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
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
it bee of Works then is it no more Grace otherwise Work is no more Work From hence the Apostle inferres two Conclusions the first answering the design of this Epistle viz. That the Election seeing it is of Grace not of any Works foreseen because in the matter of Election Grace and Works as causes mutually destroy each other For if Grace bee the cause of Election Works are not And on the contrary But Grace is the cause as hath been said Therefore Works fore-seen are not the cause Vers. 7. What then Israel hath not obtained that which hee seeketh for but the Election hath obtained it and the rest were blinded The second Conclusion shewing what was said before Chap. 9. vers 31. of the Israelites who sought for Righteousness by the Law and did not attain it is to bee understood onely of the Reprobate For the Elect Israelites obtained Righteousness which they sought for by Grace in the Messiah but the rest that is the Reprobate were hardened Vers. 8. According as it is written God hath given them the spirit of slumber eyes that they should not see and ears that they should not hear unto this day That the Reprobate were hardened hee proves by a twofold Testimony The first is of Isaiah 29.16 and 6.9 where God is said in his Righteous judgement to have smitten this perverse people with the punishment of blindness and stupidity or for the contempt of his Word to have given up to a reprobate sense that they might not discern the Grace of God offered in the Gospel which judgement lay upon the multitude till the time of the preaching of the Gospel Vers. 9. And David saith Let their Table bee made a snare and a trap and a stumbling-block and a recompence unto them 10. Let their eyes bee darkened that they may not see and bow down their back alwaies Another Testimony is from David Psal. 69.23 24. who as a type of Christ praies against his enemies that all the benefits of God and the Gospel also tendered to them might bee to them an occasion of ruine that afterwards they might savour nothing but earthly things who being so often warned of God would not relish heavenly things and that in just revenge of their unthankfulness Vers. 11. I say then have they stumbled that they should fall God forbid But rather through their fall salvation is come unto the Gentiles for to provoke them to jealousie Hee repeats the first Argument to prove that the Jews were not to bee despised and hee adds a second The Jews are not cast off that all and every one of them should perish that are of this Nation but that salvation through Christ refused by the Jews might come to the Gentiles that the Gentiles being converted unto God might provoke the Jews to jealousie and by consequence to Repentance Therefore the Jews are not to bee despised The Jews are provoked to jealousie when they see themselves shut out from God and scattered that they might not bee a Church But the Gentiles in their room to bee taken of God into his bosome wherein before the Church of the Jews had been cherished Vers. 12. Now if the fall of them bee the riches of the world and the diminishing of them the riches of the Gentiles how much more their fulness Argum. 3. As the ruine of the Jews turned to the good of the Gentiles so also and much more the restitution of the Jews shall prove an advantage to the world and the Gentiles Therefore so far should it bee from us to despise the Jews as wholly cast away that on the other side their Conversion is to bee wished and hoped for Vers. 13. For I speak to you Gentiles in as much as I am the Apostle of the Gentiles I magnifie mine office 14. If by any means I may provoke to emulation them which are my flesh and might save some of them Argum. 4. I my self am an Apostle of the Gentiles so much the more earnestly do I bestow my Ministery in converting as many as I can and magnifie my office to this end that I might provoke the Jews my Kinsmen not to suffer you only to enjoy the priviledge of the Sons of God but that they would joyn themselves unto you and so might bee saved Therefore it is your duty not to despise them as altogether cast off but to labour with mee that they may bee saved Vers. 15. For if the casting away of them bee the reconciling of the world what shall the receiving of them bee but life from the dead Argum. 5. If the casting off the Jews is through the goodness of God turned to an occasion of reconciling the Gentiles from the conversion of the Jews is not such a change for the better to bee expected amongst the Gentiles as if it was a kind of Resurrection from the dead Therefore the Jews are not to bee despised as altogether cast off but their conversion is to bee desired and hoped for For when God shall again resume his antient people what wonder if hee shall powre out upon all the Churches a greater plenty of his Spirit What wonder if hee take away those destructive Heresies and Schismes wherewith the Christian Churches amongst the Gentiles was almost oppressed even to death and unite them more firmly among themselves and with the Church of the Jews That this hereafter shall bee the happy condition of the Churches about the time of the Jews conversion the Apostle would not have us despair who propounds to us as it were a Resurrection from the dead to bee hoped for by us in the change of the Churches condition Vers. 16. For if the first fruit bee holy the lump is also holy and if the root bee holy so are the branches Argum. 6. The Nation of the Jews by virtue of the Covenant with their Fathers is consecrated unto God and is honored with the dignity of Federal Holiness descending from their Fathers that were in Covenant As the lump and harvest is sanctified in the first fruits and the branches in the consecrating of the root Therefore the Jews are not to bee contemned as wholly cast away Vers. 17. And if some of the branches bee broken off and thou being a wild Olive-tree wert graffed in amongst them and with them partakest of the root and fatness of the Olive-tree Some unbelieving Jews as branches are broken off from the Olive-tree from the Church of the holy Patriarchs and thou a Gentile being as a wild Olive far from the Covenant of God art implanted in their stead and so made partaker of the priviledges of that Church and holy Covenant as of the fatness of the Olive-tree Therefore thou oughtest not to despise the Jews Vers. 18. Boast not against the branches But if thou boast thou bearest not the root but the root thee Argum. 8. If thou shalt boast against the Jews as more worthy than they thou behavest thy self no less foolishly than the branches born by the root
contrary hee is condemned In the second verse a reason of this is subjoyned because the judgement of God is just and according to the merit of the deed condemns every sinner both him that judgeth and him that is judged Therefore hee which according to the judgement of God condemns another to death for sin condemns himself doing the like things Vers. 3. And thinkest thou this O man that judgest them which do such things and doest the same that thou shalt escape the judgement of God This Argument in the following part of the Chapter is confirmed removing the four pretended Objections whereby men may evade the force of the Argument Object 1. Hee securely contemns the judgement of God who because God hath hitherto spared him promiseth himself impunity or freedome from punishment when hee judgeth others I am not afraid saith hee of the judgement of God The Apostle refutes this Objection and proves it null by six Reasons Reas. 1. That such an imagination is vain and foolish for Thinkest thou c. which is the same as if hee had said In vain doest thou think to escape the judgement of God Vers. 4. Or despisest thou the riches of his goodness and forbearance and long-suffering not knowing that the goodness of God leadeth thee to repentance Despisest Reas. 2. Such an imagination puts contempt and abuse upon the riches of the bounty forbearance and gentleness of God when any one because God hath spared hitherto goes on in sin and conceives hopes to go unpunished Bounty Reas. 3. That the bounty of God ought to invite and move to repentance not to go on in sin out of hopes to go unpunished Vers. 5. But after thy hardness and impenitent heart treasurest up unto thy self wrath against the day of wrath and revelation of the righteous judgement of God Hardness Reas. 4. That such a thought is the hardening of our hearts in sin and a sealing of them up that wee cannot repent Treasure Reas. 5. That hee who securely contemns the judgement of God heaps up unto himself a kinde of treasure of punishments from divine justice to the time of that last and terrible judgement wherein that whole treasure of punishments in the most righteous anger of God shall bee openly poured out upon him Vers. 6. Who will render to every man according to his deeds 7. To them who by patient continuance in well-doing seek for glory and honour and immortality eternal life 8. But unto them that are contentious and do not obey the truth but obey unrighteousness indignation and wrath 9. Tribulation and anguish upon every soul of man that doth evil of the Jew first and also of the Gentile 10. But glory honour and peace to every man that worketh good to the Jew first and also to the Gentile Reas. 6. God will give to every man in the day of Judgement according to his works good or evil his rewards of grace or punishments of his justice To wit eternal life to them that persevere in obedience to the truth hoping for a reward vers 6 7. And besides the signs of wrath in this life eternal death also after this life as it is just for an angry God to inflict upon the adversaries of the truth and the servants of unrighteousness verse 8. Hee confirms this reason in that God will have no respect to any Nation or outward Priviledges in the inflicting of his punishments But the Jews which had the chiefest favours of God should bee first in their punishments and that hee would inflict upon the soul and body of the Heathens or Gentiles their deserved torments verse 9. And to the same manner in his rewards without difference of Nations hee will glorifie i. e. with all gifts that may externally accomplish a man such as Glory and Honour and inwardly which is signified by Peace and will heap upon the pious and honest Jew according to all the priviledges which hee hath vouchsafed to that Nation and will crown the pious and honest Gentile in his place with eternal life verse 10. from whence it follows that hee is deceived who indulges hopes of impunity because God hath hitherto spared him Vers. 11. For there is no respect of persons with God Hee confirms the former reason from the equity of God in that hee is no respecter of persons and hee meets with the second Objection propounded verse 2. against the severe judgement of God against sinners Some might object In the executing of Judgement respect is to bee had as well of the Heathen who lives out of the Church without the knowledge of the Law or the doctrine of God as also of the Jew which is a Disciple of God and an hearer of the Law God forbid that either of them should perish for both seems unjust although they are sinners Hee refutes this Objection and proves it just that every sinner should perish by five Reasons Reas. 1. Because there is no respect of persons with God that hee should exempt from condemnation those that persevere in sin whether Jews or Gentiles for any reason which appertains to the person not the cause And here it is to bee observed that God looks with an equal eye upon the Jew and Gentile out of Christ not in the degrees of punishment but in the guilt of eternal death which all sinners are worthy of although not in the like degree Vers. 12. For as many as have sinned without Law do by nature the things contained in the Law those having not the Law shall be judged by the Law Reas. 2. This confirms and unfolds the other because they that have sinned without the Law scil written Against the Law written upon their hearts by nature even by the same Law within them shall perish without the written Law by the sentence of Justice And whoever have sinned in the Law or in the knowledge of the Law written shall bee condemned even by the sentence of the written Law Vers. 13. For not the hearers of the Law are just before God but the doers of the Law shall be justified Reas. 3. Especially intended against the Jews who according to the rule of Righteousness cannot bee accounted for Righteous before God even they that are hearers of the Law unless they perform perfect obedidience to the Law which because neither Jew nor Gentile can do by consequence neither can they bee exempted from deserved condemnation but on the contrary especially the Jews which are hearers of the Law and do not keep it are most worthy of judgement Vers. 14. For when the Gentiles which have not the Law do by nature the things contained in the Law these having not the Law are a Law unto themselves 15. Which shew the work of the Law written in their hearts their conscience also bearing witness and their thoughts the mean while accusing or else excusing one another Reas. 4. Especially intended against the Gentiles which though they have not the written Law yet they have a Law within
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
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
there are three chief parts In the first hee deals with the Galatians that they would renounce the errours which they had drunk in but by the way that hee might prevent those that accuse him hee couragiously asserts his Apostleship lest hee should give place to those three chief Apostles in his Apostolical authority In the first Chapter and the first part of the second In the second part hee purposely disputes of Iustification by Faith and of the temporary use and abrogation of the Mosaical Law in the latter part of the second Chapter also in the third and fourth Lastly In the third part his Exhortation for perseverance in Christian Liberty being premised hee counsels them to use it well and shews which are the true exercises of Christians lest either by a dissolute licentiousness or the superstitious observation of Ceremonies they should neglect the chief Christian duties In the fift and sixt Chapter CHAP. I. THere are three parts of the Chapter In the first is a Preface to vers 6. In the second hee begins to deal with the Galatians that they return into the way from their errour in observing the Levitical Law and that imaginary conjunction of Iustification by Works with Iustification by Faith as if this had been possible some Arguments to this end being propounded to vers 13. In the third part the Apostle confirms the last Argument from signs concerning the divinity of his Doctrine to the end Vers. 1. Paul an Apostle not of men neither by man but by Iesus Christ and God the Father who raised him fâ—om the dead The whole Preface is ordered for the preparing the mind of the Galatians to obey his Doctrine concerning the Grace of Christ. The scope may bee perceived in this or the like Proposition to the same sense Yee ought to beleeve and obey mee admonishing you of the true cause of Justification and Sanctification Eight Arguments are intimated to this end whereof some are contained in the inscription vers 1 2. Some in the salutation vers 3. Some in the description of Christ vers 4. Some in the doxology vers 5. An Apostle Argum. 1. I Paul which write these things unto you am an Apostle of supream authority in the ministery of the Church Therefore you must beleeve and obey mee Neither of men Argum. 2. My office is not of humane invention or is not founded in humane authority but God is the Author of it so that my Doctrine cannot bee contemned without injury done to God Therefore except you would reject God that sent mee yee must hearken to mee Neither by man Argum. 3. I am not mediately or by the Ministery of men called but immediately by God viz. Christ by him now raised from the dead and by God the Father who gave testimony to the Doctrine of his Son by raising him from the dead Therefore yee must beleeve and obey my Doctrine Vers. 2. And all the Brethren which are with mee unto the Churches of Galatia Argum. 4. I have called all the Brethren which are with mee to the society of this admonition written to you all the Brethren with mee which together with my self salute you will sometimes bee witnesses against you unless you obey my Doctrine Therefore yee ought to beleeve and obey mee Churches Argum. 5. Although yee bee infected with a dangerous errour yet I think you are to bee accounted in the number of the Churches Therefore recompence mee and acknowledge mee as an Apostle sent to the Churches to bee obeyed and believed Vers. 3. Grace bee to you and peace from God the Father and from our Lord Iesus Christ. Argum. 6. I according to the authority bestowed upon mee by the providence of God do not doubt to give you right to the blessing of the Gospel and to intreat Grace i. e. a more plentious acknowledgment sense and fruit of Gods free mercy reconciliation and forgiveness of sins and the other effects of the Grace of God conducing to sanctification Together with peace or a sound tranquillity of heart and other good things which appertain to your happiness that all things may bee derived to you from the God of Peace and from the Lord Christ the Mediatour the onely Fountain of Grace and Peace Therefore I ought to bee beleeved while I open to you the reason of this Grace and Peace communicated to you Vers. 4. Who gave himself for our sins that hee might deliver us from this present evil world according to the Will of God and our Father Hee makes a description of Christ from the work of Redemption that hee might shew that our whole salvation by the Grace of God comes to us through his merit from whence Argum. 7. Our salvation or redemption from that lost condition of the wicked who are of this world without Christ is obtained by the death of Christ alone and that by the decree and institution of God the Father who hath ordained this onely free cause of salvation Therefore I ought to bee beleeved and obeyed admonishing you that you would acknowledge this the alone cause of your salvation Vers. 5. To whom bee glory for ever and ever Amen Argum. 8. God is worthy and Christ also to whom for such a gift and ineffable Grace Glory should bee given by all for ever Therefore I ought to bee beleeved by you vindicating this glory of the Grace of Christ amongst you lest it should bee obscured or taken away by the merit of humane works The second Part. Vers. 6 I marvel that you are so soon removed from him that called you in the Grace of Christ unto another Gospel The second part of the Chapter follows wherein hee proves that the errour concerning that imaginary and impossible conjunction of justification by works and justification by Grace or by Faith in Christ must bee renounced in which errour now they were entangled by the false Apostles who taught the observation of the Mosaical Law to bee also necessary for the salvation and justification of those that beleeve in Christ The Arguments which hee urges that they may renounce this errour are nine Of whom some are used by way of reprehension others are openly brought in the disputation following I marvel Argum. 2. Your revolting O Galatians from the Grace of Christ to the merits of humane works Is to bee wondred that so soon as ever the Faith of Christ was admitted and Grace for your conversion received yee fell from it Therefore yee must renounce this errour Removed Argum. 2. By this your errour yee have forsaken God who hath called you into the Grace of Christ and have betaken your selves to humane works Therefore you must renounce this errour Removed away Argum. 3. By this errour yee are removed from the Gospel of Christ into another I know not what Gospel feigned by men Therefore you must renounce this errour Vers. 7. Which is not another but there bee some that trouble you and would pervert the Gospel of Christ. Arg. 4. There is
of the Son of God who loved mee and gave himself for mee Reas. 3. Confirming the former I being justified by Faith am judicially united unto Christ crucified and in him I am judicially bound to dye unto sin to crucifie the old man Therefore I cannot consent to sin from the principles of the Doctrine of Justification by Faith This is the Reason Christ our Surety on the Cross did not onely expiate the sins of the redeemed but also for their sakes hee promised that they should dye to sin and crucifie their corrupt nature Therefore hee which by Faith apprehending his judicial union with Christ crucified it is necessary also that hee acknowledge his obligation to dye to sin or to crucifie his old nature by the virtue of Christ. Nevertheless I live I justified by Faith am a new Creature by the Spirit of Christ living in mee so that I live not as to the old man but Christ dwelling in mee useth this natural life as his Organ and Member and Effects that by Faith in his strength I may lead this life taking care of all my affairs that I may as it were bring the Spirit into obedience unto God and that out of his same love by which hee dyed for mee Therefore I cannot consent to sin from the principles of justifying Faith The force of the Argument in short is this The Spirit quickens us that are justified by the Faith of Christ to live holily Therefore Justification by Faith doth not give liberty to sin Vers. 21. I do not frustrate the Grace of God for if Righteousness come by the Law then Christ is dead in vain The Objection is removed The second Argument for Justification by Faith and not by the Works of the Law followeth If Justification bee by the Works of the Law the Grace of God is in vain and made of none effect for if Justification bee by Works it cannot bee by Grace as Rom. 11.6 But God forbid that I should make the Grace of God of none effect Therefore God forbid that I should determine Justification to bee by Works For if Argum. 3. If Justification bee by the Law Christ is dead in vain because then both otherwise and more easily Justification might bee obtained than by the death of Christ But it is absurd to say that Christ is dead in vain Therefore Justification is not by the Law but by Faith CHAP. III. Vers. 1. O Foolish Galatians who hath bewitched you that you should not obey the Truth before whose eyes Iesus Christ hath been evidently set forth crucified among you Because hee knew that the minds of the Galatians were prepossessed with a false opinion Therefore lest they should faint upon the following disputation he by a grave objurgation shaketh them out of their drowsiness and pricks their consciences as it were with four stings For first of all hee calls them foolish and unadvised Because they suffer themselves foulely to bee deceived although not out of malice yet by their own imprudence 2 He calls them bewitched i. e. deluded by the delusions of Impostors 3 Hee objects to them their defection from the saving Truth of the Gospel concerning the Grace of Christ. 4 Hee amplifies their crime from this that Christ was so evidently preached amongst them and his sufferings with the causes of them so clearly explained as if the whole matter as in a painted Table had been set before their eyes The Preface being premised hee goes on to confirm that Justification is by Faith and not by the Works of the Law in four and twenty Arguments Vers. 2. This onely would I learn of you Received yee the Spirit by the Works of the Law or by the hearing of Faith Argum. 1. Yee have not received the Spirit of Regeneration and other graces by which the preaching of the Gospel is sealed amongst you by Works or by Doctrine received from the Covenant of Works but by Faith or by the Doctrine of the Covenant of Grace applied by Faith Therefore yee are not justified by Works but by Faith Vers. 3. Are yee so foolish having begun in the Spirit are yee now made perfect by the flesh Argum. 2. Although some Impostors have perswaded you that the beginning of Justification is by Faith but the accomplishment of it is to be had from Works yet this opinion is to be condemned of folly because it is impossible that the spiritual way of justifying by Faith should consist with that carnal way of justifying by Works much less that it should take its perfection from this Therefore wee are not justified by Works but by Faith Righteousness by Works is called flesh 1 Because although now this kind of Justification is impossible yet it is a common and foolish surmise of corrupt nature that wee are justified by Works and by the pride and vaunting of the flesh this is every where defended 2 Because all the Works of the unregenerate or a man not justified by Faith all his Works by which hee seeks Justification are meer flesh or the effects of corrupt flesh as they come from those that are not justified It is as absurd therefore to say that a man is justified by the continual violation of the Law or can acquire Righteousness by sinning But as touching Works which follow Justification or the remission of sins they cannot bee the cause of a thing already past before they were or could bee except you take Justification for the declaration of Justification amongst men already passed and pronounced by God Vers. 4. Have yee suffered so many things in vain if it bee yet in vain Argum. 3. If in your foolishness you proceed 〈◊〉 seek for Justification by Works or to bee justified partly by Faith partly by Works yee will lose all the fruit of your constancy hitherto and afflictions which yee have through Faith already suffered for the defence of Righteousness by Faith but I hope better things Therefore yee are not justified by Works but by Faith alone Vers. 5. Hee therefore that ministreth to you the Spirit and worketh miracles among you doth hee it by the Works of the Law or by the hearing of Faith Argum. 4. The Ministers by whom God gives his Spirit and works miracles among you are onely they which teach Justification not by Works but onely by Faith in Christ Therefore Justification by Faith alone is approved by God but not that which is feigned to bee by Works Vers. 6. Even as Abraham beleeved God and it was accounted to him for Righteousness Argum. 5. Abraham although hee did very much abound in virtues yet hee was justified by Faith alone for hee beleeved God and it was imputed to him for Righteousness For God hath promised to bless all Nations in his seed i. e. in Christ. Hee hath applied this blessing which containeth in it self Righteousness and life eternal in Christ to himself by beleeving Therefore wee are justified not by Works but by Faith Vers. 7. Know yee therefore that they which are
of Faith the same are the children of Abraham Argum. 6. Those alone who are justified by Faith or seek to bee justified by Faith and not by Works are the Sons of Abraham Therefore the onely cause of Justification is by Faith Vers. 8. And the Scripture fore-seeing that God would justifie the Heathen through Faith preached before the Gospel unto Abraham saying In thee shall all Nations bee blessed Argum. 7. The Spirit which is the Author of the Scriptures hath known this to bee the Counsel of God that the Gentiles should bee justified by Faith and foreseeing that this would come to pass hee preached the Doctrine to Abraham concerning the blessing of the Gentiles in him as in the Father the example and type of the faithful in him in whom the blessed seed Christ was included as being in his loyns as it is said of Levi Heb. 7.10 Therefore necessarily this way alone of Justification is firm Vers. 9. So then they which bee of Faith are blessed with faithful Abraham Argum. 8. The faithful alone or they which by Faith seek Righteousness do obtain a blessing with faithful Abraham Therefore this way of Righteousness by Faith is onely solid Vers. 10. For as many as are of the Works of the Law are under the curse for it is written Cursed is every one that continueth not in all things which are written in the book of the Law to do them Argum. 9. How many soever are justified by the Law or seek justification by the works of the Law are under a curse because they adhere to the Covenant of Works yet perform not the condition of this Covenant that is perfect obedience to the Law Therefore justification is not of Works but of Faith It is written Hee confirms the antecedent because out of the Scripture Deut. 27.26 Cursed is every one that fulfilleth not the whole Law For they that seek justification by works do not fulfill the whole Law Therefore they are cursed Vers. 11. But that no man is justified by the Law in the sight of God it is evident for the just shall live by faith Argum. 10. The Scripture Hab. 2.4 pronounces that the just one shall live by faith therefore no man by the Law or by Works shall be justified in the sight of God Hee adds in the sight of God because hee doth not deny but that wee are justified by Works in the sight of men For justification before men is nothing else but the acknowledgement and declaration of justification already made by faith in the sight of God by reason of the fruits of faith that are manifested Vers. 12. And the Law is not of faith but the man that doth them shall live in them Argum. 11. Proving the consequence of the former Argument The Law or the cause of justifying by Works doth not consist with faith or with justification by faith because the legal promise is of giving life to him that doth and performeth the Law or to him who hath perfect inherent righteousness For faith bringeth righteousness imputed to them that beleeve in him who justifies the ungodly or bringeth righteousness to him who is destitute of Righteousness from himself Therefore if any righteousness bee given it is given by Faith and not by the Law and consequently righteousness of faith is alone to bee acknowledged Vers. 13. Christ hath redeemed us from the curse of the Law being made a curse for us for it is written Cursed is every one that hangeth on a tree Argum. 12. Christ hath redeemed us from the curse of the Law being made a curse for us upon the Cross undergoing a cursed death upon the Cross for us as it is manifest from Scripture which declares that kinde of death which Christ by the Counsel of God was to undergo to wit the hanging on a tree cursed Therefore justification is not by the Law but by faith in Christ who freed us from the curse of the Law Vers. 14. That the blessing of Abraham might come on the Gentiles through Iesus Christ that wee might receive the promise of the Spirit through faith Argum. 13. For this end Christ was made a curse that in Christ apprehended by faith the blessing of Abraham i. e. Righteousness and life eternal in the blessed seed might appear to the Gentiles who are destitute of works to which they may pretend to trust Therefore justification is by faith and not by works That wee might receive Hee changes the person and joynes himself and the other beleeving Jews to the beleeving Gentiles adding Arg. 14. Christ for this end is made a curse that all wee beleevers being Jews and Gentiles becoming one seed of Abraham might receive the promised Spirit of adoption by faith Therefore the justification of all us Gentiles and Jews is by faith unless wee affirm that Christ was frustrated of his end Vers. 15. Brethren I speak after the manner of men though it bee but a mans Covenant yet if it bee confirmed no man disanulleth or addeth thereto 16. Now to Abraham and his seed were the promises made Hee saith not And to thy seeds as of many but as of one and to thy seed which is Christ. 17. And this I say that the Covenant that was confirmed before of Christ the Law which was four hundred and thirty years after cannot disanul that it should make the promise of none effect In these three verses is Argum. 15. confirming the former Covenants and Agreements justly performed even amongst men cannot bee made void or bee changed by superaddition vers 15. But a Covenant is duely made betwixt God and Abraham for the uniting all the faithful both Jews and Gentiles into one seed Christ an incorporation being made of Christ the head and all his members into one Christ mystical by faith vers 16. Therefore this Covenant cannot bee made void nor by the superaddition of the Law bee changed and so justification by faith shall stand That this Argument might bee understood vers 15. The Apostle prevents an Objection some might say That the way of justifying is changed neither is there the same reason of justifying Abraham before the Law and his posterity with whom the Law was made For latter things use to derogate from former He answers that in a ratified Covenant and now confirmed by Will and Testament nothing even amongst men can bee made void or changed much lesse in the divine Covenant now established after the manner of a Will Furthermore vers 16. hee assumes that so God covenanted with Abraham concerning a blessing freely to be given to those that beleeve in Christ that hee might take into one body his seed which consists both of Gentiles and Jews by the words of the Covenant This hee proves from the words of the promise because God said not to Seeds as if there should bee more seeds to wit Gentiles asunder and Jews asunder but hee said to thy Seed as of one viz. meaning Christ in whom the faithful both of Jews
and gave him to bee the Head over all things to the Church Argum. 11. All our enemies the Devil the wicked in the world Persecutors Hereticks and Impostors the power of sin in us prisons banishments all kinds of death are put under Christs feet that hee may order them and dispose of them to our good and put them under our feet Therefore c. The Head Argum. 12. Christ is appointed Head over all things in the Church that is the Father hath committed the full power and administration of all things unto him that hee onely should bee the most near Head of the Catholick Church for the illumination of the Church and all its members for the vivification exciting to all spiritual duties and preservation of spiritual life in them by the immediate presence and operation of his Spirit in the whole Church and its several members Therefore unless you will doubt of your Heads Wisdome Power and Faithfulness in his office you should bee strengthened in Faith Vers. 23. Which is his body the fulness of him that filleth all in all Argum. 13. The Church is the mystical body of Christ and all beleevers are his members Therefore you should not doubt but hee will look to and have a care of your salvation unless you will deny that Beleevers are his members The fulness Argum. 14. The Church is the fulness of Christ so far as hee is its mystical Head so that hee doth not judge himself to bee perfected and completed till all and every of the Elect bee gathered into one united to him have attained that full encrease suitable to and appointed for every member and till at last they enjoy with him a plenary happiness Therefore you should bee as sure of the perfecting of your salvation as you are that Christ will not suffer himself to bee incompleat imperfect and maimed Filleth Argum. 15. Christ filleth all in all that is according to every Creatures capacity as hee is the God of Nature hee works all things as hee is the Head of the Church hee perfects all things which belong to the Spiritual Life Sanctification and Salvation of Beleevers filling all his members by degrees Therefore it is not to bee questioned but hee will accomplish the begun work of Faith Sanctification and Salvation in you This that hee filleth all in all is adjoyned by way of correction or exposition to the former phrase of the fulness of Christ by the Church lest wee should conceive that Christs or our perfection depends upon any besides himself who of his own free love hath brought this necessity upon himself of communicating himself to us unworthy wretches who stirred up this desire of us in himself who himself hath the power to satisfie this his own desire and who by degrees fulfills his desire of sanctifying us and induing us with Faith and will proceed to fulfil it till hee hath performed all things necessary to the perfecting of salvation and that in all the faithful the greatest and least To him bee the glory of his Grace his power and his constancy for ever and ever Amen CHAP. II. THe Apostle proceeds to prosecute the same Argument proving sometimes in the Supposition that the beleeving Ephesians sometimes possitively that all Beleevers are saved by Grace The Proposition to bee made good is this you O Ephesians are saved by Grace or Beleevers are saved by Grace His Arguments are fifteen upon the last whereof hee insists to the latter end of the Chapter Vers. 1. And you hath hee quickened who were dead in trespasses and sins Argu. 1. If you O Ephesians are considered in the common State of Nature you will bee found to have been in that condition that you could not have recovered thence but by Grace There are seven parts of this Argument every one whereof heightens our first misery and proves Grace to bee the onely cause of salvation Dead 1 In the State of Nature you were not onely defiled with but dead in sin and not onely judicially dead because guilty of or liable to death but also really in effect spiritually dead so that the dead could as easily raise themselves to life or perform actions of being as you could free your selves from this death or do any good deed Therefore you are saved by Grace Vers. 2. Wherein in time past yee walked according to the course of this world according to the Prince of the power of the Air the Spirit that now worketh in the children of disobedience 2 In reference to this natural life you did wholly pass that in sin being wholly busied and walking in them or else waxing worse and worse Therefore c. Of this world 3 You walked in the waies of worldly and carnal men who favour this natural life onely and followed their manners and customes as the rule of life Therefore c. The Prince 4 You followed the Captain of this way the Devil the Prince of unclean spirits who with his Executioners or other evil Angels flying in the Air rules and governs effectually Which worketh 5 The Devil did reign and execute his will in you as now hee doth in the disobedient Therefore c. Vers. 3. Among whom also wee all had our conversation in times past in the lusts of our flesh fulfilling the desires of our flesh and of the mind and were by nature the children of wrath ever as others 6 You did fulfil the lusts of your flesh and wallowing in them did commit whatever your vain mind dictated whatever your corrupt appetite and affections of the flesh prescribed To these the Apostle adds himself before his conversion that they might see this Argument propounded in an Hypothesis would serve to confirm the general Thesis Children 7. By nature yee were children of wrath that is guilty of death and liable to divine wrath which God might justly pour upon us even to our utter destruction Hereunto hee joyns all other men as they are considered in the state of nature Therefore wee are beholding to Grace for our salvation Vers. 4. But God who is rich in mercy for his great love wherewith hee loved us Argum. 2. God out of his rich mercy and love hath delivered us who beleeve from this most miserable condition Therefore our salvation is of Grace The several parts of this Argument manifest the same God 1. Hee shews God to bee the sole Author of our deliverance who alone is meet for so great a work Rich 2. That Grace might appear the cause of our salvation is mentioned to bee the abundant or rich mercy of God whereby as it were touched with a sense of our miserie hee is moved to deliver us For his 3. The love of God wherewith he loved us from eternity is annexed as the cause both of mercy and salvation Us 4. It was of mercy that God was pleased to take us rather than others and choose us for his sons Therefore c. Ver. 5. Even when we were dead in sins hath quickened us
together with Christ by grace yee are saved Argum. 3. In the instant of our Redemption by Christ and Regeneration by the Spirit of Christ wee as dead in sins were quickned together with Christ that is in Christ and by Christ Therefore wee are saved by grace For it is of grace that in the Covenant made between God and the Mediator wee who were dead in sins were given to the Son the appointed Redeemer that by him we might be restored to life It is of grace that in the payment of the agreed-upon price of our Redemption life in Christ who was raised from the dead should be adjudged to bee given to us It is of Grace that in the application of Redemption and in the moment of Regeneration life should bee communicated to us in and from Christ that together with other Saints wee should bee grafted into Christ enjoy the common spiritual life with them and thrive and waxe stronger in him For which reasons our life ever depends on the life of Christ and coupled with it in an indissoluble knot Vers. 6. And hath raised us up together and made us sit together in heavenly places in Christ Iesus Argum. 4. God in Christ who was raised up hath raised us up also and in Christ who is placed in the heavens hath placed us together with him Therefore hee hath saved us of his grace For as whatever Christ either did or suffered in our name and place is reckoned ours in Gods account so what ever Christ received in our name and place is reckoned ours also Therefore in the Resurrection of Christ by the Covenant of Redemption the Redeemed did also rise with him judicially or in a judicial way In Christs ascension into heaven the Redeemed judicially ascend with him In Christs sitting or glorious possession of eternal life the Redeemed in a judicial way do sit and are placed with him This right is obtained for beleevers by Christ before faith bee actually given but in conversion this right before obtained by faith by a special act is applied to us that as Christ ascending might say from the Covenant made between God and the Mediator or from the Covenant of Redemption I ascend in the name of the Redeemed for whom I have gotten this right that they may bee reckoned to ascend in mee so those that flye to and beleeve in Christ may say now I have gotten right from the Covenant of salvation made by the Mediator between Christ and the Church that I may reckon the Resurrection of Christ rightfully mine I may reckon the ascension of Christ rightfully mine and so in the rest What abundance of grace is here Vers. 7. That in the ages to come hee might shew the exceeding riches of his Grace in his kindness towards us through Christ Iesus Argum. 5. The end for which wee lost sinners both Jews and Gentiles even after wee have so wickedly led our lives should have salvation bestowed upon us in Christ is that those which shall live in after-ages may see and acknowledge the superabounding grace of God and that by our example they may learn to come unto God who is the fountain of salvation in Christ that they also might in like manner though most unworthy obtain Grace Therefore you are saved onely by Grace Vers. 8. For by Grace are yee saved through faith and that not of your selves it is the gift of God Hee repeats the proposition to bee proved in the very terms and adds Arg. 6. Yee are saved by faith and therefore by Grace for faith disclaimes our merits and relies only upon the free and gracious promise of God and that God hath appointed faith to bee an instrument of our salvation the nature whereof requires that forsaking our own works and strength our own wisdome and honour wee should go out of our selves and seek salvation in God is also of Grace It is the gift Arg. 7. Neither our salvation nor our faith is from our selves or our own natural strength but like as salvation so is faith the free gift of God Therefore wee are saved by Grace For when the Spirit of God begins to work conversion in us it findes us dead in sins and unless wee are quickned by him wee cannot contribute any thing to our own regeneration or salvation nay wee are not able so much as to act faith on the promises of God unless faith and the act of this faith bee granted us from above Vers. 9. Not of works lest any man should boast Argum. 8. Wee are not saved by works Therefore by Grace for these do mutually take away one another Lest any one Argum. 9. If wee were saved by works and not by meer grace wee might have occasion and cause to boast but this is absurd Therefore c. as in Rom. 3. Vers. 10. For wee are his workmanship created in Christ Iesus unto good works which God hath before ordained that wee should walk in them Argum. 10. So far as wee are regenerated so far as indued with spiritual life wee are grafted into Christ wee are the work of God and a new creature being anew created by the power of God alone before wee are able to do any good work Therefore wee are not saved by the merit of works but by meer Grace Created Argum. 11. In Christ wee are created to do good works and by the same grace by which wee are grafted into Christ wee are ordained unto the performance of good works Therefore wee are not saved by any vertue of our good works Hath before ordained Argum. 12. Those works which wee are to do after regeneration are prepared by God that wee should do and perform them to which end our understanding is prepared our will is prepared and formed and power is prepared to bee given us of God who works in us both to will and to do Therefore wee are not saved by works but by Grace alone Should walk Argum. 13. The end of these prepared good works is that being quickned and planted into Christ and new born and justified and having gotten a full right to obtain Righteousness and Salvation in Christ wee should walk in them as in the Royal way and rode to the possession of salvation already bought by Christ and granted to us in Christ Therefore c. Vers. 11. Wherefore remember that yee being in time passed Gentiles in the flesh who are called uncircumcision by that which is called circumcision in the flesh made by the hands Argum. 14. Which contains an amplification of Grace towards the Ephesians in respect of their former condition in Gentilisme If you Ephesians bee considered in your special estate as yee were Gentiles your condition will appear so miserable and deplorable that you could not bee otherwise delivered from it than by Grace Therefore the very changing of your condition will evidently shew that your salvation is of Grace Hee sets forth this miserable state in these eight things 1 They were in the flesh living
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
God and his Doctrine bee not blasphemed Precept 1. Concerning the instructing of Christian servants who are servants by condition and under the yoak of another the Precept is this That they account their own Masters though Infidels worthy of all honour whom they serve as those that are placed by the providence of God in a degree above them That the name of God The reason of the Precept is this lest if they should do otherwise the Gospel might bee evil spoken of and reproached by Infidels through the miscarriage of Christian servants Vers. 2. And they that have beleeving Masters let them not despise them because they are brethren but rather do them service because they are faithful and beloved partakers of the benefit These things teach and exhort But if their Masters bee beleevers Hee retorts what servants were ready to object And because being Brethren in Christianity doth not take away diversity of conditions in civil policy hee forbids servants to despise their Masters upon that account because they are equal in Christ and he commands that they serve them so much the more readily because their Masters were faithful and beloved of God and for this cause so much the more worthy to receive the fruit of their service Hee enjoyns Timothy himself to teach these things and to exhort other Pastors to teach the same Vers. 3. If any man teach otherwise and consent not to wholesome words even the words of our Lord Iesus Christ and to the Doctrine which is according to godliness Precept 2. Of a voiding perverse Teachers i. e. to put them from or to eject them out of the Ministery or to excommunicate them from the Church Many such there were in those times who taught otherwise who departed either from the Apostolical verity in the matter of their word or from Apostolical simplicity in the manner of their teaching other things or otherwise than the Apostles not resting satisfied in the simplicity of Christian Piety from whose carriages and manners the meritorious causes of the chastisemâ—nt hee gives six Reasons And consent not Reas. 1. They are obstinate who submit not themselves to the wholesome words of Christ or to sound Doctrine which in the maâ—â—er and manner of teaching is after Godliness Vers. 4. Hee is proud knowing nothing but doting about questions and strifes of words whereof cometh envy strife railings evil surmisings Reas. 2. Because they are proud puffed up with a vain opinion of their own knowledge whereas they know nothing solidly in the mystery of the Gospel Doting Reas. 3. They are of such a contentious disposition that they dote about foolish questions and strifes of words Whereof Reas. 4. Because by these cavillations they stir up envy contention railing evil surmizings Vers. 5. Perverse disputings of men of corrupt minds and destitute of the truth supposing that gain is godliness from such withdraw thy self Reas. 5. Because by their perverse disputings they discover themselves to bee of a perverse and corrupt mind destitute of the truth and more studious of gain than godliness yea to bee such who make a gain of godliness Whereupon hee infers the censure of withdrawing from them which is the consequence of excommunication Vers. 6. But godliness with contentment is great gain Precept 3. Of following after godliness as the greatest gain and avoiding covetousness The Reasons of the Precept are eight Reas. 1. Because godliness is such a gain sufficient to it self rendring the mind contented in every condition or it is a gain that carries along with it true sufficiency and contentment Vers. 7. For wee brought nothing into this world and it is certain wee can carry nothing out Reas. 2. Because riches onely have their use in this life not after death Therefore wee ought not to hunt after riches Vers. 8. And having food and raiment let us bee therewith content Reas. 3. Because wee may bee without riches even in this life and ought to bee content with meat and cloathing whatever it is Vers. 9. But they that will bee rich fall into temptation and a snare and into many foolish and hurtful lusts which drown men in destruction and perdition Reas. 4. Because they that most mind getting of riches and resolvedly hunt after them are near to the greatest sins vexations of mind and misery in this world and eternal perdition hereafter Vers. 10. For the love of mony is the root of all evil which while some coveted after they have erred from the Faith and peirced themselves thorough with many sorrows Reas. 5. Because the love of mony is the root of all evil as of ungodliness lying perjury cruelty and tyranny c. Which some Reas. 6. From the experience of some who being covetous of mony fell away from the Christian Religion and became most miserable Vers. 11. But thou O man of God flee these things and follow after Righteousness Godliness Faith Love Patience Meekness Reas. 7. With a special Application Because this vice is unworthy a Minister who is a man of God and separated to the heavenly imployments of God who therefore ought to avoid covetousness and earthly desires Follow Reas. 8. Because it becomes the man of God or Minister of the Gospel to bee in love with the riches of virtue and to accumulate these one upon another whereof hee enumerates six Vers. 12. Fight the good sight of Faith lay hold on eternal life whereunto thou art also called and hast professed a good profession before many witnesses Precept 4. That all lawful means being used for the propagating of the Gospel and defending the truth of his Doctrine hee should strive against all adversaries and impediments whatsoever Good The Reasons of the Exhortation or Precept are four Reas. 1 Because this fight is good commendable and profitable Life Reas. 2. Because so thou shalt lay hold on eternal life Whereunto Reas. 3. Because thou art called to the defence of the Gospel to the partaking of life or faith Professed Reas. 4. Thou hast already before many witnesses published a famous testimony of thy Faith Therefore go on to fight that good fight of Faith Vers. 13. I give thee charge in the sight of God who quickeneth all things and before Christ Iesus who before Pontius Pilate witnessed a good confession 14. That thou keep this Commandement without spot unrebukeable until the appearing of our Lord Iesus Christ Precept 5. With a most grave and vehement charge before God and Christ the Mediatour hee exhorts Timothy and all Pastors after him and all others upon whom the care of the Church lyes whom hee speaks to in his person that they observe these commands or that they so discharge the office committed to them faithfully observing these Rules touching the governing of the Church that they may bee found unblameable and unreproveable in doctrine and manners And because that which hee exhorts to was difficult hee laies down six Arguments of the Precept all which prove that all the former commands are
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
led to salvation conceive the same of other means which are not from our selves but the Holy Ghost or God the sole Author who alone without us instituted the layer of Baptism for a Sacrament and the grace signified by Baptism viz. the washing of us from the filth of our sins and the renewing of the Image of God in righteousness and holiness hee alone works in us Vers. 6. Which hee shed on us abundantly through Iesus Christ our Saviour Reas. 8. From the meritorious cause of the graces of the Spirit plentifully shed upon us which is Jesus Christ our Saviour both the fountain from whom and the chanel through whom the grace of God is conveighed to us Vers. 7. That being justified by his grace wee should bee made heirs according to the hope of eternal life Reas. 9. From the nature of free Justification seeing wee are justified not by works but by the grace of Christ. Reas. 10. From the manner of entring upon life eternal to the possession whereof wee are admitted not as buyers or Merchants but as heirs appointed Reas. 11. From the instrumental cause hope or faith which relye upon the free promises of God not any of our merits and altogether exclude our works so that wee are made heirs of life according to the hope which the promises of God have given to us Vers. 8. This is a faithful saying and these things I will that thou affirm constantly That they which have beleeved in God might bee careful to maintain good works these things are good and profitable unto men 9. But avoid foolish questions and genealogies and contentious and strivings about the Law for they are unprofitable and vain The third Precept is this That hee conjoyn with the Doctrine of faith the Doctrine of good works proceeding from faith and urge it with Authority and see that the faithful maintain or bee Patrons of good works seeing life is freely bestowed upon them Hee gives two Reasons of the Precept Reas. 1. Because this saying concerning this Precept is a faithfull saying or worthy to bee beleeved and most necessary and true which cannot frustrate or deceive those that obey it Good Reas. 2. Because this kinde of Doctrine is good and profitable unto men because it tends to the glory of God the confirmation of our selves touching the certainty of salvation and to the edification of others in the faith and the conversion of Infidels Foolish Precept 4. That hee restrain foolish questions wherewith men use to intangle themselves and to hinder themselves from holding any thing firmly in the known truth Such are Genealogical questions or Chronological and contentious disputations and strivings about Law-ceremonies or the like For they are Hee adds the Reason Because though those questions make a shew of wisdome yet they are foolish and vain and unprofitable nothing tending to edification in faith and holiness of life Vers. 10. A man that is an heretick after the first and second admonition reject Precept 5. Wherein the Apostle enjoyns Titus to reject by Excommunication the man that is an Heretick or that holds contrary to sound Doctrine and makes a division or sect in the Church or breaks the unity of the Church by any errour of his when hee is openly convicted before the Presbytery and admonished the first and second time and neither trouble himself and the Church more than needs with the disputations of such kinde of men or spend that time which is appointed for instructing of the Chuch in vain disputations with these perverse men Vers. 11. Knowing that hee that is such is subverted and sinneth being condemned of himself Hee subjoyns a Reason because it is in vain to dispute against one convinced of obstinacy already for hee hath fallen from the truth and is so overthrown that hee will not indure to bee edified any longer and rejecting the light offered in the admonishing of him hee makes it plainly appear that hee doth violence to his own conscience Vers. 12. When I shall send Artemas unto thee or Tychicus bee diligent to come unto mee to Nicopolis for I have determined there to Winter Precept 6. Concerning private affairs whereby hee recalls Titus from Crete and wills him to come to Nicopolis where the Apostle seems not to have been when hee wrote these things as the addition of some unskilful Scribe hath set it down in the end of the Epistle but there hee intended to Winter Vers. 13. Bring Zenas the Lawyer and Apollos on their journey diligently that nothing bee wanting unto them Precept 7. Concerning private matters also That hee would assist Zenas and Apollos in their journey men very well skilled in the Scripture but no wise wealthy Vers. 14. And let ours also learn to maintain good works for necessary uses that they bee not unfruitful Precept 8. That hee instruct not onely the faithful amongst the people but also the Preachers of the Gospel or those that are of the Pastoral order that they go before others in the communication of their goods and distributing according to necessity The reason whereof is given lest whilst they exhort others to good works they themselves should bee without fruit Vers. 15. All that are with mee salute thee Greet them that love us in the faith Grace bee with you all Amen Hee concludes the Epistle 1 With commendations sent to Titus from the Brethren 2 With salutations sent from himself to the faithful in Crete 3 With an Apostolical benediction where hee comprehends not Titus onely but the Churches also to whose use this Epistle was written sealing up his wish and the truth of the whole Doctrine with his AMEN The Epistle of Paul to PHILEMON Analytically expounded The Contents PHilemon one of the Colossian Pastors had a servant called Onesimus who being guilty of theft came to Rome and by the special providence of God upon his hearing of Paul who preached the Gospel at Rome in bonds hee is converted to the Faith This Onesimus the Apostle sends back to his Master Philemon and earnestly with many Arguments pleads his pardon that hee might bee received into favour And because the Holy Ghost in the business of Onesimus would set forth an instance both of his divine love and of our duty towards penitent sinners though of the meanest rank amongst men therefore for the universal and perpetual edification of the Church God would admit this among the other Canonical Epistles THe parts of the Epistle are three The first is a Preface accommodated to the purpose in hand to vers 8. The second contains the Arguments of his request that Onesimus might be restored to vers 21. The third is the Epilogue or Conclusion Vers. 1. Paul a prisoner of Iesus Christ and Timothy our brother unto Philemon our dearly beloved and fellow-labourer The direction of this Epistle hath the same persons sending their salutations as the Epistle to the Colossians hath which together with this seemes to bee written and sent by Tychicus and this Onesimus
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
unto obedience and sprinkling of the blood of Iesus Christ Grace unto you and peace be multiplied In the first place Peter the Penman of the Epistle in the inscription is described from the Office of his Apostleship that he might give authority to this Epistle Moreover the Hebrews to whom he writ are described first from their outward low condition that they were strangers scattered through the Regions here mentioned not excluding the rest that lived otherwhere The second from the inward spiritual and excellent state viz. that they were elected foreknown sanctified partakers of the obedience and sprinkling of the blood of Iesus Christ For to be elected through Sanctification of the Spirit to the obedience and sprinkling of the blood of Jesus is to be elected that we by way of Sanctification might come to a full participation of the fruits of Christs obedience and sprinkling of his blood or the imputed righteousness of Christ made obedient to his Father for us unto the death of the Cross And so there are set down four causes of the excellent condition of the believing Hebrews or our spiritual state 1. The election of God he Father comprehending both the eternal election wherein God from eternity would have them before others separated for the obtaining salvation in Christ and that temporal wherein God by an efficacious calling actually separated them from others 2. The other cause is the foreknowledge of God by which he means the act of Divine predilection or eternal love whereby he determined in himself or willed out of his meer love to do good to all his sheep and namely to them 3. The Sanctification of the Spirit by which he means the whole progress of the spiritual change of our state from the beginning of our conversion even unto perfect holiness and glory 4. The obedience of Christ and the sprinkling of his blood whereby is meant both the active and passive righteousness of Christ as some distinguish yea the whole work of redemption together with his application to their Justification and Reconciliation unto God which causes of Salvation are illustrated by naming the three Divine Persons to which distinctly indeed but without division or separation of persons those causes in their order are ascribed whereby we may very easily perceive the distinction grace vertue and the order of their working For fore-knowledge and election is ascribed to God the Father as to the Fountain of our felicity To Christ Reconciliation as Mâ—diator meriting and purchasing that felicity and to the Holy Ghost as an Executor applying that to us And so the causes of our Righteousness and Salvation the original obtaining and application are wholly placed in the alone good pleasure of one God electing us out of his meer favour From whence our efficacious calling flows and true Sanctification as a certain fruit of our election But the onely means whereby the vertue and efficacy of our election to Sanctification and Salvation is derived to us is the mediation of Christ or our reconciliation made in him In the benediction or salutatory prayer he wishes for encrease and multiplication of the effects of Divine favour towards them in all things which may compleat their Sanctification and Salvation Vers. 3. Blessed be God and Father of our Lord Iesus Christ which according to his abundant mercy hath begotten us again unto a lively hope by the resurrection of Iesus Christ from the dead The first part of the Chapter follows wherein that he may confirm them in the faith and grace of Christ wherein they stood he thanks God as the Father of Jesus Christ for spiritual benefits in Christ bestowed upon them in this state of grace The reasons of his thanksgiving and also of the confirmation of their faith are sixteen all which prove that they ought to give thanks to God and be confirmed in faith Vs Reas. 1. God hath no less regenerated you than the rest of the Saints yea no lest than the Apostles themselves Therefore ye ought to bless God and to be strengthened in faith The Father Reas. 2. He hath regenerated as the God and Father of our Lord Jesus Christ i. e. he hath by Regeneration put you into the society of the Covenant of Christ and hath received you into the fellowship of Christs Sonship by adoption Therefore c. Out of his abundant Reas. 3. He hath out of his abundant mercy regenerated you i. e. not induced by any deserts nor hindred by any of your unworthiness or ill deservings hath given unto you the benefit of Regeneration Therefore ye ought to bless God and to be strengthened in faith Vnto Hope Reas. 4. God hath regenerated you unto a certain lively hope of eternal life which shews it self in the works of spiritual life Therefore c. By Reas. 5. God hath solidly founded the lively certainty of your hope upon Christs Resurrection from the dead which is both the cause and pledge of your resurrection from the dead Therefore ye ought c. Vers. 4. To an inheritance incorruptible and undefiled and that fadeth not away reserved in heaven for you Reas. 6. God hath regenerated you unto life eternal which freely he bestowed upon you by the will and testament of your Father as an inheritance gotten by none of your merits and which is not earthly but heavenly incorruptible undefiled immarcessible excelling all worldly possessions even that condition of life which Adam had in his innocency as that which is incident to no change and whereunto nothing is wanting as to its full perfection Therefore ye ought to bless God and to be strengthened in faith Vers. 5. Who are kept by the power of God through faith unto salvation ready to be revealed in the last time Reas. 7. God hath bestowed perseverance upon the regenerate and hath established the gift keeping you to salvation as with an armed Garrison and supporting your faith lest ye fail from the way of salvation and that by his most firm decree whereby he hath both prepared that salvation for you and also appointed a certain time for the communicating of it viz. the day of judgement Therefore ye ought to bless God and to be strengthened in faith Vers. 6. Wherein ye greatly rejoyce though now for a season if need be ye are in heaviness through manifold temptations 7. That the tryal of your faith being much more precious than of gold that perisheth though it be tried with fire might be found unto praise and honour and glory at the appearing of Iesus Christ. Reas. 8. The condition of the faith and grace of Christ wherein ye stand is solid matter of your rejoycing and triumph Now if Reas. 9. The grace in which ye stand administreth to you joy even when ye are tossed with manifold afflictions and sorrows it gives you solid arguments of consolation Such as these four 1. The shortness of your afflictions 2. Intermission of your afflictions 3. And the necessity of them For ye are now in