serve our neighbours Vers. 22. Wives submit your selves unto your own Husbands as unto the Lord. Now follow the oeconomical Precepts 1 That Wives should bee in subjection to their own Husbands chastly sincerely and in lawful things The reasons whereof are four As unto the Lord Reason 1. Because Christ commanded that the Wife should bee subject to her Husband and accounts of that subjection as if shee yeelded obedience to himself and in like manner looks upon the Wives rebellion against her Husband as rebellion against himself Vers. 23. For the Husband is the Head of the Wife even as Christ is the Head of the Church and hee is the Saviour of the body Reas. 2. Because the Husband is in honour and authority over the Wife as the head is over the body Therefore it is meet that the Wife â—â—ould bee in subjection to him As Christ Reas. 3. Because 〈◊〉 will have the Husbands authority over the Wife to â—ee a similitude of Christs authority over the Church And hee is Reas. 4. The same similitude is illustrated As Christ is the Head of the Church for its good so the Husband is the Head of the Wife for her good whom hee ought in all things to defend châ—rish and comfort And as it is expedient for the Church to bee obedient to Christ so it is for the Wife to bee obedient to her Husband Vers. 24. Therefore as the Church is subject unto Christ so let the Wives bee to their own Husbands in every thing From these reasons hee inferrs the conclusion that it is necessary for the Wife to bee obedient to her Husband in all things which hinder not her due subjection unto God and Christ. Vers. 25. Husbands love your Wives even as Christ also loved the Church and gave himself for it Prec 2. Which is given to men that they should love their Wives the reasons thereof are five As Reas. 1. From the example of Christs love towards the Church which love the Apostle commends from these four marks 1 That Christ out of his love offered himself for the Church which was then lost Vers. 26. That hee might sanctifie and cleanse it with the washing of water by the Word 2 That hee loved his Church and offered himself for it to the end that hee might sanctifie it or of a prophane and impure Church make it a holy one Washing 3 That Christ doth effectually cleanse his Church by virtue of his blood and of his free promise which hee applies to us by the ordinary means of Baptism and of the Word as by instruments of his Spirit ordained for the confirmation of Faith and the communication of virtue Vers. 27. That hee might present it to himself a glorious Church not having spot or wrinckle nor any such thing but that it should bee holy and without blemish 4 That hee hath loved his Church for this end that hee might at length present it glorious in Heaven without any mark or token either of sin or misery and hee will ever prosecute this his work till hee hath brought it to pass Vers. 28. So ought men to love their Wives as their own bodies hee that loveth his Wife loveth himself Reas. 2. Of the Precept given to men touching loving their Wives Because Wives are the bodies of their own Husbands according to that Law of God They two shall bee one flesh Hee that loveth Reas. 3. Because hee which loveth his Wife loveth himself and performs the office of love unto himself for that love of a mans own Wife doth every way redound to the Husbands good Vers. 29. For no man ever yet hated his own flesh but nourisheth and cherisheth it even as the Lord the Church Reas. 4. Because it is as unnatural to a Wife and good Husband not to love his Wife as it is to hate his own flesh and it is as agreeable to reason to favour and make much of his Wife as it is to regard his own flesh As Hee confirms and illustrates this reason by the example of Christ which hee wills us alwaies to have in our eye as the most perfect example of love Vers. 30. For wee are members of his body of his flesh and of his bones Hee proves that Christ loved us as his own flesh and that it was not possible for him to hate us but hee was as it were constrained out of love to maintain and cherish us because wee are members of his body flesh of his flesh and bone of his bone that is wee are as nearly joyned to him as Eve was to Adam for what Eve owed to Adam in the flesh wee owe to Christ in the regeneration of our spirit and much more In the forming of Eve Adam lost onely one rib but in the reforming of the Church Christ lost his life Onely the matter of Eve was from Adam but the Church hath from Christ its natural formation and spiritual reformation in respect of both the body and soul of every member Vers. 31. For this cause shall a man leave his Father and Mother and shall bee joyned unto his Wife and they two shall bee one flesh Reas. 5. Where hee proves both that the Church owes its beginning to Christ and that Husbands ought to love their Wives even from the institution of marriage which requires that by reason of the streight knot between Husband and Wife a man shall leave Father and Mother and bee joyned to his Wife and they two shall bee united into one flesh by the bond of wedlock by which they now have a mutual right to and power over one another the words of this institution have a typical sense for God in that saying Gen. 2.23 Thou art flesh of my flesh and bone of my bone intended to represent the union of Christ and the Church and to shew that wee are bone of Christs bone and flesh of Christs flesh that is that wee are most nearly united to Christ because in the speech of Adam to Eve it was prefigured that Christ as hee was one flesh with us and made us one flesh with himself by a spiritual wedlock did as it were leave his own Father laying aside after a manner that glory which hee had with the Father abasing himself when hee was in the form of God and taking upon him the form of a servant Also it was prefigured that Christ should leave Mary his Mother that by dying hee might buy the Church to bee his Spouse with which hee would bee one flesh Vers. 32. This is a great mystery but I speak concerning Christ and the Church The Apostle viewing this last thing not the carnal wedlock but the union of Christ with the Church calls it a great mystery and lest any one should otherwise understand his saying hee signifies in express words that hee doth not speak this of the mystery touching the carnal marriage of Husband and Wife but concerning the spiritual conjunction of Christ and the Church which is made by virtue of
The solidity of this his confidence or perswasion is confirmed by seven Signs all which did stir up his mind to faithfulness Sign 1. Is a desire of departing out of this life that hee might obtain immortality or bee endued instead of a corruptible body with immortal glory An Argument certainly of a mind conscious of its sincerity and certified of future happiness Vers. 3. If so bee that being clothed wee shall not bee found naked Hee limits this sign and priviledge of being endued with future glory That it may belong to those onely who departing out of this life to an immortal and immutable state are not found naked i. e. not destitute of that true covering whereby our filthy nakedness is covered which covering is Christ or Christs Righteousness which can alone cover our sins wherein our nakedness consists This therefore is the second Sign of his solid desire of going out of this life and of a mind very conscious of the faithful administration of his office that hee knew himself to bee in the number of those to whom alone the certainty of being cloathed upon with glory belonged to wit of those who are cloathed already with that covering whereby the foul nakedness of sinners is covered i. e. the Righteousness â—f Christ with which except a man bee cloathed in this life hee shall bee found naked in the other and shall remain naked for ever Vers. 4. For wee that are in this Tabernacle do groan being burdened not for that wee would bee uncloathed but cloathed upon that mortality might bee swallowed up of life Sign 3. That the desire of his departing this life arising from this confidence was holy i. e. it was derived not so much from the weariness of natural life but from the hope of a better This is that which hee saith although hee groan and bee sorrowful in his body yet hee would not bee uncloathed of this body but that this body might bee cloathed upon with immortality and that mortality might bee swallowed up of immortality Vers. 5. Now hee that hath wrought us for the self-same thing is God who also hath given unto us the earnest of this Spirit Sign 4. That this desire is not natural but the supernatural work of God stirred up and formed in the hearts of his own by the special work of God It is God that hath wrought formed and created us for this thing His confidence therefore is solid Who also Sign 5. That this confidence of a better life is sealed by the earnest of the Spirit having as it were a taste and experience of that life in the peace and joy of the Spirit i. e. in the first fruits of that happiness which is to come Vers. 6. Therefore wee are alwaies confident knowing that whilst wee are at home in the body wee are absent from the Lord. Sign 6. That this confidence is firmly grounded in the certain perswasion of his nigher access to the Lord which should bee vouchsafed to him after death when doubtless even as in one house hee should dwell with God who now in the body is as absent from the Lord. Vers. 7. For wee walk by Faith not by sight 8. Wee are confident I say and willing rather to bee absent from the body and to bee present with the Lord. Sign 7. Confirming the former that hee knoweth himself to walk by Faith in this life and not by sight of the beatifical vision which abideth for us in the life to come who in our sense are absent from the Lord while wee are present iâ— the body Therefore more vehemently and confidently hee did both desire and chuse to go to the Lord rather than to remain in the body Vers. 9. Wherefore wee labour that whether present or absent wee may bee accepted of him That this confidence confirmed by so many signs of sincerity was the impellent cause to his faithfulness in his Ministery hee now expresly declares Because whatsoever change towards life or death did happen to him out of this confidence hee did indeavour to please God with no less diligence than those which contend for honour that both in this life or pilgrimage and in his death or approaching to God hee might bee made acceptable to him Vers. 10. For wee must all appear before the judgement seat of Christ that every one may receive the things done in his body according to that hee hath done whether it bee good or evil His second impellent cause to faithfulness in his Ministery is the consideration of punishments and rewards which abide every one according to their works at the last judgement in which God will inflict punishments upon the wicked but to the godly whose good works after their sins are pardoned onely remain hee shall render rewards Vers. 11. Knowing therefore the terrour of the Lord wee perswade men but wee are made manifest unto God and I trust also wee are manifest in your consciences He shews by calling God and the consciences of the Corinthians to bee his witnesses that this Argument hath urged him to faithfulness in the Ministery For the apprehension of that future terrible judgement hath affected this that he exhorted all to reconciliation with God by Faith Vers. 12. For we commend not our selves again unto you but give you occasion to glory on our behalf that you may have somewhat to answer them which glory in appearance and not in heart He solves two Objections which his adversaries may object against him so earnestly glorying of his faithfulness Object 1. Thou O Paul gloriest some one may say whilst thou commendest thy self Hee answers that hee did not say these things for that end but that the Corinthians may have that for his defence whereby to repress their vain and boasting Teachers who did diminish the authority of the Apostle amongst them and did glory in the presence of men otherwise than their conscience and the truth of the matter did permit For they being destitute of piety or matter of glorying in heart they gloried in their adulterated eloquence Vers. 13. For whether wee bee besides our selves it is to God or whether wee bee sober it is for your cause Object 2. But O Paul thou art besides thy self who doest so openly confute such Teachers Hee answers that hee did not dispute but give a reason of the fact as it did become a wise man to wit that hee uttered those things for the glory of God and their salvation For sayes hee if I praise my Ministery which seems to bee the part of one besides himself I do it for the Glory of God lest my Gospel should bee undervalued If I speak humbly of my self as sober men use to do I do it for your good Vers. 14. For the Love of Christ constraineth us because wee thus judge that if one dâ—ed for all then were all dead The third impellent cause to faithfulness containing a reason of the former saying is his love wherewith hee loved Christ which did cast
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
her Husband liveth shee bee married to another man shee shall bee called an adulteress but if her Husband bee dead shee is free from that Law so that shee is no adulteress though shee bee married to another man As to the first part taking a comparison from Marriage hee shews that the Justified which are delivered from the conjugal Covenant of the Law and Espoused by a new Covenant of Grace to a new Husband Christ should bring forth the fruits of holiness in new obedience to the Law to the glory of our new Husband Christ. In the three first verses hee propounds the protasis of the comparison after this manner As no Law hath dominion over the dead as yee know but only over them that are alive ver 1. and particularly the Law of Marriage is dissolved the one being dead so that the Wife the Husband being dead without adultery may marry another ver 2 3. so you c. as it shall appear by and by Vers. 4. Wherefore my Brethren yee also are become dead to the Law by the Body of Christ that yee should bee married to another even to him who is raised from the dead that wee should bring forth fruit unto God The Apodosis of the comparison to this manner So you that were espoused formerly to the Law by a Covenant of Works Christ being dead for you that hee might satisfie the Law Justice and the Covenant of Works in our name you are judicially dead to the Law in the body of Christ for the Law or Covenant of Works hath slain Christ and you in him and by consequence you are delivered from the matrimonial Covenant of the Law so that without the breach of Justice you may enter into a new Covenant of Grace with Christ being raised from the dead To this end hee shews that the purpose of marriage being disannulled betwixt the Law of Works and us not that wee should live as wee list but being raised from a state of death by the Resurrection of Christ that wee should bee espoused to another Husband viz. to him which is raised from the dead i. e. to Christ who rose from the dead and hath raised us with himself to newness of life and hath espoused us to himself according to the Covenant of Grace that being married unto Christ wee might bring forth fruits of obedience to the glory of God There are five Arguments of consolation to the Justified who bewail the imperfection of their own obedience Become dead Argum. 1. You are freed from the Covenant of Works which admits no obedience besides what is perfect and every way compleat Therefore all you that are Justified have consolation which bewail the imperfection of your new obedience Of another Argum 2. You are now married to another Husband viz. to Christ who is raised from the dead who when hee could answer the imperfections of your obedience and according to the Covenant of Grace render your begun obedience acceptable unto God hee took it upon himself You have this consolation that mourn over the imperfections of your new obedience Fruit Argum. 3. Yeâ— are married unto Christ which is raised from the dead that you may not abide unfruitful but may bring forth fruit to the glory of God Therefore take yee comfort who bewail your imperfect obedience Vers. 5. For when wee were in the flesh the motions of sins which were by the Law did work in our members to bring forth fruit unto death Argum. 4. Confirming the former from the change of our condition while wee were unregenerate and by consequence under a Law-Covenant evil affections by the holy Law of God were stirred up and put forth themselves powerfully in our members and all our faculties both of soul and body to the production of the deadly fruit of actual sin Therefore it will follow when wee are now regenerated and under the Covenant of Grace holy desires stirred up by the New Covenant powerfully shew forth themselves in our members to the bringing forth the fruit of good works unto God that wee might not abide unfruitful Which is no small consolation for if wee by Faith would lay hold upon the Covenant of Grace and would stir up our souls by the promises thereof applyed unto us there is no doubt but wee should more plentifully bring forth good works That is it which Christ saith Joh. 15.5 I am the vine yee are the branches hee that abides in mee and I in him hee brings forth much fruit for without mee you can do nothing Vers. 6. But now wee are delivered from the Law that being dead wherein wee were held that wee should serve in newness of spirit and not in the oldness of the letter Argum. 5. Opening and confirming the former from the end of our changed condition Now to wit after Justification through the Grace of Christ wee are freed from the Law-Covenant that Covenant being dead in which wee were held or wee being dead in Christ in whom wee were contained judicially to that very end that wee should serve God by the power of the Holy Ghost bestowing new strength upon us by bringing forth new and spiritual fruit not superficial and hypocritical which the letter of the old legal Covenant now abolished at the most brought forth Therefore God will not fail of his end but will cause those that are justified bewailing their imperfect obedience to bring forth much fruit in the newness of the letter for the fruits which are brought forth by virtue of the Covenant of Grace are truly new and arise from the regenerating Spirit furnishing us with new strength forthwith to good works But the fruits which are brought forth by virtue of the Covenant of Works either are open rebellion of corrupt Nature against Gods Law or counterfeit obedience onely in the outward performance such as the fruits of the Pharisees are who in the letter that is the outward shew and formality obeyed without any renovation of the heart The second Part. Verse 7. What shall wee say then Is the Law sin God forbid Nay I had not known sin but by the Law For I had not known lust except the Law had said Thou shalt not covet The second part of the Chapter containing an Apology for the holiness of the Law in answering two Objections arising out of what was said before The first Objection seeing that evil and sinful motions are excited by the Law as was said the Law seems to bee sin or the cause of sin Hee answers by way of negation farre bee it from us to entertain any such thought hee gives three Reasons of his negation illustrated by his own experience wherein hee pleads for the Law The first Reason Because the Law discovers sin and manifests the evil that is in it which hee confirms by his own experience who had not known that lust which lurked in his heart to bee sin had hee not seen it forbidden by the Law Therefore the Law is holy Vers. 8. But
shew of good works and they that affect Justification thereby fondly desire to bee justified as it were by works or a shew of good works The third cause because they knew not Christ by reason of his humility and the infirmity of his flesh in whom they should believe that they might bee justified but despised him and to their own destruction set themselves against him stumbling at him as at a stumbling stone Vers. 33. As it is written Behold I lay in Zion a stumbling stone and rock of offence and whosoever believeth on him shall not bee ashamed Both parts of this experience hee confirms from the Prophets prediction Isai. 8.14 and 28.16 after this manner Behold I will lay saith God Christ in the Church whose beginning is out of Zion a tryed stone a rock of offence as the incredulous Jews have experienced and whoever believeth in him in the expectation of him that is in his righteousness and life eternal hee shall not bee frustrated as the believing Jews have found by experience And thus the Apostle hath firmly proved that wee are justified by Faith CHAP. X. HEE further prosecutes the argument of the Jewes temporal rejection shewing this to bee the cause in that the Jews foolishly and stubbornly rejected the righteousness of God in Christ. There are two parts of the Chapter In the first hee shews the folly of the Jews to ver 14. In the other their stubbornness to the end of the Chapter Vers. 1. Brethren my hearts desire and prayer to God for Israel is that they might bee saved The Apostle being about to shew the just causes of the Jews rejection hee prefaces as before from his good affection lest any thing should bee thought to bee spoken by him out of hatred Vers. 2. For I hear them Record that they have a zeal of God but not according to knowledge Hee shews their preposterous zeal for God to bee the cause of his affection which zeal was worthy of humane commiseration though it was not to bee commended because it did not arise out of knowledge but ignorance therefore it was blind zeal the zeal of fools Vers. 3. For they being ignorant of Gods righteousness and going about to establish their own righteousness have not submitted themselves to the righteousness of God Hee proves the folly of the Romans by six Arguments The first Argument Out of ignorance of the righteousness of God imputed to us by Faith in Christ they affected the inherent righteousness of their own works and proudly rejected the righteousness of Christ offered to them Therefore they betrayed their folly Vers. 4. For Christ is the end of the Law for righteousness to every one that believeth The second Argum. Christ is the end of the Law for righteousness to him that believes i. e. the whole Law is therefore given that men acknowledging their sins manifested by the Law might flee unto Christ and might obtain righteousness by Faith Therefore the Jews did foolishly who making a shew of the Law did not acknowledge Christ which is the end of the Law Vers. 5. For Moses describeth the righteousness which is of the Law that the man which doth those things shall live by them Argum. 3. The righteousness of the Law or Works as Moses testifies confers life upon none but those that perform all things that are commanded in the Law which is impossible Therefore the Jews foolishly affected such a kind of righteousness Vers. 6. But the righteousness which is of Faith speaketh on this wise Say not in thine heart who shall ascend into heaven that is to bring Christ down from above 7. Or who shall descend into the deep that is to bring Christ up again from the dead Argum. 4. The righteousness of Faith as the same Moses witnesseth forbids those that believe in God from being troubled for those things which are so difficult or impossible as to ascend into heaven or to descend into the deep Because seeing Christ hath already overcome those difficulties descending from heaven and rising from the dead to bee any further troubled how to attain righteousness life eternal and freedome from death is no less than to destroy the foundations of the Christian Religion and to enquire how it was possible to descend from heaven or rise again from the dead Therefore the Jews betray their folly who renounce this righteousness of Faith Vers. 8. But what saith it the word is nigh thee even in thy mouth and in thy heart that is the word of Faith which wee preach Argum. 5. The righteousness of Faith as it gives security to those that believe touching the difficulties in the way of salvation so also it holds forth an easie way to righteousness and salvation For the Word of God or the Word of the Gospel the same which the Apostles preached is neer us that receiving it into our hearts wee may acquiesce in it and confess the truth of it with the mouth As if hee should say to us Bee not troubled cast your care upon God and believe him that speaks in the Gospel and shew forth your Faith by your works Therefore the Jews rejecting this easie way of righteousness propounded are very foolish Vers. 9. That if thou shalt confess with thy mouth the Lord Iesus and shalt believe in thine heart that God hath raised him from the dead thou shalt bee saved Argum. 6. Opening and confirming the former The sum of the Gospel is propounded under this most sweet condition viz. If thou applyest with sincere affection to thy self the redemption procured by Christ and manifested in his Resurrection by the power of God and studiest to glorifie Christ with a sincere confession without doubt thou shalt obtain salvation Therefore the Jews refusing this condition of Justification and Salvation betray their folly Vers. 10. For with the heart man believeth unto righteousness and with the mouth confession is made unto salvation This hee confirms with five reasons The first Reason is From the connection of Faith in the heart and confession in the mouth according to the order appointed by God which is that by Faith from the heart in Christ Jesus wee might obtain righteousness or Justification and that justified by Faith wee might proceed to the possession of Salvation glorifying Christ by confession of the mouth or outward works Therefore they ought to bee joyned Faith in Christ from the heart and confession of Christ in the mouth or inward Faith and outward works ought to bee joyned together Vers. 11. For the Scripture saith Whosoever believeth on him shall not bee ashamed Reason 2. Confirming the connection of true Faith and Salvation from the testimony of Isai. 28.16 which shews that they shall not bee frustrated in their hope or their expected salvation whoever believe in Christ Therefore the connection of Faith and Salvation is firm Vers. 12. For there is no difference between the Jew and the Greek for the same Lord over all is rich unto all that call upon
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
Conversion and Salvation of so many men should bee ascribed to the virtue of the Apostle that it should bee wholly ascribed unto God for by so much the more the Power of God is conspicuous in great works by how much the weakness of the Instrument more evidently appeareth Vers. 8. Wee are troubled â—n every side yet not distressed wee are perplexed but not in dispair 9. Persecuted but not forsaken cast down but not destroyed Hee answers 3. That all his afflictions are moderated and hee himself is upheld by God in all things that hee is not destitute of the help of God doth not sink under his burthen that hee doth not forsake God nor dispair is not forsaken of God not left or lost Therefore it matters nothing how weak he is in himself Wee are afflicted hee saith yet not distressed i. e. on every side wee are troubled with adversity but wee are not brought into such streights as to bee over-whelmed but wee are preserved by the help of God in the midst of afflictions Wee are perplexed but not in despair i. e. wee doubt sometimes what may bee done in the dangers of this life but wee are not so destitute that wee are void of all counsel Wee are persecuted but not forsaken i. e. God permits us to bee vexed and evil intreated by the enemies of the Gospel but hee neither permits us to bee slain before the time by him determined neither doth hee withdraw his consolations from us Wee are cast down but not destroyed that is wee sometimes seem presently ready to perish but God helping us wee are kept from perishing Vers. 10. Alwayes bearing about in the body the dying of the Lord Iesus that the life also of Iesus might bee made manifest in our body Hee answers 4. That his afflictions make for the glory of Christ because the Image of Christ suffering and dying may bee seen in them and that the virtue and strength of Christ living may appear in supporting him under so many afflictions Therefore it matters not how weak hee may bee in himself Vers. 11. For wee which live are alway delivered unto death for Iesus sake that the Life also of Iesus might bee manifest in our mortal flesh Hee confirms this from hence that the Apostles who lived in the midst of troubles by the strength of Christs Spirit for the cause of Christ daily undergo danger that the quickning Virtue of Christ may more and more appear in sustaining their fleshly infirmities obnoxious to that miserable condition Vers. 12. So then death worketh in us but life in you Object 2. But not necessarily because thou art the Servant of Christ therefore thou shouldest bee also miserable and contemned For wee Corinthians are Christians and yet wee live more prosperously Hee answers four manner of wayes 1. By granting it to bee so yet by the Wisdome of God it comes to pass that in some stronger Christians as the Apostles the Image of Christ dying might rather appear at least to the world But in others as the weaker Corinthians the efficacy of Christs Life supporting them under extreme afflictions might bee more apparent to the world Vers. 13. Wee having the same spirit of Faith according as it is written I believed and therefore have I spoken wee also believe and therefore speak 14. Knowing that hee which raised up the Lord Iesus shall raise up us also by Iesus and present us with you Hee answers 2. Although the Apostles may bee afflicted more than the Corinthians yet there is the same Spirit of Faith both in them and in the Corinthians by which Faith believing with David Psalm 116. ver 10. The Apostle dare promise to himself together with the Corinthians a glorious Resurrection although now hee is more pressed under the Cross than they Vers. 15. For all things are for your sake that the abundant grace might through the thanksgiving of many redound to the glory of God Hee answers 3. That hee was afflicted for their consolation and confirmation as also that from his afflictions and deliverances occasion of praying and suffering together with the Apostles might not onely bee given to the Corinthians But also occasion of thanksgiving with them for their eminent deliverances from trouble which God forthwith granted to him with the rest of the Apostles and was about to grant Vers. 16. For which cause wee faint not but though our outward man perish yet the inward man is renewed day by day Hee answers 4. That hee was not tyred nor wearied by his afflictions whereof hee subjoyns three Reasons Reason 1. Because as much as was diminished of those goods that made for the maintaining the State of this present life so much was added to his holiness for the increasing of his spiritual life Vers. 17. For our light affliction which is but for a moment worketh for us a far more exceeding and eternal weight of glory Reason 2. Because it did procure an unspeakable weight of glory to the promoting of which afflictions help as instruments and means both of mortification and glorification so that no afflictions are to bee accounted of yea truly the lightness of afflictions which is but for a moment clearly vanisheth and becomes as nothing in comparison with future glory Vers. 18. While wee look not at the things which are seen but at the things which are not seen for the things which are seen are temporal but the things which are not seen are eternal Reason 3. Why hee doth not wax faint is Because saith hee by Faith I look at things eternal and invisible by reason of which I despise all temporal and visible i. e. both Riches Honours and Profits c. I do not look at because those are onely durable for a time but I have my mind intent upon those good and eternal things which God hath promised Therefore I do not weigh the loss of temporal things by all which the Apostle confirmeth the Corinthians lest they should bee offended at his afflictions CHAP. V. HEE goes on to shew more fully his faithfulness in the Ministery by mentioning seven impellent causes whereby hee was moved to faithfulness in the discharge of his duty Vers. 1. For wee know that if our earthly house of this Tabernacle were dissolved wee have a building of God an house not made with hands eternal in the heavens The first impellent cause to faithfulness in the Ministery is his certain confidence of a blessed immortality which after death remains for him and all the rest of the faithful Ministers of Christ of which felicity also the body shall bee partaker in the Resurrection I am perswaded saith hee that after the dissolution of this my frail body I shall continually injoy felicity of soul and the glorious immortality of a raised body why should not I therefore bee faithful so long as I dwell in this mortal body Vers. 2. For in this wee groan earnestly desiring to bee cloathed upon with our house which is from Heaven
upon him as it were bonds and constrained him that hee being unmindful of himself did both speak and do those things onely which might promote the Glory of Christ and the good of the Church Vers. 15. And that hee died for all that they which live should not henceforth live to themselves but unto him which died for them and rose again Hee giveth a reason of his love and adds the fourth impellent cause to wit the love of Christ to us Christ saies hee when wee were all dead in respect of our desert and the justice of God alone died in the room of all of us that beleeve in him That wee being delivered from deserved perdition should not serve our selves but Christ our Redeemer why therefore should not I bee faithful in the business of Christ Vers. 16. Wherefore henceforth know we no man after the flesh yea though we have known Christ after the flesh yet now henceforth know wee him no more Hee prevents an Objection to this end that hee might give account why hee checked those glorious Corinthian Doctors not regarding his esteem with the ignorant So that hee might promote the Glory of Christ and the Churches safety Some one might say but it behoved him to regard the dignity of so many worthy Teachers amongst the Corinthians who shined with Eloquence Learning Riches Honours and Nobility of Parentage For some of these were of the Jews and perhaps did boast that they were of the Tribe of Iudah and did arrive to Christs kindred as it is credible from what follows Hee answers three waies drawing every one of his answers as conclusions from vers 12. Answ. 1. That hee doth not look at Riches Honours Parentage Eloquence and the rest neither did hee esteem any man from outward things by which the esteem of men is encreased or diminished with worldlings and those that are carnal Tea Answ. 2. That hee did not judge any more of Christ himself according to his external condition or detract from his estimation by reason of his poverty and ignominy in the world as in times past hee esteemed being in a mistake And therefore hee did not esteem any one more valuable because of his Riches Honours and Parentage c. Vers. 17. Therefore if any man bee in Christ hee is a new Creature old things are passed away behold all things are become new Answ. 3. Shewing the duty of the faithful ingrafted into Christ to bee this that as new Creatures they should labour for the newness of a right judgement and an holy life And that these worldly things should not bee so highly esteemed hee proves from Isa. 65.17 where God promiseth an abolition of old things and that hee will make a new Heaven and a new Earth i. e. all things new under the Kingdome of Christ Whence it follows that those things onely are to bee had in estimation amongst Christians which reach to a new Creature or Regeneration For all things are made new to those that are renewed when they are reconciled to God they have all Creatures as it were reconciled to them and now they use them after a new manner for the Glory of God and their own salvation setting a price upon every thing according as it makes or not makes for the promoting of the Kingdome of God in themselves and others Vers. 18. And all things are of God who hath reconciled us to himself by Iesus Christ and hath given unto us the Ministery of reconciliation The fifth impellent cause to faithfulness in his Ministery is the grace and goodness of God towards him which cause returning to his purpose and looking up to God hee asserts the Author of the New Creature whereof hee had even now spoken and of all graces Because the Grace of God towards him had brought to him a double priviledge to wit reconciliation by Christ and a Ministerial office for the reconciliation of others from hence hee acknowledges a twofold Obligation for his faithfulness in the Ministery Why therefore should not hee approve himself faithful Vers. 19. To wit that God was in Christ reconciling the world unto himself not imputing their trespasses unto them and hath committed unto us the word of reconciliation The sixth impellent cause is the excellency of preaching of which hee propounds a short collection wherein 1 The Father who by reason of sin was removed far from us declares himself to come near unto us in Christ who is the true IMMANUEL God with us 2 The Father reconciled as for his part declares himself to do that in Christ for the Elect world that they beholding their enmities betwixt themselves and God as for their part may come again into favour and bee reconciled with God through Christ. 3 The means is shewn by which men may bee reconciled to God viz. by remission or a not imputing of sins which God most graciously doth offer 4 The instrument of applying the Grace of reconciliation obtained by Christ is shewn viz. the word of reconciliation committed to the Apostles and to the other Ministers In which so excellent and so necessary a Ministery hee could not bee but faithfull when hee set those things before him Vers. 20. Now then wee are Embassadors for Christ as though God did beseech you by us wee pray you in Christs stead bee yee reconciled to God The seventh impellent cause to faithfulness is the excellency of the person which hee represents which cause hee propounds and together with the whole precedent Doctrine hee makes use of by which very thing shewing the endeavour of his faithfulness To this end hee importunes all and diligently urges all with his authority as an Embassadour and also submissively and lovingly as bearing the Image of God that every one would more heartily accept the reconciliation offered of God that the remainders of enmity being taken away which unbelief cherisheth within all may become the same Spirit with God Vers. 21. For hee hath made him to bee sin for us who knew no sin that wee might bee made the righteousness of God in him Lastly That hee may perswade to the obedience of Faith and to the receiving of a fuller measure of reconciliatioâ— hee sheweth that an open and expedient way to reconciliation is because Christ the innocent Mediator and pure from sin by his consent and agreement with the Father in a judicial manner is accounted guilty of our sin yea truly hee was made an Expiatory Sacrifice for our sin expresly for that end that wee believing in Christ may bee made partakers of Christs righteousness judicially by imputation and so may bee made perfectly righteous and as it were by that righteousness which chiefly pleases God through this excellent and divine way of reconcilement which the wisdome of God hath invented and grace hath made ours But hee adds this in him that wee might necessarily understand that wee are engraffed into Christ by Faith by which this righteousness may bee ours because from our conjunction
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
passing by chose us Therefore wee are chosen out of grace 2. Hee chose us in Christ as in the head who was first chosen as in the common Parent root and fountain of the elect After whom wee in the consideration of dignity and order and in whom wee as his body members and off-spring are afterwards chosen in the order of nature Therefore our election is free there being no cause of it in us which is to bee sought for in God alone 3. Hee chose us before the foundation of the world that is from eternity before the world was much more before any works of ours were Hee chose us before any matter of the created world was existent much more before any matter of our works or workings could bee existent for hee elected us in order of nature before hee decreed that the world should bee For the decree of the creation of the world was subservient as a means to bring to pass the already decreed salvation of the elect Therefore hee chose us of grace and not for fore-seen works Hee chose us that wee might bee holy 4. Hee did not choose us because wee were holy or because hee fore-saw that wee would bee holy but hee chose us without any consideration of any holiness at all in us nay hee chose us as not having holiness to the end that being chosen wee should bee made holy and should become unblameable in his sight that is that being consecrated to God wee should bee by degrees truly and sincerely sanctified and should at last bee presented fully and perfectly holy in heaven Yea further that being unblameable without spot without wrinkle not onely of sin but also of all misery wee should at length appear together before him blessed and glorious Therefore our election is not from faith fore-seen or works fore-seen but of meer grace which as it is the cause of election so of all holiness and happiness which follows election In love Love or charity is meerly free in which as hee hath chosen us that wee should bee made holy and unblameable so also that in that his love we should perfect this our happiness which love God will then fully put forth when hee shall fully consummate our holiness and happiness And so the charity or love of God is hoth the cause of election and the completing or perfecting of those good things which follow election and by consequence election is not onely of grace but is for the perfect possession of free happiness in the sight of God Vers. 5. Having predestinated us unto the adoption of children by Iesus Christ to himself according to the good pleasure of his will Arg. 3. Thus God of his grace hath blessed us in time so also of grace hee hath predestinated us to the inheritance of Sons which was to bee obtained by Christ in his own person according to the good pleasure of his will Therefore wee should celebrate his grace The parts of this reason prove the same that the whole reason it self doth Having predestinated us 1. As our election before time was free so is our predestination also before ages unto life eternal and to fit means which should bee effectual to bring us to that end Therefore predestination is free in that it doth not onely assign the end and persons but also appoints the means by which wee must attain that end Unto the adoption of children 2. Here also the Apostle manifests the grace of God Wee are predestinated not because wee are fore-seen as Sons but that being not as yet Sons wee should by Grace attain the Adoption of Sons Now the Adoption of Sons includes these four things 1 An effectual Calling or Faith to imbrace the offered communion with Christ the onely begotten Son 2 A towardliness and good disposition of Sons or the renovation of our nature that wee might love God as our Father 3 The dignity and honour of Sons 4 The Riches or Inheriâ—ance of Sons even to the glorifying of our Bodies Rom. 8.23 Therefore both our Predestination and Adoption is free and not for any work of ours By Christ 3 And this doth make much for the advancement of Grace Wee are predestinated that wee may obtain the Adoption of Children by Iesus Christ who is the first-begotten and onely-begotten Son that by his merit and efficacy wee might obtain all the fore-said degrees of Adoption Therefore our predestination is from meer Grace To himself 4 That Grace might appear he shews the end of Adoption God hath predestinated us that wee should obtain the Adoption of Children by Christ to himself or to his use viz. to the honour of him that predestinateth or of Christ by whom hee communicates to us Grace and the Glory of the Sons of God Therefore our predestination is free for otherwise honour would not accrew to God or Christ by our Adoption According to the good pleasure of his Will 5 Here hee excludes all causes besides God and makes the Grace of God the onely cause For hee predestinated us according to the good pleasure of his Will Therefore onely Gods Grace onely his Will onely his good pleasure is the cause of our predestination and not any work of ours Vers. 6. To the praise of the glory of his Grace wherein hee hath made us accepted in the Beloved Argum. 4. God to that end and purpose that hee might bring praise to his glorious Grace chose and predestinated us to the Adoption of Sons It necessarily follows that God hath elected and predestinated us out of Grace For else hee could never attain that end and consequently ought wee to give praise to Gods Grace and to bless God who hath thus blessed us Of the Glory of Words of this Nature have an Emphasis for 1 This Grace hath glory in it self that is it is every way glorious and most worthy in it self that wee should highly esteem it acknowledge and publish it because who is most great and most good hath vouchsafed to advance us who are most vile and most unworthy unto the dignity of sons the riches of the inheritance of sons To the praise 2 God doth both intend and expect from us the praise of this his glorious Grace that wee should acknowledge the benefit in words and deeds and that by all means possible wee should give praise to this wonderful Grace of God Wherein Argum. 5. In this Grace whereby God hath chosen and predestinated us to holiness and happiness I say in this very Grace hee hath made us welcome and acceptable to himself in his beloved Son Therefore wee should celebrate this Grace of God In which reason hee intimates four things 1 That God did of his Grace intend our salvation in election and predestination and doth actually and in deed begin to put forth and exercise Grace in our effectual Vocation to Faith 2 That Christ not onely as Son but as Mediatour undertaking for us and paying the price of our Redemption for us is beloved
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
may bee illuminated to see and understand things revealed 3. That all men may know they are to be made partakers of salvation onely by the faith of Jesus Christ without Circumcision and the works of the Law 4. That all men may evidently see the excellency of Christ not only as Redeemer but also as the Creator by whom as the Church is redeemed so the world and all things therein are created Therefore c. Vers. 10. To the intent that now unto the Principalities and Powers in heavenly places might bee known by the Church the manifold wisdome of God Argum. 10. The use of my Ministry is glorious because by it the manifold wisdome of God in declaring his counsel touching the gathering of a Church out of the circumcised and uncrcumcised is more clearly laid open then ever before even to the holy Angels in heaven much more to men on earth Therefore c. For the Angels know nothing of the mystery of mans salvation but by the revelation of it to the Church Vers. 11. According to the eternal purpose which hee purposed in Christ Iesus our Lord Argum. 11. And all this is not come to pass by chance but according to the eternal purpose of God which as at first hee determined and established in Christ so at length hee hath compleated and perfected it in him Therefore c. Vers. 12. In whom wee have boldness and access with confidence by the faith of him Argum. 12. The fruit of this Ministry is glorious because by the preaching of the Gospel to Jews and Gentiles beleeving on Christ there is equally afforded liberty in Christ of going to God in confidence and of freely pleading with him for all our necessities as with a most loving Father Therefore my Ministry ought to bee accepted with you Vers. 13. Wherefore I desire that you faint not at my tribulations for you which is your glory From all these fore-going things as from one antecedent the Apostle infers this consequent conclusion That they should not bee offended in his bonds or captivity that is they should not faint nor become weary or slothfull in the cause of faith for his afflictions but rather constantly persevere and make proficiency therein To which Exhortation hee adjoyns two Reasons 1. Because hee suffered these afflictions for them that is for vouching their priviledges in Christ and for the confirmation of their faith 2. Because his afflictions were a glory to the Ephesians for from hence 〈◊〉 did appear how much God esteemed them in that hee had sent Apostles to them who should not onely teach them the way of salvation but also undergo afflictions for to witness the truth they preached and for the confirmation of their faith The Second Part. Vers. 14. For this cause I bow my knees unto the Father of our Lord Iesus Christ. The second part of this Chapter contains the Apostles prayer for the Ephesians perseâ—â—rance and progress in the faith of the Gospel Which prayer doth and that not obscurely include an exhortation to perseverance and constancy in faith there being twelve Arguments couched in it tending to that purpose every one whereof proving that they ought stedfastly to continue in the faith For this cause Argum. 1. To this end I pray every day upon my bended knees that yee may continue in the faith without offence Therefore you should cheerfully proceed therein Unto the Father Argum. 2. The God which gives us this grace is propitious and easie to bee intreated hee is the Father of our Lord and the Father of all us that are the servants of Jesus Christ and hee will not refuse to bestow perseverance on us if we pray for it Therefore you should proceed upon the account of this hope Vers. 15. Of whom the whole family in heaven and earth is named Argum. 3. Our God the giver of perseverance is the Master of the houshold of the Catholick Church adopted in Christ who equally favours beleeving Gentiles and Jews and imbraces you his houshold servants who are militant in earth with the same Fatherly affection as hee doth the triumphant in heaven and will have you as well as they named his Sons not being ashamed to receive your weakness and unworthiness into his imbraces Therefore you should couragiously proceed in the faith Vers. 16. That hee would grant you according to the riches of his glory to bee strengthned with might by his Spirit in the inner man According to the riches Argum. 4. The mercy of God is rich and glorious and rejoyceth to advance its glorious greatness in plentifully bestowing the grace of continuance in faith to those that ask it Therefore you should boldly seek grace and hold on in faith Strengthened Argum. 5. Though you are weak and unable to resist the difficulties in the way yet there is sufficient strength to bee communicated to you from your Father who is most willing of and inclinable to your confirmation wee do not then in vain pray to God for this grace Therefore c. In the inner The Apostle intimates by the wayâ— that there is not so much as in the inner man and inmost faculties of the new-begotten soul any strength of free-will any merit of good work or any efficacy and power which will bee sufficient for our perseverance but that they have need of the Holy Ghost who must give them both to will and to do who must furnish them with strength and power to persevere and of his rich grace passing by their sins must constantly maintain and put forward his own work in them Vers. 17. That Christ may dwell in your hearts by faith that yee being rooted and grounded in love Argum. 6. Though you are weak and the Devil who fights against you bee powerful yet Christ is more powerful dwelling in you by faith fashioning you to his own Image confirming you and ruling you to the obedience of his own will and our desires and prayers to God shall not bee wanting that hee may constantly and more fully dwell in you Therefore Vers. 18. May bee able to comprehend with all Saints what is the breadth and length and depth and height Argum. 7. The love of God towards you is immutable being firmly laid as a living root and sure foundation of the perfecting of your faith whence therefore you may derive both stability to increase being perswaded of this love yee may bee able to persevere most stedfastly in the faith and I will pray that this perswasion may bee given you Therefore press forward The breadth Argum. 8. The grace of God offered in the Gospel to bee comprehended by you in its immense length reaches from eternity to eternity in its breadth it extends it self to all ages and orders of men in its depth it descends to the abyss of sin and misery that it may hale men out And lastly in its height it rayseth it self to the highest happiness in heaven yea this offered grace doth already comprehend you whereof I wish
hee commends 1 From his sincerity in his Office that hee is a servant of Christ 2 From his special care of his flock for which hee did fervently every day pray unto God that the members of that Church might constantly persevere in knowledge in faith and obedience to the Divine will and might make increase to perfection 3 From his zeal for the salvation of the Colossians Laodiceans and Hierapolitans of the fervency of whose zeal the Apostle bears witness Vers. 14. Luke the beloved Physician and Demas Greet you Salut 5. Sent from Luke a Physician and from Demas who as yet had not revolted from the society of the Apostle Vers. 15. Salute the Brethren which are in Laodicea and Nymphas and the Church which is in his house Art 3. Containeth the salutation sent from the Apostle himself wherein he salutes in his own name the Laodicean brethren and Nymphas with the Church that was in his house So hee calls the family of Nymphas because it was instructed in godliness well governed as Churches use to bee Vers. 16. And when this Epistle is read amongst you cause that it bee read also in the Church of the Laodiceans And that yee likewise read the Epistle from Laodicea Art 4. Of communicating this Epistle to the Laodiceans who had need of the same doctrine by reason of their like danger from the false Apostles But hee mentions another Epistle written from Laodicea which some think to have been written by the Apostle whilst hee was at Laodicea and that now lost But it is certain that no Epistle could have been written by our Apostle from Laodicea because hee affirms Chap. 2. vers 1. That neither the Laodiceans nor the Colossians had ever seen his 〈◊〉 the flesh or had beholden him present in body It is more like to bee meant that the 〈◊〉 was written from those Laodiceans to the Apostle 〈◊〉 signified the state of that Church to him which the Apostle was willing to answer and satisfie by this Epistle whatsoever it was certain it is that it concerned the Colossian Church to read that Epistle and communicate this to the Laodiceans Vers. 17. And say to Archippus Take heed to the Ministry which thou hast received in the Lord that thou fulfil it Art 5. Concerning the admonishing Archippus the Minister of the Colossians and companion of Epaphras who as it appears was somewhat negligent and had need of admonition from the Council or Co-presbyters of his Church whom the Apostle commands 1 That they stir him up to the duties of his Office and to consider the weightiness of it 2 That they warn him to execute the Ministry as one that was to give an account of his Embassage committed to him of Christ. 3 That they furthermore seriously exhort him to accomplish the Office committed to him And the Apostle requires these things of the Colossians that Archippus might bee more stirred up when hee should perceive them not want Apostolical authority because the Church was to admonish him concerning the executing his Office Vers. 18. The salutation by the hand of mee Paul Remember my bonds Grace bee with you Amen Art 6. Containing the conclusion of the Epistle which the Apostle used to write in all his Epistles not by a Scribe as the body of the Epistle but by his own hand wherein hee 1 Salutes all 2 Hee shews the characteristical note of his Epistles lest they should acknowledge any Epistle as sent from him which hee himself with his own hand had not subscribed 3 Hee exhorts them that praying for him now lying in bonds they would learn patience and faith being invited to it by so illustrious an example 4 Lastly Hee wisheth them the grace of God from whence as from a fountain all good things may flow to them and hopes it will bee communicated to them Sealing all things which hitherto hee had writ as it were with the seal of faith Amen The First Epistle of Paul to the THESSALONIANS Analytically expounded The Contents THessalonica in times past was the Metropolis of all Macedonia in which Paul and Silas as it is supposed Act. 17. converted many in a little time among the Iews and also the Gentiles to the Christian Faith But afterwards a sedition being stirred up by them that beleeved not they were by force cast out from thence The Apostle first of all betook him to Berea afterwards to Athens And in the first place hee sends away Timothy to them that hee might comfort the afflicted Afterwards Timothy being returned and hee understanding the constancy of the Thessalonians sends this Epistle in which he confirms them in the Faith and exhorts them to a life worthy of their holy Profession There are two principal parts of the Epistle In the first after his endeavour to confirm them in the Faith of Christ and perswasion of his affection towards them hee encourages them to constancy Chap. 1 2 3. In the second part hee instructs and exhorts them to an holy life inserting consolation touching the resurrection of the dead Chap. 4 5. CHAP. I. AFter his Apostolical salutation vers 1. In the rest of the Chapter hee confirms the Thessalonians in the Faith by giving thanks to God for their sincere conversion Vers. 1. Paul and Sylvanus and Timotheus unto the Church of the Thessalonians which is in God the Father and in the Lord Iesus Christ Grace bee unto you and Peace from God our Father and the Lord Iesus Christ. The persons saluting are Paul Timotheus and Sylvanus who otherwise is called Silas whom that the Thessalonians might know to bee those who had taught them hee takes into the society of his testimony concerning the truth of this Doctrine and his respects towards the Thessalonians The Church which is saluted is described from its holy communion no◠onely with God the Father whom the unbeleeving Jews do falsely boast that they worship but also with his Son Christ whom the unbeleeving Heathens and Jews did reject Furthermore hee praies for Grace and Peace for them from God the Father and Christ signifying that true happiness which proceeds from the Grace of God which as it is purchased for Beleevers by the merit of Christ so it is applied by the intercession and efficacy Vers. 2. Wee give thanks to God alwaies for you all making mention of you in our prayers In the remaining part of the Chapter giving thanks for the sincere conversion of the Thessalonians he confirm◠them in the Faith by nine Arguments which both prove that they ought to bee strengthened in Faith and also contain the reasons of giving thanks Argum. 1. The remembrance of your conversion to the Faith is exceeding pleasant to mee for which I cannot but give thanks to God and daily pray that yee may persevere Therefore yee ought to bee strengthened in Faith Vers. 3. Remembring without ceasing your work of Faith and labour of love and patience of hope in our Lord Iesus Christ in the sight of God and our
hope through Grace 17. Comfort your hearts and stablish you in every good word and work The third way of confirming their Faith is Prayer to God that hee would effectually comfort their hearts and stablish them in the Faith of the Gospel or of all sound Doctrine and in holiness of life The Arguments of his praying and confirmation of their Faith are four Arg. 1. From the relation of God and Christ to them Jesus Christ is our Lord and God the Father is our Father Therefore hee will confirm us in the Faith or will stablish you with us Hath loved Argum. 2. Because God hath loved us Hath given Argum. 3. Because God hath given us solid reasons of perpetual consolation and right to all those which may everlastingly comfort us And hope Argum. 4. Because God hath given us good hope i. e. not onely the best object of good hope or the best reasons or causes of hoping well but also a large measure as to the habit of this hope and because hee hath granted all these things to us out of his grace and meer favour induced by none of our good deservings which are none or hindred by our evil deserts which are great and many Therefore hee will confirm you together with us lest yee bee deceived by the errours of Antichrist and perish CHAP. III. HEe exhorts in this Chapter partly expresly partly indirectly to some Christian duties after which hee shuts up the Epistle The Exhortations are seven Vers. 1. Finally brethren pray for us that the word of the Lord may have free course and bee glorified even as it is with you Exhort 1. That they ask these two things 1 That by the Apostles Ministry the Gospel might bee speedily and fruitfully propagated and bee magnified amongst other Nations as it was magnified amongst them Vers. 2. And that wee may bee delivered from unreasonable and wicked men For all men have not faith 2 That God would keep the Apostle and deliver him from the snares of his enemies who without all reason perversely opposed themselves against him Hee gives the reason of their hostile minde because many were destitute of true faith Therefore that they might bee delivered from them there was need of Divine assistance Vers. 3. But the Lord is faithful who shall stablish you and keep you from evil Exhort 2. Indirect To confidence and courage of minde lest being fore-warned touching the Infidelity and Apostacy of some and hearing of the dangers which the Apostle underwent they should bee shaken in minde or some way made weaker For which end hee would have them certified and confirmed touching the purpose of God â—â—wards them viz. That hee will establish them in goodness i. e. in faith and holiness and will defend them from the evill dangers or temptations of Satan and his instruments whereof hee gives a reason because that hee who had effectually called them is constant and faithful for the promoting his work and compleating it in them Vers. 4. And wee have confidence in the Lord touching you that yee both do and will do the things which wee command you Exhort 3. To the performance of obedience to Apostolical commands which hee had given to them in the Name of the Lord or should give Hee propounds this Exhortation indirectly by commending their readiness to obey of which alacrity hee was already perswaded Vers. 5. And the Lord direct your hearts into the love of God and into the patient waiting for Christ. Exhort 4. To the love of God and patience untill the Lords coming folded in a prayer to the Holy Ghost whom hee calls the Lord praying for them that the Lord would go before them in the way and keep and direct them in streight paths Vers. 6. Now wee command you brethren in the name of our Lord Iesus Christ that yee with-draw your selves from every brother that walketh disorderly and not after the tradition which hee received of us Exhort 5. That they by Ecclesiastical censures would restrain the sluggish and drones eating up the honey and by fit courseâ— would correct all that are imployed in no honest labour or business but covered after other mens goods The censure of these the remedies of lighter censures and admonitions being premised is excommunication For hee forbids their being familiar with them viz. after their rejection of private admonitions and the publick sentence of the Church And that they withdraw themselves from them nor admit them to their society which is the consequent of excommunication The reasons of the Precept are five Reas. 1. Because this is the will of Christ in whose authority hee commâ—nds that Disorderly Reas. 2. Is contained in the description of sin because whosever lives disorderly and not according to the rule of the Doctrine delivered to the Church by mee are to bee excommunicated Vers. 7. For your selves know how yee ought to follow us for wee behaved not our selves disorderly among you 8. Neither did wee â—at any mans bread for nought but wrought with labour and travel night and day that wee might not bee chargeable to any of you Reas. 3. Because hee that liveth disorderly doth not carry himself according to my example who have laboured day and night that I might not bee burdensome to any one Vers. 9. Not because wee have not power but to make our selves an ensample unto you to follow us The confirmation of the reason by preventing an Objection from that that the Apostle might use his own liberty and require wages due to him from them yet hee of his own accord departed from his right that he might propose an example to them Therefore these sloathful Drones profitable to none were bound to work that if they would not bee helpful unto others at least-wise they should not bee burdensome to them Vers. 10. For even when wee were with you this wee commanded you that if any would not work neither should hee eat Reas. 4. Because it is meet that hee should not eat who withdraws himself from honest labour as I have heretofore advised you Vers. 11. For wee hear that there are some which walk among you disorderly working not at all but are busie bodies Reas. 5. Wherein hee alleadges the cause why hee urges this Precept Because sloathful idleness nourisheth busie curiosity as they had sufficient testimony of it by some examples amongst themselves For some known well enough to them worked not honestly in their affairs but busie bodies wandring up and down were curious about the affairs of others which did nothing belong to them Vers. 12. Now them that are such wee command and exhort by our Lord Iesus Christ that with quietness they work and eat their own bread For the sake of this idle sort of persons hee repeats and applies the Exhortation Vers. 13. But yee brethren bee not weary in well-doing Exhort 6. Lest in the mean while they should bee weary of well-doing to them that had need poor indeed who were not brought to
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
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
As Beleef draweth us to an Union with God so misbeleef maketh a Separation 2. Mis-beleef is a special part of the hearts wickedness bewraying the enmity which naturally wee have against God as much as any ill For Mis-beleef denyeth to God the Honour of Truth Mercy and Goodness and importeth Blasphemies in the contrary 3. Mis-beleef is an ill in the heart making the heart yet worse and worse where it is and barring forth all the Remedies which might come by Faith to cure the heart 2. Hee warneth to take heed lest there be such an heart in any of them at any time Then 1. Mis-beleef is a subtil and deceitful sin having colours and pretences a number to hide it and must bee watched over lest it deceive and getting strength overcome 2. The Watch must bee constant at all occasions lest this ill get advantage when wee are careless and unattentive at any time 3. Watch must bee kept as over our selves so also over others lest any others mis-beleef not being marked draw us in the same snare with them 3. Hee describeth Apostacy by Mis-beleef and departing from the Living God Then 1. Beleeving is a drawing near to the Living God and staying with him 2. The loss that Mis-beleef bringeth should scare us from so fearful a sin 3. Departing from the true Christian Religion is a departing from the Living God whatsoever the Apostate or his Followers do conceive for God is not where Truth is not Vers. 13. But exhort one another daily while it is called To day lest any of you bee hardened through the deceitfulness of sin 1. Hee prescribeth a Remedy to prevent this ill to wit That they exhort one another daily while it is called To day That is Beside the publick Exhortation from their Preachers that every one of them mutually confer and stir up one another by speeches that make for decyphring the deceitfulness of Sin or preventing hardness of heart or confirming one another in the Truth of Religion and constant profession thereof Then 1. Private Christians not onely may but should keep Christian communion amongst themselves and mutually exhort and stir up one another 2. This is a necessary mean of preserving people from Defection 3. And a duty daily to bee discharged while it is to day that is as oft and as long as God giveth present occasion and opportunity for it lest a scattering come 2. The inconvenience that may follow if this be neglected is Lest any of you be hardened through the deceitfulness of sin Then 1. There is none even the strongest of the Flock but they have need of this mutual help of other private Christians 2. Neither is there any so base or contemptible but the care of their standing in the Faith and of their safety belongeth to all 3. Sin hath many waies and colours whereby it may beguile a man and therefore wee have need of more Eyes than our own and more Observers 4. If it be not timeously discovered it will draw on hardness of heart so as a man will grow senseless of it confirmed in the habit of it and loath to quit it 3. In the former verse hee warneth them to beware of Apostasie in Religion and in this verse That they take course that they be not hardened in any sin in their conversation Then The ready way to draw on Defection in Religion is Defection from a godly Conversation And the way to prevent Defection in Religion is to study to Holiness of Conversation Vers. 14. For wee are made partakers of Christ if wee hold the beginning of our Confidence stedfast unto the end To stir them up to Perseverance hee layeth a necessity of holding fast gripe of the Principles of Christian Religion whereby they were perswaded to become Christians because onely so fellowship with Christ is gotten The Truth wherby they were begotten to Christian Religion hee calleth The beginning of our Confidence yea and of our Spiritual Subsistence as the word in the Original importeth Then 1. The Gospel is the beginning of our Confidence yea and of our Spiritual Subsistence of our new being that wee have as Spiritual Men in the State of Grace 2. The Man that renounceth the Grounds of the Gospel and persevereth not was never partaker of Christ. 3. Christian Religion is not a thing that a man may say and unsay keep or quit as Prosperity or Adversity Threatnings or Allurements do offer But such as must in all Estates upon all Hazzard be avowed Vers. 15. Whilest it is said To day if yee will hear his Voice harden not your hearts as in the Provocation 16. For some when they had heard did provoke howbeit not all that came out of Egypt by Moses Now the Apostle draweth Collections from the words of the Prophet in the Psalm repeating the words of the Textâ— which speaâ— of the Provocation of the Fathers vers 25. Whereupon hee inferreth that there were some at least hearers of the Word which provoked God â—lbeit not all For whose cause David had reason to give Advertisement to their Posterity to beware of the like and the writer of the Epistle reason to apply the same unto them vers 16. Then 1. From the Apostles handling of the Text which hee hath in hand all must Learn not lightly to pass Scripture but to consider both what is said expresly in it and what is imported by consequence 2. Preachers practice is justified when they consider the circumstances of a Text and do urge duties upon their people or teach them Doctrine from the Text. Vers. 17. But with whom was Hee grieved forty years Was it not with that had sinned whose carcasses fell in the Wilderness Hee observeth another thing in his Text upon the persons with whom God was grieved that first they are marked to have sinned and afterwards punished Leaving to them to Gather That where Sin went before the Anger of God would follow upon the Sin and after the grieving of God Judgement light upon the Sinner Vers. 18. And to whom sware Hee that they should not enter into His Rest but to them that beleeved not 19. So wee see that they could not enter in because of unbeleef Hee hath yet another Observation upon the nature of the Sin whereby God was provoked to swear their damnation that sinned that is it was unbeleef vers 8. And formally deduceth his Doctrine by consequence That Misbeleef did stop the Sinners Entry into the Rest and made the Sinner to lye under an impossibility of entring vers 19. The use of which Doctrine hee presseth in the next Chapter Then 1. The Apostle leaveth us to gatheâ— That above all other Sins Mis-beleef provoketh God to indignation most 2. That as long as this Sin lyeth on and getteth way it is impossible for a man to enter into Gods Rest. This Sin alone is able to seclude him The Summe of Chap. IV. HEE presseth the use of the former Doctrine saying in substance Therefore be feared to be debarred
other duties towards our neighbour As for an holy conversation he comprehends that under the endeavour of preserving our selves through the grace of God undefiled from the world or from the defilements which are abroad in the world and from the contagion of other mens sins so that we pollute not our selves with wickedness nor have fellowship with those that pollute themselves in the mire of sin CHAP. II. THere are two Admonitions contained in this Chapter The first is to shun respect of persons especially in Ecclesiastical matters to ver 14. The other to avoid vain boastings of faith where good works are wanting Vers. 1. My brethren have not the faith of our Lord Iesus Christ the Lord of glory with respect of persons The first vice which he admonishes them to avoid is respect of persons which is committed when in the same cause more or less is attributed to any one than is fitting by reason of something in his person which nothing belongs to that cause So they offended amongst the Hebrews who did magnifie faith in Christ in the richer sort but esteemed the same faith as nothing in the poorer sort so that the rich though unbelievers were esteemed very highly but the poor were accounted though believers of no value but contemned He dehorts them from this vice by ten Arguments Argum. 1. Jesus Christ is glorious and faith in him is equally glorious in all Therefore you ought to beware of respect of persons Vers. 2. For if there come unto your Assembly a man with a gold ring in goodly apparel and there come in also a poor man in vile rayment 3. And ye have respect to him that weareth the gay cloathing and say unto him Sit thou here in a good place and say to the poor Stand thou there or sit here under my footstool 4. Are ye not then partial in your selves and are become judges of evil thoughts Argu. 2. This respect of persons is condemned even by your consciences which he makes apparent from the example of their practice For rich men unbelievers coming into your Churches haply out of curiosity onely are so publikely honoured out of meer respect to their riches that in the mean time your poor brethren are slighted ver 2 3. He urges this testimony of their consciences by way of interrogation And become Argum. 3. They that respect persons are perverse Judges whose thoughts are perverse not that it is unmeet to honour the rich or more to honour the rich than the poor but that it is unmeet to honour the rich though wicked for their riches sake with contempt of the faithful and godly poor because they are poor For so riches are accounted the sole cause of honouring men and piety is contemned without riches Therefore respect of persons is to be avoided Vers. 5. Hearken my beloved brethren Hath not God chosen the poor of this world rich in faith and heirs of the Kingdom which he hath promised to them that love him 6. But ye have despised the poor Do not rich men oppress you and draw you before the judgement-seats 7. Do not they blaspheme that worthy Name by which yee are called Argum. 4. By this respect of persons yee dishonour the poor whom God hath honoured by chusing them into the inheritance of his Kingdome by adorning them with better riches than these worldly riches are viz. with the riches of Faith and Love of God and with promises of the inheritance of Heaven which are saving graces Therefore respect of persons is to be avoided Do not rich men Argum. 5. Because by the respect of persons yee are so inconsiderate that yee honour the publick enemies of the Gospel who are honourable neither in respect of Magistracy nor in any other except for riches sake but tyrannically usurp power over you which is not given to them oppress you and accuse you before Judges and draw your bodies to the judgement-seats and blaspheme Christs glorious name from whence yee are denominated Christians which is the highest foolishness Therefore respect of persons is to be avoided Vers. 8. If yee fulfil the royal Law according to the Scripture Thou shalt love thy neighbour as thy self yee do well 9. But if yee have respect to persons yee commit sin and are convinced of the Law as transgressours Argum. 6. By preventing an Objection Because in this respect of persons yee are by the Law reproved as transgressors For it yee would pay that civil respect which is due to every one according to his outward and civil condition and according to every ones merits yee may be excused if yee would give to men of greater fortune that which is meet and not deprive your beleeving Brethren of that which is equal fulfilling the royal Law of God the King of Kings by communicating to others a measure according to the common rule of love even as your selves may expect a just measure from others then indeed might yee be pardoned vers 8. But when yee give undue honour to rich men but do not give due respect to the poor that are Beleevers in this you respect persons and are held guilty of sin and transgressours of the Law Therefore respect of persons is to bee avoided Vers. 10. For whosoever shall keep the whole Law and yet offend in one point hee is guilty of all Argum. 7. Confirming the former If yee indulge your selves in this respect of persons onely contemning the poor beleevers yee shall be accounted guilty of the whole Law although yee make shew of observing all the other Precepts excepting onely this Because whosoever offendeth in one Precept alone hee is guilty of the violation of all not that all concur in one sin but because there is a conjunction of all the commandements in one rule of justice and in one alone the same authority of God is violated in all and so the general guilt of all the Laws or the curse of God by the violation of one Law is drawn upon you although the difference of the guilt and curse remaineth in special degrees Therefore respect of persons is to be avoided Vers. 11. For hee that said Do not commit Adultery said also Do not kill Now if thou commit no Adultery yet if thou kill thou art become a transgressor of the Law Hee confirms this Argument in the example of the sixth and seventh Commandement whereof in the violation of either the authority of him that commandeth both is violated Vers. 12. So speak yee and so do as they that shall be judged by the Law of Liberty Argum. 8. Propounded by way of exhortation So ought yee to speak and do especially towards the poor beleevers as knowing that your selves are to be judged without respect of persons according to the Doctrine of the Gospel which forbids respect of persons Therefore c. Vers. 13. For hee shall have judgement without mercy that hath shewed no mercy and mercy rejoyceth against judgement Argum. 9. Unless yee exercise mercy especially