Selected quad for the lemma: cause_n

Word A Word B Word C Word D Occurrence Frequency Band MI MI Band Prominent
cause_n faith_n grace_n instrumental_a 1,802 5 11.6254 5 false
View all documents for the selected quad

Text snippets containing the quad

ID Title Author Corrected Date of Publication (TCP Date of Publication) STC Words Pages
A35951 An expositon of all St. Pauls epistles together with an explanation of those other epistles of the apostles St. James, Peter, John & Jude : wherein the sense of every chapter and verse is analytically unfolded and the text enlightened. / David Dickson ...; Expositio analytica omnium Apostolicarum Epistolarum. English Dickson, David, 1583?-1663.; Retchford, William.; Dickson, David, 1583?-1663. Epistle of Paul to the Hebrews. 1659 (1659) Wing D1403; ESTC R7896 807,291 340

There are 28 snippets containing the selected quad. | View lemmatised text

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 ha●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 ●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 ●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
the measure for so also is Charity imperfect but chiefly in respect of the manner of knowing viz. by means which kind of knowledge because it is mediate it is imperfect Vers. 10. But when that which is perfect is come then that which is in part shall bee done away This manner of knowing viz. mediately shall bee quite abolished when the perfect way of knowledge shall come viz. the immediate But Charity although it bee imperfect as to the measure yet as to the manner of loving it is perfect for it is immediately carried to God and therefore this manner of loving shall never bee abolished but rather encreased Vers. 11. When I was a child I spake as a child I understood as a child I thought as a child but when I became a man I put away childish things Hee shews that the present way of kno●ing is to bee abolished by the similitude of the abolishing of childish sports when any comes to bee a man Vers. 12. For now wee see thorough a glass darkly but then face to face now I know in part but then shall I know even as also I am known Hee shews the same by another similitude ●●●paring the present manner of knowing to knowledge by a glass darkly which kind of knowledge is mediate but the knowledge to come is immediate whereby any one kno●● intuitively because in the life to come our mind shall immediately bee enlightened by God and wee shall see and know God immediately Vers. 13. And now abideth Faith Hope Charity these three but the greatest of these is Charity Argum. 4. Charity is more excellent than Faith or Hope which are saving Graces and gifts not to bee repented of Therefore the most worthy Because Charity shall never fail but shall also continue in the life to come when Faith and Hope shall cease In the mean time let us remember that Faith in some respects is more excellent than Charity because Faith is the cause of Love Gal. 5.6 Wee are justified by Faith and have peace with God Rom. 5.1 And Christ dwells in our hearts by Faith which works Charity in us Ephes. 3.17 But the Apostle regarding the concord and edification of the Church by right extolls Charity as much as belongs to his purpose hee knew also that no man could endeavour after the increase of Christian Charity but hee must also labour after the increase of Faith which is the cause of Love CHAP. XIV HEE PROCEEDS TO TREAT OF SPIRITUAL GIFTS AND THEIR RIGHT USE THere are two parts of the Chapter In the first hee prefers the gift of Prophesie before the gift of Tongues to vers 26. In the other hee gives commands concerning that order that was to bee observed in their Assemblies to the end Vers. 1. Follow after Charity and desire spiritual gifts but rather that yee may prophesie Hee proved in the fore-going Chapter that Charity was the most excellent gift In the beginning of this Chapter hee infers an Exhortation by way of conclusion that they would affect it and have all both gifts and spiritual offices in honour but because some were proud of the gift of tongues and most despised Pastoral gifts in comparison of this gift and too much admired the gift of tongues Therefore hee compares these gifts together and proves that the gift of Prophecie or Exhortation is more excellent than the gift of tongues separated from the gift of interpretation Hee gives thirteen Reasons Vers. 2. For hee that speaketh in an unknown tongue speaketh not unto men but unto God for no man understandeth him Howbeit in the Spirit he speaketh mysteries 3. But hee that prophesieth speaketh unto men to edification and exhortation and comfort The first Reason Hee that speaks in an unknown tongue although by the gift of the Spirit hee speaks the Mysteries of God yet hee speaks without profit because hee is understood by God alone and not by men But a Prophet or Pastor speaking in a known tongue teaches exhorts comforts his hearers and so speaks profitably Therefore Prophecie is more excellent than the gift of tongues Vers. 4. Hee that speaketh in an unknown tongue edifieth himself but hee that prophesieth edifieth the Church Reason 2. Hee that speaks in an unknown tongue edifies none 〈◊〉 himself but a Prophet the whole Church or Assembly Therefore Prophecie is more excellent Vers. 5. I would that yee all spake with tongues but rather that yee prophesied for greater is bee that prophesieth than hee that speaketh with tongues except hee interpret that the Church may receive edifying That hee might rightly bee understood hee shews that hee doth not abolish tongues though hee prefers a Prophet before him that speaks in an unknown tongue Vers. 6. Now brethren if I come unto you speaking with tongues what shall I profit you except I shall speak to you either by revelation or by knowledge or by prophecying or by doctrine Reason 3. From his own example his Apostolical Ministery would not bee profitable to them unless hee should speak to them in a known tongue by extraordinary Prophecie by Revelation or ordinary knowledge either by Prophecying or exhorting as a Pastor or instructing as a Teacher Therefore the gift of tongues is inferiour to the gift of Prophecie Vers. 7. And even things without life giving sound whether pipe or harp except they give a distinction in their sounds how shall it bee known what is piped or harped 8. For if the Trumpet give an uncertain sound who shall prepare himself unto the battel 9. So likewise you except yee utter by the tongue words easie to bee understood how shall it bee known what is spoken for yee shall speak into the ayr Reason 4. As a Trumpet or any other instrument touched or blown sounding confusedly utters an unprofitable and an ungrateful sound so also a tongue not understood gives no other than an uncertain and useless sound But the Prophets in their Prophecying speak in a known tongue Therefore the gift of tongues is inferiour to the gift of Prophecie Vers. 10. There are it may bee so many kinds of voices in the world and none of them are without signification Reason 5. The voices of Brutes are many whereof none is so inarticulate but represents a certain species of the living creature to those that hear It is therefore an unworthy thing so to debase the gift of the Spirit that it should profit no more but should bee less valued than the blearing of a brute beast In Prophecie it is not so Therefore the gift of Tongues is inferiour to that of Prophecie Vers. 11. Therefore if I know not the meaning of the voice I shall bee unto him that speaketh a Barbarian and hee that speaketh shall bee a Barbarian unto mee Reason 6. Because to speak things not understood makes the Teachers and the Hearers Barbarians each to other Therefore c. Vers. 12. Even so yee for as much as yee are zealous of spiritual gifts seek that yee may excell to the
themselves fairly before men Onely Sign 2. That they compel the Galatians to admit of Circumcision not out of love but onely lest they should suffer persecution by the Jews for the Doctrine of the Cross or free justification by the death of Christ and not by the works of the Law Vers. 13. For neither they themselves who are circumcised keep the Law but desire to have you circumcised that they may glory in your flesh Sign 3. That although they were circumcised long since yet they little care for the observance of the Law which they required of others But desire Sign 4. That they seek occasion from the circumcision of the Galatians to glory amongst the Jews that they had converted many Proselytes to the Law Vers. 14. But God forbid that I should glory save in the Cross of our Lord Iesus Christ by whom the world is crucified unto mee and I unto the world In the other part of the comparison the sincerity of the Apostle is shewn in these two things 1. That hee onely glories in his free Redemption by Christ crucified and in his sufferings for the Doctrine 2. That hee doth not affect earthly pomp but contemn the world with all its pomp and glory which persecuted and despised him for the Doctrine of the Cross sake and by the Cross learnt daily more and more to contemn the world Vers. 15. For in Christ Iesus neither Circumcision availeth any thing nor uncircumcision but a new creature Hee gives four Reasons of his endeavour which are so many signs of his sincerity Reason 1. I know that in the Kingdome of Christ neither Circumcision nor Uncircumcision is respected by God but a new creature i. e. I know that it is necessary when any one is admitted by faith into the Kingdome of Christ and justified that hee should bee more and more renewed and sanctified but other priviledges are of no value without newness of life Therefore I will onely glory in the Cross of Christ. Vers. 16. And as many as walk according to this rule peace bee on them and mercy and upon the Israel of God Reas. 2. The rule of my intention is the summe of the whole Canonical Scripture to which as to one onely rule or one onely Canon the Doctrine and life of all is to bee conformable Therefore I will only glory in the Cross of Christ c. Peace Reas. 3. I am perswaded that whosoever shall order their faith and life by this rule they shall also obtain peace i. e. a sense of their reconciliation to God all kinde of blessings or an accumulation of good things and mercy or a remedy for the purging away all evills Therefore I will onely glory in the Cross of Christ. Israel Reas. 4. They are alone the true Israel of God that follow this Rule Therefore all things laid aside I will onely glory in the Cross of Christ by c. Vers. 17. From henceforth let no man trouble mee for I bear in my body the marks of the Lord Iesus After the Comparison as a Conquerour hee triumphs over his Emulators forbidding them to make him any further work either by gain-saying his Doctrine or by detracting from his Authority because hee bare the ensign of his Felicity towards Christ viz. the mark of a servant most devoted to Christ i. e. Hee hath all the signes of an Apostle and a faithfull Witness clearly to bee seen in him Vers. 18. Brethren the Grace of our Lord Iesus Christ bee with your spirit Amen Hee shuts up the Epistle with his accustomed seal wishing that the Grace of Jesus Christ manifested beleeved and effectual might abide in their mindes hearts and whole life that from thence they may draw consolation both in life and death to which Amen is subjoyned as a testimony of his vote and the faith of an Apostle and for a seal of the truth of the precedent Doctrine The Epistle of Paul to the EPHESIANS Analytically expounded The Contents THe City of the Ephesians was the Metropolis of Lesser Asia in which the Apostle two whole years preached the Gospel Act. 19. And when lastly hee went up to Jerusalem hee fore-told a change of the Church to the Ephesians Act. 20. Against which hee fortifies them by this Epistle when hee was now held captive at Rome and plainly despaired of his return hee endeavoureth diligently to confirm their minds in Faith and Truth There are two principal parts of the Epistle besides the Preface and the Conclusion The first is The Doctrine of Grace for the confirmation of their Faith to Chap. 4. The other is the Doctrine of gratitude and thankfulness tending to holiness of life to the end of the Epistle That which belongeth to the first part First of all hee shews that the whole reason of our salvation is free and solidly founded on Christ in the first Chapter Furthermore hee amplifies this Grace from the former misery of the Ephesians Chap. 2. Thirdly The scandal of the Cross lying upon him being taken away hee exhorts them to constancy and progress in the Faith by the glorious commendation of his Ministery and by manifesting the cause for which hee suffered Chap. 3. In the second part hee gives Precepts of keeping the unity of the Church of holiness of life as well in general as in particular in the shunning of evil and following after virtue by which the life of every one is ordered in a Christian manner Chap. 4. and in the former part of Chap. 5. After these hee descends to houshold duties to which and all other Christian duties that are to bee performed hee arms the faithful in the latter part of Chap. 5. and in the former part of Chap. 6. CHAP. I. THis Chapter besides the Preface contains two parts In the first is a thanksgiving tending to prove that the whole business of salvation both of Iews and Gentiles is meerly of Grace and wholly built on Christ to vers 15. In the other is a commemoration of the Apostles continual thanksgiving and prayer offered to God for the Ephesians tending to the confirmation of Faith the assurance of their salvation and of the perseverance of all truly faithful unto the end The Preface in the two first verses contains a direction of the Epistle and a salutation of the Ephesians which is very short because hee hath not to do here with envious persons or enemies but with conformable and obedient men to whom it would bee sufficient briefly to intimate his divine authority in writing this Epistle and the Apostles good will towards them and opinion of them Vers. 1. Paul an Apostle of Iesus Christ by the Will of God to the Saints which are at Ephesus and to the faithful in Christ Iesus In the direction of the Epistle wee have the description of the Writer from his Name Office and Authority And then of those to whom hee writes from the condition in which they stood towards God and from the place which they did inhabit on the
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 Inheri●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
and accepted with God in whom the Father is fully satisfied and pleased as one in our stead 3 In him and by him sin is removed which might hinder the course of Grace towards us 4 Hee intimates that by Christ and in Christ the cloud of sin being dissolved the Grace of God shines upon us and wee are embraced and entertained as reconciled as now pleasing and acceptable in Christ who a● our Surety and common Parent comprehends us all in himself Vers. 7. In whom wee have Redemption through his blood the forgiveness of sins according to the riches of his Grace Argum. 6. In Christ by the rich Grace of God wee receive Redemption and pardon of sins Therefore wee should give praise to the rich Grace of God onely in our salvation And to this purpose all the parts of this reason tend Redemption 1 Wee were in our selves lost and held captives under the bonds of blindness sin wrath and death whence wee could by no means free our selves whence there had been no comming forth if Grace had not both opened the way and led us out Therefore our salvation is of Grace In whom 2 Christ alone redeemed us without any merit or help from us the price of our salvation being both covenanted for and paid by himself alone lest any praise should bee given to any thing besides his Grace Through his blood 3 Wee are not redeemed with Silver or Gold but with the Blood of Christ that so the price might shew the danger wherein wee were and exalt Gods Grace The forgiveness 4 The Blood of Christ is that which procures for us in particular the pardon of our sins in which wee lay polluted and which was all the riches God saw in us wee being void of every good work that the Grace of God might bee more apparent in our sins and unworthiness In whom 5 This Redemption and remission of sins wee being once become Beleevers have not in our selves without reference to Christ but in Christ as our Surety Redeemer and Head wee being united and graffed into him by Faith The riches of 6 The onely cause and measure of so great a benefit is the rich Grace of God according to the abundance whereof Christ and Redemption in Christ is bestowed upon us Therefore Gods Grace onely may deservedly bee praised as the cause of our salvation Vers. 8. Wherein hee hath abounded toward us in all Wisdome and Prudence Argum. 7. From this abundant Grace as from a fountain Christ or the Father in Christ hath according to his great wisdome communicated to us in our effectual Vocation all Wisdome and Prudence that is hath given us saving Faith in the object whereof consists the summe and perfection of all Wisdome and Knowledge for though saving Faith bee in it self imperfect yet by it wee apply a known Christ to our selves who is the treasure of all saving Wisdome and Prudence as a general medicine and remedy for all evils which is an abbreviate of Wisdome and Prudence In this Argument the particulars prove the same also Towards us 1 Wee who as well as the rest of the world were ignorant imprudent and foolish erring in the blindness and vanity of our minds It is of Grace therefore that wee are endowed with Wisdome Hee hath abounded 2 Christ the Author first comes to us and bestows Faith upon us which consists in the Knowledge and Application of the saving Truth of God which is true Wisdome and Prudence Therefore it is of Grace Wherein viz. In which Grace 3 Here Grace is expresly mentioned hee out of his Grace hath plentifully bestowed upon us this Wisdome and Prudence Hath abounded 4 Hee who was full of Grace hath shewn himself to bee such in this as if hee could not any longer restrain his Grace within himself but it overflowing brake forth upon us Therefore Grace is the sole cause in effectual Vocation and Donation of Faith and so deservedly to bee praised Vers. 9. Having made known unto us the mystery of his Will according to his good pleasure which hee hath purposed to himself Argum. 8. The manifestation of Gods secret Will touching salvation to bee obtained by Christ to the communicating of Faith or Knowledge and Prudence to his is of the meer Will of God according to his good pleasure which hee had purposed in himself Therefore the Grace of God is worthily to bee praised under the name of Gods revealed Will and of Faith bestowed upon us To this end all the parts of this Argument refer The Mystery 1 The Will of God touching the business of Salvation to bee accomplished by Christ was a secret Mystery sealed up from all eternity in the breast of God which neither Angels nor men could ever have brought to light but that God out of his Grace revealed it Having made known 2 God took care not onely that this Mystery should bee revealed but out of his Grace hee provided that the blindness both of our minds and hearts being taken away wee should understand it Unto us 3 Hee hath manifested the Gospel of Grace to us rather than to others Good pleasure 4 God freely brought this to pass not being induced or excited thereunto by any external cause but according to his good pleasure or gracious predestination and his eternal purpose in himself Therefore wee ought deservedly to give praise to Gods Grace Vers. 10. That in the dispensation of the fulness of times hee might gather together in one all things in Christ both which are in Heaven and which are in Earth even in him Argum. 9. It depends meerly upon Gods Will and pleasure to appoint a full and fit time wherein this Mystery of his Will should come to mans knowledge what how much and when to what age and to what particular person this Mystery should bee dispensed Therefore the Will of God prevails in assigning the time in which Faith is to bee given and in this respect also Gods Grace is praise-worthy The several particulars in this Argument confirm the same also In the dispensation 1 The Grace of God is to bee acknowledged because here is an oeconomy or as the Master of a Family a free disposing of his domestick things whereby every one orders them as hee pleases which liberty as it is by right to bee granted to every housholder so to God also that hee may act according to his own pleasure The fulness 2 There is a mature and fit opportunity of time in which it is in Gods power alone to determine what and how much of his secret Will it is fitting to reveal to every age and to each man And therefore whatsoever and how much soever is revealed to us it is of Grace For the good pleasure of God which hee had purposed in himself of which vers 9. belongs to this ordering of the time Therefore his Grace deserves here also to bee taken notice of That hee might gather Argum. 10. The gathering and manifestation of this gathering the elect
that is from the Doctrine of Grace in begun Knowledge Faith Love Renovation or any measure thereof Then 1. Albeit the Elect cannot fall away fully and finally yet some Professors in the visible Church may fall away from their Profession and what degrees of Grace they had attained unto for whose cause warning must be given to all as a mean to keep the Elect from a fall 2. Albeit the Elect cannot fall away finally from Grace yet may they fall for a time from the purity of the Doctrine of Grace and from some degrees of the work of Grace from the measure of their first love and zeal and at length fall into scandalous sins He joyneth another point of advertisement with the former That they beware lest any bitter root break forth whereby many be defiled that is left any scandalous sin break forth amongst them Then 1. As men do fall from any measure of the work of Grace so doth the bitter root of unmortified sin spring out and grow The ones decreasing is the others encreasing 2. When any scandal breaketh forth in the Church it troubleth the whole body and polluteth them by the contagion thereof till it be removed 3. Watch must be kept diligently by every man ●o curb this bitter root preventing the out-shooting thereof Vers. 16. Lest there be any fornicator or prophane person as Esau who for one morsel of meat sold his birth-right He expoundeth this bitter root in the example of fornication and prophanity like Esaus Then 1. Fornication and prophanity are the bitter roots of other evils and able to defile a Congregation 2. Such as count more of the satisfaction of their sensual lusts than of their spiritual Prerogatives do prove themselves prophane persons and are justly ranked in with Esau. Vers. 17. For ye know how that afterwards when he would have inherited the blessing he was rejected for he found no place of repentance though he sought it carefully with tears He sheweth Gods judgement on Esau to terrifie all men to hazard upon the sinful satisfaction of their own lusts at any time Then 1. Esaus judgement should be a terrour to all men to keep them from presuming deliberately to commit that sin which they know may cut them off from the Blessing because sundry times albeit not always God doth punish presumptuous sinners with giving over the man to his own ways and final impenitency 2. Esaus example sheweth how justly they may be deprived of the Blessing annexed to any Sacred Symbole or gracious Mean who do despise the mean whereby the Blessing is conveyed For the Birth-right amongst the Patriarchs was a pawn of the Blessing of being an Heir of Promise and therefore was Esau counted to reject the Blessing when he counted light of the Birth-right 3. His example sheweth how little sinners consider for the present what Merchandize they are making with Satan when they meddle with known sins and how they will be made to know it afterwards 2. He saith that afterwards he would have inherited the Blessing but was rejected Then It agreeth with the prophane mans disposition to desire the Blessing and yet despise the means whereby the Blessing is gotten ●o satisfie his fleshly lusts for the present and to desire the Blessing withall afterwards But God will neither sever the means from the Blessing nor joyn the Blessing with the satisfaction of mens lusts Therefore he who will have the Blessing must use the means to obtain the same and renounce the satisfaction of his sinful lusts or else be rejected when he thinketh to get the Blessing 3. He saith He found no place of repentance albeit he sought the blessing with tears That is he could not obtain that his father should repent the bestowing of the blessing beside him nor that God should repent his righteous judgement on him For repentance here is recalling the sentence given out And why Because he for all his tears and untimeous seeking of his sold blessing repented not himself of his sin for he continued as prophane as before and resolved to murther his brother as soon as he found opportunity Then 1. Esau did rue his deed but repented not his sin It is one thing to rue a deed done and another thing to repent the sin in doing of the deed and every known sin for that sins cause 2. Tears may follow upon ruing as well as on repenting and it is possible that the loss or harm procured by sin may draw forth the tear and not the sorrow for the offending of GOD by the sin 3. Esau here is not brought in dealing with God for pardon of sin and the heavenly inheritance but with the man who had the ministry of dispensing the earthly blessing onely We read then that a blessing was sought carefully from a man with tears and not obtained but we read not that Gods Mercy and Blessing was ever sought from himself carefully and not obtained Vers 18. For ye are not come unto the Mount that might be touched and that burned with fire not unto blackness and darkness and tempest Beside the example of Esau's judgement here is another reason to move us who are under the Gospel to beware of licentiousness and prophanity because we are delivered from the terrour of the Law ver 18 19 20 21. and brought by the Gospel to the society of so holy a company as beseemeth no prophane man to enjoy vers 22 23 24. The sum tendeth unto this You are not under the Law but under Grace Instead of saying whereof he saith You are not come unto Mount Sinai but unto Mount Sion For the LORDS manner of dealing with the people at Mount Sinai represented the state of men in nature under the Law liable to the Curse His manner of dealing with them at Mount Sion represented the state of men reconciled through Christ and under Grace Let us take a view of both as the Apostle setteth them before our eyes And first how the state of man unreconciled in Nature and under the Law and Curse thereof was represented 1. Before we come to Christ we have to do with God as a terrible Judge sitting on the Throne of his Justice shadowed forth by Mount Sinai 2. Our Judge is offended with us his wrath is kindled ready to consume us as his adversaries in our transgressions represented by the burning of the Mount 3. When God beginneth to shew himself as our Judge offended with us we are filled with confusion and perplexity and fire represented by Blackness and Darkness and Tempest Vers. 19. And the sound of a Trumpet and the voyce of Words Which Voyce they that heard entreated that the Word should not be spoken to them any more 20. For they could not endure that which was commanded And if so much as a Beast touch the Mountain it shall be stoned or thrust thorow with a dart What further 4. There is no flying from compearance before our Judge Summons and Citations go forth from
in Jesus Christ Therefore this ground of our Justification by Faith is no less to bee maintained than the glory of Gods Justice Faithfulness and Goodness to bee declared in justifying Believers Vers. 27. Where is boasting then it is excluded By what Law of Works nay but by the Law of Faith 28. Therefore wee conclude that a man is justified by Faith without the deeds of the Law Argum. 10. Because by the Law of Faith or the Covenant of Grace which requires Faith to our Justification by the Righteousness of another mans boasting in himself is excluded and not by the Law of Works or the Covenant of Works which exacts perfect obedience and affords matter of boasting to men in their Inherent Righteousness Therefore saith hee wee conclude that a man is Iustified by Faith without the Works of the Law The Argument is good For if men were Justified by their Works and Inherent Righteousness they might boast of the meritorious cause of their Justification to bee in themselves but they that are Justified by Faith are compelled to renounce their own Inherent Righteousness and to place their only Confidence in the imputation of the Righteousness of Christ and solely in the grace of God Vers. 29. Is hee the God of the Iewes only Is hee not also of the Gentiles Yes of the Gentiles also 30. Seeing it is one God which shall justifie the Circumcision by Faith and uncircumcision through Faith Hee concludes this Disputation with the resolution of two questions which give much light to the present Doctrine The first question is Whether this way of our Justification by Faith bee common both to Jewes and Gentiles To which hee answers That it 's common to both whereof he adds a reason because there is one God of those that are Justified therefore there must bee but one way of justifying all to wit by Faith or of Faith For if hee should Justifie the Jews upon one ground and the Gentiles upon another God would seem to differ from Himself in communicating Righteousness and Salvation to sinners both to Jews and Gentiles which is absurd Vers. 31. Do wee then make void the Law through Faith God forbid yea wee establish the Law Another question is Whether the Doctrine of Faith or Justification by Faith makes the Law of none effect or to bee given in vain while it is denied that men are Justified by the Law Hee answers that the Law is no wayes rendred void but is rather established by the Doctrine of Faith for Faith or the Doctrine of Faith establishes the Law three wayes First in respect to the threatnings shewing that Christ was dead by the Sentence of the Law that hee might satisfie the Law and that wee were lyable to death unless freed from it by Christ. Secondly in respect to the Precepts because hee demonstrates that perfect obedience was yeelded to the Law in the Righteousness of Christ. Thirdly Faith establishes the Law in respect to Believers because being justified by Faith by virtue of Christ they are initiated into new obedience who before they were justified by Faith could do nothing but sin CHAP. IV. UNto the twelfth Chapter the Apostle illustrates commends and further by many Arguments establishes this Divine ground of our Iustification by Faith not by Works Wee for the more easie method shall make the Confirmation of this Doctrine seven-fold The first Confirmation of Iustification by Faith which is contained in this Chapter is chiefly from the example of Abraham the ground of whose Iustification is common both to Iews and Gentiles whose Faith is set before us all of God for a pattern There are three parts of the Chapter In the first the example of Abrahams Iustification is set down to ver 9. In the second hee proves this ground of Iustification to bee common both to Iews and Gentiles to ver 18. In the third the Faith of Abraham is commended to the use of Believers to the end of the Chapter Vers. 1. What shall wee say then that Abraham our Father as pertaining to the flesh hath found So much as pertains to the example of Abraham under the form of an interrogation hee denies that Abraham was justified according to the flesh or by the Law of Works or Inherent Righteousness which is called flesh Galat. 3.3 in respect to the Spiritual Righteousness of Christ From whence it follows that no man is justified by Works Vers. 2. For if Abraham were justified by Works hee hath whereof to glory but not before God This Thesis concerning Abraham is asserted by five Reasons Reason 1. If Abraham was justified by Works hee hath whereof hee may glory but not before God therefore hee is not justified by Works before God The reason is sufficient because boasting in our selves is not taken away by the Law of Works but by the Law of Faith Rom. 3.27 For in the question before men Whether Abraham is just Abraham can produce his Works and boast saying I will shew thee my Works and so hee shall bee justified before men by his Works But the question is Whether hee bee righteous before God whereupon hee must renounce his own works and fly to the Promise of Blessedness in Christ to come of Abrahams Seed that hee might bee justified in Christ by Faith alone Vers. 3. For what saith the Scripture Abraham hath believed God and it was counted to him for righteousness Reason 2. The Scripture testifies Gen. 15.6 that Abraham was justified by Faith or that Righteousness was imputed to him by Faith therefore hee was justified by Faith not by Works Vers. 4. Now to him that worketh is the reward not reckoned of Grace but of debt Reason 3. The reward cannot bee of Grace but of debt to him that seeks after righteousness by his works wee may assume thus But to Abraham it was imputed of Grace Therefore Abraham did not mercenarily seek after righteousness by the works of the Law Vers. 5. But to him that worketh not but believeth on him that justifieth the ungodly his Faith is counted for righteousness Reason 4. To this purpose Faith is imputed for righteousness to him that is not mercenary but renouncing his own righteousness believes in God who freely justifies the ungodly that flees to Christ Jesus But such was the Faith of Abraham Therefore Abraham was not justified by works before God but Faith was imputed to him for righteousness or the Blessing promised in Christ to come received through Faith by Abraham was imputed to him for righteousness Vers. 6. Even as David also describeth the blessedness of the man unto whom God imputed righteousness without works 7. Saying Blessed are they whose iniquities are forgiven and whose sins are covered 8. Blessed is the man to whom the Lord will not impute sin Reason 5. David testifies Psalm 32.12 that Blessedness is given to him to whom Righteousness is imputed without works and whose righteousness consists not in good works but in the forgiveness of sins therefore such was
as hee please Therefore God may of the mass of man-kind fashion some to honour others to dishonour as hee please and by consequence unrighteousness is not to bee objected against God in the matter of Election and Reprobation Vers. 22. What if God willing to shew his wrath and to make his power known endured with much long-suffering the Vessels of wrath fitted to destruction The fourth Answer not onely freeing God from all unrighteousness in this his free choice of some and the reprobation of the rest but also shewing the wisdome and exact justice in this whole business that neither the Reprobate can complain of unrighteousness nor the Elect glory in their merits The force of the answer by way of question to touch the consciences of men the more sharply is urged thus What if God willing to shew his wrath or his vindicative justice and would make known his power in the execution of his justice which was most just hee hath indured with much patience the vessels of wrath by their own wickedness fitted to destruction before he would give up their deserved condemnation to execution What is here I say that common reason can reply against God what is here which any man may not commend in this Counsel of God Thus the matter was in the casting off the Jews whom God rejected not from the grace of the Gospel until they had refused the grace of Christ and abused much gentleness and lenity which Righteousness in the execution of the decree frees God from all unrighteousness in making the difference seeing that hee executes no otherwise than hee hath decreed Vers. 23. And that ●ee might make known the riches of his glory on the Vessels of mercy which hee had afore prepared unto glory A question yet depends therefore wee must repeat What if God that hee might render the riches of his glorious grace more illustrious towards the Vessels of mercy whom hee hath prepared unto glory will have his wrath and power manifested in the just destruction of the vessels of wrath what is there in this decree that any one can blame in the execution whereof there is so much Righteousness and wisdome and goodness manifested The second Part. Vers. 24. Even us whom hee hath called not of the Jewes onely but also of the Gentiles The second part of the Chapter wherein that hee might satisfie all concerning the calling of the Gentiles and the casting off the Iews and strengthen the Faith of the Romans that they might not bee offended with doubtful thoughts of Reprobation First hee applies the Doctrine of Election to the Christian Jews and Gentiles whose election and future glorification God had made manifest by their effectual calling to Faith in Christ. Vers. 25. As hee saith also in Hosea I will call them my people which were not my people and her beloved which was not beloved 26. And it shall come to pass that in the place where it was said unto them yee are not my people there shall they bee called the children of the living God Secondly hee proves the calling of the Gentiles to bee fore-told by the testimony of Hos. 2. ver 23. after this manner Those that were not my people I will effectually call or make them my people and they that were not indued with the gifts of my grace and love shall partake of the same Chap. 1.10 to this purpose The Gospel was preached in Greece Italy and other places among the Gentiles where they lived that were alienated from the Covenant of God that they might bee effectually called the children of the living God or the Elect should bee converted to the true Worship of God Vers. 27. Esaias also cryeth concerning Israel Though the number of the children of Israel bee as the sand of the Sea a remnant shall bee saved 28. For hee will finish the work and cut it short in righteousness because a short work will the Lord make upon the earth 29. And as Esaias said before Except the Lord of Sabaoth had left us a seed wee had been as Sodomah and been made like unto Gomorrah Thirdly hee proves the rejection of the Jews to bee fore-told by the testimony of Isai. 10.22 crying out on this manner Although the people of Israel according to the flesh after the promise of God should bee so multiplyed that they might bee compared with the sand which is on the Sea shore yet a remnant only i. e. a very few shall bee saved but a multitude shall bee rejected and perish ver 27. For God after much abuse of his lenity will in short time end his controversie with that people following the exactness of Justice because God determined quickly to execute and compleat his severity in casting off that people And Chap. 1. ver 9. the same Isaias foretold Except the Lord of Hosts had left to the people of Israel a very small remnant in which the promised blessings should bee fulfilled wee should have been wholly consumed and destroyed as Sodom and Gomorrah The third Part. Vers. 30. What shall wee say then that the Gentiles which followed not after righteousness have attained to righteousness even the righteousness which is of Faith The third part of the Chapter wherein the Apostle opens this as his scope to what went before that the experience of Believers among the Gentiles and of Justiciaries among the Jews might confirm his former Doctrine of Justification by Faith and not of Works The first part of the experience touching the Gentiles is this The Gentiles saith hee which did not follow after the righteousness of works attained true righteousness viz. that righteousness which is by Faith Therefore that is the only ground of Justification which is by Faith and not of Works Vers. 31. But Israel which followed after the law of righteousness hath not attained to the law of righteousness The other part of the experience is of the unbelieving Jews The Israelites saith hee followed after the law of righteousness that they might bee justified according to that but attained not that righteousness which is by works because righteousness by the Law is impossible Therefore Justification is not by Works or according to the Law but of Faith Vers. 32. Wherefore because they sought it not by Faith but as it were by the works of the Law for they stumbled at that stumbling stone That hee might further make use of this experience hee enquires after the cause why the Jews that followed after the Law did not attain to righteousness By way of answer hee assigns a threefold cause The first is because they did not seek after righteousness by Faith which is the only ground of Justification Another cause in as much as they sought after righteousness by works which way is impossible not only because no man could perfectly observe the Law but also because good works which the followers after legal righteousness without Faith perform are not worthy the name of good works they have only the
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
with one mind and one mouth glorifie God even the Father of our Lord Iesus Christ. The end of his prayer is that all strife and discord being removed with one heart and mouth they might glorifie God even the Father of Christ who hath given us the adoption of Sons and joyned us amongst our selves by the bond of Brethren with Christ. Vers. 7. Wherefore receive yee one another as Christ also received us to the glory of God Argum. 5. In like manner by the example of Christ drawn from what was abovesaid by way of exhortation Christ had compassion on us took us weak ones and unworthy into fellowship with him to the glory of God pardoning our sins Therefore wee ought to take into our fellowship of love and peace those that are weak and as they may seem unworthy passing by their infirmities Vers. 8. Now I say that Iesus Christ was a Minister of the Circumcision for the truth of God to confirm the promises made unto the Fathers Argum. 6. Again also from the example of Christ Christ was a Minister of the Circumcision or to the Jews preaching amongst them and undergoing all the offices of a Minister by reason of the Covenant that was made with their Fathers Therefore it behoves all Christians to bee of the same mind with Christ towards the Jews which are weak in the Faith even because of the Covenant with their Fathers Vers. 9. And that the Gentiles might glorifie God for his mercy as it is written For this cause I will confess to thee among the Gentiles and sing unto thy Name Argum. 7. Again from the example of Christ who preached among the Jews not onely that hee might promote the completing of the Truth of God and the promises made to the Patriarchs but also to this end that the Gentiles converted by and with the Jews might glorifie God together Therefore it is most unworthy that the Jews and Gentiles should contemn one another for things indifferent Wherefore As concerning the Gentiles hee proves out of the Scripture that Christ intended to call them into the fellowship of the Jews by a fourfold testimony first out of Psal. 18.50 Wherein Christ under the type of David promiseth that hee will preach the Name of God amongst the Gentiles Vers. 10. And again hee saith Rejoyce yee Gentiles with his people The second proof is taken out of Deut. 32.43 wherein the Gentiles are commanded to rejoyce with the Jews as the people of God Therefore the Gentiles are joyned with this people Vers. 11. And again Praise the Lord all yee Gentiles and laud him all yee people The third proof is taken out of Psal. 117.1 The Gentiles are commanded to praise God Therefore they shall obtain mercy Vers. 12. And again Isaiah saith There shall bee a root of Jesse and hee that shall rise to reign over the Gentiles in him shall the Gentiles trust The fourth proof is taken out of Isaiah 11.10 Christ shall reign as King over the Gentiles and the Gentiles shall beleeve in him Therefore they shall bee converted Vers. 13. Now the God of hope fill you with all joy and peace in beleeving that you may abound in hope through the power of the Holy Ghost Hee concludes this whole Exhortation concerning abstaining from the unseasonable use of our liberty about meats in case of scandal with a most ardent prayer That God would recompence this their Christian abstinence from meats with the abundance of spiritual gifts which would create to them more joy from the comfort of Faith and the holy Spirit of Peace than they could otherwise finde in all the delights of what meats soever Vers. 14. And I my self also am perswaded of you my Brethren that yee also are full of goodness filled with all knowledge able also to admonish one another 15. Nevertheless Brethren I have written the more boldly unto you in some sort as putting you in mind of the grace that is given to mee of God 16. That I should bee the Minister of Iesus Christ to the Gentiles ministring the Gospel of God that the offering up of the Gentiles might bee acceptable being sanctified of the Holy Ghost The other part of the Chapter containeth the conclusion of the Epistle wherein hee first shews the cause of his writing and of his not comming yet unto them that although hee was perswaded that the Romans abounded in grace and knowledge whereby they were able to exhort and instruct one another in all those things whereof hee had spoken before Yet notwithstanding hee shews that hee hath written the more freely and fully to them First Because the advice which hee gave them was profitable unto them Furthermore because of his Apostolical authority given him by the Grace of God it behoved him so to attend to his Ministery among the Gentiles that they being converted and crucified according to the old man by his Gospel might bee offered unto God as a Sacrifice sanctified by the Spirit of holiness and accepted of God through Jesus Christ. Vers. 17. I have therefore whereof I may glory through Iesus Christ in those things which pertain to God That by what is said before his authority might appear hee commends his Apostleship upon a seven-fold account First from the spiritual effects produced by the power of Christ which with God is highly esteemed however men undervalue it Vers. 18. For I will not dare to speak of any of those things which Christ hath not wrought by mee to make the Gentiles obedient by word and deed Secondly From the conversion of the Gentiles whereof hee durst not speak more than was truth neither could hee say how much hee hath done or what Christ had effected by his Ministery to the conversion of the Gentiles Vers. 19. Through mighty signs and wonders by the power of the Spirit of God so that from Jerusalem and round about unto Illyricum I have fully preached the Gospel of Christ. Thirdly From the signs of his Apostleship viz. the power and miracles of the Holy Ghost by which the Gentiles were convinced touching the certainty of the Doctrine of the Gospel So that Fourthly From the multitude of the Gentiles which hee conquered by his Ministery amongst which were all those which lye betwixt Ierusalem and Dalmatia containing as it is thought the space of about a thousand four hundred miles besides the Provinces adjacent Vers. 20. Yea so have I strived to preach the Gospel not where Christ was named lest I should build upon another mans foundation Fifthly From his founding the Churches of God in those places the bringing in of whom as Christ was the only Author so was it only by Pauls Ministery and not by any other of the Apostles Vers. 21. But as it is written To whom hee was not spoken of they shall see and they that have not heard shall understand Sixthly Because in his Ministery was most evidently fulfilled what was fore-told by the Prophet Vers. 22. For which cause also I have been
the world to confound the wise and God hath chosen the weak things of the world to confound the things which are mighty 28. And base things of the world and things which are despised hath God chosen yea and things which are not to bring to nought things that are With this Argument hee brings in the tenth from the subalternate end of this Counsel of God viz. that hee might shew that hee nothing esteemed those things which were highly valued by men that so whoever swelled with pride because of these things might bee ashamed confounded and looked upon as vile and of no account neither is it therefore to bee wondred at that God hath chosen this plain manner of preaching and that I should stick to it that the vain wisdome of words might bee shamed seeing that all the pomp of words is found only to tickle the fancies of men and avails nothing to the conversion of the heart Vers. 29. That no flesh should glory in his presence Argum. 11. From the ultimate end of Gods good pleasure in chusing things and persons and weak means to salvation which end is here negatively propounded lest any should glory in himself No wonder therefore that God hath sent mee to preach not with wisdome of words lest I should glory in my self when any are converted by my preaching Vers. 30. But of him are yee in Christ Iesus who of God is made unto us wisdome and righteousness and sanctification and redemption In the mean time hee comforts the Corinthians against this their abasement and mean condition before the World granting to them by way of recompence of nobleness of stock in regeneration riches in wisdome and righteousness and finally freedome from all sin and misery in Christ and for the greater confirmation of their faith hee discovers that Christ was appointed by God and given to them for righteousness and life for Christ is made all these things by merit imputation application and effectual accomplishment to the use of all the faithful Vers. 31. That according as it is written Hee that glorieth let him glory in the Lord. Hee sets down affirmatively the ultimate end of Gods good pleasure in chusing weak means and persons and in debasing all men in themselves that as it is Ier. 9.23 all the glory might bee given to God from whence arises the twelfth Argument God so orders all things that no man should glory save in the Lord Therefore it 's no wonder that God sent mee not to preach the Gospel with wisdome of words that in the success of the Gospel wee might all glory in God alone CHAP. II. HEe goes forward to confirm the same doctrine which hee delivered in the foregoing Chapter viz. That in the preaching of the Gospel he rejected Rhetorical Elegance but was pleased with plainness and spiritual demonstration not that the Apostle defends the rashness or rawness of any in preaching as if wee might speak whatsoever comes to the tongues end without Method or sense in a rude stile and contemptible kind of speaking for the right way of preaching hath it's excellency which neither approves of dissembling or sordidness but condemns the affectation of eloquence which causes the hearer more to admire him that speaks than that which is spoken for the truth thought upon and rightly understood when the Preacher delivers it out of Faith and Love the simple willingly follow it and a speech fitted to the building up of all auditors which relishes better with the wisest hearers than all the flourishes of Rhetoricians This plain kind of preaching hee proves more excellent than artificial eloquence by eight Arguments the former of which are taken from the experience of Paul himself and the Corinthians to whom hee writes Vers. 1. And I Brethren when I came unto you came not with excellency of speech or of wisdome declaring unto you the testimony of God The first Argument I Paul when I came to you Corinthians to preach the Gospel by which you were converted to the Faith did advisedly abstain from the eminency of eloquence Therefore plainness of speech in preaching the Gospel is better than artificial Rhethorick Vers. 2. For I determined not to know any thing among you save Iesus Christ and him crucified Argum. 2. I did not at all value it to shew amongst you or discover of my self the knowledge of any thing save of the person offices efficacy and vertue of Jesus Christ and specially of his Passions and Humiliation Therefore this way of preaching is most excellent Vers. 3. And I was with you in weakness and in fear and in much trembling I being mindful of humane infirmities in the midst of dangers composing my self to humility without pride preached amongst you and carried my self pensively and tremblingly in my duty Therefore the preaching of the Gospel plainly is the excellentest way Vers. 4. And my speech and my preaching was not with entising words of mans wisdome but in demonstration of the Spirit and of power My speech and preaching never glistered with the acuteness of wit or humane Philosophy nor with fineness of words fitted for perswasion but in the evidences of Scripture and sound truth in which the Spirit shewed himself powerfully and worked in your hearts Therefore this kind of preaching is most excellent Vers. 5. That your faith should not stand in the wisdome of men but in the power of God Giving a reason of his practice why hee refrained himself from Humane Eloquence in his speeches hee adds the fift argument If I had made use of artificial expressions to convert you to the Faith Humane Eloquence had been the cause of believing the Gospel amongst you Corinthians and not the naked truth which is said to bee the power of God because God works powerfully by it in his people and so the Faith of the Corinthians had been grounded upon the deceitful foundation of Humane Eloquence but when any one by Eloquence is moved to believe hee may bee moved also by greater Eloquence to forsake the truth of Faith Therefore it follows that this plain way of preaching is most excellent Vers. 6. Howbeit wee speak wisdome amongst them that are perfect yet not the wisdome of this world nor of the Princes of this world that come to nought Argum. 6. From the comparing the Gospel and Humane Wisdome together That the Gospel hath its own proper wisdome eloquence and lustre in this plain kind of preaching any one of years may bee judge neither can it more admit of the dressing of Humane Wisdome than the most beautiful face admits of painting In those that undertake to preach the Gospel the help of Humane Wisdome is requisite not the splendour of it in preaching Wisdome His comparison of Divine Wisdome in its plainness of speech with worldly wisdome is eightfold The first Comparison They that are perfect or grown up in the School of Christ which have their senses exercised to discern good and evil this Wisdome of the Gospel they
of Faith the same are the children of Abraham Argum. 6. Those alone who are justified by Faith or seek to bee justified by Faith and not by Works are the Sons of Abraham Therefore the onely cause of Justification is by Faith Vers. 8. And the Scripture fore-seeing that God would justifie the Heathen through Faith preached before the Gospel unto Abraham saying In thee shall all Nations bee blessed Argum. 7. The Spirit which is the Author of the Scriptures hath known this to bee the Counsel of God that the Gentiles should bee justified by Faith and foreseeing that this would come to pass hee preached the Doctrine to Abraham concerning the blessing of the Gentiles in him as in the Father the example and type of the faithful in him in whom the blessed seed Christ was included as being in his loyns as it is said of Levi Heb. 7.10 Therefore necessarily this way alone of Justification is firm Vers. 9. So then they which bee of Faith are blessed with faithful Abraham Argum. 8. The faithful alone or they which by Faith seek Righteousness do obtain a blessing with faithful Abraham Therefore this way of Righteousness by Faith is onely solid Vers. 10. For as many as are of the Works of the Law are under the curse for it is written Cursed is every one that continueth not in all things which are written in the book of the Law to do them Argum. 9. How many soever are justified by the Law or seek justification by the works of the Law are under a curse because they adhere to the Covenant of Works yet perform not the condition of this Covenant that is perfect obedience to the Law Therefore justification is not of Works but of Faith It is written Hee confirms the antecedent because out of the Scripture Deut. 27.26 Cursed is every one that fulfilleth not the whole Law For they that seek justification by works do not fulfill the whole Law Therefore they are cursed Vers. 11. But that no man is justified by the Law in the sight of God it is evident for the just shall live by faith Argum. 10. The Scripture Hab. 2.4 pronounces that the just one shall live by faith therefore no man by the Law or by Works shall be justified in the sight of God Hee adds in the sight of God because hee doth not deny but that wee are justified by Works in the sight of men For justification before men is nothing else but the acknowledgement and declaration of justification already made by faith in the sight of God by reason of the fruits of faith that are manifested Vers. 12. And the Law is not of faith but the man that doth them shall live in them Argum. 11. Proving the consequence of the former Argument The Law or the cause of justifying by Works doth not consist with faith or with justification by faith because the legal promise is of giving life to him that doth and performeth the Law or to him who hath perfect inherent righteousness For faith bringeth righteousness imputed to them that beleeve in him who justifies the ungodly or bringeth righteousness to him who is destitute of Righteousness from himself Therefore if any righteousness bee given it is given by Faith and not by the Law and consequently righteousness of faith is alone to bee acknowledged Vers. 13. Christ hath redeemed us from the curse of the Law being made a curse for us for it is written Cursed is every one that hangeth on a tree Argum. 12. Christ hath redeemed us from the curse of the Law being made a curse for us upon the Cross undergoing a cursed death upon the Cross for us as it is manifest from Scripture which declares that kinde of death which Christ by the Counsel of God was to undergo to wit the hanging on a tree cursed Therefore justification is not by the Law but by faith in Christ who freed us from the curse of the Law Vers. 14. That the blessing of Abraham might come on the Gentiles through Iesus Christ that wee might receive the promise of the Spirit through faith Argum. 13. For this end Christ was made a curse that in Christ apprehended by faith the blessing of Abraham i. e. Righteousness and life eternal in the blessed seed might appear to the Gentiles who are destitute of works to which they may pretend to trust Therefore justification is by faith and not by works That wee might receive Hee changes the person and joynes himself and the other beleeving Jews to the beleeving Gentiles adding Arg. 14. Christ for this end is made a curse that all wee beleevers being Jews and Gentiles becoming one seed of Abraham might receive the promised Spirit of adoption by faith Therefore the justification of all us Gentiles and Jews is by faith unless wee affirm that Christ was frustrated of his end Vers. 15. Brethren I speak after the manner of men though it bee but a mans Covenant yet if it bee confirmed no man disanulleth or addeth thereto 16. Now to Abraham and his seed were the promises made Hee saith not And to thy seeds as of many but as of one and to thy seed which is Christ. 17. And this I say that the Covenant that was confirmed before of Christ the Law which was four hundred and thirty years after cannot disanul that it should make the promise of none effect In these three verses is Argum. 15. confirming the former Covenants and Agreements justly performed even amongst men cannot bee made void or bee changed by superaddition vers 15. But a Covenant is duely made betwixt God and Abraham for the uniting all the faithful both Jews and Gentiles into one seed Christ an incorporation being made of Christ the head and all his members into one Christ mystical by faith vers 16. Therefore this Covenant cannot bee made void nor by the superaddition of the Law bee changed and so justification by faith shall stand That this Argument might bee understood vers 15. The Apostle prevents an Objection some might say That the way of justifying is changed neither is there the same reason of justifying Abraham before the Law and his posterity with whom the Law was made For latter things use to derogate from former He answers that in a ratified Covenant and now confirmed by Will and Testament nothing even amongst men can bee made void or changed much lesse in the divine Covenant now established after the manner of a Will Furthermore vers 16. hee assumes that so God covenanted with Abraham concerning a blessing freely to be given to those that beleeve in Christ that hee might take into one body his seed which consists both of Gentiles and Jews by the words of the Covenant This hee proves from the words of the promise because God said not to Seeds as if there should bee more seeds to wit Gentiles asunder and Jews asunder but hee said to thy Seed as of one viz. meaning Christ in whom the faithful both of Jews
and hypocritical faith but the lively faith effectually working by charity towards all Saints and openly manifested to mee an Apostle and others Therefore you Ephesians should bee confirmed in the faith Vers. 16. Cease not to give thanks for you making mention of you in my prayers Arg. 2. You are esteemed worthy that thanks should bee daily given unto God for you even as I do Therefore you ought to bee strengthened in the faith of the Gospel Mention Argum. 3. Because the sincerity of your faith is manifested in the love of the Saints I continually keep you in my memory and make daily mention of you in my prayers begging that the work of God may bee perfected in you and your faith confirmed Therefore unless you think the motion of the Spirit in mee who pray for you bee in vain you ought to have your faith strengthened Vers. 17. That the God of our Lord Iesus Christ the Father of glory may give unto you the Spirit of Wisdome and Revelation in the knowledge of him Now hee comes to set down the summe of his prayers which hee put up for them wherein are contained the other Arguments for the confirmation of their faith Give unto you Arg. 4. In praying that God would give them the Spirit of Wisdome and Revelation hee intimates that they have more and greater causes viz. in the Scripture which is the fountain of Wisdome and the summe of saving Revelation for the confirmation of their faith than they did yet understand You have such and so many Arguments in Scripture for your confirmation in faith that I cannot wish any thing more to the strengthening of faith than a larger measure of the working of the Spirit of God that having more wisdome given you and the mysteries of the word being more clearly disclosed to you you may know what is the mind of God and Christ towards you Therefore even from this my evidence and prayer for you you ought to bee confirmed in the faith The God of our Lord Arg. 5. Drawn from the description of God of whom this gift is craved God who bestows the Spirit of faith or of wisdome on the Saints is the glorious God and Father of our Lord and of all us the servants of Christ who both out of Covenant as hee is our God and out of fatherly affection as hee is our Father will give the Spirit of faith to you upon our request for it Therefore even from those relations which pass between God Christ and you you should bee strengthened in faith Vers. 18. The eyes of your understanding being inlightned that yee may know what is the hope of his calling and what the riches of the glory of his inheritance in the Saints Argum. 6. It is not possible that I should express with tongue what and how great those good things which God by calling you to Christ hath commanded you to hope for or how glorious the riches of that inheritance are which is prepared for you in the sanctuary of heaven I only beg that your eyes may bee inlightned that yee may apprehend them Therefore c. Vers. 19. And what is the exceeding greatness of his power to us-ward who beleeve according to the working of his mighty power Argum. 7. That power of God is unspeakable which hee hath put forth into act in the converting you to and in thus long upholding you in the faith and which hee hath in a manner bound himself that hee will put forth that so by the infinite power and efficacy of his strength beleevers may bee carried on to salvation I onely pray for the illumination of your eyes that yee may know it Therefore c. This Argument hee confirms by a threefold comparison 1. Of the power of God with the adversaries power and with the Ephesians weakness in which respect hee calls the greatness of that power super-excellent which was actually apparent in them that they might know there was no power in Satan the world sin death or any other hindrance without them which the greatness of the power of God doth not and will not for ever overcome 2. Of the powerful work of God in their conversion with the original of that work that is Gods Omnipotency in which respect hee makes mention of the efficacy or working of his mighty power that they might know the work of God in converting them and induing them with faith and holiness was such a manifestation of that working which proceeds from the actual and exerted power of the Omnipotent God as was suitable to Omnipotency and becoming an Omnipotent God in a word it was a work very well befitting God 3. Of the power of God now actually declared in their conversion with that power which God had shewn in raising Christ from the dead 1. That they might know that as a great power was required to a mans conversion regeneration and endowment with faith and other saving graces as to revive one dead and buried 2. That they might know the very same power was exercised in our conversion as in Christs Resurrection 3. That they might understand it was no less easie for God to bring to pass all other things which pertained to the perfecting of our salvation than it was for him to perform the fore-mentioned particulars Vers. 20. Which hee wrought in Christ when hee raised him from the dead and set him at his own right hand in heavenly places Argum. 8. Taken from the raising up of Christ our Head Christ our Head who was killed in our stead God raised from the dead in our stead and for our good unto eternal life Therefore you who are his members even in the midst of afflictions and in death it self should bee stedfast in Faith touching your deliverance And set him Argum. 9. From Christs ascension and sitting at the right hand of the Father Christ our Redeemer is ascended into Heaven and reigns with the Father being partner in that great authority that hee might take us into fellowship in that happiness and make us partners of that condition in which hee is Therefore you ought to bee confirmed in the Faith and hope of your future glorification in Heaven unless you imagine Christs dominion is to no purpose Vers. 21. Far above all Principality and Power and Might and Dominion and every name that is named not onely in this world but also in that which is to come Argum. 10. Christ even in his flesh is exalted far above all both Angels and Men so that nothing should bee so high so powerful so excellent either in the earth this present world or in Heaven the world to come as that Christ should not bee infinitely higher even as hee is man and therefore there is not any thing wanting in him to the perfecting nor can any thing oppose him to hinder him from perfecting our salvation Therefore you should bee strengthened in the Faith of the Gospel Vers. 22. And hath put all things under his feet
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 perse●●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 way● 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
as in my presence onely but now much more in my absence work out your own salvation with fear and trembling Argum. 9. For the maintenance of peace drawn from what went before in the manner of a conclusion Hitherto yee have ever hearkened to mee and when I was present with you yee obeyed my exhortations Therefore yee should much more now in my absence practise this my exhortation to the preservation of Peace among you seeing yee have fewer helps for your edification and more enemies to ●ow discord among you With fear Argum. 10. Yee should finish your begun voyage to salvation in an endeavour after righteousness with fear and trembling lest yee offend in the way or any way provoke God to anger Therefore you should preserve concord among you viz. in Faith Love and the study of good works as in vers 2. Vers. 13. For it is God which worketh in you both to will and to do of his good pleasure Argum. 11. Yee have nothing in you that yee should boast of or for which through contention yee should contemn one another But every good thing in you is from God who of his own free and gracious good will causeth in you both to will that which is good and to perform it Therefore yee should preserve agreement in Faith Love and the study of good works and finish your begun voyage of salvation in fear and trembling lest yee provoke and anger God working in you Vers. 14. Do all things without murmurings and disputings Argum. 12. Which is proposed after the manner of an exhortation Yee ought to avoid and abhor not onely open strife and contentions but also all malicious and secret grudging Therefore c. Vers. 15. That yee may bee blameless and harmless the Sons of God without rebuke in the midst of a crooked and perverse Nation among whom yee shine as lights in the world 16. Holding forth the word of life that I may rejoyce in the day of Christ that I have not run in vain neither laboured in vain Argum. 3. There is no other way to approve your selves true Christians in the sight of the wicked but by seeking peace and avoiding contention Therefore you should preserve concord and avoid contentions The general Christian duties which hee here requires hee commends unto them in different expressions yee ought saith hee to bee blameless such as no one can justly accuse and harmless or sincere in which appears innocence and purity and as the Sons of God without rebuke yee should resemble God your Father in holiness and innocence so that even wicked and perverse enemies may not justly reprove you or find fault with any thing in you yee ought as the greater and less spiritual lights both in word and work to shew your selves examples of righteousness to the world lying in darkness Lastly being illuminated by the Sun of Righteousness or by the living Word of God yee should by your words and works commend and communicate the light truth and virtue of this word to the perishing world that as much as in you lyes it may bee saved That I may rejoyce Argum. 14. If yee live unanimously and behave your selves as it becomes Beleevers I shall rejoyce in your salvation at the day of judgement when it shall appear that my labours in the Gospel have not been in vain but have conduced to your salvation Therefore unless yee grudge mee and your selves so much happiness labour for agreement in faith and the study of good works Vers. 17. Yea and if I bee offered upon the sacrifice and service of your Faith I joy and rejoyce with you all 18. For the same cause also do yee joy and rejoyce with mee Argum. 15. Containing a consolation lest they should bee troubled at the Apostles afflictions to this purpose I brought you by the Gospel unto Christ as a sacrifice that your evil affections being killed yee may bee presented unto God a holy and acceptable sacrifice And if the spiritual sacrifice of my Ministery and of your Faith may bee perfected by the blood of my Martyrdome as by an additional offering I shall rejoyce at my advantage in it and bee glad in your behalf for yours Do yee therefore the like for mee and rejoyce in the perfection of this unanimous sacrifice and whatever befalls rejoyce yee at the fruit of my labours This is the same with the Position vers 2. Fulfil yee my joy that yee bee like-minded having the same love c. The Second Part. Vers. 19. But I trust in the Lord Iesus to send Timotheus shortly unto you that I also may bee of good comfo●t when I know your estate The second part of the Chapter follows wherein hee comforts the Philippians by the commendation of Timothy who was about to come unto them adding hope of his comming and of Epaphroditus who was now come to them for the Philippians had need of these helps against seducers and ill-spirited idle men who lay in wait to ensnare them and to make work for them That I also The Apostle shews the end of his sending Timothy to bee this That they might receive comfort from the tydings of his freedome from bonds brought unto them by Timothy and that hee also by Timothies return from them might have comfort from the tydings of their prosperous condition Vers. 20. For I have no man like-minded who will naturally care for your state The Arguments of Timothies commendation are three Argum. 1. Because there was no one who had so ready and sincere a mind for their salvation or their state and to further their comfort as Timothy Vers. 21. For all seek their own not the things which are Iesus Christs Argum. 2. Because that when almost all that were with him seeking their own profit and ease did refuse to take so long a journey for the Philippians comfort Timothy alone was ready for the journey preferring the business of Christ and the Church before his own ease and advantage Vers. 22. But yee know the proof of him that as a Son with the Father hee hath served with mee in the Gospel Argum. 3. Because they knew by experience that Timothy had formerly served them in the Gospel with the same mind that the Apostle did Vers. 23. Him therefore I hope to send presently so soon as I shall see how it will go with mee 24. But I trust in the Lord that I also my self shall come shortly Hee shews that the time of sending Timothy shall bee as soon as hee is assured of his freedome from bonds hee also gives them hope of his own comming for hee himself did hope that by the goodness of God ere it were long hee should bee delivered from prison Vers. 25. Yet I supposed it necessary to send unto you Epaphroditus my brother and companion in labour and fellow-souldier but your messenger and hee that ministred to my wants Th●s far of the hope of the Apostles own coming and of Timothies now follows the sending
Paul as his Brother not onely for profession of Faith but also for the office of preaching the same Gospel Vers. 2. To the Saints and faithful Brethren in Christ which are at Coloss Grace bee unto you and Peace from God our Father and the Lord Iesus Christ Furthermore the persons saluted are described or the Members of the Colossian Church and are called 1 Brethren Because they are begot again by the same Father to the same hope of the inheritance 2 Holy Because they are consecrated to God and sanctified by the Holy Ghost 3 Faithful Because they were ingrafted into Christ by Faith Lastly By an Apostolical blessing Grace and Peace are applied to the Colossians Grace comprehends all the special effects of Gods favour which by way of Sanctification tend to happiness But Peace comprehends all the degrees of happiness even to perfection in Heaven God the Father and Jesus Christ is counted the Author and efficient cause of good things as hee is the Son and Mediatour hee is after the Father in effecting according to order of working Vers. 3. Wee give thanks to God and the Father of our Lord Iesus Christ praying alwaies for you Vers. 4. Since wee heard of your Faith in Christ Iesus and of the love which you have to all the Saints The first way of his confirming the Faith of the Colossians is by giving thanks for their sincere conversion Of this kind there are seven Arguments all which do prove that the Colossians ought to bee strengthened in Faith Argum. 1. You gave mee much cause of thanksgiving and prayer to God after I heard of your conversion to the Faith Therefore even upon this account you ought to bee stedfast in the Faith And love Argum. 2. The sincerity of your Faith in Christ appeared openly in your love towards all the Saints the report whereof came to my hearing Therefore it is fit you should bee stablished in the Faith Vers. 5. For the hope which is laid up for you in Heaven whereof yee heard before in the word of the Truth of the Gospel Argum. 3. I know of a truth that the happiness yee hope for is laid up in Heaven for you and as it were conferred upon you I give thanks to God for that favour Therefore c. Yee heard Argum. 4. Confirming the former You have the unquestionable Word of God the Word of Gospel-Truth for the foundation of your Faith and Hope Therefore ought you to bee stedfast in the Faith Vers. 6. Which is come unto you as it is in all the world and bringeth forth fruit as it doth also in you since the day yee heard of it and knew the Grace of God in truth Argum. 5. The Word of the Gospel whereby yee are converted is the same Gospel which was dispersed abroad to the rest of the world and hath the same efficacy to make you fruitful from the day wherein by Faith yee imbraced the Grace of God which hee hath communicated to other Christian-Churches Therefore it is fitting you should bee established in the Faith Vers. 7. As yee also learned of Epaphras our dear Fellow-servant who is for you a faithful Minister of Christ Argum. 6. Your Pastor Epaphras taught you no other things than wee Apostles every where teach who therefore willingly acknowledge Epaphras our fellow-servant and a faithful Minister of Christ Therefore c. Vers. 8. Who also declared unto us your love in the Spirit Argum. 7. You have given a special token of your sincere Faith viz. the demonstration of your Christian love towards mee whereof I have the testimony of Epaphras your Minister which as all the former affords mee Arguments of thanksgiving unto God and of the confirmation of your Faith towards God Vers. 9. For this cause wee also since the day wee heard it do not cease to pray for you and to desire that yee might bee filled with the knowledge of his Will in all wisdome and spiritual understanding The second way of confirming the Colossians Faith and of the Apostles love towards them is his earnest and constant prayer for them excited upon the report of their Faith in Christ and love towards the Saints there are six branches of his prayer 1 I pray that yee may obtain a large measure of knowledge of the Divine Will revealed in the Word of the Gospel concerning Christ and his benefits In all Wisdome 2 I pray that this knowledge may abound in you in wisdome and spiritual understanding i. e. in an holy contemplation of the mysteries of Faith and in a prudent application of knowledge received to practice in the exercise of every virtue Vers. 10. That yee might walk worthy of the Lord unto all pleasing being fruitful in every good work and increasing in the knowledge of God I pray 3 That you may walk or lead your lives worthy of the Lord or as it becomes those that are converted in the sight of God that in all things you may please him Every I pray 4 That you may bee fruitful not in one but in all kinds of good works May increase I pray 5 That you may grow up in experience and acknowledgement of the Divine Virtue through obedience of his Will endeavouring more and more to know love and cleave to him more and more Vers. 11. Strengthened with all might according to his glorious power unto all patience and long-suffering with joyfulness I pray 6 That such a measure of heavenly strength may bee vouchsafed to you out of the rich treasury of his glorious power that you may bee able to endure any burden of afflictions or persecution with a good courage and that so long as it shall seem good to the pleasure of God not onely without disturbance of mind but with the greatest delight and rejoycing Therefore yee ought to bee established in the Faith unless you think the prayers which the Holy Ghost stirs up in my heart for you are in vain Vers. 12. Giving thanks unto the Father which hath made us meet to be partakers of the inheritance of the Saints in light The third way of confirming their Faith is a thankful declaration of the certainty of our Redemption founded in the Grace of God and the excellency of Christs person The reasons of the thanksgiving are five Reas. 1. Because God the Father hath prepared us to enter into the Kingdome of Heaven This benefit is more especially seen in the following Reasons 1 The donor of the benefit is God the Father the Author and first Fountain of all good bearing a Fatherly affection towards us 2 When wee are said to bee made meet c. Our misery is presupposed and that wee are unfit by nature born wretched and polluted by sin and the sons of wrath 3 Although wee were unmeet yet the Grace of God hath made us meet by an efficacious vocation and regeneration of us 4 The felicity whereunto wee are called is an enduring inheritance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is given by
decrees and precepts of men as if as yet after the manner of children under Rudiments yee were obnoxious to such sort of Elements The force of this first Argument consisteth in these five things 1 Christ hath fulfilled that which was prefigured by Moses his ceremonies and by his death hath abrogated those typical ceremonies and that shadowy manner of teaching the Church and worshipping God so that the legal Covenant cannot exact any thing more from him than that which was paid and perfected in his death 2 Christ dying all in Covenant are dead judicially with him whose person Christ hath born Therefore the legal Covenant could exact nothing more from them for whose sake Christ dyed than the Laws of men required of those that are dead For all in him are reckoned as dead 3 All ceremonial Precepts in respect of the authority commanding were divine and heavenly untill Christ But now abolished through Christ they cease to bee divine and begin to bee humane elements or rudiments worldly and carnal not so much in respect to the things commanded as to the mundane authority commanding them 4 So long as the Colossians were not converted to Christ but did live in the world as worldlings free from righteousness so they were slaves to devils and men obnoxious to all manner of servitude and to all kinde of evil 5 But now after they were one body with Christ they were made free by faith and also were set at liberty from all evill neither ought they to submit themselves to any yoak unless to that which Christ would have them subjugated and consequently they ought not to bee subject in the business of Religion to the opinions and traditions of men Vers. 21. Touch not taste not handle not Argum. 2. Because those your superstitious commanders and authors of humane decrees by their precise prohibition of things left at liberty do also discover their tyranny and intolerable hypocrisie in the rigid exaction of their commands such as hee recites with some indignation Taste not touch not and the like in which they were not only willing to continue the Levitical Law contrary to the will of God but also to superadde their rigid exactions of the Law which was abolished Therefore do not yee subject your selves to them Vers. 22. Which all are to perish with the using after the commandements and doctrines of men Argum. 3. Because these corporeal things instituted by God to use that at length in using they might bee consumed and perish c. Therefore it is unjust to prohibit their use under the pretence of Religion Therefore do not yee subject your selves to these commands Of men Argum. 4. Because decrees of this sort are not the commands of God but the commands of men according to which God hath declared that he will not bee worshipped Therefore do not yee admit them Vers. 23. Which things have indeed a shew of wisdome in will-worship and humility and neglecting of the body not in honour to the satisfying of the flesh Argum. 5. With the confutation of an Objection because although these observations have a shew of wisdome as part of a voluntary and not compelled worship as exercises of humility towards Angels as of obedience towards the Governours of the Church as somewhat conducing to the mortification of flesh yet in very deed they have onely a meer shew of wisdome and are of no value or esteem before God Lastly so much as they seem to detract from the body so much they adde to the satisfaction of the flesh or corrupt nature which alwayes most earnestly desires in its forgeries about Religion to satisfie itself CHAP. III. THe second part of the Epistle is concerning the endeavours after a Christian life There are two parts of the Chapter In the first are contained general Exhortations pertaining to true piety and holiness of life to Vers. 18. In the other are special Exhortations which belong to certain and particular conditions of men to the end Vers. 1. If yee then bee risen with Christ seek those things which are above where Christ sitteth at the right hand of God The general Exhortations are Nine 1 Is to the study of heavenly things that they no longer spend their endeavours and labours in seeking earthly pleasures honours and riches but that they seek Christian vertues and those that pertain to eternal life If yee bee risen The Arguments of the Exhortation are six all which prove that wee ought to study heavenly things 1 In Baptism yee have taken upon yee a resemblance of the resurrection or of pursuing a new and spiritual life and ingrafted by Faith into Christ yee have communion with Christ rising who for the sake of his own as a surety hath risen to spiritual life and hath undertaken to raise Beleevers by the virtue of his resurrection communicated to them Therefore yee ought to indeavour after heavenly things Where Christ Argum. 2. Above i. e. in Heaven Christ as to the local presence of his body is our head and the fountain of all our felicity Therefore that yee may injoy him yee ought to seek things above The right hand Argum. 3. Christ sitteth at the right hand of God by which as man hee hath gotten the highest advancement and a name above every name that he may grant to us all things above Therefore things above are to bee sought by you Vers. 2. Set your affections above not on things on the earth Hee amplifies this Exhortation commanding that they savour heavenly things i. e. that they study to know esteem care for effect and with earnestness pursue those things which pertain to an heavenly life and not those things that pertain to this terrestrial life which although they may be lawful and necessary yet they are to bee looked after by the by onely Vers. 3. For yee are dead and your life is hid with Christ in God Argum. 4. Yee by Faith in Baptism are partakers of the death of Christ and are obliged by the virtue of his death to dye to the world and sin yea yee are dead to them or in respect of them viz. after a judicial and spiritual manner savour not any more those earthly things or serve them Therefore yee ought to savour and follow things above heavenly and not earthly things And your life Argum. 5. Although your life i. e. your Adoption your Righteousness your Inheritance your full Sanctification and Glorification is hid to the world yea to you your selves for the most part for now you receive them onely by Faith and a little possession of first fruits yet it is preserved in Heaven in its causes with Christ hid in God Therefore yee ought to savour and seek those things which pertain to life eternal Vers. 4. When Christ who is our life shall appear then shall yee also appear with him in glory Arg. 6. By answering an Objection arising from the former Argument although your life is now hid yet fully and openly it shall bee
the Truth is sustained as with a pillar and certain Butteress by the Church Because the Church preserves the Truth as it were in a treasury In the Church onely divine Truth is held forth to the world and there hath its seat and abiding and the Church alone it is that by her Ministers takes care that this truth bee every where preached proclaimed and communicated and defends it against all adversaries and that with weapons properly appertaining to the truth Vers. 16. And without controversie great is the mystery of godliness God was manifest in the flesh justified in the Spirit seen of Angels preached unto the Gentiles beleeved on in the world received up into glory Artic. 3. Contains the great mystery of godliness and the pillar and ground of all Evangelical truths or the first foundations of the Gospel whereupon all other saving Doctrines lean which foundations the Pastors of the Church by all means ought to defend The fundamental Doctrines which are comprehended in this Article and which are necessary to bee acknowledged with an unanimous consent of all true Christians are seven 1 The Summe of the Gospel is the Mystery of godliness and that indeed is great The Gospel is called a Mystery because it is hid from natural reason nor can ever bee understood by any one without Divine manifestation and supernatural Revelation so that in this Mystery wee must not confide in our own reason but in the word of God And that wee may understand the word of God wee must beg the illumination of the Spirit It is called the Mystery of godliness because it hath for its end Christian piety which consists in faith and obedience to the commands of Christ or in faith which worketh by love Great It is called Great because it treats of God Christ the great work of Redemption of the glory of Righteousness and Divine grace and our salvation which of all things are the greatest God The second fundamental Doctrine is this In the person of Christ God was manifested in the flesh God viz. The onely begotten Son of God and consequently truly and eternally God Manifest viz. To the whole world visibly and openly shewed forth In the flesh viz. In the humane nature even mortal and frail but free from sin hee shewed forth himself the true Immanuel and God with us And here the two Natures are pointed out the Divine which did assume and the Humane which was assumed and the whole debasement of Christ in the flesh is herein contained Iustified Doct. 3. In the person of Christ God was manifested in the flesh justified by the Spirit i. e. Christ by his Divine power which shewed it self forth in his doctrine and life also in his Miracles especially in his glorious Resurrection from the dead was not onely just and true but also abundantly declared the onely begotten Son of God and the supreme Prophet of the Church and King and Priest eternal and acquitted from all the calumnies and reproaches of the Jewes and all his enemies Of Angels Doct. 4. God manifested in the flesh was seen of Angels i. e. acknowledged of the Angels and by the clearer manifestation of his Majesty and also of the Divine will Christ God incarnate was more apparently seen and therefore the Angels are made use of by God as fit witnesses of the Conception Birth Suffering and Resurrection of Christ who hitherto admire this mystery amazed with the excellency of the matter desire further to look into it stooping down to behold the things which are revealed to the Church by the Spirit 1 Pet. 1.12 Eph. 3.10 For touching the manner of our Redemption it was thought meet to conceal it from the Angels for a time that the goodness of God might bee the more admired Preached Doc● 5. God manifest in the flesh and preached to the Gentiles is a great mystery for it is a wonderful thing that the Gentiles who as yet wandred in the blindness of their mindes should have the Revelation of the Son of God which Doctrine was at first concealed from the Apostles themselves as also the Angels of Heaven Beleeved on Doct. 6. It s no small part of this Mystery that the efficacy of the Gospel should bee such in the world which lyes in evil and is contrary unto God by the labour of mean men and no wayes garnished with humane splendor when all passages were stopped and locked up the faith of Christ conquering all difficulties should bee entertained and gain the victory after an incredible manner so that the name of Christ is beleeved in and acknowledged in the world which way soever the preaching of the Gospel spreads it self Received up Doct. 7. The Mystery is great and worthy of admiration that Christ who in the infirmity of the flesh in the most abject condition of a servant lay hid so many years in the world and at length crucified seeming to end his life most miserably yet notwithstanding should bee received up into glory From whence sending the Holy Ghost and giving gifts unto men to this very day he manifests the glory of his Deity shewing what power hee hath in heaven and earth that all things are put under his feet These are the Doctrines which hee wills the Churches to hold fast from whence all the rest derive their original and establishment CHAP. IV. HEe proceeds to the instruction of Timothy how hee ought to carry himself in the house of God There are two parts of the Chapter In the first hee forewarns him about Apostacy from the true faith which would fall out in the Church in the last times to vers 6. In the latter part hee sets down the duties of a good Pastor and Governour of the Church whereby they might preserve themselves and their people free from that defection and Apostacy Vers. 1. Now the Spirit speaketh expresly that in the latter times some shall depart from the faith giving heed to seducing spirits and doctrines of Devils As to what concerns the Prophecie of the future Apostasie from the faith or sound doctrine of the Gospel hee premises four things Whereof the first is concerning the certainty of the Defection because the Holy Ghost not obscurely or darkly but expresly forewarned them of this Apostacy and foretold them of the times immediately following wherein the defection from the faith should begin and should prevail in the visible Church The second contains three causes of their defection Cause 1 Deceiving spirits i. e. Devils authors of all kinde of errors and impostures Cause 2 False teachers who taught and propagated by the inspiration of the Devill false doctrines or doctrines of Devils invented by him in the Church Cause 3 Attention hearkning to and miserable men giving credit to those Teachers and Devils Vers. 2. Speaking lyes in hypocrisie having their conscience seared with an hot iron In the third place hee describes those Diabolical Teachers or instruments of the Devil by whom the Devils bring in those false Doctrines into
inventions of men follow after godliness Living Hee amplifies this Reason and confirms it from two properties in God in whom wee trust The first is God is the Living God not onely subjectively or as to the subject Actuous but also effectually or in respect of us hee that gives life who so performs his promises that wee know him to bee the author of truth and life Secondly God is the Saviour of all men as it is said Psal. 36. Thou preservest man and beast by his general goodness nourishing and supporting all men making his Sun to rise upon the just and unjust But chiefly and upon a more special ground the Saviour of beleevers who relying upon his promises concerning the happiness of the life to come renounce and reject humane inventions and opinions even in the dangers of persecution and follow after the exercises of godliness Vers. 11. These things command and teach Hee repeats and amplifies this Exhortation Hee entreats Timothy according to his authority that hee commend this Doctrine to his Brethren to bee taught and urged and that hee himself also diligently press it Vers. 12. Let no man despise thy youth but be thou an example of Beleevers in word in conversation in charity in spirit in faith in purity Exhort 3. That hee endeavour to maintain his authority and to this end Lest any one should have just cause of despising his youth hee commands him to shew himself a Pattern and as it were a speaking Rule in life and Doctrine in word and deed in whom love to God and his neighbour spiritual affection fidelity in his office chastity or purity from defilements with which they who are given to carnal pleasures use to pollute themselves may shine forth Vers. 13. Till I come give attendance to reading to exhortation to doctrine Exhort 4. That hee diligently apply himself to his office of teaching partly by diligent reading the Scripture partly in frequent exercising himself in preaching especially so long as hee may abide in one place and by name so long as hee should continue at Ephesus for such an occasion could not easily bee expected after the Apostles coming by reason of his travels with the Apostle Vers. 14. Neglect not the gift that is in thee which was given thee by Prophecy with the laying on of the hands of the Presbytery The reasons of his Exhortation so often repeated and pressed are five 1. Because that holy office of an Evangelist whereunto hee was called is the gift of Gods Grace and therefore not to bee neglected Given Reas. 2. Because this office of preaching is committed to thee by a special Prophetical Revelation which God put into the Prophets that Timothy should bee taken into the Ministery of the Gospel Therefore thou oughtest not to manage it negligently Laying on of hands Reas. 3. Because thou art also called by the Church to this office by the laying on of the hands of the Presbytery that is the Colledge of Presbyters Amongst whom for the time Paul himself was President who in the name of the Presbytery and together with other Presbyters laid his hands upon him as it appears by comparing 2 Tim. 1.6 By which imposition of hands they intimated that the man was consecrated and dedicated unto God Therefore the execution of thy office so solemnly committed unto thee is not to bee neglected by thee Vers. 15. Meditate upon these things give thy self wholly to them that thy profiting may appear to all Reas. 4. This Ministery is to bee heeded so as that thy profiting in Doctrine and also in Life or in all the parts of thy Ministery may evidently appear unto all Therefore it is thy duty seriously to attend to thy Ministery with mature deliberation and meditation Vers. 16. Take heed unto thy self and unto the Doctrine continue in them for in doing this thou shalt both save thy self and them that hear thee Reas. 5. Because so as an instrumental cause thou shalt bring those that hear thee to eternal salvation Therefore it behoves thee constantly to attend to thy Life and Doctrine in this thy Ministery CHAP. V. IN this Chapter hee instructs Timothy how hee ought to carry himself in private admonitions towards all and how towards Widows that distribute the Alms of the Church and how towards Presbyters The parts of the Chapter are three In the first private Admonitions are handled to vers 3. The second part concerns Widows to vers 17. The third concerns Presbyters to the end Vers. 1. Rebuke not an Elder but intreat him as a Father and the younger men as Brethren As touching the first part of the Precept concerning private admonitions there are four branches of it 1 Concerning the Elder sort whom hee would have gently dealt withall with a modest exhortation rather than a severe reprehension that honour may bee given to their age according to the fift Precept 2 That the younger sort bee admonished with the expression of brotherly love Vers. 2. The Elder Women as Mothers the Younger as Sisters with all purity 3 That the Elder Women bee admonished with due respect to their age that the admonition may bee more acceptable 4 That the Younger Women bee admonished as Sisters But hee adds with all purity or expressions of chastity left by occasion of their private discourse whilst admonishing the Devil ensnare them in their chastity or credit whether of Timothy admonishing or the woman that is admonished The Second Part. Vers. 3. Honour Widows that are Widows indeed The second part of the Chapter follows wherein hee gives seven Precepts concerning Ele●mosynary Widows who were to bee kept by the publick charges of the Church Precept 1. That hee honour Widows indeed i. e. that hee take care they bee provided for by the publick charges of the Church and so hee should preserve their reputation lest being reduced to poverty they become contemptible Vers. 4. But if any Widow have Children or Nephews let them learn first to shew piety at home and to requite their Parents for that is good and acceptable before God Precept 2. That hee should not burthen the Church in providing for those Widows who might bee provided for by their Children or Nephews but take care that the Children and Nephews performed the duty of Piety first towards their own families their Mothers and Grandmothers There are two Reasons of the Precept R. 1 Because so they should requite their Parents who had trained up their children with this hope that their Children if need were might 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after the manner of Storks nourish and cherish their aged and weak Parents destitute of sustenance For that R. 2 Because this duty performed towards Parents is acceptable to God and enjoyned by him Vers. 5. Now shee that is a Widow indeed and desolate trusteth in God and continueth in supplications and prayers night and day Precept 3. That hee observe in the choice of Widows that shee which is chosen bee not without the qualifications
course of his conversation Therefore hee was beloved of Paul and had in estimation by him as a Son to whom hee wishes all excellent things from God as hee had done in the former Epistle Vers. 3. I thank God whom I serve from my Fore-fathers with pure conscience that without ceasing I have remembrance of thee in my prayers night and day By three other Arguments hee endeavours to perswade Timothy of his affection towards him Remembrance Argum. 1. Because hee continually remembers Timothy in his prayers I thank God Argum. 2. Because hee values it as a favour given him from God that hee remembred Timothy for whom hee acknowledgeth that thanks are to bee rendred unto God for it is an excellent benefit and only vouchsafed to the Saints to love the Saints or those whom God loveth These two Arguments hee explains and confirms from this That with a sincere unfeigned mind hee prayed and gave thanks to God for Timothy and hee proves his sincerity from this That not onely in his whole life past hee endeavoured to keep a conscience inviolated lest hee should do any thing against it but also that after his conversion to the Faith in a pure conscience i. e. illuminated by the Holy Spirit and purified by the blood of Christ hee endeavoured to serve God the God of Israel or of Abraham Isaac and Iacob and the God of all the rest of his faithful Ancestors for hee that serves Christ with a sincere mind serves also the Holy One of Israel the Father and the Holy Ghost hee serves the true God three in One and maintains the same true Religion with all the holy Patriarches Vers. 4. Greatly desiring to see thee being mindful of thy tears that I may bee filled with joy Arg. 3. Because hee had an earnest desire to see the face of Timothy that hee might enjoy his company Hee illustrates this Argument from three Reasons of his desire Cause 1. The remembrance of Timothies tears or his most tender affection as well towards God as towards himself for Gods sake from whom when hee was departing Timothy could not bee drawn away but with tears Cause 2. The hope of rejoycing exceedingly when hee should see him Vers. 5. When I call to remembrance the unfeigned faith that is in thee which dwelt first in thy Grandmother Lois and thy mother Eunice and I am perswaded that in thee also Cause 3. It was the remembrance of his sincere faith such as was in his Grandmother and mother who dyed in the faith of the Mediator whether before Christ was revealed to them God manifested in the flesh is doubtfull but certain it is that they beleeved in Christ that was to come according to the promises in which hope Timothy was brought up from a childe by his mother and was instructed by her in the Scriptures Vers. 6. Wherefore I put thee in remembrance that thou stir up the gift of God which is in thee by the putting on of my hands After the Preface four Admonitions follow Admon 1. Inferred by way of consequence from the former That hee would stir up in himself those sparks of his ability in preaching the Gospel and the gifts conferred upon him to this end by the prayers of the Church when in the name of the Presbytery Paul ordained him to bee a Preacher And that hee would boldly manifest the vertue of the gifts conferred upon him in the execution of his Ministry notwithstanding all lets which the flesh the world and the devil might oppose against him Vers. 7. For God hath not given us the spirit of fear but of power of love and of a sound minde There are two Reasons of the Admonition 1 Because the spirit of fear by which any one dare not speak and do what hee ought and what hee would speak and do in his Ministry was hee not subdued by fear is not from God nor becomes the Minister of God Of power 2 Because the gift of the Spirit which God vouchsafes to his Ministers is a Spirit 1 Of power and efficacy which dares and is able to oppose it self against every thing that exalts it self against Christ And 2 a Spirit of love which is not drawn away from true love to men And 3 the Spirit of a sound minde which neither with preposterous zeal nor by foolish and carnal love is drawn away from the truth of sound Doctrine but such as renders the minde sound in the Doctrine of faith and the heart filled with charity and enkindles a zeal in the heart boldly to manage the things of Christ and contains all these gifts conjoyned amongst themselves with a sacred tye Vers. 8. Bee not thou therefore ashamed of the testimony of our Lord nor of mee his prisoner but bee thou partaker of the afflictions of the Gospel according to the power of God Admon 2. That Timothy bee not ashamed of the simplicity of the truth of the Gospel nor of the Cross of Christ i● his servant Paul but that hee prepare himself to bear afflictions for Christ and accompany himself with those that bear the Cross. According to the power The Reasons of these Admonitions are eight Reas. 1. Because if any thing bee laid upon us to bee born for Christ above our strength The power of God will bee present to help and deliver us trusting in whose power and supported by his aid wee are bound to bee confident and relye upon him above our own strength Vers. 9. Who hath saved us and called us with an holy calling not according to our works but according to his own purpose and grace which was given us in Christ Iesus before the world began Reas. 2. Confirming the former Because God hath given us eternal life and by his holy calling hath separated us from the world to this very end that wee might confess Christ Therefore wee ought not to bee ashamed of his testimony or cross Not according Reas. 3. Because God freely doth all these things not respecting our works but his own grace and gracious purpose Therefore it is not fitting that wee should bee ashamed of the testimony of Christ or his cross or afflictions for his sake Before Reas. 4. Confirming the former Grace is given to us in Christ before the world began before wee or our works could have any being i. e. before all time Therefore it is not meet that wee should bee ashamed of the testimony or cross of Christ. It is called Grace given to us in Christ Because although wee had not any being yet Christ the designed Mediatour the second person of the Trinity subsisted from eternity who covenanted with his Father for us his Elect before all time and afterwards in time paid the price of our Redemption and in our name received the grace assigned to us by which in time wee should bee called justified and freely saved in due season Vers. 10. But is now made manifest by the appearing of our Saviour Iesus Christ who hath abolished death
servants of God reconciled by Faith from the fountain of saving Grace which administers knowledge and strength to their performances And this Doctrine of Faith is propounded by way of confirmation of the Precepts or the Doctrine of manners upon four Reasons All which prove that the aforesaid virtues are to bee endeavored after Hath appeared Reas. 1. Because the Gospel of the Grace of God bringing salvation of all kinds to men being published and manifested hath appeared to all sorts of men Therefore it is meet that men of all sorts shew their thankfulness to God in an holy conversation prosecuting the foresaid virtues Vers. 12. Teaching us that denying ungodliness and worldly lusts wee should live soberly righteously and godly in this present world Reas. 2. Because this Gospel of God doth not onely teach us what duties wee are bound to perform but also instructs us how to draw strength from the fountain of the Grace of Christ from his death and resurrection to deny ungodliness and worldly lusts and to live soberly as to our selves justly as to our neighbours and holily as to God Therefore ought wee to bee ready for the performance of these duties Vers. 13. Looking for that blessed hope and the glorious appearing of the great God and our Saviour Iesus Christ. Reas. 3. Because wee expect eternal life at the second coming of Christ who is the great God one with the Father and the Holy Ghost and our Saviour Therefore it behoves us to bee armed and stirred up to follow after all the foresaid good works which God requireth of us Vers. 14. Who gave himself for us that hee might redeem us from all iniquity and purifie unto himself a peculiar people zealous of good works Reas. 4. Because therefore Christ offered up himself for us that hee might effectually redeem us from the bondage of sin and purchase us to himself as a peculiar people that wee might follow after good works Therefore if wee would not have that Redemption to bee void as to us wee must of necessity forsake our sins and follow after the foresaid virtues and newness of life Vers. 15. These things speak and exhort and rebuke with all authority Let no man despise thee Hee repeats the command of attending to his Doctrine willing him to insist upon these things i. e. That hee sharpen his exhortations and reproofs with Authority which Authority hee commands that no Professor despise and that Titus do nothing that may expose him to contempt CHAP. III. HEE proceeds to instruct Titus in his office to which end hee adds eight other Precepts Vers. 1. Put them in mind to bee subject to principalities and powers to obey Magistrates to bee ready to every good work Precept 1. That hee command all Christians quietly to give respect to Civil Order i. e. That they submit themselves to the supreme Magistrate and the inferiour Powers or Magistrates that they bee obedient to Civil Laws and shew themselves ready and chearful to every good work for the promoting of which Magistrates are appointed Vers. 2. To speak evil of no man to bee no brawlers but gentle shewing all meekness unto all men Precept 2. Of the duties of Charity towards any our of the Church or within it these duties are four 1 That they respect the credit and reputation of others speaking evil of no man 2 That they bee free from strifes and contentions 3 That they follow after moderation and equity being ready when need requires to part from their private right 4 That they bee gentle towards all even the worst of men Vers. 3. For wee our selves also were sometime foolish disobedient deceived serving divers lusts and pleasures living in malice and envy hateful and hating one another Hee gives two Reasons why gentleness should bee shewed towards some Reas. 1. Because wee before our conversion were such as they now are wee are all of us by nature upon many considerations to bee blamed yet wee desired to bee treated courteously and mildly by all Therefore let us deal accordingly with those who are not yet converted Hee sets down five diseases of our Natures 1 Wee were foolish because all the wisdome of men is meer vanity so long as wee know not God for wee are ignorant of the right rule and the true fountain and the due end of our actions 2 Disobedient Because men by nature do nothing of those things which either God or conscience command but that which pleases themselves 3 Straying viz. from the true way which leads to eternal life and being deceived with errours they go further off from God daily 4 Serving with delight divers lusts and pleasures which reign together and as it were by turns challenge a dominion over all the unregenerate 5 Wee were destitute of the true love of God living in malice and envy rejoycing in the hurt and sorry for the good that befalls our neighbour hating one another when all of us were most worthy to bee hated of God Vers. 4. But after that the kindness and love of God our Saviour toward man appeared Reas. 2. Because wee although perverse yet at length were converted by the Grace of God Therefore ought wee to use gentleness towards those that are unconverted and hope well of them who may possibly bee converted by the same Divine Grace Kindness Hee explains this reason and commends the grace that was shewed to us in our conversion and proves it by eleven Reasons Reas. 1. From the more remote cause viz. the goodness and kindness of God which rejoyceth to put forth it self for our advantage and to communicate good to us Reas. 2. From the neerer cause which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the love of God wherewith God is affected to man-kind above all other creatures Reas. 3. From the instrumental cause or the manner of revealing the Gospel which hath no less graciously shined forth upon us and without our procurement than the Sun from whence the similitude of shining forth or appearing is fetch 't rises upon us without our help Reas. 4. From the next cause of our conversion which is the effectual manifestation of God as a Saviour made to us who as soon as hee manifests himself to our hearts not as our Judge to condemn us but as our Saviour to save us by this manifestation of himself hee draws our hearts to him and converts us Vers. 5. Not by works of Righteousness which wee have done but according to his mercy hee saved us by the washing of regeneration and renewing of the Holy Ghost Reas. 5. By way of removing all our works and all merit in us which either went in time before our effectual calling or which could bee fore-seen and considered as if wee had done them Reas. 6. Expresly affirming that mercy is the cause of salvation Reas. 7. Making God the Author of the Sacraments or the external means of salvation and also the Author of our regeneration and so of the internal means whereby wee are
2. But for Christs Priesthood God is bound with an Oath Never to change it and it leaneth on his nature which cannot altar nor repent and upon his Oath which cannot be violated 2. Another comparison betwixt the Levitical Covenant and the Evangelical Covenant As far as the Oath is above the changeable commandement by so much is the new Covenant better than the Covenant under the Law Then 1. There was a Covenant or Testament whereby Beleevers were saved as well under the Law as under the Gospel 2. The Covenant now though in substance of salvation one with the former yet in the manner of down-setting the Articles and the form of it is better than the Covenant then more clear more free more full more largely extended and more firm 3. Christ is here called Surety of this Covenant Then 1. Christ must see the Covenant kept and be good for it 2. God hath Christ to crave for our performance of the Covenant and we have Christ to crave for Gods part of the Covenant Yea and Christ to crave to give us Grace to perform that which God requireth of us in his Covenant 3. Jesus is content to be Surety and the Father hath consented and ordained and made him Surety So it resteth only that wee bee content also and make much of Christ that hee may do all our work for us and all Gods work in us Vers. 23. And they truly were many Priests because they were not suffered to continue by reason of death 24. But this man because hee continueth ever hath an unchangeable Priesthood Another Excellency of Christs Priesthood above the Levitical which may be branched out in th●se particulars following 1. The Levitical Priests were many both at one time and one after another by reason whereof that Priesthood was weakened while one part of the Office for such a time was in the hands of this man and another part for another time was in the hands of that man And because one man could not be ready to take the Sacrifices from all the people therefore several men behoved to take several parts of the burden But in Christs Priesthood there is but one man even himself His Priesthood is undivided no man beareth a part of the burden with him Hee alone attendeth all mens Sacrifices by himself Hee is at leisure for every mans employment at all times in the greatest throng of Sacrifices Then as long as Christ is at leisure no reason to employ another to carry our prayers 2. The Levitical Priesthood did pass from one person to another Death made interruption But Christs Priesthood cannot pass from his own person to any other neither death nor any other infirmity can interrupt his Office Then 1. To make any Priest by special Office in the New Testament beside Christ is to rent the Priesthood of Christ and make it imperfect like Aarons which for the same reason that it had many Priests was weak and imperfect and inferiour to Christs 2. To make Priests by office in the New Testament to offer up any corporal Sacrifice is to make Christs Priesthood separable from his own person which is against the nature of Christs Priesthood which cannot pass from one to another for so importeth the word 3. To make plurality of Priests in Christs Priesthood Vicars or Substitutes or in any respect partaker of the office with him is to presuppose that Christ is not able to do that office alone but is either dead or weak that hee cannot fulfil that office contrary to the Text here which saith Because hee continueth ever he hath an unchangeable Priesthood or a Priesthood which cannot pass from one to another Vers. 25. Wherefore hee is able also to save them to the uttermost which come unto God by him seeing hee ever liveth to make intercession for them 1. Hee sheweth the fruit of Christs keeping still the Priesthood altogether in his own person to be the perfect Salvation of all beleevers for ever Hee is able to save to the uttermost them that come unto God through him Then 1. Whosoever communicateth Christs Priesthood with any other beside his own person maketh Christ not able alone to save to the utmost those that come unto God through him 2. From this ground also it doth follow that Christ not only beginneth the beleevers salvation but perfecteth it also Hee doth not work a part of a mans salvation and leave the rest to his own merits or the merits of others but perfecteth it himself even to the uttermost 3. And if a man joyn any thing meritorious unto Christs Priesthood or any Mediatour for intercession beside him or seeketh by his own works to purchase salvation hee denieth Christ to be able to save him to the uttermost 2. Hee describeth Beleevers to be those that come to God through Christ. Then 1. Christ is the door and the way through which onely access is gotten to God By Saints or Angels there is not a way to come to God but by Christ onely 2. They that come not through him alone to God seclude themselves from the sufficiency of salvation to be had in him 3. The nature of beleeving is to make a man come towards God to get communion with him through Christ. 4. And none but such as come in Faith to God through Christ can take comfort from his Priesthood or look for salvation 3. Hee giveth a reason why perfect salvation is to be had for such as come to God through Christ Because Hee liveth for ever to make intercession for them Hee saith not to offer or cause to offer up the sacrifice of his body for them But Hee liveth and is not to be offered any more and liveth to make intercession Then 1. The sacrificing part is done and ended His intercession hath now the place and by his intercession wee get the merit of his death and passion applied unto us and not by any new oblation 2. If hee brook his life hee will not fail to intercede for us who come unto God through him and not through Saint or Angel or any person beside For hee liveth for ever to make intercession for us Vers. 26. For such an High-Priest became us who is holy harmless undefiled separate from sinners and made higher than the Heavens To the end hee may force the Hebrews to forsake the Priesthood of Levi hee draweth a strong reason from the nature of our estate under the Gospel Whereby hee proveth not onely that the Priests of Aarons Order are abolished but also every Son of Adam is excluded from the office of the Priesthood except Jesus Christ in his own person onely Because every Priest that wanteth the properties of Jesus Christ is unbeseeming for us under the Gospel A sinful man might have been a Priest under the Law to prefigure Christ before hee came But now no sinful man may be a Priest by office but Christ onely in whom there is no sin When the Sacrifice was a beast then a
must have force to do that which is less that is purifie the flesh and external condition of the man who cometh unto it outwardly onely as the Types did under the Law whereupon an Hypocrite in the Christian Church must be accounted one of the Congregation of the Saints as well as an Hypocrite under the Law was so called because CHRISTS Blood cannot be inferiour to the Types which were of this force to sanctifie men to the purifying of the flesh Or wee may say more shortly There is a sanctification by consecration when any thing is devoted or dedicated unto God and a sanctification by inhabitation of the holy Spirit 2 Cor. 6.16 17 18. Of the former sort the Censers of Core Dathan and Abiram are called Holy And the reason is given Because they offered them before the LORD therefore they are hallowed Numb 16.38 And in this sense all the members of the visible Church even such as afterwards do prove Apostates are sanctified because they are offered and offer themselves unto the Lord. But the inhabitation of the holy Spirit is proper onely to the Elect and Gods Children Hence learn 1. That all the members of the visible Church are so confederate unto God that it is sacriledge for them not to seek Gods honour in all things or to bestow themselves any other way than for God 2. Men are reckoned by God so to deal with Christ and his Blood and Covenant and Spirit as they make account thereof as they have estimation of Christ and his Blood and Spirit 3. And their estimation is not reckoned by their words or pretences but by their deeds as these do import so are they judged to esteem 4. Because Apostasie from Christ importeth as much as Hee and his Doctrine are unworthy to be avowed or maintained by consequence it importeth also that Christ was not the Man hee called himself and that all his Spirit had taught them was untruth and therefore justly here doth the Scripture challenge the Apostate of counting Christs blood no better than the blood of a common Malefactor and of giving of the Lie to the holy Spirit So fearful a thing is it to make defection from any known part of true Religion Vers. 30. For wee know him that hath said Vengeance belongeth unto mee I will recompence saith the Lord. And again The LORD shall judge his People In that hee proveth the certainty of their punishment out of Deut. 32.35 36. Learn 1. That the justice and constancy of Gods Truth in general threatnings is sufficient to prove the certain punishment of particular sins 2. The punishment of Apostates of one kind may evidence the punishment of Apostates of another kind For it is the Jews Apostasie to Idolatry and worshiping of Images which in that place the Lord doth threaten 2. Hee maketh the knowing of God who speaketh a proof sufficient for the certain performance of his Word Then As men understand Gods Nature so will his Word weigh with them And such as know him best will stand most in awe of him beleeve his Word most Vers. 31. It is a fearful thing to fall into the Hands of the living God From this knowledge of Gods Nature hee pronounceth how fearful a thing it is to fall into the hands of an adversary to be punished Then 1. It is presupposed that such as reject the Mercy of Christ shall not be able to reject justice but must fall into his Hand 2. The eternity of God maketh his wrath terrible For hee liveth for ever to avenge himself on his foes 3. The terror of the Lord what torment hee is able to inflict and that for ever is a fit mean to make men beware to make Apostasie from Christ. Vers. 32. But call to remembrance the former daies in which after yee were illuminated yee endured a great fight of afflictions For a mean to help them constantly to go on hee directeth them to make use of their former patience and experience of troubles for the Gospel Then 1. Even they who have suffered for Christ have need to be stirred up to constancy and to be terrified from Apostasie 2. The more men have suffered for Christ they ought to be the bolder in the profession of his Truth and the more ready for new sufferings 2. He maketh the time of their first troubles to be after illumination Then some do enter into troubles for Religion at their very first conversion and are yoked in battel against persecutors beside other on-sets of Satan and their own nature Vers. 33. Partly whilest ye were made a gazing-stock both by reproaches and afflictions and partly whilest ye became companions of them which were so used He maketh their troubles in their own persons by reproaches and afflictions the first part of their fight wherein they were a gazing-stock to the world Then 1. Such as are called to suffer for Christ are set upon a Theater to give proof of their faith and love to Christ before the world 2. The blinde world wondreth at such as adventure to suffer any thing for the truth of Christ and think but ignominiously of Christ and his cause and of those that maintain the same 3. Reproaches and taunts of the godly by the world are reckoned up to them for parts of their Christian cross and their glory before God 2. The next part of their fight was their partaking with such as did suffer the like Then 1. It is the part of true Christians to countenance them that confesse Christ yea and to joyn with them that suffer for him 2. Communion with the sufferings of others is reckoned up for a part of our own sufferings 3. To suffer patiently our selves or take a part with others in their sufferings will cost us a battel Vers. 34. For ye had compassion of me in my bonds and took joyfully the spoiling of your goods knowing in your selves that ye have in heaven a better and an enduring substance He cometh to particulars and first their compassion towards himself in his bonds is remembred by him Then 1. Compassion with sufferers especially when it is manifested to the afflicted party for his comfort maketh the compassionate person a partaker with the sufferer 2. Such compassion should be remembred by the sufferer thankfully and recompenced by seeking their eternal welfare who have shewed them such great kindeness 2. Another particular is their joyful enduring the spoliation of their goods Then 1. When trial cometh of mens faith in Christ such as minde to be constant must prepare themselves to quit their goods if GOD please so to honour them with employment 2. When we see we must lose our goods for Christs sake or suffer any other inconveniency we ought to do it chearfully and count our gain in Christ more than our loss in the world And if we finde trouble to let our adversaries know as little of it as we can namely seeing there is no cause of grief if our eyes were opened and our
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
conscience which in every condition can inwardly give you a good testimony Therefore ought yee to follow after these virtues They may bee ashamed Argum. 8. By the following after these virtues yee will stop the mouthes of the enemies of the Gospel who lye in wait to defame you and speak ill of you as of evil doers Vers. 17. For it is better if the will of God be so that yee suffer for well doing than for evil doing Argum. 9. For it is far better that yee following after these virtues should be afflicted for well doing if the will of God be so than for doing evil For from hence ar●s●s praise and commendation from the other judgement and disgrace Therefore yee ought to follow these virtues Ve●s 18. For Christ also hath once suffered for sins the just for the unjust that hee might bring us to God being put to death in the flesh but quickened by the Spirit Argum. 10. Christ hath once suffered for the expiating of sins Therefore yee Beleevers being exempted from the punishment of sins are obliged if God will so have it to suffer troubles for the following of these virtues Iust Argum. 11. Christ being just and innocent hath suffered for us being unjust Therefore wee being beleevers who are not altogether innocent are bound for righteousness sake not to refuse the suffering of what God will have us suffer That he might bring us Argum. 12. Christ the just one hath suffered that hee might confirm us being justified and suffering afflictions to himself and bring us to God Therefore beleevers are bound to follow him in the pursute of virtue and patience of afflictions for weldoing Quickened Argum. 13. Seeing that the issue of Christs sufferings was happy because although he is dead by reason of the infirmity of our flesh yet he rose from the dead by the virtue and power of his Spirit or Deity ye beleevers suffering afflictions for Christ and his righteousness without doubt shall also obtain a joyfull issue out of your sufferings and death it self Therefore ye ought to follow after these virtues although for that cause yee bee afflicted Vers. 19. By which also hee went and preached unto the Spirits in prison 20. Which sometimes were disobedient when once the long suffering of God waited in the days of Noah while the Ark was a preparing wherein few that is eight souls were saved by water 21. The like figure whereunto even baptism doth also now save us not the putting away of the filth of the flesh but the answer of a good conscience toward God by the resurrection of Iesus Christ. Argum. 14. The spirits or soules of those unbeleeving and disobedient men are now in prison or hell to which Christ by his spirit in times past by Noah the preacher of righteousness came and preached repentance and following after righteousness because in times past to wit in the time of Noah they were disobedient abusing Gods long suffering towards them whilst the Ark was preparing Therefore it is expedient for you Hebrews to obey this exhortation to the study of virtue lest yee bee involved in the same punishment Few Argum. 15. As those few soules which were in the Ark were saved in the deluge of waters by the Ark So all beleevers being baptized are preserved that they perish not in any afflictions by baptism which answers to the Type of the Ark Therefore yee that follow after righteousness ought to fear nothing although yee suffer for righteousness sake Not the filth of the flesh Hee explains this argument shewing that hee doth not understand the outward baptism which consists in the washing away of the filth of the body but the inward baptism which consists in the washing away of sins or the filthiness of the soul the sign and proper effect whereof is the engagement of a good conscience towards God or that confidence which a good conscience purged by Faith hath towards God by and through the resurrection of Christ. Hee also adds Argum. 16. Now yee are endued with that confidence which a good conscience purged by Faith hath towards God by and through the resurrection of Christ Therefore there is no cause that for the following after the Scriptures yee should fear afflictions Hee adds by the resurrection of Christ partly because in Christs resurrection was declared the sentence of God absolving us in Christ from sinne and death partly because Christ being raised from the dead hath powerfully perfected those things in and for beleevers which by his death hee merited and obtained for them Vers. 22. Who is gone into Heaven and is on the right hand of God Angels and Authorities and Powers being made subject unto him Argum. 17. Confirming the former and also the exhortation to the following after virtue although for that cause afflictions were born Christ the Author of our salvation is lifted up into Heaven to the highest glory of ruling over all things and obtain supream and everlasting power over all Creatures not any of the Angels excepted Therefore yee Beleevers ought strongly to prosecute the study of virtue against all dangers and terrours being assured of your salvation because you have such a Saviour in Heaven CHAP. IV. HEE here prosecutes the same Argument which hee handled in the former Chapter There are two parts of the Chapter in the first are contained Exhortations to holiness to vers 12. The other is consolatory against persecutions to the end The exhortations to holiness are six The first is more general to vers 7. the rest more especial Vers. 1. Forasmuch then as Christ hath suffered for us in the flesh arm your selves likewise with the same mind for hee that hath suffered in the flesh hath ceased from sin The Arguments to holiness in general are seven which that they may be the better conceived wee must maintain that Christ hanging on the Cross hath after four manner of waies acted in our behalf First That hee judicially representing us and bearing our person did bear the guilt of our sins and punishment due to them 2. That hee being a Surety for us did take upon himself the mortifying or crucifying of our old man by the virtue of his crucifixion 3. Hee set forth himself an efficacious example to us whereto wee might conform our selves in the denying our selves and renouncing all things which might hinder us in our progress towards Heaven 4. As a Surety Advocate Patron Father Husband Head and common person hee did binde us with many bonds to deaden us to sin and to use all means whereby that might be effected These presupposed the following Arguments more strongly binde Argum. 2. Christ hath suffered for us in the flesh and publickly acted in our behalf after those foresaid waies Therefore yee beleeving Hebrews ought to arm your selves with this meditation of Faith against all temptations that yee may dye to the lusts of the corrupt flesh Who hath suffered Argum. 2. Confirming the former from the judicial uniting of Beleevers
abide in the obedience of Christs Doctrine hath no communion with God but is without God in the world Hee that abideth Arg. 7. Hee that remains constantly in the Faith of and obedience to Christs Doctrine hath and will have communion with God and Christ and for his reward hee hath the Father and the Son by the Spirit dwelling in himself Vers. 10. If there come any unto you and bring not this Doctrine receive him not into your house neither bid him God speed Argum. 8. Propounded by way of Commandement Yee ought earnestly to endeavour after perseverance in the Faith that whosoever hath been discovered to bee a seducer of men from the Doctrine of Christ or teacheth another Doctrine than that Christ hath taught must not bee entertained yea not so much as courteously saluted so that any respect bee or seem to bee given to his errour or to him for his errours sake but rather by all means to be so handled that it may bee understood both by him a false Prophet and by All that the errour which hee teaches is detested Vers. 11. For hee that bideth him God speed is partaker of his evil deeds Hee gives the reason of this Argument or Commandement because hee that doth the least matter in favour of a seducer whereby it can be gathered that his errour is any way liked by him that salutes or entertains him hee is partaker of his evil deeds Vers. 12. Having many things to write unto you I would not write with Paper and Inke but I trust to come unto you and speak face to face that our joy may bee full The conclusion remains wherein are two Articles In the first hee excuses his brevity hoping to come to this family and being present to instruct and confirm it more fully in the doctrine of Faith that all the faithful in it might out of a larger and more fruitful instruction receive more fully of spiritual joy Vers. 13. The children of thy Elect Sister greet thee Amen In the second Article hee salutes this Matrone from the children of her Sister who was also faithful and shewed the signs of her Election Amen sealing up the Doctrine of the whole Epistle The third Epistle of IOHN Analytically expounded THE CONTENTS GAius to whom the Apostle writes was a Jew by Countrey a Christian by Religion a man rich and very liberal to the Saints in favour with the Church where hee lived and esteem with his Minister ambitious Diotrephes as is gathered out of this very Epistle From hence the Apostle exhorts him to entertain freely those Ministers of the Gospel who brought these as it were letters of commendation to him and when they departed to vouchsafe them all things belonging to their journey The parts of the Epistle are three In the first is the Preface to vers 3. In the second is the stirring up of Gaius to persevere in the exercise of his charity and liberality towards the Saints to vers 13. In the third is the conclusion Vers. 1. THe Elder unto the well beloved Gaius whom I love in the Truth 2. Beloved I wish above all things that thou mayest prosper and be in health even as thy soul prospereth In the direction of the Epistle from himself to Gaius hee declares his respects towards him in the repetition of a friendly compellation 2. In his special profession of sincere love towards him 3. In praying for him that God would continue a prosperous condition unto him chiefly that hee would preserve him in that prosperity of mind which hee had hitherto shewn in the exercise of Faith and Love Vers. 3. For I rejoy●ed greatly when the Brethren came and testified of the Truth that is in thee even as thou walkest in the Truth The second part of the Epistle follows wherein hee exhorts him to persevere in the demonstration of his love to the Saints and namely to some of the servants of God who brought this Epistle to him There are eleven Arguments to prove that Gaius ought to go forward in the duties of Charity Argum. 1. From the former demonstration of his sincere Faith working by love Thou hast obtained a very commendable testimony of thy sincerity from the Brethren which came from thee who have had experience of thy liberality and hath given mee cause both of rejoycing on thy behalf and giving thanks to God and thee also Therefore it is thy duty to proceed in the duties of Charity Vers. 4. I have no greater joy than to hear that my children walk in Truth Argum. 2. Confirming and explaining the former No greater joy can betide mee than that my Disciples which I have begotten to God through the Gospel do daily proceed in the exercises of Faith and Love Vers. 5. Beloved Thou dost faithfully whatsoever thou dost to the Brethren and to strangers Argum. 3. The works of Mercy and Charity which thou exercisest towards the holy servants of God and strangers demonstrate thee to bee truly Faithful Therefore proceed in them Vers. 6. Which have born witnesse of thy Charity before the Church whom if thou bring forward on their journey after a godly sort thou shalt do well Argum. 4. The Brethren which bring these letters to thee have born witness openly of thy Charity in the publick assembly of the Church Therefore go forward both to deserve well of them and others Thou shalt do well Argum. 5. If now thou shalt receive those that come unto thee as thou hast before and furnish them when they depart from thee both with all things necessary for their journey and accompany them somewhat in their way to another place as it becomes thee and is a thing befitting thee to accompany the Ministers of God thou shalt do an excellent office and work that becometh thy piety towards God Therefore see that thou do it Vers. 7. Because that for his names sake they went forth taking nothing of the Gentiles Argum 6. To preach the name of God or the Gospel of Christ who is God they went forth of their own accord taking nothing of the Gentiles nor of those that were converted nor of those that were not lest they should give occasion to any of saying that they preached the Gospel to the Gentiles for advantage Therefore deal thou more liberally with these Vers. 8. Wee therefore ought to receive such that wee might bee fellow-helpers to the Truth Argum. 7. All that favour the preaching of the Gospel are bound to promote the endeavours of men as far as they are able that they may share in the work of the Gospel by sustaining or some way assisting the preachers of it Therefore be thou not wanting herein Vers. 9. I wrote unto the Church but Diotrephes who loveth to have the preheminence among them receiveth us not For this end I have written to the Church wherein thou wast that by the publick charges they might have provision necessary for their journey but I am afraid of the success because that ambitious
Diotrephes who endeavours to have the preheminence over all the rest of his fellows may undervalue both mee and my Letters of commendation Vers. 10. Wherefore if I come I will remember his deeds which hee doth prating against us with malicious words and not content therewith neither doth hee himself receive the brethren and forbiddeth them that would and casteth them out of the Church The Apostle adviseth him that hee will deal with this ambitious lover of preheminence before the Church when hee comes and gives five reasons of his purpose Reas. 1. Because Diotrephes did many evil deeds 2. Because hee did prate against the Apostles with malicious words and namely against Iohn whom he knew to be an enemy to ambition and humane Episcopacy creeping into the Church through the ambition and devices of these kind of men 3. Because hee did neither entertain nor did bestow any kinde of respect upon the true Christians that held fast the Doctrine of the Apostles in all things 4. Because by his tyrannical injunctions and constitutions threatning excommunication and casting out of the Church hee prohibits who entertained and received those Preachers with all Christian offices that were 〈◊〉 by the Apostles if they did contrary to his commands 5. Because hee did imperiously excommunicate those that transgressed his commands and did entertain this kind of Brethren Vers. 11. Beloved follow not that which is evil but that which is good Hee that doth good is of God but hee that doth evil hath not seen God Argum. 9. Thou oughtest not to follow the evil carriage of thy Pastor Diotrephes or obey his wicked commands because this would bee evil and contrary to true Faith and love towards God but thou oughtest to follow that onely which is good and agreeable to sound Doctrine Therefore go on in exercising the duties of love Hee that doth good Argum. 10. Confirming the formee hee that indeavours to do good is born of God but hee that doth evil is void of the true and saving knowledge of God or faith in him Therefore go thou on to do good that thou mayest approve thy self to bee of God Vers. 12. Demetrius hath good report of all men and of the Truth it self yea and wee also bear record and yee know that our record is true Argum. 11. Thou oughtest rather to imitate Demetrius his kindness towards the Saints and poor strangers of whom all and the very truth of the thing shewing it self in deeds gives testimony and I my self who am not wont to affirm unless it be those things which are true and I know by experience do give testimony of his praise Therefore imitate him and go on in the duties of Charity Vers. 13. I had many things to write but I will not with Ink and Pen write unto thee 14. But I trust I shall shortly see thee and wee shall speak face to face The conclusion remains wherein are two Articles In the first hee excuses the shortness of his Epistle hoping to see and talk face to face with him Vers. 15. Peace bee to thee Our Friends salute thee Greet the friends by name In the second Article 1. Hee salutes Gaius by wishing peace to him i. e. the blessing of God in all things 2. Hee doth hearty commendations to Gaius from his friends viz. the Saints who were his true friends 3. Hee wills him to salute in his name particularly and by name all his friends i. e. who loved him The Epistle of IUDE the Apostle Analytically Expounded THE CONTENTS CErtain masters of Heresies arose who abused the grace of God to the liberty of the flesh and under the pretence of the Gospel let loose the reigns to all manner of wickedness and plainly mocked at the holy conversation of true Beleevers as of simple Idiots which were ignorant of true Christian liberty Against these pestilent inventions God stirred up Peter the Apostle and this Jude who is here and Act. 1. called the Brother of James the less called Alpheus Hee was the Kinsman of our Lord Mat. 13.55 who is named Lebbeus and Thaddeus Mat. 10.3 This our Apostle exhorts the Faithful to whom hee writes that they would constantly stand up for the defence of the Doctrine of the Gospel against false Teachers of whom Peter had warned them 2 Pet. 2. handling the very same Argument There are three parts of this Epistle A Preface vers 1 2. An Exhortation to contend for the true Faith against Impostors to vers 24. The Conclusion in the two last verses Vers. 1. JUde the servant of Iesus Christ and Brother of Iames to them that are sanctified by God the Father and preserved in Iesus Christ and called The Preface contains an inscription and salutation The inscription shews the direction of this Epistle from whom and to whom it was written The writer of this Epistle is 1 described from his name 2 from his Apostolical office under the name of a servant in which title hee more glories than in the natural relation which was betwixt him and Christ the Lord. 3 From the distinction of himself from Iudas the Traitor from whom not onely in his disposition but also in his name hee desired to bee differenced Those to whom hee writes are described from four properties of the Elect. 1 They are in God the Father i. e. reconciled by Christ they have communion or an holy fellowship with God 2 They are sanctified by the special operation and inhabitation of the Holy Ghost 3 Preserved by the gift of perseverance from Christ the Redeemer who suffers none of his to bee taken out of his hand 4 Called not onely with an outward call but with an inward and effectual calling Vers. 2. Mercy unto you and Peace and love be multiplied In his salutation by Apostolical authority hee does not onely wish but applies to the confirmation of their Fait● 1 The Mercy of God which heal● all our evils viz. our sin and misery 2 Peace which comprehends the parts of our Reconciliation and felicity 3 And Love which as the spring of all good things comprehends grace and all those effects which conduce to our sanctification and the compleating of our salvation Hee desires that all these may bee multiplied in respect to the degrees of increase and manifestation in other various effects such as the glory of God and their salvation should require Vers. 3. Beloved when I gave all diligence to write unto you of the common salvation it was needful for mee to write unto you and exhort you that yee should earnestly contend for the Faith which was once delivered unto the Saints The body and substance of the Epistle follows wherein hee propounds the cause and scope of his writing which hee further prosecutes Two Reasons of his writing hee sets down 1 His earnest desire not onely in respect to his office in preaching the Gospel wheresoever occasion was offered but also of writing concerning the common Salvation of the Elect obtained by Christ and by degrees
of the Son of God who loved mee and gave himself for mee Reas. 3. Confirming the former I being justified by Faith am judicially united unto Christ crucified and in him I am judicially bound to dye unto sin to crucifie the old man Therefore I cannot consent to sin from the principles of the Doctrine of Justification by Faith This is the Reason Christ our Surety on the Cross did not onely expiate the sins of the redeemed but also for their sakes hee promised that they should dye to sin and crucifie their corrupt nature Therefore hee which by Faith apprehending his judicial union with Christ crucified it is necessary also that hee acknowledge his obligation to dye to sin or to crucifie his old nature by the virtue of Christ. Nevertheless I live I justified by Faith am a new Creature by the Spirit of Christ living in mee so that I live not as to the old man but Christ dwelling in mee useth this natural life as his Organ and Member and Effects that by Faith in his strength I may lead this life taking care of all my affairs that I may as it were bring the Spirit into obedience unto God and that out of his same love by which hee dyed for mee Therefore I cannot consent to sin from the principles of justifying Faith The force of the Argument in short is this The Spirit quickens us that are justified by the Faith of Christ to live holily Therefore Justification by Faith doth not give liberty to sin Vers. 21. I do not frustrate the Grace of God for if Righteousness come by the Law then Christ is dead in vain The Objection is removed The second Argument for Justification by Faith and not by the Works of the Law followeth If Justification bee by the Works of the Law the Grace of God is in vain and made of none effect for if Justification bee by Works it cannot bee by Grace as Rom. 11.6 But God forbid that I should make the Grace of God of none effect Therefore God forbid that I should determine Justification to bee by Works For if Argum. 3. If Justification bee by the Law Christ is dead in vain because then both otherwise and more easily Justification might bee obtained than by the death of Christ But it is absurd to say that Christ is dead in vain Therefore Justification is not by the Law but by Faith CHAP. III. Vers. 1. O Foolish Galatians who hath bewitched you that you should not obey the Truth before whose eyes Iesus Christ hath been evidently set forth crucified among you Because hee knew that the minds of the Galatians were prepossessed with a false opinion Therefore lest they should faint upon the following disputation he by a grave objurgation shaketh them out of their drowsiness and pricks their consciences as it were with four stings For first of all hee calls them foolish and unadvised Because they suffer themselves foulely to bee deceived although not out of malice yet by their own imprudence 2 He calls them bewitched i. e. deluded by the delusions of Impostors 3 Hee objects to them their defection from the saving Truth of the Gospel concerning the Grace of Christ. 4 Hee amplifies their crime from this that Christ was so evidently preached amongst them and his sufferings with the causes of them so clearly explained as if the whole matter as in a painted Table had been set before their eyes The Preface being premised hee goes on to confirm that Justification is by Faith and not by the Works of the Law in four and twenty Arguments Vers. 2. This onely would I learn of you Received yee the Spirit by the Works of the Law or by the hearing of Faith Argum. 1. Yee have not received the Spirit of Regeneration and other graces by which the preaching of the Gospel is sealed amongst you by Works or by Doctrine received from the Covenant of Works but by Faith or by the Doctrine of the Covenant of Grace applied by Faith Therefore yee are not justified by Works but by Faith Vers. 3. Are yee so foolish having begun in the Spirit are yee now made perfect by the flesh Argum. 2. Although some Impostors have perswaded you that the beginning of Justification is by Faith but the accomplishment of it is to be had from Works yet this opinion is to be condemned of folly because it is impossible that the spiritual way of justifying by Faith should consist with that carnal way of justifying by Works much less that it should take its perfection from this Therefore wee are not justified by Works but by Faith Righteousness by Works is called flesh 1 Because although now this kind of Justification is impossible yet it is a common and foolish surmise of corrupt nature that wee are justified by Works and by the pride and vaunting of the flesh this is every where defended 2 Because all the Works of the unregenerate or a man not justified by Faith all his Works by which hee seeks Justification are meer flesh or the effects of corrupt flesh as they come from those that are not justified It is as absurd therefore to say that a man is justified by the continual violation of the Law or can acquire Righteousness by sinning But as touching Works which follow Justification or the remission of sins they cannot bee the cause of a thing already past before they were or could bee except you take Justification for the declaration of Justification amongst men already passed and pronounced by God Vers. 4. Have yee suffered so many things in vain if it bee yet in vain Argum. 3. If in your foolishness you proceed 〈◊〉 seek for Justification by Works or to bee justified partly by Faith partly by Works yee will lose all the fruit of your constancy hitherto and afflictions which yee have through Faith already suffered for the defence of Righteousness by Faith but I hope better things Therefore yee are not justified by Works but by Faith alone Vers. 5. Hee therefore that ministreth to you the Spirit and worketh miracles among you doth hee it by the Works of the Law or by the hearing of Faith Argum. 4. The Ministers by whom God gives his Spirit and works miracles among you are onely they which teach Justification not by Works but onely by Faith in Christ Therefore Justification by Faith alone is approved by God but not that which is feigned to bee by Works Vers. 6. Even as Abraham beleeved God and it was accounted to him for Righteousness Argum. 5. Abraham although hee did very much abound in virtues yet hee was justified by Faith alone for hee beleeved God and it was imputed to him for Righteousness For God hath promised to bless all Nations in his seed i. e. in Christ. Hee hath applied this blessing which containeth in it self Righteousness and life eternal in Christ to himself by beleeving Therefore wee are justified not by Works but by Faith Vers. 7. Know yee therefore that they which are