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
and accepted with God in whom the Father is fully satisfied and pleased as one in our stead 3 In him and by him sin is removed which might hinder the course of Grace towards us 4 Hee intimates that by Christ and in Christ the cloud of sin being dissolved the Grace of God shines upon us and wee are embraced and entertained as reconciled as now pleasing and acceptable in Christ who aâ— our Surety and common Parent comprehends us all in himself Vers. 7. In whom wee have Redemption through his blood the forgiveness of sins according to the riches of his Grace Argum. 6. In Christ by the rich Grace of God wee receive Redemption and pardon of sins Therefore wee should give praise to the rich Grace of God onely in our salvation And to this purpose all the parts of this reason tend Redemption 1 Wee were in our selves lost and held captives under the bonds of blindness sin wrath and death whence wee could by no means free our selves whence there had been no comming forth if Grace had not both opened the way and led us out Therefore our salvation is of Grace In whom 2 Christ alone redeemed us without any merit or help from us the price of our salvation being both covenanted for and paid by himself alone lest any praise should bee given to any thing besides his Grace Through his blood 3 Wee are not redeemed with Silver or Gold but with the Blood of Christ that so the price might shew the danger wherein wee were and exalt Gods Grace The forgiveness 4 The Blood of Christ is that which procures for us in particular the pardon of our sins in which wee lay polluted and which was all the riches God saw in us wee being void of every good work that the Grace of God might bee more apparent in our sins and unworthiness In whom 5 This Redemption and remission of sins wee being once become Beleevers have not in our selves without reference to Christ but in Christ as our Surety Redeemer and Head wee being united and graffed into him by Faith The riches of 6 The onely cause and measure of so great a benefit is the rich Grace of God according to the abundance whereof Christ and Redemption in Christ is bestowed upon us Therefore Gods Grace onely may deservedly bee praised as the cause of our salvation Vers. 8. Wherein hee hath abounded toward us in all Wisdome and Prudence Argum. 7. From this abundant Grace as from a fountain Christ or the Father in Christ hath according to his great wisdome communicated to us in our effectual Vocation all Wisdome and Prudence that is hath given us saving Faith in the object whereof consists the summe and perfection of all Wisdome and Knowledge for though saving Faith bee in it self imperfect yet by it wee apply a known Christ to our selves who is the treasure of all saving Wisdome and Prudence as a general medicine and remedy for all evils which is an abbreviate of Wisdome and Prudence In this Argument the particulars prove the same also Towards us 1 Wee who as well as the rest of the world were ignorant imprudent and foolish erring in the blindness and vanity of our minds It is of Grace therefore that wee are endowed with Wisdome Hee hath abounded 2 Christ the Author first comes to us and bestows Faith upon us which consists in the Knowledge and Application of the saving Truth of God which is true Wisdome and Prudence Therefore it is of Grace Wherein viz. In which Grace 3 Here Grace is expresly mentioned hee out of his Grace hath plentifully bestowed upon us this Wisdome and Prudence Hath abounded 4 Hee who was full of Grace hath shewn himself to bee such in this as if hee could not any longer restrain his Grace within himself but it overflowing brake forth upon us Therefore Grace is the sole cause in effectual Vocation and Donation of Faith and so deservedly to bee praised Vers. 9. Having made known unto us the mystery of his Will according to his good pleasure which hee hath purposed to himself Argum. 8. The manifestation of Gods secret Will touching salvation to bee obtained by Christ to the communicating of Faith or Knowledge and Prudence to his is of the meer Will of God according to his good pleasure which hee had purposed in himself Therefore the Grace of God is worthily to bee praised under the name of Gods revealed Will and of Faith bestowed upon us To this end all the parts of this Argument refer The Mystery 1 The Will of God touching the business of Salvation to bee accomplished by Christ was a secret Mystery sealed up from all eternity in the breast of God which neither Angels nor men could ever have brought to light but that God out of his Grace revealed it Having made known 2 God took care not onely that this Mystery should bee revealed but out of his Grace hee provided that the blindness both of our minds and hearts being taken away wee should understand it Unto us 3 Hee hath manifested the Gospel of Grace to us rather than to others Good pleasure 4 God freely brought this to pass not being induced or excited thereunto by any external cause but according to his good pleasure or gracious predestination and his eternal purpose in himself Therefore wee ought deservedly to give praise to Gods Grace Vers. 10. That in the dispensation of the fulness of times hee might gather together in one all things in Christ both which are in Heaven and which are in Earth even in him Argum. 9. It depends meerly upon Gods Will and pleasure to appoint a full and fit time wherein this Mystery of his Will should come to mans knowledge what how much and when to what age and to what particular person this Mystery should bee dispensed Therefore the Will of God prevails in assigning the time in which Faith is to bee given and in this respect also Gods Grace is praise-worthy The several particulars in this Argument confirm the same also In the dispensation 1 The Grace of God is to bee acknowledged because here is an oeconomy or as the Master of a Family a free disposing of his domestick things whereby every one orders them as hee pleases which liberty as it is by right to bee granted to every housholder so to God also that hee may act according to his own pleasure The fulness 2 There is a mature and fit opportunity of time in which it is in Gods power alone to determine what and how much of his secret Will it is fitting to reveal to every age and to each man And therefore whatsoever and how much soever is revealed to us it is of Grace For the good pleasure of God which hee had purposed in himself of which vers 9. belongs to this ordering of the time Therefore his Grace deserves here also to bee taken notice of That hee might gather Argum. 10. The gathering and manifestation of this gathering the elect
and redeemed together into Christ their Head otherwise wandring and separated from God is the summe and end of the revealed Mystery Therefore wee ought to render praise to Gods Grace by which wee are gathered together as well as others It is true that by the sin of Angels and Men the whole world like a mangled and almost dead body whose members are pulled asunder and torn one from another was almost brought to destruction but Christ confirmed the Elect Angels and stayed the perishing world but here the Apostle chiefly respects the restoring of elect men whereby Christ reconciled the men gathered to him unto God and compacted as it were into one Kingdome the elect Angels and spirits of just men in Heaven the Jews and Gentiles in Earth with a most strict union amongst themselves Vers. 11. In whom also wee have obtained an Inheritance being predestinated according to the purpose of him who worketh all things according to the counsel of his own Will Argum. 11. Applying it to the Jews The Inheritance of eternal life in Christ is given to us elect Jews not of works or is it gotten by the power of our free will but is bestowed by divine order and dispensation upon us who are predestinated according to the purpose of God who worketh all things according to the counsel of his will Therefore wee Jews and all others ought to give praise to Gods Grace These things make for the advancement of Grace Wee have obtained an Inheritance 1 Eternal life or glorification is an Inheritance which wee have not procured to our selves but have attained to it by divine appointment and dispensation 2 Wee are not able of our selves so much as to receive this Inheritance when offered to us nor can wee so much as take possession of this Inheritance though it bee setled on us but wee are made possessors of it by appointment for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a passive What then is here which is ours and is not of Grace Being predestinated 3 Wee were predestinated by God that wee should bee called to this Inheritance God did not take us into counsel with him when hee decreed our happiness Worketh 4 God who predestinated us to this happiness worketh all things not alone by preparing this happiness for us nor onely by framing and fitting us for it but also by effectually ordering all those means which should conduce to the bringing of us into the possession of it After the counsel 5 Nor doth God go out of himself to seek causes of his purpose or of his operation but hee works all things after his counsel or after his free and most wise will Therefore our glorification or salvation is of Grace and not of Works nor from the choice of our free will for that our will is carryed to the choice of good and of life and that wee perform any good works is of the meer free good pleasure of God who worketh all good things after the counsel of his Will Therefore Grace is praise-worthy Vers. 12. That wee should be to the Praise of his Glory who first trusted in Christ. Argum. 12. From the last end of the Calling of the Predestinated Jews unto the possession of this Inheritance As God hath performed this Grace to us elected Jews that first or that before the Gentiles wee should beleeve in Christ to come and also that wee should first beleeve in him present or already come so according to the prerogative which by grace is granted to our Nation hee hath chosen us first into the right of the heavenly Inheritance to the end that hee might obtain the glory of his Grace in us and from us Therefore wee Jews and all others deservedly ought to bless and adore God and to give praise unto his Grace Vers. 13. In whom yee also trusted after that yee heard the Word of Truth the Gospel of your Salvation in whom also after that yee beleeved yee were sealed with the holy Spirit of Promise Argum. 13. This is applied to the Gentils and particularly to the Ephesians You Gentiles also lately strangers to the Common-wealth of Israel are now called and chosen into the right of this Inheritance to the same end viz. the praise of the glorious Grace of God Therefore both you Gentiles and wee should joyn together to declare and set forth the Grace of God Now hee proves that the Ephesians were made partakers of this Inheritance as well as the Jews by six Reasons Yee trusted Reason 1. Yee have beleeved in Christ Therefore yee are made partakers of this inheritance Heard Reas. 2. God hath sent the word of his truth or saving Gospel to you that hearing yee should beleeve and obtain salvation Therefore you are not now as of old like Proselytes but had in equal honour with the Jews you do partake of the same inheritance Sealed Reas. 3. Taken from the pledge and earnest of salvation given them and from its first use After that yee had beleeved yee were sealed as peculiar ones to God by the gift of the Holy Ghost Therefore you are partakers of the same inheritance Of promise Reas. 4. From the other use of sealing The promises of the inheritance are sealed to you by the promised Spirit who confirms the promises to beleevers Therefore you also c. Vers. 14. Which is the earnest of our inheritance untill the redemption of the purchased possession unto the praise of his glory Reas. 5. From the third use of sealing or of the pledge of salvation given to us The gift of the Holy Ghost is the earnest of our inheritance to wit the pledge and part of our happiness which shall bee consummate hereafter Therefore c. Untill the Redemption Reas. 6. From the fourth use of sealing The Spirit shall remain with you for your comfort and not depart from you untill the covenanted Redemption bee fully perfected and compleated in an absolute freedome of your souls and bodies from all the bonds of sin and misery Therefore you have a right unto this inheritance To the praise In the last place hee shews us that the end of all these benefits is the praise of Gods glorious grace that God should bee blessed and acknowledged and his grace have the praise in all the fore-mentioned particulars viz. in our Election Predestination Redemption Vocation Donation of Faith remission of sins Adoption gathering unto Christ and fellowship with his people participation of the inheritance and sealing by the holy Ghost Vers. 15. Wherefore I also after I heard of your faith in the Lord Iesus and love unto all the Saints The Apostle proceeds to the second part of this Chapter where hee endeavours to strengthen the Ephesians faith the proposition to bee confirmed may bee taken into this sense in this or the like Rule you Ephesians ought to bee confirmed in the faith of the Gospel The Arguments to prove this proposition are Fifteen Faith in Argum. 1. Your faith in Jesus Christ is not that dead
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
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
us either in the state of nature or grace and of good onely Because from him descends all good and every gift which any waies conduces to our perfection Therefore we must not say that God is the cause of evil or sin in us Of lights Argum. 5. God is the Father of lights knowledge and understanding holiness and happiness Therefore hee is not the Father of darkness or sin With God is immutable in his nature without all variableness either to worse or better From all eternity alwaies so like himself in all things that there is no foundation of changeableness of himself from himself nor the least shadow of motion or turning in him Therefore it is impossible that God should be the author of sin Vers. 18. Of his own will begat hee us with the Word of Truth that wee should be a kinde of first-fruits of his creatures Argum. 7. God moved by his will alone hath regenerated and converted us by the Word of the Gospel from the state of sin to the image of his holiness Therefore c. That wee should be Argum. 8. The end of our regeneration is intended by God that wee be holy and wholly consecrated as the first-fruits under the Law to his glory Therefore wee ought not to admit any blasphemous thoughts concerning him as if wee were moved by him to evil or sin Vers. 16. Wherefore my beloved Brethren let every man be swift tâ—â—ear slow to speak â—low to wrath The third Admonition is taken from the mentioning their regeneration by the Word of Truth That they seriously determine how they may really shew themselves religious and truly regenerate And this Admonition is threefold In the first hee teaches the manner of hearing and receiving the Word of God whereby they might be prepared to practice to vers 22. Secondly Hee commands in general that they bring the Word into practice to vers 29. Thirdly Hee commands in particular that they make manifest the virtue of their religion in the holiness of speech and in works of charity In the first branch of the Admonition touching the hearing of the Word hee requires five things 1. That they be â—eachable and desirous to learn 2 That they do not rashly precipitate their judgement or suddenly judge especially of matters of Faith 3. That they do not angerly receive them who at the first sight seem to disagree from them Vers. 20. For the wrath of mâ—n worketh not the righteousness of God Hee gives the reason of this part Because the work of God or that Righteousness which hee requires is not promoted by our passions or perturbations or by our carnal zeal and fervency Vers. 21. Wherefore lay apart all filthâ—ness and superfluity of naughtiness and receive with meekness the engrafted word which is able to save your souls 4. He requires that in hearing the word they cast away the sordid pleasures of the flesh and that natural pravity wherewith we all abound endeavouring repentance and mortification lest the sowing or plantation of the Divine word in them be hindred 5. That in meekness they receive the word i. e. that they admit the engrafted word with an humble and religious minde into their hearts which is engrafted and by faith taketh root in the heart and becomes one with it The reason is because the word of God so received is able to save their souls Vers. 22. But be ye doers of the word and not hearers onely deceiving your own souls In the second branch of the admonition he requires in general that they be not onely hearers of the word but also doers i. e. that they practise that which the word of God commands The reasons of which are three Reas. 1. Because otherwise they would deceive themselves thinking it enough to prove the truth of their faith that they are hearers of the word of God although they endeavour not to obey it Vers. 23. For if any be a hearer of the word and not a doer he is like unto a man beholding his natural face in a glass 24. For he beholdeth himself goeth his way and streightway forgetteth what manner of man he was Reas. 2. Confirming the former Because it doth no more profit to hear Gods word without endeavours to practise than if any one should idlely behold his natural face in a glass without any use or benefit Vers. 25. But whose looketh into the perfect law of liberty and continueth therein he being not a forgetful hearer but a doer of the work this man shall be blessed in his deed Reas. 3. Because on the contrary he that doth these four 1. He that diligently looks into the word of God studiously inquiring into all the will of God which is called the Law or the Doctrine of Liberty Because it reaches the true means of freedom from sin and wrath and of serving God ingenuously as it becomes Gods freemen who are bound by love and thankfulness to please God 2. He that perseveres continuing in the study of the Doctrine of Holiness 3. He that bewareth lest he forget the things which he hath learned 4. He that endeavoureth to practise that which Gods word commands Truly he shall be blessed in his work because although it is impossible he should deserve happiness by his works yet it shall be declared by his works before all that he is blessed and in the exercise of good works as walking in the way to heaven he shall certainly obtain the blessednesse promised to the Saints and so shall be blessed in his work Vers. 26. If any man among you seem to be religious and bridleth not his tongue but deceiveth his own heart this mans religion is vain In the third member of the admonition he requires two things 1. That they which would be Religious and truly so accounted let them bridle their tongues and attend that what they speak may be agreeable to the commands of God and approved by him He gives two reasons of this condition 1. He that doth otherwise and thinks himself Religious deceiveth his own heart 2. He is an hypocrite whom such Religion will not profit because the mouth speaketh out of the abundance of the heart he is to be accounted little to regard his heart who doth not bridle his tongue Vers. 27. Pure religion and undefiled before God and the Father is this To visit the fatherless and widows in their affliction and to keep himself unspotted from the world The second thing that he requireth is That they manifest by the works of Charity and an holy conversation that they are truly Religious or that their profession of Christian faith is sincere and immaculate or that which doth not disgrace the faith they profess and that which our God and Father approveth As for the works of Charity for example he names Compassion towards the fatherless and needy in their affliction For to visit is liberally and bountifully to succour the misery and necessity of others under which duty he Synecdochically comprehends the
in Jesus Christ Therefore this ground of our Justification by Faith is no less to bee maintained than the glory of Gods Justice Faithfulness and Goodness to bee declared in justifying Believers Vers. 27. Where is boasting then it is excluded By what Law of Works nay but by the Law of Faith 28. Therefore wee conclude that a man is justified by Faith without the deeds of the Law Argum. 10. Because by the Law of Faith or the Covenant of Grace which requires Faith to our Justification by the Righteousness of another mans boasting in himself is excluded and not by the Law of Works or the Covenant of Works which exacts perfect obedience and affords matter of boasting to men in their Inherent Righteousness Therefore saith hee wee conclude that a man is Iustified by Faith without the Works of the Law The Argument is good For if men were Justified by their Works and Inherent Righteousness they might boast of the meritorious cause of their Justification to bee in themselves but they that are Justified by Faith are compelled to renounce their own Inherent Righteousness and to place their only Confidence in the imputation of the Righteousness of Christ and solely in the grace of God Vers. 29. Is hee the God of the Iewes only Is hee not also of the Gentiles Yes of the Gentiles also 30. Seeing it is one God which shall justifie the Circumcision by Faith and uncircumcision through Faith Hee concludes this Disputation with the resolution of two questions which give much light to the present Doctrine The first question is Whether this way of our Justification by Faith bee common both to Jewes and Gentiles To which hee answers That it 's common to both whereof he adds a reason because there is one God of those that are Justified therefore there must bee but one way of justifying all to wit by Faith or of Faith For if hee should Justifie the Jews upon one ground and the Gentiles upon another God would seem to differ from Himself in communicating Righteousness and Salvation to sinners both to Jews and Gentiles which is absurd Vers. 31. Do wee then make void the Law through Faith God forbid yea wee establish the Law Another question is Whether the Doctrine of Faith or Justification by Faith makes the Law of none effect or to bee given in vain while it is denied that men are Justified by the Law Hee answers that the Law is no wayes rendred void but is rather established by the Doctrine of Faith for Faith or the Doctrine of Faith establishes the Law three wayes First in respect to the threatnings shewing that Christ was dead by the Sentence of the Law that hee might satisfie the Law and that wee were lyable to death unless freed from it by Christ. Secondly in respect to the Precepts because hee demonstrates that perfect obedience was yeelded to the Law in the Righteousness of Christ. Thirdly Faith establishes the Law in respect to Believers because being justified by Faith by virtue of Christ they are initiated into new obedience who before they were justified by Faith could do nothing but sin CHAP. IV. UNto the twelfth Chapter the Apostle illustrates commends and further by many Arguments establishes this Divine ground of our Iustification by Faith not by Works Wee for the more easie method shall make the Confirmation of this Doctrine seven-fold The first Confirmation of Iustification by Faith which is contained in this Chapter is chiefly from the example of Abraham the ground of whose Iustification is common both to Iews and Gentiles whose Faith is set before us all of God for a pattern There are three parts of the Chapter In the first the example of Abrahams Iustification is set down to ver 9. In the second hee proves this ground of Iustification to bee common both to Iews and Gentiles to ver 18. In the third the Faith of Abraham is commended to the use of Believers to the end of the Chapter Vers. 1. What shall wee say then that Abraham our Father as pertaining to the flesh hath found So much as pertains to the example of Abraham under the form of an interrogation hee denies that Abraham was justified according to the flesh or by the Law of Works or Inherent Righteousness which is called flesh Galat. 3.3 in respect to the Spiritual Righteousness of Christ From whence it follows that no man is justified by Works Vers. 2. For if Abraham were justified by Works hee hath whereof to glory but not before God This Thesis concerning Abraham is asserted by five Reasons Reason 1. If Abraham was justified by Works hee hath whereof hee may glory but not before God therefore hee is not justified by Works before God The reason is sufficient because boasting in our selves is not taken away by the Law of Works but by the Law of Faith Rom. 3.27 For in the question before men Whether Abraham is just Abraham can produce his Works and boast saying I will shew thee my Works and so hee shall bee justified before men by his Works But the question is Whether hee bee righteous before God whereupon hee must renounce his own works and fly to the Promise of Blessedness in Christ to come of Abrahams Seed that hee might bee justified in Christ by Faith alone Vers. 3. For what saith the Scripture Abraham hath believed God and it was counted to him for righteousness Reason 2. The Scripture testifies Gen. 15.6 that Abraham was justified by Faith or that Righteousness was imputed to him by Faith therefore hee was justified by Faith not by Works Vers. 4. Now to him that worketh is the reward not reckoned of Grace but of debt Reason 3. The reward cannot bee of Grace but of debt to him that seeks after righteousness by his works wee may assume thus But to Abraham it was imputed of Grace Therefore Abraham did not mercenarily seek after righteousness by the works of the Law Vers. 5. But to him that worketh not but believeth on him that justifieth the ungodly his Faith is counted for righteousness Reason 4. To this purpose Faith is imputed for righteousness to him that is not mercenary but renouncing his own righteousness believes in God who freely justifies the ungodly that flees to Christ Jesus But such was the Faith of Abraham Therefore Abraham was not justified by works before God but Faith was imputed to him for righteousness or the Blessing promised in Christ to come received through Faith by Abraham was imputed to him for righteousness Vers. 6. Even as David also describeth the blessedness of the man unto whom God imputed righteousness without works 7. Saying Blessed are they whose iniquities are forgiven and whose sins are covered 8. Blessed is the man to whom the Lord will not impute sin Reason 5. David testifies Psalm 32.12 that Blessedness is given to him to whom Righteousness is imputed without works and whose righteousness consists not in good works but in the forgiveness of sins therefore such was
sin taking occasion by the Commandement wrought in mee all manner of concupiscence for without the Law sin was dead Reason 2. Because the sin that dwells in us or the habitual pravity of our nature is the cause of actual sins but the Law is not the cause but the occasion to sin not given but taken For sin that dwells in us saith hee or the evil of nature taking occasion from the Law forbidding lust so much the more is inflamed and excited And indeavouring after what was forbidden begat in mee all manner of concupiscence and evil motions against the Law For without the Law Which hee confirms by a sign Because the Law not being known sin lies hid and is as dead but when the Law comes it is stirred up and appears as filthiness is not seen in the absence of the Sun but that arising it appears and stinks not by the Suns fault but by its own Therefore the Law is holy Vers. 9. For I was alive without the Law once but when the Commandement came sin revived and I died By his own experience hee further explains the matter shewing that formerly when hee was a Pharisee and unregenerate in his own opinion hee was alive that is very just and in no wise guilty of eternal death but when his eies were opened by the grace of God the true sense of the Law was unfolded then hee understood the force of sin and that hee was guilty of eternal death Vers. 10. And the Commandement which was ordained to life I found to bee unto death From this experience hee saith that hee learned two things First That the end of the command and the effect was good in it self because the command is good in it self and by it self ordained to life if men obeyed it The other that the effect of the Law by accident was death so farre as it threatned death to the sinner and urges him from justice with the sentence of death Vers. 11. For sin taking occasion by the Commandement deceived mee and by it slew mee 12. Wherefore the Law is holy and the Commandement holy and just and good The third Reason in defence of the Law The sin that dwells in us is the cause of death onely taking occasion from the Law or the command as hee had learned by experience for sin while hee thought of what was forbidden in the Law invited and inticed him to forbidden things and polluted him and so by the Command made him more and more obnoxious to death Therefore the Law is altogether holy and particularly that which forbids Concupiscence is holy just and good because it is given by an holy God according to equity and for our profit Vers. 13. Was that then which is good made death unâ—o mee God forbid But sin that it might appear sin working death in mee by that which is good that sin by the Commandement might become exceeding sinful The second Objection Some might say Therefore hath that which is good been the cause of death Hee answers by rejecting the reproach for the occasion is to bee distinguished from the cause and the use of a thing from the abuse of it Hee therefore acquits the Law and casts all the blame upon the sin that dwells in us Truly saith hee it is not the Law but sin that dwells in mee which is the cause of death and discovers it self to bee sin so farre forth as it is stirred up in mee and kindled by the good Law of God it enkindles rebellious motions to the Law of God and so much the more upon this account doth it cause death that so sin in mee by the Command might appear above measure sinful Which is spoken most seasonably to stop the mouths of all who otherwise would deny inborn concupiscence now natural to all to be sin was it not found to bee the cause of actual sins and death and this defence hee makes for the Law The third Part. Vers. 14. For wee know that the Law is spiritual but I am carnal sold under sin The third part of the Chapter wherein is set down the second head of comfort to those who bewail the imperfection of their obedience to the Law from the Apostles example wrastling with the same evil and getting the victory by the favour and benefit of free justification as appears from vers the last This is the force of the Argument I bewailing in my self the power of sin wrastle against it taking comfort from justification by faith in Christ Therefore you holy Champions take comfort in your wrastling and conflict In the conflict of the Apostle appears a threefold difficulty and a threefold victory in the retreat in all which are mixed some Arguments of comfort drawn from the Apostles experience The first difficulty arises from a threefold contention The first is of the Law and himself I saith hee with the rest of beleevers acknowledge the Law to bee spiritual which wholly favourâ— the holiness of the Spirit of God and is wholly referred to a spiritual course of life But when I look upon my self and compare the imperfection of my obedience with the spiritualness of the Law I am compelled in respect to the Old Man in mee not yet mortified to acknowledge my self carnal and as a slave sold to subjection under sin out of whose bonds I cannot deliver my self but I am carryed away whither I would not Vers. 15. For that which I do I allow not for what I would that do I not but what I hate that I do Hee proves what hee hath said and shews the second contest betwixt his actions and his judgement renewed That which I do I do not approve viz. when I examine my actions to the perfect Rule of the Law I am forced not to approve but condemn many things in my actions The third disagreement hee shews to bee betwixt his actions and his will renewed I do not that good which I would saith hee hindered by the body of death in mee and that evil which I hate that I do failing of the Rule where I would not for I would perform perfect obedience to the Law of God but I fall short and in many things I offend Vers. 16. If then I do that which I would not I consent unto the Law that it is good The first difficulty you have seen the victory follows and three Arguments of Consolation whereby the Apostle comforts himself and the rest of his fellow-combatants Argum. 1. I my self am in the number of those who bewail their imperfect holiness and finde the same conflict in my self as they do from the imperfection of my obedience Therefore they have Consolation that mourn over the imperfection of their holiness seeing they suffer nothing different from other Saints nay not from the Apostles themselves I consent Argum. 2. Of Consolation Because from this conâ—â—ict it appears that sanctification is begun in him that wrastles and a consent to the Law of God that it is holy and good
shew of good works and they that affect Justification thereby fondly desire to bee justified as it were by works or a shew of good works The third cause because they knew not Christ by reason of his humility and the infirmity of his flesh in whom they should believe that they might bee justified but despised him and to their own destruction set themselves against him stumbling at him as at a stumbling stone Vers. 33. As it is written Behold I lay in Zion a stumbling stone and rock of offence and whosoever believeth on him shall not bee ashamed Both parts of this experience hee confirms from the Prophets prediction Isai. 8.14 and 28.16 after this manner Behold I will lay saith God Christ in the Church whose beginning is out of Zion a tryed stone a rock of offence as the incredulous Jews have experienced and whoever believeth in him in the expectation of him that is in his righteousness and life eternal hee shall not bee frustrated as the believing Jews have found by experience And thus the Apostle hath firmly proved that wee are justified by Faith CHAP. X. HEE further prosecutes the argument of the Jewes temporal rejection shewing this to bee the cause in that the Jews foolishly and stubbornly rejected the righteousness of God in Christ. There are two parts of the Chapter In the first hee shews the folly of the Jews to ver 14. In the other their stubbornness to the end of the Chapter Vers. 1. Brethren my hearts desire and prayer to God for Israel is that they might bee saved The Apostle being about to shew the just causes of the Jews rejection hee prefaces as before from his good affection lest any thing should bee thought to bee spoken by him out of hatred Vers. 2. For I hear them Record that they have a zeal of God but not according to knowledge Hee shews their preposterous zeal for God to bee the cause of his affection which zeal was worthy of humane commiseration though it was not to bee commended because it did not arise out of knowledge but ignorance therefore it was blind zeal the zeal of fools Vers. 3. For they being ignorant of Gods righteousness and going about to establish their own righteousness have not submitted themselves to the righteousness of God Hee proves the folly of the Romans by six Arguments The first Argument Out of ignorance of the righteousness of God imputed to us by Faith in Christ they affected the inherent righteousness of their own works and proudly rejected the righteousness of Christ offered to them Therefore they betrayed their folly Vers. 4. For Christ is the end of the Law for righteousness to every one that believeth The second Argum. Christ is the end of the Law for righteousness to him that believes i. e. the whole Law is therefore given that men acknowledging their sins manifested by the Law might flee unto Christ and might obtain righteousness by Faith Therefore the Jews did foolishly who making a shew of the Law did not acknowledge Christ which is the end of the Law Vers. 5. For Moses describeth the righteousness which is of the Law that the man which doth those things shall live by them Argum. 3. The righteousness of the Law or Works as Moses testifies confers life upon none but those that perform all things that are commanded in the Law which is impossible Therefore the Jews foolishly affected such a kind of righteousness Vers. 6. But the righteousness which is of Faith speaketh on this wise Say not in thine heart who shall ascend into heaven that is to bring Christ down from above 7. Or who shall descend into the deep that is to bring Christ up again from the dead Argum. 4. The righteousness of Faith as the same Moses witnesseth forbids those that believe in God from being troubled for those things which are so difficult or impossible as to ascend into heaven or to descend into the deep Because seeing Christ hath already overcome those difficulties descending from heaven and rising from the dead to bee any further troubled how to attain righteousness life eternal and freedome from death is no less than to destroy the foundations of the Christian Religion and to enquire how it was possible to descend from heaven or rise again from the dead Therefore the Jews betray their folly who renounce this righteousness of Faith Vers. 8. But what saith it the word is nigh thee even in thy mouth and in thy heart that is the word of Faith which wee preach Argum. 5. The righteousness of Faith as it gives security to those that believe touching the difficulties in the way of salvation so also it holds forth an easie way to righteousness and salvation For the Word of God or the Word of the Gospel the same which the Apostles preached is neer us that receiving it into our hearts wee may acquiesce in it and confess the truth of it with the mouth As if hee should say to us Bee not troubled cast your care upon God and believe him that speaks in the Gospel and shew forth your Faith by your works Therefore the Jews rejecting this easie way of righteousness propounded are very foolish Vers. 9. That if thou shalt confess with thy mouth the Lord Iesus and shalt believe in thine heart that God hath raised him from the dead thou shalt bee saved Argum. 6. Opening and confirming the former The sum of the Gospel is propounded under this most sweet condition viz. If thou applyest with sincere affection to thy self the redemption procured by Christ and manifested in his Resurrection by the power of God and studiest to glorifie Christ with a sincere confession without doubt thou shalt obtain salvation Therefore the Jews refusing this condition of Justification and Salvation betray their folly Vers. 10. For with the heart man believeth unto righteousness and with the mouth confession is made unto salvation This hee confirms with five reasons The first Reason is From the connection of Faith in the heart and confession in the mouth according to the order appointed by God which is that by Faith from the heart in Christ Jesus wee might obtain righteousness or Justification and that justified by Faith wee might proceed to the possession of Salvation glorifying Christ by confession of the mouth or outward works Therefore they ought to bee joyned Faith in Christ from the heart and confession of Christ in the mouth or inward Faith and outward works ought to bee joyned together Vers. 11. For the Scripture saith Whosoever believeth on him shall not bee ashamed Reason 2. Confirming the connection of true Faith and Salvation from the testimony of Isai. 28.16 which shews that they shall not bee frustrated in their hope or their expected salvation whoever believe in Christ Therefore the connection of Faith and Salvation is firm Vers. 12. For there is no difference between the Jew and the Greek for the same Lord over all is rich unto all that call upon
ordinary infirmities in those that differ from us and that wee do not proudly lift up our selves against or above others but that wee condescend to men of low degree so farre as the truth shall give way alwaies bewaring that wee bee not puffed up with an opinion of our own wisdome Vers. 17. Recompence to no man evil for evil provide things honest in the sight of all men Precept 11. That wee do not recompence injuries with injuries and because the flesh is ready to make exceptions hee saith Requite no man evil for evil Providing Precept 12. That following after honesty and innocency of life wee cut off all occasion as well from our-selves of doing evil as from our adversaries of â—urting us or reviling us Vers. 18. If it bee possible as much as lieth in you live peaceably with all men Precept 13. That wee follow peace with all men Whereunto is added a limitation if it bee possible and as much as lies in us that wee use all means of peace and if any thing falls out to the contrary let it be by anothers fault not by ours Vers. 19. Dearly beloved avenge not your selves but rather give place unto wrath for it is written Vengeance is mine and I will repay saith the Lord. Precept 14. Forbidding in particular more than before requiring like for like because wee are more prone to revenge Therefore hee friendly forbids private revenge and commands that wee let our anger and the anger of our adversary to cool exciting neither by words or deeds adding a grave Argument because it belongs to God either immediately by himself or else by the Magistrate to revenge all injuries offered unto us What is to bee done in case of unblameable defence is to bee inquired amongst common places Vers. 20. Therefore if thine enemy hunger feed him if hee thirst give him drink for in so doing thou shalt heap coals of fire on his head Precept 15. Of doing good to our enemies when opportunity and their necessity requires it And this Reason is subjoyned because by this wee heap coals upon them that they may either bee softened as metal is melted in the fire if there bee any ingenuity in them or that their conviction and condemnation might bee made so much the more heavy and that not by ours but their own fault Vers. 21. Bee not overcome of evil but overcome evil with good Precept 16. Tending to the same purpose but more generally That in contending with our enemies wee judge rightly of the victory which is not that wee requite or overcome evil with evil for then wee are rather overcome of evil than overcome but this is the only victory that by doing well we overcome evil and this is the victory which here hee exhorts us to seek after CHAP. XIII HEe proceeds to exhort them that they bring forth fruits worthy of their profession towards the Magistrate and men of all conditions There are two parts of the Chapter The first of Civil Subjection to vers 8. The other of Love as it respects the second Table of the Law Vers. 1. Let every soul bee subject to the higher powers for there is no power but of God the powers that bee are ordained of God The Exhortation is propounded in the first words That every soul or every man bee subject or subordinate to the higher Powers i. e. To the Civil Magistrate The Arguments of the Exhortation are ten For there is no Argument 1. Because the Magistrate of what kind or order soever is from Gods institution and ordination Vers. 2. Whosoever therefore resisteth the Power resisteth the Ordinance of God and they that resist shall receive to themselves damnation The Ordinance Argum. 2. Because hee that is not subject but resists and opposes the Magistrate sets himself against the Ordinance of God Damnation Argum. 3. Because hee that resists brings upon himself revenge and punishment as well from God as the Magistrate Vers. 3. For Rulers are not a terrour to good works but to the evil Wilt thou then not bee afraid of the Power do that which is good and thou shalt have praise of the same Argum. 4. Because the office of the Magistrate is ordained of God that it may restrain the evil and punish evil deeds but not what is good Therefore wee ought to bee subject unto him Praise Argum 5. Because the Magistrate confers rewards and praise upon those that do well and observe the Law Vers. 4. For hee is the Minister of God to thee for good but if thou do that which is evil bee afraid for hee beareth not the Sword in vain for hee is the Minister of God a Revenger to execute wrath upon him that doth evil Argum. 6. Because the Magistrate is the Minister of God for our good for by the Magistrate God enjoyns us things honest and profitable and takes away those that are evil which is very advantagious to us For hee bears not the sword Argum. 7. Because hee is armed with the sword to punish them that are evil by that authority which is divinely given him Therefore it behoves them that are guilty of evil even in danger of life to fear and to bee subject Vers. 5. Wherefore yee must needs bee subject not only for wrath but also for conscience sake Argum. 8. Because it is necessary to bee subject not only for avoiding the anger of the Prince and civil punishments but also for the sake of a good conscience in respect to the command of God commanding subjection Vers. 6. For for this cause pay you tribute also for they are Gods Ministers attending continually upon this very thing Argum. 9. Because wee owe tribute to Magistrates as to the Ministers of God who are imployed in the defence of the publique and solely attend that Therefore ought you to bee subject unto them Vers. 7. Render therefore to all their dues tribute to whom tribute is due custome to whom custome fear to whom fear honour to whom honour Argum. 10. Brought in by way of conclusion Because as it is just to give every one his due so also to the Magistrate tribute fear honor is to bee paid Even as all or some of these belong to the Supreme or inferiour Magistrate and their Ministers The second Part. Vers. 8. Owe no man any thing but to love one another for hee that loveth another fulfilleth the Law The second part of the Chapter follows wherein hee handles holiness of life and love as in respect to duties of the Second Table There are six Arguments of this exhortation Except this Argum. 1. Because love is a perpetual debt Therefore alwayes to bee paid Fulfilled Argum. 2. Because love to our neighbour is the fulfilling of the Law Therefore alwayes to bee endeavoured Vers. 9. For this Thou shalt not commit adultery Thou shalt not kill Thou shalt not steal Thou shalt not bear false witness Thou shalt not covet And if there bee any other Commandment it is briefly comprehended in
an oath because so the gravity of the matter required Therefore not out of any levity did hee defer his comming unto them Vers. 24. Not for that wee have dominion over your Faith but are helpers of your joy for by Faith yee stand Hence arises another Objection Therefore thou makest thy self Lord of our Faith as if thou couldest punish when thou wouldest Hee answers by denying any Mastery affirming the power of his Ministery and that to bee imployed to the benefit of the Church that timely Censures according to the Will of Christ being used those that repented might at length rejoyce Hee gives an account why hee denyed any dominion over their Faith because Faith is the bond of conjunction with Christ by which Faith wee stand fast in the Grace of God in right and title unto Christ in the possession of things present and in hopes of future good things Therefore Faith admits no Lord besides God it admits of men onely as Ministers and helpers CHAP. II. THere are two parts of this Chapter In the first hee proceeds in his Apology for his constant good will towards the Corinthians to vers 14. In the other hee begins his Apology for his Ministery to the end In the first to the former Arguments whereby hee proves that his mind was not alienated from the Corinthians hee adds eight signs of his good will towards them Vers. 1. But I determined this with my self that I would not come again to you in heaviness Sign 1. That the cause why hee changed his purpose concerning his comming to them was lest hee should bring sadness to the Corinthians at his comming being compelled more severely to correct their manners which hee did desire might bee amended before his comming Vers. 2. For if I make you sorry who is hee then that maketh mee glad but the same which is made sorry by mee Sign 2. That his sympathy was so much with the Corinthians that hee could not unless they were glad rejoyce neither moderate himself from sorrow so long as any one amongst them by reason of him remained sad Vers. 3. And I wrote this same unto you lest when I came I should have sorrow from them of whom I ought to rejoyce having confidence in you all that my joy is the joy of you all Sign 3. That the writing not onely of the former Epistle but also of this second was undertaken for this end lest if hee had come to those and had found them impenitent besides his sorrow for their sin hee might have been forced to a new sorrow which necessary severity would create both to them and himself Having confidence Sign 4. That hee was perswaded that his joy was matter of joy to the Corinthians themselves and their joyes were both to him and them common Vers. 4. For out of much affliction and anguish of heart I wrote unto you with many tears not that you should bee grieved but that yee might know the love that I have more abundantly unto you Sign 5. That the former Epistle which necessarily was more sharp was not writ by him without tears and truly for that end that hee might testifie his ready mind towards them not that hee might make them sorry Vers. 5. But if any have caused grief hee hath not grieved mee but in part that I may not over-charge you all Sign 6. His friendly mind towards the Corinthians That the Apostle did esteem as nothing that heaviness which the incestuous person had created to him in comparison with that sadness which hee had caused to all the Corinthians Hee addeth in part because his grief was now turned into joy through the incestuous persons repentance Therefore by way of mitigation hee saith that hee added in part for the incestuous persons sake now a penitent lest hee should cast a burden on him already burthened in himself if hee should too much aggravate his sin Vers. 6. Sufficient to such a man is this punishment which was inflicted of many Sign 7. That now hee was ready to receive the penitent incestuous person into favour and so to give a proof of his lenity and meekness that it might appear that the former severity came not but from love and his desire of advantage to the Church of Corinth To which end hee declareth that the chastisement of this Incestuous person inflicted by the Authority of many i. e. the Governours of the Church the Church it self consenting after his repentance appeared was sufficient Vers. 7. So that contrariwise yee ought rather to forgive him and comfort him lest perhaps such an one should bee swallowed up with over much sorrow That hee might shew his meekness towards the penitent Incestuous person hee adviseth that hee may by the Corinthian Church bee again received into favour for these six Reasons annexed Reason 1. Because they are bound to forgive the penitent and to comfort him no less than they were bound to excommunicate him being impenitent Lest perhaps Reason 2. Because otherwise it was dangerous lest hee should bee swallowed up with over much sorrow except they should now receive the penitent into favour again Vers. 8. Wherefore I beseech you that you would confirm your love towards him Reason 3. Because especially they were so desired by the Apostle they are bound to testifie their love towards him to wit by shewing themselves to have excommunicated that man not that they might destroy him but that by repentance they might save him Vers. 9. For to this end also did I write that I might know the proof of you whether you bee obedient in all things Reason 4. Because by this means they were about to shew themselves obedient to the command of the Apostle in all things as before in excommunicating so now also by absolving him from the bond of excommunication wherein the Apostle did prove their obedience Vers. 10. To whom yee forgive any thing I forgive also for if I forgave any thing to whom I forgave it for your sakes forgave I it in the person of Christ. 11. Lest Satan should get an advantage of us for wee are not ignorant of his devices Reason 5. Because the Apostle for the sake of the Corinthians had granted him pardon and was about to forgive him Therefore it was meet that they for the Apostles sake should forgive this man also Get an advantage Reason 6. Lest through the craftiness of Satan the Church should suffer harm except now they should forgive him repenting for by ever much severity sinners may bee brought into desperation or a deparâ—ing from the Church because of Satan whose arts and deceits to do harm are not unknown to the Church Vers. 12. Furthermore when I came to Troas to preach Christs Gospel and a door was opened unto mee of the Lord 13. I had no rest in my spirit because I found not Titus my Brother but taking my leave of them I went from thence into Macedonia Sign 8. His constant good will towards the Corinthians That
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
and the body also and endeavours the perfecting of holiness going forward and proceeding in the fear of God using one Argument for all The Promises fore-spoken of made to you by God do justly require that from you Therefore apply your selves diligently to these duties Vers. 2. Receive us wee have wronged no man wee have corrupted no man wee have defrauded no man In the rest of the Chapter hee endeavours to oblige the hearts of the Corinthians to him the signs of his love towards them being produced in the unfolding of which hee insists to the end The Proposition is clearly propounded which is to bee confirmed O Corinthians yee ought to receive us i. e. to bee perswaded of my love towards you yee ought to love mee again and to lay up my exhortations in your enlarged hearts Three Arguments are taken from the three Signs of the Apostles good will towards them No man Argum. 1. That they should receive the Apostle and the first Sign of his little ill towards them Because I do not ill deserve of any one either by bringing reproach or corrupting by perverse Doctrine or defrauding any one by any means Vers. 3. I speak not this to condemn you for I have said before that you are in our hearts to dye and live with you Argum. 2. Sign 2. Because when I speak of the things fore-going it was onely for the clearing of my self I am so far from condemning the Church of the beleeving Corinthians that out of love I have determined the contrary to cleave to you in prosperity and adversity in life and death that no change at any time may draw my affection from you Vers. 4. Great is my boldness of speech toward you great is my glorying of you I am filled with comfort I am exceeding joyful in all our tribulation Argum. 3. Sign 3. Because news being received concerning your repentance my heart so rejoyceth in the midst of afflictions that I dare safely speak the confidence of my mind towards you concerning your perseverance and glory of you amongst others Vers. 5. For when wee were come into Macedonia our flesh had no rest but wee were troubled on every side without were fightings within were fears 6. Nevertheless God that comforteth those that are cast down comforted us by the comming of Titus Hee being about to explain the experiment of his good will towards them propounds his afflictions wherewith hee was pressed in Macedonia whilst hee expected news from them hee was oppressed partly by persecution of the enemies partly by the intestine evils of the Church partly by the anxiety of his mind and also with the troubles of his body that there was no rest to his outward man Against all which troubles by mercy of God consolation was sufficiently administred to him by the comming of Titus who had now returned from the Corinthians and brought joyful news concerning their state Vers. 7. And not by his comming onely but by the consolation wherewith hee was comforted in you when hee told us your earnest desire your moarning your fervent mind toward mee so that I rejoyced the more The Apostle reckoneth eight causes of his joyfulness whereof many were signs of his good will towards them 1 Because Titus was returned safe 2 Because Titus had received consolation from you Corinthians 3 Because I had heard by Titus concerning your pious affection towards mee and desire of seeing mee concerning your weeping for the wickedness committed amongst you concerning your zeal against the Incestuous person and against my back-biters from whence hath abounded joy to mee much surpassing all that grief which I have taken for that matter Vers. 8. For though I made you sorry with a Letter I do not repent though I did repent for I perceive that the same Epistle hath made you sorry though it were but for a season Before hee propounds the fourth cause of his consolation hee solves an Objection which solution did make much to the purpose They might say Thou hast made us sorrowful in the former Epistle The Answer is fourfold Answ. 1. I was compelled and not without grief have I made you sad but this grief through your repentance hath ceased For when the Apostle writ the Epistle being uncertain concerning the event hee was sad i. e. that hee saith that hee himself repented but when hee saw the event hee was freed from grief i. e. Now hee saies hee did not repent Answ. 2 That sadness which was moved by my Epistle was short Vers. 9. Now I rejoyce not that yee were made sorry but that yee sorrowed to repentance for yee were made sorry after a godly manner that yee might receive dammage by us in nothing 10. For godly sorrow worketh repentance to salvation not to bee repented of but the sorrow of the world worketh death Hee answers 3. That sadness is turned into joy both to you and mee because it is found now good and profitable to repentance which hee proves because it brought forth repentance not to bee repented of otherwise than worldly sorrow is wont which onely encreaseth sin and misery and bringeth death as well to the soul as to the body Vers. 11. For behold this self-same thing that yee sorrowed after a godly sort what carefulness it wrought in you yea what clearing of your selves yea what indignation yea what fear yea what vehement desire yea what zeal yea what revenge in all things yee have approved your selves to bee clear in this matter Hee proveth that their sadness was after God or pious because it produced seven Effects in them even so many signs of their repentance whereof the first was the shaking off security with a carefulness to mend what was amiss 2 Is an Apology that now by no means they approve either the fact of the Incestuous person or their own negligence 3 Is an indignation against the sin both of the Incestuous person and their own in suffering him 4 Is a fear lest they should be compassed with divine justice or a new sin 5 Is a desire of taking off the scandal and satisfying all good men 6. His zeal and fervent desire in prosecuting all means for the removing of evil and repairing of the damage 7. Is his revenge in chastising the incestuous person and all their dulness in all which the Corinthians had declared their repentance and had shewed themselves no ways delighted with wickedness but that they were clear Vers. 12. Wherefore though I wrote unto you I did it not for his cause that had done the wrong nor for his cause that suffered wrong but that our care for you in the sight of God might appear unto you The fourth answer to the objection is I have not written that Epistle either only or chiefly that in chastising of the incestuous person satisfaction might bee given to the Father with whose wife the son had committed adultery or that the incestuous person might bee corrected which truly was not to bee neglected but especially
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
means were converted to the Faith Our Emulators do not so contain themselves but run to those to whom they are not sent and do boast above the measure of gifts and divine benediction upon their labours Vers. 15. Not boasting of things without our measure that is of other mens labours but having hope when your faith is encreased that wee shall bee enlarged by you according to our rule abundantly 16. To preach the Gospel in the Regions beyond you and not to boast in another mans line of things made ready to our hand 4. Wee do not boast in the labours of others as if wee had converted to the Faith those which wee have not converted as our Emulators who boast in you Corinthians which they have not converted but wee hope that after you are further stablished in the Faith that yee may bee confident and also endeavour to propagate our Gospel and deal with your neighbours that they may hear my preaching For verily I hope that the borders of our Ministery through you will bee more abundantly inlarged and that according to the rule of my calling to whom the Apostleship to the Gentiles is committed I hope I say it will come to pass that wee may preach the Gospel also in those Regions which are beyond us that I shall not need to boast in another mans harvest prepared by the labours of other men as the false Apostles now do boasting in you whom I have converted to Salvation not they Vers. 17. But hee that glorieth let him glory in the Lord. 5. This hee propoundeth by way of precept I an Apostle will boast only in the Lord not in evil things not in feigned or false nor in the gifts of God as mine not in my self as my Emulators do boast in themselves but as the Lord will allow mee in God alone Vers. 18. For not hee that commendeth himself is approved but whom the Lord commendeth Hee gives the reason of this because no man is approved that commends himself out of his own opinion but hee that is approved of God and receiveth testimony from him The trial of this rule the Emulators of the Apostle could not abide CHAP. XI HEE proceeds in his holy boasting against the false Apostles There are two parts of the Chapter In the first hee gives an account of his boasting reprehending the Corinthians way being made for his future boasting By the way drawing off the Vizzard from the false Apostles to verse 21. In the other hee openeth the large matter of his boasting against those his Emulators to the end Vers. 1. Would to God you could bear with mee a little in my folly and indeed bear with mee That which belongeth to the first although hee had not determined to boast unless holâ—ly and purely in the Lord yet because at the first sight the praising of himself had the appearance of folly therefore hee wisheth and asketh that they would a little bear with him as foolish speaking by way of concession otherwise in very deed the Holy Ghost did speak in the Apostle that hee might better discover to them in this the reasons of his prudence for because hee saw them deceived by some vain and subtil men not without the subtilty of Satan hee was compelled for their good to this boasting Vers. 2. For I am jealous over you with godly jealousie for I have espoused you to one Husband that I may present you a chast Virgin to Christ. Hee produceth ten reasons whereby hee demonstrates the necessity of his boasting Reason 1. Because I am driven with an holy zeal in the Cause of Christ to this boasting Therefore boasting is necessary Hee clears this reason because as a Paranymph hee did endeavour to marry the Corinthians not to himself but to Christ as a chast Virgin and to retain them in his society Vers. 3. But I fear lest by any means as the Serpent beguiled Eve through his subtilty so your minds should bee corrupted from the simplicity that is in Christ. Reason 2. I fear lest as Eve was seduced by the subtilty of the Devil so you being corrupted by the false Apostles should bee moved from that Virgin-like simplicity of the Gospel of Christâ— for the Wisdome of God imbracing humane wisdome and admitting the leaven of legal ceremonies to the corrupting the Doctrine of the Gospel of grace amongst you Therefore this my boasting is necessary Vers. 4. For if hee that cometh preacheth another Iesus whom wee have not preached or if yee receive another spirit which yee have not received or another Gospel which yee have not accepted yee might well bear with him Reason 3. You might deservedly bear with another Thrasonical Preacher if hee could impart unto you another Christ which is impossible or more excellent gifts of the Spirit or a better Gospel than you have accepted and received by our Ministery Truly seeing that is impossible yee ought deservedly to bear with mee an Apostle boasting by whose preaching yee are made partakers both of the gifts of Christ and his Spirit Vers. 5. For I suppose I was not a whit behind the very chiefest Apostles Reason 4. Confirming the former I suppose they will not deny mee to be inferiour to Peter Iames and Iohn those Apostles who were chiefly esteemed because the Gospel being communicated with them Gal. 2. they have contributed nothing to mee Therefore my boasting against the false Apostles is necessary and just Vers. 6. But though I be rude in speech yet not in knowledge but wee have been throughly made manifest among you in all things Reason 5. Because I will not contend with those that commend themselves for their excellency of speech or eloquence but I will give place to none in the knowledge of the mysteries of salvation which thing hee calls the Corinthians themselves to witness who have very well understood his knowledge Vers. 7. Have I committed an offence in abasing my self that you might be exalted because I have preached to you the Gospel of God freely Reason 6. Wherein hee meets with an Objection Some would say Whilst thou werâ— present at Corinth thou didst live by thy Handicraft labour Ans. My humility is so far from being blame-worthy that it is rather worthy of praise because it conduceth to your profit whose salvation I did so much esteem that not regarding my profit I preached the Gospel to you of good will Therefore even for this cause it is lawful for mee to boast Vers. 8. I robbed other Churches taking wages of them to do you service 9. And when I was present with you and wanted I was chargeable to no man for that which was lacking to mee the brethren which câ—me to Macedonia supplied and in all things I have kept my self from being burdensome to you and so will I keep my self Hee more clearly explains his practice by a pleasant metaphor shewing that hee did take wages even as spoils from the other poorer Churches conquered by the Gospel to support himself
as in my presence onely but now much more in my absence work out your own salvation with fear and trembling Argum. 9. For the maintenance of peace drawn from what went before in the manner of a conclusion Hitherto yee have ever hearkened to mee and when I was present with you yee obeyed my exhortations Therefore yee should much more now in my absence practise this my exhortation to the preservation of Peace among you seeing yee have fewer helps for your edification and more enemies to â—ow discord among you With fear Argum. 10. Yee should finish your begun voyage to salvation in an endeavour after righteousness with fear and trembling lest yee offend in the way or any way provoke God to anger Therefore you should preserve concord among you viz. in Faith Love and the study of good works as in vers 2. Vers. 13. For it is God which worketh in you both to will and to do of his good pleasure Argum. 11. Yee have nothing in you that yee should boast of or for which through contention yee should contemn one another But every good thing in you is from God who of his own free and gracious good will causeth in you both to will that which is good and to perform it Therefore yee should preserve agreement in Faith Love and the study of good works and finish your begun voyage of salvation in fear and trembling lest yee provoke and anger God working in you Vers. 14. Do all things without murmurings and disputings Argum. 12. Which is proposed after the manner of an exhortation Yee ought to avoid and abhor not onely open strife and contentions but also all malicious and secret grudging Therefore c. Vers. 15. That yee may bee blameless and harmless the Sons of God without rebuke in the midst of a crooked and perverse Nation among whom yee shine as lights in the world 16. Holding forth the word of life that I may rejoyce in the day of Christ that I have not run in vain neither laboured in vain Argum. 3. There is no other way to approve your selves true Christians in the sight of the wicked but by seeking peace and avoiding contention Therefore you should preserve concord and avoid contentions The general Christian duties which hee here requires hee commends unto them in different expressions yee ought saith hee to bee blameless such as no one can justly accuse and harmless or sincere in which appears innocence and purity and as the Sons of God without rebuke yee should resemble God your Father in holiness and innocence so that even wicked and perverse enemies may not justly reprove you or find fault with any thing in you yee ought as the greater and less spiritual lights both in word and work to shew your selves examples of righteousness to the world lying in darkness Lastly being illuminated by the Sun of Righteousness or by the living Word of God yee should by your words and works commend and communicate the light truth and virtue of this word to the perishing world that as much as in you lyes it may bee saved That I may rejoyce Argum. 14. If yee live unanimously and behave your selves as it becomes Beleevers I shall rejoyce in your salvation at the day of judgement when it shall appear that my labours in the Gospel have not been in vain but have conduced to your salvation Therefore unless yee grudge mee and your selves so much happiness labour for agreement in faith and the study of good works Vers. 17. Yea and if I bee offered upon the sacrifice and service of your Faith I joy and rejoyce with you all 18. For the same cause also do yee joy and rejoyce with mee Argum. 15. Containing a consolation lest they should bee troubled at the Apostles afflictions to this purpose I brought you by the Gospel unto Christ as a sacrifice that your evil affections being killed yee may bee presented unto God a holy and acceptable sacrifice And if the spiritual sacrifice of my Ministery and of your Faith may bee perfected by the blood of my Martyrdome as by an additional offering I shall rejoyce at my advantage in it and bee glad in your behalf for yours Do yee therefore the like for mee and rejoyce in the perfection of this unanimous sacrifice and whatever befalls rejoyce yee at the fruit of my labours This is the same with the Position vers 2. Fulfil yee my joy that yee bee like-minded having the same love c. The Second Part. Vers. 19. But I trust in the Lord Iesus to send Timotheus shortly unto you that I also may bee of good comfoâ—t when I know your estate The second part of the Chapter follows wherein hee comforts the Philippians by the commendation of Timothy who was about to come unto them adding hope of his comming and of Epaphroditus who was now come to them for the Philippians had need of these helps against seducers and ill-spirited idle men who lay in wait to ensnare them and to make work for them That I also The Apostle shews the end of his sending Timothy to bee this That they might receive comfort from the tydings of his freedome from bonds brought unto them by Timothy and that hee also by Timothies return from them might have comfort from the tydings of their prosperous condition Vers. 20. For I have no man like-minded who will naturally care for your state The Arguments of Timothies commendation are three Argum. 1. Because there was no one who had so ready and sincere a mind for their salvation or their state and to further their comfort as Timothy Vers. 21. For all seek their own not the things which are Iesus Christs Argum. 2. Because that when almost all that were with him seeking their own profit and ease did refuse to take so long a journey for the Philippians comfort Timothy alone was ready for the journey preferring the business of Christ and the Church before his own ease and advantage Vers. 22. But yee know the proof of him that as a Son with the Father hee hath served with mee in the Gospel Argum. 3. Because they knew by experience that Timothy had formerly served them in the Gospel with the same mind that the Apostle did Vers. 23. Him therefore I hope to send presently so soon as I shall see how it will go with mee 24. But I trust in the Lord that I also my self shall come shortly Hee shews that the time of sending Timothy shall bee as soon as hee is assured of his freedome from bonds hee also gives them hope of his own comming for hee himself did hope that by the goodness of God ere it were long hee should bee delivered from prison Vers. 25. Yet I supposed it necessary to send unto you Epaphroditus my brother and companion in labour and fellow-souldier but your messenger and hee that ministred to my wants Thâ—s far of the hope of the Apostles own coming and of Timothies now follows the sending
Paul as his Brother not onely for profession of Faith but also for the office of preaching the same Gospel Vers. 2. To the Saints and faithful Brethren in Christ which are at Coloss Grace bee unto you and Peace from God our Father and the Lord Iesus Christ Furthermore the persons saluted are described or the Members of the Colossian Church and are called 1 Brethren Because they are begot again by the same Father to the same hope of the inheritance 2 Holy Because they are consecrated to God and sanctified by the Holy Ghost 3 Faithful Because they were ingrafted into Christ by Faith Lastly By an Apostolical blessing Grace and Peace are applied to the Colossians Grace comprehends all the special effects of Gods favour which by way of Sanctification tend to happiness But Peace comprehends all the degrees of happiness even to perfection in Heaven God the Father and Jesus Christ is counted the Author and efficient cause of good things as hee is the Son and Mediatour hee is after the Father in effecting according to order of working Vers. 3. Wee give thanks to God and the Father of our Lord Iesus Christ praying alwaies for you Vers. 4. Since wee heard of your Faith in Christ Iesus and of the love which you have to all the Saints The first way of his confirming the Faith of the Colossians is by giving thanks for their sincere conversion Of this kind there are seven Arguments all which do prove that the Colossians ought to bee strengthened in Faith Argum. 1. You gave mee much cause of thanksgiving and prayer to God after I heard of your conversion to the Faith Therefore even upon this account you ought to bee stedfast in the Faith And love Argum. 2. The sincerity of your Faith in Christ appeared openly in your love towards all the Saints the report whereof came to my hearing Therefore it is fit you should bee stablished in the Faith Vers. 5. For the hope which is laid up for you in Heaven whereof yee heard before in the word of the Truth of the Gospel Argum. 3. I know of a truth that the happiness yee hope for is laid up in Heaven for you and as it were conferred upon you I give thanks to God for that favour Therefore c. Yee heard Argum. 4. Confirming the former You have the unquestionable Word of God the Word of Gospel-Truth for the foundation of your Faith and Hope Therefore ought you to bee stedfast in the Faith Vers. 6. Which is come unto you as it is in all the world and bringeth forth fruit as it doth also in you since the day yee heard of it and knew the Grace of God in truth Argum. 5. The Word of the Gospel whereby yee are converted is the same Gospel which was dispersed abroad to the rest of the world and hath the same efficacy to make you fruitful from the day wherein by Faith yee imbraced the Grace of God which hee hath communicated to other Christian-Churches Therefore it is fitting you should bee established in the Faith Vers. 7. As yee also learned of Epaphras our dear Fellow-servant who is for you a faithful Minister of Christ Argum. 6. Your Pastor Epaphras taught you no other things than wee Apostles every where teach who therefore willingly acknowledge Epaphras our fellow-servant and a faithful Minister of Christ Therefore c. Vers. 8. Who also declared unto us your love in the Spirit Argum. 7. You have given a special token of your sincere Faith viz. the demonstration of your Christian love towards mee whereof I have the testimony of Epaphras your Minister which as all the former affords mee Arguments of thanksgiving unto God and of the confirmation of your Faith towards God Vers. 9. For this cause wee also since the day wee heard it do not cease to pray for you and to desire that yee might bee filled with the knowledge of his Will in all wisdome and spiritual understanding The second way of confirming the Colossians Faith and of the Apostles love towards them is his earnest and constant prayer for them excited upon the report of their Faith in Christ and love towards the Saints there are six branches of his prayer 1 I pray that yee may obtain a large measure of knowledge of the Divine Will revealed in the Word of the Gospel concerning Christ and his benefits In all Wisdome 2 I pray that this knowledge may abound in you in wisdome and spiritual understanding i. e. in an holy contemplation of the mysteries of Faith and in a prudent application of knowledge received to practice in the exercise of every virtue Vers. 10. That yee might walk worthy of the Lord unto all pleasing being fruitful in every good work and increasing in the knowledge of God I pray 3 That you may walk or lead your lives worthy of the Lord or as it becomes those that are converted in the sight of God that in all things you may please him Every I pray 4 That you may bee fruitful not in one but in all kinds of good works May increase I pray 5 That you may grow up in experience and acknowledgement of the Divine Virtue through obedience of his Will endeavouring more and more to know love and cleave to him more and more Vers. 11. Strengthened with all might according to his glorious power unto all patience and long-suffering with joyfulness I pray 6 That such a measure of heavenly strength may bee vouchsafed to you out of the rich treasury of his glorious power that you may bee able to endure any burden of afflictions or persecution with a good courage and that so long as it shall seem good to the pleasure of God not onely without disturbance of mind but with the greatest delight and rejoycing Therefore yee ought to bee established in the Faith unless you think the prayers which the Holy Ghost stirs up in my heart for you are in vain Vers. 12. Giving thanks unto the Father which hath made us meet to be partakers of the inheritance of the Saints in light The third way of confirming their Faith is a thankful declaration of the certainty of our Redemption founded in the Grace of God and the excellency of Christs person The reasons of the thanksgiving are five Reas. 1. Because God the Father hath prepared us to enter into the Kingdome of Heaven This benefit is more especially seen in the following Reasons 1 The donor of the benefit is God the Father the Author and first Fountain of all good bearing a Fatherly affection towards us 2 When wee are said to bee made meet c. Our misery is presupposed and that wee are unfit by nature born wretched and polluted by sin and the sons of wrath 3 Although wee were unmeet yet the Grace of God hath made us meet by an efficacious vocation and regeneration of us 4 The felicity whereunto wee are called is an enduring inheritance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is given by
hope through Grace 17. Comfort your hearts and stablish you in every good word and work The third way of confirming their Faith is Prayer to God that hee would effectually comfort their hearts and stablish them in the Faith of the Gospel or of all sound Doctrine and in holiness of life The Arguments of his praying and confirmation of their Faith are four Arg. 1. From the relation of God and Christ to them Jesus Christ is our Lord and God the Father is our Father Therefore hee will confirm us in the Faith or will stablish you with us Hath loved Argum. 2. Because God hath loved us Hath given Argum. 3. Because God hath given us solid reasons of perpetual consolation and right to all those which may everlastingly comfort us And hope Argum. 4. Because God hath given us good hope i. e. not onely the best object of good hope or the best reasons or causes of hoping well but also a large measure as to the habit of this hope and because hee hath granted all these things to us out of his grace and meer favour induced by none of our good deservings which are none or hindred by our evil deserts which are great and many Therefore hee will confirm you together with us lest yee bee deceived by the errours of Antichrist and perish CHAP. III. HEe exhorts in this Chapter partly expresly partly indirectly to some Christian duties after which hee shuts up the Epistle The Exhortations are seven Vers. 1. Finally brethren pray for us that the word of the Lord may have free course and bee glorified even as it is with you Exhort 1. That they ask these two things 1 That by the Apostles Ministry the Gospel might bee speedily and fruitfully propagated and bee magnified amongst other Nations as it was magnified amongst them Vers. 2. And that wee may bee delivered from unreasonable and wicked men For all men have not faith 2 That God would keep the Apostle and deliver him from the snares of his enemies who without all reason perversely opposed themselves against him Hee gives the reason of their hostile minde because many were destitute of true faith Therefore that they might bee delivered from them there was need of Divine assistance Vers. 3. But the Lord is faithful who shall stablish you and keep you from evil Exhort 2. Indirect To confidence and courage of minde lest being fore-warned touching the Infidelity and Apostacy of some and hearing of the dangers which the Apostle underwent they should bee shaken in minde or some way made weaker For which end hee would have them certified and confirmed touching the purpose of God â—â—wards them viz. That hee will establish them in goodness i. e. in faith and holiness and will defend them from the evill dangers or temptations of Satan and his instruments whereof hee gives a reason because that hee who had effectually called them is constant and faithful for the promoting his work and compleating it in them Vers. 4. And wee have confidence in the Lord touching you that yee both do and will do the things which wee command you Exhort 3. To the performance of obedience to Apostolical commands which hee had given to them in the Name of the Lord or should give Hee propounds this Exhortation indirectly by commending their readiness to obey of which alacrity hee was already perswaded Vers. 5. And the Lord direct your hearts into the love of God and into the patient waiting for Christ. Exhort 4. To the love of God and patience untill the Lords coming folded in a prayer to the Holy Ghost whom hee calls the Lord praying for them that the Lord would go before them in the way and keep and direct them in streight paths Vers. 6. Now wee command you brethren in the name of our Lord Iesus Christ that yee with-draw your selves from every brother that walketh disorderly and not after the tradition which hee received of us Exhort 5. That they by Ecclesiastical censures would restrain the sluggish and drones eating up the honey and by fit courseâ— would correct all that are imployed in no honest labour or business but covered after other mens goods The censure of these the remedies of lighter censures and admonitions being premised is excommunication For hee forbids their being familiar with them viz. after their rejection of private admonitions and the publick sentence of the Church And that they withdraw themselves from them nor admit them to their society which is the consequent of excommunication The reasons of the Precept are five Reas. 1. Because this is the will of Christ in whose authority hee commâ—nds that Disorderly Reas. 2. Is contained in the description of sin because whosever lives disorderly and not according to the rule of the Doctrine delivered to the Church by mee are to bee excommunicated Vers. 7. For your selves know how yee ought to follow us for wee behaved not our selves disorderly among you 8. Neither did wee â—at any mans bread for nought but wrought with labour and travel night and day that wee might not bee chargeable to any of you Reas. 3. Because hee that liveth disorderly doth not carry himself according to my example who have laboured day and night that I might not bee burdensome to any one Vers. 9. Not because wee have not power but to make our selves an ensample unto you to follow us The confirmation of the reason by preventing an Objection from that that the Apostle might use his own liberty and require wages due to him from them yet hee of his own accord departed from his right that he might propose an example to them Therefore these sloathful Drones profitable to none were bound to work that if they would not bee helpful unto others at least-wise they should not bee burdensome to them Vers. 10. For even when wee were with you this wee commanded you that if any would not work neither should hee eat Reas. 4. Because it is meet that hee should not eat who withdraws himself from honest labour as I have heretofore advised you Vers. 11. For wee hear that there are some which walk among you disorderly working not at all but are busie bodies Reas. 5. Wherein hee alleadges the cause why hee urges this Precept Because sloathful idleness nourisheth busie curiosity as they had sufficient testimony of it by some examples amongst themselves For some known well enough to them worked not honestly in their affairs but busie bodies wandring up and down were curious about the affairs of others which did nothing belong to them Vers. 12. Now them that are such wee command and exhort by our Lord Iesus Christ that with quietness they work and eat their own bread For the sake of this idle sort of persons hee repeats and applies the Exhortation Vers. 13. But yee brethren bee not weary in well-doing Exhort 6. Lest in the mean while they should bee weary of well-doing to them that had need poor indeed who were not brought to
and hath brought life and immortality to light through the Gospel Reas. 5. Proving the position shewing also that all the favours which are bestowed upon us are from Grace Because the abolishing of death life and immortality and the rest which concern our salvation were unknown to us till revealed by Christ and brought to light being all acted and finished by him Therefore considering this Grace conferred upon us wee ought not to be ashamed of his Gospel Vers. 11. Whereunto I am appointed a Preacher and an Apostle and a teacher of the Gentiles Reas. 6. God so much esteems the Testimony of the Gospel that hee appointed Paul an Apostle to declare it to the whole world and specially to the Gentiles Therefore let not Timothy bee ashamed or any other of this Gospel or of Paul a Minister of it although afflicted for the Testimony of the Gospel Vers. 12. For the which cause I also suffer these things nevertheless I am not ashamed for I know whom I have beleeved and I am perswaded that hee is able to keep that which I have committed unto him against that day Reas. 7. From the example of the Apostle I my self suffer bonds for the Gospel and yet I am not ashamed Therefore in like manner ought Timothy to bee of good courage and not bee ashamed in the cause of the Gospel I know Reas. 8. Also from Pauls example confirming the former I Paul have committed my body and soul to God who is faithful and powerful to keep what I have betrusted him with to the day of judgement And I am perswaded that I shall bee kept Therefore neither ought I to bee ashamed nor thou O Timothy whatever befalls us for the Testimony of the Gospel Vers. 13. Hold fast the form of sound words which thou hast heard of mee in faith and love which is in Christ Iesus Admon 3. That hee retain and follow that same way of teaching both as to Doctrine and the manner of teaching which hee had learnt from Paul and that hee set it forth as near as hee can to the quick Hee adds in faith and love which is in Christ Iesus that hee may set forth the Summary of Doctrine which may bee wholly reduced to Faith and Love flowing from the knowledge of Christ. Vers. 14. That good thing which was committed unto thee keep by the Holy Ghost which dwelleth in us Admon 4. More general That hee faithfully preserve both the sincerity of the Christian Doctrine and the gifts of the Spirit in his Ministry lest by his slothfulness or â—imorousness any prejudice might accrue to it but that hee should secure it against the snares and force of the enemies of the Gospel The Arguments of the Exhortation are five all which prove that the form of sound Doctrine is to bee held fast Argum. 1. This form is that which is deposited or that which God hath committed to thy trust who will take an account of thee for what hee hath committed to thee Therefore this form of Doctrine is to bee held fast By the Holy Ghost Argum. 2. Although thy own strength should fail thee in the defence of thy Doctrine yet the assistance of the Holy Ghost dwelling in thee will bee at hand for the upholding of his sincere servant if thou implore his aid Therefore this form of sound Doctrine is to bee held fast Vers. 15. This thou knowest that all they which are in Asia bee turned away from mee of whom are Phygellus and Hermogenes Arg. 4. On this hand temptations are in readiness by which thou mayest bee drawn away unawares from the defence and profession of the Gospel as thou hast been taught by the example of the brethren of Asia by name Phygellus and Hermogenes by whose example thou and all other the Ministers of the Gospel being warned shouldest bee watchful Therefore c. Vers. 16. The Lord give mercy unto the house of Onesiphorus for hee oft refreshed mee and was not ashamed of my chain Arg. 5. On the other side the Spirit and grace of God is so prevalent in thee and others that are faithful to constancy in trialls that if yee bee watchful yee need not fear the losing of sound Doctrine Therefore yee ought to endeavour the holding fast the form of sound Doctrine Vers. 17. But when hee was in Rome hee sought mee out very diligently and found mee 18. The Lord grant unto him that hee may finde mercy of the Lord in that day and in how many things hee ministred unto mee at Ephesus thou knowest very well Hee propounds and confirms this Argument in Onesiphorus who saith hee boldly professed the faith and was not ashamed of my chains nor did hee fear bonds himself but at Ephesus and Rome shewed himself the same in the profession of the Gospel For whom I pray God that hee may finde mercy both hee and his whole houshold in the day of the Lord Hee wills Timothy to take courage by this mans example as also all Teachers to constancy in the profession of the faith and the keeping that good thing which is committed unto them and the defence of the Doctrine of the Gospel That which the Apostle draws from hence in the beginning of the Chapter following CHAP. II. IN this Chapter hee proceeds to instruct Timothy in the due management of his Ministry adding four Admonitions more to them that hee had laid down in his former Discourse Vers. 1. Thou there fore my son bee strong in the grace that is in Christ Iesus Admon 1. That hee endeavour the propagation of the Gospel not onely by himself but also by others that were to succeed him in the Ministry standing upon no pains that were requisite for the promoting of it There are three branches of this Admonition Branch 1. That hee arm himself with strength to the work of the Ministry and put on courage and address himself to manage his affairs well Hee insinuates two Arguments Son Arg. 1. Because it becomes Pauls Son to put on courage and bee valiant In the grace Arg. 2. Because the grace which is in Jesus Christ alone will not bee wanting to thee when thou preparest thy self for thy work Vers. 2. And the things that thou hast heard of mee among many witnesses the same commit thou to faithful men who shall bee able to teach others also Branch 2. That hee teach not the people only Sermon-wise but also Scholastically instruct the Candidates in Divinity or those that are designed for the Ministerial function by opening the Apostolical Doctrine and betrusting it as it were with faithful Depositaries which may teach others the same Doctrine that so the Doctrine of the Gospel may bee delivered and propagated from hand to hand Hee adds an Argument from his own example who had instructed Timothy and many others his fellow-disciples in this Doctrine not onely teaching them publickly together with the people but also instructing them Scholastically apart from the people Vers. 3. Thou therefore indure
rest and now hee sheweth the stability of the gripe which the Beleever taketh of these grounds in the similitude of the gripe which a Ships Anchor taketh being cast on good ground In the former Verse by Hope was meant the thing hoped for and laid hold on by Hope In the Relative which in this Verse hee understandeth the Hope which doth lay hold In the similitude of an Anchor cast out of a Ship Hee giveth us to understand 1 That albeit wee have noâ— gotten full Possession of the Promises in this life yet wee get a gripe of them by Faith and Hope 2. That Hopes gripe is not a slender imagination but solid and strong like the gripe of an Anchor 3. That the Beleever is not exempted from some tossing of trouble and temptations while hee is in this World yea subject rather to the same as a Ship upon the Sea 4. That whatsoever tossing there be yet all is safe The Souls Anchor is cast within the Heaven The Soul is sure 2. Hee giveth the Anchor all good properties It is weighty solid and firm It will not drive nor bow nor break it is so sure and stedfast Again it is sharp and peircing It is entred into that within the Veil that is into Heaven represented by the Sanctuary beyond the Veil And so the ground is good as well as the Anchor to hold all fast Vers. 20. Whither the Fore-runner is for us entred even Iesus made an High-Priest for ever after the Order of Melchisedec 2. Hee commendeth our Anchor-ground for this that Christ is there where our Anchor is cast as our Fore-runner In continuing the Comparison and calling Christ our Fore-runner hee bringeth to mind 1. Christ being once in the Ship of the Militant Church tossed and tempted as others albeit without sin 2. That hee is now gone ashore to Heaven where the ship of the Church is seeking to land 3. That his going ashore is as our Fore-runner and so his landing is an evidence of our landing also who are to follow after him 4. That his going before is to make easie our Entry Hee is the Fore-runner for us for our behoof to prepare a place for us 5. That our Anchor is where Christ is and so must be the surer for his being there to hold all fast till hee draw the Ship to the shore 2. Christ is entred into Heaven and made an High-Priest for ever Then 1. CHRIST in Heaven is invested in an office for us 2. His Office is the High-Priesthood The Truth and Substance of the typical Priesthood 3. His Office is for ever and so for the benefit of all Ages that wee now as well as others before us may have the benefit of his intercession 3. Hee is said to be made an High-Priest after his entry in Heaven Then albeit Christ was Priest for his Church from the beginning yet was it never so declared as after his Ascension when hee sent down blessings sensibly upon his Church since which time hee doth so still The Summe of Chap. VII I Brake off my speech of Melchisedec will the Apostle say now I return to him again and in his Excellency will shew you Christs Excellency who is Priest after his order Wee have no more of him in Scripture but what wee finde Gen 14.19 20. And there hee is King and Priest both vers 1. Bearing a mystery in his Name and Office vers 2. Without Father or Mother or end of life as hee standeth in Scripture that hee might resemble Christ vers 3. Acknowledged to be superiour to Abraham by his paying of tythes unto him vers 4. Even as Levi for that same cause is superiour to the Brethren vers 5. Superiour also because hee blessed Abraham vers 6 7. Superiour to Levi for his typical immortality vers 8. And for his taking tythes of Levi in Abrahams loyns vers 9 10. Yea the Priesthood of Levi because imperfect calleth for a Priest of another Order to give perfection which is Christ vers 11 12. And so both the Priesthood and all the Ordinances thereof are abolished by the Messias who behoved to be of another Tribe than Levi vers 13 14. And of another Order also vers 15. Bodily shadows were in the Priesthood of Levi but endless Truth in Christ vers 16. As Davids words do prove vers 17. By which also it is prophesied That Aarons Priesthood shall be disanulled when Christs Priesthood is come because it was not able to do mens turn under the Law as Christs doth under the Gospel vers 18 19. And God obliged not himself to make Aarons Priesthood stand as hee sware to establish Christs vers 20 21. And so the Covenant under the Messias is declared to be better than under Levi vers 22. Again the Priesthood of Levi had sundry Office-bearers but Christ hath none in his Priesthood with himself nor none after himself vers 23 24. Therefore he is able alone to work out our salvation throughly vers 25. For such a Priest have wee need of who needeth not offer up daily his Sacrifice for hee hath offered one and never more vers 26 27. And no wonder for under the Law mortal men might be Priests but under the Gospel onely the Son of God is Priest and that for evermore vers 28. The Doctrine of Chap. VII Vers. 1. For this Melchisedec King of Salem Priest of the most High God who met Abraham returning from the slaughter of the Kings and blessed him BY saying FOR hee giveth a reason why hee calleth Christ a Priest after the Order of Melchisedec because such a one was Melchisedec his Type therefore such a one it behoved Christ in Truth and Substance to be as the Type imported hee should be 1. Hee repeateth from Gen. 14.18 19 20. as much as served to resemble any thing in Christ but never a word toucheth hee of Melchisedec's bringing forth of Bread and Wine to Abraham Therefore hee did not account this any typical action having any resemblance of that which was to be done of Christ his Anti-type for then should hee not have failed to mark it seeing hee observeth the mystery of his Name and place of dwelling which is less 2. Melchisedec and the Church in Salem where Melchisedec was Priest were not of Abrahams family Therefore albeit God did chuse Abrahams Family as the Race wherein hee was to continue the ordinary Race of his Church yet had he Churches and Saints beside 3. This meeting of Abraham and entertaining him and his company with Bread and Drink being the exercise of an ordinary virtue sheweth That it is the duty of all men and namely of Kings Great men and Church-men to countenance and encourage according to their place and power those who hazard themselves in Gods service and good causes 4. To come to a particular Comparison of the Type and the Truth 1. As Melchisedec was King and Priest in his Kingdome so is CHRIST King and Priest in his Kingdome both to
repeated But Christs entry into Heaven to be perfect because but once not to be repeated 3. The Levitical Priests entred by the blood of Goats and Calves But Christ entred by his own blood 1. And if Christ entred but once into Heaven after his Suffering Then Wee must not think that his Body is any where else but in Heaven onely wherein it is once onely entred 2. If the blood whereby Christ entred into Heaven was his own blood Then 1. Verily Christs Body was like ours in substance having blood in it as ours and wee must not conceive otherwise of his body than to be of the same substance and substantial properties with ours 2. The blood belonged to the same person to whom the properties of God belongeth so often in this Epistle attributed unto Christ. His Blood was the blood of God Act. 20.28 That is the same Jesus was God and man with flesh and blood in one person 3. The Fruit of Christs bloody Sacrifice hee maketh The Eternal Redemption of those for whom hee offered it And to the typical Sacrifice hee ascribeth no redemption at all in the comparison Thereby giving us to understand 1. That from the worlds beginning to the end thereof salvation of sinners is by way of Christs Redemption That is by his loosing them through payment of a price 2. That the Redemption was manifested to have force when after his bloody Sacrifice hee entred into Heaven 3. That such as are once redeemed by Christ are Eternally Redeemed not for a time to fall away again but eternally to be saved most certainly Vers. 13. For if the blood of Bulls and of Goats and the Ashes of an Heifer sprinkling the unclean sanctifieth to the purifying of the flesh Vers. 14. How much more shall the blood of Christ who through the Eternal Spirit offered himself without spot to God purge your consciences from dead works to serve the living God To prove that eternal Redemption is the fruit of Christs Sacrifice he reasoneth thus If the Typical Sacrifices and Rites of old were able to work that for which they were ordained that is external Sanctification Much more shall Christs true Sacrifice be able to work that for which it was appointed that is Eternal Remission of sins and inward Sanctification unto eternal life Then there are two sorts of Sanctification One external of the flesh which maketh a man holy to the Church whatsoever he be within Another internal of the conscience and inner man which maketh a man holy before God 2. The purifying of the flesh he maketh to be by the exercise of such and such Ordinances of Divine Service for the time Then External or Church-holiness of the outward man is procured by such and such exercises of Divine Ordinances in the Church as serve to make a man to be reputed and holden for clean before men and so to be received for a member of the Church as is to be seen Numb 19. 3. From his form of reasoning we learn That whatsoever liberty and access of coming to the Church was made to the Jew of old by these ceremonies of the Law as much and more liberty is made to the Christian to come in to God by the blood of Christ. 4. In describing Christs Sacrifice he saith Christ through the Eternal Spirit offered himself without spot to God Then 1. Christ is both the Sacrifice and the Priest in one person He offered himself as man through the Eternal Spirit that is by the vertue and power of his own Godhead by which he preached before his Incarnation to sinners 1 Pet. 3.19 2. His sacrifice was without spot He was that spotless Lamb in whom was no sin nor imperfection nor defect of any thing that the sacrifice required 3. The vertue of the sacrifice which made it to purchase Eternal Redemption unto us floweth from the infinite worth of his Eternal Godhead 4. Albeit Christs two natures have their distinct respects in the actions of his Office yet Christ is one and undivided in the execution of his Office 5. The fruit and force of the sacrifice is set down in this that this Blood shall purge our conscience from dead works to serve the living God That is shall both absolve a man from his foregon sin and also enable him to serve God for time to come Then 1. Sins are but dead works flowing from nature dead in sin and not onely deserving but also drawing on death upon the sinner 2. The conscience lieth polluted with the filthiness of dead works till the vertue of the blood of Jesus applied bring intimation of absolution 3. Christs blood doth not purge the Conscience from dead works that a man should go wallow in them again but that he may serve the living God more acceptably 4. The purging vertue of Christs blood is joyned with the sanctifying and renewing of the absolved sinner and what God hath conjoyned let no man put asunder Vers. 15. And for this cause he is the Mediator of the New Testament that by means of death for the redemption of the transgressions which were under the first Testament they which are called might receive the promise of eternal inheritance Now lest any man should stumble at Christs death he sheweth a necessity thereof in respect of his office of Mediation and the purchase to be made by his Redemption The force of the reason is this Remission of sins could not have been given under the Law except the Mediator had been to pay the price of the same under the Gospel Nor could the faithful and called ones either then or now obtain eternal life for an inheritance otherwise than by the Mediators death Therefore it behoved the true Mediator by means of death to pay the promised price of the purchase of remission of sins and eternal life Then 1. The remission of transgressions and the inheritance of eternal life are both fruits of Christs Passion 2. The fruits of his Passion extended themselves unto them who were under the Old Testament as well as unto us under the New 3. The way of purchase of these benefits was by Redemption that is to say by lawful purchase such as might satisfie justice 4. The way in special was by means of the Mediators death His life was laid down to redeem ours His one life as good as all ours 5. For this cause Christ took the office of a Mediator unto himself that he might have right and interest by death to make this purchase 6. And therefore except he had really died the purchase could not have been lawfully made Vers. 16. For where a Testament is there must also of necessity be the death of the Testator Another reason to prove the necessity of Christs death from the force of the word Covenant which signifieth also a Testament The force of the reason is this Christ Jer. 31.31 promised to make a New Covenant and therefore also a New Testament iâ— to make a New Testament then also he promised
in the certainty of their Sonship Teaching us 1. That neither Chastisement yea nor Scourging which is the sharpest measure of correction is a sign of Gods hatred but of his love rather 2. That Gods dealing with all his children in general being considered may mitigate the case of any of them in particular Vers. 7. If ye endure chastening God dealeth with you as with sons for what son is be whom the father chasteneth not From this he urgeth the patient bearing of Gods chastisements that they may know Adoption the better Then though God be the afflicted persons Father yet is he not perceived to deal as a Father but when the affliction is patiently born and endured Vers. 8. But if ye be without chastisement whereof all are partakers then are ye bastards and not sons Albeit men desire naturally to go free from trouble yet he sheweth that this is not to be chosen And to this end teacheth 1. That it is the common lot of all Gods children without exception to be acquainted with some cross and exercised with some correction of one kinde or other 2. That to be exempted from the Cross and common handling of Gods children is to be put out of the roll of children 3. That in the visible Church all are not free-born children but some are bastards which the Church holdeth possibly for children but God reckoneth to be none 4. That among other marks this is one of a Bastard if God let him alone and suffer him without discipline to follow his own ways Vers. 9. Furthermore we have had fathers of our flesh which corrected us and we gave them reverence shall we not much rather be in subjection unto the Father of Spirits and live From submitting to our Parents correction he urgeth to hear the Lords correction Whence we learn 1. That as it is a part of the Parents duty to correct their children so it is a part of that reverence due to Parents that children receive their correction without change of affection towards their Parents 2. That God is the Father of Spirits in a special manner because they are immediately created by him and do not run in the material channel of fleshly descent and because they have a more near resemblance unto his Divine nature 3. That receiving correction is counted subjection to God and refusing correction is refusing of subjection 4. That submission to chastisement is the way to life Vers. 10. For they verily for a few days chastened us after their own pleasure but he for our profit that we might be partakers of his holiness He compareth the chastisement of our earthly Parents with Gods chastisement Whence we learn 1. That Parents sometimes chastise their children out of meer passion and at the best have some mixture of their own humours in chastising but God never mixeth passion with his rod but intendeth our profit therein onely 2. The special profit intended by God in our correction is the making of us partakers of his holiness partly while he driveth us thereby to seek our righteousness in himself and partly while he mortifieth our nature and reneweth our affections and sanctifieth us for himself Vers. 11. Now no chastening for the present seemeth to be joyous but grievous nevertheless afterwards it yieldeth the peaceable fruit of righteousness unto them which are exercised thereby He meeteth the doubt of the felt grief of present affliction by shewing the fruit which followeth thereupon at after and teacheth us 1. That it is the pain of present affliction which maketh us unwilling to endure 2. That we must not like children judge of affliction by our present sense but by looking to the fruit which doth follow must season to our selves the felt bitterness 3. That the fruit of affliction is righteousness or sanctification which bringeth peace with it 4. That this fruit possibly will not be found incontinent after one affliction or two but after we be exercised acquainted and made patient in bearing the yoke Vers. 12. Wherefore lift up the hands which hang down and the feeble knees From these considerations he will have them to draw comfort and courage and to recover themselves from their dejection of minde Teaching us 1. That afflictions bring discouragements with them whereby hand and heart fail in Gods service 2. That discouragement must be resisted by consideration of God the Author and his wise ends of afflicting of us Vers. 13. And make streight pathes for your feet left that which is lame be turned out of the way but let it rather be healed Vnder a similitude borrowed from walking in a narrow and dangerous path he exhorteth them boldly to avow the truth lest their fearfulness and apparent doubtfulness should tend at length to defection Then 1. No trouble must so dash us as to make us seek by-pathes for eschewing thereof 2. In a good course we must not hault nor walk feebly nor fearfully but stoutly and streight up avowing what is right 3. As a man in a dangerous path by haulting may be swayed to the one side and thrown over the Bray So a man that faintly maintaineth a good cause may be overcome at length and driven from it The Apostles diligence and prudency to recover these fainting Hebrews Teacheth 1. That we must not cast down our countenance on weak Brethren who do not so boldly avow the truth as they should do But rather ought to strengthen and heal them and hold their staggering faith on foot 2. That such feeble souls must be timeously dealt with that they may be healed as long as they are yet in the way and have not shaken hands with an evil course Vers. 14. Follow peace with all men and holiness without the which no man shall see the Lord. Having thus dealt with them for strengthening them in the Faith and bold profession thereof he giveth them a number of wholsome precepts for ordering of their life and conversation From the Precept for following of Peace and Holinesse Learn 1. That we must beware of all provocation of any amongst whom we live For we have troubles enough albeit we make none to our selves 2. That how wicked soever the world be we may follow a course of living in peace with them and if peace flee from us we may and should pursue after it as far as is lawful 3. The farthest we may follow peace with men is as it may stand with holiness and duty towards God 4. It is more dangerous to quit holiness than to quit peace for he that followeth holiness shall see GOD albeit he finde not peace amongst men But if any man prefer mens peace before holiness while he gaineth men he loseth GOD. 5. To see GOD that is to enjoy GODS fellowship is the sum of our blessedness Vers. 15. Looking diligently lest any man fail of the grace of God lest any root of bitternesse springing up trouble you and thereby many be defiled He giveth direction here for eschewing a fall from Grace
other duties towards our neighbour As for an holy conversation he comprehends that under the endeavour of preserving our selves through the grace of God undefiled from the world or from the defilements which are abroad in the world and from the contagion of other mens sins so that we pollute not our selves with wickedness nor have fellowship with those that pollute themselves in the mire of sin CHAP. II. THere are two Admonitions contained in this Chapter The first is to shun respect of persons especially in Ecclesiastical matters to ver 14. The other to avoid vain boastings of faith where good works are wanting Vers. 1. My brethren have not the faith of our Lord Iesus Christ the Lord of glory with respect of persons The first vice which he admonishes them to avoid is respect of persons which is committed when in the same cause more or less is attributed to any one than is fitting by reason of something in his person which nothing belongs to that cause So they offended amongst the Hebrews who did magnifie faith in Christ in the richer sort but esteemed the same faith as nothing in the poorer sort so that the rich though unbelievers were esteemed very highly but the poor were accounted though believers of no value but contemned He dehorts them from this vice by ten Arguments Argum. 1. Jesus Christ is glorious and faith in him is equally glorious in all Therefore you ought to beware of respect of persons Vers. 2. For if there come unto your Assembly a man with a gold ring in goodly apparel and there come in also a poor man in vile rayment 3. And ye have respect to him that weareth the gay cloathing and say unto him Sit thou here in a good place and say to the poor Stand thou there or sit here under my footstool 4. Are ye not then partial in your selves and are become judges of evil thoughts Argu. 2. This respect of persons is condemned even by your consciences which he makes apparent from the example of their practice For rich men unbelievers coming into your Churches haply out of curiosity onely are so publikely honoured out of meer respect to their riches that in the mean time your poor brethren are slighted ver 2 3. He urges this testimony of their consciences by way of interrogation And become Argum. 3. They that respect persons are perverse Judges whose thoughts are perverse not that it is unmeet to honour the rich or more to honour the rich than the poor but that it is unmeet to honour the rich though wicked for their riches sake with contempt of the faithful and godly poor because they are poor For so riches are accounted the sole cause of honouring men and piety is contemned without riches Therefore respect of persons is to be avoided Vers. 5. Hearken my beloved brethren Hath not God chosen the poor of this world rich in faith and heirs of the Kingdom which he hath promised to them that love him 6. But ye have despised the poor Do not rich men oppress you and draw you before the judgement-seats 7. Do not they blaspheme that worthy Name by which yee are called Argum. 4. By this respect of persons yee dishonour the poor whom God hath honoured by chusing them into the inheritance of his Kingdome by adorning them with better riches than these worldly riches are viz. with the riches of Faith and Love of God and with promises of the inheritance of Heaven which are saving graces Therefore respect of persons is to be avoided Do not rich men Argum. 5. Because by the respect of persons yee are so inconsiderate that yee honour the publick enemies of the Gospel who are honourable neither in respect of Magistracy nor in any other except for riches sake but tyrannically usurp power over you which is not given to them oppress you and accuse you before Judges and draw your bodies to the judgement-seats and blaspheme Christs glorious name from whence yee are denominated Christians which is the highest foolishness Therefore respect of persons is to be avoided Vers. 8. If yee fulfil the royal Law according to the Scripture Thou shalt love thy neighbour as thy self yee do well 9. But if yee have respect to persons yee commit sin and are convinced of the Law as transgressours Argum. 6. By preventing an Objection Because in this respect of persons yee are by the Law reproved as transgressors For it yee would pay that civil respect which is due to every one according to his outward and civil condition and according to every ones merits yee may be excused if yee would give to men of greater fortune that which is meet and not deprive your beleeving Brethren of that which is equal fulfilling the royal Law of God the King of Kings by communicating to others a measure according to the common rule of love even as your selves may expect a just measure from others then indeed might yee be pardoned vers 8. But when yee give undue honour to rich men but do not give due respect to the poor that are Beleevers in this you respect persons and are held guilty of sin and transgressours of the Law Therefore respect of persons is to bee avoided Vers. 10. For whosoever shall keep the whole Law and yet offend in one point hee is guilty of all Argum. 7. Confirming the former If yee indulge your selves in this respect of persons onely contemning the poor beleevers yee shall be accounted guilty of the whole Law although yee make shew of observing all the other Precepts excepting onely this Because whosoever offendeth in one Precept alone hee is guilty of the violation of all not that all concur in one sin but because there is a conjunction of all the commandements in one rule of justice and in one alone the same authority of God is violated in all and so the general guilt of all the Laws or the curse of God by the violation of one Law is drawn upon you although the difference of the guilt and curse remaineth in special degrees Therefore respect of persons is to be avoided Vers. 11. For hee that said Do not commit Adultery said also Do not kill Now if thou commit no Adultery yet if thou kill thou art become a transgressor of the Law Hee confirms this Argument in the example of the sixth and seventh Commandement whereof in the violation of either the authority of him that commandeth both is violated Vers. 12. So speak yee and so do as they that shall be judged by the Law of Liberty Argum. 8. Propounded by way of exhortation So ought yee to speak and do especially towards the poor beleevers as knowing that your selves are to be judged without respect of persons according to the Doctrine of the Gospel which forbids respect of persons Therefore c. Vers. 13. For hee shall have judgement without mercy that hath shewed no mercy and mercy rejoyceth against judgement Argum. 9. Unless yee exercise mercy especially
conscience which in every condition can inwardly give you a good testimony Therefore ought yee to follow after these virtues They may bee ashamed Argum. 8. By the following after these virtues yee will stop the mouthes of the enemies of the Gospel who lye in wait to defame you and speak ill of you as of evil doers Vers. 17. For it is better if the will of God be so that yee suffer for well doing than for evil doing Argum. 9. For it is far better that yee following after these virtues should be afflicted for well doing if the will of God be so than for doing evil For from hence arâ—sâ—s praise and commendation from the other judgement and disgrace Therefore yee ought to follow these virtues Veâ—s 18. For Christ also hath once suffered for sins the just for the unjust that hee might bring us to God being put to death in the flesh but quickened by the Spirit Argum. 10. Christ hath once suffered for the expiating of sins Therefore yee Beleevers being exempted from the punishment of sins are obliged if God will so have it to suffer troubles for the following of these virtues Iust Argum. 11. Christ being just and innocent hath suffered for us being unjust Therefore wee being beleevers who are not altogether innocent are bound for righteousness sake not to refuse the suffering of what God will have us suffer That he might bring us Argum. 12. Christ the just one hath suffered that hee might confirm us being justified and suffering afflictions to himself and bring us to God Therefore beleevers are bound to follow him in the pursute of virtue and patience of afflictions for weldoing Quickened Argum. 13. Seeing that the issue of Christs sufferings was happy because although he is dead by reason of the infirmity of our flesh yet he rose from the dead by the virtue and power of his Spirit or Deity ye beleevers suffering afflictions for Christ and his righteousness without doubt shall also obtain a joyfull issue out of your sufferings and death it self Therefore ye ought to follow after these virtues although for that cause yee bee afflicted Vers. 19. By which also hee went and preached unto the Spirits in prison 20. Which sometimes were disobedient when once the long suffering of God waited in the days of Noah while the Ark was a preparing wherein few that is eight souls were saved by water 21. The like figure whereunto even baptism doth also now save us not the putting away of the filth of the flesh but the answer of a good conscience toward God by the resurrection of Iesus Christ. Argum. 14. The spirits or soules of those unbeleeving and disobedient men are now in prison or hell to which Christ by his spirit in times past by Noah the preacher of righteousness came and preached repentance and following after righteousness because in times past to wit in the time of Noah they were disobedient abusing Gods long suffering towards them whilst the Ark was preparing Therefore it is expedient for you Hebrews to obey this exhortation to the study of virtue lest yee bee involved in the same punishment Few Argum. 15. As those few soules which were in the Ark were saved in the deluge of waters by the Ark So all beleevers being baptized are preserved that they perish not in any afflictions by baptism which answers to the Type of the Ark Therefore yee that follow after righteousness ought to fear nothing although yee suffer for righteousness sake Not the filth of the flesh Hee explains this argument shewing that hee doth not understand the outward baptism which consists in the washing away of the filth of the body but the inward baptism which consists in the washing away of sins or the filthiness of the soul the sign and proper effect whereof is the engagement of a good conscience towards God or that confidence which a good conscience purged by Faith hath towards God by and through the resurrection of Christ. Hee also adds Argum. 16. Now yee are endued with that confidence which a good conscience purged by Faith hath towards God by and through the resurrection of Christ Therefore there is no cause that for the following after the Scriptures yee should fear afflictions Hee adds by the resurrection of Christ partly because in Christs resurrection was declared the sentence of God absolving us in Christ from sinne and death partly because Christ being raised from the dead hath powerfully perfected those things in and for beleevers which by his death hee merited and obtained for them Vers. 22. Who is gone into Heaven and is on the right hand of God Angels and Authorities and Powers being made subject unto him Argum. 17. Confirming the former and also the exhortation to the following after virtue although for that cause afflictions were born Christ the Author of our salvation is lifted up into Heaven to the highest glory of ruling over all things and obtain supream and everlasting power over all Creatures not any of the Angels excepted Therefore yee Beleevers ought strongly to prosecute the study of virtue against all dangers and terrours being assured of your salvation because you have such a Saviour in Heaven CHAP. IV. HEE here prosecutes the same Argument which hee handled in the former Chapter There are two parts of the Chapter in the first are contained Exhortations to holiness to vers 12. The other is consolatory against persecutions to the end The exhortations to holiness are six The first is more general to vers 7. the rest more especial Vers. 1. Forasmuch then as Christ hath suffered for us in the flesh arm your selves likewise with the same mind for hee that hath suffered in the flesh hath ceased from sin The Arguments to holiness in general are seven which that they may be the better conceived wee must maintain that Christ hanging on the Cross hath after four manner of waies acted in our behalf First That hee judicially representing us and bearing our person did bear the guilt of our sins and punishment due to them 2. That hee being a Surety for us did take upon himself the mortifying or crucifying of our old man by the virtue of his crucifixion 3. Hee set forth himself an efficacious example to us whereto wee might conform our selves in the denying our selves and renouncing all things which might hinder us in our progress towards Heaven 4. As a Surety Advocate Patron Father Husband Head and common person hee did binde us with many bonds to deaden us to sin and to use all means whereby that might be effected These presupposed the following Arguments more strongly binde Argum. 2. Christ hath suffered for us in the flesh and publickly acted in our behalf after those foresaid waies Therefore yee beleeving Hebrews ought to arm your selves with this meditation of Faith against all temptations that yee may dye to the lusts of the corrupt flesh Who hath suffered Argum. 2. Confirming the former from the judicial uniting of Beleevers
as hee please Therefore God may of the mass of man-kind fashion some to honour others to dishonour as hee please and by consequence unrighteousness is not to bee objected against God in the matter of Election and Reprobation Vers. 22. What if God willing to shew his wrath and to make his power known endured with much long-suffering the Vessels of wrath fitted to destruction The fourth Answer not onely freeing God from all unrighteousness in this his free choice of some and the reprobation of the rest but also shewing the wisdome and exact justice in this whole business that neither the Reprobate can complain of unrighteousness nor the Elect glory in their merits The force of the answer by way of question to touch the consciences of men the more sharply is urged thus What if God willing to shew his wrath or his vindicative justice and would make known his power in the execution of his justice which was most just hee hath indured with much patience the vessels of wrath by their own wickedness fitted to destruction before he would give up their deserved condemnation to execution What is here I say that common reason can reply against God what is here which any man may not commend in this Counsel of God Thus the matter was in the casting off the Jews whom God rejected not from the grace of the Gospel until they had refused the grace of Christ and abused much gentleness and lenity which Righteousness in the execution of the decree frees God from all unrighteousness in making the difference seeing that hee executes no otherwise than hee hath decreed Vers. 23. And that â—ee might make known the riches of his glory on the Vessels of mercy which hee had afore prepared unto glory A question yet depends therefore wee must repeat What if God that hee might render the riches of his glorious grace more illustrious towards the Vessels of mercy whom hee hath prepared unto glory will have his wrath and power manifested in the just destruction of the vessels of wrath what is there in this decree that any one can blame in the execution whereof there is so much Righteousness and wisdome and goodness manifested The second Part. Vers. 24. Even us whom hee hath called not of the Jewes onely but also of the Gentiles The second part of the Chapter wherein that hee might satisfie all concerning the calling of the Gentiles and the casting off the Iews and strengthen the Faith of the Romans that they might not bee offended with doubtful thoughts of Reprobation First hee applies the Doctrine of Election to the Christian Jews and Gentiles whose election and future glorification God had made manifest by their effectual calling to Faith in Christ. Vers. 25. As hee saith also in Hosea I will call them my people which were not my people and her beloved which was not beloved 26. And it shall come to pass that in the place where it was said unto them yee are not my people there shall they bee called the children of the living God Secondly hee proves the calling of the Gentiles to bee fore-told by the testimony of Hos. 2. ver 23. after this manner Those that were not my people I will effectually call or make them my people and they that were not indued with the gifts of my grace and love shall partake of the same Chap. 1.10 to this purpose The Gospel was preached in Greece Italy and other places among the Gentiles where they lived that were alienated from the Covenant of God that they might bee effectually called the children of the living God or the Elect should bee converted to the true Worship of God Vers. 27. Esaias also cryeth concerning Israel Though the number of the children of Israel bee as the sand of the Sea a remnant shall bee saved 28. For hee will finish the work and cut it short in righteousness because a short work will the Lord make upon the earth 29. And as Esaias said before Except the Lord of Sabaoth had left us a seed wee had been as Sodomah and been made like unto Gomorrah Thirdly hee proves the rejection of the Jews to bee fore-told by the testimony of Isai. 10.22 crying out on this manner Although the people of Israel according to the flesh after the promise of God should bee so multiplyed that they might bee compared with the sand which is on the Sea shore yet a remnant only i. e. a very few shall bee saved but a multitude shall bee rejected and perish ver 27. For God after much abuse of his lenity will in short time end his controversie with that people following the exactness of Justice because God determined quickly to execute and compleat his severity in casting off that people And Chap. 1. ver 9. the same Isaias foretold Except the Lord of Hosts had left to the people of Israel a very small remnant in which the promised blessings should bee fulfilled wee should have been wholly consumed and destroyed as Sodom and Gomorrah The third Part. Vers. 30. What shall wee say then that the Gentiles which followed not after righteousness have attained to righteousness even the righteousness which is of Faith The third part of the Chapter wherein the Apostle opens this as his scope to what went before that the experience of Believers among the Gentiles and of Justiciaries among the Jews might confirm his former Doctrine of Justification by Faith and not of Works The first part of the experience touching the Gentiles is this The Gentiles saith hee which did not follow after the righteousness of works attained true righteousness viz. that righteousness which is by Faith Therefore that is the only ground of Justification which is by Faith and not of Works Vers. 31. But Israel which followed after the law of righteousness hath not attained to the law of righteousness The other part of the experience is of the unbelieving Jews The Israelites saith hee followed after the law of righteousness that they might bee justified according to that but attained not that righteousness which is by works because righteousness by the Law is impossible Therefore Justification is not by Works or according to the Law but of Faith Vers. 32. Wherefore because they sought it not by Faith but as it were by the works of the Law for they stumbled at that stumbling stone That hee might further make use of this experience hee enquires after the cause why the Jews that followed after the Law did not attain to righteousness By way of answer hee assigns a threefold cause The first is because they did not seek after righteousness by Faith which is the only ground of Justification Another cause in as much as they sought after righteousness by works which way is impossible not only because no man could perfectly observe the Law but also because good works which the followers after legal righteousness without Faith perform are not worthy the name of good works they have only the
hee could not any where rest also that great hope of promoting the Gospel being offered as in Troas until hee had known of Titus whom hee had sent to Corinth concerning their affairs for the cause of meeting him hee went into Macedonia that by him hee might bee made more certain concerning the affairs of the Corinthians and that hee might learn whether as yet it was a convenient time to come to the Corinthianâ— All which signs of his ready mind towards the Corinthians being considered the Apostle perswadeth himself that the suspicion that his mind was alienated from them was removed The second Part. Vers. 14. Now thanks bee unto God which alwaies causeth us to triumph in Christ and maketh manifest the savour of his knowledge by us in every place The second part of the Chapter follows in which hee defendeth his Ministery and proveth it to bee commendable by five Arguments intimating by the way that hee whilst hee was absent from them was not idle but was busied in the work of the Lord with success Argum. 1. Because Christ in his Ministery and hee himself in Christ did triumph concerning his enemies by snatching many out of the power of Satan and by bringing them to the Faith of the Gospel The savour Argum. 2. Because by his Ministery whatsoever the success were the sweetness of the Gospel and its efficacy was manifested in every place whilst the knowledge of Christ did breathe a quickening life by which sinners are quickened and converted unto God Vers. 15. For wee are unto God a sweet savour of Christ in them that are saved and in them that perish 16. To the one wee are the savour of death unto death and to the other a savour of life unto life and who is sufficient for these things By preventing an Objection that the Apostles and their preaching would give an ill savour to many Hee answereth and adds Argum. 3. That notwithstanding the Apostles themselves with their Ministery were acceptable unto God and through Christ brought an acceptable savour to God no less in the conviction and perdition of the Reprobates to which the Gospel by accident was a savour of death than in the faith and salvation of those that beleeve and are saved to whom the Gospel both in its own nature and proper effect was a quickening savour to life and salvation Who is sufficient Argum. 4. Because seeing that few were fit and sufficient Ministers as the interrogation shews whose Ministery God might prosper and accept that hee was in the number of those that are made fit for these things which are spoken of secretly checking the false Apostles which were not fit Ministers for the conversion of sinners although they did prefer themselves before the Apostles Vers. 17. For wee are not as many which corrupt the Word of God but as of sincerity but as of God in the sight of God speak wee in Christ. Hee confirms the next Argument more openly noting his enemies and those that envy him and also adds Argum. 5. From the unlikeness betwixt himself and many Preachers if they did not mix false doctrine yet they did mingle their own passions with true Doctrine serving their ambition and covetousness and bending the Doctrine to the favour of men But the Apostle 1 In Sincerity i. e. neither mixing false doctrine nor corrupt affections 2 Of God i. e. with confidence and authority knowing from whence it came 3 In the sight of God i. e. calling God to witness and looking at his glory 4 In Christ i. e. hee did speak in the virtue of Christ and acknowledgement of his strength From which it follows that his Ministery was commendable and not to bee contemned in any wise CHAP. III. HEE proceeds to defend his Ministery against slanderers There are two parts of this Chapter In the first hee proveth his Ministery to bee commendable by five Arguments to vers 6. In the second hee illustrateth and confirmeth the last Argument by comparing the Legal Ministery or the Covenant of Works with the Gospel or the Covenant of Grace Vers. 1. Do wee begin again to commend our selves or need wee as some others Epistles of commendation to you or Letters of commendation from you Argum. 1. Of the commendation of his Ministery containing also his clearing himself from the desire of vain-glory The efficacy of my Ministery is so apparent to all the Churches that I need not any commendatory Letters from any particular person or from you or from others neither do I say these things because I care for vain-glory but that I may defend my Ministery against my enemies for your good Therefore my Ministery is commendable Vers. 2. Yee are our Epistle written in our hearts known and read of all men Argum. 2. Because your conversion O Corinthians to the profession of the Faith by my Ministery sufficeth in my conscience and yours for a commendatory Epistle which is understood and acknowledged amongst all Vers. 3. Forasmuch as yee are manifestly declared to be the Epistle of Christ ministred by us written not with Ink but with the Spirit of the Living God not in Tables of stone but in fleshy Tables of the heart Argum. 3. by confirmation of the former Because my Ministery was effectual not onely in bringing you to the profession of the Faith but also to your saving regeneration by the speciall operation of Christs Spirit this is that which hee saith that they were the Epistle which Christ himself by his Ministery hath written by writing his will in their hearts by the Holy Ghost after a more excellent manner than any thing was wont to bee writ with Ink upon Paper or Tables of Stone Vers. 4. And such trust have wee through Christ to God-ward 5. Not that wee are sufficient of our selves to think any thing as of our selves but our sufficiency is of God Argum. 4. Because hee himself as it becomes a faithful servant doth not ascribe the whole confidence of glorying to himself but to his Lord Jesus Christ in the sight of God Which Argument hee illustrates partly by confessing his natural impotency to think that which is good or to the least beginnings of a good work much less to the converting the Corinthians partly by acknowledging the Grace of God as the fountain of his sufficiency in that hee is fitted to communicate so much Grace to others Vers. 6. Who also hath made us able Ministers of the New Testament not of the Letter but of the Spirit for the Letter killeth but the Spirit giveth lâ—fe Argum. 5. Because his Ministery is the Ministery of the New Covenant not of the Law and Covenant of Works Hee confirms this Argument with a seven-fold Comparison of the Ministery of both Covenants The second Part. Not of the Letter Compar 1. The Ministery of the Law or the Covenant of Works is onely the Letter written or spoken without efficacy without all spiritual virtue to perform that which it commands But the Ministery of
seven Arguments Vers. 3. Knowing this that the tryal of your Faith worketh patience Arg. 1. Those temptations are the tryal of your Faith the polishing of it and bringing it into open view Therefore yee ought to esteem it matter of great joy when yee fall into divers ttmptations Worketh Argum. 2. Because this exercise will bring forth patience in you which is of greater price than that your affliction may be compared with it Therefore c. Vers. 4. But let patience have her perfect work that yee may be perfect and enâ—ire wanting nothing Argum. 3. Joyned with an exhortation There is need of divers afflictions and that they stay upon you viz. so long as God shall see fit that the work of patience may be perfected and that yee that have other endowments may also have the gift of patience and so the image of Christ may be compleated in you that nothing may be wanting to you for perfection of the parts of holiness Therefore yee ought to count it all joy when yee fall into afflictions Vers. 5. If any of you lack wisdome let him ask it of God that giveth to all men liberally and upbraideth not and it shall be given him Argum. 4. Propounded by way of answer to an objection Wisdome is at hand which may effectually administer to all that are afflicted that ask this gift of God reasons both of joy and patience in these tryals Therefore wee ought to rejoyce in afflictions Who gives Hee confirms this Argument from the abundant Grace of God who gives to all that ask freely abundantly and without upbraiding their unworthiness or ingratitude in praying and gives to the penitent person whatsoever spiritual gift is asked as much as is sufficient to salvation Vers. 6. But let him ask in Faith nothing wavering for hee that wavereth is like a wave of the Sea driven with the wind and tossed Hee explains the same Argument from the praying party requiring that he ask in Faith or confidence grounded in the promise of God concerning giving the gift not doubting whether God will grant that necessary gift promised to him Of which confidence required and wavering prohibited hee gives three Reasons For hee Reas. 1. Because hee that wavereth being tossed hither and thither in his prayers doubtful whether hee shall finde God true and merciful is like to waves of the Sea which are by the wind driven hither and thither and vanish without profit Vers. 7. For let not that man think that hee shall receive anything of the Lord. Reas. 2. Because that wavering which ends not in the conclusion of Faith makes prayers of none effect which God doth not grant Vers. 8. A double-minded man is unstable in all his waies Reas. 3. Because such an unfaithful doubter or uncertain what to determine is unstable and unconstant in his counsels and actions and no less ready to depart from God than to remain with him holding nothing firmly in the present business of Religion which is before him Vers. 9. Let the Brother of low degree rejoyce in that hee is exalted Hee returns to his purpose and adds the fifth Argument to prove that in the exercise of the cross there may be matter of joy Hee that through afflictions or the cross is humbled by the Lord can glory in his tryals as in the mark of his adoption and exaltation to the dignity of being an adopted Son of God and to the priviledges of the Saints which preferment doth far surpâ—ss the Riches of the Rich and the Thrones of Kings Therefore yee ought to glory in the tryals which the Cross makes Vers. 10. But the Rich in that hee is made low because as the flower of the grass hee shall pass away 11. For the Sun is no sooner risen with a burning heat but it withereth the grass and the flower thereof falleth and the grace of the fashion of it perisheth so also shall the rich man fade away in his waies Argum. 6. Hee that is rich and yet untouched by persecutours and afflictions hath no matter of joy in his prosperity but in the abasement of his mind or in his preparation to bear the cross or afflictions with others that are afflicted Because The reason is given Because hee that is not so wise but trusteth in his riches is vain and shall come to nothing as the flower of the grass shall wither and perish with all his counsels Vers. 12. Blessed is the man that endureth temptation for when hee is tryed hee shall receive the Crown of life which the Lord hath promised to them that love him Argum. 7. Hee that patiently bears afflictions and is found approved in the Faith is already blessed and shall at length obtain the promised Crown of eternal life whereunto hee is now prepared by the exercise of the cross Therefore this exercise by the cross is to be esteemed matter of joy Vers. 13. Let no man say when hee is tempted I am tempted of God for God cannot be tempted with evil neither tempteth hee any man Admon 2. Touching a right judgement of inward temptations lest any one violate the sanctity of God even in their thoughts as if God solicited any one to sin which is a familiar thing with the Sons of Adam to cast the blame upon God as the Author There are eight Arguments of the Admonition or Dehortation all which prove that temptations to evil are not to be ascribed to God For God Argum. 1. God cannot be solicited or moved to sin Therefore neither can hee solicit any other to sin and consequently temptation to sin is not to be ascribed to God Vers. 14. But every man is tempted when hee is drawn away of his own last and enticed Argum. 2. Every mans proper lust is the true cause of temptation Therefore it is not to be ascribed to God Hee proves the Antecedent by unfolding the method of temptation to sin in its five degrees For first Man is drawn by his depraved lust from the true good that hee may not rest quiet in it Furthermore hee is enticed by a false appearance of good to follow that which is evil Vers. 15. Then when lust hath conceived it bringeth forth sin and sin when it is finished bringeth forth death Thirdly Hee conceives in his will and heart the purpose of sinning actually Fourthly Hee actually sins And fifthly Sin committed by its desert bringeth forth as it were and procureth death And so original wickedness bringeth forth actual sin and by degrees carries it on to further encrease Vers. 16. Do not erre my beloved Brethren Argum. 3. Yee will mistake and hold a false and blasphemous opinion if yee ascribe the cause of your impulse to sin unto God Vers. 17. Every good gift and every perfect gift is from above and cometh down from the Father of lights with whom is no variableness neither shadow of turning Argum. 4. God is the fountain and author of all good which is in us or that which is given to