it pleased the Father that in him should all fulness dwell Artic. 11. Confirming the preheminence of Christ and the dignity of his preheminence because from the good Will of God not onely the fulness of the gifts of the Spirit dwell in the Man Christ but also the God-head it self most fully comprehending all fulness Vers. 20. And having made Peace through the blood of his cross by him to reconcile all things unto himself by him I say whether they bee things in Earth or things in Heaven Artic. 12. Christ by the good will and purpose of
to bee observed with the greatest fidelity Quickeneth Argum. 1. There is sufficient support in God that quickeneth all things to uphold thee under thy infirmity and to defend thee against the dangers of thine enemies Therefore nothing hinders but thou mayest faithfully observe all these commands Before Argum. 2. Christ in his example hath gone before thee who faithfully opeâ—ed his Doctrine for the salvation of the Church and at last asserted it before the Tribunal of Pilate sealing it with his voluntary death Appearing Argum. 3. Christ shall come the Judge of quick and dead that hee may give to every man according to his works Therefore all the former commands are faithfully to bee observed Vers. 15. Which in his times hee shall shew who is the blessed and onely Potentate the King of Kings and Lord of Lords He insists upon this Argument and lest any one should take the delaying of Christs coming ill hee shews that hee will come at the time appointed at the most seasonable time Blessed Argum. 4. Christ or God the Father Son and Holy Spirit whose Ministery thou hast in hand is alone in himself Blessed and Powerful who can bless his own and destroy his and their enemies so that the friendships or enmities of all Kings compared with his favour or anger are nothing because all Kings and Emperors borrow their Empires from him depend upon and are ruled by him and stand or fall at his beck Therefore these his commands are to bee observed Vers. 16. Who onely hath immortality dwelling in the light which no man can approach unto whom no man hath seen nor can see to whom hee honour and power everlasting Amen Onely Argum. 5. Because eternal life is in the hand of Christ who is one God with the Father and the Holy Ghost because hee onely is of himself immortal and alone hath immortality in his power that hee may communicate it to whom hee will Therefore the former commands are to bee observed Whom no man hath seen Arg. 6. Although the reasons of his commands should not bee manifest to us yet for our Obedience and Faith it is sufficient to know that God in himself is a light which cannot bee approached and an hidden Majesty having his peculiar and proper essence which our understanding cannot apprehend nor see with a beatifical vision in this mortal life Therefore it becomes us to adore observe and extol the pleasure of his will rather than curiously to search into it To him bee honour and power for ever Vers. 17. Charge them that are rich in this world that they bee not high-minded nor trust in uncertain riches but in the living God who giveth us richly all things to enjoy Precept 6. Of admonishing the rich touching a two-fold duty which belongs to them The first is That as to the inward man they bee not puffed up because of their riches despising the poor in comparison with themselves nor trust in their riches but in the Living God of this duty hee gives three Reasons 1 Because riches are uncertain 2 Because not riches but God is the Author of life to them that trust in him 3 Because God gives and takes away riches at his pleasure as also all other things Vers. 18. That they do good that they bee rich in good works ready to distribute willing to communicate Another duty of rich men is this That as to external works they exercise liberality towards the poor and also study to abound generally in good works free to communicate the use of their possessions and goods unto others Vers. 19. Laying up in store for themselves a good foundation against the time to come that they may lay hold on eternal life The Argument to this duty is the promise of a free reward because by bestowing their uncertain riches they shall lay up for themselves in Heaven a more enduring and solid treasure and walking in the way of good works they shall lay hold upon eternal life Vers. 20. O Timothy keep that which is committed to thy trust avoiding prophane and vain bablings and oppositions of science falsely so called Precept 7. And last Wherein hee seriously commends to Timothy the Doctrine of the Gospel hitherto delivered that hee faithfully keep it as that which is committed to his trust and that hee restrain the prophane wranglings of sophisters about divine matters upon three reasons 1 Because true Doctrine is as precious as a treasure 2 Because wrangling disputations are vain and unworthy the name of Philosophy or Science Vers. 21. Which some professing have erred concerning the Faith Grace â—ee with thee Amen 3 Because it is found by experience that some Professors of Philosophical Sciences when they were weary of the truth and simplicity of the Gospel boasting of their skill erred from the scope of the Gospel yea even fell away from the Faith At length with an Apostolical vote hee concludes the Epistle commending the Grace of Christ to Timothy without which no spiritual work can bee undertaken or perfected no temptation of the Devil or the world can bee overcome The Second Epistle of Paul to TIMOTHY Analytically expounded The Contents THe intent of this Epistle is the same with the former not onely that Timothy may bee instructed and confirmed in the preaching of the Gospel but also that in his person all Teachers may learn how they ought to discharge the Ministery of the Gospel duly To which end having assured Timothy of his good will towards him hee subjoyns four Admonitions Chap. 1. and as many in the second Chapter Furthermore hee confirms and comforts Timothy against false Brethren and afflictions which hee must suffer for the defence of the Gospel in Chap. 3. Lastly As it were making his will hee most gravely charges Timothy that hee faithfully discharge the parts of his duty propounding divers Reasons to this end in Chap. 4. CHAP. I. AFter the Preface which is wholly designed to perswade Timothy of the Apostles good will towards him vers 6. Hee subjoyns four admonitions whereby hee might bee encouraged to a faithful discharge of his Ministery Vers. 1. Paul an Apostle of Iesus Christ by the Will of God according to the promise of life which is in Christ Iesus That the authority of this Doctrine might appear to all the Apostle premiseth his Name to his Epistle his Office Calling and the Authority immediately conferred upon him by God and lastly the summe of the Doctrine of the Gospel which hee preached which is the Promise of life eternal to them that beleeve in Iesus Christ according to the promises of the Prophets in the Old Testament Vers. 2. To Timothy my dearly beloved Son Grace Mercy and Peace from God the Father and Christ Iesus our Lord. That Paul might commend Timothy to whom hee writes to all the Churches Hee calls him beloved Son most especially because hee preached the Doctrine which hee had learned of Paul faithfully as Paul himself and resembled him as a Father in the whole
Himself to bee made an High-Priest But hee that said unto Him Thou art My Son to day have I begotten Thee 1. Our Lord is commended for not glorifying himself by intrusion in his Office Then 1. Such as pretend to bee Christs Servants must beware to intrude themselves into any Office and must attend as Christ did Gods Calling to Gods Employment 2. Hee that usurpeth a Calling doth glorifie himself and taketh the honour that is not given him for which hee must give a Reckoning 2. Thou art My Son this day have I begotten Thee doth import by the Apostles alledging not onely Christs God-head and Declaration to be Gods Son but also the Declaration of him To be High-Priest in his Man-head taken out from amongst men So deep are the Consequences of Scripture when the Spirit bringeth forth his own Mind from it Vers. 6. As hee saith also in another place Thou art a Priest for ever after the Order of Melchisedec Hee alledgeth another place more clear Then Howbeit Truth may bee proved from one place yet it is needful also for the â—earers cause to alledge more places till the hearer bee convinced Vers. 7. Who in the daies of his flesh when hee had offered up Prayers and Supplications with strong Crying and Tears unto him that was able to save him from Death and was heard in that hee feared Having proved Christs Office hee sheweth his Exercise of it in offering for our sins a more precious Oblation than the typical Even himself with Tears to Death In these words Then Christ is pointed out unto us 1. An High-Priest taken from amongst men a very true Man of our substance Flesh of our flesh 2. A Man subject to the sinless infirmities of our nature as Grief Fear Mourning Death 3. Having a set-time during which hee was to bear these our infirmities in the daies of his flesh 4. Exercising his Priestly Office in these his daies and offering his precious Tears and Cryes yea his life for us 5. One who howsoever Fear was upon his holy Nature yet knew hee should bee delivered from death 6. Who as a man in confidence of delivery made prayers to the Father 7. Whose prayers are not refused but accepted and heard on our behalf 8. And that these his sufferings were ended with the daies of his humiliation 1. These Acts of Fear and Tears c. are the proper Acts of his humane nature Then 1. As the Divine Nature had its own Acts proper to it self so had the humane Nature acts proper to it self also and some acts were common to both the Natures So of Christs acts some are Divine some Humane some are both Divine and Humane 2. As Man hee was unable to bear our burthen or to help himself and therefore behoved to have the help of the God-head 3. Albeit hee was God in his own person yet as Man hee behoved to take our room and place and pray for assistance both as surety for us and teacher of us To give us example how to behave our selves in straights 2. Hee feared death and offered Prayers and Tears and strong cries Because not onely death temporal presented it self before him but which was much more the curse of the Law the Fathers wrath for sin duly deserved by us was set in a Cup to his head which should have swallowed him up for ever if hee had not by the worthiness of his person overcome it and turned the eternal wrath and curse due unto us into a temporal equivalent to himself Then 1. The sense of Gods wrath whom will it not terrifie since it wrought so on Christ And Nature cannot chuse but fear when sense feeleth wrath 2. Felt wrath seemeth to threaten yet more and worse and therefore beside feeling doth breed yet further fear 3. The curse of God due to our sins virtually implying the deserved pains of Hell is more terrible than can bee told and such as the Creature cannot chuse but fear and abhor 4. Christs sufferings were no phantasie but very earnest vehement and terrible 5. No weapon nor Buckler against wrath but flying to God by supplication and crying and tears 3. Hee prayed to him that was able to save him and was heard Then 1. Albeit sense of wrath seeth no out-gate but black fears are alwaies before it yet Faith looking to Gods omnipotency seeth an out-gate 2. Christs prayers in our behalf receive no repulse but are heard 3. Christ both died and was saved from death also because it could not keep Dominion over him So shall wee bee saved from death though wee die Vers. 8. Though hee were a Son yet learned hee obedience by the things which hee suffered Hee removeth the scandal of his Cross by shewing the necessity and use thereof Albeit hee was the Son yet hee learned obedience by those things which hee suffered Then 1. In the time of Christs deepest humiliation the union betwixt his God-head and Man-head was not loosed hee remained the Son of God still 2. The excellency of his person exempted him not from suffering having once taken on our debt 3. Christ knew what suffering was before hee suffered but hee knew not by experience till hee actually suffered 4. Christs holy life was a part of his obedience to the Father but his obedience in suffering for our sins was obedience in an higher degree 5. To obey God by way of action is a common lesson to every holy creature but that a sinless and holy person should suffer for sin was a new lesson proper to Christ a practick which never passed but in Christs person onely Vers. 9. And being made perfect hee became the Author of eternal salvation unto all them that obey him 1. The suffering of Christ is called his Perfection Then 1. Christ though perfect in his person yet hee wanted something to make him perfect in his Office till hee suffered for hee could not satisfie the Fathers justice till hee suffered nor yet could hee have fellow-feeling from experience of the miseries of his members 2. After suffering Christ lacketh nothing that may pacifie God or comfort and save sinners 2. The fruit followeth Being perfected hee is become the Author of salvation to all that obey him Then 1. The proper cause of our salvation is to bee sought in Christ perfected by suffering not in any one part of his holiness or obedience in doing or any part of his suffering but in him perfected by his obedience even to the death of the Cross. Wee may take comfort from and make use of his holy conception life and several virtues but wee must remember that his accomplished obedience in doing and suffering is our ransome joyntly considered and not any particular act looked on alone 2. None should stumble at Christs sufferings which perfected him in his Office and likewise perfected our ransome to the Father 3. Christ felt the bitterness of his own sufferings himself but wee got the sweet fruit thereof even eternal life 4. Onely they
repeated But Christs entry into Heaven to be perfect because but once not to be repeated 3. The Levitical Priests entred by the blood of Goats and Calves But Christ entred by his own blood 1. And if Christ entred but once into Heaven after his Suffering Then Wee must not think that his Body is any where else but in Heaven onely wherein it is once onely entred 2. If the blood whereby Christ entred into Heaven was his own blood Then 1. Verily Christs Body was like ours in substance having blood in it as ours and wee must not conceive otherwise of his body than to be of the same substance and substantial properties with ours 2. The blood belonged to the same person to whom the properties of God belongeth so often in this Epistle attributed unto Christ. His Blood was the blood of God Act. 20.28 That is the same Jesus was God and man with flesh and blood in one person 3. The Fruit of Christs bloody Sacrifice hee maketh The Eternal Redemption of those for whom hee offered it And to the typical Sacrifice hee ascribeth no redemption at all in the comparison Thereby giving us to understand 1. That from the worlds beginning to the end thereof salvation of sinners is by way of Christs Redemption That is by his loosing them through payment of a price 2. That the Redemption was manifested to have force when after his bloody Sacrifice hee entred into Heaven 3. That such as are once redeemed by Christ are Eternally Redeemed not for a time to fall away again but eternally to be saved most certainly Vers. 13. For if the blood of Bulls and of Goats and the Ashes of an Heifer sprinkling the unclean sanctifieth to the purifying of the flesh Vers. 14. How much more shall the blood of Christ who through the Eternal Spirit offered himself without spot to God purge your consciences from dead works to serve the living God To prove that eternal Redemption is the fruit of Christs Sacrifice he reasoneth thus If the Typical Sacrifices and Rites of old were able to work that for which they were ordained that is external Sanctification Much more shall Christs true Sacrifice be able to work that for which it was appointed that is Eternal Remission of sins and inward Sanctification unto eternal life Then there are two sorts of Sanctification One external of the flesh which maketh a man holy to the Church whatsoever he be within Another internal of the conscience and inner man which maketh a man holy before God 2. The purifying of the flesh he maketh to be by the exercise of such and such Ordinances of Divine Service for the time Then External or Church-holiness of the outward man is procured by such and such exercises of Divine Ordinances in the Church as serve to make a man to be reputed and holden for clean before men and so to be received for a member of the Church as is to be seen Numb 19. 3. From his form of reasoning we learn That whatsoever liberty and access of coming to the Church was made to the Jew of old by these ceremonies of the Law as much and more liberty is made to the Christian to come in to God by the blood of Christ. 4. In describing Christs Sacrifice he saith Christ through the Eternal Spirit offered himself without spot to God Then 1. Christ is both the Sacrifice and the Priest in one person He offered himself as man through the Eternal Spirit that is by the vertue and power of his own Godhead by which he preached before his Incarnation to sinners 1 Pet. 3.19 2. His sacrifice was without spot He was that spotless Lamb in whom was no sin nor imperfection nor defect of any thing that the sacrifice required 3. The vertue of the sacrifice which made it to purchase Eternal Redemption unto us floweth from the infinite worth of his Eternal Godhead 4. Albeit Christs two natures have their distinct respects in the actions of his Office yet Christ is one and undivided in the execution of his Office 5. The fruit and force of the sacrifice is set down in this that this Blood shall purge our conscience from dead works to serve the living God That is shall both absolve a man from his foregon sin and also enable him to serve God for time to come Then 1. Sins are but dead works flowing from nature dead in sin and not onely deserving but also drawing on death upon the sinner 2. The conscience lieth polluted with the filthiness of dead works till the vertue of the blood of Jesus applied bring intimation of absolution 3. Christs blood doth not purge the Conscience from dead works that a man should go wallow in them again but that he may serve the living God more acceptably 4. The purging vertue of Christs blood is joyned with the sanctifying and renewing of the absolved sinner and what God hath conjoyned let no man put asunder Vers. 15. And for this cause he is the Mediator of the New Testament that by means of death for the redemption of the transgressions which were under the first Testament they which are called might receive the promise of eternal inheritance Now lest any man should stumble at Christs death he sheweth a necessity thereof in respect of his office of Mediation and the purchase to be made by his Redemption The force of the reason is this Remission of sins could not have been given under the Law except the Mediator had been to pay the price of the same under the Gospel Nor could the faithful and called ones either then or now obtain eternal life for an inheritance otherwise than by the Mediators death Therefore it behoved the true Mediator by means of death to pay the promised price of the purchase of remission of sins and eternal life Then 1. The remission of transgressions and the inheritance of eternal life are both fruits of Christs Passion 2. The fruits of his Passion extended themselves unto them who were under the Old Testament as well as unto us under the New 3. The way of purchase of these benefits was by Redemption that is to say by lawful purchase such as might satisfie justice 4. The way in special was by means of the Mediators death His life was laid down to redeem ours His one life as good as all ours 5. For this cause Christ took the office of a Mediator unto himself that he might have right and interest by death to make this purchase 6. And therefore except he had really died the purchase could not have been lawfully made Vers. 16. For where a Testament is there must also of necessity be the death of the Testator Another reason to prove the necessity of Christs death from the force of the word Covenant which signifieth also a Testament The force of the reason is this Christ Jer. 31.31 promised to make a New Covenant and therefore also a New Testament iâ— to make a New Testament then also he promised
of the Doctrine of Christ wherein with a stedfast purpose of mind yee now stand but also yee ought to endeavour after further progress and growth in grace holiness and in the knowledge or Faith of our Lord and Saviour Jesus Christ. To him be glory Hee shuts up the Epistle with a famous doxology wherein hee acknowledges Christ to be the true God For glory is onely due to God Also hee propounds Christ who is to be glorified both now whilst wee are in the warfare of the world and also in the world to come which hee calls the day of eternity because that whole eternity is one day Glory bee unto him Amen The first Epistle of IOHN Analytically expounded The Contents THere are three Epistles of John the Apostle who writ both the Gospel and the Revelation exâ—ant The scope of this which is the first is to teach by what means wee may have communion with God and how wee may be certain of that communion to a full consolation both in life and death To which end hee propounds the summe of the Doctrine of the Gospel Chap. 1. Hee shews the use of this Doctrine in divers Exhortations to follow after Holiness to love the Brethren to hate the world and constancy in the Faith Chap. 2. Hee prosecutes the Exhortation to the following after Righteousness and brotherly love Chap. 3. In like manner after the Exhortation to beware of seducers hee goes on in an Exhortation to the loving of the Brethren Chap. 4. Lastly That they which beleeve may know themselves to have life and knowing it they may more and more beleeve in Iesus Christ hee gathers together many Notes of Beleevers and Arguments to beleeve Chap. 5. The Method of this Epistle is very artificial for the Christian mysteries and rules of Faith are lincked together as with a chain For alwaies from the end of the preceding Doctrine there ariseth a following Discourse CHAP. I. In this Chapter hee propounds the summe of the Doctrine of the Gospel preached by himself and the rest of the Apostles There are two parts of the Chapter In the first hee confirms the excellency of his preaching and shews the object of Saving Faith to vers 6. In the other hee laies down the notes of a true Beleever to whom the Grace of the Gospel preached truly belongs to the end Vers. 1. That which was from the beginning which wee have heard which wee have seen with our eies which wee have looked upon and our hands have handled of the word of life Hee confirms the excellency of the Gospel which hee preached by eight reasons Of the word Reas. 1. Is contained in the last words of this verse viz. That his Gospel treats of the most excellent object viz. the word of life i. e. of Jesus Christ the Son of God who is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Word that wee may conceive the distinction of the person of the Son from the Father and the order of their working seeing that it is the Word of some one viz. the word of the Father And that hee may teach the spiritual and immanent manner of the Sons Generation and that his subsistence is inseparable from the Father and that wee may behold especially his office which is to manifest God and the counsel of God concerning our salvation Furthermore hee is called the word of Life 1. Because hee hath life in himself and hee himself is life 2. Because hee hath purchased life for us and hath shewed it to us and Lastly Because hee applies that to us and brings it about that wee may live an eternal life That which was Reas. 2. Of the excellency of his preaching that it is the ancient Truth preached viz. that which was from the beginning partly inasmuch as there was never any other ground of salvation besides this in Christ alone who is the Lamb slain from the beginning of the world partly because Christ preached by the Apostle did subsist as to his Divinity before his incarnation from the beginning of the world the same SON of GOD and MEDIATOUR of our salvation and was in the beginning of the world when created things did not as yet subsist but began to be or who is the same from eternity to eternity Therefore the subject of our Gospel is most excellent Which wee have seen Reas. 3. Because the Truth preached is certain and experienced by the Apostles because they by the infallible testimony of their senses being eye and ear-witnesses had observed that Christ himself in his own time was manifested in the flesh or incarnate Partly by hearing with their ears day by day the Doctrine of Christ which was published by an holy and audible voice partly by seeing with their eyes both the ordinary and miraculous works his sufferings in the flesh and glorification in his transfiguration and his Resurrection from the dead and by most clearly perceiving them after a most deep inquisition into the truth of the thing Lastly partly by feeling with their hands or handling his flesh or his assumed humane nature From whence the certainty of their testimony concerning Christ offered is so manifest that it cannot be doubtful Therefore most excellent is the truth that is preached by us Vers. 2. For the life was manifested and wee have seen it and bear witness and shew unto you that eternal life which was with the Father and was manifested unto us Reas. 4. By a Parenthesis confirming the former wee have known concerning Christ 1. That hee is life it self the true Jehovah who is essentially life in himself and causally in respect of us For hee is the Author of our life not onely natural but also spiritual and eternal the Author of light and illumination the Author of grace and every pious or commendable motion 2. That he is by divine inspiration manifested to be such and revealed to us and by that revelation seen and acknowledged by us to be that life 3. Whom wee have seen and acknowledge to be the life revealed him wee testifie to be life and preach him to you viz. to be both God eternal and the Procuror Giver and Preserver of eternal life to be communicated unto us 4. Wee have known the Son of God the second distinct person of the Trinity which was from eternity with the Father and from the making of the world did plead our cause with the Father and is now revealed unto us after his incarnation by divine Revelation Therefore this our preaching of Truth and Life is both most excellent and most certain Vers. 3. That which wee have seen and heard declare wee unto you that yee also may have fellowship with us and truly our fellowship is with the Father and with his Son Iesus Christ. Reas. 5. Through the Truth preached by us Apostles eye and ear-witnesses beleevers are made partakers with us of the same felicity and the same good things Therefore the Truth preached by us is most excellent And our fellowship Reas.
course of his conversation Therefore hee was beloved of Paul and had in estimation by him as a Son to whom hee wishes all excellent things from God as hee had done in the former Epistle Vers. 3. I thank God whom I serve from my Fore-fathers with pure conscience that without ceasing I have remembrance of thee in my prayers night and day By three other Arguments hee endeavours to perswade Timothy of his affection towards him Remembrance Argum. 1. Because hee continually remembers Timothy in his prayers I thank God Argum. 2. Because hee values it as a favour given him from God that hee remembred Timothy for whom hee acknowledgeth that thanks are to bee rendred unto God for it is an excellent benefit and only vouchsafed to the Saints to love the Saints or those whom God loveth These two Arguments hee explains and confirms from this That with a sincere unfeigned mind hee prayed and gave thanks to God for Timothy and hee proves his sincerity from this That not onely in his whole life past hee endeavoured to keep a conscience inviolated lest hee should do any thing against it but also that after his conversion to the Faith in a pure conscience i. e. illuminated by the Holy Spirit and purified by the blood of Christ hee endeavoured to serve God the God of Israel or of Abraham Isaac and Iacob and the God of all the rest of his faithful Ancestors for hee that serves Christ with a sincere mind serves also the Holy One of Israel the Father and the Holy Ghost hee serves the true God three in One and maintains the same true Religion with all the holy Patriarches Vers. 4. Greatly desiring to see thee being mindful of thy tears that I may bee filled with joy Arg. 3. Because hee had an earnest desire to see the face of Timothy that hee might enjoy his company Hee illustrates this Argument from three Reasons of his desire Cause 1. The remembrance of Timothies tears or his most tender affection as well towards God as towards himself for Gods sake from whom when hee was departing Timothy could not bee drawn away but with tears Cause 2. The hope of rejoycing exceedingly when hee should see him Vers. 5. When I call to remembrance the unfeigned faith that is in thee which dwelt first in thy Grandmother Lois and thy mother Eunice and I am perswaded that in thee also Cause 3. It was the remembrance of his sincere faith such as was in his Grandmother and mother who dyed in the faith of the Mediator whether before Christ was revealed to them God manifested in the flesh is doubtfull but certain it is that they beleeved in Christ that was to come according to the promises in which hope Timothy was brought up from a childe by his mother and was instructed by her in the Scriptures Vers. 6. Wherefore I put thee in remembrance that thou stir up the gift of God which is in thee by the putting on of my hands After the Preface four Admonitions follow Admon 1. Inferred by way of consequence from the former That hee would stir up in himself those sparks of his ability in preaching the Gospel and the gifts conferred upon him to this end by the prayers of the Church when in the name of the Presbytery Paul ordained him to bee a Preacher And that hee would boldly manifest the vertue of the gifts conferred upon him in the execution of his Ministry notwithstanding all lets which the flesh the world and the devil might oppose against him Vers. 7. For God hath not given us the spirit of fear but of power of love and of a sound minde There are two Reasons of the Admonition 1 Because the spirit of fear by which any one dare not speak and do what hee ought and what hee would speak and do in his Ministry was hee not subdued by fear is not from God nor becomes the Minister of God Of power 2 Because the gift of the Spirit which God vouchsafes to his Ministers is a Spirit 1 Of power and efficacy which dares and is able to oppose it self against every thing that exalts it self against Christ And 2 a Spirit of love which is not drawn away from true love to men And 3 the Spirit of a sound minde which neither with preposterous zeal nor by foolish and carnal love is drawn away from the truth of sound Doctrine but such as renders the minde sound in the Doctrine of faith and the heart filled with charity and enkindles a zeal in the heart boldly to manage the things of Christ and contains all these gifts conjoyned amongst themselves with a sacred tye Vers. 8. Bee not thou therefore ashamed of the testimony of our Lord nor of mee his prisoner but bee thou partaker of the afflictions of the Gospel according to the power of God Admon 2. That Timothy bee not ashamed of the simplicity of the truth of the Gospel nor of the Cross of Christ iâ— his servant Paul but that hee prepare himself to bear afflictions for Christ and accompany himself with those that bear the Cross. According to the power The Reasons of these Admonitions are eight Reas. 1. Because if any thing bee laid upon us to bee born for Christ above our strength The power of God will bee present to help and deliver us trusting in whose power and supported by his aid wee are bound to bee confident and relye upon him above our own strength Vers. 9. Who hath saved us and called us with an holy calling not according to our works but according to his own purpose and grace which was given us in Christ Iesus before the world began Reas. 2. Confirming the former Because God hath given us eternal life and by his holy calling hath separated us from the world to this very end that wee might confess Christ Therefore wee ought not to bee ashamed of his testimony or cross Not according Reas. 3. Because God freely doth all these things not respecting our works but his own grace and gracious purpose Therefore it is not fitting that wee should bee ashamed of the testimony of Christ or his cross or afflictions for his sake Before Reas. 4. Confirming the former Grace is given to us in Christ before the world began before wee or our works could have any being i. e. before all time Therefore it is not meet that wee should bee ashamed of the testimony or cross of Christ. It is called Grace given to us in Christ Because although wee had not any being yet Christ the designed Mediatour the second person of the Trinity subsisted from eternity who covenanted with his Father for us his Elect before all time and afterwards in time paid the price of our Redemption and in our name received the grace assigned to us by which in time wee should bee called justified and freely saved in due season Vers. 10. But is now made manifest by the appearing of our Saviour Iesus Christ who hath abolished death
and hath brought life and immortality to light through the Gospel Reas. 5. Proving the position shewing also that all the favours which are bestowed upon us are from Grace Because the abolishing of death life and immortality and the rest which concern our salvation were unknown to us till revealed by Christ and brought to light being all acted and finished by him Therefore considering this Grace conferred upon us wee ought not to be ashamed of his Gospel Vers. 11. Whereunto I am appointed a Preacher and an Apostle and a teacher of the Gentiles Reas. 6. God so much esteems the Testimony of the Gospel that hee appointed Paul an Apostle to declare it to the whole world and specially to the Gentiles Therefore let not Timothy bee ashamed or any other of this Gospel or of Paul a Minister of it although afflicted for the Testimony of the Gospel Vers. 12. For the which cause I also suffer these things nevertheless I am not ashamed for I know whom I have beleeved and I am perswaded that hee is able to keep that which I have committed unto him against that day Reas. 7. From the example of the Apostle I my self suffer bonds for the Gospel and yet I am not ashamed Therefore in like manner ought Timothy to bee of good courage and not bee ashamed in the cause of the Gospel I know Reas. 8. Also from Pauls example confirming the former I Paul have committed my body and soul to God who is faithful and powerful to keep what I have betrusted him with to the day of judgement And I am perswaded that I shall bee kept Therefore neither ought I to bee ashamed nor thou O Timothy whatever befalls us for the Testimony of the Gospel Vers. 13. Hold fast the form of sound words which thou hast heard of mee in faith and love which is in Christ Iesus Admon 3. That hee retain and follow that same way of teaching both as to Doctrine and the manner of teaching which hee had learnt from Paul and that hee set it forth as near as hee can to the quick Hee adds in faith and love which is in Christ Iesus that hee may set forth the Summary of Doctrine which may bee wholly reduced to Faith and Love flowing from the knowledge of Christ. Vers. 14. That good thing which was committed unto thee keep by the Holy Ghost which dwelleth in us Admon 4. More general That hee faithfully preserve both the sincerity of the Christian Doctrine and the gifts of the Spirit in his Ministry lest by his slothfulness or â—imorousness any prejudice might accrue to it but that hee should secure it against the snares and force of the enemies of the Gospel The Arguments of the Exhortation are five all which prove that the form of sound Doctrine is to bee held fast Argum. 1. This form is that which is deposited or that which God hath committed to thy trust who will take an account of thee for what hee hath committed to thee Therefore this form of Doctrine is to bee held fast By the Holy Ghost Argum. 2. Although thy own strength should fail thee in the defence of thy Doctrine yet the assistance of the Holy Ghost dwelling in thee will bee at hand for the upholding of his sincere servant if thou implore his aid Therefore this form of sound Doctrine is to bee held fast Vers. 15. This thou knowest that all they which are in Asia bee turned away from mee of whom are Phygellus and Hermogenes Arg. 4. On this hand temptations are in readiness by which thou mayest bee drawn away unawares from the defence and profession of the Gospel as thou hast been taught by the example of the brethren of Asia by name Phygellus and Hermogenes by whose example thou and all other the Ministers of the Gospel being warned shouldest bee watchful Therefore c. Vers. 16. The Lord give mercy unto the house of Onesiphorus for hee oft refreshed mee and was not ashamed of my chain Arg. 5. On the other side the Spirit and grace of God is so prevalent in thee and others that are faithful to constancy in trialls that if yee bee watchful yee need not fear the losing of sound Doctrine Therefore yee ought to endeavour the holding fast the form of sound Doctrine Vers. 17. But when hee was in Rome hee sought mee out very diligently and found mee 18. The Lord grant unto him that hee may finde mercy of the Lord in that day and in how many things hee ministred unto mee at Ephesus thou knowest very well Hee propounds and confirms this Argument in Onesiphorus who saith hee boldly professed the faith and was not ashamed of my chains nor did hee fear bonds himself but at Ephesus and Rome shewed himself the same in the profession of the Gospel For whom I pray God that hee may finde mercy both hee and his whole houshold in the day of the Lord Hee wills Timothy to take courage by this mans example as also all Teachers to constancy in the profession of the faith and the keeping that good thing which is committed unto them and the defence of the Doctrine of the Gospel That which the Apostle draws from hence in the beginning of the Chapter following CHAP. II. IN this Chapter hee proceeds to instruct Timothy in the due management of his Ministry adding four Admonitions more to them that hee had laid down in his former Discourse Vers. 1. Thou there fore my son bee strong in the grace that is in Christ Iesus Admon 1. That hee endeavour the propagation of the Gospel not onely by himself but also by others that were to succeed him in the Ministry standing upon no pains that were requisite for the promoting of it There are three branches of this Admonition Branch 1. That hee arm himself with strength to the work of the Ministry and put on courage and address himself to manage his affairs well Hee insinuates two Arguments Son Arg. 1. Because it becomes Pauls Son to put on courage and bee valiant In the grace Arg. 2. Because the grace which is in Jesus Christ alone will not bee wanting to thee when thou preparest thy self for thy work Vers. 2. And the things that thou hast heard of mee among many witnesses the same commit thou to faithful men who shall bee able to teach others also Branch 2. That hee teach not the people only Sermon-wise but also Scholastically instruct the Candidates in Divinity or those that are designed for the Ministerial function by opening the Apostolical Doctrine and betrusting it as it were with faithful Depositaries which may teach others the same Doctrine that so the Doctrine of the Gospel may bee delivered and propagated from hand to hand Hee adds an Argument from his own example who had instructed Timothy and many others his fellow-disciples in this Doctrine not onely teaching them publickly together with the people but also instructing them Scholastically apart from the people Vers. 3. Thou therefore indure