earth The Writer is Paul the Apostle who according to the Will of God by Christ speaking from heaven was sent as an extraordinary Embassador to the Church which should afterwards bee gathered to Christ here is authority enough Those to whom hee writes are the Saints and Faithful in Christ at Ephesus who being planted into Christ by Faith were consecrated to the service of God here 's praise enough Vers. 2. Grace bee to you and Peace from God our Father and from the Lord Iesus Christ. In the Salutation is contained an Apostolical Benediction in which 1 Hee wisheth the Ephesians Grace that is all heavenly good things which are necessary to Sanctification and Salvation 2 Hee wishes them the special fruit of this Grace to wit Peace or all things which might conduce to their happiness but especially quietness of mind arising from the redemption of Christ which Redemption applied to them by the Word and the Spirit of God would assure them of reconciliation with God and assure them of freedome from evil 3 Hee opens to them the fountain and chanel of this Grace and Peace wished to them viz. God from whom and Christ the Mediatour by whom and for whose sake this Grace and Peace is conferred upon us Here 's good will enough towards the Ephesians And Arguments also sufficient to prepare their minds to receive the following Doctrine with that submission and willingness of mind which became them Vers. 3. Blessed bee the God and Father of our Lord Iesus Christ who hath blessed us with all spiritual blessings in heavenly places in Christ. After the Preface follows the Thanksgiving containing a Proposition to bee proved in the first part of this Chapter which is this That the Grace of God in Christ ought to bee celebrated with an acknowledgement of Gods blessing towards us in the whole business of the Salvation of Beleevers For our blessing as it hath relation to God is nothing else but an acknowledgement that God is every way the Author of all blessing or Grace towards us In this Proposition hee puts a difference between God the Father and Jesus Christ the Mediator God-man that the person and office of the Mediatour might more manifestly appear And hee calls God the Father the God of Christ 1 Because of that Grace whereby the humane nature of Christ was predestinated to the personal union with the Word his Son 2 Because of the Covenant of Redemption made between God and Christ the Mediatour And then hee calls him the Father of Jesus Christ 1 Because of the eternal Generation of the Son by which the Father hath from all eternity communicated to him his whole infinite essence 2 Because of the personal union of the assumed humane Nature by which the Son of man is made the Son of God The chief Arguments to prove the aforesaid Proposition are Thirteen Hath blessed Arg. 1. The God and Father of Christ hath blessed us beleevers or hath graciously heaâ—t upon us all spiritual and heavenly blessings in Christ. Therefore he is to be blessed or his grace is to bee celebrated by us To this purpose that the grace of God might appear and bee celebrated all the words of this Argument tend every one whereof breathes ouâ— grace For 1. The giver of these benefits is called God and the Father of Jesus Christ and by consequence the God and Father of all us which are in Christ and that from the Covenant made between the Father and Christ concerning us and consequently our Father who with a fatherly affection gives us all things Hath blessed 2. The giving of these benefits is actively called the blessing of God that is the actual or effectual demonstration of Gods grace according to his word in deed towards us Hath blessed us 3. And here is grace For we whom God blesseth are by nature the sons of wrath and liable to the curse of God in whom there is nothing nor can be any thing which can deserve any good With all blessing 4. The nature and matter of the benefits themselves includes grace for a blessing taken passively is nothing else but a benefit taking its rise from meer grace Spiritual blessings 5 Here is grace also For the benefits which are bestowed on us before others are spiritual such as have reference to the eternal salvation of the spirit or soul which do far exceed all measure of proportion to any earthly and temporal works which wee can perform in this body and therefore they are of grace All blessing 6. This tends to grace too Because every spiritual gift which pertains to the salvation of souls is bestowed upon us of which gifts there is none which flows not from the fountain of grace and blessing and is freely given to us without any merit of ours or respect to our works whether they bee knowledge of God or acknowledgement of our sin or repentance or faith or any effect of faith or any good work or intention of a good work all this is freely given by him who blesseth us with all spiritual blessing Therefore they are of grace In heaven Hear is a beam of grace too because these benefits with which wee above others are blessed are heavenly that is they are such as take their original from heaven are conversant in heaven and shall bee compleated in heaven nor do they any wayes savour any thing of our flesh but yet do season to us our condition on earth In Christ Here the whole ocean of grace is opened for all these benefits are ours in Christ who himself is ours and all these are made ours in him as in the root and fountain as in our head and common parent before they come to us that so they may bee derived on us by him in whom as wee are united together wee possess those things wee have and in whom wee have right to those things which as yet wee have not and by whom wee shall hereafter receive those things which remain and as hee hath obtained all things for us so hee keeps both them in himself for our use and us that wee may use and enjoy them From all and every one of which it follows that all our spiritual benefits are free and gracious or effects of meer grace and therefore wee ought to celebrate the grace of God as the fountain and cause of them Vers. 4. According as hee hath chosen us in him before the foundation of the world that wee should bee holy and without blame before him in love Argum. 1. Confirming the former God actually in time freely bestows all these spiritual blessings upon us in Christ even as before time hee of his grace chose us in him that at length wee might obain these benefits Therefore wee ought to blesâ— him All the woâ—ds of this Argument also are proofs of his free and gracious election For 1. Our election was of God unto life before others our companions who were in the same condition whom God leaving and
passing by chose us Therefore wee are chosen out of grace 2. Hee chose us in Christ as in the head who was first chosen as in the common Parent root and fountain of the elect After whom wee in the consideration of dignity and order and in whom wee as his body members and off-spring are afterwards chosen in the order of nature Therefore our election is free there being no cause of it in us which is to bee sought for in God alone 3. Hee chose us before the foundation of the world that is from eternity before the world was much more before any works of ours were Hee chose us before any matter of the created world was existent much more before any matter of our works or workings could bee existent for hee elected us in order of nature before hee decreed that the world should bee For the decree of the creation of the world was subservient as a means to bring to pass the already decreed salvation of the elect Therefore hee chose us of grace and not for fore-seen works Hee chose us that wee might bee holy 4. Hee did not choose us because wee were holy or because hee fore-saw that wee would bee holy but hee chose us without any consideration of any holiness at all in us nay hee chose us as not having holiness to the end that being chosen wee should bee made holy and should become unblameable in his sight that is that being consecrated to God wee should bee by degrees truly and sincerely sanctified and should at last bee presented fully and perfectly holy in heaven Yea further that being unblameable without spot without wrinkle not onely of sin but also of all misery wee should at length appear together before him blessed and glorious Therefore our election is not from faith fore-seen or works fore-seen but of meer grace which as it is the cause of election so of all holiness and happiness which follows election In love Love or charity is meerly free in which as hee hath chosen us that wee should bee made holy and unblameable so also that in that his love we should perfect this our happiness which love God will then fully put forth when hee shall fully consummate our holiness and happiness And so the charity or love of God is hoth the cause of election and the completing or perfecting of those good things which follow election and by consequence election is not onely of grace but is for the perfect possession of free happiness in the sight of God Vers. 5. Having predestinated us unto the adoption of children by Iesus Christ to himself according to the good pleasure of his will Arg. 3. Thus God of his grace hath blessed us in time so also of grace hee hath predestinated us to the inheritance of Sons which was to bee obtained by Christ in his own person according to the good pleasure of his will Therefore wee should celebrate his grace The parts of this reason prove the same that the whole reason it self doth Having predestinated us 1. As our election before time was free so is our predestination also before ages unto life eternal and to fit means which should bee effectual to bring us to that end Therefore predestination is free in that it doth not onely assign the end and persons but also appoints the means by which wee must attain that end Unto the adoption of children 2. Here also the Apostle manifests the grace of God Wee are predestinated not because wee are fore-seen as Sons but that being not as yet Sons wee should by Grace attain the Adoption of Sons Now the Adoption of Sons includes these four things 1 An effectual Calling or Faith to imbrace the offered communion with Christ the onely begotten Son 2 A towardliness and good disposition of Sons or the renovation of our nature that wee might love God as our Father 3 The dignity and honour of Sons 4 The Riches or Inheriâ—ance of Sons even to the glorifying of our Bodies Rom. 8.23 Therefore both our Predestination and Adoption is free and not for any work of ours By Christ 3 And this doth make much for the advancement of Grace Wee are predestinated that wee may obtain the Adoption of Children by Iesus Christ who is the first-begotten and onely-begotten Son that by his merit and efficacy wee might obtain all the fore-said degrees of Adoption Therefore our predestination is from meer Grace To himself 4 That Grace might appear he shews the end of Adoption God hath predestinated us that wee should obtain the Adoption of Children by Christ to himself or to his use viz. to the honour of him that predestinateth or of Christ by whom hee communicates to us Grace and the Glory of the Sons of God Therefore our predestination is free for otherwise honour would not accrew to God or Christ by our Adoption According to the good pleasure of his Will 5 Here hee excludes all causes besides God and makes the Grace of God the onely cause For hee predestinated us according to the good pleasure of his Will Therefore onely Gods Grace onely his Will onely his good pleasure is the cause of our predestination and not any work of ours Vers. 6. To the praise of the glory of his Grace wherein hee hath made us accepted in the Beloved Argum. 4. God to that end and purpose that hee might bring praise to his glorious Grace chose and predestinated us to the Adoption of Sons It necessarily follows that God hath elected and predestinated us out of Grace For else hee could never attain that end and consequently ought wee to give praise to Gods Grace and to bless God who hath thus blessed us Of the Glory of Words of this Nature have an Emphasis for 1 This Grace hath glory in it self that is it is every way glorious and most worthy in it self that wee should highly esteem it acknowledge and publish it because who is most great and most good hath vouchsafed to advance us who are most vile and most unworthy unto the dignity of sons the riches of the inheritance of sons To the praise 2 God doth both intend and expect from us the praise of this his glorious Grace that wee should acknowledge the benefit in words and deeds and that by all means possible wee should give praise to this wonderful Grace of God Wherein Argum. 5. In this Grace whereby God hath chosen and predestinated us to holiness and happiness I say in this very Grace hee hath made us welcome and acceptable to himself in his beloved Son Therefore wee should celebrate this Grace of God In which reason hee intimates four things 1 That God did of his Grace intend our salvation in election and predestination and doth actually and in deed begin to put forth and exercise Grace in our effectual Vocation to Faith 2 That Christ not onely as Son but as Mediatour undertaking for us and paying the price of our Redemption for us is beloved
led to salvation conceive the same of other means which are not from our selves but the Holy Ghost or God the sole Author who alone without us instituted the layer of Baptism for a Sacrament and the grace signified by Baptism viz. the washing of us from the filth of our sins and the renewing of the Image of God in righteousness and holiness hee alone works in us Vers. 6. Which hee shed on us abundantly through Iesus Christ our Saviour Reas. 8. From the meritorious cause of the graces of the Spirit plentifully shed upon us which is Jesus Christ our Saviour both the fountain from whom and the chanel through whom the grace of God is conveighed to us Vers. 7. That being justified by his grace wee should bee made heirs according to the hope of eternal life Reas. 9. From the nature of free Justification seeing wee are justified not by works but by the grace of Christ. Reas. 10. From the manner of entring upon life eternal to the possession whereof wee are admitted not as buyers or Merchants but as heirs appointed Reas. 11. From the instrumental cause hope or faith which relye upon the free promises of God not any of our merits and altogether exclude our works so that wee are made heirs of life according to the hope which the promises of God have given to us Vers. 8. This is a faithful saying and these things I will that thou affirm constantly That they which have beleeved in God might bee careful to maintain good works these things are good and profitable unto men 9. But avoid foolish questions and genealogies and contentious and strivings about the Law for they are unprofitable and vain The third Precept is this That hee conjoyn with the Doctrine of faith the Doctrine of good works proceeding from faith and urge it with Authority and see that the faithful maintain or bee Patrons of good works seeing life is freely bestowed upon them Hee gives two Reasons of the Precept Reas. 1. Because this saying concerning this Precept is a faithfull saying or worthy to bee beleeved and most necessary and true which cannot frustrate or deceive those that obey it Good Reas. 2. Because this kinde of Doctrine is good and profitable unto men because it tends to the glory of God the confirmation of our selves touching the certainty of salvation and to the edification of others in the faith and the conversion of Infidels Foolish Precept 4. That hee restrain foolish questions wherewith men use to intangle themselves and to hinder themselves from holding any thing firmly in the known truth Such are Genealogical questions or Chronological and contentious disputations and strivings about Law-ceremonies or the like For they are Hee adds the Reason Because though those questions make a shew of wisdome yet they are foolish and vain and unprofitable nothing tending to edification in faith and holiness of life Vers. 10. A man that is an heretick after the first and second admonition reject Precept 5. Wherein the Apostle enjoyns Titus to reject by Excommunication the man that is an Heretick or that holds contrary to sound Doctrine and makes a division or sect in the Church or breaks the unity of the Church by any errour of his when hee is openly convicted before the Presbytery and admonished the first and second time and neither trouble himself and the Church more than needs with the disputations of such kinde of men or spend that time which is appointed for instructing of the Chuch in vain disputations with these perverse men Vers. 11. Knowing that hee that is such is subverted and sinneth being condemned of himself Hee subjoyns a Reason because it is in vain to dispute against one convinced of obstinacy already for hee hath fallen from the truth and is so overthrown that hee will not indure to bee edified any longer and rejecting the light offered in the admonishing of him hee makes it plainly appear that hee doth violence to his own conscience Vers. 12. When I shall send Artemas unto thee or Tychicus bee diligent to come unto mee to Nicopolis for I have determined there to Winter Precept 6. Concerning private affairs whereby hee recalls Titus from Crete and wills him to come to Nicopolis where the Apostle seems not to have been when hee wrote these things as the addition of some unskilful Scribe hath set it down in the end of the Epistle but there hee intended to Winter Vers. 13. Bring Zenas the Lawyer and Apollos on their journey diligently that nothing bee wanting unto them Precept 7. Concerning private matters also That hee would assist Zenas and Apollos in their journey men very well skilled in the Scripture but no wise wealthy Vers. 14. And let ours also learn to maintain good works for necessary uses that they bee not unfruitful Precept 8. That hee instruct not onely the faithful amongst the people but also the Preachers of the Gospel or those that are of the Pastoral order that they go before others in the communication of their goods and distributing according to necessity The reason whereof is given lest whilst they exhort others to good works they themselves should bee without fruit Vers. 15. All that are with mee salute thee Greet them that love us in the faith Grace bee with you all Amen Hee concludes the Epistle 1 With commendations sent to Titus from the Brethren 2 With salutations sent from himself to the faithful in Crete 3 With an Apostolical benediction where hee comprehends not Titus onely but the Churches also to whose use this Epistle was written sealing up his wish and the truth of the whole Doctrine with his AMEN The Epistle of Paul to PHILEMON Analytically expounded The Contents PHilemon one of the Colossian Pastors had a servant called Onesimus who being guilty of theft came to Rome and by the special providence of God upon his hearing of Paul who preached the Gospel at Rome in bonds hee is converted to the Faith This Onesimus the Apostle sends back to his Master Philemon and earnestly with many Arguments pleads his pardon that hee might bee received into favour And because the Holy Ghost in the business of Onesimus would set forth an instance both of his divine love and of our duty towards penitent sinners though of the meanest rank amongst men therefore for the universal and perpetual edification of the Church God would admit this among the other Canonical Epistles THe parts of the Epistle are three The first is a Preface accommodated to the purpose in hand to vers 8. The second contains the Arguments of his request that Onesimus might be restored to vers 21. The third is the Epilogue or Conclusion Vers. 1. Paul a prisoner of Iesus Christ and Timothy our brother unto Philemon our dearly beloved and fellow-labourer The direction of this Epistle hath the same persons sending their salutations as the Epistle to the Colossians hath which together with this seemes to bee written and sent by Tychicus and this Onesimus
11. For the children being not yet born neither having done any good or evil that the purpose of God according to Election might stand not of works but of him that calleth 12. It was said unto her The elder shall serve the younger Hee unfolds this difference of the Seed or of the chusing some and rejecting others from their causes to wit that it depends not upon works good or bad in the creature but upon the meer good pleasure of God calling For the children being not yet born neither having done any good or evil that the purpose of God according to Election might stand not of works or mans merits but of him that calleth or solely upon the Will of God that calls It was answered to Rebecca concerning her Twins upon all accounts now equal that it should bee that the Blessing under the type of the Birth-right or Dominion should accrew to the younger but the Curse under the type of Servitude to the elder Hence Reason 6. The purpose wherein God hath determined concerning every man according to the Decree of Election abides firm not depending upon any of mans works but upon the meer and most free pleasure of God calling whom hee will as from the answer given to Rebecca it appears touching the twins not yet born Therefore these or those Jews being cast off the Promise of God might abide firm to the rest Vers. 13. As it is written Jacob have I loved but Esau have I hated Reason 7. Confirming and explaining the former God loves some of those which are every way alike from eternity and in time makes his love appear and some hee hates and in time shews that hee hates them as in the example of Iacob and Esau it appears Malac. 1.2 Therefore the Jews in part rejected make not void the promise of God Vers. 14. What shall wee say then is there unrighteousness with God God forbid Hence ariseth a third Objection If God chuse and love some every waies alike and equal and hates others passing them by what shall wee say Is there not injustice or unrighteousness with God who does not deal equally with those that are in the same condition The Apostle answers with abhorrence God forbid Vers. 15. For hee saith to Moses I will have mercy on whom I will have mercy and I will have compassion on whom I will have compassion Hee gives an account of his denial first in Election then in Reprobation from which grounds being granted hee draws conclusions The reason why there is no unrighteousness in Election is this Because it is the most supream and free pleasure of God to exercise his mercy hee hath free power to do what hee will with his own as it appears out of the Word of the Lord to Moses Exod. 33.19 Therefore there is no unrighteousness in God seeing that in Election hee does with his mercy what hee will Vers. 16. So then it is not of him that willeth nor of him that runneth but of God that sheweth mercy From hence hee draws a conclusion to this sense If the sole cause of shewing forth divine mercy and goodness bee the most free pleasure of God then the cause thereof is not in mans will or pleasure nor actions or good works but alone in God It is not of him that willeth saith hee Therefore it is not from mans free will It is not of him that runneth saith hee Therefore it is not from humane indeavours and actions that any one is loved chosen or obtains mercy and the blessing and by consequent it solely depends upon God that shews mercy Vers. 17. For the Scripture saith unto Pharaoh even for this same purpose have I raised thee up that I might shew my power in thee and that my Name might bee declared thoroughout all the earth In the second place hee gives an account of Reprobation why there is no unrighteousness in that from the moâ—â— holy end of Reprobation Because Reprobation tends to the illustrating the glory of God as it appears out of the Scriptures speaking of Pharaoh whom God raised up for this very end that his Name might bee glorified in him Therefore there is no unrighteousness with God reprobating whom hee will Vers. 18. Therefore hath hee mercy on whom hee will have mercy and whom hee will hee hardeneth Hence hee draws a Conclusion common both to Election and Reprobation That the cause of Reprobation and Election is to bee sought onely in the most free and holy Will of God who most freely and without unrighteousness hath mercy on whom hee will and most freely without unrighteousness after most holy wayes hardens whom hee will Vers. 19. Thou wilt say then unto mee Why doth hee yet finde fault for who hath resisted his will The fourth Objection arising out of what went before If God hardens whom hee will then hee undeservedly reprehends those that are hardened in their sins and by consequence undeservedly punishes because no man can resist his will Vers. 20. Nay but O man who art thou that thou repliest against God shall the thing formed say to him that formed it Why hast thou made mee thus The Apostle gives a fourfold answer to this Objection Because in such disputations carnal and corrupt reason pleaseth it self The first Answer is to the person of the Objector Nay but O man who art thou that replyest against God In which words hee shews two things First That this Objection is made by a corrupt man who by nature is a lyar and from his own free will a sinner whose conscience might stop his mouth from speaking against God Who art thou O man The second is That hee against whom the Objection is made is God whose waies to us are past finding out yet alwaies holy even then when the reasons of his Counsel least of all appear to us who are of a short understanding Who art thou that repliest against God The second Answer is from the absolute authority of God over his Creatures in the words of Isaiah 45.9.110 unto him that striveth with his Maker let the potsheard strive with the potsheards of the earth shall the Clay say to him that â—ashioneth it what makest thou By which answer the Apostle shews this objection to bee contrary both to Scripture and sound reason because it intrencheth upon the absolute and unlimited right that God hath over the Creatures and therefore the curse and woe is pronounced upon all that after this manner dispute against God Vers. 21. Hath not the Potter power over the Clay of the same lump to make one Vessel to honour and another unto dishonour The third Answer is propounded by way of comparison of the power of God over men with the power of men over other creatures after this manner As much power as man hath over any creature of God so much hath God over man whom hee hath created But man hath power of the same mass of Clay to make one Vessel to honour another to dishonour according
the measure for so also is Charity imperfect but chiefly in respect of the manner of knowing viz. by means which kind of knowledge because it is mediate it is imperfect Vers. 10. But when that which is perfect is come then that which is in part shall bee done away This manner of knowing viz. mediately shall bee quite abolished when the perfect way of knowledge shall come viz. the immediate But Charity although it bee imperfect as to the measure yet as to the manner of loving it is perfect for it is immediately carried to God and therefore this manner of loving shall never bee abolished but rather encreased Vers. 11. When I was a child I spake as a child I understood as a child I thought as a child but when I became a man I put away childish things Hee shews that the present way of knoâ—ing is to bee abolished by the similitude of the abolishing of childish sports when any comes to bee a man Vers. 12. For now wee see thorough a glass darkly but then face to face now I know in part but then shall I know even as also I am known Hee shews the same by another similitude â—â—â—paring the present manner of knowing to knowledge by a glass darkly which kind of knowledge is mediate but the knowledge to come is immediate whereby any one knoâ—â— intuitively because in the life to come our mind shall immediately bee enlightened by God and wee shall see and know God immediately Vers. 13. And now abideth Faith Hope Charity these three but the greatest of these is Charity Argum. 4. Charity is more excellent than Faith or Hope which are saving Graces and gifts not to bee repented of Therefore the most worthy Because Charity shall never fail but shall also continue in the life to come when Faith and Hope shall cease In the mean time let us remember that Faith in some respects is more excellent than Charity because Faith is the cause of Love Gal. 5.6 Wee are justified by Faith and have peace with God Rom. 5.1 And Christ dwells in our hearts by Faith which works Charity in us Ephes. 3.17 But the Apostle regarding the concord and edification of the Church by right extolls Charity as much as belongs to his purpose hee knew also that no man could endeavour after the increase of Christian Charity but hee must also labour after the increase of Faith which is the cause of Love CHAP. XIV HEE PROCEEDS TO TREAT OF SPIRITUAL GIFTS AND THEIR RIGHT USE THere are two parts of the Chapter In the first hee prefers the gift of Prophesie before the gift of Tongues to vers 26. In the other hee gives commands concerning that order that was to bee observed in their Assemblies to the end Vers. 1. Follow after Charity and desire spiritual gifts but rather that yee may prophesie Hee proved in the fore-going Chapter that Charity was the most excellent gift In the beginning of this Chapter hee infers an Exhortation by way of conclusion that they would affect it and have all both gifts and spiritual offices in honour but because some were proud of the gift of tongues and most despised Pastoral gifts in comparison of this gift and too much admired the gift of tongues Therefore hee compares these gifts together and proves that the gift of Prophecie or Exhortation is more excellent than the gift of tongues separated from the gift of interpretation Hee gives thirteen Reasons Vers. 2. For hee that speaketh in an unknown tongue speaketh not unto men but unto God for no man understandeth him Howbeit in the Spirit he speaketh mysteries 3. But hee that prophesieth speaketh unto men to edification and exhortation and comfort The first Reason Hee that speaks in an unknown tongue although by the gift of the Spirit hee speaks the Mysteries of God yet hee speaks without profit because hee is understood by God alone and not by men But a Prophet or Pastor speaking in a known tongue teaches exhorts comforts his hearers and so speaks profitably Therefore Prophecie is more excellent than the gift of tongues Vers. 4. Hee that speaketh in an unknown tongue edifieth himself but hee that prophesieth edifieth the Church Reason 2. Hee that speaks in an unknown tongue edifies none 〈◊〉 himself but a Prophet the whole Church or Assembly Therefore Prophecie is more excellent Vers. 5. I would that yee all spake with tongues but rather that yee prophesied for greater is bee that prophesieth than hee that speaketh with tongues except hee interpret that the Church may receive edifying That hee might rightly bee understood hee shews that hee doth not abolish tongues though hee prefers a Prophet before him that speaks in an unknown tongue Vers. 6. Now brethren if I come unto you speaking with tongues what shall I profit you except I shall speak to you either by revelation or by knowledge or by prophecying or by doctrine Reason 3. From his own example his Apostolical Ministery would not bee profitable to them unless hee should speak to them in a known tongue by extraordinary Prophecie by Revelation or ordinary knowledge either by Prophecying or exhorting as a Pastor or instructing as a Teacher Therefore the gift of tongues is inferiour to the gift of Prophecie Vers. 7. And even things without life giving sound whether pipe or harp except they give a distinction in their sounds how shall it bee known what is piped or harped 8. For if the Trumpet give an uncertain sound who shall prepare himself unto the battel 9. So likewise you except yee utter by the tongue words easie to bee understood how shall it bee known what is spoken for yee shall speak into the ayr Reason 4. As a Trumpet or any other instrument touched or blown sounding confusedly utters an unprofitable and an ungrateful sound so also a tongue not understood gives no other than an uncertain and useless sound But the Prophets in their Prophecying speak in a known tongue Therefore the gift of tongues is inferiour to the gift of Prophecie Vers. 10. There are it may bee so many kinds of voices in the world and none of them are without signification Reason 5. The voices of Brutes are many whereof none is so inarticulate but represents a certain species of the living creature to those that hear It is therefore an unworthy thing so to debase the gift of the Spirit that it should profit no more but should bee less valued than the blearing of a brute beast In Prophecie it is not so Therefore the gift of Tongues is inferiour to that of Prophecie Vers. 11. Therefore if I know not the meaning of the voice I shall bee unto him that speaketh a Barbarian and hee that speaketh shall bee a Barbarian unto mee Reason 6. Because to speak things not understood makes the Teachers and the Hearers Barbarians each to other Therefore c. Vers. 12. Even so yee for as much as yee are zealous of spiritual gifts seek that yee may excell to the
The solidity of this his confidence or perswasion is confirmed by seven Signs all which did stir up his mind to faithfulness Sign 1. Is a desire of departing out of this life that hee might obtain immortality or bee endued instead of a corruptible body with immortal glory An Argument certainly of a mind conscious of its sincerity and certified of future happiness Vers. 3. If so bee that being clothed wee shall not bee found naked Hee limits this sign and priviledge of being endued with future glory That it may belong to those onely who departing out of this life to an immortal and immutable state are not found naked i. e. not destitute of that true covering whereby our filthy nakedness is covered which covering is Christ or Christs Righteousness which can alone cover our sins wherein our nakedness consists This therefore is the second Sign of his solid desire of going out of this life and of a mind very conscious of the faithful administration of his office that hee knew himself to bee in the number of those to whom alone the certainty of being cloathed upon with glory belonged to wit of those who are cloathed already with that covering whereby the foul nakedness of sinners is covered i. e. the Righteousness â—f Christ with which except a man bee cloathed in this life hee shall bee found naked in the other and shall remain naked for ever Vers. 4. For wee that are in this Tabernacle do groan being burdened not for that wee would bee uncloathed but cloathed upon that mortality might bee swallowed up of life Sign 3. That the desire of his departing this life arising from this confidence was holy i. e. it was derived not so much from the weariness of natural life but from the hope of a better This is that which hee saith although hee groan and bee sorrowful in his body yet hee would not bee uncloathed of this body but that this body might bee cloathed upon with immortality and that mortality might bee swallowed up of immortality Vers. 5. Now hee that hath wrought us for the self-same thing is God who also hath given unto us the earnest of this Spirit Sign 4. That this desire is not natural but the supernatural work of God stirred up and formed in the hearts of his own by the special work of God It is God that hath wrought formed and created us for this thing His confidence therefore is solid Who also Sign 5. That this confidence of a better life is sealed by the earnest of the Spirit having as it were a taste and experience of that life in the peace and joy of the Spirit i. e. in the first fruits of that happiness which is to come Vers. 6. Therefore wee are alwaies confident knowing that whilst wee are at home in the body wee are absent from the Lord. Sign 6. That this confidence is firmly grounded in the certain perswasion of his nigher access to the Lord which should bee vouchsafed to him after death when doubtless even as in one house hee should dwell with God who now in the body is as absent from the Lord. Vers. 7. For wee walk by Faith not by sight 8. Wee are confident I say and willing rather to bee absent from the body and to bee present with the Lord. Sign 7. Confirming the former that hee knoweth himself to walk by Faith in this life and not by sight of the beatifical vision which abideth for us in the life to come who in our sense are absent from the Lord while wee are present iâ— the body Therefore more vehemently and confidently hee did both desire and chuse to go to the Lord rather than to remain in the body Vers. 9. Wherefore wee labour that whether present or absent wee may bee accepted of him That this confidence confirmed by so many signs of sincerity was the impellent cause to his faithfulness in his Ministery hee now expresly declares Because whatsoever change towards life or death did happen to him out of this confidence hee did indeavour to please God with no less diligence than those which contend for honour that both in this life or pilgrimage and in his death or approaching to God hee might bee made acceptable to him Vers. 10. For wee must all appear before the judgement seat of Christ that every one may receive the things done in his body according to that hee hath done whether it bee good or evil His second impellent cause to faithfulness in his Ministery is the consideration of punishments and rewards which abide every one according to their works at the last judgement in which God will inflict punishments upon the wicked but to the godly whose good works after their sins are pardoned onely remain hee shall render rewards Vers. 11. Knowing therefore the terrour of the Lord wee perswade men but wee are made manifest unto God and I trust also wee are manifest in your consciences He shews by calling God and the consciences of the Corinthians to bee his witnesses that this Argument hath urged him to faithfulness in the Ministery For the apprehension of that future terrible judgement hath affected this that he exhorted all to reconciliation with God by Faith Vers. 12. For we commend not our selves again unto you but give you occasion to glory on our behalf that you may have somewhat to answer them which glory in appearance and not in heart He solves two Objections which his adversaries may object against him so earnestly glorying of his faithfulness Object 1. Thou O Paul gloriest some one may say whilst thou commendest thy self Hee answers that hee did not say these things for that end but that the Corinthians may have that for his defence whereby to repress their vain and boasting Teachers who did diminish the authority of the Apostle amongst them and did glory in the presence of men otherwise than their conscience and the truth of the matter did permit For they being destitute of piety or matter of glorying in heart they gloried in their adulterated eloquence Vers. 13. For whether wee bee besides our selves it is to God or whether wee bee sober it is for your cause Object 2. But O Paul thou art besides thy self who doest so openly confute such Teachers Hee answers that hee did not dispute but give a reason of the fact as it did become a wise man to wit that hee uttered those things for the glory of God and their salvation For sayes hee if I praise my Ministery which seems to bee the part of one besides himself I do it for the Glory of God lest my Gospel should bee undervalued If I speak humbly of my self as sober men use to do I do it for your good Vers. 14. For the Love of Christ constraineth us because wee thus judge that if one dâ—ed for all then were all dead The third impellent cause to faithfulness containing a reason of the former saying is his love wherewith hee loved Christ which did cast
upon him as it were bonds and constrained him that hee being unmindful of himself did both speak and do those things onely which might promote the Glory of Christ and the good of the Church Vers. 15. And that hee died for all that they which live should not henceforth live to themselves but unto him which died for them and rose again Hee giveth a reason of his love and adds the fourth impellent cause to wit the love of Christ to us Christ saies hee when wee were all dead in respect of our desert and the justice of God alone died in the room of all of us that beleeve in him That wee being delivered from deserved perdition should not serve our selves but Christ our Redeemer why therefore should not I bee faithful in the business of Christ Vers. 16. Wherefore henceforth know we no man after the flesh yea though we have known Christ after the flesh yet now henceforth know wee him no more Hee prevents an Objection to this end that hee might give account why hee checked those glorious Corinthian Doctors not regarding his esteem with the ignorant So that hee might promote the Glory of Christ and the Churches safety Some one might say but it behoved him to regard the dignity of so many worthy Teachers amongst the Corinthians who shined with Eloquence Learning Riches Honours and Nobility of Parentage For some of these were of the Jews and perhaps did boast that they were of the Tribe of Iudah and did arrive to Christs kindred as it is credible from what follows Hee answers three waies drawing every one of his answers as conclusions from vers 12. Answ. 1. That hee doth not look at Riches Honours Parentage Eloquence and the rest neither did hee esteem any man from outward things by which the esteem of men is encreased or diminished with worldlings and those that are carnal Tea Answ. 2. That hee did not judge any more of Christ himself according to his external condition or detract from his estimation by reason of his poverty and ignominy in the world as in times past hee esteemed being in a mistake And therefore hee did not esteem any one more valuable because of his Riches Honours and Parentage c. Vers. 17. Therefore if any man bee in Christ hee is a new Creature old things are passed away behold all things are become new Answ. 3. Shewing the duty of the faithful ingrafted into Christ to bee this that as new Creatures they should labour for the newness of a right judgement and an holy life And that these worldly things should not bee so highly esteemed hee proves from Isa. 65.17 where God promiseth an abolition of old things and that hee will make a new Heaven and a new Earth i. e. all things new under the Kingdome of Christ Whence it follows that those things onely are to bee had in estimation amongst Christians which reach to a new Creature or Regeneration For all things are made new to those that are renewed when they are reconciled to God they have all Creatures as it were reconciled to them and now they use them after a new manner for the Glory of God and their own salvation setting a price upon every thing according as it makes or not makes for the promoting of the Kingdome of God in themselves and others Vers. 18. And all things are of God who hath reconciled us to himself by Iesus Christ and hath given unto us the Ministery of reconciliation The fifth impellent cause to faithfulness in his Ministery is the grace and goodness of God towards him which cause returning to his purpose and looking up to God hee asserts the Author of the New Creature whereof hee had even now spoken and of all graces Because the Grace of God towards him had brought to him a double priviledge to wit reconciliation by Christ and a Ministerial office for the reconciliation of others from hence hee acknowledges a twofold Obligation for his faithfulness in the Ministery Why therefore should not hee approve himself faithful Vers. 19. To wit that God was in Christ reconciling the world unto himself not imputing their trespasses unto them and hath committed unto us the word of reconciliation The sixth impellent cause is the excellency of preaching of which hee propounds a short collection wherein 1 The Father who by reason of sin was removed far from us declares himself to come near unto us in Christ who is the true IMMANUEL God with us 2 The Father reconciled as for his part declares himself to do that in Christ for the Elect world that they beholding their enmities betwixt themselves and God as for their part may come again into favour and bee reconciled with God through Christ. 3 The means is shewn by which men may bee reconciled to God viz. by remission or a not imputing of sins which God most graciously doth offer 4 The instrument of applying the Grace of reconciliation obtained by Christ is shewn viz. the word of reconciliation committed to the Apostles and to the other Ministers In which so excellent and so necessary a Ministery hee could not bee but faithfull when hee set those things before him Vers. 20. Now then wee are Embassadors for Christ as though God did beseech you by us wee pray you in Christs stead bee yee reconciled to God The seventh impellent cause to faithfulness is the excellency of the person which hee represents which cause hee propounds and together with the whole precedent Doctrine hee makes use of by which very thing shewing the endeavour of his faithfulness To this end hee importunes all and diligently urges all with his authority as an Embassadour and also submissively and lovingly as bearing the Image of God that every one would more heartily accept the reconciliation offered of God that the remainders of enmity being taken away which unbelief cherisheth within all may become the same Spirit with God Vers. 21. For hee hath made him to bee sin for us who knew no sin that wee might bee made the righteousness of God in him Lastly That hee may perswade to the obedience of Faith and to the receiving of a fuller measure of reconciliatioâ— hee sheweth that an open and expedient way to reconciliation is because Christ the innocent Mediator and pure from sin by his consent and agreement with the Father in a judicial manner is accounted guilty of our sin yea truly hee was made an Expiatory Sacrifice for our sin expresly for that end that wee believing in Christ may bee made partakers of Christs righteousness judicially by imputation and so may bee made perfectly righteous and as it were by that righteousness which chiefly pleases God through this excellent and divine way of reconcilement which the wisdome of God hath invented and grace hath made ours But hee adds this in him that wee might necessarily understand that wee are engraffed into Christ by Faith by which this righteousness may bee ours because from our conjunction
for this end that my fatherly care towards you O Corinthians might appear to all sincere and approved in the sight of God Vers. 13. Therefore wee were comforted in your comfort yea and exceedingly the more joyed wee for the joy of Titus because his spirit was refreshed by you all The objection being solved hee adds the fourth cause of his consolation I understand sayes hee that yee have taken in good part my reproof and now have received consolation Of titus The fifth cause of his consolation because all yee have endeavoured to refresh the spirit of Titus Vers. 14. For if I have boasted any thing to him of you I am not ashamed but as wee speak all things to you in truth even so our boasting which I made before Titus is found a truth The sixth cause That yee would prove in very deed that which I boasting of you confidently fore-told to Titus Vers. 15. And his inward affection is more abundantly towards you whilst hee remembreth the obedience of you all how with fear and trembling yee received him The seventh cause Because you have engaged to you by your respects and goodness the mind of Titus which you may esteem as great gain For they reverenced Titus as an Evangelist and a servant of God sent to them extraordinarily and so they had reconciled the mind of Titus to themselves Vers. 16. I rejoyce therefore that I have confidence in you in all things The eighth cause of consolation That I being incouraged by this experience for the future I may dare to promise the best things whatsoever of you all both to my self and others CHAP. VIII THe second part of the Epistle wherein the Corinthians being confirmed touching his love towards them doth exhort them to the giving of Alms with a cheerful mind to the use of the poor Jews For this end there are thirteen arguments used in this Chapter to which hee adds more in the Chapter following Vers. 1. Moreover brethren wee do you to wit of the grace of God bestowed on the Churches of Macedonia Argum. 1. From the example of the Macedonians the Churches of Macedonia have contributed And therefore do yee the same thing whose liberality hee commends by nine reasons Grace The first Reason Because it was the gift of Gods grace that they contributed any thing for the use of the poor Jews Vers. 2. How that in a great trial of affliction the abundance of their joy and their deep poverty abounded unto the riches of liberality Reason 2. Because Alms was given by them in that time when they were tried with heavy afflictions Ioy Reason 3. Because they contributed with joy Deep Reason 4. Because in poverty they were liberal Vers. 3. For to their power I bear record yea and beyond their power they were willing of themselves Reason 5. Because they were willing to give more bountifully than they were able Vers. 4. Praying us with much intreaty that wee would receive the gift and take upon us the fellowship of the Ministering to the Saints Reason 6. Because they offered freely not provoked by others examples but rather were Leaders to others lest they should bee wanting in this duty of charity With entreaty Reason 7. Because they were instant in prayers that what they gave might bee received Fellowship Reason 8. Because they did entreat the Apostle that hee together with others would take upon them the charge of gathering and dispensing that which they and others were about to give Vers. 5. And this they did not as wee hoped but first gave their own selves to the Lord and unto us by the Will of God Reason 9. Because beyond the Apostles expectation they consecrated themselves and all theirs to God and did commit themselves to the Apostle that they might bee ruled by him in all things according to the Will of God Vers. 6. Insomuch that wee desired Titus that as hee had begun so hee would also finish in you the same grace also Argum. 2. To a liberal contribution Because at the entreaty of the Macedonians I have desired Titus that hee would take care to accomplish your alms which thing hee hath undertaken already Therefore take yee care lest this our labour bee in vain Vers. 7. Therefore as yee abound in every thing in faith and utterance and knowledge and in all diligence â—ad in your love to us see that yee abound in this grace also Argum. 3. Because seeing that you excel others in many virtues it becometh you to do your endeavour lest in this yee fail or seeing that the gifts of the Spirit abound in you the faith of miracles the gifts of knowledge and eloquence endeavour concerning the Salvation of the Brethren and charity towards mee yee must have a care lest this gift bee found wanting to you Vers. 8. I speak not by commandment but by occasion of the forwardness of others and to prove the sincerity of your love Argum. 4. Because now the sincerity of your Christian love is to bee proved in the distribution of this alms for which thing sake I exhort you diligently at the desire of the Macedonians commanding nothing imperiously Therefore shew a proof of your liberality Vers. 9. For yee know the grace of our Lord Iesus Christ that though hee was rich yet for your sakes hee became poor that yee through his poverty might bee rich Argum. 5. Christ hath made himself poor that you might bee rich Therefore it is meet that for his sake yee give alms when it is required of you Vers. 10. And herein I give my advice for this is expedient for you who have begun before not only to do but also to bee forward a year ago Argum. 6. Because I know it is profitable for you both in respect of your praise and in respect of the blessing that will follow that in this business in no wise yee bee wanting but at length yee accomplish this collection already begun Vers. 11. Now therefore perform the doing of it that as there was a readiness to will so there may bee a performance also out of that which you have 12. For if there bee first a willing mind it is accepted according to that a man hath and not according to that hee hath not 13. For I mean not that other men bee eased and you burdened Argum. 7. Because it is meet and comely that your ready will which yee shewed the last year might bee actually compleated and it will bee uncomely if it otherwise fall out Which yee have Argum. 8. Because nothing is required but that which your selves may see to bee equal for it is desired that you give according to your abilities out of equity without your prejudice a little from the poor sort if they give with a willing mind shall bee accepted of God Although they have not given much which have it not For if a willing mind bee not present nothing is respected by God how much soever is given Therefore bee not here
there are three chief parts In the first hee deals with the Galatians that they would renounce the errours which they had drunk in but by the way that hee might prevent those that accuse him hee couragiously asserts his Apostleship lest hee should give place to those three chief Apostles in his Apostolical authority In the first Chapter and the first part of the second In the second part hee purposely disputes of Iustification by Faith and of the temporary use and abrogation of the Mosaical Law in the latter part of the second Chapter also in the third and fourth Lastly In the third part his Exhortation for perseverance in Christian Liberty being premised hee counsels them to use it well and shews which are the true exercises of Christians lest either by a dissolute licentiousness or the superstitious observation of Ceremonies they should neglect the chief Christian duties In the fift and sixt Chapter CHAP. I. THere are three parts of the Chapter In the first is a Preface to vers 6. In the second hee begins to deal with the Galatians that they return into the way from their errour in observing the Levitical Law and that imaginary conjunction of Iustification by Works with Iustification by Faith as if this had been possible some Arguments to this end being propounded to vers 13. In the third part the Apostle confirms the last Argument from signs concerning the divinity of his Doctrine to the end Vers. 1. Paul an Apostle not of men neither by man but by Iesus Christ and God the Father who raised him fâ—om the dead The whole Preface is ordered for the preparing the mind of the Galatians to obey his Doctrine concerning the Grace of Christ. The scope may bee perceived in this or the like Proposition to the same sense Yee ought to beleeve and obey mee admonishing you of the true cause of Justification and Sanctification Eight Arguments are intimated to this end whereof some are contained in the inscription vers 1 2. Some in the salutation vers 3. Some in the description of Christ vers 4. Some in the doxology vers 5. An Apostle Argum. 1. I Paul which write these things unto you am an Apostle of supream authority in the ministery of the Church Therefore you must beleeve and obey mee Neither of men Argum. 2. My office is not of humane invention or is not founded in humane authority but God is the Author of it so that my Doctrine cannot bee contemned without injury done to God Therefore except you would reject God that sent mee yee must hearken to mee Neither by man Argum. 3. I am not mediately or by the Ministery of men called but immediately by God viz. Christ by him now raised from the dead and by God the Father who gave testimony to the Doctrine of his Son by raising him from the dead Therefore yee must beleeve and obey my Doctrine Vers. 2. And all the Brethren which are with mee unto the Churches of Galatia Argum. 4. I have called all the Brethren which are with mee to the society of this admonition written to you all the Brethren with mee which together with my self salute you will sometimes bee witnesses against you unless you obey my Doctrine Therefore yee ought to beleeve and obey mee Churches Argum. 5. Although yee bee infected with a dangerous errour yet I think you are to bee accounted in the number of the Churches Therefore recompence mee and acknowledge mee as an Apostle sent to the Churches to bee obeyed and believed Vers. 3. Grace bee to you and peace from God the Father and from our Lord Iesus Christ. Argum. 6. I according to the authority bestowed upon mee by the providence of God do not doubt to give you right to the blessing of the Gospel and to intreat Grace i. e. a more plentious acknowledgment sense and fruit of Gods free mercy reconciliation and forgiveness of sins and the other effects of the Grace of God conducing to sanctification Together with peace or a sound tranquillity of heart and other good things which appertain to your happiness that all things may bee derived to you from the God of Peace and from the Lord Christ the Mediatour the onely Fountain of Grace and Peace Therefore I ought to bee beleeved while I open to you the reason of this Grace and Peace communicated to you Vers. 4. Who gave himself for our sins that hee might deliver us from this present evil world according to the Will of God and our Father Hee makes a description of Christ from the work of Redemption that hee might shew that our whole salvation by the Grace of God comes to us through his merit from whence Argum. 7. Our salvation or redemption from that lost condition of the wicked who are of this world without Christ is obtained by the death of Christ alone and that by the decree and institution of God the Father who hath ordained this onely free cause of salvation Therefore I ought to bee beleeved and obeyed admonishing you that you would acknowledge this the alone cause of your salvation Vers. 5. To whom bee glory for ever and ever Amen Argum. 8. God is worthy and Christ also to whom for such a gift and ineffable Grace Glory should bee given by all for ever Therefore I ought to bee beleeved by you vindicating this glory of the Grace of Christ amongst you lest it should bee obscured or taken away by the merit of humane works The second Part. Vers. 6 I marvel that you are so soon removed from him that called you in the Grace of Christ unto another Gospel The second part of the Chapter follows wherein hee proves that the errour concerning that imaginary and impossible conjunction of justification by works and justification by Grace or by Faith in Christ must bee renounced in which errour now they were entangled by the false Apostles who taught the observation of the Mosaical Law to bee also necessary for the salvation and justification of those that beleeve in Christ The Arguments which hee urges that they may renounce this errour are nine Of whom some are used by way of reprehension others are openly brought in the disputation following I marvel Argum. 2. Your revolting O Galatians from the Grace of Christ to the merits of humane works Is to bee wondred that so soon as ever the Faith of Christ was admitted and Grace for your conversion received yee fell from it Therefore yee must renounce this errour Removed Argum. 2. By this your errour yee have forsaken God who hath called you into the Grace of Christ and have betaken your selves to humane works Therefore you must renounce this errour Removed away Argum. 3. By this errour yee are removed from the Gospel of Christ into another I know not what Gospel feigned by men Therefore you must renounce this errour Vers. 7. Which is not another but there bee some that trouble you and would pervert the Gospel of Christ. Arg. 4. There is
and gave him to bee the Head over all things to the Church Argum. 11. All our enemies the Devil the wicked in the world Persecutors Hereticks and Impostors the power of sin in us prisons banishments all kinds of death are put under Christs feet that hee may order them and dispose of them to our good and put them under our feet Therefore c. The Head Argum. 12. Christ is appointed Head over all things in the Church that is the Father hath committed the full power and administration of all things unto him that hee onely should bee the most near Head of the Catholick Church for the illumination of the Church and all its members for the vivification exciting to all spiritual duties and preservation of spiritual life in them by the immediate presence and operation of his Spirit in the whole Church and its several members Therefore unless you will doubt of your Heads Wisdome Power and Faithfulness in his office you should bee strengthened in Faith Vers. 23. Which is his body the fulness of him that filleth all in all Argum. 13. The Church is the mystical body of Christ and all beleevers are his members Therefore you should not doubt but hee will look to and have a care of your salvation unless you will deny that Beleevers are his members The fulness Argum. 14. The Church is the fulness of Christ so far as hee is its mystical Head so that hee doth not judge himself to bee perfected and completed till all and every of the Elect bee gathered into one united to him have attained that full encrease suitable to and appointed for every member and till at last they enjoy with him a plenary happiness Therefore you should bee as sure of the perfecting of your salvation as you are that Christ will not suffer himself to bee incompleat imperfect and maimed Filleth Argum. 15. Christ filleth all in all that is according to every Creatures capacity as hee is the God of Nature hee works all things as hee is the Head of the Church hee perfects all things which belong to the Spiritual Life Sanctification and Salvation of Beleevers filling all his members by degrees Therefore it is not to bee questioned but hee will accomplish the begun work of Faith Sanctification and Salvation in you This that hee filleth all in all is adjoyned by way of correction or exposition to the former phrase of the fulness of Christ by the Church lest wee should conceive that Christs or our perfection depends upon any besides himself who of his own free love hath brought this necessity upon himself of communicating himself to us unworthy wretches who stirred up this desire of us in himself who himself hath the power to satisfie this his own desire and who by degrees fulfills his desire of sanctifying us and induing us with Faith and will proceed to fulfil it till hee hath performed all things necessary to the perfecting of salvation and that in all the faithful the greatest and least To him bee the glory of his Grace his power and his constancy for ever and ever Amen CHAP. II. THe Apostle proceeds to prosecute the same Argument proving sometimes in the Supposition that the beleeving Ephesians sometimes possitively that all Beleevers are saved by Grace The Proposition to bee made good is this you O Ephesians are saved by Grace or Beleevers are saved by Grace His Arguments are fifteen upon the last whereof hee insists to the latter end of the Chapter Vers. 1. And you hath hee quickened who were dead in trespasses and sins Argu. 1. If you O Ephesians are considered in the common State of Nature you will bee found to have been in that condition that you could not have recovered thence but by Grace There are seven parts of this Argument every one whereof heightens our first misery and proves Grace to bee the onely cause of salvation Dead 1 In the State of Nature you were not onely defiled with but dead in sin and not onely judicially dead because guilty of or liable to death but also really in effect spiritually dead so that the dead could as easily raise themselves to life or perform actions of being as you could free your selves from this death or do any good deed Therefore you are saved by Grace Vers. 2. Wherein in time past yee walked according to the course of this world according to the Prince of the power of the Air the Spirit that now worketh in the children of disobedience 2 In reference to this natural life you did wholly pass that in sin being wholly busied and walking in them or else waxing worse and worse Therefore c. Of this world 3 You walked in the waies of worldly and carnal men who favour this natural life onely and followed their manners and customes as the rule of life Therefore c. The Prince 4 You followed the Captain of this way the Devil the Prince of unclean spirits who with his Executioners or other evil Angels flying in the Air rules and governs effectually Which worketh 5 The Devil did reign and execute his will in you as now hee doth in the disobedient Therefore c. Vers. 3. Among whom also wee all had our conversation in times past in the lusts of our flesh fulfilling the desires of our flesh and of the mind and were by nature the children of wrath ever as others 6 You did fulfil the lusts of your flesh and wallowing in them did commit whatever your vain mind dictated whatever your corrupt appetite and affections of the flesh prescribed To these the Apostle adds himself before his conversion that they might see this Argument propounded in an Hypothesis would serve to confirm the general Thesis Children 7. By nature yee were children of wrath that is guilty of death and liable to divine wrath which God might justly pour upon us even to our utter destruction Hereunto hee joyns all other men as they are considered in the state of nature Therefore wee are beholding to Grace for our salvation Vers. 4. But God who is rich in mercy for his great love wherewith hee loved us Argum. 2. God out of his rich mercy and love hath delivered us who beleeve from this most miserable condition Therefore our salvation is of Grace The several parts of this Argument manifest the same God 1. Hee shews God to bee the sole Author of our deliverance who alone is meet for so great a work Rich 2. That Grace might appear the cause of our salvation is mentioned to bee the abundant or rich mercy of God whereby as it were touched with a sense of our miserie hee is moved to deliver us For his 3. The love of God wherewith he loved us from eternity is annexed as the cause both of mercy and salvation Us 4. It was of mercy that God was pleased to take us rather than others and choose us for his sons Therefore c. Ver. 5. Even when we were dead in sins hath quickened us
back of Epaphroditus the Philippians Pastor who had brought mony for Pauls use and for a time had ministred to him in prison Hee commends him in five honourable Epithites or Titles 1 His Brother 2 His companion in labour 3 Fellow-souldier 4 The faithful messenger of the Philippians And 5 The publick Minister to the Apostles necessity in prison Vers. 26. For hee longed after you all and was full of heaviness because that yee had heard that hee had been sick Hee adds four causes of sending him back which would serve also for his commendation 1 The Pastoral love of Epaphroditus towards the Philippians 2 His trouble for the Philippians grief because hee knew they would hear certainly of his sickness but nothing of his recovery Vers. 27. For indeed hee was sick nigh unto death but God had mercy on him and not on him onely but on mee also lest I should have sorrow upon sorrow Hee confirms the tydings of Epaphroditus his sickness and commends the special grace of God shewn to Epaphroditus and himself whereby God was careful to restore Epaphroditus to health lest the Apostle should bee too much afflicted Vers. 28. I sent him therefore the more carefully that when yee see him again yee may rejoyce and that I may bee the less sorrowful 3 The joy of the Philippians was another cause 4 The ease of the Apostles sickness who for the Philippians sake would deprive himself of Epaphroditus his service otherwise very necessary to him rather than hee would suffer them any longer to want their Minister Vers. 29. Receive him therefore in the Lord with all gladness and hold such in reputation Hence hee wisheth them to receive him according to his worth and to esteem of him and such Ministers as Jewels and treasures Vers. 30. Because for the work of Christ hee was nigh unto death not regarding his life to supply your lack of service towards mee Hee adds four Reasons of his desire 1. Because hee had carried on the work of Christ in comforting the Apostle 2. Because hee had ministred to the Apostle with danger of his life 3. Because hee preferred the service hee undertook before his own life being more heedless of his own health than of taking care of the Apostles business 4. Because hee had supplied the Philippians absence who as they ought did earnestly desire to serve the Apostles necessities CHAP. III. IN this Chapter the Apostle exhorts them joyfully to relye upon Christ alone or onely upon his Righteousness Grace and Vertue as abundantly sufficient for holiness and happiness that they would beware of false Apostles and follow the examples of the Apostles and faithful Ministers of Christ. There are three members of the first Exhortation contained in the three first verses 1. That they would rejoyce in Christ alone 2. That they would take heed to themselves of false Iewish teachers 3. That they would imitate the example of the Apostles and faithful who do wholly adhere unto Christ. The Arguments of this Exhortation are nine all which do urge that cleaving unto Christ they should follow the example of the Apostles Vers. 1. Finally my brethren rejoyce in the Lord to write the same things to you to mee indeed is not grievous â—ut for you it is safe The first member of the Exhortation That they would rejoyce in Christ that is that with joy they would rest upon his Righteousness and Vertue nor seek for any other helps to their salvation besides him This is propounded as the end of the whole former Doctrine and as a brief of all Christian duties The same things Argum. 1. By prevention of an Objection This Exhortation is so profitable for you that it is not at all troublesome to me to inculcate repeat it often to you nor should it bee tedious to you to hear the same often Therefore cleave unto Christ earnestly imbracing this Doctrine of his sufficiency Vers. 2. Beware of Dogs beware of evil workers beware of the concision The second member of the Exhortation is That they would beware of false Apostles who endeavouring after an impossibility would joyn righteousness by the works and ceremonies of the Law with free justification by faith Dogs Argum. 2. These false Apostles that act the part of Jews confounding the righteousness of the Law with the righteousness of faith and so teaching that wee must not rest only on Christs righteousness are not holy worshippers of God as they pretend but unclean Dogs barking at the pure Doctrine of the Gospel and defaming the sincere servants of Christ with their revilings They are not upholders of good works but evill workers they are not worthy to have the honour of Circumcision but they shall bee called authors of Concision and perdition because that by their false doctrine they do ruine and separate both themselves and others from Christ and of these you must take heed by reason of the imminent danger Therefore you must relye only upon Christs Grace and Vertue Vers. 3. For wee are the Circumcision which worship God in the Spirit and rejoyce in Christ Iesus and have no confidence in the flesh The third member of the Exhortation is wherein hee proposeth the example of the Apostles and faithful who do wholly cleave unto Christ first in general then more particularly further repeating the Exhortation unto vers 18. Wee are Argum. 3. Onely wee Apostles and other beleevers who rest upon Christs righteousness are to bee honoured with the title of truly Circumcised viz. Those 1. who worship God with an internal and spiritual affection of the heart And 2. who glory in Jesus Christ as the only and sufficient Saviour 3. Who do not place our confidence in Ceremonies in carnal Circumcision in any external priviledges or any other such Helps Therefore you should as wee do onely rest upon the Grace and Vertue of Christ if yee will bee accounted truly Circumcised Vers. 4. Though I might also have confidence in the flesh if any other man thinketh that hee hath whereof hee may trust in the flesh I more Argum. 4. From the particular example of the Apostle preventing an Objection I Paul who have more cause to glory in fleshly or external priviledges than any false Apostles can have do nevertheless renouncing all confidence in priviledges or my works only relye on Christ and endeavour through Christ alone to make progress in holiness unto salvation Therefore you ought to acquiesce with mee in the Grace and Vertue of Christ alone Vers. 5. Circumcised the eighth day of the flock of Israel of the Tribe of Benjamin an Hebrew of the Hebrews as touching the Law a Pharisee 6. Concerning zeal persecuting the Church touching the righteousness which is in the Law blameless Hee clearly explaines this example by reckoning up eight causes of carnal boasting vers 5. 6. 1. I am circumcised and so brought into the number of Gods people 2. I was circumcised the eighth day exactly according to the Law not as a
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
The Pontificians are not ashamed to confess these and many other of the like sort concerning their Bishops and publickly in their writings so that there is no further need to enquire who hee is that sits Antichrist in the Temple or in the Visible Church as to his Title when wee know that the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may signifie two things according to the various acceptation of the Preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 viz. the Vicar of Christ and the Adversary of Christ and wee hear the Pope of Rome boasting himself Antichrist in one of these significations i. e. professing himself the Vicar of Christ but in the mean while wee apprehend the same as it were in the very act openly affirming himself to bee amongst Christians that hee is neither subject to Civil nor Ecclesiastical Laws but without blushing to profess himself above them And whereas now it is manifest to the world that the authority of the Pope of Rome is by himself and by his attendants extolled above Scripture or divine Laws as to the constitution of the Canon determination of the sense judgement and deciding of controversies dispensatian as it is called about divine commands c. shall wee doubt who hee is that sits lawless in the Temple of God or amongst the Professors of Christian Religion As to what concerns the second or the possession of his Kingdome Antichrist shall not possess his Kingdome without war Christ shall fight against him with the sword of his mouth i. e. by preaching of the Truth revealed in the Gospel and by the power of his Spirit concurring with the Word As to the third touching the end of Antichrists Kingdome or the issue of his War and Kingdome Christ will detect and confute the lyes of Antichrist the deceits wickednesses tyranny false interpretations and allegations of Scriptures and will by degrees demolish consume and waste his Kingdome and at length will destroy and abolish it by the illustrious manifestation of his comming to the last general judgement Vers. 9. Even him whose comming is after the working of Satan with all power and signs and lying wonders Artic. 6. Wherein hee resumes and furthermore describes the rise and progress of Antichrist his arms arts and helps wherewith hee will acquire his Kingdome and as much as hee can will uphold it The first help is Satan who will with his manifold crafts instruct Antichrist and by him hee will strongly put forth his effectual power in the whole time of Antichrists dominion Signs Help 2. His faculty of dissimulation or power of setting forth some miracles with deceitful signs and wonders used for the confirmation of their false opinions In the Popish Legends as they are called thou mayest read a thousand such Vers. 10. And with all deceiveableness of unrighteousness in them that perish because they received not the love of the Truth that they might bee saved Help 3. All deceiveableness of unrighteousness or all unjust or fraudulent deceit such are false counterfeit or fawning Doctrines sophistical disputations the inticements of riches honours or dignities of this world together with threatnings and terrors the top and height of which deceit will bee in him because hee will not openly or directly fight against Christ but hee will set upon the matter secretly and in an hidden manner counterfeiting himself to act the cause of Christ when as much as hee can hee subverts it Because Artic. 7. Touching the subjects of Antichrist and their perdition and the causes thereof The retinue of Antichrist properly called his houshold and familiars are described to bee such as with obstinate minds stubbornly cleave unto him even to the end and in whom the Devil is very effectual 1 From the property of Reprobates They perish they are of the number of those that perish 2 From the meritorious cause of their perdition because they receive not the Truth offered in the Word of God with love that they might bee saved Vers. 11. And for this cause God shall send them strong delusions that they should beleeve a lye They are described 3 From the most just revenge of the Judge upon them punishing sin with sin and delivering them to bee blinded by the Devil that they which have refused to behold light and have renounced divine truth should beleeve errors and delusions the devices of men most gross fables and lyes and so should perish Vers. 12. That they all might bee damned who beleeved not the Truth but had pleasure in unrighteousness They are described 4 From their last condition and from the meritorious cause of their condemnation They shall bee all eternally damned at that last judgement because they have not beleeved the plain truth of God laid open in the Gospel but with a full will have most unrighteously rested in the belief of lyes and obedience to their carnal desires And this is the issue of them who obstinately cleave to the Bishop of Rome and his errours fore-told by the Spirit of God The Second Part. Vers. 13. But wee are bound to give thanks alway to God for you Brethren beloved of the Lord because God hath from the beginning chosen you to salvation through sanctification of the Spirit and belief of the Truth The other part of the Chapter follows wherein hee confirms three waies the Faith of the Thessalonians lest they should bee moved by this sad Prophecy 1 By thanksgiving in their behalf 2 By an exhortation of them to constancy and 3 By prayer for them As for the first way in their thanksgiving hee produces three Arguments for the confirmation of their Faith Brethren beloved Arg. 1. Yee are our Brethren comprehended with the same love of God with us Therefore yee need not fear perishing with the Antichristian sect Chosen Arg. 2. In his decree touching the end and saving means God hath chosen you that yee may obtain salvation through Faith and Sanctification by the Holy Ghost as by means whereby yee may attain salvation freely appointed for you Therefore c. Vers. 14. Whereunto hee called you by our Gospel to the obtaining of the Glory of the Lord Iesus Christ. Arg. 3. God hath now effectually called you through the Gospel preached by mee that yee may obtain glory purchased by Christ Therefore there is no reason that yee should bee moved by this sad Prophecy Vers. 15. Therefore Brethren stand fast and hold the traditions which yee have been taught whether by word or our Epistle The second way of confirming their Faith By an exhortation to constancy in the Faith that they stand fast and strongly maintain the traditions or the Doctrines delivered to them by the Apostles against all enemies which Doctrines they had learnt either by voice whilst Paul was present or by writing as they had received in the former and this Epistle and in other Scriptures Vers. 16. Now our Lord Iesus Christ himself and God even our Father which hath loved us and hath given us everlasting consolation and good
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 Eleâ—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
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
Vers. 8. But unto the Son Hee saith Thy Throne O God is for ever and ever a Scepter of Righteousness is the Scepter of thy Kingdome 9. Thou hast loved Righteousness and hated Iniquity Therefore God even thy God hath anointed thee with the Oyl of Gladness above thy Fellows 1. By this place cited out of Psal. 45.7 It is evident that the 45. Psalm is a Song of the mystical Marriage of Christ and his Church and in this Passage a number of notable Doctrines concerning Christ are pointed at 1. Hee is called God and so is fit to reconcile us to God able and all-sufficient to accomplish our Salvation a Rock to lean unto 2. A King enthroned not onely over the World but in a gracious manner over the Church which hee marrieth to himself in this Psalm and therefore shall his Church have Laws and Direction and Protection from him 3. Hee hath a Throne for ever and ever and therefore shall his Church which is his Kingdome endure for ever and ever 4. Hee hath a Scepter to rule with and therefore power and authority to take order with his subjects and with his Enemies also 5. His Scepter is a Scepter of Righteousness because hee cannot abuse his power to do wrong to any but will do right to all yea and lead on his Subjects to Righteousness of Faith to justifie them before God and Righteousness of Conversation to adorn them before Men. 2. Hee loveth Righteousness and hateth Iniquity And therefore 1. His Scepter cannot be swayed but righteously 2. And so must his Subjects set themselves to do if they will please him 3. Therefore Christs God hath anointed him with the Oyl of Gladness above his Fellows Then 1. As Christ is God himself so also is hee Man under God in regard of his Man-head and Office therein 2. And God is his God by Covenant Christ as man is confederate with God 3. And hee hath Fellows in the Covenant that is others of man-kind with whom hee is partaker of flesh and blood Fellow-brethren and Co-heirs Shares-men in all the Fathers Goods with him 4. Hee is anointed with the Oyl of Gladness furnished with the Spirit that bringeth joy unto him and all his Subjects who get conveyed unto them by Christ Righteousness and Peace and Joy in the Holy Ghost 5. Hee is anointed above his Fellows The rest of the confederate Saints are anointed also yet by measure receive they the Spirit But Christ is anointed above them the Spirit is not given to him by measure but to dwell bodily or substantially that wee of his fulness may all receive Grace for Grace 4. Because hee loveth Righteousness c. Therefore hee is anointed Then The Righteousness of Christ is the procuring and meritorious cause of this joy to him and his Subjects Fellows in the Covenant Vers. 10. And Thou Lord in the beginning hast laid the Foundation of the Earth and the Heavens are the Works of thine Hands 11. They shall perish but Thou remainest and they all shall wax old as doth a Garment 12. And as a Vesture shalt Thou fold them up and they shall bee changed but Thou art the same and Thy years shall not fail 1. Another Testimony of Christ from Psal. 102.25 26. wherein hee is expresly called 1. Iehovah God in essence the same God with the Father and the Holy Ghost who giveth Being to the Creatures and Performance to the Promises 2. Who laid the Foundation of the Earth c. and so Creator of Heaven and Earth 3. And by consequence who can create in us a right Spirit and make us of naughty sinners Sons 2. They shall perish wax old and be changed Then The Heavens and the Earth now subject to corruption shall both not continue and yet they shall not utterly be abolished but changed into an incorruptible estate for mans cause Rom. 8.21 3. Christ remaineth and is the same and his years fail not Then 1. Christ is eternal and our Mediatour cannot be missing cannot dye 2. Constant and immutable and cannot change his purpose of love to his called Ones whatsoever changes befall them And this is the Rock of the Churches comfort when shee looketh to her own frailty and changeableness Vers. 13. But to which of the Angels said hee at any time Sit on my right hand until I make thine Enemies thy footstool Psal. 110. 1. To which of the Angels said hee Hee asketh for Scripture to shew what is due to Angels Then 1. The Scripture must determine what is due to Angels and other Creatures what is to be thought of them and done to them also 2. And no word in Scripture doth countenance the giving of the glory of the Mediatour to any Angel 2. The Father hath said to Christ Sit Thou on my right hand until I make thine enemies thy Footstoot Then 1. Christs Kingdome will not want enemies 2. Yea his enemies shall be such as there shall be need of divine wisdome and power to overcome them 3. God professeth himself Party against all the enemies of Christs Church and Kingdome 4. God will put them at under peice and peice and altogether at length 5. Their opposition and overthrow shall serve to glorifie Christs Kingdome and Government They shall be his Footstool 6. In the mean time of this Battel Christ in his own Person shall continue equal with Glory and Majesty with the Father beholding the Victory brought about and bringing it about with the Father unto the Souldiers comfort Vers. 14. Are they not all ministring Spirits sent forth to minister for them who shall be Heirs of Salvation The Angels are all ministring Spirits Then 1. Angels are not bodies but their substance is invisible 2. They are all of them even these that are called Arch-Angels the greatest of them but servants to Christ and none of them must have their Masters honour that is any religious worship of prayer or invocation made to them 2. They are sent forth for Service or Ministring Then Their employment is about Gods Children to attend us and serve us at Christs direction not to bee served by us by any devotion 3. Christs Subjects are called Heirs of salvation Then 1. They are Sons 2. And what they get is by Heirship by virtue of their Adoption and Sonship not by merit of their works 3. And they shall surely get Salvation as an Heritage never to bee taken from them The Summe of Chap. II. FRom the former Doctrine hee inferreth Seeing Christ is so glorious let his Gospel bee stedfastly beleeved Vers. 1. For if the disobedience of the Law given by the Ministry of Angels was punished Vers. 2. Far more the disobedience of the Gospel so gloriously confirmed Vers. 3 4. For Christ is greater than the Angels even as Man and hath all things in subjection to him Vers. 5. As David witnesseth speaking of elected men with their Head the Man Christ Vers. 6 7 8. And albeit wee see not that subjection yet fully accomplished
unto obedience and sprinkling of the blood of Iesus Christ Grace unto you and peace be multiplied In the first place Peter the Penman of the Epistle in the inscription is described from the Office of his Apostleship that he might give authority to this Epistle Moreover the Hebrews to whom he writ are described first from their outward low condition that they were strangers scattered through the Regions here mentioned not excluding the rest that lived otherwhere The second from the inward spiritual and excellent state viz. that they were elected foreknown sanctified partakers of the obedience and sprinkling of the blood of Iesus Christ For to be elected through Sanctification of the Spirit to the obedience and sprinkling of the blood of Jesus is to be elected that we by way of Sanctification might come to a full participation of the fruits of Christs obedience and sprinkling of his blood or the imputed righteousness of Christ made obedient to his Father for us unto the death of the Cross And so there are set down four causes of the excellent condition of the believing Hebrews or our spiritual state 1. The election of God he Father comprehending both the eternal election wherein God from eternity would have them before others separated for the obtaining salvation in Christ and that temporal wherein God by an efficacious calling actually separated them from others 2. The other cause is the foreknowledge of God by which he means the act of Divine predilection or eternal love whereby he determined in himself or willed out of his meer love to do good to all his sheep and namely to them 3. The Sanctification of the Spirit by which he means the whole progress of the spiritual change of our state from the beginning of our conversion even unto perfect holiness and glory 4. The obedience of Christ and the sprinkling of his blood whereby is meant both the active and passive righteousness of Christ as some distinguish yea the whole work of redemption together with his application to their Justification and Reconciliation unto God which causes of Salvation are illustrated by naming the three Divine Persons to which distinctly indeed but without division or separation of persons those causes in their order are ascribed whereby we may very easily perceive the distinction grace vertue and the order of their working For fore-knowledge and election is ascribed to God the Father as to the Fountain of our felicity To Christ Reconciliation as Mâ—diator meriting and purchasing that felicity and to the Holy Ghost as an Executor applying that to us And so the causes of our Righteousness and Salvation the original obtaining and application are wholly placed in the alone good pleasure of one God electing us out of his meer favour From whence our efficacious calling flows and true Sanctification as a certain fruit of our election But the onely means whereby the vertue and efficacy of our election to Sanctification and Salvation is derived to us is the mediation of Christ or our reconciliation made in him In the benediction or salutatory prayer he wishes for encrease and multiplication of the effects of Divine favour towards them in all things which may compleat their Sanctification and Salvation Vers. 3. Blessed be God and Father of our Lord Iesus Christ which according to his abundant mercy hath begotten us again unto a lively hope by the resurrection of Iesus Christ from the dead The first part of the Chapter follows wherein that he may confirm them in the faith and grace of Christ wherein they stood he thanks God as the Father of Jesus Christ for spiritual benefits in Christ bestowed upon them in this state of grace The reasons of his thanksgiving and also of the confirmation of their faith are sixteen all which prove that they ought to give thanks to God and be confirmed in faith Vs Reas. 1. God hath no less regenerated you than the rest of the Saints yea no lest than the Apostles themselves Therefore ye ought to bless God and to be strengthened in faith The Father Reas. 2. He hath regenerated as the God and Father of our Lord Jesus Christ i. e. he hath by Regeneration put you into the society of the Covenant of Christ and hath received you into the fellowship of Christs Sonship by adoption Therefore c. Out of his abundant Reas. 3. He hath out of his abundant mercy regenerated you i. e. not induced by any deserts nor hindred by any of your unworthiness or ill deservings hath given unto you the benefit of Regeneration Therefore ye ought to bless God and to be strengthened in faith Vnto Hope Reas. 4. God hath regenerated you unto a certain lively hope of eternal life which shews it self in the works of spiritual life Therefore c. By Reas. 5. God hath solidly founded the lively certainty of your hope upon Christs Resurrection from the dead which is both the cause and pledge of your resurrection from the dead Therefore ye ought c. Vers. 4. To an inheritance incorruptible and undefiled and that fadeth not away reserved in heaven for you Reas. 6. God hath regenerated you unto life eternal which freely he bestowed upon you by the will and testament of your Father as an inheritance gotten by none of your merits and which is not earthly but heavenly incorruptible undefiled immarcessible excelling all worldly possessions even that condition of life which Adam had in his innocency as that which is incident to no change and whereunto nothing is wanting as to its full perfection Therefore ye ought to bless God and to be strengthened in faith Vers. 5. Who are kept by the power of God through faith unto salvation ready to be revealed in the last time Reas. 7. God hath bestowed perseverance upon the regenerate and hath established the gift keeping you to salvation as with an armed Garrison and supporting your faith lest ye fail from the way of salvation and that by his most firm decree whereby he hath both prepared that salvation for you and also appointed a certain time for the communicating of it viz. the day of judgement Therefore ye ought to bless God and to be strengthened in faith Vers. 6. Wherein ye greatly rejoyce though now for a season if need be ye are in heaviness through manifold temptations 7. That the tryal of your faith being much more precious than of gold that perisheth though it be tried with fire might be found unto praise and honour and glory at the appearing of Iesus Christ. Reas. 8. The condition of the faith and grace of Christ wherein ye stand is solid matter of your rejoycing and triumph Now if Reas. 9. The grace in which ye stand administreth to you joy even when ye are tossed with manifold afflictions and sorrows it gives you solid arguments of consolation Such as these four 1. The shortness of your afflictions 2. Intermission of your afflictions 3. And the necessity of them For ye are now in
are bound to follow after piety and the profession of grace Therefore c. Do not fashion Argum. 4. Seeing it cannot consist with the obedience of children that ye fashion your selves to the former lusts which ruled in you before conversion Vers. 15. But as he which hath called you 〈◊〉 holy so be ye holy in all manner of conversation 16. Because it is written Be ye holy for I am holy Argum. 5. Ye ought to answer your holy vocation in all kinde of holy conversation Go forward therefore c. As Argum. 6. Confirming the former There ought to be some similitude betwixt you and the Holy God who hath called you Therefore ought ye to labour after this conformity He confirms this Argument from the testimony of Scripture Lev. 11.44 Mat. 5.17 Vers. 17. And if you call on the Father who without respect of persons judgeth according to every mans work pass the time of your sojourning here in fear Argum. 7. God is the Judge of every mans works and more severely requires holiness from those that draw nigh to him and call him their Father Therefore ye ought to pass the time of your sojourning here in this life in the fear of God Vers. 18. Forasmuch as ye know that ye were not redeemed with corruptible things as silver and gold from your vain conversation received by tradition from your fathers Argum. 8. Ye are redeemed from all manner of vain conversation in Legal purifications separated from the thing signified and placed in humane traditions which are of no value although it may be commended to you by the example of your Fathers and by tradition Therefore unless ye would frustrate your redemption ye ought to endeavour after true piety and renounce a vain conversation Redeemed Argum. 9. By redemption ye are the hired servants of God that ye may no longer live according to your own will or the world or the Devil but according to the will of him that redeemed you Therefore ye ought to live in the faith and obedience of Christ. Vers. 19. But with the precious blood of Christ as of a Lamb without blemish and without spot Argum. 10. The blood of Christ the Son of God dying represented by the typical Lamb is of so much excellency that it far exceeds the most precious things in this world Therefore ye ought to stand in the grace of Christ and endeavour after holiness unless ye will vilifie this price Vers. 20. Who verily was fore-ordained before the foundation of the world but was manifest in the last times for you Argum. 11. Although Christ from eternity was fore-ordained to the work of Redemption yet he was not manifested until the last times and that especially for your sakes who were even as the lost sheep of Israel Therefore ye are chiefly bound to glorifie God by your holiness Vers. 21. Who by him do believe in God that raised him up from the dead and gave him glory that your faith and hope might be in God Argum. 12. Christ was not onely manifested for your good that are believers but also by Christ or the merit and operation of Christ that same faith whereby ye believe in God is obtained and produced in you Therefore it is meet that ye should live to God in holiness Hath raised God by raising Christ the Redeemer from the dead and by glorifying him with that glory which he had with God from all eternity hath demonstrated unto you and to all the world that Christ is truly the Son of God or truly God that your faith whereby ye believe in Christ might be found to be faith in God and so the solidness of your faith might appear to you for your greater comfort and glory Therefore ye faithful Hebrews who live after Christ is risen are so much the more bound to follow after faith and holiness that ye may please God Vers. 22. Seeing ye have purified your souls in obeying the truth through the Spirit unto unfeigned love of the brethren see that ye love one another with a pure heart fervently The Second Exhortation more especially to brotherly love There are three branches of this Exhortation Branch 1. That they love fervently not coldly not remisly as if they were ready upon small cause to hate 2. That they love with a pure heart endeavouring the good of one another not onely aiming at private advantage 3. That without hypocrisie they follow after brotherly love loving not onely in word and tongue but shewing love in deed without dissimulation without deceit Souls There are three Arguments of the Exhortation Argum. 1. It is to be presupposed that ye being justified by faith in desire in purpose and an inchoate endeavour through the virtue of the Holy Spirit have purified your souls to the sincere love of the brethren Therefore ye ought exceedingly to love one another Vers. 23. Being born again not of corruptible seed but of incorruptible by the word of God which liveth and abideth for ever Argum. 2. This brotherhood of believers is more excellent than that which is after the flesh in as much as it doth not rise from natural generation but from spiritual regeneration which requires a more firm mutual and excellent love Therefore ye ought to love one another fervently Word Argum. 3. Confirming the former This fraternity of believers as it hath its rise from an incorruptible principle so it will never perish The word of God which is the seed of our regeneration is not corruptible like the seed of natural generation Therefore ye ought exceedingly and carefully to love one another Vers. 24. For all flesh is as grass and all the glory of man as the flower of grass The grass withereth and the flower thereof falleth away He confirms both parts of the comparison from the testimony of Scripture And first he proves the corruptibility of natural seed from Isa. 40.6 which declares the glory of all flesh and consequently all relation of fraternity founded in flesh to be corruptible Vers. 25. But the word of the Lord endureth for ever And this is the word which by the Gospel is preached unto you He proves that the seed of Regeneration is incorruptible from the testimony of the same Prophet Isaiah because the Word of the Lord abides for ever But he affirms that this is spoken touching the word of the Gospel as the matter stands because the preaching of the truth concerning salvation by Christ vouchsafed to believers is operative for the bringing of believers to life eternal Therefore it is incorruptible CHAP. II. HE proceeds in his Exhortation to duties of Piety and Holiness This Chapter contains four Exhortations Vers. 1. Wherefore laying aside all malice and all guile and hypocrisies and envies and evil speakings The first Exhortation is to love and desire of the Divine Word which he had of late commended There are two branches of the Exhortation The first touching the shunning and laying aside the vices that are familiar to corrupt nature
his sufferings might obtain eternal life Therefore wee ought to love his adopted Sons or our Brethren Vers. 10. Herein is love not that wee loved God but that hee loved us and sent his Son to bee the propitiation for our sins 11. Beloved if God so loved us wee ought also to love one another Argum. 6. Confirming and illustrating the former God hath freely loved us unworthy and undeserving and also enemies who have not onely not merited his love but have no not first desired it but God hath first loved us and that most exceedingly by sending his Son who offered up himself a sacrifice for the expiating of our sins and for the obtaining all the gifts which are necessary for the preparing of us to the possession of eternal life From whence it follows that wee ought to exercise brotherly love one towards another Vers. 11. Vers. 12. No man hath seen God at any time if wee love one another God dwelleth in us and his love is perfected in us Argum. 7. Although God is invisible who could never with corporeal senses bee seen of any in his essence yet if wee love one another wee have communion with him and hee dwells in us Therefore wee ought to follow after love Perfected Argum. 8. From our love of Brethren our love is perfected towards God or demonstrated to bee sincere such God accepts and approves Therefore c. Vers. 13. Hereby know wee that wee dwell in him and hee in us because hee hath given us of his Spirit Argum. 9. Wee have not onely communion with God but wee are also brought to a certain knowledge and perswasion as touching our communion with God and mutual inhabitation from this that God hath given his Spirit or the spirit of love to us from which spirit hee himself cannot bee separated Therefore c. Vers. 14. And wee have seen and do testifie that the Father sent the Son to bee the Saviour of the world Argum. 10. From the experience of the Apostles to this sense Although no man hath seen God at any time yet wee Apostles have seen the effect of the greatest love in him viz. that the Father hath sent his Son to bee the Saviour of the world or all his elect children dispersed throughout the whole world neither can wee conceal from men so much good but out of the love which is in us towards the elect Brethren wee testifie boldly concerning that love of God towards men Therefore all the faithful ought to do the same every one according to his measure Vers. 15. Whosoever shall confess that Iesus is the Son of God God dwelleth in him and hee in God Argum. 11. Inferred from the former and confirming it because not onely the Apostles but also whoever hee bee who out of love to God and the Brethren shall confess both in word and deed the excellency and virtue of Jesus Christ the Son of God as wee do hee hath communion with God as well as wee Therefore yee ought to follow after brotherly love Vers. 16 And wee have known and beleeved the love that God hath to us God is love and hee that dwelleth in love dwelleth in God and God in him Argum. 12. Also from the experience of the Apostles to this sense We Apostles being perswaded by experience and faith as touching Gods love to us are constrained both to bear him witness that hee is love it self both in himself and towards others and to love him and his children Therefore all the faithful who beleeve and have experienced the same ought to do likewise God is love Argum. 13. Seeing that God is love it self whosoever constantly abides in the Faith of divine love towards him and in the endeavour both of exercising love towards God and the Brethren hath constant communion with God and God with him Therefore that this communion may remain firm yee ought to follow after brotherly love Veâ—s 17. Herein is our love made perfect that wee may have boldness in the day of judgement because as hee is so are wee in this world Argum. 14. Both that love of God towards us which is to bee beleeved and that love of God which is to bee exercised towards God and the Brethren is known to bee perfect and sincere and is urged to bee fulfilled by us for this end that wee may stand without fear before God in the day of judgement and as now thinking of that day wee may have boldness as if wee were now standing at Gods tribunal Therefore wee ought to follow aftâ—r brotherly love As hee Argum. 15. Giving a reason of the former from the love of God found in us wee firmly gather that wee in this life are beloved of God and are made conformable to God in this world who is love And therefore wee may bee perswaded as by a certain sign that wee are of the number of those to whom there is no condemnation in the life to come Therefore yee ought to follow after brotherly love Vers. 18. There is no fear in love but perfect love caâ—â—eth out fear because fear hath torment hee that feareth is not made perfect in love Argum. 16. Confirming the former The love of God apprehended by faith and kindling love in us towards God and the Brethren doth so confirm us in a sure belief touching our salvation that wee do not fear wrath and judgement and by how much the perswasion of Gods love towards us doth the more ardently excite in us the endeavour of loving God and our neighbour so much the more strongly the fear of condemnation is cast out at leastwise that which is joyned with torment Feareth Argum. 17. As a conclusion deducted from the former Argument whosoever is tormented with the fear of condemnation is not strongly enough confirmed in the belief of Gods love and the exercise of love towards God and the brethren but wanâ—â— further enâ—rease and exhortations that hee may proceed in love to a fuller certainty Therefore all that perceive in themselves this imperfection ought to endeavour after the love of the Brethren from â—he perswasion of Gods love towards them Vers. 19. Wee love him because hee first loved us Argum. 18. The love whereby wee love God is not the cause of the love whereby God loves us but an after effect Therefore let us endeavour from the perswasion of Gods love towards us more and more to love God and by how much the more vehemently wee endeavour to love God in himself and offering himself in his children to bee loved by us wee shall bee so much the more confirmed of his love towards us Therefore yee ought to follow after love Vers. 20. If any man say I love God and â—â—teth his Brother hee is a lyer For hee that loveth not his Brother whom hee hath seen how can hee love God whom hee hath not seen Argum. 19. The boasting of love towards God is vain where there is not love to the Brethren because Gods grace doth