The Pontificians are not ashamed to confess these and many other of the like sort concerning their Bishops and publickly in their writings so that there is no further need to enquire who hee is that sits Antichrist in the Temple or in the Visible Church as to his Title when wee know that the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may signifie two things according to the various acceptation of the Preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 viz. the Vicar of Christ and the Adversary of Christ and wee hear the Pope of Rome boasting himself Antichrist in one of these significations i. e. professing himself the Vicar of Christ but in the mean while wee apprehend the same as it were in the very act openly affirming himself to bee amongst Christians that hee is neither subject to Civil nor Ecclesiastical Laws but without blushing to profess himself above them And whereas now it is manifest to the world that the authority of the Pope of Rome is by himself and by his attendants extolled above Scripture or divine Laws as to the constitution of the Canon determination of the sense judgement and deciding of controversies dispensatian as it is called about divine commands c. shall wee doubt who hee is that sits lawless in the Temple of God or amongst the Professors of Christian Religion As to what concerns the second or the possession of his Kingdome Antichrist shall not possess his Kingdome without war Christ shall fight against him with the sword of his mouth i. e. by preaching of the Truth revealed in the Gospel and by the power of his Spirit concurring with the Word As to the third touching the end of Antichrists Kingdome or the issue of his War and Kingdome Christ will detect and confute the lyes of Antichrist the deceits wickednesses tyranny false interpretations and allegations of Scriptures and will by degrees demolish consume and waste his Kingdome and at length will destroy and abolish it by the illustrious manifestation of his comming to the last general judgement Vers. 9. Even him whose comming is after the working of Satan with all power and signs and lying wonders Artic. 6. Wherein hee resumes and furthermore describes the rise and progress of Antichrist his arms arts and helps wherewith hee will acquire his Kingdome and as much as hee can will uphold it The first help is Satan who will with his manifold crafts instruct Antichrist and by him hee will strongly put forth his effectual power in the whole time of Antichrists dominion Signs Help 2. His faculty of dissimulation or power of setting forth some miracles with deceitful signs and wonders used for the confirmation of their false opinions In the Popish Legends as they are called thou mayest read a thousand such Vers. 10. And with all deceiveableness of unrighteousness in them that perish because they received not the love of the Truth that they might bee saved Help 3. All deceiveableness of unrighteousness or all unjust or fraudulent deceit such are false counterfeit or fawning Doctrines sophistical disputations the inticements of riches honours or dignities of this world together with threatnings and terrors the top and height of which deceit will bee in him because hee will not openly or directly fight against Christ but hee will set upon the matter secretly and in an hidden manner counterfeiting himself to act the cause of Christ when as much as hee can hee subverts it Because Artic. 7. Touching the subjects of Antichrist and their perdition and the causes thereof The retinue of Antichrist properly called his houshold and familiars are described to bee such as with obstinate minds stubbornly cleave unto him even to the end and in whom the Devil is very effectual 1 From the property of Reprobates They perish they are of the number of those that perish 2 From the meritorious cause of their perdition because they receive not the Truth offered in the Word of God with love that they might bee saved Vers. 11. And for this cause God shall send them strong delusions that they should beleeve a lye They are described 3 From the most just revenge of the Judge upon them punishing sin with sin and delivering them to bee blinded by the Devil that they which have refused to behold light and have renounced divine truth should beleeve errors and delusions the devices of men most gross fables and lyes and so should perish Vers. 12. That they all might bee damned who beleeved not the Truth but had pleasure in unrighteousness They are described 4 From their last condition and from the meritorious cause of their condemnation They shall bee all eternally damned at that last judgement because they have not beleeved the plain truth of God laid open in the Gospel but with a full will have most unrighteously rested in the belief of lyes and obedience to their carnal desires And this is the issue of them who obstinately cleave to the Bishop of Rome and his errours fore-told by the Spirit of God The Second Part. Vers. 13. But wee are bound to give thanks alway to God for you Brethren beloved of the Lord because God hath from the beginning chosen you to salvation through sanctification of the Spirit and belief of the Truth The other part of the Chapter follows wherein hee confirms three waies the Faith of the Thessalonians lest they should bee moved by this sad Prophecy 1 By thanksgiving in their behalf 2 By an exhortation of them to constancy and 3 By prayer for them As for the first way in their thanksgiving hee produces three Arguments for the confirmation of their Faith Brethren beloved Arg. 1. Yee are our Brethren comprehended with the same love of God with us Therefore yee need not fear perishing with the Antichristian sect Chosen Arg. 2. In his decree touching the end and saving means God hath chosen you that yee may obtain salvation through Faith and Sanctification by the Holy Ghost as by means whereby yee may attain salvation freely appointed for you Therefore c. Vers. 14. Whereunto hee called you by our Gospel to the obtaining of the Glory of the Lord Iesus Christ. Arg. 3. God hath now effectually called you through the Gospel preached by mee that yee may obtain glory purchased by Christ Therefore there is no reason that yee should bee moved by this sad Prophecy Vers. 15. Therefore Brethren stand fast and hold the traditions which yee have been taught whether by word or our Epistle The second way of confirming their Faith By an exhortation to constancy in the Faith that they stand fast and strongly maintain the traditions or the Doctrines delivered to them by the Apostles against all enemies which Doctrines they had learnt either by voice whilst Paul was present or by writing as they had received in the former and this Epistle and in other Scriptures Vers. 16. Now our Lord Iesus Christ himself and God even our Father which hath loved us and hath given us everlasting consolation and good
to a Preacher did glorifie God All which signs do assure you of the heavenly original of his Doctrine CHAP. II. THere are two parts of the Chapter In the first hee proceeds to write the history which hee declared and to add the other signs of his Apostleship or his divine Doctrine to vers 15. In the remaining part of the Chapter hee confirms that Righteousness is by Faith and not by the works of the Law Vers. 1. Then fourteen years after I went up again to Jerusalem with Barnabas and took Titus with mee also 2. And I went up by revelation and communicated unto them the Gospel which I preach among the Gentiles but privately to them which were of reputation lest by any means I should run or had run in vain Six Signs of the heavenly and divine Doctrine of the Apostle went before five others follow Sign 1. That God directed the course of his Ministery by special revelation that hee might know from whence and wherefore hee came The example whereof hee shews in his ascending to Ierusalem by revelation which revelation was a divine approbation of his Apostleship and Doctrine Communicated Sign 2. That hee communicated to the Apostles the manner of his doctrine delivered amongst the Gentiles that his consent with them might bee made manifest and namely with Peter Iames and Iohn lest hee should bee deprived of the fruit of his Ministery amongst some by the calumnies of his Emulators who falsely said that the Doctrine of the Apostle Paul did disagree from the Doctrine of the rest of the Apostles Vers. 3. But neither Titus who was with mee being a Greek was compelled to bee circumcised 4. And that because of false Brethren unawares brought in who came in privily to spie out our liberty which wee have in Christ Iesus that they might bring us into bondage 5. To whom wee gave place by subjection no not for an hour that the Truth of the Gospel might continue with you Sign 3. That in the presence of the Apostles hee pleaded this very cause in the person of Titus of freeing Christians from the yoak of Circumcision and defended him lest hee should bee circumcised against the false Brethren who went about to take away Christian Liberty from Beleevers that they might bring the Churches of Christ into bondage to whom the Apostle does not in the least give place that the sincerity of the Doctrine of the Gospel might remain pure amongst the Gentiles and namely amongst the Galatians which was an evident sign of his heavenly and divine Doctrine wherein hee had instructed the Galatians Vers 6. But of these who seemed to bee somewhat whatsoever they were it makes no matter to mee God accepteth no mans person for they who seemed to bee somewhat in conference added nothing to mee Sign 4. Whereof there are four Branches 1. That the Apostles which were called chief Peter Iames and Iohn having heard his Doctrine corrected nothing added nothing to his knowledge In the mean while hee prevents an Objection concerning their personal prerogatives of which hee will not speak as of those that had seen Christ in the flesh that were called to the Apostleship before him that were nearer of kin to Christ c. Because these and such like did conduce nothing to their doctrine to their Apostolical authority to the commendation of man before God seeing that God doth not accept the persons of men Vers. 7. But contrariwise when they saw that the Gospel of the uncircumcision was committed unto mee â—s the Gospel of the Circumcision was to Peter 8. For hee that wrought effectually in Peter to the Apostleship of the Circumcision the same was mighty in mee towards the Gentiles 2 That those three Apostles acknowledged the Apostleship of Paul amongst the Gentiles to have no less authority and efficacy from God than the Apostleship of Peter amongst the Jews Vers. 9. And when James Cephas and John who seemed to bee Pillars perceived the Grace that was given unto mee they gave to mee and Barnabas the right hands of fellowship that wee should go unto the Heathen and they unto the Circumcision 3 That those three Apostles perceiving the gifts and signs of Apostleship in Paul gave to Paul and Barnabas the right hand of fellowship that with the like authority they should execute their Apostolical charge amongst the Gentiles as they amongst the Jews Vers. 10. Onely they would that wee should remember the poor the same which I also was forward to do 4 Those three desired Paul and Barnabas that they would procure a Collection to bee made by the Churches of the Gentiles for the use of the poor Jews that which Paul and Barnabas have faithfully performed Vers. 11. But when Peter was come to Antioch I with-stood him to the face because hee was to bee blamed Sign 5. Of his heavenly and divine Doctrine namely in the Article of shunning the Ceremonial Yoak of Moses That Paul openly reprehends Peter himself turning off from this Doctrine and brings him into the way again which that it may better appear the things that follow are observeable By the decree of the Synod at Ierusalem Act. 15. the necessity of the Ceremonial Law amongst the Jews is abrogated and liberty is left to the Jews of using ceremonies for a time all observation of the Levitical ceremonies amongst the Gentiles is expelled from the Christian Churches as from those to whom the Law of Ceremonies was never designed nor given They are onely commanded to abstain from some meats leâ—t they use their liberty to the scandal of the weaker Jews and that by force of the Moral Law which in matters simply indifferent doth circumscribe the use of liberty with the bounds of scandal Peter the Apostle going down to Antioch by the sentence of the Synod at Ierusalem useth his liberty and eats meat with his Brethren the Gentiles some who held the Ceremonies of Moses went down in the mean while to Antioch from Iames Here Peter ought not to counterfeit his Christian Liberty which the day before hee professed but to remain in fellowship with the Christian Gentiles and to defend his fact by the authority of the Synod But Peter fearing leâ—t hee should incurr the hatred of the Jews which came down from Iames with-draweth himself from the Table of the Christian Gentiles and eateth no more with them others imitate the example of Peter The evil spreads abroad to the drawing Barnabas into the same dissimulation by this example scandal was given to the Jews to the confirming of them in Judaisme and not put away the yoak of Moses already broken and dissolved by the Authority of God in the Synod Scandal also is given to the Christian Gentiles who are compelled by the example of so great an Apostle either to take upon them the yoak of Ceremonies or renounce the society of the Apostle what could Paul do in this case certainly as it became him hee resisted Peter to his face and reproved
Vers. 8. Yet it is begun in Christs personal Exaltation And for his short humiliation under the estate of Angels by suffering wee must not stumble For it is both glorious to himself and profitable for us Vers. 9. For Gods glory required that our salvation should be wrought by sufferings of the Mediatour Ves. 10. And to this end hee behoved to be partaker of our Nature as was foretold Vers. 11 12 13. That hee might take on our due punishment that is Death Vers. 14. And deliver his own from the fear thereof Vers. 15. And herein wee have a priviledge above the Angels in that hee took on our Nature and not theirs Vers. 16. And by his sufferings a ground of so much greater comfort in him Vers. 17 18. The Doctrine of Chap. II. Vers. 1. Therefore wee ought to give the more earnest heed to the things which wee have heard lest at any time wee should let them slip 1. THerefore Wee ought to give heed c. From the Excellency of Christs Person bee urgeth the Belief of his Doctrine Then 1. CHRIST must be esteemed of as becommeth the Excellency of his Person 2. The way how CHRIST will be respected of us is by respecting his Doctrine And the Excellency of his Person should procure our reverend receiving of his Word and stedfast holding of it 2. Hee will have us to take heed lest wee should let it slip The word is borrowed from rent and leaking Vessels or sandy ground Then 1. The Gospel is a precious liquor worthy to be well kept And wee of our selves are as rent Vessels ready to let it slip when wee have heard it or like sandy ground which keepeth not the rain 3. For this wee ought to give the more earnest heed Then The Conscience of the worth of CHRIST and his Gospel and of our own unfitness to retain it should sharpen our vigilancy and attendance to keep it else wee will doubtless let it slip 4. Hee saith not lest shortly but lest at any time Then It is not sufficient to beleeve the Word for a while and for a while to remember it but wee must gripe it so as never to quit it by mis-regard or misbeleef For Faith and love of the Truth is the good memory that specially hee requireth here Vers. 2. For if the word spoken by Angels was stedfast and every transgression and disobedience received a just recompence of reward 1. Hee reasoneth from the Law spoken by Angels Then The Angels were employed in giving of the Law they did blow the Trumpet they from GOD uttered the word to Moses 2. The word spoken by them was stedfast Then What God delivereth by the Ministery of Messengers is authorized and ratified by GOD. 3. Every transgression was punished Then The punishment of transgressors or his Law is a proof of GODS authorizing the Doctrine 4. Hee calleth the punishment a just Recompence Then There is no evil befalleth sinners more than they do deserve None hath cause to complain of injustice Vers. 3. How shall wee escape if wee neglect so great salvation which at the first began to bee spoken by the Lord and was confirmed unto us by them that heard him 1. How shall wee escape The Apostle joyneth himself with them in the Threatning Then So should Preachers threaten their people as willing to undergo the same punishment except they flee the sin for which they threaten others 2. Hee reasoneth for the punishment of the Law-breaking to prove the punishment of misbelieving the Gospel Then 1. The not-embracing of the Gospel is a greater sin than the breach of the Law The despising of forgiveness is much worse than the making of the fault 2. Examples of Judgement upon Transgressors of the Law are evidences of greater Judgements to come on the misregarders of the Gospel 3. Hee calleth the Gospel so great a Salvation because of the free Offer of Remission of sins and eternal Life in it Then The greatness of the benefit to bee gotten by the Gospel aggravateth the sin of the misregarders of it 4. Hee sayeth not If wee reject deny or persecute the Gospel but if wee neglect Then The neglect of the Doctrine of the Gospel the careless receiving of it the not studying to know it is sufficient to draw down heavier judgements than ever fell on the breakers of the Law albeit a man bee not an Under-miner or open Enemy to the Gospel 5. Hee describeth the Gospel to bee that Doctrine which Christ himself preached and his Apostles from him Then wee are not bound to believe any more for Gospel than that which is made clear unto us by his Apostles word And the misregarding of other Doctrine which is not conveyed so from him falleth under the threatning 6. Hee marketh the Apostles certainty of what they have delivered unto us in that they were ear-witnesses of his Doctrine Then The more certainty the Apostles had from Christ of their Doctrine the surer is the ground-work of our belief and the greater is the contempt done to Christ in their Message by unbelief Vers. 4. God also bearing them witness both with Signs and Wonders and with divers Miracles and gifts of the Holy Ghost according to his own Will 1. Hee saith God bare witness to the Apostles Doctrine by signs and wonders Then 1. What the Apostles have spoken from Christ they spake not alone but God with them witnessed with them 2. The proper use of Miracles and extraordinary Gifts powred out in the Apostolick times was to testifie that the Apostles Doctrine was Divine Truth Those then must bee lying wonders which are alledged for confirming any Doctrine beside theirs 2. The distribution of the gifts of the Holy Ghost was according to his own will not as possibly the Apostles would have carved either to themselves or others in the nature of the gift or measure of it Then The Apostles were so employed in the working of Miracles as it was evident even then that not they but God was the worker of them while hee was seen to follow his own will therein and not mans carving in distributing his gifts And the more Gods over-ruling Will was seen in the miracles then the more confirmation have wee of that Doctrine now Vers. 5. For unto the Angels hath hee not put in subjection the World to come whereof wee speak 1. Hee calleth the World under the Kingdome of the Messias The World to come first to put a difference betwixt the estate of the World considered as under Sin and under the Messias For as it is under sin it is said of it Old things are past away 2 Cor. 5.17 Esa. 43.19 The creature is waxing old and running to ruine But under the Messias it is said of it Behold I make all things new 2 Cor. 5.17 The creature is lifting up its head and waiting for the day of liberation from â—anity and the manifestation of the Sons of God Rom. 8.19 Then The Kingdome of the Messias maketh
him I am to bee countable for my service Therefore you Romans ought with all readiness of mind to entertain the things which I write in this Epistle By Calling Argu. 2. By Calling I am an Apostle i. e. A Servant extraordinary who as an Embassador am sent from Christ with instructions to preach the Gospel having received power to found and govern Churches which office I have not invaded but immediately called I have received it Therefore you ought with all submission to receive those things which I have writ unto you Separated Argum. 3. I am set apart to the Gospel of God i. e. I am designed by the Counsel of God that I should give up my self to this Office alone being separated from the womb Gal. 1.15 appointed by the special authority of Christ separated by the Holy Ghost Act. 13.2 Sent to preach to you Gentiles the glad tidings of mans redemption by Christ Therefore with all reverence and willingness ought you to receive the things I have written unto you Vers. 2. Which he had promised afore by his Prophets in the holy Scriptures Before Argum. 4. The Gospel which I preach is not new or feigned but that most antient Word of God which in times past God promised by his Prophets should bee revealed as it is set forth to bee read in the Holy Writings of the Old Testament Therefore ought yee to imbrace the following doctrin with all readiness of mind Vers. 3. Concerning his Son Iesus Christ our Lord which was made of the Seed of David according to the flesh 4. And declared to bee the Son of God with power according to the spirit of holiness by the resurrection from the dead Argum. 5. The matter of the Gospel which I preach is not any common or ordinary thing but Jesus Christ our Lord the Son of God God-man in the unity of person truly man conceived by the Holy Ghost of the substance of the Virgin Mary of the seed of David according to the flesh or his humane nature Also very God as is apparent by many signes so especially by his resurrection from the dead whereby hee is expresly manifested to bee the most powerful Son of God according to his divine nature which is called the Spirit most holy 1 Tim. 3.16 and 1 Pet. 3.18 Therefore ought you with reverence and willingness to receive the subsequent doctrin Vers. 5. By whom wee have received grace and Apostleship for obedience to the faith among all Nations for his Name Argum. 6. To this very end the glorious office of the Apostleship was freely bestowed upon the other Apostles and my self by Christ that according to that authority which Christ hath and hath granted to us wee might obtain amongst all Nations that saving obedience which is due to the doctrine of faith Therefore you ought with all subjection of minde to entertain this doctrin of the Gospel Vers. 6. Among whom are yee also the called of Iesus Christ. Argum. 7. Amongst the Gentiles to whom I am sent you beleeving Romans are the chief because you are effectually called by Christ and to him are you subjected in obedience of the faith Therefore ought you to receive this doctrine of the Gospel with all submission of minde Vers. 7. To all that bee in Rome beloved of God called to bee Saints Grace to you and peace from God our Father and the Lord Iesus Christ. In the inscription of the Epistle there remains the description and salutation of those to whom hee writes wherein the Eighth Argument is contained to this purpose You are the Beloved of God effectually called and in part sanctified and heirs of grace and peace so that I may justly in the Name of God apply to you the blessing of the Gospel and wish you Grace i. e. All good things which by way of Sanctification flow from the special favour of God Peace i. e. all those things which conduce to your happiness either in this present life or that which is to come from God through Christ the Mediatour to bee communicated to you Therefore ought you with all willingness of minde to hearken to my doctrin Vers. 8. First I thank my God through Iesus Christ for you all that your faith is spoken of throughout the whole world In the other verses of the beginning wee have his procmial speech whereof this is the scope Argum. 9. Throughout the world the report of your faith is famous which you yeeld to the Gospel whereat I rejoyce and give thanks to God by Christ our Mediatour for you all Therefore you ought to attend to my Gospel with all readiness of mind Vers. 9. For God is my witness whom I serve with my spirit in the Gospel of his Son that without ceasing I make mention of you alwayes in my prayers Argum. 10. The care which I have of your salvation and the desire I have of your good will not let mee bee unmindful of you in my prayers which because it cannot otherwise appear to you I call God to witness who best knows with what sincerity of heart I serve him in the Ministery of the Gospel of his Son Therefore ought you to obey mee in what I write to you Vers. 10. Making request if by any means now at length I might have a prosperous journey by the will of God to come unto you Argum. 11. That I may bee profitable unto you I do not onely not decline the labour of comming unto you but I earnestly desire of God that hee would at length grant mee a prosperous journey unto you when it shall seem good to him Therefore ought you willingly to hearken Vers. 11. For I long to see you that I may impart unto you some spiritual gift to the end you may bee established Argum. 12. I am very desirous to see you not that I might partake of your outward injoyments but that I might communicate to you a fuller knowledge of the Mystery of the Gospel as some spiritual gift whereby you may bee established in the faith against what ever tentations Therefore you ought willingly to entertain this doctrine Vers. 12. That is that I may bee comforted together with you by the mutual faith both of you and mee Hee unfolds this Argument lest it might seem arrogantly spoken modestly intimating that hee was as ready to receive comfort and edification from their faith as hee was to administer the same to them from his Vers. 13. Now I would not have you ignorant Brethren that oftentimes I purposed to come unto you but was let hitherto that I might have some fruit among you also even as among other Gentiles Argum. 13. Although I have been hitherto hindred from comming to you yet after many impediments I resumed my purpose of comming unto you again that by the preaching of the Gospel I might not onely confirm you in the faith and obedience of the Gospel but might bee a means of converting some amongst you to the faith even as among the
them and by nature do some external works of the Law although they have not the written Law yet that Law within them is a Law and that really and indeed written upon their hearts as their consciences witness accusing them when they do ill and excusing them when they do well Therefore they have nothing to pretend why they should not undergo deserved condemnation when they sin much less the Jews Vers. 16. In the day when God shall judge the secrets of men by Jesus Christ according to my Gospel Reas. 5. Because in the day of judgement God will bring forth the secrets of the heart and according to this my doctrine in the Gospel will pronounce the condemnation of sinners to bee just whether Jews or Gentiles Therefore they cannot bee excused who sin but perish by their own just desert Vers. 17. Behold thou art called a Jew and restest in the Law and makest thy boast of God 18. And knowest his will and approvest the things that are more excellent being instructed out of the Law 19. And art confident that thou thy self art a guide of the blind a light of them which are in darknâ—ss 20. An instructer of the foolish a teacher of babes which hath the form of knowledge and of the truth in the Law The third Objection But something must bee allowed to the priviledges of the Jews that they come not into the like condemnation with the Gentiles And here hee seems to conflict with some principal teacher of the Law and Patron of Righteousness by works and brings forth seven props of his vain confidence by way of concession granting all 1 The first that hee grants is the external honour of a worshiper of God Thou art called a Jew which was a name not of Nation only but of a confessor of the true Religion 2 A submission of mind to the doctrine of the Law Thou restest in the Law and thou applaudest thy self in this as an eminent benefit 3 Thou makest thy boast in God viz. that thou art of that people chosen above all other Nations in Covenant with God vers 17. 4 The knowledge of Gods will taken out of the Law 5 The discerning of good and evil and of things that differ and controversies by the benefit of the same Law verse 18. 6 The confidence of such abundant knowledge and certainty that they could teach others 7 That they had a systeme and collection of that knowledge which was here and there contained in the Law and that all the rest besides this our Rabbi are infants and foolish verse 19 20. Vers. 21. Thou therefore that teachest another teachest thou not thy self Thou that preachest a man should not steal doest thou steal 22. Thou that sayest a man should not commit adultery doest thou commit adultery Thou that abhorrest idols doest thou commit sacriledge 23. Thou that makest thy boast of the Law through breaking the Law dishonourest thou God The Apostle answers the Objection and all these being granted hee shews them insufficient to righteousness by two Reasons Reas. 1. Because thou doest not teach thy self i. e. thou dost not shew forth thy doctrine by thy deeds but either pollutest thy self with those vices or the like which thou forbiddest in others Therefore those things suffice not to free thee from condemnation Vers. 24. For the Name of God is blasphemed among the Gentiles through you as it is written Reas. 2. Confirming the former Because through your fault the Gentiles speak evil of God as if hee had or could bear prophane worshipers Therefore the forecited priviledges make nothing to Righteousness This reason hee confirmes by the testimony of Ezekiel 36.22 who complains of the Hypocrites of his time boasting in the same priviledges Vers. 25. For Circumcision verily profiteth â—f thou keep the Law but if thou be a breaker of the Law thy Circumcision is made uncircumcision The fourth Objection But because of the Covenant of God the sign whereof is Circumcision I shall not perish who am circumcised saith the Jew confiding in the outward Ceremony The Apostle answers and proves that Circumcision does not exempt us from condemnation or death by four Reasons Reas. 1. Because Circumcision if it bee joyned with perfect obedience to all the rest of the commandements if it could bee it would profit as a part of that obedience to justification by works for which the Jew did contend but if the transgression of the Law bee found in him that is circumcised as touching justification by works circumcision and uncircumcision will bee the same Therefore circumcision exempts not from condemnation Vers. 26. Therefore if the uncircumcision keep the righteousness of the Law shall not this uncircumcision be counted for circumcision Reas. 2. Because the Gentiles uncircumcision joyned with perfect obedience to the Law if it could bee shall bee of the same account with the Jews circumcision If so bee God require to justification by works nothing but a perfect observation of the Moral Law Therefore circumcision frees not from condemnation Vers. 27. And shall not uncircumcision which is by nature if it fulfil the Law judge thee who â—y the letter and circumcision dost transgress the Law Reas. 3. Because the Gentile being by nature uncircumcised if it was possible that hee could keep the Moral Law compared with thee who are outwardly circumcised and yet transgressest the Law by thy own judgement hee shall argue thee worthy of condemnation Therefore circumcision doth not free from condemnation Vers. 28. But he is not a Jew which is one outwardly neither is that circumcision which is outward in the flesh 29. But hee is a Jew which is one inwardly and circumcision is that of the heart in the spirit and noâ— in the letter whose praise is not of men but of God Reas. 4. Because neither the outward profession of the true Religion long ago erected among the Jewes by God himself is to be accounted for a true profession of the true Religion nor outward Circumcision of the flesh is to bee reckoned for true Circumcision ver 28. But hee is a true Professor of the true Religion who is such an one in the Spirit and that is true Circumcision which is of the heart spiritual in the inward soul and not that which is outwardly in the body or the letter which is commonly called Circumcision He that is a Jew indeed and that which is true and spiritual Circumcision hath commendation and praise not only among men who only see things that are open and manifest but with God who looks into the heart Therefore outward Circumcision perfects not our righteousness nor frees any man from condemnation ver 29. CHAP. III. THere are two parts of this Chapter in the FIRST he answers five objections against the foresaid Doctrine to ver 9. In the SECOND part he proceeds to prove the POSITION touching JUSTIFICATION NOT BY WORKS BVT BY FAITH Ver. 1. What advantage then hath the Iew or what profit is there of
Circumcision 2. Much every way chiefly because unto them were committed the Oracles of God The first objection is from this Doctrine some might say then the Jew hath no prerogative above the Gentile nor is there any profit of Circumcision ver 1. Hee answers ver 2. that this is the principal and chief priviledge of the Jewes that the Covenant was made with the Jewes and this Nation had the custody of the holy Scriptures i. e. the Tables of the Covenant committed to them of God and the Jewes were made Depositaries Treasurers which was a singular benefit and a famous honour Vers. 3. For what if some did not believe shall their unbelief make the Faith of God without effect The second Object But they are fallen from that honour because they have not believed the Oracles of God and so the Faith of God given in that Covenant is made void to which hee answers four wayes First It follows not that the faithful Promises of God made to this Nation were void because some of them believed not Vers. 4. God forbid yea let God be true but every man a lyar as it is written That thou mightest bee justified in thy sayings and mightest overcome when thou art judged Secondly He answers by detesting the Objection because it is absurd to imagine that God should fail our Faith Thirdly He answers by laying down a most true assertion to the contrary that God is to bee avouched alwayes true and that every man by nature is a lyar Fourthly That the sins of men and their lyes are no hindrance to God in the performing of his Promise but rather serve to illustrate his Truth Mercy and Justice because by how much the greater and more the sins of men are so much the more is the Justice of God eminent when hee punisheth and his mercy and truth when hee spares which hee confirms out of Psal. 51.4 Where David in the Confession of his sins commends the truth of God and pronounceth God alwayes to overcome when hee judges as often as any one Undertakes to judge of what hee doth or saith Vers. 5. But if our unrighteousness commend the righteousness of God what shall wee say Is God unrighteous who taketh vengeance I speak as a man The third Object From the words of the Psalm perverted to blasphemy If our sins illustrate the righteousness of God then God seems to be unrighteous who avenges those sins whereby hee is glorified This is objected by the Apostle in the person of a man ignorant of God Vers. 6. God forbid for then how shall God judge the world Hee answers 1 By rejecting the Objection as blasphemous God forbid saith hee 2 Hee answers by giving a reason why hee rejects the Objection Because it is impossible that hee which shall judge the world should be unjust Vers. 7. For if the truth of God hath more abounded through my lye unto his glory why also yet am I judged as a sinner 8. And not rather as wee bee slanderously reported and as some affirm that wee say Let us do evil that good may come whose damnation is just The fourth Objection urging the former If by my sin to wit my lye the truth of God is more glorified I am not only not to be condemned for sin but I may follow after it that the glory of God may bee more advanced In answer hee saith 1 They were malicious slanderers that thus charged the Apostles Doctrine Let us do evil that good may come of it Hee answers 2 That these calumniators and those that teach and follow this Doctrine doing evil that good may come were justly to bee condemned of God Vers. 9. What then Are wee better than they No in no wise for wee have before proved both Iewes and Gentiles that thâ—y are all under sin The fift Object But by this Doctrine wee Jewes have no preheminence of the Gentiles to wit in the matter of Iustification by Works which is the principal question Hee answers that in this respect the Jew is no better than the Gentile and hee renders a reason of it because hitherto wee have proved that both Jewes and Greeks are under sin The second Part. In the second part of the Chapter hee returns to prosecute the Dispute concerning Iustification not by works but by faith Vers. 10. As it is written there is none righteous no not one 11. There is none that understandeth there is none that seeketh after God 12. They are all gone out of the way they are together become unprofitable there is none that doth good no not one Argument 4. Concerning Justification not by works but by faith The Scripture witnesseth that all men are under sin and liable to condemnation to ver 20. therefore no man is justified by the works of the Law ver 20. The testimonies of Scripture are six 1 Out of Psa. 14.1 2 3. and Psalm 53.1 2 3. where the Prophet speaking of the unregenerate in his time and of all in their natural estate out of Christ pronounceth first that no man is righteous ver 10. Secondly that all are blind and ignorant of the things which make for their Salvation Thirdly that there were none which were affected with a desire of knowing or worshipping or having any communion with God ver 11. Fourthly that all were guilty of Original Apostasie from God and his known Will Fifthly that all were unprofitable polluted abominable by reason of the filthiness of their wickednesses Sixthly that there were none viz. of those that were unregenerated that did any good and by consequence that there was none but did evil and only evil for when hee does the work commanded not to God commanding being unregenerate hee serves himself and sacrificeth to his own idols Vers. 13. Their throat is an open sepulchre with their tongues they have used deceit the poyson of Aspes is under their lips The second testimony is from Psalm 5.9 wherein David under the type of his enemies condemns all unregenerate men or men not reconciled to God of impurity of heart from whence proceeds nothing but that which is abominable and loathsome unto God that the throat of every one is as a Sepulchre newly opened sending forth a pestilential smell of wicked thoughts out of whose mouth comes forth nothing but pestilent injurious and deceitful speeches Poyson The third testimony is from Psalm 140.3 In which the same is confirmed of Davids enemies which were types of persons unreconciled unto God in that they are alwayes ready to send out from their mouths as from a quiver poysonful speeches no less hurtful than the poyson of Aspes Vers. 14. Whose mouth is full of cursing and bitterness The fourth testimony is from Psalm 10.7 to the foresaid sense wherein the Psalmist complains of the natural man that his mouth is full of cursing and reproachful words whereby the glory of God and the fame of our Neighbour is wronged Vers. 15. Their feet are swift to shed blood 16. Destruction and
in Jesus Christ Therefore this ground of our Justification by Faith is no less to bee maintained than the glory of Gods Justice Faithfulness and Goodness to bee declared in justifying Believers Vers. 27. Where is boasting then it is excluded By what Law of Works nay but by the Law of Faith 28. Therefore wee conclude that a man is justified by Faith without the deeds of the Law Argum. 10. Because by the Law of Faith or the Covenant of Grace which requires Faith to our Justification by the Righteousness of another mans boasting in himself is excluded and not by the Law of Works or the Covenant of Works which exacts perfect obedience and affords matter of boasting to men in their Inherent Righteousness Therefore saith hee wee conclude that a man is Iustified by Faith without the Works of the Law The Argument is good For if men were Justified by their Works and Inherent Righteousness they might boast of the meritorious cause of their Justification to bee in themselves but they that are Justified by Faith are compelled to renounce their own Inherent Righteousness and to place their only Confidence in the imputation of the Righteousness of Christ and solely in the grace of God Vers. 29. Is hee the God of the Iewes only Is hee not also of the Gentiles Yes of the Gentiles also 30. Seeing it is one God which shall justifie the Circumcision by Faith and uncircumcision through Faith Hee concludes this Disputation with the resolution of two questions which give much light to the present Doctrine The first question is Whether this way of our Justification by Faith bee common both to Jewes and Gentiles To which hee answers That it 's common to both whereof he adds a reason because there is one God of those that are Justified therefore there must bee but one way of justifying all to wit by Faith or of Faith For if hee should Justifie the Jews upon one ground and the Gentiles upon another God would seem to differ from Himself in communicating Righteousness and Salvation to sinners both to Jews and Gentiles which is absurd Vers. 31. Do wee then make void the Law through Faith God forbid yea wee establish the Law Another question is Whether the Doctrine of Faith or Justification by Faith makes the Law of none effect or to bee given in vain while it is denied that men are Justified by the Law Hee answers that the Law is no wayes rendred void but is rather established by the Doctrine of Faith for Faith or the Doctrine of Faith establishes the Law three wayes First in respect to the threatnings shewing that Christ was dead by the Sentence of the Law that hee might satisfie the Law and that wee were lyable to death unless freed from it by Christ. Secondly in respect to the Precepts because hee demonstrates that perfect obedience was yeelded to the Law in the Righteousness of Christ. Thirdly Faith establishes the Law in respect to Believers because being justified by Faith by virtue of Christ they are initiated into new obedience who before they were justified by Faith could do nothing but sin CHAP. IV. UNto the twelfth Chapter the Apostle illustrates commends and further by many Arguments establishes this Divine ground of our Iustification by Faith not by Works Wee for the more easie method shall make the Confirmation of this Doctrine seven-fold The first Confirmation of Iustification by Faith which is contained in this Chapter is chiefly from the example of Abraham the ground of whose Iustification is common both to Iews and Gentiles whose Faith is set before us all of God for a pattern There are three parts of the Chapter In the first the example of Abrahams Iustification is set down to ver 9. In the second hee proves this ground of Iustification to bee common both to Iews and Gentiles to ver 18. In the third the Faith of Abraham is commended to the use of Believers to the end of the Chapter Vers. 1. What shall wee say then that Abraham our Father as pertaining to the flesh hath found So much as pertains to the example of Abraham under the form of an interrogation hee denies that Abraham was justified according to the flesh or by the Law of Works or Inherent Righteousness which is called flesh Galat. 3.3 in respect to the Spiritual Righteousness of Christ From whence it follows that no man is justified by Works Vers. 2. For if Abraham were justified by Works hee hath whereof to glory but not before God This Thesis concerning Abraham is asserted by five Reasons Reason 1. If Abraham was justified by Works hee hath whereof hee may glory but not before God therefore hee is not justified by Works before God The reason is sufficient because boasting in our selves is not taken away by the Law of Works but by the Law of Faith Rom. 3.27 For in the question before men Whether Abraham is just Abraham can produce his Works and boast saying I will shew thee my Works and so hee shall bee justified before men by his Works But the question is Whether hee bee righteous before God whereupon hee must renounce his own works and fly to the Promise of Blessedness in Christ to come of Abrahams Seed that hee might bee justified in Christ by Faith alone Vers. 3. For what saith the Scripture Abraham hath believed God and it was counted to him for righteousness Reason 2. The Scripture testifies Gen. 15.6 that Abraham was justified by Faith or that Righteousness was imputed to him by Faith therefore hee was justified by Faith not by Works Vers. 4. Now to him that worketh is the reward not reckoned of Grace but of debt Reason 3. The reward cannot bee of Grace but of debt to him that seeks after righteousness by his works wee may assume thus But to Abraham it was imputed of Grace Therefore Abraham did not mercenarily seek after righteousness by the works of the Law Vers. 5. But to him that worketh not but believeth on him that justifieth the ungodly his Faith is counted for righteousness Reason 4. To this purpose Faith is imputed for righteousness to him that is not mercenary but renouncing his own righteousness believes in God who freely justifies the ungodly that flees to Christ Jesus But such was the Faith of Abraham Therefore Abraham was not justified by works before God but Faith was imputed to him for righteousness or the Blessing promised in Christ to come received through Faith by Abraham was imputed to him for righteousness Vers. 6. Even as David also describeth the blessedness of the man unto whom God imputed righteousness without works 7. Saying Blessed are they whose iniquities are forgiven and whose sins are covered 8. Blessed is the man to whom the Lord will not impute sin Reason 5. David testifies Psalm 32.12 that Blessedness is given to him to whom Righteousness is imputed without works and whose righteousness consists not in good works but in the forgiveness of sins therefore such was
speaks in the singular number The first triumph is over all enemies together in one by reason of the conjunction of those that are justified with God If God bee for us who shall bee against us i. e. Seeing God is for us about to fulfil in us his eternal purpose of sanctification and glorification who or men or Devils may rise up against us to hinder our salvation Vers. 32. Hee that spared not his own Son but delivered him up for us all how shall hee not with him also freely give us all things The second triumph is concerning the want of some good necessary to salvation leaning upon such great love of God towards us that hee gave his Son to death for us After this manner God who spared not his own Son than whom hee hath nothing dearer but gave him up to death for the salvation of all the Elect cannot but give us his Son and with him all other gifts necessary to salvation and lastly salvation and glory it self what therefore can bee wanting to us to salvation Vers. 33. Who shall lay any thing to the charge of Gods Elect it is God that justifieth The third triumph is over every accuser the Devil the World our own conscience leaning upon the absolving sentence of God justifying us Who shall lay any thing to the charge of those whom God hath elected That is none will do it but in vain It is God that justifies i. e. from our sins and from any action brought against us hee absolves the Elect Therefore in Christ wee triumph over all Vers. 34. Who is it that condemneth it is Christ that died yea rather that it is risen again who is even at the right hand of God who also maketh intercession for you The fourth triumph is over every judge or any one that shall assume that office and shall undertake to condemn those that are justified Seeing God hath justified us who shall dare to condemn us Seeing Christ is dead for us yea as a Conquerour is risen from the dead and ascended into Heaven and there in glory intercedes for us no condemnation is to bee feared by us unless wee should say that the death resurrection and ascension of Christ his sitting in glory and intercession is in vain which is blasphemous Therefore wee triumph in Christ. Vers. 35. Who shall separate us from the love of Christ shall tribulation or distress or persecution or famine or nakedness or peril or sword The fifth triumph is over outward afflictions whereof hee reckons up six kinds wherein hee comprehends all adversities with which Christians in any kind by the unthankful world are used to bee persecuted for Righteousness sake Denying concerning all that any enemy by these evils can hinder the fullest effect and sweetest sense of divine love towards us but that wee should at length partake of it Vers. 36. As it is written for thy sake wee are killed all the day long wee are accounted as sheep for the slaughter Lest hee should seem to triumph over a feigned enemy hee proves out of Psal. 44.22 That all the true servants of God which then lived were liable to all those miseries that they may apply to themselves the words of the Psalm saying For thy sake O God! are wee killed all the day long and are handled as if wee were sheep for the slaughter Vers. 37. Nay in all these things wee are more than Conquerours through him that loved us Hee follows his triumphing declaring the excellency of the victory which Christians in his time had over these evils by the power of Christ for they returned alwaies from the battel more than Conquerours neither wounded nor wearied suffering no loss but more healthy and strong more holy and increased in every grace even then when they seemed to the world to bee most overcome the glory of which triumph hee wholly ascribes to the love of Christ. Vers. 38. For I am perswaded that neither death nor life nor principalities nor powers nor Angels nor things present nor things to come 39. Nor height nor depth nor any other Creature shall bee able to separate us from the love of God which is in Christ Jesus our Lord. The sixth and last act of triumph is over unbeleef and all doubtings which might arise from any Creature or any present or future cause By Life and Death hee understands prosperity and adversity by which wee might bee either allured or affrighted By Angels hee understands good and evil spirits if it was possible they should concur to the separating of us from Christ. By Principalities and Powers hee means the power of Kings Emperours Governours Tyrants in the whole world By things present and things to come hee understands all those occurrences which had already fallen out or might before death come upon us By height and depth hee means the creatures placed above or below us By any other Creature any created thing universally in the whole world or any thing besides God that may seem terrible Over all these in a full confidence of Faith hee triumphs because of the powerful and efficacious certain and immutable love of God whereby hee is pleased to promote us to Eternal Life from the embracing of whose love and a saving sense thereof nothing shall ever separate those that are justified by Faith in Christ. Whereof hee gives this reason because the efficacy of Gods free love conveyed unto us is founded in Christs infinite merit and omnipotent power whereby wee are kept through Faith unto salvation CHAP. IX THe sixth and last Confirmation remains of free Justification by faith in Christ and not of works from EXPERIENCE Partly of the rejected Israelites who seeking after Righteousness by Works did not attain it or were not justified at all Partly of the beleeving GENTILES who being destitute of works are justified by faith in Christ without the works of the Law whence it follows that justification by Faith in Christ without the works of the Law onely is true and solid Because hee saw this Argument liable to several cavils hee is careful every way to fortifie it and opens it in the three next Chapters There are three parts of the Chapter In the first four Objections are preveâ—â—ed against the Doctrine of the Apostle touching the rejection of the Jews In the answering whereof hee exactly handles the doctrine of Predestination to vers 24. In the second hee proves out of the Scriptures the rejection of the Jews and the calling of the Elect of the Jews and Gentiles to vers 30. In the third to confirm the Doctrine of Justification by Faith without works hee produces the EXPERIENCE of the Jews who seeking for Righteousness by works are not justified and the EXPERIENCE of the beleeving Gentiles who being destitute of the pretence of works are justified by Faith in Christ. Vers. 1. I say the truth in Christ I lye not my conscience also bearing mee witness in the Holy Ghost In the first part of the Chapter hee
as hee please Therefore God may of the mass of man-kind fashion some to honour others to dishonour as hee please and by consequence unrighteousness is not to bee objected against God in the matter of Election and Reprobation Vers. 22. What if God willing to shew his wrath and to make his power known endured with much long-suffering the Vessels of wrath fitted to destruction The fourth Answer not onely freeing God from all unrighteousness in this his free choice of some and the reprobation of the rest but also shewing the wisdome and exact justice in this whole business that neither the Reprobate can complain of unrighteousness nor the Elect glory in their merits The force of the answer by way of question to touch the consciences of men the more sharply is urged thus What if God willing to shew his wrath or his vindicative justice and would make known his power in the execution of his justice which was most just hee hath indured with much patience the vessels of wrath by their own wickedness fitted to destruction before he would give up their deserved condemnation to execution What is here I say that common reason can reply against God what is here which any man may not commend in this Counsel of God Thus the matter was in the casting off the Jews whom God rejected not from the grace of the Gospel until they had refused the grace of Christ and abused much gentleness and lenity which Righteousness in the execution of the decree frees God from all unrighteousness in making the difference seeing that hee executes no otherwise than hee hath decreed Vers. 23. And that â—ee might make known the riches of his glory on the Vessels of mercy which hee had afore prepared unto glory A question yet depends therefore wee must repeat What if God that hee might render the riches of his glorious grace more illustrious towards the Vessels of mercy whom hee hath prepared unto glory will have his wrath and power manifested in the just destruction of the vessels of wrath what is there in this decree that any one can blame in the execution whereof there is so much Righteousness and wisdome and goodness manifested The second Part. Vers. 24. Even us whom hee hath called not of the Jewes onely but also of the Gentiles The second part of the Chapter wherein that hee might satisfie all concerning the calling of the Gentiles and the casting off the Iews and strengthen the Faith of the Romans that they might not bee offended with doubtful thoughts of Reprobation First hee applies the Doctrine of Election to the Christian Jews and Gentiles whose election and future glorification God had made manifest by their effectual calling to Faith in Christ. Vers. 25. As hee saith also in Hosea I will call them my people which were not my people and her beloved which was not beloved 26. And it shall come to pass that in the place where it was said unto them yee are not my people there shall they bee called the children of the living God Secondly hee proves the calling of the Gentiles to bee fore-told by the testimony of Hos. 2. ver 23. after this manner Those that were not my people I will effectually call or make them my people and they that were not indued with the gifts of my grace and love shall partake of the same Chap. 1.10 to this purpose The Gospel was preached in Greece Italy and other places among the Gentiles where they lived that were alienated from the Covenant of God that they might bee effectually called the children of the living God or the Elect should bee converted to the true Worship of God Vers. 27. Esaias also cryeth concerning Israel Though the number of the children of Israel bee as the sand of the Sea a remnant shall bee saved 28. For hee will finish the work and cut it short in righteousness because a short work will the Lord make upon the earth 29. And as Esaias said before Except the Lord of Sabaoth had left us a seed wee had been as Sodomah and been made like unto Gomorrah Thirdly hee proves the rejection of the Jews to bee fore-told by the testimony of Isai. 10.22 crying out on this manner Although the people of Israel according to the flesh after the promise of God should bee so multiplyed that they might bee compared with the sand which is on the Sea shore yet a remnant only i. e. a very few shall bee saved but a multitude shall bee rejected and perish ver 27. For God after much abuse of his lenity will in short time end his controversie with that people following the exactness of Justice because God determined quickly to execute and compleat his severity in casting off that people And Chap. 1. ver 9. the same Isaias foretold Except the Lord of Hosts had left to the people of Israel a very small remnant in which the promised blessings should bee fulfilled wee should have been wholly consumed and destroyed as Sodom and Gomorrah The third Part. Vers. 30. What shall wee say then that the Gentiles which followed not after righteousness have attained to righteousness even the righteousness which is of Faith The third part of the Chapter wherein the Apostle opens this as his scope to what went before that the experience of Believers among the Gentiles and of Justiciaries among the Jews might confirm his former Doctrine of Justification by Faith and not of Works The first part of the experience touching the Gentiles is this The Gentiles saith hee which did not follow after the righteousness of works attained true righteousness viz. that righteousness which is by Faith Therefore that is the only ground of Justification which is by Faith and not of Works Vers. 31. But Israel which followed after the law of righteousness hath not attained to the law of righteousness The other part of the experience is of the unbelieving Jews The Israelites saith hee followed after the law of righteousness that they might bee justified according to that but attained not that righteousness which is by works because righteousness by the Law is impossible Therefore Justification is not by Works or according to the Law but of Faith Vers. 32. Wherefore because they sought it not by Faith but as it were by the works of the Law for they stumbled at that stumbling stone That hee might further make use of this experience hee enquires after the cause why the Jews that followed after the Law did not attain to righteousness By way of answer hee assigns a threefold cause The first is because they did not seek after righteousness by Faith which is the only ground of Justification Another cause in as much as they sought after righteousness by works which way is impossible not only because no man could perfectly observe the Law but also because good works which the followers after legal righteousness without Faith perform are not worthy the name of good works they have only the
should boast against the root which bears them Therefore thou oughtest not to despise the Jews Vers. 19. Thou wilt say then the branches were broken off that I might bee graffed in 20. Well because of unbelief they were broken off and thou standest by Faith Bee not high-minded but fâ—ar Argum. 9. In answering the objection it is propounded It s true the Jews are rejected that upon this occasion thou mightest succeed them in the Church but seeing they for their unbelief are rejected and thou standest by Faith thou hast no reason to insult over and despise the Jews but rather to fear and to take heed to thy self that thou sin not and bee punished Therefore oughtest thou not to contemn the Jews as if altogether cast off Vers. 21. For if God spared not the natural branches take heed lest hee also spare not thee Argum. 10. Confirming the former If God spared not the proud Jews the natural branches of the holy Church hee will not spare the Romans or any insulting Gentiles to wit branches graffed in Therefore thou being a Gentile oughtest not to despise the Jews Vers. 22. Behold therefore the goodness and severity of God on them which fell severity but towards thee goodness if thou continue in his goodness otherwise thou shalt bee cut off Argum. 11. Unless thou continue in the Faith and obedience unto Christ considering the severity of God against the Jews and his goodness towards thee thou also shalt bee broken off and cast away Therefore unless thou wilt bee rejected keep thy self in the fear of God and despise not the Jews Vers. 23. And they also if they bide not still in unbelief shall bee graffed in for God is able to graft them in again Argum. 12. Even as thou unless thou continue in the Faith shalt bee cut off So the Jews if they continue not in unbelief they shall again bee graffed into the holy Church of the Patriarchs yea verily the restoring of the Jews according to the omnipotent goodness of God is not to bee despaired Therefore the Jews are not to bee despised by thee Vers. 24. For if thou wert cut out of the Olive-tree which is wild by nature and were graffed contrary to nature in a good Olive-tree how much more shall these which bee the natural branches bee graffed into their own Olive-tree Argum. 13. If God implant the Gentiles as branches out of the Covenant of Grace into the Church of the Patriarchs much more will hee restore the Jews which are natural branches of that Church Vers. 25. For I would not brethren that yee should bee ignorant of this mystery lest yee should bee wise in your own conceits that blindness in part is happened to Israel until the fulness of the Gentiles bee come in 26. And so all Israel shall bee saved as it is written Argum. 14. I open a mystery unto you and out of special Revelation declare that this hardning of the Jews was not universal nor of all but in part or of some only and that but for a certain time viz. till the fulness of the Gentiles was brought in Therefore ought you not to lift up your selves or contemn the Jews By the fulness of the Gentiles hee means that great multitude of the Gentiles such as was not before the conversion of the Jews with the coming in of which multitude to the true Religion Israel shall bee provoked to return unto the Lord Jesus Christ or to true Faith in the Messias from whom they had departed through unbelief and so all Israel i. e. the multitude of the Jews the body of that dispersed people shall bee converted Vers. 26. There shall come out of Sion the Deliverer and shall turn away ungodliness from Jacob. 27. For this is my Covenant unto them when I shall take away their sins Hee confirms this Prophesie out of that of Isai. 29.26 and 27.3 Where hee fore-tells that the Messias should come of the Jews Church according to the flesh the true REDEEMER to redeem his Nation from the guilt and bondage of sin pardoning their sins and that hee should take them into the Covenant of Grace to the full abolishing of sin which when it should bee the Apostle hath now declared Vers. 28. As concerning the Gospel they are enemies for your sakes but as touching the election they are beloved for the Fathers sakes Argum. 15. Although the rejected Jews so much as concerns the Gospel refused by those reprobate Jews are accounted of God as enemies for your advantage yet in respect to the election of this people that they might above all other Nations bee esteemed the people of God and in respect to the Elect in this Nation the Jews are loved because of the Covenant betwixt God and their Fathers Therefore for the very same reason ought they not to bee despised but loved by you Vers. 29. For the gifts and calling of God are without repentance Argum. 16. Preventing an objection Although this Nation by just desert may seem to fall from all its priviledges yet because of the gifts of special grace bestowed and in particular their calling according to his purpose whether upon any Nation above others or upon any man above others are unchangeable which God will never wholly cut off or re-call but will in the conversion of this people make it appear that they are firm Therefore this Nation ought not to bee contemned by you but to bee had in honor rather Vers. 30. For as yee in times past have not believed God yet have now obtained mercy through their unbelief 31. Even so have these also now not believed that through your mercy they also might obtain mercy Argum. 17. It is every way to bee believed that God will manifest as much grace to the Jews by occasion of that mercy shewed to you Gentiles as hee hath shewed to you Gentiles heretofore disobedient by occasion of the stubbornness and unbelief of the Jews Therefore the Jews are not to bee despised as altogether cast off but their conversion is rather to bee endeavoured Vers. 32. For God hath concluded them all in unbelief that hee might have mercy on all Argum. 18. After this manner The most wise Providence of God hath so ordered the business of saving his own that all being found in sin and rebellion might have no matter of boasting and whoever should obtain Salvation might ascribe all to Divine bounty Therefore the Jews are not to bee despised as wholly cast off but the work of Divine mercy towards this people in the time appointed is to bee expected Vers. 33. O the depth of the riches both of the wisdome and knowledge of God! How unsearchable are his judgements and his waves past finding out The Apostle shews a two-fold use of this argument as also of the fore-going Doctrine especially concerning the election of some and the reprobation of others The first is that wee may admire and celebrate the depth of the riches of the ineffable Wisdome of
much hindered from coming to you 23. But now having no more place in these parts and having a great desire this many years to come unto you 24. Whensoever I take my journey into Spain I will come to you for I trust to see you in my journey and to bee brought on my way thitherward by you if first I bee somewhat filled with your company Laying a foundation for his excuse in what hee said before that hitherto hee had not come to the Romans ver 22. and 23. hee gives them hopes of his coming and tarrying a while with them in his journey which hee intended for Spain After hee should have been refreshed with their company as with Aromatick odours Vers. 25. But now I go unto Jerusalem to minister unto the Saints 26. For it hath pleased them of Macedonia and Achaia to make a certain contribution for the poor Saints which are at Hierusalem Hee expresses the time of his coming after hee had been at Ierusalem and had brought the charitable benevolences of the Greek Churches for the relief of the poor Saints in Iudea Vers. 27. It hath pleased them verily and their debtours they are for if the Gentiles have been made partakers of their spiritual things their duty is also to minister to them in carnal things Hee proves that this benevolence was to bee bestowed upon the Jews because the Gospel came from the Jews to the Gentiles Vers. 28. When therefore I have performed this and have sealed to them this fruit I will come by you into Spain 29. And I am sure that when I come unto you I shall come in the fulness of the blessing of the Gospel of Christ. After hee had delivered this collection to the Saints and had sealed to them this fruit without diminution hee promiseth that hee would come unto them In the mean time hee gives them hopes of spiritual blessings by his Ministery to bee conferred upon the Romans at his coming which hee speaks that his coming might bee more acceptable and more fervently desired and expected by them Vers. 30. Now I beseech you brethren for the Lord Iesus Christs sake and for the love of the Spirit that you strive together with mee in your prayers to God for mee Lastly hee earnestly entreats their prayers to God that they would bee importunate for him in three requests Vers. 31. That I may bee delivered from them that do not believe in Judea and that my service which I have for Jerusalem may bee accepted of the Saints The first is that hee might bee delivered from the snares of those that did not believe in Iudea which vehemently thirsted after his blood My Ministery The second Petition is that the contribution which hee was carrying to Ierusalem might bee acceptable to the Jews his Brethren Vers. 32. That I may come unto you with joy by the will of God and may with you bee refreshed The third Petition is that hee might come with joy to Rome and rejoyce together with them Vers. 33. Now the God of peace bee with you all Amen In the mean while he prays that God would keep them in peace that the work of the Gospel might not bee hindred amongst them CHAP. XVI THe parts of this Chapter chiefly are two In the first after the commendation of Phebe who as it seems carried this Epistle to the Romans Some Saints hee salutes honorably of tried fidelity to ver 17. In the second part after exhortations to them that they would beware of Schismaticks hee adjoyns to his own salutations the salutations of certain Saints by name who were with him when hee sent this Epistle and concludes the Epistle with earnest prayers Vers. 1. I commend unto you Phebe our Sister which is a servant of the Church which is at Cenchrea 2. That yee receive her in the Lord as becometh Saints and that yee assist her in whatsoever business shee hath need of you for shee hath been a succourer of many and of my self also At Cenchrea there was a Haven neer to Corinth in which little Town a Church collected the charge which this Church could not bear it seems Phebe sustained whose house was freely set open as a common receptacle for Christian strangers and therefore shee is called the Servant of the Church For it does not seem that shee was of the company of poor Widows which the Church maintained at their publique charge 1 Tim. 5. but it is likely that shee supplyed the office of them and sustained them at her own cost because shee succoured both the Apostle and many others And that shee took so great a journey from Greece to Rome having the care of secular affairs at Rome which deserved the cognizance and assistance of the whole Church and to that end Apostolical intercession are not the signs of a poor but wealthy famous woman whom therefore hee would have received by the Romans in the Lord i. e. with Christian affection and for the Lords sake and treated fairly by the Saints i. e. as became the outward condition of the Romans and Phebe adorned with holiness Vers. 3. Greet Priscilla and Aquila my helpers in Christ Iesus 4. Who have for my life laid down their own necks unto whom not only I give thanks but also all the Churches of the Gentiles The salutations with the names and commendations of the Saints are so clearly distinguished that here is no need of any Analysis some observations shall suffice for our purpose How could Priscilla and Aquila bee helpers to the Apostles It appears Act. 18. that although they were private persons yet as much as could bee privately done by them keeping themselves in their calling they did vigorously labour in propagating the Doctrine of Christ according to their knowledge and with singular zeal in which business as the wife is named before the husband so shee seems to precede him in piety Their necks It appears that Priscilla and Aquila couragiously stood up in the defence of the Apostle in some dangerous persecution or tumult and that they rescued his life with hazard of their own lives upon which account all the Church which regarded the welfare of the Apostle ought to render thanks to them Vers. 5. Likewise greet the Church that is in their house salute my well-beloved Epenetus who is the first fruits of Achaia unto Christ. By Church hee seems to understand only their family piously instructed and daily imployed about holy things amidst their manual labours by reason of its resemblance to a Church because hee saith not the Church which met in their house but which is or dwells in their house unless wee suppose them to have given entertainment also to the whole Church as Gaius of whom ver 23. Epenetus is said to be the first fruits of Achaia because he was converted to the faith amongst the first as 1 Cor. 16.15 the family of Stephen also upon that account is commended amongst those that are of chief note and approved Christians
in the faith Vers. 6. Greet Mary who bestowed much labour on us The pains of Mary toward the Faithful and the Apostles hee would have the Church take notice of and acknowledge that hee might encourage or exciâ—e the like pains in others Vers. 7. Salute Andronicus and Junia my Kinsmen and my fellow-prisoners who are of note amongst the Apostles who also were in Christ before mee Andronicus and Iunia of the Apostles Kindred are said to bee of note among the Apostles because they were known and approved of by the Apostles and highly accounted of among them who also were converted to the Faith before the Apostle Paul and were partners of his sufferings for the Gospel in prison and bonds Vers. 8. Greet Amplias my beloved in the Lord. Amplias is said to bee worthy of love in the Lord for the faith and piety which was vouchsafed of the Lord. Vers. 9. Salute Urbane our helper in Christ and Starchys my beloved Urbane seems to bee one of the Pastors of the Church at Rome and an helper of the Apostle in his labours in the Gospel Vers. 10. Salute Apelles approved in Christ. Salute them which are of Aristobulus houshold Apelles hee calls approved because hee gave certain evidences of his faith and constancy Vers. 11. Salute Herodion my Kinsman Great them that bee of the houshold of Narcissus which are in the Lord. Hee doth not salute Aristobulus and Narcissus because they continued unbeleevers as wee may safely conjecture but their Christian houshold servants that they might bee confirmed in the Faith and continue their obedience towards their Masters though unbeleevers Vers. 12. Salute Traphena and Tryphosa who labour in the Lord. Salute the beloved Persis which laboured much in the Lord. Hee salutes the approved Matrons which contributed their labours zealously and successefully for the promoting of the Gospel Vers. 13. Salute Rufus chosen in the Lord and his Mother and mine Hee salutes Rufus an eminent young man whose Mother very much respected Paul even as much as shee did Rufus her own Son Vers. 14. Salute Asyncritus Phlegon Hermas Patrabas Hermes and the Brethren which are with them 15. Salute Philologus and Julia Nerius and his Sister and Olympias and all the Saints which are with them Because hee could not insist upon the rehearsal of all setting down some Saints by name the rest hee salutes in general Vers. 16. Salute one another with an holy kiss Because in those times amongst the signs of mutual love a kiss was as now the shaking of right hands amongst us hee commands that they salute one another holily without fraud and deceit Vers. 16. The Churches of Christ salute you Salute The second part of the Chapter follows wherein the Apostle salutes the Romans in the name of the Churches amongst which hee was conversant who understood his purpose of writing to the Romans Vers. 17. Now I beseech you Brethren mark them which cause divisions and offences contrary to the doctrine which yee have learned and avoid them Hee interposes as it were in a Parenthesis his admonition to observe restrain and excommunicate those which should move any thing against the Apostolical doctrine or discipline already received by them to the renting of the Church and commands to avoid fellowship viz. after they were excommunicated by the Church Vers. 18. For they that are such serve not our Lord Iesus Christ but their own belly and by good words and fair speeches deceive the hearts of the people Hee adds four Reasons of this his admonition First because such men whoever they bee serve not God but their own belly minding worldly things i. e. their own lusts and advantages but not the welfare of the Church Reason second Because unless they bee observed by the wiser sort the more simple are easily deceived by their feigned words by which means they make a schism in the Church Vers. 19. For your obedience is come abroad unto all men I am glad therefore on your behalf but yet I would have you wise unto that which is good and simple concerning evil Reason the third Because there was danger leâ—t the commendable readiness of the Romans to beleeve the Preachers might bee exposed to some impostures unless they were wary viz. except they tempered that simplicity with prudence respecting simplicity onely as to mischief but in other things following after prudence lest they bee wronged by the subtilty of others Vers. 20. And the God of Peace shall bruise Satan under your feet shortly The grace of our Lord Iesus Christ bee with you Amen The fourth Reason Because although wee must conflict with Satan the author of contentions yet the Goâ— of Peace will give victory to us when wee have a while combated with those that trouble us which Argument the Apostle concludes with an Apostolical benediction Vers. 21. Timotheus my work-fellow and Lucius and Jason and Soâ—ipater my kinsmen salute you The Parenthesis being shut up hee subjoyns the salutations of other Saints with him to the Romans the first of whâ—m is Timothy the Evangelist after him Lucius who as it seems is that Cyrenean Act. 13.1 Iason of whom Act. 17.5 Sosipater of whom Act. 20.4 Vers. 22. I Tertius who wrote this Epistle salute you in the Lord. Tertius Pauls Secretary who wrote this Epistle in honour of his Ministery hee receives this mentioning of himself from the Holy Ghost as it were in reward of his faithfulness Vers. 23. Gaius mine Host and of the whole Church saluteth you Erastus the Chamberlain of the City saluteth you and Quartus a Brother 24. The grace of our Lord Iesus Christ bee with you all Amen Gaius of whom Act. 20.4 and 1 Cor. 1.14 commends himself to the Romans and in the mean while is commended by Paul to the Romans that his house did not onely give entertainment to Paul but also the whole Church in which they met for the performance of religious duties Erastus the Chamberlain of the City of Corinth to whom is added Quartus a Brother by name hee shuts up these salutations repeating his Apostolical wish Vers. 25. Now to him that is of power to establish you according to my Gospel and the preaching of Iesus Christ according to the revelation of the mystery which was kept secret since the world began In the three last verses hee concludes this excellent Epistle with a solenm thanksgiving in which hee asserts the Faith and the certainty of the Romans salvation against all fear which dangers persecutions Impostors Schismaticks or their own infirmities or any other temptations might cause in them and that by reason of the power and good pleasure of God which God by the Gospel set down in this Epistle as it were holds forth his arms for their salvation and also hee commends his Gospel upon a sixfold account First Because it is the preaching of Jesus Christ 2. Because it is the Revelation of the Grace of God which was kept secret for although Grace was made known
to the Fathers yet in comparison of the present light which hath shined in the world by the doctrine of the Apostles it may bee termed secret and hidden Vers. 26. But now is made manifest and by the Scriptures of the Prophets according to the commandement of the everlasting God made known to all Nations for the obedience of Faith 27. To God onely wise bee glory through Iesus Christ for ever Amen Because 3. This Gospel is agreeable to the Old Testament and is confirmed out of that 4. Because it hath Gods command and appointment for its authority 5. Because it is not contained as the Old Testament in the narrow bounds of the Jews and one people but shines forth for the use of all Nations 6. Because it tends to the obedience of Faith that is that the hearers being brought to the Faith of Christ may bee made obedient subjects to the Grace of that Kingdome Withall hee ascribes the glory of all these to God as the onely wise in himself and of himself who owes his wisdome to none To him through Christ bee glory for ever and ever Amen The First Epistle of Paul to the Corinthians Analytically expounded The Contents of the Epistle COrinth is a famous Mart-Town of Achaia in the narrow straight of Peloponnesus situate between the Egean and Ionian Seas in which City the Apostle taught a year and half where hee founded a Church with great difficulty This Church Satan endeavoured by many waies to rend infect and corrupt of which crafts of Satan the Apostle being assured that hee might produce a seasonable remedy to so great evils hee writes this Epistle to the Corinthians The heads of this Epistle are ten The first is concerning the removing of Schism which arose amongst them by the vain kind of preaching of their Teachers and to that end hee largely handles the right manner of preaching the Gospel Chap. 1 2 3 4. Secondly Concerning the excommunication of the incestuous person Chap. 5. The third about the avoiding of strifes with which they vexed one another even before Infidel Iudges The fourth of keeping chastity or avoiding fornication Chap. 6. The fifth of prudence to bee used in cases of marriage and single life and secular imployments Chap. 7. The sixth of avoiding things dedicated to Idols Chap. 8 9 10. The seventh of the order and decency to bee observed in the worship of God and chiefly in the Supper of the Lord Chap. 11. The eighth of the right use of spiritual gifts Chap. 12 13 14. The ninth of the certainty of the resurrection to come which some amongst them called in question Chap. 15. The tenth of charitable contribution to bee collected for the relief of the Saints in Judea Chap. 16. CHAP. I. THere are three parts of the Chapter The first is the preface of the whole Epistle to vers the 10th The second is the beginning of his disswasion from Schism which was the disease of the Corinthians to that end bee propounds five Arguments to vers 17. The third is an illustration and confirmation of the fifth Argument to the end The whole Preface is laid down to prepare the minds of the Corinthians for ready obedience to the doctrine and admonitions of the Apostle And in this or the like conclusion the scope of the Preface may bee represented It is your duty O yee Corinthians with a ready and submissive mind to obey my Doctrine and Admonitions or to believe and obey Eleven Arguments to this end are sub-joyned whereof some shew forth the Apostles authority others his favourable respect towards the Corinthians Vers. 1. Paul called to bee an Apostle of Iesus Christ through the will of God and Sosthenes our Brother An Apostle The first Argument I Paul who write these things unto you am an Apostle of Jesus Christ Therefore ought you to obey my Doctrine and receive my Counsels By the will of God Argum. 2. I perform my Embassage by the special command and will of God not by my own usurpation so I write these things unto you Therefore â—nless you will bee disobedient to the will of God you ought to obey my admonition and teaching Sosthenes Argum. 3. I have taken in Sosthenes as a witness to my admonition touching whom Act. 18.17 that by two witnesses this testimony might bee confirmed Therefore ought you to obey my admonition and Doctrine unless you will have the witness of us two against you Vers. 2. Unto the Church of God which is at Corinth to them that are sanctified in Christ Iesus called to bee Saints with all that in every place call upon the Name of Iesus Christ our Lord both theirs and ours Argum. 4. In the description of those to whom hee writes you are the Church of God called out of the world consecrated unto God brought into communion with Christ called unto holiness Therefore if you will bee accounted worthy of your priviledges you ought to hearken and obey mee in my doctrine and admonitions which make for holiness With all that call upon Argum. 5. My Apostleship and the authority of this doctrine the use and fruit of it is not extended only unto you but to the Church of God universally and all the Saints which adore Jesus Christ the true God and our Lord Therefore ought you to hearken and obey my doctrine and admonitions Vers. 3. Grace bee unto you and peace from God the Father and from the Lord Iesus Christ. In this salutation is the sixth Argument I acknowledge you to whom with the rest of the Saints living in any place according to the authority committed to mee I may apply the blessing of the Gospel as also grace and peace i. e. all things that pertain to virtue and glory to holiness and happiness that being made more certain by mee of the favour of God you may expect the same things with a stronger faith through the Mediator Jesus Christ Therefore ought you cheerfully to obey my doctrine and admonition Vers. 4. I thank my God alwayes on your behalf for the grace of God which is given you by Iesus Christ 5. That in every thing yee are enriched by him in all utterance and in all knowledge In the other verses of the Preface because hee was about to reprove many vices among the Corinthians hee commends what was good in them confirming their faith in God lest being sharply reproved they should faint withall hee shews what opinion hee had of them and what good will towards them whereby hee might better reach the end which hee aimed at Argum. 7. I do not envy you but rather rejoyce and render continual thanks to God for the rich grace of God towards you especially in your reconciliation to him by Jesus Christ ver 4. I rejoyce much for the abundance of spiritual gifts bestowed on you pertaining to the knowledge and preaching of the Gospel ver 5. Therefore ought you readily to obey mee advising you concerning the right using of that grace and those
are the people of God as a field or building ought to bee closely united to one another in the service of God Therefore ought they not to bee rent into parties one from another Vers. 10. According unto the Grace of God which is given unto mee as a wise Master-builder I have laid the foundation and another buildeth thereon but let every man take heed how hee buildeth thereupon Argum. 8. Is propounded under the form of an admonition whereby hee more sharply wounds their ambitious Teachers the authors of Schism which strove by their boasting of Philosophy and Eloquence every one to gain Disciples after them This is the Argument It is dangerous lest while each of these ordinary Teachers serve their own ambition they build some kind of doctrine upon the Apostles foundation which agrees not with the foundation Therefore Schism is not to bee fomented Vers. 11. For other foundation can no man lay than that is laid which is Iesus Christ. Hee gives a Reason why hee directs his admonition onely to their ordinary Teachers about superstructures because the summe of all saving doctrine concerning Jesus Christ as the sure and onely foundation is laid by the Apostles from which it is not lawful for ordinary or extraordinary Teachers to depart Vers. 12. Now if any man build on this foundation Gold Silver precious Stones Wood Hay Stubble Therefore hee compares the doctrine of the Gospel to a building the Apostles to builders laying the foundation of all saving doctrine Those Teachers that follow after hee compares to those that build the walls upon the foundation laid by the Apostles of whom some taught â—ound doctrine agreeable to the foundation for the truth of it and the spiritual manner of handling it others stuffed their preaching with Philosophical flowers and the wisdome of words building as it were Wood Stubble Hay not solid matter nor tending to salvation Vers. 13. Every mans work shall bee made manifest for the day shall declare it because it shall bee revealed by fire and the fire shall try every mans work of what sort it is That they might here know their danger hee fore-tells the tryal of every ones work in his preaching the Gospel no less exact than that of Gold-smiths in trying their metals by fire at leastwise in the last day wherein God will judge of all persons and works Vers. 14. If any mans work abide which hee hath built thereupon hee shall receive a reward In which day at least whosoever hath built solid and precious doctrine agreeable to the foundation shall receive a reward of his faithfulness according to the promises of God Vers. 15. If any mans work shall bee burnt hee shall suffer loss but hee himself shall bee saved yet so as by fire But if any one shall mingle Philosophical speculations the hay of humane wisdome the stubble of wordy eloquence with his preaching or shall add any other devices of his own which cannot indure the sentence of divine judgement hee shall suffer loss of all his labours but the Preacher shall bee saved but so as by fire i. e. if so bee hee is able to abide the fiery and exact tryal of God whereby hee wiâ—l accurately separate the sincere from Hypocrites as the fire purges the rust from the metal the summe of all is The Preacher himself shall bee saved if otherwise hee bee found sincere in the Faith of Christ. Vers. 16. Know yee not that yee are the Temple of God and that the spirit of God dwelleth in you Argum. 9. Appertains to preachers as also hearers because when they know themselves to bee the Temple of God it is a wicked thing to defile and do violence to the Church or Temple of God even their own conscience being witness Therefore this Schism is not further to bee fomented unless they will do injury to the Spirit of God dwelling in them Vers. 17. If any man defile the Temple of God him shall God destroy for the Temple of God is holy which Temple yee are Argum. 10. From the pernicious effect It is to bee feared lest God destroy you with your vanities and dissentions while you defile his Temple Therefore this Schism is not to bee fomented any further Vers. 18. Let no man deceive himself if any man among you seemeth to bee wise in this world let him become a fool that hee may bee wise Argum. 11. Propounded by way of prevention of an Objection in maintaining this Schism you seem wise to your selves but your self-confidence deceives you This is the cause of Schism and therefore you are to beware of it and that you may beware of the Schism hee prescribes the way how they should beware which is this that hee which seems to excel in humane wisdome renounce this vain opinion of his own wisdome and yeeld up himself in obedience unto God following the plain manner of Preaching which though it seem foolishness to men yet it alone is able to make us wise Vers. 19. For the wisdome of this world is foolishness with God for it is written Hee taketh the wise in their own craftiness 20. And again The Lord knoweth the thoughts of the wise that they are vain Hee confirms the counsel that hee had given from the judgement of God concerning carnal wisdome that God accounts it foolishness especially when carnal wisdome rejects the institutions of God and despises the simplicity of them which hee proves by the testimony of the Scriptures the first is of Iob 5.13 The sense whereof is However vain men may seem wise to themselves and the world yet God so frustrates their devices and turns them into snares that they may fall by their own Counsels rather than by others and thus hee convinceth them of folly Another Testimony is in Psal. 94.11 Where God declares the thoughts of the wise to bee vain which savour onely humane things for those things which they imagine to make most for their happiness contribute least Vers. 21. Therefore let no man glory in men for all things are yours 22. Whether Paul or Apollo or Cephas or the world or life or death or things present or things to come all are yours Argum. 12. Propounded by way of dehortation from the Schism which hee reprehended Because Schism and making parties concerning their Teachers is unholy boasting in men Therefore this Schism is not to bee fomented They gloried in their Teachers when they ascribed too much to them depending upon them and made them as it were Masters of their Faith when they ought onely to depend upon God who speaks by his Ministers when and as much as hee please All things Confirming this dehortation hee adds Argum. 13. Because all your Teachers the least and the greatest even the Apostles themselves and all things in the world things present and things to come life and death and whatsoever else can bee reckoned up are appointed of God that they may bee serviceable to the salvation of the faithful Therefore you
as the body is one and hath many members and all the members of that one body being many are one body so also is Christ. Argum. 8. Christ Mystical or Christ is one Body with the Church consisting of many members and they instructed with variety of gifts Therefore as in the humane so in the Mystical Body there ought to bee concord in the use of gifts Vers. 13. For by one Spirit are wee all baptized into one body whether wee bee Jews or Gentiles whether wee bee bond or free and have been all made to drink into one Spirit Argum. 9. All the faithful are joyned together in the Sacrament of Baptism and the Lords Supper or the union of all the Faithful into one Church and partaking of one life in one body and one Spirit is signified in the Sacraments Therefore you ought not to disagree amongst your selves about the diversity of gifts Vers. 14. For the body is not one member but many 15. If the foot shall say Because I am not the hand I am not of the body Is it therefore not of the body 16. And if the ear shall say Because I am not the eye I am not of the body Is it therefore not of the body Argum. 10. Seeing the condition of the body requires necessarily plurality of members and by consequence diversity it will follow that the meanest offices in the least gifts are as well of the body as the most excellent offices and gifts And if they should exclude themselves they would not do less foolishly than if the foot should deny that it was the hand or the ear deny that it was the eye and for this cause should conclude that it is not of the body Therefore there ought to bee no dissention amongst you because of the diversity of gifts Vers. 17. If the whole body were an eye where were the hearing If the whole were hearing where were the smelling 18. But now hath God set the members every one of them in the body as it hath pleased him 19. And if they were all one member where were the body 20. But now are they many members yet but one body Argum. 11. Even as if the body was one member three inconveniences would follow 1. The rest of the members should bee excluded and the more noble senses ver 17. 2. The change should bee made contrary to the wise dispensation of God who hath otherwise appointed diversity of members ver 18. 3. The change should bee contrary to the nature of an organical body for the very organical body should bee destroyed ver 19. Because God hath made one organical body of many members ver 20. So in Ecclesiastical Functions if there was but one Function three inconveniences would ensue 1. The other offices would bee extinct 2. The dispensation of God would bee destroyed 3. The Organical Church it self would bee overthrown which now consists of many offices united together into one body Therefore concord and agreement is to bee regarded Vers. 21. And the eye cannot say to the hand I have no need of thee nor again the head to the feet I have no need of you 22. Nay much more those members of the body which seem to bee more feeble are necessary Argum. 12. As in a natural body the superiour and more excellent members cannot bee without the inferiour which are most necessary therefore they are friendly each to other so it is in Ecclesiastical functions therefore ought they to bee assisting one to another Vers. 23. And those members of the body which wee think to bee less honourable upon those wee bestow more abundant honour and our uncomely parts have more abundant comeliness 24. For our comly parts have no need but God hath tempered the body together having given more abundant honour to that part which lacked Argum. 13. As in the body natural that there may bee an agreement those members which are more infirm are most honoured and necessary by the appointment of God so ought it to bee in Ecclesiastical functions Therefore in the chusing of Deacons rather than Pastors care must bee had that other things being alike men of the fairest fortunes may bee elected for the adorning of this inferiour office Vers. 25. That there should bee no Schism in the body but that the members should have the same care one of another Argum. 14. As the Natural body would come to ruine by Schism if the members should strive among themselves and should not regard each other So in Ecclesiastical functions Therefore concord is to bee highly regarded Vers. 26. And whether one member suffer all the members suffer with it or one member bee honoured all the members rejoyce with it 27. Now yee are the body of Christ and members in particular Argum. 15. As amongst the superiour and inferiour members of the body there is a sympathy in joy and grief so it ought to bee amongst the Governours and Ministers of the Church Therefore the greatest accord Hee gives the Reason of it Because yee saith hee are the body of Christ and members in particular i. e. such as ought as members to agree with the whole body the Church and amongst your selves And here is the common Apodosis of the whole similitude taken from the body from vers 12. to this 27. verse Vers. 28. And God hath set some in the Church first Apostles secondarily Prophets thirdly Teachers after that miracles then gifts of healings helps governments diversities of tongues Now in order hee reckons up the Ministers of the Church as much as might bee sufficient to restrain the ambition and envy that was among the Corinthians The Authority of Paul by name and of the other Apostles was prejudiced by the subtil and Eloquent Doctors amongst the Corinthians as is manifest in the second Epistle Therefore hee asserts the dignity of the Apostles in the first place as those that were appointed of God to lay the foundation of all the Churches Concerning the Evangelists and Prophets extraordinary either there was no question amongst them or the dignity of the Ministers of the Gospel extraordinary being asserted in the vindication of the Apostolical office concerning the authority and dignity of the Evangelists and Prophets extraordinary whose Ministery was common to all the Churches and subservient to the Apostles it was manifest and apparent enough Secondly Hee determines concerning Prophets by which name as shall appear chap. 14. hee understands Pastors who applied in their Sermons the doctrine to usefulness whose gift was the word of wisdome as verse 8. In the third place hee names Teachers who although they were not eloquent and prudent for the application of the doctrine to all the uses of the Church yet they had a word of knowledge that they were able to apply the general Doctrine to the capacity of the Church These are the functions which were imployed in the Word and Doctrine and therefore the more eminent In the fourth place hee sets down those who in the
and to God The second Precept That of those who were enabled with the gift of Tongues should not speak in one Assembly more than two or three and that in order one after another and unless there were some Interpreter present who could expound their sayings otherwise they were to bee silent in the Church Vers. 29. Let the Prophets speak two or three and let the other judge The third Precept That the ordinary Prophets i. e. the Pastors should speak in one Assembly two or three of whose doctrine the other Prophets should Judge examining it by the rule of the Word Vers. 30. If any thing bee revealed to another that sitteth by let the first hold his peace The fourth Precept If as in those times it might usually come to pass any other Prophet being inspired by the Spirit desired to bee heard out of order hee commands that hee bee silent that time bee granted to the other to speak Vers. 31. For yee may all prophesie one by one that all may learn and all may bee comforted Hee subjoyns five Reasons of the Precept 1. Because in such a case many yea all the Prophets may bee heard hee doth not here understand beleevers promiscuously but the Prophets and those that were truly extraordinarily inspired by the Spirit in which case all are to bee heard but order is to bee observed That all The second Reason Because so the knowledge and consolation of the Church and also of their Prophets might bee promoted if many by â—urns were heard Vers. 32. And the Spirits of the Prophets are subject to the Prophets Reason 3. Because the Spirits of the Prophets are to bee examined and judged of by the other Prophets who might afterwards give their opinions concerning those things which were heard whether any one hath seasonably interrupted another and whether it were agreeable to the Word of God which was delivered by him and therefore there was no danger if hee that spoke before should give place to him that modestly interrupted him and so more might speak in their order When hee refers to the Prophets the judging of the Spirit or the Doctrine which the Prophet utters by the Spirit hee does not exclude Spiritual men i. e. the other Governours of the Church who were skilful in spiritual knowledge and judgement such as all ought to bee in an Ecclesiastical Senate For hee commands these vers 37. together with the Prophets or Ministers of the Word that according to their Ecclesiastical authority they acknowledge and defend their doctrine in the Church that according thereunto they would judge and determine concerning those that were disorderly Vers. 33. For God is not the author of confusion but of peace as in all Churches of the Saints Reason 4. Because otherwise a tumult would arise which is hateful to God while many should speak Therefore in the case abovesaid let one speak after another in order As in Reason 5. Because this is the custome in all the Churches of the Saints and therefore it ought to bee thus amongst them that one speak in order after another Vers. 34. Let your Women keep silence in the Churches for it is not permitted unto them to speak but they are commanded to bee under obedience as also saith the Law Precept 5. Whereby hee forbids that Women should speak in the Church i. e. teach publickly or propound questions because subjection is appointed in the Word of God for the Sex of Women Gen. 3.16 requires Vers. 35. And if they will learn any thing let them ask their Husbands at home for it is a shame for Women to speak in the Church That hee might prevent an Objection hee commands them to learn at home privately of their Husbands or elsewhere that which they would demand publickly adding another reason of the Precept because it is unseemly that a Woman should speak in the Church Vers. 36. What came the Word of God out from you or came it unto you onely Because hee knew that they who knew little would take it ill that they should bee kept within the compass of these Precepts hee staies them being ready to answer four waies 1 By shewing that they who do not submit to these Precepts so behave themselves as if they would equal themselves with the Apostles by whom the Will of Christ came into the world 2 Because they so carry themselves as if they onely were Christians to whom the Apostles were sent and to whom onely belonged judgement concerning order and decency Vers. 37. If any man think himself to bee a Prophet or spiritual let him acknowledge that the things that I write unto you are the Commandements of the Lord. Thirdly By affirming that these Precepts are the Lords and by commanding that not onely they who are true Prophets in the Church or truly spiritual i. e. who are such both by office and desert acknowledge that they are divine but also that they who for an office and certain gifts of the Spirit seem to themselves to bee Prophets or spiritual or skilful in discerning spiritual things or who are esteemed to bee such in the Church by reason of their office in regarding spiritual things acknowledge according to the reason viz. of their office that these Precepts are divine and by consequence that the Churches censure bee passed upon the contemners of these Precepts as upon those who are disobedient to God But that under the name of spirituals the Governours of Ecclesiastical Discipline was noted it is plain Gal. 6.1 and 1 Cor. 12.1 where hee comprehends all Ecclesiastical Offices and gifts under the name of spiritual Vers. 38. But if any man bee ignorant let him bee ignorant Fourthly By rejecting the judgement of affected ignorance and after a Precept now given to the Governours of the Church that they would acknowledge these Precepts to bee divine by referring the ignorant and contemners of these Precepts to the Moderators of Discipline that according to the judgement of the Apostle and of their Church judging according to the Rule of the Apostle they might bee ignorant of their own danger who contemn these Precepts Vers. 39. Wherefore Brethren covet to prophesie and forbid not to speak with Tongues Precept 6. Shewing the use of the former Doctrine that they should embrace by all means and desire the gift of Prophecie but not contemn or neglect the gift of Tongues Vers. 40. Let all things bee done decently and in order Precept 7. That decency should bee observed by persons comming to the publick Assembly of the Church and in things necessary for publick worship that all things bee performed with gravity and modesty without superstition and undecency and that the parts of divine worship bee so ordered and disposed in their times as they most serve for the glory of God and the edification of the Church CHAP. XV. THE NINTH ARTICLE OF THE RESURRECTION THe ninth Article of the Epistle is to confirm the doctrine of the Resurrection which some amongst them called
in question There are three parts of the Chapter In the first hee confirms the Corinthians in the Faith of the Gospel and by name of the Article of the Resurrection of Christ to vers 12. In the second hee confirms the doctrine of the Resurrection of our bodies to vers 35. In the third hee confutes the objections against this Faith that the faithful being confirmed may bee more constant to the end Vers. 1. Moreover Brethren I declare unto you the Gospel which I preached unto you which also you have received and wherein you stand That which belongs to the first Because by denying of the Resurrection hee knew the whole Gospel was overthrown First Hee confirms the Corinthians in the Faith of the Gospel in general silently admonishing them that they would not fall from it using five Arguments The first Argument I constantly preached the Gospel to you Therefore keep firmly my doctrine Yee received Argum. 2. You have now received the Truth by Faith Therefore keep it Wherein you stand Argum. 3. You have kept this doctrine hitherto and even now also you profess it Therefore keep it Vers. 2. By which also yee are saved if yee keep in memory what I preached unto you unless yee have beleeved in vain Argum. 4. By this Gospel you are to obtain salvation unless your Faith bee Hypocritical Therefore keep it Vers. 3. For I delivered unto you first of all that which I also received how that Christ died for our sins according to the Scriptures 4. And that hee was buried and that hee rose again the third day according to the Scriptures Argum. 5. Confirming also that which went before because that which is preached and beleeved by you concerning the death and resurrection of Christ c. was revealed from Heaven Therefore keep it Christ Afterwards especially confirming their Faith First Concerning the death of Christ for our sins because according to the Scriptures it is preached and beleeved 2 Concerning the burying of Christ because also it is beleeved according to the Scriptures and lastly concerning the resurrection of Christ hee confirms their Faith by an eightfold Testimony The first Testimony is of the Scriptures Vers. 5. And that hee was seen of Cephas then of the twelve 6. After that hee was seen of above five hundred Brethren at once of whom the greater part remain unto this present but some are fallen asleep 7. After that hee was seen of James then of all the Apostles 2. Testimony is of Peter the Apostle who saw Christ alive again 3. Testimony is of the twelve Apostles gathered together 4. Testimony is of the five hundred Brethren many of whom then saw him 5. Testimony is of Iames. 6. Testimony is of all the Apostles who at the second time being together saw Christ alive again Vers. 8. And last of all hee was seen of mee also as of one born out of due time 9. For I am the least of the Apostles that am not meet to bee called an Apostle because I persecuted the Church of God 10. But by the grace of God I am what I am and his grace which was bestowed on mee was not in vain but I laboured more abundantly than they all yet not I but the grace of God which was within mee 7. Is the testimony of Paul himself which although it may seem to bee little valued by some because that after Christs death and ascending into heaven hee as an abortive off-spring was suddenly sent forth into the light of the Gospel and also because for his past life in the state of nature hee might deservedly bee accounted the least of the Apostles yet in respect of the grace bestowed upon him hee shews that his testimony might bee compared with the testimony of the rest because the grace of God was by so much the clearer manifested towards him than towards the other Apostles by how much the more his Conversion was more wonderful than the Conversion of the other Apostles and by how much the grace of God was more approved by working in him and by him and his great labours in the Gospel and was more famous than that which was expected in the other Apostles in regard of the effects The whole praise of this excellency hee gives wholly to the grace of God but no part of the glory to himself Vers. 11. Therefore whether it were I or they so wee preach and so wee believed 8. Testimony is the consent of Paul and the other Apostles in the preaching of the Resurrection of Christ to all which testimonies the Corinthians set to their Faith for a Seal The second Part. Vers. 12. Now if Christ bee preached that hee rose from the dead how say some among you that there is no Resurrection of the dead The second part of the Chapter in which hee proves the Doctrine of the Resurrection delivered to them was true and the Doctrines of those that deny the Resurrection was false The Proposition is propounded in this verse hee brings fifteen arguments to the proof seven of them are drawn from a seven-fold absurdity that would follow Vers. 13. But if there bee no Resurrection of the dead then is Christ not risen The first argument and first absurdity It follows from their own Doctrines that Christ is not risen Therefore it is false for between Christ the Head and Believers who are the members there is such a union that the Resurrection of these being denied his Resurrection also is denied e contra Vers. 14. And if Christ bee not risen then is our preaching vain and your faith is also vain 2. Absurdity and Argum. 2. By consequence it follows from their tenents that the preaching of the Apostles is vain Therefore it is false Vain Absurdity 3. and Argum. 3. It will follow hee sayes that your faith is vain Therefore their Doctrine is false for unless Christ had risen neither righteousness nor eternal life nor any other effects of Christs Resurrection had been expected Vers. 15. Yea and wee are found false witnesses of God because wee have testified of God that hee raised up Christ whom hee raised not up if so bee that the dead rise not Absurd 4. and Argum. 4. It would follow that wee spoke a false testimony not only of Christ but also of God the Raiser of Christ who is not the Raiser of Christ if there bee no Resurrection Therefore their Doctrine is false Vers. 16. For if the dead rise not then is not Christ raised The reason is because if the Doctrine of our Resurrection bee false the Doctrine also of Christs Resurrection is false neither can consist Vers. 17. And if Christ bee not raised your Faith is vain yee are yet in your sins Absurd 5. and Argum. 5. It would follow also from their Doctrine that beside the vanity of your faith that you are yet in your sins without redemption Therefore it is false for hee having redeemed us unless hee had risen again our redemption had been none
hee could not any where rest also that great hope of promoting the Gospel being offered as in Troas until hee had known of Titus whom hee had sent to Corinth concerning their affairs for the cause of meeting him hee went into Macedonia that by him hee might bee made more certain concerning the affairs of the Corinthians and that hee might learn whether as yet it was a convenient time to come to the Corinthianâ— All which signs of his ready mind towards the Corinthians being considered the Apostle perswadeth himself that the suspicion that his mind was alienated from them was removed The second Part. Vers. 14. Now thanks bee unto God which alwaies causeth us to triumph in Christ and maketh manifest the savour of his knowledge by us in every place The second part of the Chapter follows in which hee defendeth his Ministery and proveth it to bee commendable by five Arguments intimating by the way that hee whilst hee was absent from them was not idle but was busied in the work of the Lord with success Argum. 1. Because Christ in his Ministery and hee himself in Christ did triumph concerning his enemies by snatching many out of the power of Satan and by bringing them to the Faith of the Gospel The savour Argum. 2. Because by his Ministery whatsoever the success were the sweetness of the Gospel and its efficacy was manifested in every place whilst the knowledge of Christ did breathe a quickening life by which sinners are quickened and converted unto God Vers. 15. For wee are unto God a sweet savour of Christ in them that are saved and in them that perish 16. To the one wee are the savour of death unto death and to the other a savour of life unto life and who is sufficient for these things By preventing an Objection that the Apostles and their preaching would give an ill savour to many Hee answereth and adds Argum. 3. That notwithstanding the Apostles themselves with their Ministery were acceptable unto God and through Christ brought an acceptable savour to God no less in the conviction and perdition of the Reprobates to which the Gospel by accident was a savour of death than in the faith and salvation of those that beleeve and are saved to whom the Gospel both in its own nature and proper effect was a quickening savour to life and salvation Who is sufficient Argum. 4. Because seeing that few were fit and sufficient Ministers as the interrogation shews whose Ministery God might prosper and accept that hee was in the number of those that are made fit for these things which are spoken of secretly checking the false Apostles which were not fit Ministers for the conversion of sinners although they did prefer themselves before the Apostles Vers. 17. For wee are not as many which corrupt the Word of God but as of sincerity but as of God in the sight of God speak wee in Christ. Hee confirms the next Argument more openly noting his enemies and those that envy him and also adds Argum. 5. From the unlikeness betwixt himself and many Preachers if they did not mix false doctrine yet they did mingle their own passions with true Doctrine serving their ambition and covetousness and bending the Doctrine to the favour of men But the Apostle 1 In Sincerity i. e. neither mixing false doctrine nor corrupt affections 2 Of God i. e. with confidence and authority knowing from whence it came 3 In the sight of God i. e. calling God to witness and looking at his glory 4 In Christ i. e. hee did speak in the virtue of Christ and acknowledgement of his strength From which it follows that his Ministery was commendable and not to bee contemned in any wise CHAP. III. HEE proceeds to defend his Ministery against slanderers There are two parts of this Chapter In the first hee proveth his Ministery to bee commendable by five Arguments to vers 6. In the second hee illustrateth and confirmeth the last Argument by comparing the Legal Ministery or the Covenant of Works with the Gospel or the Covenant of Grace Vers. 1. Do wee begin again to commend our selves or need wee as some others Epistles of commendation to you or Letters of commendation from you Argum. 1. Of the commendation of his Ministery containing also his clearing himself from the desire of vain-glory The efficacy of my Ministery is so apparent to all the Churches that I need not any commendatory Letters from any particular person or from you or from others neither do I say these things because I care for vain-glory but that I may defend my Ministery against my enemies for your good Therefore my Ministery is commendable Vers. 2. Yee are our Epistle written in our hearts known and read of all men Argum. 2. Because your conversion O Corinthians to the profession of the Faith by my Ministery sufficeth in my conscience and yours for a commendatory Epistle which is understood and acknowledged amongst all Vers. 3. Forasmuch as yee are manifestly declared to be the Epistle of Christ ministred by us written not with Ink but with the Spirit of the Living God not in Tables of stone but in fleshy Tables of the heart Argum. 3. by confirmation of the former Because my Ministery was effectual not onely in bringing you to the profession of the Faith but also to your saving regeneration by the speciall operation of Christs Spirit this is that which hee saith that they were the Epistle which Christ himself by his Ministery hath written by writing his will in their hearts by the Holy Ghost after a more excellent manner than any thing was wont to bee writ with Ink upon Paper or Tables of Stone Vers. 4. And such trust have wee through Christ to God-ward 5. Not that wee are sufficient of our selves to think any thing as of our selves but our sufficiency is of God Argum. 4. Because hee himself as it becomes a faithful servant doth not ascribe the whole confidence of glorying to himself but to his Lord Jesus Christ in the sight of God Which Argument hee illustrates partly by confessing his natural impotency to think that which is good or to the least beginnings of a good work much less to the converting the Corinthians partly by acknowledging the Grace of God as the fountain of his sufficiency in that hee is fitted to communicate so much Grace to others Vers. 6. Who also hath made us able Ministers of the New Testament not of the Letter but of the Spirit for the Letter killeth but the Spirit giveth lâ—fe Argum. 5. Because his Ministery is the Ministery of the New Covenant not of the Law and Covenant of Works Hee confirms this Argument with a seven-fold Comparison of the Ministery of both Covenants The second Part. Not of the Letter Compar 1. The Ministery of the Law or the Covenant of Works is onely the Letter written or spoken without efficacy without all spiritual virtue to perform that which it commands But the Ministery of
and the body also and endeavours the perfecting of holiness going forward and proceeding in the fear of God using one Argument for all The Promises fore-spoken of made to you by God do justly require that from you Therefore apply your selves diligently to these duties Vers. 2. Receive us wee have wronged no man wee have corrupted no man wee have defrauded no man In the rest of the Chapter hee endeavours to oblige the hearts of the Corinthians to him the signs of his love towards them being produced in the unfolding of which hee insists to the end The Proposition is clearly propounded which is to bee confirmed O Corinthians yee ought to receive us i. e. to bee perswaded of my love towards you yee ought to love mee again and to lay up my exhortations in your enlarged hearts Three Arguments are taken from the three Signs of the Apostles good will towards them No man Argum. 1. That they should receive the Apostle and the first Sign of his little ill towards them Because I do not ill deserve of any one either by bringing reproach or corrupting by perverse Doctrine or defrauding any one by any means Vers. 3. I speak not this to condemn you for I have said before that you are in our hearts to dye and live with you Argum. 2. Sign 2. Because when I speak of the things fore-going it was onely for the clearing of my self I am so far from condemning the Church of the beleeving Corinthians that out of love I have determined the contrary to cleave to you in prosperity and adversity in life and death that no change at any time may draw my affection from you Vers. 4. Great is my boldness of speech toward you great is my glorying of you I am filled with comfort I am exceeding joyful in all our tribulation Argum. 3. Sign 3. Because news being received concerning your repentance my heart so rejoyceth in the midst of afflictions that I dare safely speak the confidence of my mind towards you concerning your perseverance and glory of you amongst others Vers. 5. For when wee were come into Macedonia our flesh had no rest but wee were troubled on every side without were fightings within were fears 6. Nevertheless God that comforteth those that are cast down comforted us by the comming of Titus Hee being about to explain the experiment of his good will towards them propounds his afflictions wherewith hee was pressed in Macedonia whilst hee expected news from them hee was oppressed partly by persecution of the enemies partly by the intestine evils of the Church partly by the anxiety of his mind and also with the troubles of his body that there was no rest to his outward man Against all which troubles by mercy of God consolation was sufficiently administred to him by the comming of Titus who had now returned from the Corinthians and brought joyful news concerning their state Vers. 7. And not by his comming onely but by the consolation wherewith hee was comforted in you when hee told us your earnest desire your moarning your fervent mind toward mee so that I rejoyced the more The Apostle reckoneth eight causes of his joyfulness whereof many were signs of his good will towards them 1 Because Titus was returned safe 2 Because Titus had received consolation from you Corinthians 3 Because I had heard by Titus concerning your pious affection towards mee and desire of seeing mee concerning your weeping for the wickedness committed amongst you concerning your zeal against the Incestuous person and against my back-biters from whence hath abounded joy to mee much surpassing all that grief which I have taken for that matter Vers. 8. For though I made you sorry with a Letter I do not repent though I did repent for I perceive that the same Epistle hath made you sorry though it were but for a season Before hee propounds the fourth cause of his consolation hee solves an Objection which solution did make much to the purpose They might say Thou hast made us sorrowful in the former Epistle The Answer is fourfold Answ. 1. I was compelled and not without grief have I made you sad but this grief through your repentance hath ceased For when the Apostle writ the Epistle being uncertain concerning the event hee was sad i. e. that hee saith that hee himself repented but when hee saw the event hee was freed from grief i. e. Now hee saies hee did not repent Answ. 2 That sadness which was moved by my Epistle was short Vers. 9. Now I rejoyce not that yee were made sorry but that yee sorrowed to repentance for yee were made sorry after a godly manner that yee might receive dammage by us in nothing 10. For godly sorrow worketh repentance to salvation not to bee repented of but the sorrow of the world worketh death Hee answers 3. That sadness is turned into joy both to you and mee because it is found now good and profitable to repentance which hee proves because it brought forth repentance not to bee repented of otherwise than worldly sorrow is wont which onely encreaseth sin and misery and bringeth death as well to the soul as to the body Vers. 11. For behold this self-same thing that yee sorrowed after a godly sort what carefulness it wrought in you yea what clearing of your selves yea what indignation yea what fear yea what vehement desire yea what zeal yea what revenge in all things yee have approved your selves to bee clear in this matter Hee proveth that their sadness was after God or pious because it produced seven Effects in them even so many signs of their repentance whereof the first was the shaking off security with a carefulness to mend what was amiss 2 Is an Apology that now by no means they approve either the fact of the Incestuous person or their own negligence 3 Is an indignation against the sin both of the Incestuous person and their own in suffering him 4 Is a fear lest they should be compassed with divine justice or a new sin 5 Is a desire of taking off the scandal and satisfying all good men 6. His zeal and fervent desire in prosecuting all means for the removing of evil and repairing of the damage 7. Is his revenge in chastising the incestuous person and all their dulness in all which the Corinthians had declared their repentance and had shewed themselves no ways delighted with wickedness but that they were clear Vers. 12. Wherefore though I wrote unto you I did it not for his cause that had done the wrong nor for his cause that suffered wrong but that our care for you in the sight of God might appear unto you The fourth answer to the objection is I have not written that Epistle either only or chiefly that in chastising of the incestuous person satisfaction might bee given to the Father with whose wife the son had committed adultery or that the incestuous person might bee corrected which truly was not to bee neglected but especially
means were converted to the Faith Our Emulators do not so contain themselves but run to those to whom they are not sent and do boast above the measure of gifts and divine benediction upon their labours Vers. 15. Not boasting of things without our measure that is of other mens labours but having hope when your faith is encreased that wee shall bee enlarged by you according to our rule abundantly 16. To preach the Gospel in the Regions beyond you and not to boast in another mans line of things made ready to our hand 4. Wee do not boast in the labours of others as if wee had converted to the Faith those which wee have not converted as our Emulators who boast in you Corinthians which they have not converted but wee hope that after you are further stablished in the Faith that yee may bee confident and also endeavour to propagate our Gospel and deal with your neighbours that they may hear my preaching For verily I hope that the borders of our Ministery through you will bee more abundantly inlarged and that according to the rule of my calling to whom the Apostleship to the Gentiles is committed I hope I say it will come to pass that wee may preach the Gospel also in those Regions which are beyond us that I shall not need to boast in another mans harvest prepared by the labours of other men as the false Apostles now do boasting in you whom I have converted to Salvation not they Vers. 17. But hee that glorieth let him glory in the Lord. 5. This hee propoundeth by way of precept I an Apostle will boast only in the Lord not in evil things not in feigned or false nor in the gifts of God as mine not in my self as my Emulators do boast in themselves but as the Lord will allow mee in God alone Vers. 18. For not hee that commendeth himself is approved but whom the Lord commendeth Hee gives the reason of this because no man is approved that commends himself out of his own opinion but hee that is approved of God and receiveth testimony from him The trial of this rule the Emulators of the Apostle could not abide CHAP. XI HEE proceeds in his holy boasting against the false Apostles There are two parts of the Chapter In the first hee gives an account of his boasting reprehending the Corinthians way being made for his future boasting By the way drawing off the Vizzard from the false Apostles to verse 21. In the other hee openeth the large matter of his boasting against those his Emulators to the end Vers. 1. Would to God you could bear with mee a little in my folly and indeed bear with mee That which belongeth to the first although hee had not determined to boast unless holâ—ly and purely in the Lord yet because at the first sight the praising of himself had the appearance of folly therefore hee wisheth and asketh that they would a little bear with him as foolish speaking by way of concession otherwise in very deed the Holy Ghost did speak in the Apostle that hee might better discover to them in this the reasons of his prudence for because hee saw them deceived by some vain and subtil men not without the subtilty of Satan hee was compelled for their good to this boasting Vers. 2. For I am jealous over you with godly jealousie for I have espoused you to one Husband that I may present you a chast Virgin to Christ. Hee produceth ten reasons whereby hee demonstrates the necessity of his boasting Reason 1. Because I am driven with an holy zeal in the Cause of Christ to this boasting Therefore boasting is necessary Hee clears this reason because as a Paranymph hee did endeavour to marry the Corinthians not to himself but to Christ as a chast Virgin and to retain them in his society Vers. 3. But I fear lest by any means as the Serpent beguiled Eve through his subtilty so your minds should bee corrupted from the simplicity that is in Christ. Reason 2. I fear lest as Eve was seduced by the subtilty of the Devil so you being corrupted by the false Apostles should bee moved from that Virgin-like simplicity of the Gospel of Christâ— for the Wisdome of God imbracing humane wisdome and admitting the leaven of legal ceremonies to the corrupting the Doctrine of the Gospel of grace amongst you Therefore this my boasting is necessary Vers. 4. For if hee that cometh preacheth another Iesus whom wee have not preached or if yee receive another spirit which yee have not received or another Gospel which yee have not accepted yee might well bear with him Reason 3. You might deservedly bear with another Thrasonical Preacher if hee could impart unto you another Christ which is impossible or more excellent gifts of the Spirit or a better Gospel than you have accepted and received by our Ministery Truly seeing that is impossible yee ought deservedly to bear with mee an Apostle boasting by whose preaching yee are made partakers both of the gifts of Christ and his Spirit Vers. 5. For I suppose I was not a whit behind the very chiefest Apostles Reason 4. Confirming the former I suppose they will not deny mee to be inferiour to Peter Iames and Iohn those Apostles who were chiefly esteemed because the Gospel being communicated with them Gal. 2. they have contributed nothing to mee Therefore my boasting against the false Apostles is necessary and just Vers. 6. But though I be rude in speech yet not in knowledge but wee have been throughly made manifest among you in all things Reason 5. Because I will not contend with those that commend themselves for their excellency of speech or eloquence but I will give place to none in the knowledge of the mysteries of salvation which thing hee calls the Corinthians themselves to witness who have very well understood his knowledge Vers. 7. Have I committed an offence in abasing my self that you might be exalted because I have preached to you the Gospel of God freely Reason 6. Wherein hee meets with an Objection Some would say Whilst thou werâ— present at Corinth thou didst live by thy Handicraft labour Ans. My humility is so far from being blame-worthy that it is rather worthy of praise because it conduceth to your profit whose salvation I did so much esteem that not regarding my profit I preached the Gospel to you of good will Therefore even for this cause it is lawful for mee to boast Vers. 8. I robbed other Churches taking wages of them to do you service 9. And when I was present with you and wanted I was chargeable to no man for that which was lacking to mee the brethren which câ—me to Macedonia supplied and in all things I have kept my self from being burdensome to you and so will I keep my self Hee more clearly explains his practice by a pleasant metaphor shewing that hee did take wages even as spoils from the other poorer Churches conquered by the Gospel to support himself
vouchsafed to them Therefore hee ought to bee defended by them Vers. 14. Behold the third time I am ready to come to you and I will not bee burdensom to you for I seek not yours but you for the Children ought not to lay up for the Parents but the Parents for the Children Reason 5. Confirming the former Because the Apostle was still of the same mind towards them not to take any wages of them for the future when hee shall come to them for now hee prepared himself for comming the third time although his second intention to come was hindered As it is 1 Corinth 1. Yours Reason 6. Confirming the former Because hee sought the salvation of the Corinthians and not to convert their goods to his own proper use Therefore they ought to defend him For I seek not Reason 7. Because although hee bee their spiritual Father who ought to bee nourished by his folk or his children yet hee endeavoured to imitate natural Parents who ordinarily lay up for their children Otherwise if the Parents bee in want it is not to bee doubted but children ought to do their mutual duties to their Parents and to honour them by nourishing them Vers. 15. And I will very gladly spend and bee spent for you though the more abundantly I love you the less I be beloved Reas. 8. Because hee was ready to spend his goods and life it self for their salvation which vehement love hee amplifies from the ingratitude of the Corinthians who in the mean while did not make return of his love but received the false Apostles his Emulators and made more of them than the Apostle himself their Father Vers. 16. But bee it so I did not burden you nevertheless being crafty I caught you with guile 17. Did I make a gain of you by any of them whom I sent unto you 18. I desired Titus and with him I sent a Brother did Titus make a gain of you walked wee not in the same Spirit walked wee not in the same steps Reason 9. In which hee prevents an objection some might say although thou thy self hast not received of them wages yet perhaps thou hast drawn much from them by those whom thou â—ast sent Hee answers that his companions and Embassadors which hee had sent to the Corinthians have taken the same care lest they should burthen the Corinthians But by the way hee checks his adversaries whilst hee clears himself from those arts which those crafty workmen did use who when they would seem to receive nothing themselves did subborn others who should receive for their use whatsoever they could squeeze from the Corinthians Therefore the Corinthians ought to defend Paul and stop the mouths of his accusers in his absence The Third Part. Vers. 19. Again think you that wee excuse our selves unto you wee speak before God in Christ but wee do all things dearly beloved for your edifying The third part of the Chapter follows wherein by preventing an objection hee gives the reasons of his defence Some might say wherefore dost thou write these things wherefore is that defence whether art thou conscious of some evil or dost thou desire to bee extolled by us Hee answers by giving five reasons why hee was so solicitous in that kind 1. I have not writ these to this intent that as guilty of some evil or that I desired glory I may clear my self amongst you or excuse my self but out of my love to you that I might promote your edification and Salvation lest you viz. thinking meanly of my Apostleship should by the false Apostles bee moved from the simplicity of the Gospel for the testimony of this my assertion I call God who hath known my mind and Christ whose business I do to bee my witnesses Vers. 20. For I fear lest when I come I shall not find you such as I would and that I shall bee found unto you such as yee would not lest there bee debates envyings wrath strifes back-bitings whisperings swellings tumults Reason 2. I fear lest my Authority and Doctrine being diminished amongst you through the false Apostles when I come I shall find you such as I would not i. e. infected with those evils which follow upon Schismes such are strifes or contentions emulations or envy concerning the gifts of God wraths or angers from mutual injuries brawlings or mutual provocations back-bitings and whisperings by which openly and privily men are wont to defame one another swellings and as it were puffings up of the mind out of pride and lastly tumultuous seditions And that I Reason 3. I fear lest yee should find me more severe than you would unless yee timely mend by admonitions and submit to my doctrine and authority in the Lord. Vers. 21. And lest when I come again my God will humble mee among you and that I shall bewail many which have sinned alreadie and have not repented of the uncleanness and fornication and lasciviousness which they have committed Reason 4. I fear lest if my authority bee despised amongst you many amongst you will impenitently continue in their defilement fornications and such like sins which I have in the former Epistle reproved Will humble mee Reason 5. I â—ear lest the Lord should afflict mee when I come to you viz. lest your sins should create shame sadness and mourning to mee and offences amongst you who are my glorie and joy if you behave your selves as it becometh children but yee will cause shame and sadness to mee if you do otherwise That hee might prevent these evils and take away scandals arising amongst them it was necessary that the authority of the Apostle and Apostolical Doctrine should bee maintained amongst them for this end this the Apostles Apologie was necessarie CHAP. XIII IN this last Chapter hee proceeds to vindicate his Apostolical Authoritie from contempt and to make it awful and amiable amongst them The Proposition to bee confirmed is this My Authority ought to bee reverenced by you The Arguments which confirm this Thesis are ten Vers. 1. This is the third time I am coming to you â— in the mouth of two or three witnesses shall every word bee established Argum. 1. I fore-warn you by that authority committed unto mee of the purpose of my coming unto you now the third time that you being twice or thrice fore-warned concerning my coming it might bee instead of two or three witnesses to certifie you of my firm purpose to exercise Ecclesiastical censure amongst you Therefore my authority is to bee feared by you Vers. 2 I told you before and foretell you as if I was present the second time and being absent now I write to them which heretofore have sinned and to all other that if I come again I will not spare Argum. 2. From the commination of exercising severity when hee came upon the impenitent who had first sinned and not repented Bee perswaded that I will severely punish the impenitent when I come Therefore fear yee and repent Vers. 3. Since yee
seek a proof of Christ speaking in mee which to you-ward is not weak but is mighty in you Hee gives the reasons of this his severe commination Because they tempted Christ and the Apostle doubting whether Christ spake in the Apostle or the Apostle from the authority of Christ And also hee adds Argum. 3. for the vindicating of his authority Christ hath powerfully manifested himself amongst you by my Ministery partly by grace given to sinners partly by the gifts of the Spirit conferred upon the Presbyters and others partly by miracles done amongst you partly by the correcting of stubborn sinners Fear therefore Vers. 4. For though hee was crucified through weakness yet hee lived by the Power of God for wee also are weak in him but wee shall live with him by the Power of God toward you Argum. 4. That as Christ was crucified in the infirmity of the flesh but is found alive by the Spirit and Power of his Deity so I am weak in appearance and have carried my self humbly for Christs sake that I might bee conformable to Christ but by the Power of God I have been able and shall bee also powerful in my Ministery when the matter requires it Therefore my authority is to bee feared Vers. 5. Examine your selves whether yee bee in the Faith prove your own selves know yee not your own selves how that Iesus Christ is in you except yee bee reprobates Argum. 5. All you after your examination shall know that Christ dwells in you through my Ministery unless some of you are cast-awayes and unworthy of the name of Believers or at least as yet unregenerate Therefore the authority of my Apostleship ought to bee reverenced by you Vers. 6. But I trust that yee shall know that wee are not reprobates Argum. 6. Whatsoever yee now are I hope it will come to pass that at length yee being overcome by the truth and convicted by the signs of my Apostleship may acknowledge mee to bee the true servant of Christ and not a false or a reprobate Apostle Therefore my authority ought to bee reverenced by you Vers. 7. Now I pray to God that yee do no evil not that wee should appear approved but that yee should do that which is honest though wee bee as reprobates Argum. 7. By which hee doth not onely vindicate his authority from contempt but by the moderation of his mind maketh it lovely I earnestly desire you to abstain from all evil and do good lest I should need to exercise my authority amongst you And to this end I pray God that I may not regard my reputation whether approved or disapproved by the judgement of men I am indifferent so that it may bee well with you Therefore my authority ought to bee reverenced by you Vers. 8. For wee can do nothing against the Truth but for the Truth Argum. 8. Confirming the former my authority doth not prevail against Truth or Righteousness that they may bee destroyed but for preserving the Truth and therefore if you do no evil my authority amongst you will cease Therefore that ought to bee beloved by you Vers. 9. For wee are glad when wee are weak and yee are strong and this also wee wish even your perfection Argum. 9. Confirming the seventh I rejoyce when there is no occasion for the exercise of my authority I as if I had none do not shew my power having nothing more in my desires than your integrity that all things being duly composed and the members of the Church which are now dis-joynted being restored I may never have need to extol myself to your terrour Therefore my authority ought both to bee reverenced and loved by you Vers. 10. Therefore I write these things being absent lest being present I should use sharpness according to the power which the Lord hath given mee to edification and not to destruction Argum. 10. Now I deal with you more severely by Letters that you may repent lest being present I bee compelled more severely to punish the impenitent according to my power given mee for your good but not for your hurt Therefore my authority ought to bee reverenced by you Vers. 11. Finally Brethren farewel bee perfect bee of good comfort bee of one mind live in peace and the God of love and peace shall bee with you 12. Greet one another with an holy kiss 13. All the Saints salute you 14. The Grace of our Lord Iesus Christ and the love of God and the communion of the Holy Ghost bee with you all Amen Hee concludes the Epistle with a very fit Exhortation which is sixfold Exhort 1. That they may rejoyce in obeying my admonitions with real joy 2. That they may bee perfect or sound and schisme being laid aside may bee joyned together amongst themselves 3 That they may have comfort by obeying him 4 That in opinions they may agree amongst themselves 5 That joyned in affections they follow peace Which exhortations hee confirms by promising the divine presence in the fuller gifts of his Grace which God who delights in peace and love is wont to give to those that indeavour after peace and love Greet 6. Hee exhorts that they would shew towards one another the signs of mutual love without dissimulation as it becommeth Saints The Grace of our Lord After his salutation in the name of the Saints in the end hee applies himself to them by an Apostolical benediction and wishes furthermore that there might not onely bee granted a right to all the comfortable benefits of Christ but also an acknowledgement a sense and more full fruition first of the Grace of Reconciliation made by Christ further of his divine Love which by Christ descends upon us and thirdly all sorts of gifts of the Holy Ghost sealing even as with his Seal his desire and hope Amen The Epistle of Paul to the GALATIANS Analytically expounded The Contents of the Epistle GAlatia is a Region of Lesser Asia in which the Apostle had laboriously planted Churches Act. 16. 18. certain Pharisees being come hither from Judea who had embraced the Faith of Christ in profession taught the observation of the Mosaical Law together with the Faith of the Gospel as necessary to bee conjoyned to our salvation and had corrupted many if not all the Churches of that Region by their errour in the mean while those Impostors did pretend that they were sent by the Apostles Peter James and John and diâ— falsely affirm that hee according to their Opinion had taught all their Doctrines Wherefore they highly extolled those three Apostles but did take away the name and right of an Apostle from Paul as if hee was not chosen into the society of the Apostles by Christ neither acknowledged for an Apostle by the rest of thâ— Apostles Wherefore in this Epistle the accusation of the false Apostles being refuted The Apostle deals with the Galatians that they may return to the soundness of Faith Of the Epistle besides the Preface and the Conclusion
there are three chief parts In the first hee deals with the Galatians that they would renounce the errours which they had drunk in but by the way that hee might prevent those that accuse him hee couragiously asserts his Apostleship lest hee should give place to those three chief Apostles in his Apostolical authority In the first Chapter and the first part of the second In the second part hee purposely disputes of Iustification by Faith and of the temporary use and abrogation of the Mosaical Law in the latter part of the second Chapter also in the third and fourth Lastly In the third part his Exhortation for perseverance in Christian Liberty being premised hee counsels them to use it well and shews which are the true exercises of Christians lest either by a dissolute licentiousness or the superstitious observation of Ceremonies they should neglect the chief Christian duties In the fift and sixt Chapter CHAP. I. THere are three parts of the Chapter In the first is a Preface to vers 6. In the second hee begins to deal with the Galatians that they return into the way from their errour in observing the Levitical Law and that imaginary conjunction of Iustification by Works with Iustification by Faith as if this had been possible some Arguments to this end being propounded to vers 13. In the third part the Apostle confirms the last Argument from signs concerning the divinity of his Doctrine to the end Vers. 1. Paul an Apostle not of men neither by man but by Iesus Christ and God the Father who raised him fâ—om the dead The whole Preface is ordered for the preparing the mind of the Galatians to obey his Doctrine concerning the Grace of Christ. The scope may bee perceived in this or the like Proposition to the same sense Yee ought to beleeve and obey mee admonishing you of the true cause of Justification and Sanctification Eight Arguments are intimated to this end whereof some are contained in the inscription vers 1 2. Some in the salutation vers 3. Some in the description of Christ vers 4. Some in the doxology vers 5. An Apostle Argum. 1. I Paul which write these things unto you am an Apostle of supream authority in the ministery of the Church Therefore you must beleeve and obey mee Neither of men Argum. 2. My office is not of humane invention or is not founded in humane authority but God is the Author of it so that my Doctrine cannot bee contemned without injury done to God Therefore except you would reject God that sent mee yee must hearken to mee Neither by man Argum. 3. I am not mediately or by the Ministery of men called but immediately by God viz. Christ by him now raised from the dead and by God the Father who gave testimony to the Doctrine of his Son by raising him from the dead Therefore yee must beleeve and obey my Doctrine Vers. 2. And all the Brethren which are with mee unto the Churches of Galatia Argum. 4. I have called all the Brethren which are with mee to the society of this admonition written to you all the Brethren with mee which together with my self salute you will sometimes bee witnesses against you unless you obey my Doctrine Therefore yee ought to beleeve and obey mee Churches Argum. 5. Although yee bee infected with a dangerous errour yet I think you are to bee accounted in the number of the Churches Therefore recompence mee and acknowledge mee as an Apostle sent to the Churches to bee obeyed and believed Vers. 3. Grace bee to you and peace from God the Father and from our Lord Iesus Christ. Argum. 6. I according to the authority bestowed upon mee by the providence of God do not doubt to give you right to the blessing of the Gospel and to intreat Grace i. e. a more plentious acknowledgment sense and fruit of Gods free mercy reconciliation and forgiveness of sins and the other effects of the Grace of God conducing to sanctification Together with peace or a sound tranquillity of heart and other good things which appertain to your happiness that all things may bee derived to you from the God of Peace and from the Lord Christ the Mediatour the onely Fountain of Grace and Peace Therefore I ought to bee beleeved while I open to you the reason of this Grace and Peace communicated to you Vers. 4. Who gave himself for our sins that hee might deliver us from this present evil world according to the Will of God and our Father Hee makes a description of Christ from the work of Redemption that hee might shew that our whole salvation by the Grace of God comes to us through his merit from whence Argum. 7. Our salvation or redemption from that lost condition of the wicked who are of this world without Christ is obtained by the death of Christ alone and that by the decree and institution of God the Father who hath ordained this onely free cause of salvation Therefore I ought to bee beleeved and obeyed admonishing you that you would acknowledge this the alone cause of your salvation Vers. 5. To whom bee glory for ever and ever Amen Argum. 8. God is worthy and Christ also to whom for such a gift and ineffable Grace Glory should bee given by all for ever Therefore I ought to bee beleeved by you vindicating this glory of the Grace of Christ amongst you lest it should bee obscured or taken away by the merit of humane works The second Part. Vers. 6 I marvel that you are so soon removed from him that called you in the Grace of Christ unto another Gospel The second part of the Chapter follows wherein hee proves that the errour concerning that imaginary and impossible conjunction of justification by works and justification by Grace or by Faith in Christ must bee renounced in which errour now they were entangled by the false Apostles who taught the observation of the Mosaical Law to bee also necessary for the salvation and justification of those that beleeve in Christ The Arguments which hee urges that they may renounce this errour are nine Of whom some are used by way of reprehension others are openly brought in the disputation following I marvel Argum. 2. Your revolting O Galatians from the Grace of Christ to the merits of humane works Is to bee wondred that so soon as ever the Faith of Christ was admitted and Grace for your conversion received yee fell from it Therefore yee must renounce this errour Removed Argum. 2. By this your errour yee have forsaken God who hath called you into the Grace of Christ and have betaken your selves to humane works Therefore you must renounce this errour Removed away Argum. 3. By this errour yee are removed from the Gospel of Christ into another I know not what Gospel feigned by men Therefore you must renounce this errour Vers. 7. Which is not another but there bee some that trouble you and would pervert the Gospel of Christ. Arg. 4. There is
no other Gospel besides that onely true Gospel preached by mee amongst you but all other Doctrine of the Gospel is feigned and counterfeit which doth not accord with my Doctrine Therefore yee must renounce this errour Trouble Arg. 5. Those Teachers which have seduced you are enemies to your peace because they take away from you that peace which the justified by Faith have towards God Therefore yee must renounce their Doctrine Pervert Arg. 6. The supplantours and overthrowers of the Gospel of Christ are those seducers which would seem Teachers For nothing is more contrary to the Gospel concerning free Justification by Faith than Justification by Works Therefore you must renounce this errour Vers. 8. But though wee or an Angel from Heaven preach any other Gospel unto you than that which wee have preached unto you let him bee accursed Arg. 7. If there bee any one who hath preached another Gospel besides that which I have preached unto you hee is obnoxious to an eternal curse I do not except my self yea neither the Angels if it could bee that if I should teach another Doctrine or that if they should propound any other than that which is preached by mee Therefore you must renounce this errour Vers. 9. As wee said before so say I now again if any man preach any other Gospel unto you than that yee have received let him bee accursed Hee urges this Argument that they might understand that hee spake not from any perturbation of mind concerning the curse pronounced against them who preached that any thing was to bee joyned with the Gospel either contrary to or besides the Doctrine which hee had preached Vers. 10. For do I now perswade men or God or do I seek to please men for if I yet pleased men I should not bee the servant of Christ. Arg. 8. From the comparing himself with the false Apostles my Doctrine doth not perswade you that men are to bee heard as the Doctrine of your seducers who alwaies boast of the authority of so many Jews But my Doctrine perswadeth that God is to bee heard I do not seek to please men as your seducers who by seducing you indeavour to make themselves acceptable to the unconverted Jews as to those that superstitiously are zealous of the Law Therefore yee must renounce the errour which they have taught you For Hee confirms this Argument Because if hee had as yet studied to please men as hee did in times past when hee was a Pharisee hee could not bee the servant of Christ but of men viz. of those which hee had endeavoured to please Vers. 11. But I certifie you Brethren that the Gospel which was preached of mee is not after man 12. For I neither received it of man neither was I taught it but by the revelation of Iesus Christ. Arg. 9. My Doctrine is heavenly from the immediate revelation of God not feigned by men neither derived to mee from God by a meer man after an ordinary manner but immediately revealed by Jesus Christ Therefore yee ought to persevere in that and to renounce the contrary errour The third Part. Vers. 13. For yee have heard of my conversation in time past in the Iews Religion how that beyond measure I persecuted the Church of God and wasted it In this Chapter hee gives six signs of this matter Sign 1. Is the enmity of his mind which hee bore against Christ and his Church in times past when hee was a Pharisee which mind hee had never changed had not God from Heaven convinced and turned him to the Faith Vers. 14. And profited in the Iews Religion above many my equals in my own Nation being more exceedingly zealous of the traditions of my Fathers Sign 2. That being bewitched by the knowledge of the Law and zeal of the traditions of his Fathers hee could neither see nor bear the Truth of the Gospel unless hee had been taught by inspiration concerning the Truth much less know and preach the hidden mysteries of it Vers. 15. But when it pleased God who separated mee from my Mothers womb and called mee by his Grace 16. To reveal his Son in mee that I might preach him among the Heathen immediately I conferred not with flesh and blood Sign 3. His wonderful and free calling to the Faith and Apostleship the history whereof is contained in Act. 9. powerfully derived from the predestinating counsel of God which Grace God most clearly manifested in his embassage to the Gentiles and his providence prepared a way to the manifestation of grace in his nativity and education That hee was born of such Parents of such a temperament and constitution of body that hee was brought up at the feet of Gamaliel that hee was a Pharisee that the providence of God concerning him worthy of special observation was apparent in all things and brought it so to pass that hee may say that hee was prepared from the womb and ready to preach the Gospel to the Gentiles so that all things by the counsel of God did make for the preparation of the Apostle to this business I conferred not Sign 4. That being so manifestly convinced concerning the certainty of the voice from Heaven and his immediate calling and being sufficiently perswaded of this hee durst not deliberate of a matter so certain neither hear humane reasons or counsels which might with-draw him from the obedience of his calling Vers. 17. Neither went I up to Jerusalem to them which were Apostles before mee but I went into Arabia and returned again unto Damascus 18. Then after three years I went up to Jerusalem to see Peter and abode with him fifteen daies 19. But other of the Apostles saw I none save James the Lords Brother Sign 5. That being sufficiently by Christ himself immediately instructed in the mystery of salvation hee went not to the Apostles called before him but hee preached the Gospel the three first years of his Apostleship in Arabia and Damascus And after three years comming to Ierusalem hee visited Peter and Iames onely and tarryed with them a few daies and that by reason of that intimacy betwixt them and not for the confirmation of his knowledge Vers. 20. Now the things which I write unto you behold before God I lie not For the confirmation of which history besides those witnesses that now live who could not bee ignorant of so notable a matter hee uses an oath Vers. 21. Afterwards I came into the Regions of Syria and Silicia 22. And was unknown by face unto the Churches of Judea which were in Christ. 23. But they had heard onely that hee which persecuted us in times past now preacheth the Faith which once hee destroyed 24. And they glorified God in mee Sign 6. That hee had publickly taught and that by his Apostolical authority in Syria and in Cilicia all the Apostles and all the Churches approving of it and by name the beleeving Jews who had never seen him but being certified of his conversion from a Persecutor
than that as in a Glass it might shew to the Church how far men are distant from Righteousness what else did Legal Promises and Threatnings speak if thou canst not perform these conditions if now thou dost shamefully violate all those thou art undone and utterly lost unless thou takest another course for salvation Lastly To the same end did the Ceremonies tend For what purpose were Sacrifices and Washings but that they should bee exercised in the daily meditation of their filthinesses and deserved damnation and should behold in the image of an innocent Creature killed before their eyes the necessity of their Redemption by a Messias who is that immaculate Lamb of God and beleeving in him to Justification Vers. 25. But after that Faith is come wee are no longer under a School-Master Argum. 23. From the abolition of the external Discipline of the Legal Covenant which hee intimates vers 23. when hee determined that the use of his Discipline was before the time of the Gospel and until the time of Faith and vers 24. when hee compared this Discipline to a School-Master whose office is onely appointed for our childish age The Argument is propounded After Christ was manifested and the time of the Gospel the time of manifesting the free Covenant â—or the time of Faith is now come wee are no more under the pedagogie of the Legal Covenant or the external Discipline wherewith the Church was exercised onely until the comming of Christ i. e. until and not beyond the time of Faith Therefore wee are so far from being justified by the Law that the whole of the external Legal Discipline is now abolished under the Gospel Hee doth not say that the Moral Law is abolished but hee saith that that pedagogical manner of urging the Legal Covenant together with the appendages of Ceremonies is abolished For although the faithful are freed from the Law as a Covenant or as it imports the Covenant of Works yet they are not freed from the Law commanding or as it is the rule of manners but rather they are obliged with a nearer and sweeter tye by the Covenant of Grace to obey the Law Vers. 26. For yee are all the Children of God by Faith in Christ Iesus Hee applies the former Argument to the faithful Galatians and proves them not to bee under the Legal Pedagogie but to bee exempted from the yoak of Levitical Ceremonies by three Reasons Reason 1. All yee faithful Galatians are in the number of Children i. e. of those that are grown to full age by reason of your Faith in Christ now manifested Therefore yee are not under the childish Pedagogie of Ceremonies or Legal Discipline Vers. 27. For as many of you as have been baptized into Christ have put on Christ. Reason 2. Confirming the former Now Circumcision being made void yee by the Sacrament of Baptism have so put on Christ the Son of God and in the presence of God you carry the name and person of Christ that yee may bee esteemed to bee in him and not in your selves Therefore yee being the Children of God grown up are exempted from the Pedagogie of the Law Vers. 28. There is neither Iew nor Greek there is neither Bond nor Free there is neither Male no Female for yee are all one in Christ Iesus Reason 3. Preventing a tacit Objection and shewing that the Gentiles have no need of Legal Ceremonies that by those they may bee joyned after the manner of Proselytes with the People of God Because in the business of Faith there is no difference of Nation whether thou bee Jew or Greek nor of condition whether thou bee a Servant or Free neither whether thou bee the Male or the Female For all you whosoever are indued with true Faith do constitute and as it were make up one person in Christ Therefore yee Galatians are no less children grown up than wee Apostles or some other faithful Jews Therefore yee are exempted by Christ from the childish Pedagogie of Ceremonies Vers. 29. And if yee bee Christs then are yee Abrahams seed and heirs according to the Promise Hee prevents another tacit Objection intimating as if they could not bee the seed of Abraham any otherwise than by a being united to the People of God by Circumcision and the observation of Ceremonies and withall hee brings Argument 24. to prove that Justification is not by the Law but by Faith which may bee thus formed They that are united by Faith to Christ and so made that blessed seed of Abraham and heirs according to the Promise and not according to the Law or Covenant of Works they are not justified by the Works of the Law but by the Faith of the Promise But yee are united to Christ and made Abrahams seed according to the Promise and not Heirs hereafter according to the Law Therefore yee are not justified by the Worke of the Law but through the Faith of the Promise CHAP. IV. THere are three parts of the Chapter In the first the Apostle doth exhort them to renounce the yoak of Ceremonies to vers 12. In the second there is a courteous invitation moving them to return to a sound mind and to the Doctrine which hee had taught them in the beginning concerning Righteousness by Faith to vers 21. In the third hee confirms the whole disputation and illustrates it by a signal allegory to the end As to the first part of the Chapter bee converts his disputation into an Exhortation to the Galatians that they renouncing the servile yoak of the Law should carry themselves as the Free-men of Christ. The hortatory Proposition is this yee ought to renounce the yoak of Ceremonies The Arguments for confirmation are ten Vers. 1. Now I say that the Heir as long as hee is a Child differeth nothing from a servant though hee bee Lord of all 2. But is under Tutors and Governours until the time appointed of the Father 3. Even so wee when wee were children were in bondage under the elements of the world Argum. 1. From the servile and childish external condition in which the Church before the comming of Christ was constituted which hee illustrates by this similitude As an Heir so long as hee is an Infant or under age although hee bee Lord of all his Fathers goods according to the Law yet in respect of possession and exercise of the Law or as to external liberty hee differeth nothing from a servant vers 1. but remaineth in subjection to Tutors and Guardians until the time appointed by his Father vers 2 so the Church of God whereof wee are members as to its external state under torrene figures and worldly elements or the rudiments of legal Ceremonies as an Abeâ—edarian sticking in the rudiments of A B C did undergo a hard bondage until Christ. Hence the Argument Childish and servile is the yoak of Legal Ceremonies onely appointed to the Infant and under-age-Church before the comming of Christ Therefore yee Galatians who are under the Gospel
times past you have allowed the causes of my afflictions neither have yee contemned mee whilst I was exercised with temptations in my flesh but yee have received mee as an Angel as bearing the person of Christ Therefore now do both the same thing and return unto the same mind Vers. 15. Where is then the blessedness you speak of for I bear you record that if it had been possible yee would have plucked out your own eyes and have given them to mee Argum. 6. In times past you did account your selves blessed in my Ministery Therefore if you would bee blessed it behoveth you to adhere constantly to my Doctrine Hee minds them the more earnestly of this blessedness by an interrogation because they seemed to have forgotten it Record Argum. 7. In time past that you might every way gratifie mee yee spared not your most dear injoyments Therefore return yee and by my example cast off the Legal yoak If you will do that which is acceptable unto mee Vers. 16. Am I therefore become your enemy because I tell you the Truth Argum. 8. So far as yee are offended by this sharper reprehension yee ought to esteem mee an enemy whom therefore you would not imitate that on the otherside because I speak the Truth for your good yee are bound to make more of mee and my Exhortation Vers. 17. They zealously affect you but not well yea they would exclude you that you might affect them Argum. 9. From his unlikeness to the seducers The false Apostles saith hee who earnestly contend that you may bee brought under and submit to the Legal yoak they little regard you and with a preposterous zeal are carried out towards you and in very deed they go about to destroy you desiring to exclude you from mee and my Doctrine and consequently from the society of Christ that yee might follow them and become their Disciples Therefore return yee to my Doctrine Vers. 18. But it is good alwaies to bee zealously affected in a good thing and not onely when I am present with you Argum. 10. My zeal for you is good and in a good thing and constant when I am absent as well as present The zealousie of my Emulators concerning you is perverse and counterfeit Therefore return yee to my Doctrine Vers. 19. My little children of whom I travel in birth again until Christ bee formed in you Argum. 11. The Image of Christ consisting in the Knowledge and true Faith concerning Christ is deformed in you by your falling to the yoak of the Law and Justification by Works Therefore return yee to my Doctrine I travel in birth I am no less seriously anxious concerning your repentance nor less solicitously do I labour concerning the reparation of your Faith and the Image of Christ in you than one labouring in birth for the bringing forth of a child or than I myself did labour for the conversion of you to the Faith Therefore return yee to my Doctrine Vers. 20. I desire to bee present with you now and to change my voice for I stand in doubt of you Hee confirms this perplext anxiety of minde by a sign to wit from his desire of seeing their faces and instructing them and accommodating himself to their necessity Lastly from the cause of this anxiety to wit that hee was uncertain and dubious about them whether gently or severely or what course hee should take with them For how deeply this errour was rooted in them how many infected how every one was affected in his business unless hee had been present it could not easily bee known to him The Third Part. Vers. 21. Tell mee yee that desire to bee under the Law do yee not bear the Law The Third Part of the Chapter follows in which hee confirms and illustrates the whole disputation from the history of the condition of Abrahams family in which by a typical Allegory God hath prefigured the whole matter now disputed The summe of which is this God in times past prefigured that they who seek justification by Works or a Covenant of works are in a servile miserable and cursed condition and at length shall bee cast from the face of God and society of the Saints they that seek justification by grace through faith in Christ are free Sons of the family of God and blessed and at length shall certainly come to an inheritance of life eternal why therefore are you so foolish O Galatians that yee willingly affect this servile miserable and cursed way of justification sought by the works of the Law For this end the Apostle in this last part of the Chapter First of all provokes them to the Law or to the books of Moses that the whole question may bee decided vers 21. Furthermore he propounds a typical history of the condition of Abrahams family ver 22 23. Thirdly he propounds the type and opens the mystery vers 24 25 26. Fourthly hee confirms the exposition out of Isaiah vers 27. Fifthly hee applies the allegory or type to the truly faithfull Christians and hee comforts himself and the rest against the persecution of the false brethren strangers to the grace of God vers 28 29 30 31. Tell That which appertaines to the first hee reproves the Galatians of a double errour The first errour is that willingly they had affected to bee under the Law i. e. under the legal Covenant or the Covenant of works whose condition is this that thou binde thy self to the perfect fulfilling the Law and God deals with thee according to the Covenant of the Law that is hee saves thee if thou offend in nothing but doth curse and destroy thee if thou become guilty in the least tittle of that which is written in the book of the Law or art found in the least to turn aside from the Rule For otherwise all the faithful are under the Law as a rule and direction of life and they are to endeavour obedience to it sincerely in all things through grace administred by Christ. The second errour is That they were very ignorant both of the sense and scope of the Law or of books that were written by Moses Vers. 22. For it is written that Abraham had two Sons the one by a bond-maid the other by a free-woman 23. But hee who was of the bond-woman was born after the flesh but hee of the free-woman was by promise In the second place hee propounds from Gen. 16. 21. the typical history of Abrahams family wherein there were two wives that were mothers Hagar and Sarah The conditions of the mothers twofold Hagar was a servant Sarah free-born Two Sons Ishmael a servant of his mother a servant Isaac free of his mother free-born a twofold principle of their Nativity viz. The power of nature according to the flesh eminent in the nativity of Ishmael of a young woman and the vertue of the promise or divine supernatural vertue in the nativity of Isaac of Sarah an old woman and conspicuously barren From
themselves fairly before men Onely Sign 2. That they compel the Galatians to admit of Circumcision not out of love but onely lest they should suffer persecution by the Jews for the Doctrine of the Cross or free justification by the death of Christ and not by the works of the Law Vers. 13. For neither they themselves who are circumcised keep the Law but desire to have you circumcised that they may glory in your flesh Sign 3. That although they were circumcised long since yet they little care for the observance of the Law which they required of others But desire Sign 4. That they seek occasion from the circumcision of the Galatians to glory amongst the Jews that they had converted many Proselytes to the Law Vers. 14. But God forbid that I should glory save in the Cross of our Lord Iesus Christ by whom the world is crucified unto mee and I unto the world In the other part of the comparison the sincerity of the Apostle is shewn in these two things 1. That hee onely glories in his free Redemption by Christ crucified and in his sufferings for the Doctrine 2. That hee doth not affect earthly pomp but contemn the world with all its pomp and glory which persecuted and despised him for the Doctrine of the Cross sake and by the Cross learnt daily more and more to contemn the world Vers. 15. For in Christ Iesus neither Circumcision availeth any thing nor uncircumcision but a new creature Hee gives four Reasons of his endeavour which are so many signs of his sincerity Reason 1. I know that in the Kingdome of Christ neither Circumcision nor Uncircumcision is respected by God but a new creature i. e. I know that it is necessary when any one is admitted by faith into the Kingdome of Christ and justified that hee should bee more and more renewed and sanctified but other priviledges are of no value without newness of life Therefore I will onely glory in the Cross of Christ. Vers. 16. And as many as walk according to this rule peace bee on them and mercy and upon the Israel of God Reas. 2. The rule of my intention is the summe of the whole Canonical Scripture to which as to one onely rule or one onely Canon the Doctrine and life of all is to bee conformable Therefore I will only glory in the Cross of Christ c. Peace Reas. 3. I am perswaded that whosoever shall order their faith and life by this rule they shall also obtain peace i. e. a sense of their reconciliation to God all kinde of blessings or an accumulation of good things and mercy or a remedy for the purging away all evills Therefore I will onely glory in the Cross of Christ. Israel Reas. 4. They are alone the true Israel of God that follow this Rule Therefore all things laid aside I will onely glory in the Cross of Christ by c. Vers. 17. From henceforth let no man trouble mee for I bear in my body the marks of the Lord Iesus After the Comparison as a Conquerour hee triumphs over his Emulators forbidding them to make him any further work either by gain-saying his Doctrine or by detracting from his Authority because hee bare the ensign of his Felicity towards Christ viz. the mark of a servant most devoted to Christ i. e. Hee hath all the signes of an Apostle and a faithfull Witness clearly to bee seen in him Vers. 18. Brethren the Grace of our Lord Iesus Christ bee with your spirit Amen Hee shuts up the Epistle with his accustomed seal wishing that the Grace of Jesus Christ manifested beleeved and effectual might abide in their mindes hearts and whole life that from thence they may draw consolation both in life and death to which Amen is subjoyned as a testimony of his vote and the faith of an Apostle and for a seal of the truth of the precedent Doctrine The Epistle of Paul to the EPHESIANS Analytically expounded The Contents THe City of the Ephesians was the Metropolis of Lesser Asia in which the Apostle two whole years preached the Gospel Act. 19. And when lastly hee went up to Jerusalem hee fore-told a change of the Church to the Ephesians Act. 20. Against which hee fortifies them by this Epistle when hee was now held captive at Rome and plainly despaired of his return hee endeavoureth diligently to confirm their minds in Faith and Truth There are two principal parts of the Epistle besides the Preface and the Conclusion The first is The Doctrine of Grace for the confirmation of their Faith to Chap. 4. The other is the Doctrine of gratitude and thankfulness tending to holiness of life to the end of the Epistle That which belongeth to the first part First of all hee shews that the whole reason of our salvation is free and solidly founded on Christ in the first Chapter Furthermore hee amplifies this Grace from the former misery of the Ephesians Chap. 2. Thirdly The scandal of the Cross lying upon him being taken away hee exhorts them to constancy and progress in the Faith by the glorious commendation of his Ministery and by manifesting the cause for which hee suffered Chap. 3. In the second part hee gives Precepts of keeping the unity of the Church of holiness of life as well in general as in particular in the shunning of evil and following after virtue by which the life of every one is ordered in a Christian manner Chap. 4. and in the former part of Chap. 5. After these hee descends to houshold duties to which and all other Christian duties that are to bee performed hee arms the faithful in the latter part of Chap. 5. and in the former part of Chap. 6. CHAP. I. THis Chapter besides the Preface contains two parts In the first is a thanksgiving tending to prove that the whole business of salvation both of Iews and Gentiles is meerly of Grace and wholly built on Christ to vers 15. In the other is a commemoration of the Apostles continual thanksgiving and prayer offered to God for the Ephesians tending to the confirmation of Faith the assurance of their salvation and of the perseverance of all truly faithful unto the end The Preface in the two first verses contains a direction of the Epistle and a salutation of the Ephesians which is very short because hee hath not to do here with envious persons or enemies but with conformable and obedient men to whom it would bee sufficient briefly to intimate his divine authority in writing this Epistle and the Apostles good will towards them and opinion of them Vers. 1. Paul an Apostle of Iesus Christ by the Will of God to the Saints which are at Ephesus and to the faithful in Christ Iesus In the direction of the Epistle wee have the description of the Writer from his Name Office and Authority And then of those to whom hee writes from the condition in which they stood towards God and from the place which they did inhabit on the
after the flesh so that they could not please God 2 They were uncircumcised that is had in reproach by the Jews who boasted in an external circumcision made with hands Vers. 12. That at that time yee were without Christ being Aliens from the Common-wealth of Israel and strangers from the Covenants of Promise having no hope and without God in the world 3 They were without Christ or destitute of all actual communion with Christ in the Spirit 4 Aliens from the Common-wealth of Israel that is without the Church of God 5 Strangers from the Covenants of Promise that is from all right to apply unto themselves the Covenants and Promises of God 6 They were without any certain hope of future good 7 They were without the true God that is without his knowledge and worship 8 They were worldly or a part of the world which wallows in sin and which is the Kingdome of Satan Therefore that yee are delivered from this so miserable a condition cannot bee any thing else but of Grace Vers 13. But now in Iesus Christ yee who sometime were far off are made nigh by the blood of Christ. Argum. 15. If the happiness of this present state were compared with the former state it would bee found to bee so great that it could proceed from nothing but Grace There are eight parts of this Argument every one whereof hath the same tendency 1 The Ephesians who were far off from the Covenant and from the Church and its priviledges are now made nigh their way unto the Covenant and to the Church being laid open which benefit hath for its meritorious cause the blood of Christ for its instrumental Faith whereby they are implanted into Christ and consequently it is of Grace Vers. 14. For hee is our Peace who hath made both one and haâ—h broken down the middle wall of partition between us 2 Christ hath reconciled the Gentiles and Iews to one another hee is a peaceable Mediatour and the very cause of Peace hee hath joyned both his people into one body hee took away the Ceremonial Law which as a body or partition-wall did divide betwixt Jews and Gentiles and was a cause of enmity by his suffering in the flesh hee hath procured this Peace And are not all these of Grace Vers. 15. Having abolished in his flesh the enmity even the Law of Commandements contained in Ordinances for to make in himself of twain one new man so making Peace 3 This is propounded more specially and in express words Christ hath abrogated the Law of Commandements consisting in Ordinances that is the positive Ceremonial Law which was fulfilled by his comming thus that Law being taken away which stirred up enmity between the two people hee joyned them both being reconciled to one another as one new man in himself the common head making one mystical Christ or joyning the Jews and Gentiles as the members of one mystical body into one body hee himself being the Head thereof And here wee may perceive Grace in the highest degree Vers. 16. And that hee might reconcile both unto God in one body by the Cross having slain the enmity thereby 4 Here hee brings another end of the abolished Law that hee might reconcile in this his own body not onely both people to one another but unto God paying the price of their Redemption from their sins by the death of the Cross and removing the enmities between God and his redeemed people by his own death Here Grace also is very conspicuous Vers. 17. And â—ame and preached Peace to you which were afar off and to them that were nigh 5 Here hee declares how this Peace was made known to the world viz. in the preaching of the Gospel by Jesus Christ who as hee was the Author of Peace so hee was the first publisher of this Peace in the Gospel to the consolation and salvation of the Jews who were called such as were nigh because of the Covenant and to the salvation of the Gentiles who were called Aliens because they were strangers to the Covenant Here also Grace shews it self Vers. 18. For through him wee both have an access by one Spirit unto the Father 6 Here hee gives the reason why this Peace was preach'd to both because the price being paid by one Christ there is one way and access opened to both Jews and Gentiles that Gentiles as well as Jews might call upon one Father through one Spirit and therefore Peace was preach'd to Jews and Gentiles Here is nothing but Grace Vers. 19. Now therefore wee are no more strangers and forreigners but fellow-Citizens with the Saints and of the houshold of God 7 In this hee gathers by way of a Corolary that the Ephesians are now no more guests or strangers but Citizens of the City of the Saints and of the family of God which also is the priviledge of all us that beleeve Vers. 20. And are built upon the foundation of the Apostles and Prophets Iesus Christ himself being the chief corner-stone 8 In which explaining more at large the union of the Ephesians with Christ and the holy Church hee shews that they are living stones of the Temple of God as streightly united with other Beleevers and with Christ as stones are to the foundation of a building And here is a graphical description of the Church in its likeness to a Temple the parts whereof are three 1 The Church is like to the Temple of God whose foundation is Christ not onely upholding the whole building but also joyning together the several walls the Jews and Gentiles and uniting them in himself 2 The Apostles and other faithful Ministers after them are the builders who teach that Christ who alone is able to bear the whole business of Redemption and Salvation is the onely foundation of this Temple and by thus teaching do edifie and build the Saints upon Christ according to the Doctrine of the Prophets and Apostles 3 The stones of this Temple are the Elect or all true Beleevers who â—re built upon Christ by the preaching of the Truth amongst whom were these beleeving Ephesians Vers. 21. In whom all the building fitly framed together groweth unto an holy Temple in the Lord Hee proceeds in his allegorical description of the true Catholick Church and explains four conditions and properties of the Church or Temple of God 1 This Temple is said to bee artificiously made or fitly compiled because the whole building of the Church and all its members are then fitly compacted with the greatest wisdome when Christ and his will is so preached that every Beleever hath his proper place and function according to the quality of the gifts of the Holy Ghost so that some in publick office some in their private calling and all in their several places concur to the edification of the whole Temple 2 This Temple is living because Christ who is the foundation is living and quickening and his true members all Beleevers are living stones being quickened and
preserved in spiritual life by Christ the living foundation 3 This Temple is vegetable or growing and thriving like a Tree because the whole building encreaseth by the addition of stones or converted Beleevers and by the nourishment of the Word of God which all the living stones as boughs from a tree draw from Christ by the Holy Ghost and holding Christ the Head and being fastened to Christ the root do continually grow in holiness 4 This Temple is rational and spiritual because it is a holy Temple that is not a society of earthly prophane and unclean men but a spiritual society of holy men as it were a heavenly habitation in which God truly dwells is truly known loved called upon and worshiped Vers. 22. In whom you also are builded together for an habitation of God through the Spirit Hee applies these to the Ephesians contracting all the parts of the Argument into one that the happiness of their condition in Christ might at once appear that they might know they were Gods dwelling-place or a part of this Temple and communicated with the Catholick Church and that themselves were partakers of the properties of the Church by the Holy Ghost dwelling in them from all which wee may conclude that the Ephesians had so much and so great happiness that nothing else but Grace could bestow upon them CHAP. III. IN this Chapter the Apostle exhorts the Ephesians that having overcome the scandal of the Cross of Christ for the defence of the Gospel they should constantly persevere in maintaining the Grace of God that is that they should stedfastly beleeve openly confess and in all streights exactly defend that wee elected in Christ through Grace redeemed through Grace called through Grace justified through Grace indued with Faith through Grace regenerated through Grace have all things perfected in us through Grace that wee are saved by Grace alone and shall hereafter bee glorified in Christ through Faith and not by Works and that Faith is not of our selves but is the gift of God that in the whole business of our salvation Gods Grace alone might have glory The summe of all is that they should live without offence and make proficiency in the Faith of the Gospel There are two parts of this Chapter In the first lest the Ephesians should bee offended at the scandal of the Cross and of the Apostles captivity hee shews them the glory of his Ministery and of his bonds to vers 14. In the second part wee have the Apostles prayer for the Ephesians perseverance and progress in the Faith unto the end The chief matter of the first is comprehended in this Enthymeme My Ministery and my bonds are a great glory to mee I intreat you therefore bee not offended at my afflictions The Antecedent reaches to vers 13. the consequent wee have in vers 13. Vers. 1. For this cause I Paul the prisoner of Iesus Christ for you Gentiles Hee alledges twelve Arguments for the commendation of his Ministery For this cause Argum. 1. Because I am bound to preach the Truth before described that the Gentiles as well as Jews may obtain salvation by Faith in Christ and therefore I am the captive of Christ or for maintaining the glory of Christ and of you Gentiles or for maintaining your right unto salvation with the Jews Therefore you at least should esteem my Ministry Vers. 2. If you have heard of the dispensation of the Grace of God which is given mee to you-wards Argum. 2. I am peculiarly appointed by Christ to bee an Apostle of the Gentiles if yee have rightly understood the dispensation of Grace or the Evangelical Doctrine which was committed to mee that I should preach it unto you Therefore my Ministery should bee had in estimation by you Vers. 3. How that by revelation hee made known unto mee the Mystery as I wrote afore in few words Argum. 3. The knowledge of the Gospel with which I am endued was most certain for I received it by extraordinary revelation immediately from God and not from men Therefore c. Vers. 4. Whereby when you read yee may understand my knowledge in the Mystery of Christ. Argum. 4. The measure of my understanding and knowledge by which I know the revealed Mystery of Grace is not ordinary as will manifestly appear to those who attentively read what I have writ in the first and second Chapters of this Epistle Therefore c. Vers. 5. Which in other ages was not made known to the Sons of men as it is now revealed unto his holy Apostles and Prophets by the Spirit Argum. 5. The Mystery of this Gospel hath not been made known to many nor so plainly to any age before us as it is now revealed by the Holy Ghost to us Apostles and Prophets to whom God hath extraordinarily granted the knowledge of the Scriptures and of his will touching mans salvation Therefore c. Vers. 6. That the Gentiles should bee fellow-heirs and of the same body and partakers of his Promise in Christ by the Gospel Argum. 6. That part of the Mystery which is touching the accomplishment of all the Promises of Grace in Christ and touching the calling of the uncircumcised Gentiles into the fellowship of the heavenly Inheritance that they should bee admitted by God equally with the Israelites themselvess into the union of the Israelitish Church and the participation of Christ by the Faith of the Gospel without circumcision and other ceremonies I say this part was not before manifested Therefore c. Nay Peter himself who was an Apostle also did not admit this till hee was taught it by a special revelation Act. 10. Vers. 7. Whereof I was made a Minister according to the gift of the Grace of God given unto mee by the effectual working of his power Argum. 7. The authority committed to mee to dispense this Grace of God is joyned both with gifts necessary to an Apostolical function and with the effectual blessing of God wheresoever and whensoever I have opportunity of preaching Therefore c. Vers. 8. Unto mee who am less than the least of all Saints is this Grace given that I should preach among the Gentiles the unsearchable riches of Christ. Agum 8. The Grace 〈◊〉 mee in calling mee to the Apostleship is so much the more excellent by how much the more deadly an enemy I was to the Church and in this respect I am inferiour to all Saints and by how much the greater the number of the Gentiles is and lastly by how much the more glorious the matter which I preach viz. the unsearchable riches of the Grace of Christ Therefore c Vers. 9. And to make all men see what is the fellowship of the Mystery which from the beginning o◠the world hath been hid in God who created all things by Iesus Christ. Argum. 9. The ends of my Ministry are glorious 1. That the secret things which lye hid in the counsel of God should bee brought to light 2. That the blinde
Philippians Faith in which also the Apostle assures them of his love towards them unto vers 12. 2 A removing the scandal that the Philippians should not bee offended aâ— the afflictions which hee under-went unto vers 27. 3 An exhortation to continue inoffensively in the course of holiness unto the end Vers. 1. Paul and Timotheus the servants of Iesus Christ to all the Saints in Christ Iesus which are at Philippi with the Bishops and Deacons The Preface is taken up in a direction of the Epistle and a salutation of the Philippians The direction of the Epistle is from Paul and from Timothy a Disciple as it were a witness of the Apostles diligence in this his admonition to the Church of the Philippians and its Bishops and Deacons that is Pastors and other Ecclesiastical Rulers who were joyned to the Pastors to take care of the life and manners and other necessaries of the Church Vers. 2. Grace bee unto you and Peace from God our Father and from the Lord Iesus Christ. The salutation contains an Apostolical benediction wherein hee wisheth them Grace and Peace from God through Christ as his custome was to other Churches which hee wrote to This Church was well enough acquainted with the Apostles authority for hee was very much esteemed and favoured by the Philippians therefore it was meet that hee should bee brief in confirming his authority over them and winning their good will towards himself Vers. 3. I thank my God upon every remembrance of you The first part of the Chapter wherein hee confirmâ— the Philippians in the Faith of the Gospel and assures them of his love towards them by seven Arguments The Proposition to bee proved is That yee ought to bee strengthened and confirmed in the Faith Argum. 1. Your condition in the Grace of God deserves that I should continually give thanks to God for it as often as I remember you Therefore you should bee strengthened in the Faith Vers. 4. Alwaies in every prayer of mine for â—ou all making request with joy Argum. 2. I am so certainly perswaded of your salvation that I cannot pray for you but with joy Therefore c. Vers. 5. For your fellowship in the Gospel from the first day until now Argum. 3. You have carryed your selves stedfastly ever since yee were called unto the fellowship of the Gospel even as it becomes Beleevers and Saints so that your communion and fellowship in the Gospel was ever most pleasing to mee Therefore c. Vers. 6. Being confident of this very thing that hee which hath begun a good work in you will perform it until the day of Iesus Christ Argum. 4. I am perswaded that God hath begun the work of special Grace in you and that hee will not leave off that his work in you till hee hath perfected it in your perseverance and manifested it to bee perfected in the comming of Christ Therefore c. Vers. 7. Even as it is meet for mee to think this of you all because I have you in my heart inasmuch as both in my bonds and in the defence and confirmation of the Gospel yee are all partakers of my Grace Argum. 5. Confirming the same It is fit that I should think this because I assuredly find by certain marks that you are true Beleevers and living members of Christ. A sign whereof is that yee were in heart and deed partakers with mee of the Grace bestowed on mee that is of my sufferings which through the Grace of God I underwent for the Gospel when I was in bonds and partakers also of my labours which I performed in the defence and propagation of the Gospel Therefore c. Vers. 8. For God is my record how greatly I long after you all in the bowels of Iesus Christ. Argum. 6. God who hath united my soul to you is witness how greatly I love you in the bowels of Christ or in the most near affection of Christian love and how I desire to enjoy your fellowship Vers. 9. And this I pray that your love may abound yet more and more in knowledge and in all judgement Argum. 7. As I must needs confess there is no small Faith and Love and experimentally-confirmed knowledge of divine things in you so upon hope of your future encrease I begge that your love may abound more and more from a more full knowledge and feeling of Gods love towards you in Christ Therefore unless you will disesteem and vilifie my hope of you and continual prayer for you more than is fitting you should you ought to bee strengthened in Faith Vers. 10. That yee may approve things that are excellent that yee may bee sincere and without offence till the day of Christ 11. Being filled with the fruits of Righteousness which are by Iesus Christ unto the glory and praise of God Hee shews four ends of this his prayer and also adds as many more points of his prayer 1 That yee may bee able to prove those things which differ that is that yee may discern truth from fashood in doctrine and good from evil in framing your lives and to chuse that which is most excellent 2 That yee may bee sincere without any mixture of humane traditions in worship and heart and also pure in life and manners 3 That yee may walk inoffensively and without occasioning scandal to others and make progress in the Faith unto the meeting of the Lord. 4 That yee may bee filled with the fruits of Righteousness which arise from Faith in Christ and tend to the glory of God The Second Part. Vers. 12. But I would you should understand Brethren that the things which happened unto mee have fallen out rather to the furtherance of the Gospel The second part of the Chapter follows in which the Apostle removes that scandal which they might take from his afflictions which hee suffered for the Gospel and this hee doth by nine Arguments which prove that the Philippians ought not to bee offended at the Apostles afflictions Argum. 1. Generally My afflictions have occasioned the furtherance of the Gospel and not its hinderance Therefore you should not bee offended at them Vers. 13. So that my bonds in Christ are manifest in all the palace and in all other places Argum. 2. More specially The cause of the Gospel for which I suffered is by my afflictions made more famous both in Neroes Court and other places Therefore you should not bee offended at them but rather confirmed by my constancy under bonds Vers. 14. And many of the Brethren in the Lord waxing confident by my bonds are much more bold to speak the Word without fear Argum. 3. More Brethren are encouraged more freely to declare and preach the Gospel Therefore there is no reason you should bee offended at my cross but being instructed by others example rather that you should be confirmed in the Faith Vers. 15. Some indeed preach Christ even of envy and strife and some also of good will 16. The one preach
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
Saints cannot finde out nor the needs of all men exhaust or consume Vers. 4. And this I say lest any man should beguile you with intising words 5 The endeavour and care of the Apostle is that the Colossians may not bee seduced by the false Apostles and that they might bee fortified against all the Impostures of them who by teaching that which Christ hath not taught did draw the unstable and unwary from Christ partly by Paralogisms and Sophistical Argumentations partly by insinuating and covering their errours with a painted eloquence to which subtilties of the false Apostles hee aims in the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beguile and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 enticing words Vers. 5. For though I bee absent in the flesh yet am I with you in the Spirit joying and beholding your order and the stedfastness of your Faith in Christ. 6 His endeavour concerning their salvation The joy which he received concerning the Doctrine and Discipline rightly setled amongst them not onely from the relation of Epaphras but from a Prophetical Spirit or the inspiration of the Holy Ghost dictating this Epistle for although hee was absent in body yet hee beholding all things by the Spirit hee did greatly rejoyce upon the observation of the most beautiful order in all Ecclesiastical things and of their solid Faith in Christ So that hee could not but bee careful concerning the preservation of so famous an heavenly work amongst them left this order bee disturbed or his Doctrine corrupted by the subtilties of the false Apostles and arts of the Devil The Second Part. Vers. 6. As yee have therefore received Christ Iesus the Lord so walk yee in him The second part of the Chapter follows in which from his endeavour for their salvation and from the causes of this disputation undertaken against the false Apostles hee inferrs an exhortation to persevere in the Faith of Christ and to beware of corruptions The parts of his Exhortation are five 1 That they hold fast Christ Jesus already received by Faith who is the onely and true Saviour and admit no other invented by the false Apostles 2 That they being ingrafted into Christ by Faith so abide and lead their lives according to his prescription following the guidance of the Spirit of Christ. Vers. 7. Rooted and built up in him and stablished in the Faith as yee have been taught abounding therein with thanksgiving 3 That they endeavour for a most near and firm conjunction with Christ through the strengthening of their Faith according to the Doctrine of Epaphras Hee illustrates this soundness of Faith by a similitude taken partly from the firmness of trees spreading their roots deep in the earth partly from the stability of buildings solidly founded Abounding 4 That they bee not onely confirmed in the Faith but also make progress in it and abound to a fuller knowledge of the mysteries of Christ and that with a daily thanksgiving to God the Author of this so great a benefit Vers. 8. Beware lest any man spoil you through Philosophy and vain deceit after the tradition of men after the rudiments of the world and not after Christ. 5 That they take heed to themselves touching seducers who take the people of God by their Impostures as beasts are taken in nets and make a prey of them Hee reckons three kindes of impostures whereof the first is Philosophy or a vain deceit so called not simply but as it exceeds its bounds and aspires to heavenly and spiritual things and doth from the model of corrupt and carnal reason determine concerning the doctrine in the word of God In which respect although it shews openly the form of wisdome yet it is found to bee vain deceit The other kinde is The tradition of men concerning the vain and superstitious rites invented by humane wit The third sort is the injunction of Legal or Levitical rites which are called here the Rudiments of the world because they are the earthly and carnal Rudiments of the ancient people by whom as by a Schoolmaster they were lead before the coming of Christ which after his coming vanished away like shadows Vers. 9. For in him dwelleth all the fulness of the God-head bodily Hee adds ten Arguments of his Exhortation all which prove that they must not go so much as a nails breadth from Christ Argum. 1. It is in vain to seek any thing necessary to salvation out of Christ seeing that in him or in his person the fulness of the God-head hypostatically united to the humane nature is founded so that hee necessarily seeks something to salvation out of God who seeks things that may bring salvation out of Christ Therefore wee must not depart from Christ. Vers. 10. And yee are compleat in him which is the head of all Principality and power Argum. 2. Christ is not onely a most full fountain in himself but also hee fills all the faithful beleeving in him insomuch that hee communicates to them righteousness and life eternal which hee hath in himself first by way of imputation further by the infusion of grace for grace till at length they are perfected Therefore wee must not seek for any thing out of him The head Argum. 3. Hee is the head of all Principality and Power even of the most excellent creatures in heaven and earth partly because hee created and governs all things even the Angels themselves partly because by the influence of his power hee upholds even the Angels and also men communicating to them whatsoever they injoy Therefore from him alone and in no wise from the most excellent Angels do wee expect any good Vers. 11. In whom also yee are circumcised with the Circumcision made without hands in putting off the body of the sins of the flesh by the Circumcision of Christ. Argum. 4. The truth of all Legal ceremonies is in Christ for in him the faithful have that which is prefigured by them as for example they have spiritual Circumcision wrought by the Spirit of Christ in the heart which consists in the subduing of the old man or the flesh or the body of sin which Circumcision was prefigured in the carnal Circumcision made by hands Therefore it is not fit that you should in the carnal Circumcision of those that Judaize seek anything out of Christ. Vers. 12. Buried with him in Baptism wherein also you are risen with him through the faith of the operation of God who hath raised him from the dead Argum. 5. Yee that beleeve in Christ are baptized which is the lawful sign of internal Circumcision set up in the place of Circumcision by Christ so that neither the internal thing yea nor the external sign of an internal thing is to bee sought after without Christ Therefore you must not depart from Christ. Buried Argum. 6. Yee beleevers have right to Christ dead and buried and communion with him in his death and burying and so right to all the benefits and effects of his death and burying in baptism
Father Argum. 2. Your sincere Faith which hath shewed it self lively and efficacious by works your indefatigable charity visible in your daily labours and diligence especially in your liberality towards the Saints And lastly your lively hope shewn in patience and suffering afflictions for Christ have left in mee an indeleble impression that I cannot but make mention of them before God and man Therefore it is meet that yee bee strengthened in Faith But hee calls them the virtues of Christ because they did spring from Christ and tend to him But hee saies in the sight of God because they were of that sort which were in the sight of God genuine and no waies counterfeit Vers. 4. Knowing Brethren beloved your Election of God Argum. 3. I know certainly by certain signs that yee are elected and my genuine Brethren in Christ Therefore it is that yee ought to bee strengthened in Faith Vers. 5. For our Gospel came not to you in word onely but also in power and in the Holy Ghost and in much assurance as yee know what manner of men wee were among you for your sake Argum. 4. Confirming the former I plainly perceive that my Gospel hath been efficacious amongst you for there did accompany my preaching unto you 1 Strength and spiritual virtue to the begetting of Faith in you 2 The Holy Ghost by his inward testimony and gifts withal bestowed upon you did seal the truth received by you 3 Much assurance and perswasion in your hearts did ensue which hath freed you from all doubting 4 Such was the work and presence of God in you that heard as was to bee seen in us Apostles that taught as yee your selves have known Therefore it is that yee ought to bee strengthened in Faith Vers. 6. And yee became followers of us and of the Lord having received the Word in much affliction with joy of the Holy Ghost Argum. 5. Illustrating the former Yee by imbracing the Gospel and firmly retaining it with joy are made in the midst of afflictions both like unto the Lord Christ and us his servants preaching that Gospel with joy in the midst of oppressions Therefore yee ought to bee strengthened in Faith Vers. 7. So that yee were ensamples to all that beleeve in Macedonia and Achaia Argum. 6. Confirming the former Yee were made exemplary to all inhabiting the neighbouring Countries both of invincible Faith and great alacrity and patience in receiving and holding fast the Gospel Therefore it is that yee ought to bee strengthened in Faith Vers. 8. For from you sounded out the Word of the Lord not onely in Macedonia and Achaia but also in every place your Faith to God-ward is spread abroad so that wee need not to speak any thing Argum. 7. Your Faith became most famous not onely in the neighbouring Countries but also in those that are far distant that there is no need of any larger proof Therefore it is that yee ought to bee confirmed in the Faith Vers. 9. For they themselves shew of us what manner of entring in wee had unto you and how yee turned to God from Idols to serve the living and true God Argum. 8. The wonderful power of God appeared in your conversion that the faithful in every place have published the history of the Thessalonians conversion viz. how the Apostle with manifest peril of his life preached the Gospel amongst you and how yee hearing him after a wonderful manner renounced feigned Idols and addicted your selves to the service of the true and living God Therefore it is that yee ought to bee strengthened in Faith Vers. 10. And to wait for his Son from Heaven whom hee raised from the dead even Iesus which delivered us from the wrath to come Argum. 9. Your conversion to God was not without his Son Christ as the unbeleeving Jews falsely boast of their conversion But to God in Christ or to the Father and to Christ as the incarnate Son of God the Redeemer dead and risen for us who shall come from Heaven a Judge to destroy all unbeleevers and to deliver his own from the wrath which is to come upon the rest which Faith alone is saving Therefore yee ought to bee confirmed in Faith reminding those works of God in you CHAP. II. HEE proceeds for the confirmation of their Faith to commend the sincerity of his Ministery and the efficacy of it amongst them and to shew his kind affection towards them There are three parts of the Chapter In the first hee puts them in mind of the manifest signs of his embassage to them to vers 13. In the second hee shews the clear marks of divine Grace in their conversion to vers 17. In the third hee confirms his kind affection toward them lest they should think themselves not enough regarded by the Apostle Vers. 1. For your selves Brethren know our entrance in unto you that it was not in vain Hee recites thirteen signs of his spiritual sincere and divine embassage to them and the faithful administration of his office from the whole time wherein hee first of all preached the Gospel among them Sign 1. Yee your selves are witnesses that our entrance unto you had nothing of vanity nor my Ministery was not without fruit when I began to preach the Gospel amongst you Vers. 2. But even after that wee had suffered before and were shamefully entreated as you know at Philippi wee were bold in our God to speak unto you the Gospel of God with much contention Sign 2. The great persecution which not much before I suffered at Philippi hath not hindred but that I dare preach to you in this present danger For I boldly use liberty of speech trusting in the power of God alone striving earnestly against all enemies Vers. 3. For our exhortation was not of deceit not of uncleanness or in guile Sign 3. Confirming the former The Doctrine Exhortation and Consolation administred by mee was not like the Doctrine of the false Apostles for 1 It was not adulterate and framed to deceive but sincere without any imposture I did neither use nor suffer impurity as the false Apostles in their Doctrine but my Doctrine was without all mixture not handled after a deceitful manner as it uses to bee handled by them which in their preaching endeavour their own glory and advantage Vers. 4. But as wee were allowed of God to bee put in trust with the Gospel even so wee speak not as pleasing men but God which trieth our hearts Sign 4. From the knowledge of my Election and Vocation to so excellent an office wherein the preaching of the Gospel was committed unto mee I have determined to preach the Word of God with an holy and sincere mind and not to please men but God who searcheth the hearts and doth bear mee witness as his faithful servant Vers. 5. For neither at any time used wee flattering words as yee know nor a cloak of covetousness God is witness Sign 5. More especially explicating that which is
and are over you or govern you in the name of Christ in all Ecclesiastical matters and those things which pertain to the worship of God and do with authority admonish you of your duties both privately and publickly Vers. 13. And to esteem them very highly in love for their works sake And bee at peace among your selves Reas. 3. Because the work of God for the salvation of beleevers which the faithful Ministers earnestly endeavour requireth that after a singular manner they bee beloved by the people and esteemed very highly And peace Eâ—â—â—rt 4. Chiefly to the people That they bee at peace both amongst themselves and with the Pastors from whom the Devil is wont to alienate the mindes of the people even when the Pastors deserve best at their hands Vers. 14. Now wee exâ—ort you brethren warn them that are â—â—ruly comfort the feâ—ble-minded support the weak bee patient toward all men Exhort 5. To the Pâ—â—sbyters which in the former verse hee distinguished from the people and here hee describes them from their Offices which especially belong to the Government of the Church from the authority of their Office That they diligently execute their Office by admonishing those that live dissolutely of their duty by comforting the feeble by supporting the weak in their love lastly by shewing a gentle minde towards all Lest if they should do otherwise abusing their authority they hinder the work of the Lord which they intend Vers. 15. See that none render evil for evil unto any mâ—n but â—ver follow that which is good both among your selves and to all men Exhort 6. Promiscuously to all That they abstaining from 〈◊〉 revenge follow that which is good as well mutually among themselves as towards 〈◊〉 thaâ— are without Vers. 16. Rejoyce evermore Exhort 7. That rooted by faith in the free love of God towards them they endeavour through Christ and his Righteousness imputed to life eternal to rejoyce and advance Peace in their hearts both in prosperity and adversity Vers. 17. Pray without ceasing Exhort 8. That they look towards God in every condition prosperity and adversity and in every business praying as the matter required Vers. 18. In every thing give thanks For this is the Will of God in Christ Iesus concerning you Exhort 9. That seeing they know that all things fall out for good to those that love God they should in every condition but chiefly in adversity seek for matter of thanksgiving to God For this The Reason of the Exhortation is because God requireth this duty from all and chiefly from Christians upon whom hee hath poured forth his grace and love in Christ. Vers. 19. Quench not the Spirit Exhort 10. That they stifle not the gifts of the holy Spirit whatsoever either by negligence or by evil-doing but on the contrary that they continually stir up and daily encrease them by labour prayer or all other means sanctified by God Vers. 20. Despise not prophesyings Exhort 11. That they contemn or neglect not the holy publick exercises wherein the Ministers of the Churches do interpret the Scripture Vers. 21. Prove all things hold fast that which is good Exhort 12. That they do not rashly embrace every thing in matters of Religion but that they examine every thing by the Rule of the Divine Word or by the analogy of Faith and that they constantly hold and strongly defend that which is sound and good and found acceptable unto God Vers. 22. Abstain from all appearance of evil Exhort 13. That they take heed not onely of that which is evil in the worship of God or their conversations but also of every thing that hath the appearance of evil of which sort are dangerous phrases in Doctrine and indifferency in practice which because of the appearance of evil may yeeld offence to others The Third Part. Vers. 23. And the very God of Peace sanctifie you wholly and I pray God your whole Spirit soul and body bee preserved blameless unto the comming of our Lord Iesus Christ. The third part of the Chapter containeth the Epilogue or Conclusion whereof there are six Articles In the first hee praies the God of Peace or the fountain of holiness and happiness that hee would more and more sanctifie them 1 As to the Spirit or mind already illuminated by the Spirit of God which is the supream faculty of the rational soul. 2 As to the soul or will and affections and 3 As to the body or outward actions that so at the comming of the Lord when the holiness of the faithful is to bee perfected there may bee nothing found but that which is blameless and commendable Vers. 24. Faithful is hee that calleth you who also will do it Artic. 2. In which hee certifies them concerning Gods hearing the preceding prayer 1 From Gods preceding efficacious vocation 2 From the faithfulness of God whereby hee performs that in them to which hee calls them and doth not deâ—â—rt a good work begun Vers. 25. Brethren pray for us Artic. 3. Wherein the Apostle doth not disdain to ask the help of the prayers of the least amongst the faithful Vers. 26. Greet all the Brethren with an holy kiss Artic. 4. Wherein hee salutes all the Brethren in his own name by this Epistle no less lovingly than if hee had saluted them being present with the ordinary sign of salutation i. e. with a kiss not counterfeited but proceeding from Christian love Vers. 27. I charge you by the Lord that this Epistle bee read unto all the holy Brethren Artic. 5. Wherein hee commands and charges in the Name of God that the Ministers or Governours of the Church to whom immediately it appears that this Epistle was sent would produce this part of Scripture for the common use of the Church and take care that it might bee publishly read threatning divine revenge except they published it to the whole Church Vers. 28. The Grace of our Lord Iesus Christ bee with you Amen Artic. 6. And lastly wherein hee concludes the whole Epistle by wishing to them the Grace of Christ which containeth in it self all good things Amen The Second Epistle of Paul to the THESSALONIANS Analytically expounded THE CONTENTS THe occasion of writing this Epistle seems to have been this Some of the Thessalonians abused the Doctrine touching the suddain comming of Christ even to negligence in their Vocations and to the wasting of their goods as if there was no need that they should care for their Estates any more seeing Christ was about to come perhaps to morrow perhaps the day after as they did suppose but others did abuse the simplicity and mistake of some and intending to live upon the goods of others left off working In the mean while the persecution of enemies did rage and concurred to cherish this errour Wherefore the Apostle writes this second Epistle to them solves the difficulty and first of all comforts them against persecutions or afflictions Chap. 1. Secondly Hee explains the Doctrine touching
poverty by idleness but by calamity lest they waxe sloathful in the actions of any vertue but go couragiously forward to do thâ—se things which are decent and excellent Vers. 14. And if any man obey not our word by this Epistle note that man and have no company with him that hee may bee ashamed Exhort 7. That they note the refractory and brand them that obey not the Apostolical doctrine that is that they excommunicate those which is manifest from this that hee commands that they have no society with him that is thus noted which is the consequent of excommunication and for this end commands that the excommunicate person segregated from the society of others being ashamed might enter into himself and repent Vers. 15. Yet count him not as an enemy but admonish him as a brother Hee expounds the Commandement that they bee not cruel toward the excommunicated person or esteem him as an enemy but to shew their hatred to his sin that the excommunicated person may understand that under that severe correction there is brotherly love and so hee may bee reduced into favour with God and the Church by repentance Vers. 16. Now the Lord of peace himself give you peace alwayes by all means The Lord bee wiâ—h you all The Epilogue remains whereof there are three Articles In the first hee praies the God of Peace so to direct their waies and bridle the turbulent spirits of the disobedient that they may injoy peace towards God and amongst themselves and with those that are without which work did require a divine hand Furthermore hee praies that God by his gracious presence would bee alwaies present with them all Vers. 17. The salutation of Paul with my own hand which is the token in every Epistle so I write Artic. 2. Contains the obsignation of the Epistle by the subscription of Paul himself who for the most part did use the help of Scribes in writing the body of every Epistle but hee subscribed the conclusion with his own hand that his genuine Epistles might bee known from the adulterate and counterfeit which were carryed about in the name of Paul and by Impostors thrust upon the Churches Vers. 18. The Grace of our Lord Iesus Christ bee with you all Amen Artic. 3. Contains the Apostolical vote set down by his own hand wherein hee wishes the eternal influence of the Grace of Christ as the fountain of all good things to them for their sanctification and salvation The First Epistle of Paul to TIMOTHY Analytically expounded The Contents THe Apostle departing from Ephesus into Macedonia did not think it sufficient to commit the Church of Ephesus now publickly founded to the care of ordinary Pastors but desired the Evangelist Timothy that hee would tarry there a while to establish the Church in all things that appertained to Doctrine and Discipline which work being accomplished the Apostle intended to call him back and imploy him for the confirming of other Churches as appears in the end of the Epistle and other places But because Timothy was young as yet and might seem not sufficiently furnished with authority for the restraining of unruly men which possibly might make insurrection against him in this Epistle hee doth not onely admonish him concerning his office as one that hee knew very well instructed already but all the Churches and their Governours are informed touching the Authority of Timothy and their own duties The special parts of the Epistle are six according to the number of the Chapters In the first Chapter hee laies down the manner of his preaching the Law and the Gospel duly and with profit In the second Chapter hee sets down how Pastors and Hearers Men and Women ought to behave themselves in their publick prayers and Ecclesiastical meetings In the third Chapter hee treats of the right institution of Pastors and Deacons and concerning the Heads of Doctrine whereof they were to take special care In the fourth Chapter hee speaks of avoiding the Apostacy that was comming and touching the diligence which ought to bee used by a faithful Pastor to that end In the fifth Chapter hee treats of private admonitions to bee performed by the Elders and how they ought to carry themselves toward Widows and other Elders In the sixth Chapter hee delivers Precepts to Timothy wherein hee is instructed what hee ought to teach concerning Christian duties as well of private persons as of Ministers CHAP. I. BEsideâ— the Inscription which is contained in the two first verses There are three parts of the Chapter In the first hee enjoyns Timothy to observe the right method and course of teaching and to suppress the perverse Teachers of the Law to vers 12. In the second hee asserts his Apostleship that with authority it might bee avouched by Timothy as hee had commanded to vers 18. In the third hee encourages Timothy to carry himself stoutly in the discharge of his Ministery Vers. 1. Paul an Apostle of Iesus Christ by the Commandement of God our Saviour and Lord Iesus Christ which is our hope The Inscription of the Epistle wherein 1 That hee might win authority to this Epistle Paul affirms that in writing of it hee fulfilled his Apostolical Embassage for Christ 2 Hee confirms his Apostleship by a special command from God the Father whom hee calls the Saviour because hee is the Author of our Salvation who had called him to the office of an Apostle and used him in the execution of his office about the present matter hee was in hand with 3 Hee confirms his Apostleship from the command of our Lord Jesus Christ whom hee calls our hope because the Author the meritorious cause the object and the finisher of our hope Vers. 2. Unto Timothy my own Son in the Faith Grace Mercy and Peace from God our Father and Iesus Christ our Lord. Timothy to whom this Epistle is written is called the Son of the Apostle not simply but in 〈◊〉 Faith because hee was his Disciple and as the Son represents the Father in face and manners so Timothy resembled Paul in Doctrine and an holy conversation In his salutation hee wishes to Timothy 1 Grace i. e. the renovation of the Image of God from the fountain of Gods free good will 2 Mercy i. e. free remission of sins because hee knew that the holy young man affected with the sense of his sins with many tears did daily prostrate himself before God 3 Peace i. e. Quietness of conscience and joy from the apprehension of divine favour and finally a compleat felicity in the life to come which is comprehended under peace Vers. 3. As I besought thee to abide still at Ephesus when I went into Macedonia that thou mightest charge some that they teach no other Doctrine The first part of the Chapter follows touching the right manner of teaching wherein after hee had confirmed to Timothy not an ordinary Episcopacy in the Church of Ephesus but a special temporary and extraordinary Commission hee repeats the command
given him about restraining certain perverse Zelots of the Law and admonishing them that they teach no Doctrine diverse from that which is Apostolical In prescribing of which the Apostle chuses to use words of beseeching and intreating rather than to speak imperiously that hee might supply the stead of Timothy who could scarcely bee loosed from the most sweet society of Paul not for a time even by the intreaties of the Apostle Vers. 4. Neither give heâ—d to fables and endless genealogies which minister questions rather than godly edifying which is in Faith so do For example Hee commands that Fables and Jewish Genealogies bee avoided i. e. newly devised opinions or traditions besides the holy Scriptures and curious speculations about unnecessary things such are very many Talmudical and Cabaliâ—tical such also are to bee found amongst the School-men Endless The Reasons of his admonition are six Reas. 1. Because those vain speculations are idle and endless whereof there is no use Which rather Reas. 2. Because they beget curious and contentious questions nor do they promote the knowledge of piety which lead unto God for edification proceeds not from probable and dubious questions but by the solid beleeving of the Word of God Vers. 5. Now the end of the Commandement is charity out of a pure heart and a good conscience and of Faith unfeigned Reas. 3. Because those Teachers that are wholly exercised in discussing of smaller matters which may bee fetched from the Law though they seem to bee carried with a Zeal to the Law of Moses yet they refer not the Law to its true end or to the proper scope of the whole Scripture which is that men by the Law being led to the knowledge of sin and deserved misery may seriously betake themselves to Christ by Faith unfeigned Charity This Faith hee describes from a three-fold effect 1 That true Faith in the propitiaâ—ory blood of Christ renders the conscience good or peaceable and quiet 2 That the conscience being now pacified Faith will not suffer that the heart bee any longer delighted in evil but rather endeavours after purity and that it may bee purged from all evil affections 3 That true Faith is not idle in that which is good but stirs up a man diligently to labour in the obedience of every Precept by love to God and men Vers. 6. From which some having swâ—rved have turned aside unto vain jangling Reas. 4. Confirming the former Because it is approved by the experience of some that unless Teachers abstain from their vain curiosities and intend more earnestly the edification of mâ—n in Faith and Charity they cannot but bee drawn away from the simplicity of Doctrine into vain babling for where there is vanity there verity is not Vers. 7. Desiring to bee Teachers of the Law understanding neither what they say nor whereof they affirm Reas. 5. Because it is also known by experience that those ambitious Teachers while they affect a new kind of teaching and seek after applause from their knowledge of the Law betrayed their ignorance whilst they understood not the questions whereof nor the Arguments from which they disputed Therefore avoiding idle speculations Timothy was to take care that in the Apostolick Doctrine or the manner of teaching it no innovation was made by any one Vers. 8. But wee know that the Law is good if a man use it lawfully Hee answers an Objection Therefore are thou against the divine Law who so earnestly rebukest the Teacherâ— of it The Apostle answers that hee did not at all detract from the Law reproving those that abuse it but rather commends and teaches the right use of the Law Vers. 9. Knowing this that the Law is not made for a righteous man but for the lawless and disobedient for the ungodly and for sinners for unholy and prophane for murderers of Fathers and murderers of Mothers for man-slayers 10. For Whore-mongers for them that defile themselves with man-â—ind for men-stealers for lyars for perjurâ—â— persons and if there â—ee any other thing that is contrary to sound Doctrine 11. According to the glorious Gospel of the blessed God which was committed to my trust Hee confirms the Answer with three Reasons The first is from the end of the Law or the Legal Covenant so far as it is opposed to the Gospel the Law is established not that the faithful justified by Faith in Christ should bee justified by the Law as the perverse Teachers of the Law intended but that the unrighteous and unbeleevers as are all wicked and prophane persons condemned by the Law might acknowledge their unrighteousness and deserved condemnation repent and flye unto Christ Therefore the Apostles Doctrine detracts nothing from the Law According Reas. 2. All sins which are forbidden by the Law are also prohibited by the sound Doctrine of the glorious Gospel and all the duties which are commanded by the Law are earnestly urged and taught in the Gospel so much as concerns the performance of our obedience unto God the demonstration of our thankfulness and the proof of the sincerity of Faith in the fruits of holiness Therefore the Doctrine of the Gospel detracts nothing from the Law Committed Reas. 3. I an Apostle to whom the Gospel of God in himself most blessed and the Author of all blessings towards us is committed do no less urge this wholesome doctrine of Sanctification and all good works which in the Law are commanded than any Zelot of the Law although not to the same end Therefore the Apostolical Doctrine nothing at all detracts from the Law The Second Part. Vers. 12. And I thank Iesus Christ our Lord who hath enabled â—ee for that hee counâ—ed mee faithful putting mee into the Ministery The second part of the Chapter follows which contains the vindication of the authority of his Apostleship against those that denied it or in consideration of his fore-acted life did lessen it and that with thanksgiving for the Grace that was bestowed upon him Seven Reasons are laid down of his thanksgiving All which prove that his Apostleship is in no wise to bee disparaged Reas. 1. Christ by the grace of his Spirit hath strengthened mee an infirm man and heretofore a slave to sin the Devil and the world appointed an Apostle by him that as a leader I should with an invincible courage stand up for the defence of the Gospel against all the insulâ—â—tions of the world the flesh â—nd the Devil Therefore thanks are to bee given for my confirmation in the Apostleship so little reason is there that any thing should bee detracted Accounted mee faithful Reas. 2. Christ hath endued mee being appointed an Apostle with the gifts of his Spirit and hath so far honoured mee that hee made and accounted mee his faithful friend who would commit to mee the Gospel to bee dispensed to the souls of his Elect Therefore my authority is not to bee disparaged Hath appointed Reas. 3. Christ the Lord hath placed mee in the Ministâ—ry i. e. in
to a right knowledge and profession of the truth For the Apostle doth not declare any thing concerning the total loss of faith in Christ but on the contrary hopes for their repentance and their possible salvation hereafter CHAP II. IN this Chapter hee delivers four Precepts wherein all the faithful are to bee instructed how they ought decently to behave themselves in their publick Assemblies both men and women Vers. 1. I exhort therefore that first of all supplications prayers intercessions and giving of thanks bee made for all men Precept 1. That prayers in the publick Assembly especially might not bee neglected but that supplications ought to bee made for the turning of evils away and prayers for the obtaining of good things intercessions for other men and thanksgiving for benefits received in publick prayers which the whole Church the Pastor going before ought to conceive and that for all sorts of men bee they of what condition they will Vers. 2. For Kings and for all that are in authority that wee may lead a quiet and peaceable life in all godliness and honesty Hee expounds the special Precept and in particular commands them to pray for Kings and all Magistrates in great places who because they sit at the helm of the Commonwealth ought to bee most dear to us and upon that account ought they to bee mentioned by us in the prayers of the Church Peaceable The Reasons of the Precept are nine Reas. 1. From the profitable end because the Magistrates being safe and managing their offices in peace the faithful may lead a quiet and peaceable life In godliness or obedience to the first Table And honesty or obedience to the second Table Therefore must wee pray for them Vers. 3. For this is good and acceptable in the sight of God our Saviour Reas. 2. To pray for Kings and all orders of men is good or acceptable unto God Therefore ought wee to pray for them God is said to bee our Saviour because although Christ is our Saviour by special office yet in the effecting and execution of his office hee doth not actually save us but with the Father and the Holy Spirit Vers. 4. Who will have all men to bee saved and to come unto the knowledge of the truth Reas. 3. Confirming the former God will have all sorts of men therefore some amongst Kings and Magistrates and all orders of men to bee saved and come to the Faith of the Gospel Therefore hee wills that wee pray for all sorts or men and by name for Kings and those in authority concerning whom wee are obliged to hope well Vers. 5. For there is one God and one Mediatour between God and men the man Christ Iesus Reas. 4. Although men are distinguished several waies amongst themselves and there are divers orders whereof many are strangers to the Faith and many enemies yet it is enough to engage our prayers for all because God is one under whose power and dominion all are comprehended and that God is the God of the Jews as well as the Gentiles without acception of persons Therefore ought wee to pray for all sorts of men And one Mediatour Reas. 5. What ever distances there are amongst men by which they may bee distinguished from each others it is enough notwithstanding to ingage us to pray for all because to all Nations and all conditions of men there is one Mediatour appointed betwixt God and men by whom an access is open to all that come unto him Therefore ought wee to pray for all The man Reas. 6. Wee have reason to pray for all men inasmuch as that One Mediatour of all men is Man By the incarnation of the Word by the common bond of humane nature hee is united to all mâ—n viz. Jesus Christ who intercedes for all i. e. for his sheep collected out of all sorts of men Therefore wee ought to pray for all Vers. 6. Who gave himself a ransome for all to bee testified in due time Reas. 7. Christ gave himself a full and sufficient price of Redemption for men of all kinds Therefore ought wee to pray for all sorts of men A Testimony Reas. 8. The Gospel or Testimony of Christs redeeming all sorts of men which God had designed in due time to reveal is now made manifest Therefore in making prayers for all men the testimony of this truth is to bee produced in Christian Churches Vers. 7. Whereunto I am ordained a Preacher and an Apostle I speak the truth in Christ and lye noâ— a Teacher of the Gentiles in faith and verity Reas. 9. The preaching of this Testimony or Gospel and the Doctrine of the price of Redemption paid for all sorts of men by Christ is in special manner committed unto mee that I might bee also a Teacher of the Gentiles to instruct them in the Faith and all Truth which leads to eternal life seeing therefore I know that many of the Gentiles are to bee saved and now I publickly teach you this prayers ought publickly to bee made in all Christian Churches for all sorts of men In the mean time because hee knew that some amongst the Jews would take ill the mentioning of his Apostleship and his embassage to the Gentiles hee confirms that expression of his being senâ— to the Gentiles with a grave asseveration lest any one should doubt Vers. 8. I will therefore that men pray every where lifting up holy hands without wrath and doubting Those things that follow belong to the circumstances of publick worship Therefore the second Precept follows touching persons fit for conceiving publick prayers in the Church Also concerning the place and dispositions both of the soul and body accommodated to that matter As for the persons Hee commands the men onely not women to speak in the Church and to precede the people in their prayers In every place As to the place hee shews according to that prediction of Christ Ioh. 4. that all difference of places which was in the Old Testament when they were thrice a year to meet at the Temple in Ierusalem and their face was to bee turned to the Sanctuary whether they were near or afar off from the Temple is taken away and that now liberty is granted that Christians in every place may honestly and decently celebrate their Assemblies Lifting up As to the body hee requires that the gesture should bee such as may testifie reverence to the divine Majesty and may enkindle our devotion which kind of gesture is the lifting up of the hands whether they bee spread abroad or closed together Purely As for the whole man and chiefly the soul hee requires first Integrity and innocency of life which hâ—e means by purity of hands 2 That wrath bee laid aside strifes and all evil affections that they all bee of one accord 3 That they make no doubt whether God will hear or grant those things which wee who come to him by Jesus Christ ask of him according to his revealed will Vers. 9. In like
the Church from two Properties 1 There shall bee Hypocrites counterfeiting themselves lovers of the truth in all things even then when they obtrude their false opinions upon the Church They shall dissemble holiness and sanctity while they cry up their fictions as the worship of God 2 They shall have consciences seared with an hot iron because they shall speak and do many things against the dictate of conscience nor shall they bee affected with any sorrow after they have offended God and destroyed the souls of men by their Sacriledges heynous wickednesses and false Doctrines Vers. 3. Forbidding to marry and commanding to abstain from meats which God hath created to bee received with thanksgiving of them which beleeve and know the truth In the fourth place hee propounds two Examples of these Diabolical doctrines in things indifferent by which Doctrines as by certain marks wee may know those Diabolical teachers with their Apostate followers The first is forbidding to marry which errour it matters not what authors it hath besides the Devil it hath the Pontificians patronage with whom it hath of a long time been favoured and still is from the time that all their Clergy was enjoyned singleness of life Another Doctrine of Devils is about the choice of meats and abstaining from some as impure which errour amongst the Romanists is urged observed defended with more Religion than the most exercises of Piety and Justice prescribed by God Which God Hee proves by six Reasons the latter branch of this Doctrine touching the forbidding of certain meats for Religions sake to bee false and diabolical First From the end of the Creation Because God had created all kinds of meat to that end that wee should partake of them and feed upon them Therefore it is a diabolical Doctrine which gives Precepts about the avoiding certain meats when God affords them and their use is seasonable and convenient Thanksgiving Reas. 2. God will have all kinds of meats acknowledged for favours and therefore received with thanksgiving Therefore the Doctrine of avoiding and refusing certain meats when God affords them is diabolical Of them which beleeve Reas. 3. The use of the Creatures whensoever it is convenient is allowed of God to Beleevers or to those who have the knowledge of the Gospel Therefore to prohibit any meats to Christians to which they have right granted and may bee convenient to nature is the Doctrine of Devils Vers. 4. For every Creature is good and nothing to bee refused if it bee received with thanksgiving Reas. 4. Generally Touching upon the forbidding of marriage and meats whatsoever God hath created is good in its lawful use as meat marriage and the rest of the creatures For God looked upon what hee had created and behold it was very good Therefore the Doctrine that prohibits the natural lawful use of the creatures of God is diabolical Nor any thing Reas. 5. None of the creatures or ordinances of God are to bee rejected if they bee used lawfully and with thanksgiving Therefore the Doctrine that rejects Marriage or Meats when the use of them may bee lawful and convenient is the Doctrine of Devils Vers. 5. For it is sanctified by the Word of God and Prayer Reas. 6. Confirming the former Every Creature of God as Meat Marriage c. is sanctified to us for a lawful use joyned with a good conscience by the Word of God and Prayer for by the Word of God or the divine Ordinance wee understand a liberty and right restored to us by Christ and by Prayer wee acknowledge the gift of God and desire his blessing Therefore the Doctrine which commands us to abstain from the Creatures and makes them impure when God hath sanctified and prepared them for a holy use and vouchsafeth them to us is diabolical The Second Part. Vers. 6. If thou put the Brethren in remembrance of these things thou shalt bee a good Minister of Iesus Christ nourished up in the words of Faith and of good Doctrine whereunto thou hast attained The second part of the Chapter follows containing the duties of Timothy in the execution of his present embassage The Exhortations are four Mind Hort. 1. That hee propose to the Brethren the admonitions hitherto expounded and remember them of them There are two Reasons of the Exhortation A good Reas. 1. If thou do these things thou shalt shew thy self a famous Minister of Christ and careful that all things bee managed in the house of God according to his will Nourished up Reas. 2. Thou shalt demonstrate thy self nourished up in sound Doctrine as it were with wholesome food which thou hast attained from my teaching from whom thou hast never been absent Vers. 7. But refuse old wives fables and exercise thy self rather unto godliness Exhort 2. That rejecting humane traditions and the inventions of men devised to support their traditions as it were prophane fables with which old women and children are taken rather than wise men hee exercise himself in solid virtues which are prescribed of God to the promoting of piety and the worship of God and that hee take care that others exercise themselves therein Vers. 8. For bodily exercise profiteth little but godliness is profitable unto all things having the promise of the life that now is and that which is to come The Reasons of this Exhortation are four 1. Because those bodily exercises in watchings and abstinence from meats and such like voluntary kinds of afflicting themselves which are prescribed by the Precepts of men are profitable to little i. e. they do not recompence the labour with their advantage but are altogether unprofitable for the due use of such exercises when God calls us extraordinarily to them are profitable helps but commanded by men as superstitious they are disadvantagious Godliness Reas. 2. Christian Piety which is exacted by divine Precepts is profitable to all things whether to our selves or others whether wee regard the present or the world to come because it hath the divine promise of happiness in this and that life which is eternal Vers. 9. This is a faithful saying and worthy of all acceptation Reas. 3. Confirming both the exhortation and the precedent reason Because this Doctrine touching the rejecting the inventions of men and following the exercises of true godliness is a true saying which will deceive no man and indeed a saving Doctrine and therefore such as all men ought to embrace and defend Vers. 10. For therefore wee both labour and suffer reproach because wee trust in the living God who is the Saviour of all men especially of those that beleeve Reas. 4. Confirming the former Reasons Because wee suffer afflictions and streights labours and reproach enough from unjust persecutors for rejecting the inventions of men and defending of true godliness which consists in the exercises of Faith and Obedience and those afflictions wee bear valiantly from the hope of the promises which are made to us that walk in this way of godliness Therefore rejecting the
God and his Doctrine bee not blasphemed Precept 1. Concerning the instructing of Christian servants who are servants by condition and under the yoak of another the Precept is this That they account their own Masters though Infidels worthy of all honour whom they serve as those that are placed by the providence of God in a degree above them That the name of God The reason of the Precept is this lest if they should do otherwise the Gospel might bee evil spoken of and reproached by Infidels through the miscarriage of Christian servants Vers. 2. And they that have beleeving Masters let them not despise them because they are brethren but rather do them service because they are faithful and beloved partakers of the benefit These things teach and exhort But if their Masters bee beleevers Hee retorts what servants were ready to object And because being Brethren in Christianity doth not take away diversity of conditions in civil policy hee forbids servants to despise their Masters upon that account because they are equal in Christ and he commands that they serve them so much the more readily because their Masters were faithful and beloved of God and for this cause so much the more worthy to receive the fruit of their service Hee enjoyns Timothy himself to teach these things and to exhort other Pastors to teach the same Vers. 3. If any man teach otherwise and consent not to wholesome words even the words of our Lord Iesus Christ and to the Doctrine which is according to godliness Precept 2. Of a voiding perverse Teachers i. e. to put them from or to eject them out of the Ministery or to excommunicate them from the Church Many such there were in those times who taught otherwise who departed either from the Apostolical verity in the matter of their word or from Apostolical simplicity in the manner of their teaching other things or otherwise than the Apostles not resting satisfied in the simplicity of Christian Piety from whose carriages and manners the meritorious causes of the chastisemâ—nt hee gives six Reasons And consent not Reas. 1. They are obstinate who submit not themselves to the wholesome words of Christ or to sound Doctrine which in the maâ—â—er and manner of teaching is after Godliness Vers. 4. Hee is proud knowing nothing but doting about questions and strifes of words whereof cometh envy strife railings evil surmisings Reas. 2. Because they are proud puffed up with a vain opinion of their own knowledge whereas they know nothing solidly in the mystery of the Gospel Doting Reas. 3. They are of such a contentious disposition that they dote about foolish questions and strifes of words Whereof Reas. 4. Because by these cavillations they stir up envy contention railing evil surmizings Vers. 5. Perverse disputings of men of corrupt minds and destitute of the truth supposing that gain is godliness from such withdraw thy self Reas. 5. Because by their perverse disputings they discover themselves to bee of a perverse and corrupt mind destitute of the truth and more studious of gain than godliness yea to bee such who make a gain of godliness Whereupon hee infers the censure of withdrawing from them which is the consequence of excommunication Vers. 6. But godliness with contentment is great gain Precept 3. Of following after godliness as the greatest gain and avoiding covetousness The Reasons of the Precept are eight Reas. 1. Because godliness is such a gain sufficient to it self rendring the mind contented in every condition or it is a gain that carries along with it true sufficiency and contentment Vers. 7. For wee brought nothing into this world and it is certain wee can carry nothing out Reas. 2. Because riches onely have their use in this life not after death Therefore wee ought not to hunt after riches Vers. 8. And having food and raiment let us bee therewith content Reas. 3. Because wee may bee without riches even in this life and ought to bee content with meat and cloathing whatever it is Vers. 9. But they that will bee rich fall into temptation and a snare and into many foolish and hurtful lusts which drown men in destruction and perdition Reas. 4. Because they that most mind getting of riches and resolvedly hunt after them are near to the greatest sins vexations of mind and misery in this world and eternal perdition hereafter Vers. 10. For the love of mony is the root of all evil which while some coveted after they have erred from the Faith and peirced themselves thorough with many sorrows Reas. 5. Because the love of mony is the root of all evil as of ungodliness lying perjury cruelty and tyranny c. Which some Reas. 6. From the experience of some who being covetous of mony fell away from the Christian Religion and became most miserable Vers. 11. But thou O man of God flee these things and follow after Righteousness Godliness Faith Love Patience Meekness Reas. 7. With a special Application Because this vice is unworthy a Minister who is a man of God and separated to the heavenly imployments of God who therefore ought to avoid covetousness and earthly desires Follow Reas. 8. Because it becomes the man of God or Minister of the Gospel to bee in love with the riches of virtue and to accumulate these one upon another whereof hee enumerates six Vers. 12. Fight the good sight of Faith lay hold on eternal life whereunto thou art also called and hast professed a good profession before many witnesses Precept 4. That all lawful means being used for the propagating of the Gospel and defending the truth of his Doctrine hee should strive against all adversaries and impediments whatsoever Good The Reasons of the Exhortation or Precept are four Reas. 1 Because this fight is good commendable and profitable Life Reas. 2. Because so thou shalt lay hold on eternal life Whereunto Reas. 3. Because thou art called to the defence of the Gospel to the partaking of life or faith Professed Reas. 4. Thou hast already before many witnesses published a famous testimony of thy Faith Therefore go on to fight that good fight of Faith Vers. 13. I give thee charge in the sight of God who quickeneth all things and before Christ Iesus who before Pontius Pilate witnessed a good confession 14. That thou keep this Commandement without spot unrebukeable until the appearing of our Lord Iesus Christ Precept 5. With a most grave and vehement charge before God and Christ the Mediatour hee exhorts Timothy and all Pastors after him and all others upon whom the care of the Church lyes whom hee speaks to in his person that they observe these commands or that they so discharge the office committed to them faithfully observing these Rules touching the governing of the Church that they may bee found unblameable and unreproveable in doctrine and manners And because that which hee exhorts to was difficult hee laies down six Arguments of the Precept all which prove that all the former commands are
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
the true Preachers of the Gospel suffer the same from these Impostors which Moses and Aaron suffered from the Magicians of Egypt under Pharaoh whose names the Apostle having learned by the inspiration of the Holy Ghost sets them down to their perpetual disgrace and a 〈◊〉 unto others The Truth Arg. 2. Because this sort of men are adversaries unto the Truth and true Pastors because of the Truth Of corrupt Arg. 3. Because seeing they are of corrupt minds such as have their judgements depraved with corrupt affections and reprobate concerning the Faith who by the obstinacy of their minds and the corruption of their judgements have debarred themselves of the sound Doctrine of Faith true Pastors ought the less to regard their judgements and opinions Vers. 9. But they shall proceed no further for their folly shall bee manifest unto all men as theirs also was Argum. 4. Specially looking to those Impostors in whom hee had instanced Because they shall not any further carry on their designs undiscovered to the Church nor shall so proceed as to deceive all by their hypocrisie as if they were Orthodox as they had done heretofore For the Apostle had determined to manifest their folly unto all by fastning upon them the mark of Excommunication Vers. 10. But thou hast fully known my Doctrine manner of life purpose faith long-suffering charity patience 11. Persecutions afflictions which came unto mee at Antioch at Iconium at Lystra what persecutions I indured but out of them all the Lord delivered mee Argum. 5. Because hee had Paul for a lively and familiar example 1 Of the vertues that are required in a Pastor in Doctrine Life and those four special vertues which hee reckons up 2 In persecutions which hee underwent in three places which hee names for the defence of the Gospel 3 In the happy issue and deliverance from all those troubles through the grace of God Vers. 12. Yea and all that will live godly in Christ Iesus shall suffer persecution Arg. 6. Because it is the common lot not onely of Pastors but of all Christians to suffer afflictions and persecutions for the Gospels sake Vers. 13. But evil men and seducers shall waxe worse and worse deceiving and being deceived Arg. 7. Because it cannot bee avoided but obstinate Impostors and false brethren will waxe worse and worse and will bring themselves and others to destruction by their errors which it concerned Timothy to know and consider of that he trouble not himself too much about it but reverence the deep judgements of God and comfort himself Vers. 14. But continue thou in the things which thou hast learned and hast been assured of knowing of whom thou hast learned them Arg. 8. Propounded by way of Exhortation Because it concerned him onely to discharge his duty faithfully and according to his utmost ability to defend the Doctrine of the Gospel which was committed to him Knowing Arg. 9. Confirming the former Because hee was sufficiently instructed in the truth of the heavenly Doctrine by the Apostle of Christ whom hee knew to bee an approved Apostle Vers. 15. And that from a childe thou hast known the holy Scriptures which are able to make thee wise unto salvation through faith which is in Christ Iesus Arg. 10. Confirming the former Exhortation propounded in the former verse and proving also the Proposition The Doctrine which thou hast learned of mee and which is now committed to thee to defend is agreeable to the Doctrine of the holy Scripture and the Prophets Therefore continue thou in these things bee thou stablished in the truth and comforted Which are able Hee inlarges this Argument from these five Considerations 1 I know thou hast been brought up and conversant in the Scriptures from a childe 2 The Scripture is able to furnish thee with saving wisdome which consists in the knowledge and faith of Jesus Christ. Vers. 16. All Scripture is given by inspiration of God and is profitable for Doctrine for Reproof for Correction for Instruction in Righteousness 3 All Scripture is given by inspiration therefore it is of Divine Authority 4 All Scripture tends to the teaching those things that are true and reproving the things that are false in matters belonging to faith and the correction of evil manners and instruction in things that are good Vers. 17. That the man of God may bee perfect throughly furnished unto all good works 5 Lastly The Scripture can make the man of God or the Pastor of the Church perfectly meet to all the parts of his Office and to every good work which God requires from him whether to the saving himself or others and the glory of God Therefore continue thou in those things which thou hast learned of mee according to the Scripture seeing thou hast the Scripture near thee as a Treasury from whence thou mayest fetch whatever may make thee perfect and fully render thee compleat to every good work CHAP. IV. THere are two parts of the Chapter In the firsts as if hee made his will hee most gravely exhorts Timothy that hee faithfully discharge his office to vers 9. In the second part after hee hath treated about private matters which concerned himself and Timothy hee concludes the Epistle Vers. 1. I charge thee therefore before God and the Lord Iesus Christ who shall judge the quick and the dead at his appearing and his Kingdome Hee premises to his Exhortation about the discharge of his Office a grave obtestation wherein hee sets before the eyes of Timothy 1. The Majesty of God 2. The Lord Jesus Christ. 3. The Judgement seat of Christ before whom hee was to give an account of his Ministry with others to bee judged in that last day 4. That glory of Christ which will shew forth it self at his illustrious appearance and the full manifestation of his Kingdome Vers. 2. Preach the word bee instant in season out of season reprove rebuke exhort with all long-suffering and doctrine The Exhortation it self in which hee requires five duties 1 Diligence in preaching 2 Striving against all impediments 3 That hee do not onely take all occasions to preach which may consist not onely with his own convenience and the leasure of the sloathful people but that hee stir up himself sparing no pains and as it were with his hand restrain the people busied about the vain imployments of the world earnestly exhorting all to seek after that which is mainly necessary 4 That hee leave no means unattempted in exhorting the people that they make progress in the faith and obedience of Christ not onely preaching true Doctrine and reproving that which is false but also reproving and correcting their evil conversations and exhorting them to live holily justly and soberly 5 That hee mix his reproofs with zeal and fervency and season them with gentleness and that he back his confutations of errours with sound Doctrine that his labour may not bee in vain Vers. 3. For the time will come when they will not indure sound
is made in his book Vers. 14. Alexander the Copper-Smith did mee much evil the Lord reward him according to his works 15. Of whom bee thou ware also for hee hath greatly withstood our words Artic. 2. It relates to Alexander the Copper-Smith an enemy to the Gospel who earnestly withstood the Apostle in his preaching and was very troublesome to him to whom out of well-tempered zeal in the Spirit of God hee wishes divine revenge as to a malicious and obstinate enemy and hee warns Timothy to take heed of him lest hee receive the like injuries from him Vers. 16. At my first answer no man stood with mee But all men forsooke mee I pray God that it may not bee laid to their charge Artic. 3. Hee mentions four remarkeable things which befell him at his first defence when hee first pleaded his cause before Neroes judgement seat The first is that none in the Church at Rome assisted him or became any waies helpful to him which is an Argument that hee did not succeed Peter there nor that hee was Bishop of Rome which desertion of him hee imputes to the infirmity of the Saints at Rome Therefore hee intercedes to God for them and beseeches him to pardon them Vers. 17. Notwithstanding the Lord stood with mee and strengthened mee that by mee the preaching might bee fully known and that all the Gentiles might hear and I was delivered out of the mouth of the Lion The second is That the Lord was his help in the defence of his cause and supported him by his Grace against all accusations whereof hee gives the Reason That so the Lord did more illustriously confirm and commend the preaching of the Gospel amongst the Gentiles Out of the mouth The third is That God delivered him from the present danger of death or from the cruelty of Nero and his adversaries which accused him as it were out of the mouth of the Lion Vers. 18. And the Lord shall deliver mee from every evil work and will preserve mee unto his heavenly Kingdome to whom bee glory for ever and ever Amen The fourth is That by this experience God had confirmed his Faith in him that hee would preserve him lest daunted with any danger hee should defile himself in any evil work even until hee should translate him into his heavenly glory upon which account hee gives thanks to God with confidence Vers. 19. Salute Prisca and Aquila and the houshold of Onesiphorus 20. Erastus abode at Corinth but Trophimus have I left at Miletum sick 21. Do thy diligence to come before Winter Eubulus greeteth thee and Pudens and Linus and Claudia and all the Brethren Artic. 4. It contains the salutations sent to Prisca or Priscilla and her Husband Aquila and to the houshold of Onesiphorus Trophimus Artic. 5. Wherein to hasten the comming of Timothy hee mentions the absence of Erastus and Trophimus who might minister unto him and supply the place of Timothy Salutes Artic. 6. It contains the salutations sent from some Saints at Rome who were with the Apostle while hee writ these things Vers. 22. The Lord Iesus Christ bee with thy spirit Grace bee with you Amen Artic. 7. Hee concludes his Epistle wishing the presence of Christ with the spirit and soul of Timothy and praies for grace to the whole Church whom it concerned to understand the Doctrine set down in this Epistle that with the greater reverence they might receive the Ministery and acknowledge the authority of Timothy The Epistle of Paul to TITVS Analytically expounded THE CONTENTS WHen Paul had onely laid the foundation of a Church in the Isle of Crete which is also called Candia making haste to some other place as it became the Apostle of the Gentiles hee leaves Titus and enjoyns him as an Evangelist to prosecute the work But when Paul understood that hee was contemned by some and that hee might bee brought into further contempt by those that were obstinate as if hee had been a common Pastor Paul invests him with Authority and puts upon him as it were his own person as well in making Ministers as in the whole administration of the Church and encourages him to go forward in the work of the Lord. Besides the Preface and Conclusion there are three parts of the Epistle according to the number of the Chapters The first is concerning the Election of Ministers Chap 1. The second is concerning the duties of each ranck in the Family Chap. 2. The third is concerning the duties of all Christians Chap. 3. CHAP. I. AFter the Preface to vers 5. Hee instructs Titus about the chusing of Pastors shewing who are to bee admitted to vers 10. and who are to bee rejected to the end Vers. 1. Paul a servant of God and an Apostle of Iesus Christ according to the Faith of Gods Elect and the acknowledging of the Truth which is after godliness The Preface contains three things 1 A description of the Pen-man vers 1 2 3. 2 A description of him to whom hee writes 3 A salutation with an Apostolical benediction vers 3 4. In the description of the Pen-man Paul his authority is asserted from these eight heads 1 That hee is a servant of God and that is maintained against the Jews who reproached him as a deserter of the Religion of his Country 2 That hee is an Apostle of Iesus Christ who by an immediate commission to all Nations held the supreme degree of Ministry in the Church 3 That his Doctrine agrees with the Faith of Abraham and the Fathers and all the Elect which every one of them that are elected would receive none but Reprobates would reject because it contains nothing but the known and acknowledged Truth instructing men to godliness and the pure worship of God Vers. 2. In hope of eternal life which God that cannot lye promised before the world began Hee adjoyns the remaining commendations of his Doctrine and the Arguments of his Authority 4 That it brings a lively hope of eternal life to Beleevers 5 That it is upheld by the testimony of God that cannot lye or it is impossible for him to lye or to speak what is not or not to bee able to effect what hee saith 6 That the original of this Truth is most Ancient inasmuch as God hath promised eternal life not onely in the beginning of the world preaching it to our first Parents in paradise but also covenanting with his Son designed to bee our Mediatour about it before the world was made in the Covenant of Redemption 7 That this Truth was most wisely revealed i. e. by degrees and in convenient seasons as it seemed good to God it was made known and now is openly manifested by the preaching of the Gospel Vers. 3. But hath in due times manifested his word through preaching which is committed unto mee according to the Commandement of God our Saviour 8 That the charge of preaching this Gospel by special Ordination and deputation of our Saviour Christ was committed to
him And this is the description of Paul the Pen-man of this Epistle The description of Titus to whom hee writes follows Hee is called Pauls own Son not according to the flesh but first after the common faith which hee received from the Doctrine of the Apostle whose Disciple hee also was and his continual auditor being alwayes in his company Again because hee had fully received the impression of the faith preached by the Apostle and expressed it to the life in his Doctrine Lastly because hee resembled Paul as it were an image in his manner of life and conversation Vers. 4. To Titus mine own son after the common faith Grace mercy and peace from God the Father and the Lord Iesus Christ our Saviour In his salutation hee blesses Titus from God through Christ wishing and applying to him First Grace i. e. That is the gifts of the Holy Ghost both necessary to his own salvation and his calling in the Ministry Secondly Mercy i. e. Remission of sins or infirmities in the exercise of the gifts bestowed upon him Thirdly Peace i. e. Happiness from the fountain of Grace by degrees to bee accomplished Vers. 5. For this cause left I thee in Crete that thou shouldest set in order the things that are wanting and ordain Elders in every City as I had appointed thee This Preface being premised that hee might instruct Titus about the choosing of Ministers in the first place hee repeats three general Precepts which he gave to Titus when hee went from Crete First That Titus finish in the Constitution of the Churches that which the Apostle had begun Then that hee appoint Elders i. e. all ordinary Governours of the Church in every City wherein the faithful lately converted dwelt Thirdly That in this business hee carry not himself after his own will but follow the rule set him by the Apostle as hee had ordained Vers. 6. If any bee blameless the husband of one wife having faithful children not accused of riot or unruly In the second place hee sets down three things requisite in Elders or Governours onely or of Teachers also 1 That they bee not defamed to the derogation of their Authority Again that they bee not guilty of Polygamy too frequent in those times And lastly That their whole family bee a mirrour of honest and chaste Discipline i. e. That their children bee brought up in the faith accustomed to temperance and frugality free from profuseness and luxury and patterns of obedience For hee esteemed it very necessary that the family of an Elder should bee rightly ordered if the wife and children understood that upon conjecture of their evil manners and conversations the Master of the Family might bee cast out of his Ecclesiastical Office Vers. 7. For a Bishop must bee blameless as the steward of God not self-willed nor soon angry not given to wine no striker not given to filthy lucre In the third place because amongst the Elders they that labour in the Word and Doctrine are the chief the properties of this Elder whom hee calls a Bishop are twelve whereof hee spake in the former Epistle to Timothy 1 Hee ought to bee free from any just blame lest his Authority be diminished yea so far from blame that nothing bee found in him unworthy the steward of God who ought to bee so much the more blameless by how much his office is more holy 2 Hee ought not to bee self-willed or such an one that obstinately pleases himself for hee that is too self-willed is ready to displease all others 3 Not soon angry for hee that is so cannot bear with the infirmities of the people of God or regard them 4 Not given to wine and drunkenness 5 Not contentious No striker 6 Not given to filthy lucre free from covetousness Vers. 8. But a lover of hospitality a lover of good men sober just holy temperate This hee confirms because it is requisite that according to his abilities hee bee ready to receive strangers or the banished servants of God 7 That hee esteem and love good men such as excel others For it is the sign of a man of little honesty to hate those that are good upon any pretence 8 That in all things hee bee modest sober of a sound minde or prudent 9 That hee bee just desirous to restore every man his own 10 That hee bee pious and holy who by his life and conversation may teach others 11 That hee bee continent and temperate having dominion over his affections 〈…〉 〈…〉 Holding fast the faithful word as hee hath been taught that hee may be able by sound Doctrine both to exhort and to convince the gain-sayers 12 That hee bee not a Divine onely but that by faith hee cleave to the truth not onely able to feed the flock but to stop the mouthes of barking Wolves The Second Part of the Chapter Vers. 10. For there are many unruly and vain talkers and deceivers especially they of the Circumcision The second part of the Chapter follows wherein hee gives an account of what diligence and care ought to bee used in the choosing of Pastors viz. Because false Teachers did at that time abound Hee also describes those whom hee would have rejected from this Office whereof are 1 unruly or refractory who will not bee reduced into order casting off the yoak of subjection or of the Eldership or of any other lawful jurisdiction whether they bee such as withdraw themselves from obedience to Authority either Natural or Civil to whom they ought to submit in the Lord. 2 Vain talkers who given to vain boasting follow after vain subtilties or frigid and trifling speculations which conduce nothing to holiness and the fear of God 3 Deceivers or seducers of mens mindes who either by their corrupt Doctrine corrupt the Gospel or by their fair rhetorical speeches so inchant as it were the mindes of men that they will no longer admit the sound way of teaching Of which sort for example sake hee points out the Jews Doctors to bee who dwelt in Crete Vers. 11. whose mouthes must bee stopped who subvert whole houses teaching things which they ought not for filthy lucres sake Hee advises him that these are not onely to bee refuted but forbidden to preach either publickly or privately whereof hee gives seven Reasons Reas. 1. Because they draw whole Families from sound Doctrine and drive them to perdition and that either by teaching errours or by ill applying the general Doctrine to foment the lusts of men and that for filthy lucres sake Vers. 12. One of themselves even a Prophet of their own said The Cretians are always liars evil beasts slow bellies Reas. 2. Because they followed the disposition of their Nation lyars given to idleness serving their own intemperance and bellies like beasts which hee proves by the testimony of the Cretian Poet Calimachus or Epimenides to which Testimony Paul himself assents Vers. 13. This witness is true wherefore rebuke them sharply that they may bee sound
led to salvation conceive the same of other means which are not from our selves but the Holy Ghost or God the sole Author who alone without us instituted the layer of Baptism for a Sacrament and the grace signified by Baptism viz. the washing of us from the filth of our sins and the renewing of the Image of God in righteousness and holiness hee alone works in us Vers. 6. Which hee shed on us abundantly through Iesus Christ our Saviour Reas. 8. From the meritorious cause of the graces of the Spirit plentifully shed upon us which is Jesus Christ our Saviour both the fountain from whom and the chanel through whom the grace of God is conveighed to us Vers. 7. That being justified by his grace wee should bee made heirs according to the hope of eternal life Reas. 9. From the nature of free Justification seeing wee are justified not by works but by the grace of Christ. Reas. 10. From the manner of entring upon life eternal to the possession whereof wee are admitted not as buyers or Merchants but as heirs appointed Reas. 11. From the instrumental cause hope or faith which relye upon the free promises of God not any of our merits and altogether exclude our works so that wee are made heirs of life according to the hope which the promises of God have given to us Vers. 8. This is a faithful saying and these things I will that thou affirm constantly That they which have beleeved in God might bee careful to maintain good works these things are good and profitable unto men 9. But avoid foolish questions and genealogies and contentious and strivings about the Law for they are unprofitable and vain The third Precept is this That hee conjoyn with the Doctrine of faith the Doctrine of good works proceeding from faith and urge it with Authority and see that the faithful maintain or bee Patrons of good works seeing life is freely bestowed upon them Hee gives two Reasons of the Precept Reas. 1. Because this saying concerning this Precept is a faithfull saying or worthy to bee beleeved and most necessary and true which cannot frustrate or deceive those that obey it Good Reas. 2. Because this kinde of Doctrine is good and profitable unto men because it tends to the glory of God the confirmation of our selves touching the certainty of salvation and to the edification of others in the faith and the conversion of Infidels Foolish Precept 4. That hee restrain foolish questions wherewith men use to intangle themselves and to hinder themselves from holding any thing firmly in the known truth Such are Genealogical questions or Chronological and contentious disputations and strivings about Law-ceremonies or the like For they are Hee adds the Reason Because though those questions make a shew of wisdome yet they are foolish and vain and unprofitable nothing tending to edification in faith and holiness of life Vers. 10. A man that is an heretick after the first and second admonition reject Precept 5. Wherein the Apostle enjoyns Titus to reject by Excommunication the man that is an Heretick or that holds contrary to sound Doctrine and makes a division or sect in the Church or breaks the unity of the Church by any errour of his when hee is openly convicted before the Presbytery and admonished the first and second time and neither trouble himself and the Church more than needs with the disputations of such kinde of men or spend that time which is appointed for instructing of the Chuch in vain disputations with these perverse men Vers. 11. Knowing that hee that is such is subverted and sinneth being condemned of himself Hee subjoyns a Reason because it is in vain to dispute against one convinced of obstinacy already for hee hath fallen from the truth and is so overthrown that hee will not indure to bee edified any longer and rejecting the light offered in the admonishing of him hee makes it plainly appear that hee doth violence to his own conscience Vers. 12. When I shall send Artemas unto thee or Tychicus bee diligent to come unto mee to Nicopolis for I have determined there to Winter Precept 6. Concerning private affairs whereby hee recalls Titus from Crete and wills him to come to Nicopolis where the Apostle seems not to have been when hee wrote these things as the addition of some unskilful Scribe hath set it down in the end of the Epistle but there hee intended to Winter Vers. 13. Bring Zenas the Lawyer and Apollos on their journey diligently that nothing bee wanting unto them Precept 7. Concerning private matters also That hee would assist Zenas and Apollos in their journey men very well skilled in the Scripture but no wise wealthy Vers. 14. And let ours also learn to maintain good works for necessary uses that they bee not unfruitful Precept 8. That hee instruct not onely the faithful amongst the people but also the Preachers of the Gospel or those that are of the Pastoral order that they go before others in the communication of their goods and distributing according to necessity The reason whereof is given lest whilst they exhort others to good works they themselves should bee without fruit Vers. 15. All that are with mee salute thee Greet them that love us in the faith Grace bee with you all Amen Hee concludes the Epistle 1 With commendations sent to Titus from the Brethren 2 With salutations sent from himself to the faithful in Crete 3 With an Apostolical benediction where hee comprehends not Titus onely but the Churches also to whose use this Epistle was written sealing up his wish and the truth of the whole Doctrine with his AMEN The Epistle of Paul to PHILEMON Analytically expounded The Contents PHilemon one of the Colossian Pastors had a servant called Onesimus who being guilty of theft came to Rome and by the special providence of God upon his hearing of Paul who preached the Gospel at Rome in bonds hee is converted to the Faith This Onesimus the Apostle sends back to his Master Philemon and earnestly with many Arguments pleads his pardon that hee might bee received into favour And because the Holy Ghost in the business of Onesimus would set forth an instance both of his divine love and of our duty towards penitent sinners though of the meanest rank amongst men therefore for the universal and perpetual edification of the Church God would admit this among the other Canonical Epistles THe parts of the Epistle are three The first is a Preface accommodated to the purpose in hand to vers 8. The second contains the Arguments of his request that Onesimus might be restored to vers 21. The third is the Epilogue or Conclusion Vers. 1. Paul a prisoner of Iesus Christ and Timothy our brother unto Philemon our dearly beloved and fellow-labourer The direction of this Epistle hath the same persons sending their salutations as the Epistle to the Colossians hath which together with this seemes to bee written and sent by Tychicus and this Onesimus
subjects in righteousness directing them justified by faith in the right way to eternal life 4. That Christ the Son of God as hee is God so hee was to become man when these things were fore-told 5. That one part of that Covenant of grace which hee entred into with his Father was that as man and the chief head of the Covenanters his Father should bee his God 6. That hee was to bee anointed with the unction of the Holy Ghost by whom all joy and happiness is communicated to his subjects withoâ—t measure that of his fulness all his fellows the Elect of God might partake as much as is sufficient Therefore Christ is more excellent than the Angels Vers. 10. And thou Lord in the beginning hast laid the foundation of the earth and the heavens are the works of thine hands 11. They shall perish but thou remainest and they all shall waxe old as doth a garment 12. And as a vesture shalt thou fold them up and they shall bee changed but thou art the same and thy years shall not fail Reas. 6. From Psal. 102.25 26. 1 The Son is Iehovah by Essence God one with the Father and the Holy Ghost 2 And the Creator of all things in heaven and earth 3 And eternally immutable in himself alwayes the same Therefore more excellent than the Angels Vers. 13. But to which of the Angels said hee at any time Sit on my right hand until I make thine enemies thy footstool Reas. 7. From Psal. 110. Never to any of the Angels hath the Father communicated that equality of power and honour and victory over all the common enemies of the Father and of the Son which hee hath to Christ the Messias his Son Mediator and head of the Church Therefore Christ is more excellent than the Angels Vers. 14. Are they not all ministring spirits sent forth to minister for them who shall bee heires of salvation Reas. 8. All the Angels are ministring spirits who are not onely bound to serve Christ but also all the Elect or faithful who are designed of God Heirs of eternal life Therefore Christ is so much the more excellent by how much the Name of the Son of God is more excellent than the name of ministring spirits CHAP. II. A Double Use follows of the former Doctrine touching the Excellency of Christs Person and Prophetical Office The first That they depart not from the truth of the Doctrine it self to vers 6. The other is That they detract not from the reputation of Christ because of his sufferings in the flesh to the end Vers. 1. Therefore wee ought to give the more earnest heed to the things which wee have heard leâ—t at any time wee should let them slip The Proposition of the first Use is this It behoves us to hearken more attentively i. e. to beleeve and obey the Doctrine of Christ or his Gospel The Arguments for the proof of this Proposition are eight The first Argument is contained in the word Therefore Because already the excellency of Christs Prophetical Office was shewn in the former Chapter Therefore ought we the more attentively to hearken to his Doctrine Leâ—t at any time Arg. 2. Unless wee attend diligently to his Doctrine there is danger that wee let it slip that the truth of it get from us and that wee falling from it bee undone Therefore c. Vers. 2. For if the word spoken by Angels was stedfast and every transgression and disobedience received a just recompence of reward This hee confirms by a comparison of Law and Gospel wherein many other Arguments are comprehended Argum. 3. If the Law promulgated by the Ministry of Angels or Messengers whose service God made use of was accounted firm stable authentick divine and inviolable much more the Gospel published by Christ the Son ought to bee accounted such Therefore ought yee to obey the Doctrine of Christ the Son of God And every Argum. 4. If every transgression against the Law which is the Doctrine of deserved death received a just reward or the recompence of a capital punishment wee cannot escape destruction if wee neglect the Gospel of free salvation Therefore ought wee to give the more attention to the Gospel of Christ. Vers. 3. How shall wee escape if wee neglect so great salvation which at the first began to bee spoken by the Lord and was confirmed unto us by them that heard him 4. God also bearing them witness both with signs and wonders and with divers miracles and gifts of the Holy Ghost according to his own will Argum. 5. Confirming the former The Gospel was immediately published by the Lord Jesus Christ himself while hee was upon earth and was preached to the Church with authority by the Apostles who were eye and ear-witnesses of his Doctrine And moreover it was confirmed with all kinds of gifts of the Spirit and several miracles accompanying the preaching of the Apostles the testimony of the divine Seal being added as it were from Heaven Therefore except wee attend the more carefully to his Doctrine wee cannot escape unpunished for the neglect of so great salvation thus confirmed unto us Vers. 5. For unto the Angels hath hee not put into subjection the world to come whereof wee speak The new condition of the world under Messias or the restoring of the world into the Grace of the Messias whereof wee spake from the sixt verse of the former Chapter is not put in subjection unto Angels but to Christ the Son of God Therefore if it was a wickedness not to hearken attentively to Angels which are servants how much more hainous will it bee to despise the most powerful King of the restored world The Church as it were a new world to bee gathered by the Gospel or the new condition of the Creature under Messias is called the World Because all the glory which now appears in the Ornament of the Universe shines more gloriously when it is converted into our use by Christ It is called the World to come for the perfection of its renovation yet not to bee perfectly so but in the world to come Christ indeed hath now begun to make all things new in his own and for their sake but what hee hath begun hee will not compleatly perfect till the last day when the Creature shall bee delivered from the bondage of corruption into the liberty of the Glory of the Sons of God The Second Part. Vers. 6. But one in a certain place testified saying what is man that thou art mindful of him or the Son of man that thou visitest him Confirming this Argument hee passes to the second part of the Chapter that hee may prove that the incarnation of Christ or his sufferings in the flesh which was an offence to the Hebrews derogate nothing from the excellency of him The Arguments produced to this end are fourteen whence hee infers the conclusion to bee proved in the first verse of the following Chapter by an admonition to consider what
Father of Lights To help such as either could not or else would not profit themselves by that which is already granted in his Bounty by some short and plain manner of writing whereby the weaker judgements might be supported and all Excuse taken away from the witty Sluggard and such whose worldly Employments and great Affairs have seemed sufficient Reasons to excuse their negligence and the small and naughty matters of their own Salvation and the Kingdome of Heaven and Evidences thereof in Scripture And to this purpose I have been very instant with the Godly-Learned of mine acquaintance to take this matter in hand and to divide amongst them the hard parts of Scripture at least that this work might be done by the hands of many which could not be done by one I found their approbation of my desire and inclinable willingness to put hand to work also But some of them for the weight of their ordinary Charge some of them for age and infirmity of body some of them for their hands full of the Lords work in another sort could not adveâ—ture to be straightly ingaged in the work Where-through I was forced either to forsake my Desires which daily were kindlâ— within mee more and more or else come forth with something of this kind as might be and seek amongst my Readers some to take this Matter to heart and to do therein as the Lord should enable them by themselves or by others I have made choice of this Epistle which is a piece of hard Meat in the estimation both of the Apostle the Writer thereof Chap. 5 and 6. and of Peter giving his judgement of it 2 Pet. 1.15 16. That if I should attain any part of mine intent in any measure in so hard a place I might encourage others to take in hand a more easie part of Scripture with more hope of success The Summe of each Chapter or the Contents do stand instead of Analysis and in some places of a Paraphrase The Text doth follow Verse by Verse The Exposition of the Verse serveth for grounds of Doctrines which Doctrines following upon the grounds are joyned most part with the Note of Collection THEN Plurality of Doctrines from the ground or from the Text where the consequence is easie to be perceived is distinguished by figures according to their numbers Terms of Art I have eschewed Because I would be plain to all I have spared all enlargement of the Doctrines which I could spare leaving them as grains of Seed to get their growth in thy mind by Meditation which is necessary for such as love to make use of this sort of writing because I would be short The special handling of such Passages as the Apostle citeth out of the Old Testament I have left to their own proper place Quotations for confirmation of my Doctrines drawn from the ground I have spared also Because I judged If the Doctrine was pertinently collected from the ground the Text in hand was sufficient confirmation And if it be not pertinently collected I am content that thou pass by it and take onely what is pertinent A Quotation could prove the Doctrine true but not prove it pertinent and so not serve my purpose Many more and more petinent Consequences the Learned will finde which I have not observed but not for the Learned or such as are able and willing to make use of larger Writings do I intend this present Therefore do not look how much thou doest miss which might have been said but what in the first frame of this mould could be done in such brevity Which mould I trust the Learned shall help if it please the Lord to stir them up to take this matter in hand I have pressed singly to point out Truth without Partiality not wresting the Text to reach a Blow to any man And what thou shalt make of this present Piece I am not careful if I can obtain thereby that more able Men may be set on work to do what I intend but cannot do If the precious Iewel of the Scripture may be more esteemed of and made use of which is more necessary for our Souls than the Sun in the Firmament is for our bodies and the greatest gift next after our Lord Jesus down-sending amongst us that ever the world saw If I may by this piece I say be an Instrument to stir up any to the love of searching the Scriptures I have not lost my pains whatsoever shall become of this Book Whereunto I have solicited for no Patronage under Heaven but thy Christian Good-will to my Aim to have our Lord the more honoured in the sound Knowledge and right use of His Scripture I am confident that thou wilt easily judge with mee That the proud and prophane Despisers of God are worthy to perish amongst his Enemies but consider and judge again If prophane Despisers of holy Scripture who disdain to read or obey what God commandeth therein be not to be ranked in the same Roll. For God draweth so nigh unto us in his Word speaking unto us as a King unto his Subjects or a Master unto his Servants that the obedience or disobedience which wee give to His Speeches resolveth directly and immediately upon God himself For what is it else to hear and beleeve and obey God but to hear and beleeve and obey His speeches And what is it not to take notice of God to despise and disobey God but not to take notice of his Speeches not to read his Writings and not to care for any thing that Hee commandeth promiseth or threatneth Therefore hath the Lord written the great things of his Law unto us even to be a Touch-stone not onely to try all mens Doctrine thereby but also to try all mens disposition towards Himself and how they stand affected to His Honour whether as Foes or as Friends For What readier way is there to get evidence of a man destitute of the Knowledge Faith Love Fear and the rest of the parts of the Image of God than to finde him destitute of the Knowledge and Love of the Scripture What surer sign of a man who for the present is enemy to God and to the enlargement of His Gracious Kingdome than to finde him traducing the perfect Law of the Lord and marring to his power the free course of the Scriptures light which is the Stepter of Christs Kingdome Again What surer sign of a Child of Promise begotten of God than to see him with David Psal. 119. making more of the Scriptures than of a Kingdome and pouring out all his Affections upon it as upon the nearest Mean whereby Gods Spirit may be conveyed into his soul for perfecting of Holiness and the readiest Chariot to carry up his Spirit to dwell in God for perfecting of his happiness Wee shall finde also answerable to Gods purpose of trying men by His Scripture His Wisdome giving a due meeting unto men as they do make use of His Scripture Do they not read it
So hee but by his Word commandeth and all standeth fast And this his Word is nothing else but his powerful Will ordaining things to bee and continue and powerfully making them so to bee and continue so long as hee will 4. Christ by himself purged our sins To wit by bearing our sins upon his body on the Tree 1 Pet. 2.4 Then 1. Our sins are filthiness that must bee purged 2. The satisfactory cleansing of our sins is not a thing to bee done by mens meritorious doings or sufferings but already done and ended by Christ before hee ascended and that by himself alone all creatures being secluded 3. Hee that upholdeth all things by the Word of his own Power and hee that purged our sins by his own Blood is but one self-same Person God and Man is He in one Person 5. Christ sate down on the right hand of the Majesty on high That is when Christ had cleansed our sins by his death hee ascended to Heaven and possessed himself as Man in the fellowship of the same Glory which as God hee had before the World was Joh. 17.4 5. Then 1. The Son is joyned in the fellowship of the same Glory with the Father as well in his Manhead after his Resurrection as in his Godhead before his Incarnation For though the glory of Christs Godhead was hid for a while by the sufferings of his Manhead yet was it not abolished nor in it self abated thereby but the Manhead first assumed unto the unity of Person with the Godhead that our Ransome might bee rich and then to the union of the same Glory that the Redeemer after the Ransomes paying might bee altogether glorious 2. Seeing hee that hath cleansed our sins is so glorious a Person all the means of his cleansing us how base soever such as were his Hunger and Thirst his Poverty and Weakness his shameful and painful Death should bee glorious in our eyes also 3. Majesty and Magnificence and Grandeur properly so called is the Lords The highest excellencies of the creature are but sparks of his Majesty and weak resemblances onely albeit their earthly glory often hold mens eyes so as they forget the Lords Greatness Vers. 4. Being made so much bâ—tter than the Angels as hee hath by Inheritance obtained a more excellent Name than they 1. Hee proveth Christ to bee greater than the Angels because his Name is more excellent than theirs For they are called Angels and hee Gods Son which hee is said to have by inheritance as due to him both as God by eternal Generation and as Man by assumption of our Nature in unity of one person according to which hee is not the adopted but natural Son of God Filius natus non filius factus Then God giveth not idle titles as God calleth things so they are or are made to be Christ as God is called Gods Son because by eternal Generation hee is so as Man hee is called Gods Son because by assumption of the humane nature unto the personal union of his Godhead hee is made so to be 2. As far as Sonship is above servile imployment so far is Christ more excellent than the Angels Vers. 5. For unto which of the Angels said hee at any time Thou art my Son this day have I begotten thee And again I will be to him a Father and hee shall be to mee a Son 1. Hee proveth this point by Scripture Psal. 2.7 2 Sam. 7.19 and putteth them to improbation of his Doctrine by Scripture if they could Then 1. In the Primitive Church in matters of Religion all Authority was silent and Divine Scripture spake and determined questioned points of Truth 2. The Apostle counted it sufficient to bring Scripture for his Doctrine and permitteth no impugning of it but by Scripture 2. Onely of Christ saith God I have begotten thee Then 1. Howsoever God hath many Sons by Creation by Office by Grace and Adoption yet a Son by Generation a native Son hath hee none but Christ. 2. Christ is of the same Nature and Essence with the Father consubstantial with him because begotten of him in himself without beginning the Son being eternally in the Father and the Father eternally in the Son of the self-same Nature and God-head 3. This day have I begotten thee Being understood of Christ according to his God-head signifieth the Fathers timeless eternal perpetual constant and present Generation of his Son in himself being understood according to his state in his Man-head it signifieth the Fathers bringing forth of the Son to the knowledge of the World and declaring him to bee the Son of God with power by his Resurrection from the dead Rom. 1.4 These places it is true were spoken of David and Solomon as Types of Christ typically in a slender resemblance Psal. 2.7 and 2 Sam 7.19 But the body of the Truth aimed at and signified was Christ resembled by them as here wee see Whence wee learn that typical speeches in Scripture have not their perfect meaning neither can be fully expounded nor truly understood till they be drawn to Christ in whom they have their accomplishment and of whom they mean to speak under the name of the Types And therefore neither could the old Church of the Jews nor can wee get comfort in any of them till Christ in whom all the Promises are Yea and Amen be found included in them Vers. 6. And again when hee bringeth in the first begotten into the world Hee saith And let all the Angels of God worship him 1. Hee saith that is the Father saith Psal. 97.7 Then The Scripture which elsewhere is called the Speech of the Holy Ghost is also the speech of the Father 2. Hee bringeth in his first begotten into the World Then 1. The Father is the Author of Christs Incarnation and of his Kingdome amongst Men and of Divine Glory given to him in his Kingdome 2. Christ is the Fathers first begotten both for the eternity of his Person begotten without beginning before the world was and for the excellency of his Person being more glorious than all Angels or Men which get the name of Children either by Creation or Adoption 3. The Father commandeth Let all the Angels of God adore Him Then 1. The Father communicateth to Christ as his own Nature and God-head by Generation so also his own Glory by commanding the creatures to adore him 2. What the creatures adore they acknowledge by adoration to be God so God esteemeth 3. And Christ is the Angels God because they must adore Him Vers. 7. And of the Angels Hee saith Who maketh His Angels Spirits and His Ministers a flame of fire Hee maketh his Angels Spirits c. Psal. 104.5 Then 1. God made not the Angels to get any part of Christs room in the Churches worship but to serve Christ as lowly as any of the meanest creatures 2. And the Angels indeed are as ready to do so and as swift and active in their service as the Winds and fire-slaughts
in these words must be this Where remission of sins is already purchased by offering of the true Expiatory Sacrifice as now it is under the New Covenant there no more offering can be for sin any more Then 1. The Apostle acknowledgeth no use for any sacrifice under the New Testament after Christs Ascension else his reason should not hold 2. The sacrifice which is offered to wit the body of JESUS hath already suffered for sin so that now the remission of those that is of sin and iniquity all sorts of the Elects sinnes is obtained thereby already 3. Not onely No Sacrifice is any more to be offered for sin under the New Covenant but also No Offering saith hee bloody or unbloody is to be offered 4. That Church which pretendeth to offer any Offering for sins of quick or dead now under the Gospel professeth That no remission of sin is to be had in such a Church Because where there is remission of sin there is no more offering for sin saith the Apostle expresly Vers. 19. Having therefore Brethren boldness to enter into the Holiest by the blood of Iesus From the by-past Doctrine of Christs Excellency and Riches of Grace which commeth unto us through him hee draweth Exhortations for use-making of this Doctrine in soundness of Faith and the fruits thereof unto the end of the Epistle And first hee exhorteth to seek unto communion with God in Heaven through Christ using the terms of the Ceremonial Law but mixed with words touching the excellency of the thing signified above those Ceremonies to shew the Hebrews that those Ceremonies had nothing in themselves but did serve to represent Christ and his Benefits And so to draw them from those shadows unto the truth of that which once being signified by them is now manifested in Christ. To make the Exhortation to be the better received hee setteth down sundry Priviledges of the Faithful vers 19 20 21. From which hee inferreth his Exhortation vers 22. For the first Priviledge hee saith Wee have liberty to enter into the Holiest That is into Heaven 1. In that hee maketh this Priviledge proper to the Society of Christians himself and others hee teacheth us 1. That so long as men are without Christ they are debarred out of Heaven no Door nor Way open but the flaming sword of Gods justice to keep out every one that shall press to enter before Christ bring them But such as come to Christ by Faith Heaven is opened unto them and the Door cast up for them to enter in who were exiled before 2. Next Hee commendeth this Priviledge by calling the place The Holiest the place where Gods Holiness dwelleth represented by the Sanctuary where nothing can enter but that which is holy Teaching us thereby That the faithful are so washed from their sins through Faith in Christ that God will admit them into the place of his dwelling into his heavenly Sanctuary by Faith now and fruition hereafter 3. Hee commenâ—eth this Priviledge by calling it a Liberty The word properly signifieth Liberty to speak all our mind as hath been marked before Whereby hee teacheth us 1. How wee do enter into the Holiest to wit by prayer sending up our Supplications to Heaven And again 2. That in our prayers to God wee may use freedome of speech telling him all our mind all our griefs all our fears all our desires and even poure out our hearts before him at all times 4. Hee commendeth this Priviledge by the Price of the Purchase thereof even the blood of Iesus Whereby he teacheth us 1. To have this Priviledge in high estimation 2. To make good use of it 3. To be confident of the standing of it and all because it is so dearly bought 5. Lastly Hee commendeth this Priviledge by the Common Right which all Beleevers have unto it the Apostle and these Hebrews as his Brethren and all other of that Society Whereby bee teacheth That albeit there be great difference in the measure of Faith and other Graces betwixt Christians some being stronger some weaker some as Apostles some as these weak Hebrews c. yet all are the children of one Father all are Brethren and all are admitted by prayer to come and enter into Heaven freely to poure out their souls at all times unto God Vers. 20. By a new and living way which hee hath consecrated for us though the Veil that is to say his flesh This is one Priviledge That wee have liberty to enter into Heaven followeth another There is a way made to lead us on thereunto which is Christs flesh compared to the veil of the Sanctuary which hid those things which were within the Sanctuary and yet yeelded an entry through it self unto the Sanctuary So is Christs Flesh the Veil of his God-head which did hide the glory of his Deity from the carnal beholders who stumbled at his baseness and yet opened a door for the spiritual man to look in upon him that was invisible while as hee observed the brightness of the glory of God breaking through the Doctrine and works of the man Christ. 1. Hee maketh the way to be Christs Flesh or Christ as incarnate or Christ considered according to his humanity Because Christs taking on our nature is the onely mean of reconciling us unto God No man ever came to the Father but by him No other Name whereby men are saved but the Name of Jesus Christ. And therefore as in the way a man must enter and hold on still till hee come to the end to the place where hee would be Even so must every man who would be at Heaven begin at Christ and hold on making progress in him still from Faith to Faith from Grace to Grace till hee come to his rest 2. This way of Christs own making hee hath devised it and consecrated it Hee who is the Fathers wisdome hath thought it the best way to bring man to GOD that GOD should become Man that the Word should be made flesh The best way to bring men to Heaven that God should come down to the earth to take on mans nature upon him that hee might make man partaker of the Divine Nature 3. Hee hath consecrated and dedicated his flesh his humane Nature set apart and sanctified himself to this same end that men might make their means with God by him as Man and by the Bands of Nature with him be helped up to the Bands of Grace with GOD by comming to the man Christ might finde God in Christ. 4. Hee calleth it a New Way 1. Because of the clear manifesting of the way to Heaven under the Gospel in comparison of the time of the Law 2. Because a ready plain and safe way without stumbling blocks pits or snares dangers or inconveniences to such as keep themselves therein such as new-made waies use to be 3. Because it waxeth never old is now established and never to be altered or abolished 5. It is a Living Way 1. Because Christ liveth
Then 1. Faith resteth on Gods Promise albeit carnal reason seem not to second it 2. Faith maketh us capable of benefits which otherwise wee could not receive 3. The more hinderances that Faith hath it is the more commendable 3. That which upheld her was the faithfulness of God Then 1. The consideration of the properties of God who promiseth is a special help to make us rest on the Promise which Hee maketh 2. Hee that giveth unto God the Glory of Faithfulness shall receive for a Reward the full Performance Vers. 12. Therefore sprang there even of one and him as good as dead so many as the Stars of the Skie in multitude and as the Sand which is by the Sea shore innumerable The Promise was of innumerable Children as the Stars of Heaven And so was the Performance Then Justifying Faith not onely believeth the great Promise of Redemption but also other inferiour promises which depend thereupon the beleeving whereof giveth evidence of beleeving the main Promise of Salvation through the Messiah And therefore it is that by the Faith of such Promises the Faithful are here declared to bee justified Question How can this be that Abrahams Seed should be so many I answer 1. Because the one is as innumerable as the other For they are compared together in this respect 2. Superlative speeches are to be expounded according to the scope and not captiously to be wrested beside the purpose of the speaker and beyond the common acceptation of the hearer Now the scope of the speech is to raise the dulness of the mind in weighty matters to the due consideration of a Truth in the due measure which otherwise should have been undervalued This is the proper intent of the figure hyperbolick in the ordinary use of Rhetorick Vers. 13. These all died in Faith not having received the Promises but having seen them afarre off and were perswaded of them and embraced them and confessed that they were Strangers and Pilgrims on the earth Hee commendeth the Faith of the Patriarchs and Sarah that they dyed in the Faith not having obtained the Promises Then 1. Faith loseth the commendation except wee persevere therein even until death 2. Where we have a word of Promise made to the Church or to our selves albeit we see it not performed in our time wee may go to death in assurance that it shall be performed 3. They who would dye in Faith must live in Faith 2. Though they received not the Promises yet they saw them afar off and were fully perswaded of them and embraced them Then Albeit Faith came not unto a Possession yet it cometh unto a beholding of the Possession comming unto a Perswasion of the Possession and a sort of friendly Salutation thereof as the word importeth such as Friends give one to another whilst they are drawing near to embrace one another after a long time separation 3. They confessed in their life time that they were Strangers and Pilgrims on the earth This wee read onely of Jacob before Pharaoh But the mind of one of the Faithful in the main matters maketh evident what is the mind of the rest Then 1. It is the part of true Beleevers to profess their Faith before all even before Idolaters amongst whom they live 2. They who know Heaven to be their own Home do reckon this World a strange Country Vers. 14. For they that say such things declare plainly that they seek a Country 15. And truly if they had been mindful of that Country from whence they came out they might have had opportunity to have returned 16. But now they desire a better Country that is an Heavenly Wherefore God is not ashamed to be called their God For Hee hath prepared for them a City From their Profession That they were Strangers hee draweth Consequences thus That they desired an homely Country And if a Country then either their own earthly Country or a better Not their own earthly Country For they might have returned when they pleased Therefore they desired a better Country And if a better Country then an heavenly Country That is They desired even Heaven it self for their Country 1. This deducing of Consequences from the Profession of the Patriarches That they were Strangers Teacheth us 1. So to read the Scriptures as wee may mark not onely what is spoken but also what is thereby imported by consequence 2. That what is imported by a speech is a plain Declaration of the mind of the speaker and not an obscure Deduction as Mockers call it They who say they are Strangers declare plainly that they seek a Country saith the Apostle 3. Yea that it is lawfull to proceed drawing one Consequence after another till we find out the full mind providing the Collection be evident in the course of sound Reason as here it is 2. The Apostle hath proved here that the Patriarchs sought Heaven for their Country because they sought a better than any on earth Then 1. The Apostle knew no place for residence of departed souls better than the Earth except Heaven onely If there had been any other place such as is feigned to be his reasoning had not been solid 2. The Patriarchs after the ending of their Pilgrimage here on earth went home to Heaven 3. Because they counted themselves strangers till they came home to Heaven God is not ashamed to be called their God Then 1. God will honour them that honour him 2. God will avow himself to be their portion who for his cause do renounce the world 3. Yea that the Lord may honour such as honour him hee will even abase himself to exalt them 4. When the Lord hath so done hee thinketh it no dishonour to Himself to do any thing that may honour his servants 4. God did prepare them a City which the Apostle before hath called Heaven or the heavenly Country Then Heaven was prepared for the Patriarchs and the rest of Gods Saints before they had ended their pilgrimage on earth And to put them into Hell or any othâ—r place there must be a Doctrine not from Heaven Vers. 17. By Faith Abraham when he was tried offered up Isaac And he that had received the promises offered up his onely begotten Son 18. Of whom it was said That in Isaac shall thy seed be called Another commendation of Abrahams Faith from the proof given thereof in his tryal about Isaac Whence we learn 1. That where the Lord giveth faith there tryal must be expected And the greater faith the greater trial 2. That faith is most commendable when it standeth strong in tryal 2. He is said to have offered up Isaac by faith Then 1. There is nothing so dear but faith in God will make a man quit it at Gods command 2. The Lord counteth that to be done wich a man is about to do Isaac is counted offered because so was he in Abrahams purpose 3. His receiving of the promises is here in another sense than ver 13. For there to
applying of the Promise made to Joshua he concludeth Warrant to apply Davids gloriation against all perils Psal. 118.6 Then 1. He that can apply one Promise to himself may confidently apply another also 2. The weakest true Believer hath as good ground of confidence in God for every good needful for soul or body as the Lords chief Prophets and as good Warrant to apply the Scriptures to their own use which speak of them 3. He who believeth in God needeth not to fear what flesh can do unto him 4. Faith then doth its part duly when i◠glorieth in the Lord against all opposition Vers. 7. Remember them which have the rule over you who have spoken unto you the Word of God whose Faith follow considering the end of their conversation That they may be stedfast in the Faith he setteth before them the Example of Gods Messengers who had instructed them in the Truth and led a life conformable thereunto Wherein he teacheth us 1. Who is worthy to be a Guide to a People to wit the man who speaketh the Word of God and not his own Dreams believeth the Truth which he teacheth and hath his conversation answerable 2. The best respect that a Preacher can crave or that a People can give to a Preacher either in his life time or after is to remember the Truth of God taught by him and to make use thereof 3. In as far as Preachers have spoken the Word of God and made it the end of their conversation People are commanded here to remember them and imitate their Faith but no further Vers. 8. Iesus Christ the same yesterday and today and for ever This Sentence serveth First To shew the eternity and immurability of Jesus Christ in himself and all his Properties of Truth and Love and Pitty c. Again It serveth for a reason of keeping fast the Doctrine taught from him by our faithful Leaders because JESUS CHRIST will still allow and maintain that Truth once given out by himself and cannot chuse to change his Truth being First and Last like himself And thirdly It serveth to encourage us to be constant in the Faith because JESUS CHRIST is unchangeably the same in love and care towards those who believe in him in all ages for their preservation and deliverance in all cases wherein they can fall for his Truth as he hath given proof in former times towards others Vers. 9. Be not carried about with divers and strange Doctrines For it is a good thing that the heart be established with grace not with meats which have not profited them that have been occupied therein That they may be stedfast in the Faith he warneth them to beware that they be not carried about with divers and strange Doctrines Then 1. Doctrine which agreeth 〈◊〉 with the Word of God uncouth and strange Doctrine which the Apostles did not acknowledge and recommend unto us must be rejected 2. There was such uncouth Doctrine beginning to creep into the Church even in the Apostles time 3. Apostolick Doctrine such as they acquainted the Church with must be stedfastly believed and stood unto and not loosly laid hold upon lest we lye open to the wind of false Doctrine 2. He bringeth i◠for example the Doctrine of Distinction of meats wherein the Iewishly affected did place some holiness and help to salvation and yet they who most leaned to the same were least profited thereby Then 1. To place some holiness in Distinction of meats and to count the observation thereof helpful to salvation is an old errour which even in the beginning did trouble the Church 2. Never man got profit by leaning any thing to the observation of Distinction of Meats For under the Law distinction was commanded for the leading of men to some Duties signified thereby but never did God give way that men should esteem of this observation as a thing conferring any whit to the purchase of salvation 3. To keep out this errour of leaning to Ceremonial observations he opposeth the Doctrine of Grace wherewith he will have the heart established and not with meats Then 1. The ground of devising and urging of superstitious ceremonies is the unquietness and unstableness of mens hearts wanting satisfaction in God and his Ordinances and therefore seeking to support themselves by means of their own devising 2. It is the Doctrine of Justification by Grace onely and nothing of our doings which getteth true rest to our hearts and quiet setling to the consciences Vers. 10. We have an Altar whereof they have no right to eat which serve the Tabernacle Such as pertinaciously did plead for the standing of the Levitical Service and ceremonies thereof he secludeth from the enjoying of Iesus Christ who is our Altar Then such as maintain the Levitical Ceremonies and do urge them on the Christian Church do cut themselves from right to Christ. 1. Because they deny in effect that he is come seeing they will have those Figures to remain which did serve to Prefigure his coming and will have his Church still under Ceremonial Pedagogie as it was under the Law 2. Because they joyn unto Christ their own devices as if either JESUS were not sufficient for salvation or his Ordinances were not sufficient for means to attain thereunto 3. The observation of the Distinction of meats is a point of serving the Tabernacle for so doth the Apostle reckon 4. Such as will eat of JESUS and be partakers of him must beware to serve the Iewish Tabernacle by keeping on foot and continuing the Ceremonies and appurtenances annexed thereunto such Feasts such Iubilies such Altars such Sprinklings and Holy water such Priests and Vestiments c. as Levi had 2. He calleth Christ by the name of the Altar because he is the thing signified by the Altar and by the Sacrifice and by the rest of the Levitical Ceremonies Then 1. Those Ordinances of Levitical Service were Figures of Christ some in one part and some in another and he is the accomplishment of them even the Truth of them All The true Tabernacle the true Priest the true Sacrifice the true Altar c. 2. Christs self is all the Altar that the Christian Church hath Our Altar is he onely and nothing but he The Apostle knoweth no other 3. In that he saith They have no right to eat learn 1. That Jesus is our food who believe in him by whom our souls are kept alive and maintained every day spiritually as the Priests were maintained by the old Altar bodily 2. That before a man attain to eat or draw benefit from Christ he must have a right unto him There is a possession following the right and the right tendeth to the possession 3. He who loveth to have the right must take the course which Christ prescribeth without mixing any thing therewith Vers. 11. For the bodies of those beasts whose blood is brought into the Sanctuary by the High Priest for sin are burnt without the Camp He sheweth that
In the dissimilitude betwixt themselves and their promises For they promised liberty to others when they drew them into bondage of sin and they themselves were the servants of corruption both as to their practice and the principles of their doctrine For there is no other Christian liberty than that which brings those that are freed from sin and the servile yoak of the Covenant of works to the free obedience of Righteousness For Hee proves these Libertines with their Disciples to be the most abject and miserable slaves to sin by four reasons Overcome Reas. 1. Because they are vanquished and overcome by sin to whose servitude they yeeld themselves being allured by the deceiveableness of false doctrine Therefore they are truly slaves Vers. 20. For if after they have escaped the pollutions of the world through the knowledge of the Lord and Saviour Iesus Christ they are again intangled therein and overcome the latter end is worse with them than the beginning Reas. 2. Because they and their Disciples by Apostacy from an holy conversation fall into a worse condition than that was wherein they lived before they gave their names to Christ. For after they renounced in Baptism the pollutions of the world and through the knowledge of Christ whatsoever betaking themselves into the bosome of some Church of Christ have escaped them if afterwards they be intangled again in those pollutions and have yeelded to them their last end is worse than their beginning Vers. 21. For it had been better for them not to have known the way of Righteousness than after they have known it to turn from the holy commandement delivered unto them Reas. 3. Proving the former because they knowingly and willingly run as fugitives to the tents of their adversaries from the known way of Righteousness and from the holy commandement once delivered unto them which sin is much more grievous and the servitude harder than if they had never known the way of Righteousness for their condition would be better in ignorance than in Apostacy Vers. 22. But it is happened unto them according to the true Proverb The Dog is turned to his own vomit again and the Sow that was washed to her wallowing in the mire Reas. 4. Making for removing of the scandal which might arise from their Apostacy because by their Apostacy they shew that they never were of the true Sheep of Christ but in Baptism and a visible sanctity of life wherein they sometimes vaunted themselves to be Saints they shew themselves to have been Sows and Dogs and to have alwaies been so without spiritual and internal renovation of their nature And therefore no wonder if it happen unto them according to the true Proverb As the Dog though purged by vomiting yet hee licks up again that which hee hath vomited and the Sow though washed yet shee returns to her wallowing in the mire So Apostates though they may profess repentance from their sins and Faith in Christ and obedience of his commands yet if occasion serves they turn to their former manners CHAP. III. HEE passes on to another Admonition concerning their bewaring of scoffers who denyed the coming of Christ whose blasphemy hee reproves to vers 11. In the second hee shews the use and fruit of his Doctrine chiefly touching the coming of Christ to the end Vers. 1. This second Epistle beloved I now write unto you in both which I stir up your pure minds by way of remembrance 2. That yee may be mindful of the words which were spoken before by the holy Prophets and of the commandement of us the Apostles of the Lord and Saviour That hee may make a way for those things that follow hee propounds the scope of both Epistles viz. by admonitions to stir up the minds of the truly faithful to constancy in Faith and Obedience to the Doctrine of the Gospel which they had learned out of the Scripture of the Prophets and the teaching of the Apostles Vers. 3. Knowing this first that there shall come in the last dayes scoffers walking after their own lusts That they might beware of Atheists and mockers at piety hee describes such sort of Monsters four waies First From the Antecedent prediction of the Holy Ghost warning thee of the coming and frequency of those wicked scoffers about the end of the world as capital enemies of the Gospel who in the times of the Gospel would make a laughing stock at all piety Secondly From their vicious life that they will lead a life according to their lusts Vers. 4. And saying where is the promise of his coming For since the Fathers fell asleep all things continue as they were from the beginning of the Creation Thirdly From their blasphemous speeches that they will also dare impudently to deny the Lords coming to judgement and openly accuse Gods promises of falsitie Fourthly From their pertinacious defence of their blasphemy that they would dare to dispute against the Lord coming as if hee would not come at all but that the world should endure for ever Therefore because many ages being past the Judge doth not as yet come and because all things remain in our times as they did from the beginning of the Creation they make their carnal sense the measure of their Faith and cast the Word of God behinde their backs Vers. 5. For this they willingly are ignorant of that by the Word of God the Heavens were of old and the Earth standing out of the water and in the water Hee reproves these blasphemous Dogs in five Arguments Argum. 1. Because they scornfully reject the knowledge offered them out of Gods word and are willingly ignorant that by the word of God the world was created for if they should acknowledge the Creation to be by the word of God they ought also to acknowledge an end of the world foretold in the word of God The Earth Argum. 2. They are willingly ignorant of and shut their eyes against that constant miracle of the earth rising out of the water and consisting by the water by which it is made solid so that it crumble not to dust when the whole earth by its own nature being the lowest element should sinck and be covered and drowned in the waters In which miracle wee may perceive that nature is governed and establish'd by the will of God alone that it may so continue or otherwise as it shall please God Vers. 6. Whereby the world that then was being overflowed with water perished Argum. 3. That the earth contrary to nature appears out of the waters and that all things do remain alwaies in the same state is evident out of the history of the deluge whereby the former order being changed the world or mankind that then was is perished in those overflowing waters Therefore it is not incredible but that the world passing on shall suffer the change which the word of God hath foretold Vers. 7. But the Heavens and the Earth which are now by the same word are kept in
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.
communion with him by the free presence of the Holy Ghost which spiritual presence hee may know by its effects viz. from a desire in him to obey Gods command concerning lively Faith in Christ working by love Therefore yee ought to follow after brotherly love CHAP. IV. IN this Chapter the Apostle is wholly in establishing their Faith and in stirring up their love towards the brethren The Chapter contains two parts In the first he exhorts to try the spirits that they may beware of Impostors to vers 7. In the other hee again provokes them to brotherly love to the end Vers. 1. Beloved beleeve not every spirit but try the spirits whether they are of God because many false Prophets are gone out into the world The occasion of mentioning the Spirit of God in the last verse of the former Chapter hee exhorts them to beleeve no spirit or doctrine coming from any spirit before they have examined and proved whether it bee of God The Arguments of the Exhortation are six Argum. 1. Many false Prophets or Hereticks are risen and are now gone out openly into the world Therefore yee ought not to beleeve any doctrine unless it bee first examined Vers. 2. Hereby know yee the Spirit of God every spirit that confesseth that Iesus Christ is come in the flesh is of God Argum. 2. Yee have a rule ready whereby as by a touchstone yee may examine every spirit or the doctrine of any spirit whether it bee of God This is the first part of the Rule whatsoever spirit doth seriously and truly confess the person of Christ according to the divinity wherein it did exist from eternity and according to the humanity which hee truly assumed in his incarnation and doth also seriously acknowledge him to be the Christ according to all his offices and attributeth to him alone the whole glory of a perfect Saviour this spirit or this doctrine is of God Vers. 3. And every spirit that confesseth not that Iesus is come in the flesh is not of God and this is that spirit of Antichrist whereof you have heard that it should come and even now already is it in the world This other part of the Rule is negative Whatsoever spirit or whatsoever doctrine doth not really and firmly confess Jesus Christ after that manner viz. as is above-said but doth diminish any thing from his person or from his offices or his virtue or efficacy for the beginning or most fully perfecting salvation for us hee is not of God but it is the spirit of Antichrist which spirit is now already in the world although it hath not as yet so prevailed that it can erect a Throne to it self openly in the Church Therefore seeing yee have this Rule yee ought not to admit any doctrine unless it bee examined Vers. 4. Yee are of God little Children and have overcome them because greater is hee that is in you than hee that is in the world Argum. 3. Your victory as touching seducers is as certainly ready as if it was already gained Therefore tryal being made yee need not fear to contend with them Of God Hee confirms this Argument by three Reasons from God Reas. 1. Yee are elected and regenerated by God Therefore yee shall certainly overcome seducers In you Reas. 2. Yee have the Spirit of God dwelling in you whereby yee may discern and beware of impostors Therefore yee shall certainly overcome them Greater Reas. 3. The Spirit of God dwelling in you is more powerful than the Devil that spirit the seducer that is in the world or in wicked deceivers Therefore yee shall certainly overcome them Vers. 5. They are of the world therefore speak they of the world and the world heareth them Argum. 4. By answering an objection yee ought not to bee troubled that the lying world hearkens to the lyes of seducers for those seducers are of the world and teach lyes which are pleasing to the world but on the contrary yee ought the more diligently to beware of and shun seducers by how much the more the world is addicted to them Therefore yee ought to try the spirits whether they bee of God and not admit any doctrine without examination Vers. 6. Wee are of God hee that knoweth God heareth us hee that is not of God heareth not us hereby know wee the Spirit of Truth and the spirit of errour Argum. 5. By preventing an objection Seeing that wee Apostles and sincere teachers have our doctrine and effectual calling from God both to the Faith of Christ and to the preaching of Faith it is sufficient that Gods elect or those that are taught by him should hear our doctrine although perhaps the number of them may bee but small Therefore hear us and tryal being made reject the spirit of errour Hee that is not of God Argum. 6. It is the property of a man not renewed who hath not as yet any communion with God not to adhere to our Apostolical doctrine but to beleeve seducers And this is the sign whereby any one may be discerned whether hee bee lead by the spirit of errour or of truth For hee that hath not hearkened to the doctrine of the Apostles is lead by a spirit of errour but if hee shun errours and hath constantly adhered to the Apostles doctrine hee is lead by the spirit of truth Therefore yee ought to prove and discern the Spirits that yee may beware of seducers The Second Part. Vers. 7. Beloved let us love one another for love is of God and every one that loveth is born of God and knoweth God The other part of the Chapter follows wherein hee exhorts to brotherly love The Arguments of the Exhortation are twenty Argum. 1. Love towards the brethren is from God viz. as a special gift which is given onely to the elect Therefore ought yee to endeavour after it Everyone Argum. 2. Confirming the former Hee that is indued with love towards brethren as brethren is of the number of the regenerate Therefore yee ought to endeavour after love Knoweth Argum. 3. Hee that exercises love knoweth God i. e. believes in him and loves him Therefore yee ought to love the brethren Vers. 8. Hee that loveth not knoweth not God for God is Love Argum. 4. Hee that is altogether without love towards the brethren doth neither beleeve God nor love him The reason of this is because God is love All love as to his essence altogether lovely in himself and in his Image every way altogether loving us and the author or efficient of all love in all his children so hee that is void of love cannot know God Therefore yee ought to endeavour after love Vers. 9. In this was manifested the love of God towards us because that God sent his onely begotten Son into the world that wee might live through him Argum. 5. Confirming the preceding Reason God hath so loved us who are now his people that hee hath sent his onely begotten Son that wee being freed from death by
often with a lively voice partly making it manifest in his whole doctrine that hee is the same which came out of his Fathers bosome and laid open his counsel touching mans salvation Hee that cometh from above hee that cometh from Heaven is above all Ioh. 4.31 3 The Holy Ghost bears record that Jesus Christ is the Son of God partly by his descending upon him in his Baptism partly by his descending upon his Apostles and Disciples in the day of Pentecost partly by inspiring the doctrine of Christ into the Pen-men of the Scripture and by commending it to the world that it might teach men and perswade and confirm them touching that truth as truly divine By which hee may gather a Church and lead it into all truth to eternal life These three are said to bear record in Heaven 1 Because they immediately bear witness from Heaven as from their Throne 2 Because the Majesty of these witnesses chiefly shines in Heaven 3 Because this testimony is not heard observed acknowledged unless by souls lifted up to Heaven Lastly Because this testimony for the most part is perfected in Heaven although it should never bee received on earth Therefore yee ought to beleeve in Christ for his testimonies sake Vers. 8. And there are three that bear witness in earth the Spirit and the Water and the Blood and these three agree in one Argum. 4. Because three witnesses in earth consent together to prove that Christ is the Son of God viz. the Spirit and the Water and the Blood which are called witnesses in earth 1 Because this testimony is mediate and is produced out of the works which are to bee seen in the earth 2 Because uttering of this testimony is written in men that are in the earth and is acknowledged by the Visible Church Lastly Because this testimony doth not onely sound in the Church but also utters its voice amongst the men of the world and is heard of them to their conviction For 1 The Spirit or manifestation of the Spirit partly in miraculous gifts which are shed abroad in the Church even to the amazement of the world for many years after Christs ascention Partly in ordinary gifts which as yet flourish in the Church and suffice both to testifie that Christ who is preached amongst us is God and to draw an acknowledgement from them who are without the Church that God is in us who beleeve in Christ 1 Cor. 14. Furthermore the operation of the Spirit in the hearts of the faithful doth so quicken the words of Christ and by them doth so instruct comfort and confirm the elect that it leaves no doubt as touching the Divinity of Christ. As for Water which is the virtue of Christ sanctifiing his it so expresly speaks of Christ that those also who are without the Church seeing the light of good works in Christians are forced to glorifie our Father and the Father of Christ who is in Heaven so that also being even perceived in women it brought their unbeleeving husbands to God who at the first did not acknowledge the Word of God 1 Pet. 3.1 Lastly As for Blood which is the price of redemption and the virtue of Christ expiating sins and reconciling men to God that blood speaks better things than the blood of Abel so that it makes the consciences of the faithful quiet and peaceable and opens a way to the Throne of God and so confirms their hearts against the world and all things which are evil in it that they may bee bold and able to resound even with their own blood this testimony to those enemies that hear them in the midst of torments with joy Rev. 12.11 Therefore wee ought to beleeve in Christ as the Son of God Vers. 9. If wee receive the witness of men the witness of God is greater For this is the witness of God which hee hath testified of his Son Argum. 5. For the sake of the testimonies of faithful and true men wee beleeve their assertions Therefore for the sake of the testimony of God which is greater testifying of his Son we ought to beleeve in Christ as the Son of God Vers. 10. Hee that beleeveth on the Son of God hath the witness in himself hee that beleeveth not God hath made him a lyer because hee beleeveth not the record that God gave of his Son Argum. 6 Hee that beleeves in Christ as the Son of God is so much rectified that hee rests in the witness of the Spirit inâ—ardly confirming this truth of the Divine Word Therefore c. Hee that beleeveth not Argum. 7. Hee that doth not beleeve in â—hrist as the Son of God doth really accuse God of a lye because hee rejects the testimony concerning his Son as if it were false Therefore wee must beleeve in Christ as the Son of God Vers. 11. And this is the record that God hath given to us eternal life and this life is in his Son Argum. 8. Those that beleeve in the Son have right to eternal life which is in the Son as in the Fountain Procurer Giver and Conserver given to them by grace and confirmed by the constancy of Gods testimony Therefore c. Vers. 12. Hee that hath the Son hath life and hee that hath not the Son hath not life Argum. 9. Hee that truly embraces the Son by Faith hath also eternal life not onely as to the right of it but also to 〈◊〉 inchoate possession and hee that hath not the Son by Faith or seeks life in another rather than in him is destitute and shut out from all spiritual life Therefore c. Vers. 13. These things have I written unto you that beleeve on the Name of the Son of God that yee may know that yee have eternal life and that yee may beleeve on the Name of the Son of God Argum. 10. For this end all these things are written to the faithful from the Holy Ghost by the Apostle the Pen-man that they might bee certain that they have eternal life already and might more and more beleeve in the name of the Son of God Therefore yee must beleeve in Christ. Vers. 14. And this is the confidence that wee have in him that if wee ask any thing according to his will hee heareth us Argum. 11. Hee that beleeveth in Christ hath confidence in his approaches to God in prayer and that hee shall have Gods favourable ear in every petition which is put up according to the will of God Therefore c. Vers. 15. And if wee know that hee heareth us whatsoever wee ask wee know that wee have the pâ—titions that wee desired of him Argum. 12. Explicating and unfolding the former Hee that beleeves in Christ by knowing that God will bee propitious to him in his lawful or well-ordered petitions hee may also bee certain that the petitions which hee hath offered according to the Promises of God are already granted by him before they bee finished and so hee may bee assured of the success
of his prayers Therefore for this cause yee ought to beleeve in Christ. Vers. 16. If any man see his Brother sin a sin which is not unto death hee shall ask and hee shall give him life for them that sin not unto death There is a siâ— unto death I do not say that hee shall pray for it Argum. 13. Hee that beleeves in Christ not onely praying for himself but also out of love for his sinning brethren shall bee heard to whom through the merit of sin declining to destruction and perdition God will if hee bee but asked by a faithful man restore him to life Therefore c. Not unto death Hee excepts in case of the sin of the Holy Ghost When a Professor of the Faith or a Brother as to the external communion of the Church falls into open Apostacy from the Faith of Christ and maintains cruel haâ—red against the Gospel and those that are faithful against the light of conscience illuminated once by the Holy Ghost hee commands not to pray for him that commits this sin when it may bee discerned It is called a sin unto death because eternal death follows that sin and hee that falls into it remains in it without repentance until hee is thrust down into Hell Vers. 17. All unrighteousness is sin and there is a sin not unto death Hee explains what hee had said that although all transgression of the Law is sin wherefore it deserves the wages of death yet death follows not all sin because all kind of sin is remitted except this sin which is called blasphemy against the Holy Ghost which was never remitted to any nor never shall Vers. 18. Wee know that whosoever is born of God sinneth not but hee that is begotten of God keepeth himself and that wicked one toucheth him not Argum. 14. Hee that is regenerate or truly beleeves in the Son of God is kept that hee sin not this sin yea nor doth hee lye alwaies intangled in any sin but by the grace of God and virtue of Gods seed remaining in him keepeth himself lest the Devil touch him to death with his sin Therefore yee must beleeve in Christ. Vers. 19. And wee know that wee are of God and the whole world lyeth in wickedness Hee applies this Argument by way of assumption from the proposition to their comfort and the comfort of the faithful to which hee writes and confirms it by five Reasons viz. that the faithful whereunto hee writes are kept together with himsâ—lf and shall be preserved in Faith and Obedience of the Gospel Wee know Reas. 1. Wee are certainly perswaded of our regeneration Therefore wee are perswaded that wee shall not sin that unpardonable sin neither shall bee in bondage to it but shall bee freed from the Devil fully through Christ. The World Reas. 2. Those that are of the world are onely in the power of that malicious Devil that hee may throw them headlong out of one wickedness into another Therefore wee who are translated out of the world into the Kingdome of God are not in the power of that malicious one but shall bee preserved as the free-men of God Vers. 20. And wee know that the Son of God is come and hath given us an understanding that wee may know him that is true and wee are in him that is true even in his Son Iesus Christ. This is the true God and eternal life Reas. 3. Wee are certain of the coming of Christ our Redeemer into the world who hath enlightened our minds with his grace and hath given us true Faith in God Therefore wee shall not sin unto death but shall bee preserved And wee Reas. 4. Wee have communion with God and Christ wherein wee are and dwell by Faith Therefore wee shall bee untouched by that sin This is Reas. 5. Christ is the very true God and Life eternal who in himself is Life and the fountain of life to be communicated to the faithful and also the Procurer Giver and Preserver of it Therefore wee are certainly perswaded of our perseverance and eternal salvation Vers. 21. Little children keep your selves from Idols Amen For the conclusion of the Epistle hee proposes a short admonition that they have a care and keep themselves from Idols in the plural number and that from all sorts of Idols which after any manner might thrust themselves into the place of truth or of the true God to draw them from beleeving of the true Doctrine or from the true worship or obedience of God under any pretence whatsoever and that so much the more because these Idols may bee obtruded upon the faithful by the Devil and his Ministers and by all possible cunning Therefore hee the more diligently commands them to watch and to keep themselves from them lest they should bee in any wise polluted by them but by name that they beware of Images wherein Antichrist will glory and by these deceive the world The second Epistle of IOHN Analytically expounded The Contents AS Luke writ the Book of the Gospel and the Acts of the Apostles to a certain noble Theophilus for the use of all the faithful So John wrote this familiar Epistle to one Noble and Holy Matrone and her children not onely that hee might appropriate the Doctrine which hee had commended in his former Epistle to the universal Church of the faithful to this private family but also that hee might teach the Pastors how they ought to teach publickly and from house to house from the Apostles example Act. 20 20. The parts of the Epistle are three the Preface containing the direction of the Epistle and Salutation to vers 4. An Exhortation to perseverance in the obedience of the Gospel or a constant exercise of Faith working by love to vers 12. The third is the conclusion Vers. 1. THe Elder unto the Elect Lady and her Children whom I love in the Truth and not I onely but also all they that have known the Truth The direction of the Epistle shews who to whom and with what minde hee wrote this Epistle The writer is Iohn the Apostle who makes no doubt of his authority in this family content with the title of the ordinary and common ministery hee calls himself an Elder by which name hee being now very antient hee also notes his age to the end that his admonition who could not live long by reason of his age might bee the more deeply fixed in them The person whereunto it is chiefly writ is the Elect Lady To signifie civil and due honour hee calls her Lady acknowledging her more happy spiritual condition in the Lord. Hee calls her Elect because in that this Matron had from the sincerity of her Faith declared her self to bee elect a farre more excellent commendation than that shee was accounted a Lady in a civil condition by men Her children are adjoyned because they were partakers with their Mother of the Grace of God in the knowledge of Christ. As for the mind of the
Diotrephes who endeavours to have the preheminence over all the rest of his fellows may undervalue both mee and my Letters of commendation Vers. 10. Wherefore if I come I will remember his deeds which hee doth prating against us with malicious words and not content therewith neither doth hee himself receive the brethren and forbiddeth them that would and casteth them out of the Church The Apostle adviseth him that hee will deal with this ambitious lover of preheminence before the Church when hee comes and gives five reasons of his purpose Reas. 1. Because Diotrephes did many evil deeds 2. Because hee did prate against the Apostles with malicious words and namely against Iohn whom he knew to be an enemy to ambition and humane Episcopacy creeping into the Church through the ambition and devices of these kind of men 3. Because hee did neither entertain nor did bestow any kinde of respect upon the true Christians that held fast the Doctrine of the Apostles in all things 4. Because by his tyrannical injunctions and constitutions threatning excommunication and casting out of the Church hee prohibits who entertained and received those Preachers with all Christian offices that were 〈◊〉 by the Apostles if they did contrary to his commands 5. Because hee did imperiously excommunicate those that transgressed his commands and did entertain this kind of Brethren Vers. 11. Beloved follow not that which is evil but that which is good Hee that doth good is of God but hee that doth evil hath not seen God Argum. 9. Thou oughtest not to follow the evil carriage of thy Pastor Diotrephes or obey his wicked commands because this would bee evil and contrary to true Faith and love towards God but thou oughtest to follow that onely which is good and agreeable to sound Doctrine Therefore go on in exercising the duties of love Hee that doth good Argum. 10. Confirming the formee hee that indeavours to do good is born of God but hee that doth evil is void of the true and saving knowledge of God or faith in him Therefore go thou on to do good that thou mayest approve thy self to bee of God Vers. 12. Demetrius hath good report of all men and of the Truth it self yea and wee also bear record and yee know that our record is true Argum. 11. Thou oughtest rather to imitate Demetrius his kindness towards the Saints and poor strangers of whom all and the very truth of the thing shewing it self in deeds gives testimony and I my self who am not wont to affirm unless it be those things which are true and I know by experience do give testimony of his praise Therefore imitate him and go on in the duties of Charity Vers. 13. I had many things to write but I will not with Ink and Pen write unto thee 14. But I trust I shall shortly see thee and wee shall speak face to face The conclusion remains wherein are two Articles In the first hee excuses the shortness of his Epistle hoping to see and talk face to face with him Vers. 15. Peace bee to thee Our Friends salute thee Greet the friends by name In the second Article 1. Hee salutes Gaius by wishing peace to him i. e. the blessing of God in all things 2. Hee doth hearty commendations to Gaius from his friends viz. the Saints who were his true friends 3. Hee wills him to salute in his name particularly and by name all his friends i. e. who loved him The Epistle of IUDE the Apostle Analytically Expounded THE CONTENTS CErtain masters of Heresies arose who abused the grace of God to the liberty of the flesh and under the pretence of the Gospel let loose the reigns to all manner of wickedness and plainly mocked at the holy conversation of true Beleevers as of simple Idiots which were ignorant of true Christian liberty Against these pestilent inventions God stirred up Peter the Apostle and this Jude who is here and Act. 1. called the Brother of James the less called Alpheus Hee was the Kinsman of our Lord Mat. 13.55 who is named Lebbeus and Thaddeus Mat. 10.3 This our Apostle exhorts the Faithful to whom hee writes that they would constantly stand up for the defence of the Doctrine of the Gospel against false Teachers of whom Peter had warned them 2 Pet. 2. handling the very same Argument There are three parts of this Epistle A Preface vers 1 2. An Exhortation to contend for the true Faith against Impostors to vers 24. The Conclusion in the two last verses Vers. 1. JUde the servant of Iesus Christ and Brother of Iames to them that are sanctified by God the Father and preserved in Iesus Christ and called The Preface contains an inscription and salutation The inscription shews the direction of this Epistle from whom and to whom it was written The writer of this Epistle is 1 described from his name 2 from his Apostolical office under the name of a servant in which title hee more glories than in the natural relation which was betwixt him and Christ the Lord. 3 From the distinction of himself from Iudas the Traitor from whom not onely in his disposition but also in his name hee desired to bee differenced Those to whom hee writes are described from four properties of the Elect. 1 They are in God the Father i. e. reconciled by Christ they have communion or an holy fellowship with God 2 They are sanctified by the special operation and inhabitation of the Holy Ghost 3 Preserved by the gift of perseverance from Christ the Redeemer who suffers none of his to bee taken out of his hand 4 Called not onely with an outward call but with an inward and effectual calling Vers. 2. Mercy unto you and Peace and love be multiplied In his salutation by Apostolical authority hee does not onely wish but applies to the confirmation of their Fait◠1 The Mercy of God which heal◠all our evils viz. our sin and misery 2 Peace which comprehends the parts of our Reconciliation and felicity 3 And Love which as the spring of all good things comprehends grace and all those effects which conduce to our sanctification and the compleating of our salvation Hee desires that all these may bee multiplied in respect to the degrees of increase and manifestation in other various effects such as the glory of God and their salvation should require Vers. 3. Beloved when I gave all diligence to write unto you of the common salvation it was needful for mee to write unto you and exhort you that yee should earnestly contend for the Faith which was once delivered unto the Saints The body and substance of the Epistle follows wherein hee propounds the cause and scope of his writing which hee further prosecutes Two Reasons of his writing hee sets down 1 His earnest desire not onely in respect to his office in preaching the Gospel wheresoever occasion was offered but also of writing concerning the common Salvation of the Elect obtained by Christ and by degrees