of Christs obedience upon his And it is meer that as one sin of Adam was imputed to his children to condemnation and death so the intire obedience of Christ only should bee imputed to his sons to Justification and the obtaining of Eternal Life Vers. 20. Moreover the Law entred that the offence might abound but where sin abounded grace did much more abound 21. That as sin hath reigned unto death even so might grace reign through righteousness unto eternal life by Iesus Christ our Lord. Hee illustrates and concludes this whole comparison by shewing the abundance of sin in those that are justified renders the grace of Christ more illustrious and this hee does by answering an objection concerning the end and use of the published Law It may bee questioned if death reigned by the Law of Nature not written before Moses what need was there of any written Law and seeing righteousness comes not by the Law as is said before to what end was the Law Hee answers by shewing a three-fold end of giving the Law First The Law entred that the offence might abound i. e. The Law forbidding sin and enjoyning righteousness in that space of time betwixt Adam and Christ came in that sin which was daily committed and yet because of ignorance not acknowledged might bee known to bee sin and that the natural wickedness of men might appear which occasions that by how much the more the Law requires righteousness by so much the more concupiscence is stirred up agaâ—nst the Law and that by this the sin which lyes hid in men might bee manifested and known to abound But where The second end that from the abundance of sin in those that were to bee justified the exceeding abundant grace of Christ towards those that are justified might appear seeing that where sin abounds in the conviction of men that are to bee justified there the grace of Christ justifying is found to super-abound Even as The third end that the power of sin as a King by the Law might more clearly appear shewing forth its condemning power the power of the righteousness of Christ as a Superiour King held forth in the Gospel might bee more â—minent prevailing not only to the abolishing of the Kingdome of sin but also to the conferring of Eternal Life upon those that are justified Therefore by how much the more the force of sin reigning over men not justified crowding them to the prison of Eternal death might more clearly appear by so much the more the virtue power and excellency of the grace of Christ overcoming and subduing sin leading men powerfully unto Eternal Life might more manifestly bee declared CHAP. VI. THe third proof of the Doctrine of Iustification freely by Faith in Christ in that it conduceth very much to the promoting of Sanctity and Holiness There are two PARTS of the Chapter In the first hee shews that by Faith in Christ or the Doctrine concerning the free ground of Iustification several wayes promotes endeavours after Sanctification to verse 12. In the other part hee exhorts those that are justified to follow after holiness to the end Vers. 1. What shall wee say then Shall wee continue in sin that grace may abound 2. God forbid how shall wee that are dead to sin live any longer therein By answering an objection which seems to arise from this Doctrine hee sets down a confirmation of the Proposition That this Doctrine of Grace or of Free Justification makes for the promoting of holiness Some may say Shall wee persevere in our sins wee that are justified by Faith that the grace of God may appear more abundant as this Doctrine of Free Justification by the imputation of the Righteousness of Christ seems to intimate Hee answers by denying and rejecting Far from us bee such a thought As if hee had said They that are justified by Faith ought not to indulge themselves in any sin but to endeavour after holiness And this Proposition hee confirms by ten Arguments Argum. 1. Wee are dead unto sin in as much as when wee gave up our names unto Christ that wee might bee justified and sanctified by him wee renounced sin that wee might not have any more to do with it than the dead have with the living Therefore wee that are justified ought not any longer to live in sin Vers. 3. Know you not that so many of us as were baptized into Iesus Christ were baptized into his death Argum. 2. Wee as you know which are freely justified by Faith in Christ are also taken into the fellowship of his Death by Baptism by which Sacrament wee have bound our selves to die unto sin and Christ hath bound himself unto us to communicate the power of his Death that wee might die unto sin Therefore wee ought not to undulge our selves in our sins but endeavour after holiness Vers. 4. Therefore wee are buried with him by Baptism into death that like as Christ was raised up from the dead by the glory of the Father even so wee also should walk in newness of life Argum. 3. Our communion with Christ in his Death is sealed to us in our Baptism for the abolishing of the old Man of Sin i. e. Not only that wee might bee bound to mortifie the old man but also that wee might bee made certain concerning the mortifying and subduing of sin by virtue of Christs Death Therefore wee ought not to indulge our selves in sin but endeavour the mortifying of it Argum. 4. As our communion with Christ in his Death is sealed to us in our Baptism so also in his Resurrection that as Christ was raised from the dead to a blessed and immortal life by the glory of the Father who powerfully raised him so should wee endeavour by Faith applying the virtue of Christ to arise from sin and to walk in newness of life to the glory of the Father powerfully renewing us Therefore ought wee not to continue in sin but follow after holiness Vers. 5. For if wee have been planted together in the likeness of his death wee shall bee also in the likeness of his resurrection Argum. 5. Drawn from our spiritual and neerest union with Christ by Faith which union is the ground of the communication of that virtue which flows from the Death and Resurrection of Christ for by Faith wee are planted into Christ as the Branch into the Vine and this ingrafting brings us into that conformity with the Death and Resurrection of Christ that wee dying unto sin Christ dying and following after newness of life Christ rising again may bee clearly seen in a certain likeness to himself Hence hee confirms his former Argument when wee are planted together with Christ by Faith wee are so neerly united to him that there follows of necessity a conformity with him in his death to the mortification of sin and in his resurrection to newness of life Therefore unless wee will acknowledge no union with him and implanting into him wee must renounce all sin and
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
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
no other Gospel besides that onely true Gospel preached by mee amongst you but all other Doctrine of the Gospel is feigned and counterfeit which doth not accord with my Doctrine Therefore yee must renounce this errour Trouble Arg. 5. Those Teachers which have seduced you are enemies to your peace because they take away from you that peace which the justified by Faith have towards God Therefore yee must renounce their Doctrine Pervert Arg. 6. The supplantours and overthrowers of the Gospel of Christ are those seducers which would seem Teachers For nothing is more contrary to the Gospel concerning free Justification by Faith than Justification by Works Therefore you must renounce this errour Vers. 8. But though wee or an Angel from Heaven preach any other Gospel unto you than that which wee have preached unto you let him bee accursed Arg. 7. If there bee any one who hath preached another Gospel besides that which I have preached unto you hee is obnoxious to an eternal curse I do not except my self yea neither the Angels if it could bee that if I should teach another Doctrine or that if they should propound any other than that which is preached by mee Therefore you must renounce this errour Vers. 9. As wee said before so say I now again if any man preach any other Gospel unto you than that yee have received let him bee accursed Hee urges this Argument that they might understand that hee spake not from any perturbation of mind concerning the curse pronounced against them who preached that any thing was to bee joyned with the Gospel either contrary to or besides the Doctrine which hee had preached Vers. 10. For do I now perswade men or God or do I seek to please men for if I yet pleased men I should not bee the servant of Christ. Arg. 8. From the comparing himself with the false Apostles my Doctrine doth not perswade you that men are to bee heard as the Doctrine of your seducers who alwaies boast of the authority of so many Jews But my Doctrine perswadeth that God is to bee heard I do not seek to please men as your seducers who by seducing you indeavour to make themselves acceptable to the unconverted Jews as to those that superstitiously are zealous of the Law Therefore yee must renounce the errour which they have taught you For Hee confirms this Argument Because if hee had as yet studied to please men as hee did in times past when hee was a Pharisee hee could not bee the servant of Christ but of men viz. of those which hee had endeavoured to please Vers. 11. But I certifie you Brethren that the Gospel which was preached of mee is not after man 12. For I neither received it of man neither was I taught it but by the revelation of Iesus Christ. Arg. 9. My Doctrine is heavenly from the immediate revelation of God not feigned by men neither derived to mee from God by a meer man after an ordinary manner but immediately revealed by Jesus Christ Therefore yee ought to persevere in that and to renounce the contrary errour The third Part. Vers. 13. For yee have heard of my conversation in time past in the Iews Religion how that beyond measure I persecuted the Church of God and wasted it In this Chapter hee gives six signs of this matter Sign 1. Is the enmity of his mind which hee bore against Christ and his Church in times past when hee was a Pharisee which mind hee had never changed had not God from Heaven convinced and turned him to the Faith Vers. 14. And profited in the Iews Religion above many my equals in my own Nation being more exceedingly zealous of the traditions of my Fathers Sign 2. That being bewitched by the knowledge of the Law and zeal of the traditions of his Fathers hee could neither see nor bear the Truth of the Gospel unless hee had been taught by inspiration concerning the Truth much less know and preach the hidden mysteries of it Vers. 15. But when it pleased God who separated mee from my Mothers womb and called mee by his Grace 16. To reveal his Son in mee that I might preach him among the Heathen immediately I conferred not with flesh and blood Sign 3. His wonderful and free calling to the Faith and Apostleship the history whereof is contained in Act. 9. powerfully derived from the predestinating counsel of God which Grace God most clearly manifested in his embassage to the Gentiles and his providence prepared a way to the manifestation of grace in his nativity and education That hee was born of such Parents of such a temperament and constitution of body that hee was brought up at the feet of Gamaliel that hee was a Pharisee that the providence of God concerning him worthy of special observation was apparent in all things and brought it so to pass that hee may say that hee was prepared from the womb and ready to preach the Gospel to the Gentiles so that all things by the counsel of God did make for the preparation of the Apostle to this business I conferred not Sign 4. That being so manifestly convinced concerning the certainty of the voice from Heaven and his immediate calling and being sufficiently perswaded of this hee durst not deliberate of a matter so certain neither hear humane reasons or counsels which might with-draw him from the obedience of his calling Vers. 17. Neither went I up to Jerusalem to them which were Apostles before mee but I went into Arabia and returned again unto Damascus 18. Then after three years I went up to Jerusalem to see Peter and abode with him fifteen daies 19. But other of the Apostles saw I none save James the Lords Brother Sign 5. That being sufficiently by Christ himself immediately instructed in the mystery of salvation hee went not to the Apostles called before him but hee preached the Gospel the three first years of his Apostleship in Arabia and Damascus And after three years comming to Ierusalem hee visited Peter and Iames onely and tarryed with them a few daies and that by reason of that intimacy betwixt them and not for the confirmation of his knowledge Vers. 20. Now the things which I write unto you behold before God I lie not For the confirmation of which history besides those witnesses that now live who could not bee ignorant of so notable a matter hee uses an oath Vers. 21. Afterwards I came into the Regions of Syria and Silicia 22. And was unknown by face unto the Churches of Judea which were in Christ. 23. But they had heard onely that hee which persecuted us in times past now preacheth the Faith which once hee destroyed 24. And they glorified God in mee Sign 6. That hee had publickly taught and that by his Apostolical authority in Syria and in Cilicia all the Apostles and all the Churches approving of it and by name the beleeving Jews who had never seen him but being certified of his conversion from a Persecutor
him publickly Vers. 12. For before that certain came from James he did eat with the Gentiles but when they were come hee with-drew and separated himself fearing them which were of the Circumcision The reasons of his reprehension are three Reason 1. Because hee dissembled the freeing of Christians from the yoak of Moses for fear of the hatred of some Jews when hee ought rather to fear lest hee should give scandal to the Jews or Gentiles Vers. 13. And the other Iews dissembled likewise with him insomuch that Barnabas also was carried away with their dissimulation Reason 2. Because by his example hee drew others with himself into the same dissimulation Vers. 14. But when I saw that they walked not uprightly according to the Truth of the Gospel I said unto Peter before them all If thou being a Iew livest after the manner of Gentiles and not as do the Iews why compellest thou the Gentiles to live as do the Iews Reason 3. For which Paul rightly reproves Peter because when hee had preached that a man is justified by Faith alone without the works of the Law by this hee confirms the false Doctrine of those that taught Moses Law necessarily to bee observed to salvation which was to halt in his course towards the mark of Evangelical Truth or to take a very ill course for the preservation of the Doctrine of Grace pure which fact was a most manifest sign that his Doctrine which hee had taught to the Churches of Galatia concerning justification by the Grace of Christ and freedome from the yoak of Ceremonies was so heavenly and divine that thereby hee had convinced Peter himself of errour when hee did not do things consentaneous to his doctrine The Second Part. Vers. 15. Wee who are Iews by nature and not sinners of the Gentiles 16. Knowing that a man is not justified by the Works of the Law but by the Faith of Iesus Christ even wee have beleeved in Iesus Christ that wee might bee justified by the Faith of Christ and not by the Works of the Law for by the Works of the Law shall no flesh bee justified From the occasion of his contention with Peter Paul commeth to the other part of the Chapter wherein as in the Epistle to the Romans hee confirms that Justification is not by Works of the Law but onely by Faith whilst hee affirms this Doctrine hee repeats his discourse had with Peter that all might know that hee had taught nothing else to the Galatians than that many faithful both of the Jews and Gentiles hearing speaking openly for the convincing of Peter which hee had taught before and defended viz. wee who are Iews by Nature c. The sense whereof is if referred to Peter wee who are Jews by Nature or propagation wee are holy in Gods account by the Covenant and not sinners i. e. strangers from the Covenant as the Gentiles wee sayes hee Jews and Apostles knowing that man is not justified by the Works of the Law but by Faith in Christ flie by Faith to Christ to this end that wee may bee justified by Faith and not by the Works of the Law Therefore the Gentiles are not to bee compelled to Judaize and to undergo the yoak of the Law as if they were any way under the Covenant of Works But if these words bee referred to the principal intent it is a Proposition of the Doctrine and of the same kind with that which hee had taught the Galatians and to which hee exhorted them to return to this sense wee Jews who by the Covenant are born the holy people of God and not strangers from the Covenant as you Gentiles wee are compelled to renounce the Works of the Law in point of Justification and to seek Righteousness through Faith in Christ Therefore much more to bee done by you gentile Galatians Furthermore hee confirms this Doctrine in this Chapter with three Arguments by the way answering Objections Argum. 1. No flesh is justified by the Works of the Law Therefore the Jews nor Gentiles Vers. 17. But if while wee seek to bee justified by Christ wee our selves also are found sinners is therefore Christ the Minister of sin God forbid Turning his speech to the Galatians hee solves the adversaries Objection The adversaries might say If whilst yee seek to be justified by Christ and not by the Law or Works yee are found sinners as from your own confession and your own mouth wee may judge of you then it will be lawful for you Christians justified by the Faith of Christ to give your selves liberty to sin and through you Christ will bee the Author and Minister or the Teacher of sin that you may sin by his authority Hee answers by abhorring the Objection as blasphemy God forbid sayes hee confidently denying it to follow from the Doctrine of Justification that it is lawful for him that is justified by Faith to sin or that Christ can bee said to bee the Minister or Teacher of sin Vers. 18. For if I build again the things which I destroyed I make my self a transgressor Hee gives four reasons of his Answer The first is this I betaking my self to Justification by the Faith of Christ have entred upon a sure course for the destroying of sin because I betook my self to Christ that hee might both forgive my sin and administer grace to the mortification of sin Therefore if I should again give my self up to sin as is objected and build the work of the Devil in mee I should bee contrary to my self I should transgress the means which is now laid for the destroying of sin and so I should bee foolish and mad not following the Doctrine of Justification by Faith Therefore from the Principles of Justification by Faith it is impossible that I should abuse the Grace or Name of Christ to sin more freely Vers. 19. For I through the Law am dead to the Law that I might live unto God Reas. 2. I by the strength of the Law am slain in the death of Christ and in respect of the Law or Legal Covenant I am dead to the Law and so set free from the Covenant of the Law to that end not that I should sin but that I should live unto God and should obey him Therefore from the Principles of this Doctrine I cannot indulge my self to sin The Argument is of force for if through the Law or Covenant of Works Christ is dead in the place of those that are to bee justified to this end that they being justified should live unto God It is impossible that the justified who in Christ are dead to the Law and would bee accounted free from the Covenant of Works should not also acknowledge themselves bound to live unto God and consequently that they ought not to indulge themselves in sin Vers. 20. I am crucified with Christ. Nevertheless I live yet not I but Christ liveth in mee and the life which I now live in the flesh I live by the Faith
times past you have allowed the causes of my afflictions neither have yee contemned mee whilst I was exercised with temptations in my flesh but yee have received mee as an Angel as bearing the person of Christ Therefore now do both the same thing and return unto the same mind Vers. 15. Where is then the blessedness you speak of for I bear you record that if it had been possible yee would have plucked out your own eyes and have given them to mee Argum. 6. In times past you did account your selves blessed in my Ministery Therefore if you would bee blessed it behoveth you to adhere constantly to my Doctrine Hee minds them the more earnestly of this blessedness by an interrogation because they seemed to have forgotten it Record Argum. 7. In time past that you might every way gratifie mee yee spared not your most dear injoyments Therefore return yee and by my example cast off the Legal yoak If you will do that which is acceptable unto mee Vers. 16. Am I therefore become your enemy because I tell you the Truth Argum. 8. So far as yee are offended by this sharper reprehension yee ought to esteem mee an enemy whom therefore you would not imitate that on the otherside because I speak the Truth for your good yee are bound to make more of mee and my Exhortation Vers. 17. They zealously affect you but not well yea they would exclude you that you might affect them Argum. 9. From his unlikeness to the seducers The false Apostles saith hee who earnestly contend that you may bee brought under and submit to the Legal yoak they little regard you and with a preposterous zeal are carried out towards you and in very deed they go about to destroy you desiring to exclude you from mee and my Doctrine and consequently from the society of Christ that yee might follow them and become their Disciples Therefore return yee to my Doctrine Vers. 18. But it is good alwaies to bee zealously affected in a good thing and not onely when I am present with you Argum. 10. My zeal for you is good and in a good thing and constant when I am absent as well as present The zealousie of my Emulators concerning you is perverse and counterfeit Therefore return yee to my Doctrine Vers. 19. My little children of whom I travel in birth again until Christ bee formed in you Argum. 11. The Image of Christ consisting in the Knowledge and true Faith concerning Christ is deformed in you by your falling to the yoak of the Law and Justification by Works Therefore return yee to my Doctrine I travel in birth I am no less seriously anxious concerning your repentance nor less solicitously do I labour concerning the reparation of your Faith and the Image of Christ in you than one labouring in birth for the bringing forth of a child or than I myself did labour for the conversion of you to the Faith Therefore return yee to my Doctrine Vers. 20. I desire to bee present with you now and to change my voice for I stand in doubt of you Hee confirms this perplext anxiety of minde by a sign to wit from his desire of seeing their faces and instructing them and accommodating himself to their necessity Lastly from the cause of this anxiety to wit that hee was uncertain and dubious about them whether gently or severely or what course hee should take with them For how deeply this errour was rooted in them how many infected how every one was affected in his business unless hee had been present it could not easily bee known to him The Third Part. Vers. 21. Tell mee yee that desire to bee under the Law do yee not bear the Law The Third Part of the Chapter follows in which hee confirms and illustrates the whole disputation from the history of the condition of Abrahams family in which by a typical Allegory God hath prefigured the whole matter now disputed The summe of which is this God in times past prefigured that they who seek justification by Works or a Covenant of works are in a servile miserable and cursed condition and at length shall bee cast from the face of God and society of the Saints they that seek justification by grace through faith in Christ are free Sons of the family of God and blessed and at length shall certainly come to an inheritance of life eternal why therefore are you so foolish O Galatians that yee willingly affect this servile miserable and cursed way of justification sought by the works of the Law For this end the Apostle in this last part of the Chapter First of all provokes them to the Law or to the books of Moses that the whole question may bee decided vers 21. Furthermore he propounds a typical history of the condition of Abrahams family ver 22 23. Thirdly he propounds the type and opens the mystery vers 24 25 26. Fourthly hee confirms the exposition out of Isaiah vers 27. Fifthly hee applies the allegory or type to the truly faithfull Christians and hee comforts himself and the rest against the persecution of the false brethren strangers to the grace of God vers 28 29 30 31. Tell That which appertaines to the first hee reproves the Galatians of a double errour The first errour is that willingly they had affected to bee under the Law i. e. under the legal Covenant or the Covenant of works whose condition is this that thou binde thy self to the perfect fulfilling the Law and God deals with thee according to the Covenant of the Law that is hee saves thee if thou offend in nothing but doth curse and destroy thee if thou become guilty in the least tittle of that which is written in the book of the Law or art found in the least to turn aside from the Rule For otherwise all the faithful are under the Law as a rule and direction of life and they are to endeavour obedience to it sincerely in all things through grace administred by Christ. The second errour is That they were very ignorant both of the sense and scope of the Law or of books that were written by Moses Vers. 22. For it is written that Abraham had two Sons the one by a bond-maid the other by a free-woman 23. But hee who was of the bond-woman was born after the flesh but hee of the free-woman was by promise In the second place hee propounds from Gen. 16. 21. the typical history of Abrahams family wherein there were two wives that were mothers Hagar and Sarah The conditions of the mothers twofold Hagar was a servant Sarah free-born Two Sons Ishmael a servant of his mother a servant Isaac free of his mother free-born a twofold principle of their Nativity viz. The power of nature according to the flesh eminent in the nativity of Ishmael of a young woman and the vertue of the promise or divine supernatural vertue in the nativity of Isaac of Sarah an old woman and conspicuously barren From
understand the Latin tongue Thus it pleases God to have it at this day Many Preachers in England who take upon them to teach others understand nothing but their Mother-tongue themselves nor ever came they where Learning grew But seeing they will undertake to minister to the people and the wind blows for their turn That the Church of Christ purchased with his most precious blood might not be left quâ—â—e destitute and totally subverâ—ed by comments of their own wee thought it meet to commend this useful Author to their understandings whereby they might have some assistance proportionable to their capacities These were the main inducements wee eyed in attempting this work and wee hope its general serviceableness will answer to whatever might be objected against the undertaking Sometimes through the mistakes of printing the Latin book the sense was here and there disturbed whereupon wee were forced to take the more care in finding out the Authors mind that wee might accordingly commend it to â—hy benefit Another thing I should signifie to the Reader Some years since this Author set forth his Explanation of the Epistle to the Hebrews a Book so useful and solid that it became deservedly acceptable to most men This wee have inserted in its proper place in this Volume and Edition So that besides the Analyâ—â—cal Exposition of these Epistles which was the sole intendment of the Author in this present work yoâ— have his practical observations formerly set forth upon the Epistle to the Hebrews 〈…〉 remains but that thou apply thy self to the perusal of the whole and before thou undeâ—â—â—kest â—o be a Iudge become a Reader and while thy meditations are imployed in these sacred Oracles of God I shall pray that the Spirit of truth and goodness may come down and rest upon thee For 〈◊〉 hee bâ—eathes from these mountains of spices and wee delude our selves with the visions of our own heartâ— while wee think to finde the Holy Spirit God blessed for ever in any other Chanels but these wherein he is determined to conveigh his holy and heavenly motions Farewel Thine in the work of the Lord WILLIAM RETCHFORD THE EPISTLE of PAVL to the ROMANS Analytically Expounded THE SUMME OF THE EPISTLE THe Apostle determined to visit the Romans that hee might by his presence confirm them in the faith In the mean time when hee observes his coming delayed being moved by the Spirit of the Lord hee writes this famous Epistle unto them The parts of the Epistle besides the beginning and conclusion are two The first shewes the onely and spiritual ground of sinners Iustification by faith in Christ to Chap. 12. The other part treats concerning the holy course of life which justified persons should live to the end of the Chapter That which appertains to the first part presently after the beginning of the Epistle the Apostle undertakes to prove THAT NO MAN CAN BE IUSTIFIED BY INHERENT RIGHTEOUSNESSE BUT BY THE RIGHTEOUSNESSE OF CHRIST ONLY APPREHENDED BY FAITH ALONE AND FREELY OF HIS GRACE IMPUTED BY GOD TO US THAT BELEEVE This Position hee proves by ten Arguments whereof the two first are in the first Chapter The third in the second Chapter the seven other in the third Chapter To the further fixing of these Arguments hee sub-joyns a sevenfold proof of this doctrine The FIRST is That Abraham was justified by Faith alone Chap. 4. The SECOND is That this onely reason of our justification affords us comfort against the just anger of God and original sin the poison which Adam derived upon us Chap. 5. The THIRD is That this ground of our justification very much conduces to promote sanctification in them that are justified Chap. 6. The FOURTH is That this ground of our justification onely yeelds comfort to the afflicted consciences of them that are justified upon their imperfect obedience and the reliques of sin dwelling in them Chap. 7. The FIFTH is That this ground of our justification fenceth those that are justified and sanctified not onely against condemnation or all the evils to bee feared after this life but also confirms and comforts against all the troubles and afflictions to which the Children of God are obnoxious in this life Chap. 8. The SIXTH proof is That by experience it is found that the Iews seeking righteousness from their works fall short of it and that the Gentiles destitute of all shew of inherent righteousness by faith in Iesus Christ have obtained true and saving righteousness Chap. 9. Where from occasion of the Iews cutting off election and reprobation is handled The which rejection of the Iews being apparent and manifest to all the Churches because of their foolish incredulity and obstinacy hee proves to bee just Chap. 10. Yet all the Iews not to bee despised because the obstinacy of that Nation is to last but for a time which hee shews Chap. 11. In the other part of the Epistle wherein hee treats of sanctification in the lives of all those that are justified 1 After a serious obtestation that all who are justified should consecrate themselves unto God and all the Ministers of the Gospel maintaining peace amongst themselves every one according to his ability should promote the sanctification and salvation of the faithful Hee gives general Precepts about Sanctity Chap. 12. 2 Hee descends to more special duties towards the Magistrate and their neighbours of all degrees according to the Law of Charity Chap. 13. 3 Hee handles the mutual duties of the faithful in a prudent use of their Christian liberty Chap. 14. and in the former part of Chap. 15. Lastly Assuring the Romans of his love and authority in the remaining part of Chapter 15. with salutations of the Saints hee concludes his Epistle Chap. 16. CHAP. I. THere are two parts of this Chapter The first containes the beginning of the Epistle to verse 17. The other is an entrance to prove the principal Proposition of the Epistle viz. THAT WEE ARE JUSTIFIED BY FAITH IN JESUS CHRIST AND NOT BY WORKS The beginning contains the inscription of the Epistle to verse 8. And the proemial discourse to verse 17. and all is ordered to the preparing of the faithful Romans that with all submission of mind they would receive the subsequent doctrin which designe may bee comprehended to the same sense in this or the like maxim You O Romans ought with all subjection of mind to receive this following doctrin To this end hee insinuates eighteen Arguments whereof some are contained in the inscription and the rest in the proemial discourse of the Epistle Vers. 1. Paul a Servant of Iesus Christ called to bee an Apostle separated to the Gospel of God In the inscription of the Epistle you have the description of the Pen-man to verse 7. and of those to whom hee writes verse 7. A Servant Argument 1. I Paul the writer of this Epistle unto you am a Servant of Jesus Christ i. e The matters of Christ Jesus my Lord are in hand not mine own and to
them and by nature do some external works of the Law although they have not the written Law yet that Law within them is a Law and that really and indeed written upon their hearts as their consciences witness accusing them when they do ill and excusing them when they do well Therefore they have nothing to pretend why they should not undergo deserved condemnation when they sin much less the Jews Vers. 16. In the day when God shall judge the secrets of men by Jesus Christ according to my Gospel Reas. 5. Because in the day of judgement God will bring forth the secrets of the heart and according to this my doctrine in the Gospel will pronounce the condemnation of sinners to bee just whether Jews or Gentiles Therefore they cannot bee excused who sin but perish by their own just desert Vers. 17. Behold thou art called a Jew and restest in the Law and makest thy boast of God 18. And knowest his will and approvest the things that are more excellent being instructed out of the Law 19. And art confident that thou thy self art a guide of the blind a light of them which are in darknâ—ss 20. An instructer of the foolish a teacher of babes which hath the form of knowledge and of the truth in the Law The third Objection But something must bee allowed to the priviledges of the Jews that they come not into the like condemnation with the Gentiles And here hee seems to conflict with some principal teacher of the Law and Patron of Righteousness by works and brings forth seven props of his vain confidence by way of concession granting all 1 The first that hee grants is the external honour of a worshiper of God Thou art called a Jew which was a name not of Nation only but of a confessor of the true Religion 2 A submission of mind to the doctrine of the Law Thou restest in the Law and thou applaudest thy self in this as an eminent benefit 3 Thou makest thy boast in God viz. that thou art of that people chosen above all other Nations in Covenant with God vers 17. 4 The knowledge of Gods will taken out of the Law 5 The discerning of good and evil and of things that differ and controversies by the benefit of the same Law verse 18. 6 The confidence of such abundant knowledge and certainty that they could teach others 7 That they had a systeme and collection of that knowledge which was here and there contained in the Law and that all the rest besides this our Rabbi are infants and foolish verse 19 20. Vers. 21. Thou therefore that teachest another teachest thou not thy self Thou that preachest a man should not steal doest thou steal 22. Thou that sayest a man should not commit adultery doest thou commit adultery Thou that abhorrest idols doest thou commit sacriledge 23. Thou that makest thy boast of the Law through breaking the Law dishonourest thou God The Apostle answers the Objection and all these being granted hee shews them insufficient to righteousness by two Reasons Reas. 1. Because thou doest not teach thy self i. e. thou dost not shew forth thy doctrine by thy deeds but either pollutest thy self with those vices or the like which thou forbiddest in others Therefore those things suffice not to free thee from condemnation Vers. 24. For the Name of God is blasphemed among the Gentiles through you as it is written Reas. 2. Confirming the former Because through your fault the Gentiles speak evil of God as if hee had or could bear prophane worshipers Therefore the forecited priviledges make nothing to Righteousness This reason hee confirmes by the testimony of Ezekiel 36.22 who complains of the Hypocrites of his time boasting in the same priviledges Vers. 25. For Circumcision verily profiteth â—f thou keep the Law but if thou be a breaker of the Law thy Circumcision is made uncircumcision The fourth Objection But because of the Covenant of God the sign whereof is Circumcision I shall not perish who am circumcised saith the Jew confiding in the outward Ceremony The Apostle answers and proves that Circumcision does not exempt us from condemnation or death by four Reasons Reas. 1. Because Circumcision if it bee joyned with perfect obedience to all the rest of the commandements if it could bee it would profit as a part of that obedience to justification by works for which the Jew did contend but if the transgression of the Law bee found in him that is circumcised as touching justification by works circumcision and uncircumcision will bee the same Therefore circumcision exempts not from condemnation Vers. 26. Therefore if the uncircumcision keep the righteousness of the Law shall not this uncircumcision be counted for circumcision Reas. 2. Because the Gentiles uncircumcision joyned with perfect obedience to the Law if it could bee shall bee of the same account with the Jews circumcision If so bee God require to justification by works nothing but a perfect observation of the Moral Law Therefore circumcision frees not from condemnation Vers. 27. And shall not uncircumcision which is by nature if it fulfil the Law judge thee who â—y the letter and circumcision dost transgress the Law Reas. 3. Because the Gentile being by nature uncircumcised if it was possible that hee could keep the Moral Law compared with thee who are outwardly circumcised and yet transgressest the Law by thy own judgement hee shall argue thee worthy of condemnation Therefore circumcision doth not free from condemnation Vers. 28. But he is not a Jew which is one outwardly neither is that circumcision which is outward in the flesh 29. But hee is a Jew which is one inwardly and circumcision is that of the heart in the spirit and noâ— in the letter whose praise is not of men but of God Reas. 4. Because neither the outward profession of the true Religion long ago erected among the Jewes by God himself is to be accounted for a true profession of the true Religion nor outward Circumcision of the flesh is to bee reckoned for true Circumcision ver 28. But hee is a true Professor of the true Religion who is such an one in the Spirit and that is true Circumcision which is of the heart spiritual in the inward soul and not that which is outwardly in the body or the letter which is commonly called Circumcision He that is a Jew indeed and that which is true and spiritual Circumcision hath commendation and praise not only among men who only see things that are open and manifest but with God who looks into the heart Therefore outward Circumcision perfects not our righteousness nor frees any man from condemnation ver 29. CHAP. III. THere are two parts of this Chapter in the FIRST he answers five objections against the foresaid Doctrine to ver 9. In the SECOND part he proceeds to prove the POSITION touching JUSTIFICATION NOT BY WORKS BVT BY FAITH Ver. 1. What advantage then hath the Iew or what profit is there of
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
endeavour after holiness Vers. 6. Knowing this that our old man is crucified with him that the body of sin might bee destroyed that henceforth wee should not serve sin Argum. 6. From that judicial union which wee have with Christ crucified The force of which Argument that it may bee seen four things are to bee maintained 1. That Christ hanging upon the Cross as our Surety sustained our persons before Gods Tribunal 2. That hee under-went the punishment due to our corrupt nature or the old man so called because the evil of nature in those that are regenerated waxeth old and hastens to destruction 3. That hee took upon him to slay the old man in us 4. In that hee took upon him to represent our persons wee are thereby obliged to labour after mortification of sin by his Spirit that after Justification wee should no longer serve sin From hence the Argument wee know or believe that our old man is crucified judicially with Christ to this end that in us who are justified by Faith might bee weakned the body of death so that filthiness of habitual corruption compacted as it were into one monstrous body prepared with all its members to actual sinning that wee should no more after wee are justified serve sin Therefore wee ought to endeavour the mortification of sin unless wee will cast away the Faith of our judicial union with Christ hanging upon the Cross. Vers. 7. For hee that is dead is freed from sin Argum. 7. From the fruit of this union with Christ dying on the Cross whosoever is dead to his old Lord sin is justified and freed from the yoke and dominion of sin that hee might not serve it any longer nor obey the commands of it You may assume But wee are justified by Faith in Christ dying for sin upon the Cross wee are dead to â—our old Master Sin therefore wee are justified and freed from the yoke and dominion of sin that wee should not any longer obey its commands for what service can sin further exact from us whom Christ in his death upon the Cross hath slain as it were Vers. 8. Now if wee bee dead with Christ wee believe that wee shall also live with him Argum. 8. If wee die with Christ i. e. are united to him dying in his power endeavouring to mortifie sin wee need not doubt but wee shall live a spiritual new and heavenly life with him therefore it behoves us to endeavour the mortifying of sin Vers. 9. Knowing that Christ being raised from the dead dieth no more death hath no more dominion over him Argum. 9. Confirming the former Wee believe that Christ rose to an immortal life neither is hee for ever hereafter lyable unto death but alwayes living hee both will and is able to perpetuate in us a new life that death may no more have dominion over us Therefore as wee do not believe in vain that by his power wee shall live a new and eternal life so ought wee to labour that the new life to which wee have risen with Christ may bee continued not to suffer sin should any more prevail or have dominion over us Vers. 10. For in that hee died hee died unto sin once but in that hee liveth hee liveth unto God 11. Likewise reckon yee also your selves to bee dead indeed unto sin but alive unto God through Iesus Christ our Lord. Argum. 10. As Christ died but once to wash away and abolish sin and rising from the dead hee lives for ever to the glory of God so you that are justified by arguments of Faith gather and reckon your selves in the death of Christ to bee once dead nor to bee obliged to dye for sin any more that yee were once dead by the dethroneing of sin neither are yee bound to serve sin any longer that yee were once dead to the destroying of sin nor can yee bee destitute of the strength of Christ to mortifie sin but in his resurrection yee are bound to live unto God or the glory of God and that yee might so live yee have strength and help enough by Jesus Christ our Lord. Therefore the Doctrine of free Justification by Faith is so far from opening a door of liberty to sin that on the contrary nothing is more effectual and conducible to the promoting of Sanctity and Holiness Second Part. Vers. 12. Let not sin therefore reign in your mortal bodies that you should obey it in the lusts thereof The second part of the Chapter follows wherein the Apostle infers out of what went before an exhortation to all that are justified by Faith that they follow after Holiness The Proposition to bee proved is the same with the former viz. They that are justified ought not to continue in sin but labour after Holiness Hee produceth thirteen Arguments whereof the three former are included in the following Exhortation The branches of this Exhortation are three and the Arguments as many couched in the Exhortation to the confirming of the Proposition The first branch of the Exhortation is that they would not obey sin by indulging the sinful lusts of the body Argum. 1. The first Argument is this To obey the sinful lusts of the body is to suffer in your mortal body the reign of sin or of the Devil from whence yee are freed which they that are justified should tremble at Therefore being now justified you ought not to follow after sin but holiness Vers. 13. Neither yeeld you your members as instruments of unrighteousness unto sin but yeeld your selves unto God as those that are alive from the dead and your members as instruments of righteousness unto God The second branch of the Exhortation is that they would not fight for this Tyrant viz. sin making use of the faculties of their souls or bodies as servants to contend for it wherein is the second Argument To serve sin is to yeeld the faculties of the Soul and members of the body as weapons of iniquity to fight for sin and the Devil against God and our own Salvation which all that are justified ought to abhor Therefore they that are justified ought not to serve sin Yeeld The third member of the Exhortation that they would yeeld themselves Souldiers and Servants unto God who hath freed them from death wherein is the third Argument God hath called you back from death in sin and Eternal Perdition unto Life that you might bee Servants unto righteousness and might contend for God against his enemies therefore ought you to labour after Holiness Vers. 14. For sin shall not have dominion over you for yee arae not under the Law but under Grace Argum. 4. If you contend and fight against sin the Tyrant shall not recover his dominion over you which hee hath lost neither shall sin reign over you but you shall become Conquerours through Christ therefore ought you to labour after Holiness For you are not Argum. 5. Confirming the former you are not under the Law under the Covenant of works wherein
the Commandment exacted strict obedience but affords no strength to assist in our obedience but you are under Grace or the Covenant of Grace wherein the Grace of God with the Command confers life to Believers and strength to obey therefore certain of the victory against sin yee ought to endeavour after Holiness Vers. 15. What then shall wee sin because wee are not under the Law but under grace God forbid Hee repeats and rejects the absurd objection of Libertines who take occasion from the grace of God to sin more freely when the contrary follows viz. because wee are under grace therefore wee ought not to indulge to our selves a liberty of sinning Vers. 16. Know you not that to whom you yeeld your selves servants to obey his servants yee are to whom yee obey whether of sin unto death or of obedience unto righteousness Argum. 6. Serving by the way to confute the objection seeing there is a necessity that you bee servants to him whom you obey and that you receive a reward proportionable to your work whether you obey sin or the Divine Commands unless you will bee accounted the servants of sin and will receive the reward of eternal death it behoves you to beware that you indulge not your selves in sin and if you will bee accounted the Servants of God that you may bee pronounced Righteous and Heirs of Life of necessity you must labour after Holiness Vers. 17. But God bee thanked that yee were the servants of sin but yee have obeyed from the heart that form of doctrine which was delivered to you Argum. 7. By the grace of God the time of your bondage is past in which you were servants to sin before your regeneration and now converted you have begun to yeeld sincere obedience to the Gospel the impression whereof you have received as from a print Therefore to return to the service of sin or to depart from the sound Doctrine is unworthy but it behoves you to persevere in your obedience to the Doctrine into which you were delivered Vers. 18. Being then made free from sin yee became the servants of righteousness Argum. 8. Being now freed from sin by the Omnipotent Arm of God yee are servants of righteousness to holiness Therefore by the Law of servitude being servants to righteousness yee are bound to become servants also unto holiness Vers. 19. I speak after the manner of men because of the infirmity of your flesh for as yee have yeelded your members servants to uncleanness and to iniquity unto iniquity even so now yeeld your members servants to righteousness unto holiness After his excuse of his homely similitude which in many things holds no proportion with these spiritual things yet notwithstanding the Holy Ghost is pleased to use because of the infirmity of the Romans for the sake of those that were carnal which could not so easily apprehend an higher or more spiritual way of speaking Hee repeats the exhortation and addeth Argum. 9. You have sometimes yeelded your members unto uncleanness and have been altogether servants to unrighteousness therefore now 't is fitting that with equal industry at least you yeeld your members servants unto righteousness and to holiness not to bee less studious of doing well than heretofore you have been of sinning and doing ill Vers. 20. For when yee were the servants of sin yee were free from righteousness Argum. 10. Confirming the former When you were servants of sin yee were free from righteousness for you were not at all servants unto righteousness Therefore now 't is equal seeing you are the servants of righteousness that you should bee free from sin and not at all servants unto it Vers. 21. What fruit had you then in those things whereof yee are now ashamed for the end of those things is death Argum. 11. You have gained no other fruit for your former sinful course of life but shame which is now upon you nor could you expect any other fruit for the future but eternal death which is the end of sin Therefore it behoves you to beware that you serve sin no longer Vers. 22. But now being made free from sin and become servants to God yee have your fruit unto holiness and the end everlasting life Arg. 12. After you gained your liberty from the bondage of sin you became servants unto God and have your fruit unto holiness encreasing and abounding daily therein at length you shall obtain eternal life therefore ought you diligently to follow after holiness Vers. 23. For the wages of sin is death but the gift of God is eternal life through Iesus Christ our Lord. Arg. 13. Confirming those which went before after this manner Whatsoever hath hitherto been spoken in this Argument is sufficient and firm for it is decreed by a Divine Sentence to render a reward to sinners according to their deserts which is eternal death and to bestow life eternal with Justification and Sanctification which are chained to eternal life not of debt but freely of his grace and that no way but in our Lord Jesus Christ Therefore ought wee not to continue in sin lest wee perish but with Faith in Christ wee must joyn the practice of holiness which holiness with eternal life God will freely give to those that believe in Christ and follow after holiness as it is largely proved before CHAP. VII IN the former Chap. hee exhorts those that are justified by Faith to Holiness and because they who most follow after Holiness are most sensible and lament the power of sin dwelling in them not yet extinguished Therefore for the sake of these ariseth the fourth Confirmation of the Doctrine of Free Iustification by Faith in Christ in that it yeelds consolation to the afflicted consciences of the Saints by reason of their imperfect obedience to the Law and the reliques of sin that dwell in them There are three parts of the Chapter in the first that they who are justified should take comfort against their imperfâ—ct obedience to the Law hee handles the freedome of justified persons from the Covenant of Works and their interest in the Covenant of Grace which is the first place of Consolation to ver 7. The second contains an Apology for the Holiness of the Law two objections against the Law being answered to verse 14. In the third is contained the second place of Consolation wherein from the Doctrine of Iustification by Faitâ— in Christ the Apostle propounds the wrestling which hee had with the remnants of sin and the victory which hee gained that by his example and experience troubled consciences might take comfort The first Part. Vers. 1. Know yee not Brethren for I speak to them that know the Law how that the Law hath dominion over a man as long as hee liveth 2. For the Woman which hath an Husband is bound by the Law to her Husband so long as hee liveth but if the Husband bee dead shee is loosed from the Law of her Husband 3. So then if while
speaks in the singular number The first triumph is over all enemies together in one by reason of the conjunction of those that are justified with God If God bee for us who shall bee against us i. e. Seeing God is for us about to fulfil in us his eternal purpose of sanctification and glorification who or men or Devils may rise up against us to hinder our salvation Vers. 32. Hee that spared not his own Son but delivered him up for us all how shall hee not with him also freely give us all things The second triumph is concerning the want of some good necessary to salvation leaning upon such great love of God towards us that hee gave his Son to death for us After this manner God who spared not his own Son than whom hee hath nothing dearer but gave him up to death for the salvation of all the Elect cannot but give us his Son and with him all other gifts necessary to salvation and lastly salvation and glory it self what therefore can bee wanting to us to salvation Vers. 33. Who shall lay any thing to the charge of Gods Elect it is God that justifieth The third triumph is over every accuser the Devil the World our own conscience leaning upon the absolving sentence of God justifying us Who shall lay any thing to the charge of those whom God hath elected That is none will do it but in vain It is God that justifies i. e. from our sins and from any action brought against us hee absolves the Elect Therefore in Christ wee triumph over all Vers. 34. Who is it that condemneth it is Christ that died yea rather that it is risen again who is even at the right hand of God who also maketh intercession for you The fourth triumph is over every judge or any one that shall assume that office and shall undertake to condemn those that are justified Seeing God hath justified us who shall dare to condemn us Seeing Christ is dead for us yea as a Conquerour is risen from the dead and ascended into Heaven and there in glory intercedes for us no condemnation is to bee feared by us unless wee should say that the death resurrection and ascension of Christ his sitting in glory and intercession is in vain which is blasphemous Therefore wee triumph in Christ. Vers. 35. Who shall separate us from the love of Christ shall tribulation or distress or persecution or famine or nakedness or peril or sword The fifth triumph is over outward afflictions whereof hee reckons up six kinds wherein hee comprehends all adversities with which Christians in any kind by the unthankful world are used to bee persecuted for Righteousness sake Denying concerning all that any enemy by these evils can hinder the fullest effect and sweetest sense of divine love towards us but that wee should at length partake of it Vers. 36. As it is written for thy sake wee are killed all the day long wee are accounted as sheep for the slaughter Lest hee should seem to triumph over a feigned enemy hee proves out of Psal. 44.22 That all the true servants of God which then lived were liable to all those miseries that they may apply to themselves the words of the Psalm saying For thy sake O God! are wee killed all the day long and are handled as if wee were sheep for the slaughter Vers. 37. Nay in all these things wee are more than Conquerours through him that loved us Hee follows his triumphing declaring the excellency of the victory which Christians in his time had over these evils by the power of Christ for they returned alwaies from the battel more than Conquerours neither wounded nor wearied suffering no loss but more healthy and strong more holy and increased in every grace even then when they seemed to the world to bee most overcome the glory of which triumph hee wholly ascribes to the love of Christ. Vers. 38. For I am perswaded that neither death nor life nor principalities nor powers nor Angels nor things present nor things to come 39. Nor height nor depth nor any other Creature shall bee able to separate us from the love of God which is in Christ Jesus our Lord. The sixth and last act of triumph is over unbeleef and all doubtings which might arise from any Creature or any present or future cause By Life and Death hee understands prosperity and adversity by which wee might bee either allured or affrighted By Angels hee understands good and evil spirits if it was possible they should concur to the separating of us from Christ. By Principalities and Powers hee means the power of Kings Emperours Governours Tyrants in the whole world By things present and things to come hee understands all those occurrences which had already fallen out or might before death come upon us By height and depth hee means the creatures placed above or below us By any other Creature any created thing universally in the whole world or any thing besides God that may seem terrible Over all these in a full confidence of Faith hee triumphs because of the powerful and efficacious certain and immutable love of God whereby hee is pleased to promote us to Eternal Life from the embracing of whose love and a saving sense thereof nothing shall ever separate those that are justified by Faith in Christ. Whereof hee gives this reason because the efficacy of Gods free love conveyed unto us is founded in Christs infinite merit and omnipotent power whereby wee are kept through Faith unto salvation CHAP. IX THe sixth and last Confirmation remains of free Justification by faith in Christ and not of works from EXPERIENCE Partly of the rejected Israelites who seeking after Righteousness by Works did not attain it or were not justified at all Partly of the beleeving GENTILES who being destitute of works are justified by faith in Christ without the works of the Law whence it follows that justification by Faith in Christ without the works of the Law onely is true and solid Because hee saw this Argument liable to several cavils hee is careful every way to fortifie it and opens it in the three next Chapters There are three parts of the Chapter In the first four Objections are preveâ—â—ed against the Doctrine of the Apostle touching the rejection of the Jews In the answering whereof hee exactly handles the doctrine of Predestination to vers 24. In the second hee proves out of the Scriptures the rejection of the Jews and the calling of the Elect of the Jews and Gentiles to vers 30. In the third to confirm the Doctrine of Justification by Faith without works hee produces the EXPERIENCE of the Jews who seeking for Righteousness by works are not justified and the EXPERIENCE of the beleeving Gentiles who being destitute of the pretence of works are justified by Faith in Christ. Vers. 1. I say the truth in Christ I lye not my conscience also bearing mee witness in the Holy Ghost In the first part of the Chapter hee
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
back of Epaphroditus the Philippians Pastor who had brought mony for Pauls use and for a time had ministred to him in prison Hee commends him in five honourable Epithites or Titles 1 His Brother 2 His companion in labour 3 Fellow-souldier 4 The faithful messenger of the Philippians And 5 The publick Minister to the Apostles necessity in prison Vers. 26. For hee longed after you all and was full of heaviness because that yee had heard that hee had been sick Hee adds four causes of sending him back which would serve also for his commendation 1 The Pastoral love of Epaphroditus towards the Philippians 2 His trouble for the Philippians grief because hee knew they would hear certainly of his sickness but nothing of his recovery Vers. 27. For indeed hee was sick nigh unto death but God had mercy on him and not on him onely but on mee also lest I should have sorrow upon sorrow Hee confirms the tydings of Epaphroditus his sickness and commends the special grace of God shewn to Epaphroditus and himself whereby God was careful to restore Epaphroditus to health lest the Apostle should bee too much afflicted Vers. 28. I sent him therefore the more carefully that when yee see him again yee may rejoyce and that I may bee the less sorrowful 3 The joy of the Philippians was another cause 4 The ease of the Apostles sickness who for the Philippians sake would deprive himself of Epaphroditus his service otherwise very necessary to him rather than hee would suffer them any longer to want their Minister Vers. 29. Receive him therefore in the Lord with all gladness and hold such in reputation Hence hee wisheth them to receive him according to his worth and to esteem of him and such Ministers as Jewels and treasures Vers. 30. Because for the work of Christ hee was nigh unto death not regarding his life to supply your lack of service towards mee Hee adds four Reasons of his desire 1. Because hee had carried on the work of Christ in comforting the Apostle 2. Because hee had ministred to the Apostle with danger of his life 3. Because hee preferred the service hee undertook before his own life being more heedless of his own health than of taking care of the Apostles business 4. Because hee had supplied the Philippians absence who as they ought did earnestly desire to serve the Apostles necessities CHAP. III. IN this Chapter the Apostle exhorts them joyfully to relye upon Christ alone or onely upon his Righteousness Grace and Vertue as abundantly sufficient for holiness and happiness that they would beware of false Apostles and follow the examples of the Apostles and faithful Ministers of Christ. There are three members of the first Exhortation contained in the three first verses 1. That they would rejoyce in Christ alone 2. That they would take heed to themselves of false Iewish teachers 3. That they would imitate the example of the Apostles and faithful who do wholly adhere unto Christ. The Arguments of this Exhortation are nine all which do urge that cleaving unto Christ they should follow the example of the Apostles Vers. 1. Finally my brethren rejoyce in the Lord to write the same things to you to mee indeed is not grievous â—ut for you it is safe The first member of the Exhortation That they would rejoyce in Christ that is that with joy they would rest upon his Righteousness and Vertue nor seek for any other helps to their salvation besides him This is propounded as the end of the whole former Doctrine and as a brief of all Christian duties The same things Argum. 1. By prevention of an Objection This Exhortation is so profitable for you that it is not at all troublesome to me to inculcate repeat it often to you nor should it bee tedious to you to hear the same often Therefore cleave unto Christ earnestly imbracing this Doctrine of his sufficiency Vers. 2. Beware of Dogs beware of evil workers beware of the concision The second member of the Exhortation is That they would beware of false Apostles who endeavouring after an impossibility would joyn righteousness by the works and ceremonies of the Law with free justification by faith Dogs Argum. 2. These false Apostles that act the part of Jews confounding the righteousness of the Law with the righteousness of faith and so teaching that wee must not rest only on Christs righteousness are not holy worshippers of God as they pretend but unclean Dogs barking at the pure Doctrine of the Gospel and defaming the sincere servants of Christ with their revilings They are not upholders of good works but evill workers they are not worthy to have the honour of Circumcision but they shall bee called authors of Concision and perdition because that by their false doctrine they do ruine and separate both themselves and others from Christ and of these you must take heed by reason of the imminent danger Therefore you must relye only upon Christs Grace and Vertue Vers. 3. For wee are the Circumcision which worship God in the Spirit and rejoyce in Christ Iesus and have no confidence in the flesh The third member of the Exhortation is wherein hee proposeth the example of the Apostles and faithful who do wholly cleave unto Christ first in general then more particularly further repeating the Exhortation unto vers 18. Wee are Argum. 3. Onely wee Apostles and other beleevers who rest upon Christs righteousness are to bee honoured with the title of truly Circumcised viz. Those 1. who worship God with an internal and spiritual affection of the heart And 2. who glory in Jesus Christ as the only and sufficient Saviour 3. Who do not place our confidence in Ceremonies in carnal Circumcision in any external priviledges or any other such Helps Therefore you should as wee do onely rest upon the Grace and Vertue of Christ if yee will bee accounted truly Circumcised Vers. 4. Though I might also have confidence in the flesh if any other man thinketh that hee hath whereof hee may trust in the flesh I more Argum. 4. From the particular example of the Apostle preventing an Objection I Paul who have more cause to glory in fleshly or external priviledges than any false Apostles can have do nevertheless renouncing all confidence in priviledges or my works only relye on Christ and endeavour through Christ alone to make progress in holiness unto salvation Therefore you ought to acquiesce with mee in the Grace and Vertue of Christ alone Vers. 5. Circumcised the eighth day of the flock of Israel of the Tribe of Benjamin an Hebrew of the Hebrews as touching the Law a Pharisee 6. Concerning zeal persecuting the Church touching the righteousness which is in the Law blameless Hee clearly explaines this example by reckoning up eight causes of carnal boasting vers 5. 6. 1. I am circumcised and so brought into the number of Gods people 2. I was circumcised the eighth day exactly according to the Law not as a
Saints cannot finde out nor the needs of all men exhaust or consume Vers. 4. And this I say lest any man should beguile you with intising words 5 The endeavour and care of the Apostle is that the Colossians may not bee seduced by the false Apostles and that they might bee fortified against all the Impostures of them who by teaching that which Christ hath not taught did draw the unstable and unwary from Christ partly by Paralogisms and Sophistical Argumentations partly by insinuating and covering their errours with a painted eloquence to which subtilties of the false Apostles hee aims in the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beguile and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 enticing words Vers. 5. For though I bee absent in the flesh yet am I with you in the Spirit joying and beholding your order and the stedfastness of your Faith in Christ. 6 His endeavour concerning their salvation The joy which he received concerning the Doctrine and Discipline rightly setled amongst them not onely from the relation of Epaphras but from a Prophetical Spirit or the inspiration of the Holy Ghost dictating this Epistle for although hee was absent in body yet hee beholding all things by the Spirit hee did greatly rejoyce upon the observation of the most beautiful order in all Ecclesiastical things and of their solid Faith in Christ So that hee could not but bee careful concerning the preservation of so famous an heavenly work amongst them left this order bee disturbed or his Doctrine corrupted by the subtilties of the false Apostles and arts of the Devil The Second Part. Vers. 6. As yee have therefore received Christ Iesus the Lord so walk yee in him The second part of the Chapter follows in which from his endeavour for their salvation and from the causes of this disputation undertaken against the false Apostles hee inferrs an exhortation to persevere in the Faith of Christ and to beware of corruptions The parts of his Exhortation are five 1 That they hold fast Christ Jesus already received by Faith who is the onely and true Saviour and admit no other invented by the false Apostles 2 That they being ingrafted into Christ by Faith so abide and lead their lives according to his prescription following the guidance of the Spirit of Christ. Vers. 7. Rooted and built up in him and stablished in the Faith as yee have been taught abounding therein with thanksgiving 3 That they endeavour for a most near and firm conjunction with Christ through the strengthening of their Faith according to the Doctrine of Epaphras Hee illustrates this soundness of Faith by a similitude taken partly from the firmness of trees spreading their roots deep in the earth partly from the stability of buildings solidly founded Abounding 4 That they bee not onely confirmed in the Faith but also make progress in it and abound to a fuller knowledge of the mysteries of Christ and that with a daily thanksgiving to God the Author of this so great a benefit Vers. 8. Beware lest any man spoil you through Philosophy and vain deceit after the tradition of men after the rudiments of the world and not after Christ. 5 That they take heed to themselves touching seducers who take the people of God by their Impostures as beasts are taken in nets and make a prey of them Hee reckons three kindes of impostures whereof the first is Philosophy or a vain deceit so called not simply but as it exceeds its bounds and aspires to heavenly and spiritual things and doth from the model of corrupt and carnal reason determine concerning the doctrine in the word of God In which respect although it shews openly the form of wisdome yet it is found to bee vain deceit The other kinde is The tradition of men concerning the vain and superstitious rites invented by humane wit The third sort is the injunction of Legal or Levitical rites which are called here the Rudiments of the world because they are the earthly and carnal Rudiments of the ancient people by whom as by a Schoolmaster they were lead before the coming of Christ which after his coming vanished away like shadows Vers. 9. For in him dwelleth all the fulness of the God-head bodily Hee adds ten Arguments of his Exhortation all which prove that they must not go so much as a nails breadth from Christ Argum. 1. It is in vain to seek any thing necessary to salvation out of Christ seeing that in him or in his person the fulness of the God-head hypostatically united to the humane nature is founded so that hee necessarily seeks something to salvation out of God who seeks things that may bring salvation out of Christ Therefore wee must not depart from Christ. Vers. 10. And yee are compleat in him which is the head of all Principality and power Argum. 2. Christ is not onely a most full fountain in himself but also hee fills all the faithful beleeving in him insomuch that hee communicates to them righteousness and life eternal which hee hath in himself first by way of imputation further by the infusion of grace for grace till at length they are perfected Therefore wee must not seek for any thing out of him The head Argum. 3. Hee is the head of all Principality and Power even of the most excellent creatures in heaven and earth partly because hee created and governs all things even the Angels themselves partly because by the influence of his power hee upholds even the Angels and also men communicating to them whatsoever they injoy Therefore from him alone and in no wise from the most excellent Angels do wee expect any good Vers. 11. In whom also yee are circumcised with the Circumcision made without hands in putting off the body of the sins of the flesh by the Circumcision of Christ. Argum. 4. The truth of all Legal ceremonies is in Christ for in him the faithful have that which is prefigured by them as for example they have spiritual Circumcision wrought by the Spirit of Christ in the heart which consists in the subduing of the old man or the flesh or the body of sin which Circumcision was prefigured in the carnal Circumcision made by hands Therefore it is not fit that you should in the carnal Circumcision of those that Judaize seek anything out of Christ. Vers. 12. Buried with him in Baptism wherein also you are risen with him through the faith of the operation of God who hath raised him from the dead Argum. 5. Yee that beleeve in Christ are baptized which is the lawful sign of internal Circumcision set up in the place of Circumcision by Christ so that neither the internal thing yea nor the external sign of an internal thing is to bee sought after without Christ Therefore you must not depart from Christ. Buried Argum. 6. Yee beleevers have right to Christ dead and buried and communion with him in his death and burying and so right to all the benefits and effects of his death and burying in baptism
given him about restraining certain perverse Zelots of the Law and admonishing them that they teach no Doctrine diverse from that which is Apostolical In prescribing of which the Apostle chuses to use words of beseeching and intreating rather than to speak imperiously that hee might supply the stead of Timothy who could scarcely bee loosed from the most sweet society of Paul not for a time even by the intreaties of the Apostle Vers. 4. Neither give heâ—d to fables and endless genealogies which minister questions rather than godly edifying which is in Faith so do For example Hee commands that Fables and Jewish Genealogies bee avoided i. e. newly devised opinions or traditions besides the holy Scriptures and curious speculations about unnecessary things such are very many Talmudical and Cabaliâ—tical such also are to bee found amongst the School-men Endless The Reasons of his admonition are six Reas. 1. Because those vain speculations are idle and endless whereof there is no use Which rather Reas. 2. Because they beget curious and contentious questions nor do they promote the knowledge of piety which lead unto God for edification proceeds not from probable and dubious questions but by the solid beleeving of the Word of God Vers. 5. Now the end of the Commandement is charity out of a pure heart and a good conscience and of Faith unfeigned Reas. 3. Because those Teachers that are wholly exercised in discussing of smaller matters which may bee fetched from the Law though they seem to bee carried with a Zeal to the Law of Moses yet they refer not the Law to its true end or to the proper scope of the whole Scripture which is that men by the Law being led to the knowledge of sin and deserved misery may seriously betake themselves to Christ by Faith unfeigned Charity This Faith hee describes from a three-fold effect 1 That true Faith in the propitiaâ—ory blood of Christ renders the conscience good or peaceable and quiet 2 That the conscience being now pacified Faith will not suffer that the heart bee any longer delighted in evil but rather endeavours after purity and that it may bee purged from all evil affections 3 That true Faith is not idle in that which is good but stirs up a man diligently to labour in the obedience of every Precept by love to God and men Vers. 6. From which some having swâ—rved have turned aside unto vain jangling Reas. 4. Confirming the former Because it is approved by the experience of some that unless Teachers abstain from their vain curiosities and intend more earnestly the edification of mâ—n in Faith and Charity they cannot but bee drawn away from the simplicity of Doctrine into vain babling for where there is vanity there verity is not Vers. 7. Desiring to bee Teachers of the Law understanding neither what they say nor whereof they affirm Reas. 5. Because it is also known by experience that those ambitious Teachers while they affect a new kind of teaching and seek after applause from their knowledge of the Law betrayed their ignorance whilst they understood not the questions whereof nor the Arguments from which they disputed Therefore avoiding idle speculations Timothy was to take care that in the Apostolick Doctrine or the manner of teaching it no innovation was made by any one Vers. 8. But wee know that the Law is good if a man use it lawfully Hee answers an Objection Therefore are thou against the divine Law who so earnestly rebukest the Teacherâ— of it The Apostle answers that hee did not at all detract from the Law reproving those that abuse it but rather commends and teaches the right use of the Law Vers. 9. Knowing this that the Law is not made for a righteous man but for the lawless and disobedient for the ungodly and for sinners for unholy and prophane for murderers of Fathers and murderers of Mothers for man-slayers 10. For Whore-mongers for them that defile themselves with man-â—ind for men-stealers for lyars for perjurâ—â— persons and if there â—ee any other thing that is contrary to sound Doctrine 11. According to the glorious Gospel of the blessed God which was committed to my trust Hee confirms the Answer with three Reasons The first is from the end of the Law or the Legal Covenant so far as it is opposed to the Gospel the Law is established not that the faithful justified by Faith in Christ should bee justified by the Law as the perverse Teachers of the Law intended but that the unrighteous and unbeleevers as are all wicked and prophane persons condemned by the Law might acknowledge their unrighteousness and deserved condemnation repent and flye unto Christ Therefore the Apostles Doctrine detracts nothing from the Law According Reas. 2. All sins which are forbidden by the Law are also prohibited by the sound Doctrine of the glorious Gospel and all the duties which are commanded by the Law are earnestly urged and taught in the Gospel so much as concerns the performance of our obedience unto God the demonstration of our thankfulness and the proof of the sincerity of Faith in the fruits of holiness Therefore the Doctrine of the Gospel detracts nothing from the Law Committed Reas. 3. I an Apostle to whom the Gospel of God in himself most blessed and the Author of all blessings towards us is committed do no less urge this wholesome doctrine of Sanctification and all good works which in the Law are commanded than any Zelot of the Law although not to the same end Therefore the Apostolical Doctrine nothing at all detracts from the Law The Second Part. Vers. 12. And I thank Iesus Christ our Lord who hath enabled â—ee for that hee counâ—ed mee faithful putting mee into the Ministery The second part of the Chapter follows which contains the vindication of the authority of his Apostleship against those that denied it or in consideration of his fore-acted life did lessen it and that with thanksgiving for the Grace that was bestowed upon him Seven Reasons are laid down of his thanksgiving All which prove that his Apostleship is in no wise to bee disparaged Reas. 1. Christ by the grace of his Spirit hath strengthened mee an infirm man and heretofore a slave to sin the Devil and the world appointed an Apostle by him that as a leader I should with an invincible courage stand up for the defence of the Gospel against all the insulâ—â—tions of the world the flesh â—nd the Devil Therefore thanks are to bee given for my confirmation in the Apostleship so little reason is there that any thing should bee detracted Accounted mee faithful Reas. 2. Christ hath endued mee being appointed an Apostle with the gifts of his Spirit and hath so far honoured mee that hee made and accounted mee his faithful friend who would commit to mee the Gospel to bee dispensed to the souls of his Elect Therefore my authority is not to bee disparaged Hath appointed Reas. 3. Christ the Lord hath placed mee in the Ministâ—ry i. e. in
the office of an Apostle that I might wholly attend to the preaching of the Gospel separated from the world to this business who is it therefore that dares detract from my authority Vers. 13. Who was before a blasphemer and a persecuter and injurious but I obtained mercy because I did it ignorantly in unbeleef Reas. 4. Notwithstanding the wickedness and the evil deserts of my former life God is not hindred from taking mee into his service who was in times past an enemy Who therefore will disparage my authority upon the wickedness of my former conversation Ignorantly Hee prevents an Objection Some man might say how could so open an enemy of Christ obtain pardon Hee answers that his sin was out of ignorance and so hee proves that it was not that unpardonable sin against the Holy Ghost or a malicious insurrection against Christ which the devilish enemies of the Gospel knowingly practise in opposition to the Kingdome of Christ but sin committed out of ignorance while hee was yet an unbeleever Vers. 14. And the Grace of our Lord was exceeding abundant with Faith and Love which is in Christ Iesus Reas. 5. God hath vouchsafed mee more than an ordinary measure of Faith and Love and hath abundantly shewed forth his Grace in the bestowing of his saving gifts Therefore there is no reason that any one should detract from my Apostolick authority from my former conversation Vers. 15. This is a faithful saying and worthy of all acceptation that Christ Iesus came into the world to savâ— sinners of whom I am chief Reas. 6. Christ through his eminent mercy towards mee hath effected this that being taught by experience I should bee drawn first as the chief of sinners in my oâ—n opinion to subscribe to that sentence of the Gospel concerning the person of Christ his office comming virtue merit and efficacy to save sinners so that I cannot but declare openly to the whole world the truth and benefit of that sentence for by experience I speak It is a faithful saying c. Therefoee no disparagement ought to bee offered to my authority who not onely beleeve my self what is committed to mee but I also preach what I have experience of Vers. 16. Howbeit for this cause I obtained mercy that in mee first Iesus Christ might shew forth all long-suffering for a patern to them that should hereafter beleeve on him to life everlasting Reas. 7. The Lord hath set mee for an example of his long-suffering mercy goodness and admirable grace that sinners to the end of the world who shall hear of my wonderful conversion and the bounty of God towards mee may bee abundantly confirmed in the love of Christ and expect the like goodness towards themselves looking upon mee as a type and exemplar of unspeakable mercy Therefore am I most fit to bee made a Preacher of that grace and far bee it from any one to detract from my authority because of my former conversation while I was an unbeleever Vers. 17. Now unto the King eternal immortal invisible the onely wise God bee honour and glory for ever and ever Amen Thâ— Apostle now affected with the greatness of the benefit not satisfying himself in the amplification of it with a pathetick thanksgiving he concludes his speech with an illustrious celebration of Christ concerning whom hee produces four Epithites which are so agreeable unto Christ that they may also bee ascribed to the Father and to the Holy Ghost 1 God or Christ as God is King of ages i. e. by an Hebraism the eternal King that hee may bee distinguished from mundane and mortal Kings 2 Immortal because God is without all alteration change and corruption and alwayes the same like himself 3 Invisible because hee cannot bee comprehended by the eyes or any senses because their faculties are corporeal and circumscribed with narrow limits 4 Hee is onely wise because hee alone knows all things not by objects nor by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ratiocination but in and by and of himself as one in whom are all things as in their first efficient and their ultimate end Hence the Apostle ascribes honour to God or a testification to his eminency Glory a celebrious fame with praise which is eternally due unto God adding Amen as a seal of his faith and willingness to glorifie God The Third Part of the Chapter Vers. 18. This charge I commit unto thee son Timothy according to the Prophecies which went before on thee that thou by them mightest war a good warfare The third part contains his Exhortation to Timothy that hee would behave himself couragiously in his Ministry viz. That hee would war a good warfare or that hee would prepare himself to fight against all enemies and all impediments and would use all diligence that the Church might receive no detriment by any one According The Arguments of his Exhortation are two Arg. 1. Because certain things are foretold Prophetically of pious men by a kinde of divine instinct which afford great hope of famous actions to bee done by thee as appears out of Act. 16.2 Therefore war a good warfare Vers. 19. Holding fast faith and a good conscience which some having put away concerning faith have made shipwrack Hee explains his Exhortation by shewing the manner of warring to wit that hee would defend faithfully and profess sound Doctrine and by an holy life according to the truth preached by him that hee would maintain the light and peace of a good conscience which would inwardly acquaint him with his duty towards God and men if hee would attend to it and would administer comfort to him if hee suffered for defending the truth Which being put away Arg. 2. Because â—â—less thou behave thy self with a good courage and observest this law of war concerning the joyning of a good conscience with the profession of the faith there is danger upon the loss of a good conscience that thou make shipwrack of sound Doctrine or the profession of the faith as some have done Therefore war a good warfare In the mean time hee casts in no scruple here to Timothy about the uncertainty of perseverance but uses the best and most effectual argument to perswade him to it For it makes nothing in Hypothetical propositions that the parts of it taken by themselves and Categorically may bee false or impossible It is sufficient to the truth of the rule annexed that the connexion of the parts is certain Vers. 20. Of whom is Hymeneus and Alexander whom I have delivered unto Satan that they may learn not to blaspheme The Apostle names two Apostates for example Hymeneus and Alexander whom hee had not long before delivered unto Satan i. e. excommunicated For they that are cast out from the face of God shining in the Church fall into the kingdome of Satan as to the condition of the outward man or the enjoyment of Church priviledges The end of this Excommunication hee shews to bee this That being led to repentance they might return
manner also that women adorn themselves in modest apparel with shamefastness and sobriety not with broidered hair or gold or pearls or costly array Precept 3. That women while they pray together with the Assembly and are present in other sacred performances in their cloaths and other habits compose themselves to honesty and modesty which will prove a greater ornament to them than if they should come into the publick with broidered hair or gold or pearls or costly apparel In which if there bee superfluity the adorning is unlawful and forbidden in this place Vers. 10. But which becometh Women professing godliness with good works Hee requires further to the adorning of women both private and publick that they bee eminent in good works the reason whereof is given from their Christian profession whereby in Baptism they promised to renounce the vanity and pomp of the world Vers. 11. Let the Woman learn in silence with all subjection Precept 4. That women alwaies in Church-Assemblies undertake the part of learners of teachers never And that they learn with silence and that in the acknowledgement of their infirmity and the natural subjection of their sex although in personal indowments some womee may excel many men Vers. 12. But I suffer not a woman to teach nor to usurp authority over the man but to bee in silence Hee explains the special Precept and according to his authority forbids women to teach in publick Usurp Authority The reasons of this prohibition are three The first reason is contained in the latter part of the prohibition because should a woman teach publickly the woman should have authority over the man shee should bee over and instruct the man who ought with silence to bee in subjection to her own Husband Vers. 13. For Adam was first formed then Eve Reas. 2. Confirming the former The manly sex is more worthy than the female for the man Adam was first formed and not for Eve the woman but Eve was last formed for the man Adam Therefore a woman ought to bee prohibited the office of teaching in the Church Vers. 14. And Adam was not deceived but the woman being deceived was in the transgression Reas. 3. The first seducement and sin was not by the man or Adam but by Eve who deceived by the Devil perswaded her Husband to transgress the command Therefore is it appointed of God that afterward shee should bee in subjection to her Husband and not publickly teach the man And these reasons are sufficient that the woman in the Church at least where the matter concerns souls should not have the preheminence Vers. 15. Notwithstanding shee shall bee saved in child-bearing if they continue in Faith and Charity and Holiness with Sobriety Hee answers an Objection and comforts the woman against this seclusion from the Pastoral office in the Church against the entrance of sin into the world by her against the subjection of her sex and against other inconveniences which are consequent to her sex So that her exclusion from the office of a Teacher nor the evils recited should hinder the salvation of women if so bee they were indued with true Faith and continued therein constantly maintaining charity holiness and modesty and the other fruits of true Faith in their domestick calling which for the most part and ordinarily is imployed in bringing forth and educating children under which office figuratively all other duties are contained which pertain to a family to which the woman is designed that shee attend according to her office in domestical affairs And the Apostle promiseth that true beleeving women no less than beleeving men or faithful Pastors of the Church should obtain eternal life in this their subjection as certainly and easily as if they had been admitted to the Ecclesiastical office of teaching in which they cannot bee saved unless they had such a Faith which shews forth its efficacy by love and good works CHAP. III. THere are two parts of the Chapter In the first is treated of the Election of Ministers of the Church to vers 14. In the other concerning the principal Articles of Doctrine to bee held in the Church to the end Our Apostle divides Ecclesiastical offices Rom. 12. into Prophecy and the office of a Deacon under Prophecy comprehending Pastors and Teachers who in this Chapter are called Bishops under the office of a Deacon comprehending as here both those Elders who had an over-sight of the manners and carriage of the Church and Deacons properly so called who were to look to the Church goods and the poor Vers. 1. This is a true saying if a man desire the office of a Bishop hee desireth a good work In this verse that hee might open the way for describing the properties of a Bishop hee commends the Pastoral office premising a grave asseveration as the most honourable function and laborious imployment which who ever desires to that end that by labouring in the Gospel hee may bring men to eternal salvation by the true worship of God is worthy of commendation Vers. 2. A Bishop then must bee blameless the husband of one wife vigilant sober of good behaviour given to hospitality apt to teach Hee describes the gifts and properties of a Bishop i. e. of a Pastor and Teacher partly affirmatively partly negatively prescribing as it were certain rules to bee observed in the election of a Bishop Without rebuke The properties of a Bishop are in number sixteen First It behoves a Bishop to bee unblameable in his life i. e. free from scandals that hee may not justly bee accused by men nor such a one that is altogether without sin but such an one as is without scandal Of one 2. Property It behoves him to bee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the husband of one wife which property is not laid down by way of precept as if it was necessary for a Pastor to bee married but by way of limitation because if hee purpose to marry hee ought to content himself with one wife so long as shee lives and to keep himself from Polygamy which was frequent in those times Vigilant 3. It behoves him to bee vigilant in his office to take care of those things which lye upon him in respect to the edifying of the flock and the preservation of it from the snares of spiritual adversaries Sober 4. It behoves him to bee sober in food and apparel and moderate in his affairs to manage all things with right reason undertaking nothing lightly or rashly but gravely weighing and considering all his words Of good behaviour 5. It behoves him to bee of good behaviour neither exposing himself to contempt by his rudeness nor by his Stoical severity Given to hospitality 6. It is required That hee bee given to hospitality and according to his revenues hee bee ready to refresh the servants of God those that are in need especially strangers and banished persons Apt to teach 7. It is required That hee bee apt to teach i. e. that hee bee not
the Truth is sustained as with a pillar and certain Butteress by the Church Because the Church preserves the Truth as it were in a treasury In the Church onely divine Truth is held forth to the world and there hath its seat and abiding and the Church alone it is that by her Ministers takes care that this truth bee every where preached proclaimed and communicated and defends it against all adversaries and that with weapons properly appertaining to the truth Vers. 16. And without controversie great is the mystery of godliness God was manifest in the flesh justified in the Spirit seen of Angels preached unto the Gentiles beleeved on in the world received up into glory Artic. 3. Contains the great mystery of godliness and the pillar and ground of all Evangelical truths or the first foundations of the Gospel whereupon all other saving Doctrines lean which foundations the Pastors of the Church by all means ought to defend The fundamental Doctrines which are comprehended in this Article and which are necessary to bee acknowledged with an unanimous consent of all true Christians are seven 1 The Summe of the Gospel is the Mystery of godliness and that indeed is great The Gospel is called a Mystery because it is hid from natural reason nor can ever bee understood by any one without Divine manifestation and supernatural Revelation so that in this Mystery wee must not confide in our own reason but in the word of God And that wee may understand the word of God wee must beg the illumination of the Spirit It is called the Mystery of godliness because it hath for its end Christian piety which consists in faith and obedience to the commands of Christ or in faith which worketh by love Great It is called Great because it treats of God Christ the great work of Redemption of the glory of Righteousness and Divine grace and our salvation which of all things are the greatest God The second fundamental Doctrine is this In the person of Christ God was manifested in the flesh God viz. The onely begotten Son of God and consequently truly and eternally God Manifest viz. To the whole world visibly and openly shewed forth In the flesh viz. In the humane nature even mortal and frail but free from sin hee shewed forth himself the true Immanuel and God with us And here the two Natures are pointed out the Divine which did assume and the Humane which was assumed and the whole debasement of Christ in the flesh is herein contained Iustified Doct. 3. In the person of Christ God was manifested in the flesh justified by the Spirit i. e. Christ by his Divine power which shewed it self forth in his doctrine and life also in his Miracles especially in his glorious Resurrection from the dead was not onely just and true but also abundantly declared the onely begotten Son of God and the supreme Prophet of the Church and King and Priest eternal and acquitted from all the calumnies and reproaches of the Jewes and all his enemies Of Angels Doct. 4. God manifested in the flesh was seen of Angels i. e. acknowledged of the Angels and by the clearer manifestation of his Majesty and also of the Divine will Christ God incarnate was more apparently seen and therefore the Angels are made use of by God as fit witnesses of the Conception Birth Suffering and Resurrection of Christ who hitherto admire this mystery amazed with the excellency of the matter desire further to look into it stooping down to behold the things which are revealed to the Church by the Spirit 1 Pet. 1.12 Eph. 3.10 For touching the manner of our Redemption it was thought meet to conceal it from the Angels for a time that the goodness of God might bee the more admired Preached Docâ— 5. God manifest in the flesh and preached to the Gentiles is a great mystery for it is a wonderful thing that the Gentiles who as yet wandred in the blindness of their mindes should have the Revelation of the Son of God which Doctrine was at first concealed from the Apostles themselves as also the Angels of Heaven Beleeved on Doct. 6. It s no small part of this Mystery that the efficacy of the Gospel should bee such in the world which lyes in evil and is contrary unto God by the labour of mean men and no wayes garnished with humane splendor when all passages were stopped and locked up the faith of Christ conquering all difficulties should bee entertained and gain the victory after an incredible manner so that the name of Christ is beleeved in and acknowledged in the world which way soever the preaching of the Gospel spreads it self Received up Doct. 7. The Mystery is great and worthy of admiration that Christ who in the infirmity of the flesh in the most abject condition of a servant lay hid so many years in the world and at length crucified seeming to end his life most miserably yet notwithstanding should bee received up into glory From whence sending the Holy Ghost and giving gifts unto men to this very day he manifests the glory of his Deity shewing what power hee hath in heaven and earth that all things are put under his feet These are the Doctrines which hee wills the Churches to hold fast from whence all the rest derive their original and establishment CHAP. IV. HEe proceeds to the instruction of Timothy how hee ought to carry himself in the house of God There are two parts of the Chapter In the first hee forewarns him about Apostacy from the true faith which would fall out in the Church in the last times to vers 6. In the latter part hee sets down the duties of a good Pastor and Governour of the Church whereby they might preserve themselves and their people free from that defection and Apostacy Vers. 1. Now the Spirit speaketh expresly that in the latter times some shall depart from the faith giving heed to seducing spirits and doctrines of Devils As to what concerns the Prophecie of the future Apostasie from the faith or sound doctrine of the Gospel hee premises four things Whereof the first is concerning the certainty of the Defection because the Holy Ghost not obscurely or darkly but expresly forewarned them of this Apostacy and foretold them of the times immediately following wherein the defection from the faith should begin and should prevail in the visible Church The second contains three causes of their defection Cause 1 Deceiving spirits i. e. Devils authors of all kinde of errors and impostures Cause 2 False teachers who taught and propagated by the inspiration of the Devill false doctrines or doctrines of Devils invented by him in the Church Cause 3 Attention hearkning to and miserable men giving credit to those Teachers and Devils Vers. 2. Speaking lyes in hypocrisie having their conscience seared with an hot iron In the third place hee describes those Diabolical Teachers or instruments of the Devil by whom the Devils bring in those false Doctrines into
presence of God whilst others fiercely strive amongst themselves only because they are ashamed to bee overcome or to bee accounted unlearned Lastly imploying himself in preaching not in mincing of words whilest the substance is neglected but in a prudent dividing and distribution of their plain meaning and applying them to the advantage of the hearers in faith and obedience to the truth Vers. 16. But shun prophane and vain bablings for they will increase unto more ungodliness Branch 3. That hee decline the lofty and sophistical manner of speech new unusual and prophane phrases Hee subjoyns three Reasons of this Branch Prophane Reas. 1. Because as those insolent speeches proceed from the prophaneness and impiety of the mind so they foster and increase ungodliness in others Vers. 17. And their word will eat as doth a canker of whom is Hymeneus and Philetus R. 2. Because the manner of teaching and the Doctrine of Sophisters will eat up the Church as a Gangrene consumes the body which as Physicians teach unless it bee very suddenly cured it invades the contiguous parts seizes upon the very bones and till the man is extinct it proceeds without ceasing Vers. 18. Who concerning the truth have erred saying That the Resurrection is past already and overthrow the Faith of some R. 3. Because experience hath demonstrated this evil in the persons of two Hereticks whom he names to their disgrace that they may be avoided as Rocks Who onely acknowledge an Allegorical Resurrection erring from the Doctrine of Truth overthrow the Faith of some and while they insinuated their perverse opinion into others gave occasion to some not well setled in the Faith to renounce the profession of the Christian Religion Vers. 19. Nevertheless the foundation of God standeth sure having this seal the Lord knoweth them that are his and let every one that nameth the name of Christ depart from iniquity Admonition 3. Of holding fast the Doctrine of perseverance of true Beleevers although the Faith of some was overthrown which admonition is propounded by way of consolation and confirmation of Faith against the scandal of Apostates especially of the famous Doctors whose levity and perfidiousness ought indeed to stir up all to watchfulness but it ought not in any wise to weaken the assurance of Faith in the Saints The Doctrine to bee maintained by Timothy in this Although the Faith of some bee overthrown yet the building of the salvation of the Elect or true Beleevers abides firm or The perseverance of the Saints is certain This hee proves by six Arguments Sure Argum. 1. By way of comparison from a building The building of the Faith and salvation of the Elect hath a sure foundation laid by God which stands unmoveable and this it is The free Election of God the constancy and stability whereof hee compares to a foundation laid upon a Rock Therefore the perseverance of the Saints is certain Seal Argum. 2. By way of comparison from a Seal to this sense The salvation of the Elect is kept in the secret custody of God as with a signet so that though it appear not to the world who they are that are elected yet it is certain that they were not of us or the number of true Beleevers who went out from us that truly beleeved or revolted from our society Therefore the perseverance of the Saints is certain Knows Argum. 3. Those are known unto God who in a special manner are his or belong to him as his peculiar ones hee knows them and their names and number and embraceth them with his special favour that hee will not suffer them to bee pulled from him To know them as his own is to acquiesce in them by his special love as his peculiar ones Therefore the perseverance of the Saints is certain Seal Argum. 4. As another seal God hath given this Precept to bee read of all men which hee makes effectual in all his Elect Let every one that names the name of Christ depart from iniquity i. e. Let him hold fast the Faith with the profession of Iesus Christ let him also depart from the waies of sin by repentance and holiness of life Therefore the Saints those whom God hath sealed for his own as it were with this Seal and in whom hee works effectual obedience to this Precept they shall not perish in their Apostacy but persevere and end their lives in the Faith and Obedience of Christ. Vers. 20. But in a great house there are not onely Vessels of Gold and of Silver but also of Wood and of Earth and some to Honour and some to Dishonour Argum. 5. As in a well-furnished and great house there are some vessels more precious for decent uses some baser vessels for dishonourable uses so in the Church some are reprobate who onely lye in their filthiness by whom the Church is corrupted they shall depart from the Church by Apostacy Some are elected and sanctified of God who shall persevere in the Faith and Obedience of Christ to the glory of God and their own commendation Therefore the perseverance of the Saints is certain Vers. 21. If a man therefore purge himself from these hee shall bee a vessel unto honour sanctified and meet for the Masters use and prepared unto every good work Argum. 6. It is not onely certain that the Elect shall persevere but it is also to bee affirmed that they may bee assured of their election and perseverance For if any one by the Grace of God shall endeavour to purge himself from the manners of Hypocrites and the defilements of sinners with which the vessels designed to shame are filled hee shall openly manifest to himself and others that hee is of the number of those precious vessels prepared to sanctification and glory Therefore the perseverance of the Saints is certain Vers. 22. Flee also youthful lusts but follow Righteousness Faith Charity Peace with them that call on the Lord with a pure heart Admonition 4. To moderation of mind and to avoid all youthly affections and whatsoever may stir up contentions or provoke the minds of others There are three branches of the Admonition 1 That hee avoid all youthful lusts or affections not onely pleasures but also headiness contention pride desire of vain-glory and the like evil affections which young men use to bee infected with who have taken upon them the office of teaching or disputing Follow 2 That on the other side hee follow 1 Righteousness which offends none 2 Faith which without disputation receives chearfully the mysteries revealed from God 3 Charity which is not envious not puffed up is not ambitious seeks not her own but even those things which conduce to the good of others 4 Peace with them that call on the Lord out of a pure heart i. e. with the true worshipers of God Vers. 23. But foolish and unlearned questions avoid knowing that they do gender strifes 3 That hee shun Questions by which no man comes to true wisdome and Christian edification The
the true Preachers of the Gospel suffer the same from these Impostors which Moses and Aaron suffered from the Magicians of Egypt under Pharaoh whose names the Apostle having learned by the inspiration of the Holy Ghost sets them down to their perpetual disgrace and a 〈◊〉 unto others The Truth Arg. 2. Because this sort of men are adversaries unto the Truth and true Pastors because of the Truth Of corrupt Arg. 3. Because seeing they are of corrupt minds such as have their judgements depraved with corrupt affections and reprobate concerning the Faith who by the obstinacy of their minds and the corruption of their judgements have debarred themselves of the sound Doctrine of Faith true Pastors ought the less to regard their judgements and opinions Vers. 9. But they shall proceed no further for their folly shall bee manifest unto all men as theirs also was Argum. 4. Specially looking to those Impostors in whom hee had instanced Because they shall not any further carry on their designs undiscovered to the Church nor shall so proceed as to deceive all by their hypocrisie as if they were Orthodox as they had done heretofore For the Apostle had determined to manifest their folly unto all by fastning upon them the mark of Excommunication Vers. 10. But thou hast fully known my Doctrine manner of life purpose faith long-suffering charity patience 11. Persecutions afflictions which came unto mee at Antioch at Iconium at Lystra what persecutions I indured but out of them all the Lord delivered mee Argum. 5. Because hee had Paul for a lively and familiar example 1 Of the vertues that are required in a Pastor in Doctrine Life and those four special vertues which hee reckons up 2 In persecutions which hee underwent in three places which hee names for the defence of the Gospel 3 In the happy issue and deliverance from all those troubles through the grace of God Vers. 12. Yea and all that will live godly in Christ Iesus shall suffer persecution Arg. 6. Because it is the common lot not onely of Pastors but of all Christians to suffer afflictions and persecutions for the Gospels sake Vers. 13. But evil men and seducers shall waxe worse and worse deceiving and being deceived Arg. 7. Because it cannot bee avoided but obstinate Impostors and false brethren will waxe worse and worse and will bring themselves and others to destruction by their errors which it concerned Timothy to know and consider of that he trouble not himself too much about it but reverence the deep judgements of God and comfort himself Vers. 14. But continue thou in the things which thou hast learned and hast been assured of knowing of whom thou hast learned them Arg. 8. Propounded by way of Exhortation Because it concerned him onely to discharge his duty faithfully and according to his utmost ability to defend the Doctrine of the Gospel which was committed to him Knowing Arg. 9. Confirming the former Because hee was sufficiently instructed in the truth of the heavenly Doctrine by the Apostle of Christ whom hee knew to bee an approved Apostle Vers. 15. And that from a childe thou hast known the holy Scriptures which are able to make thee wise unto salvation through faith which is in Christ Iesus Arg. 10. Confirming the former Exhortation propounded in the former verse and proving also the Proposition The Doctrine which thou hast learned of mee and which is now committed to thee to defend is agreeable to the Doctrine of the holy Scripture and the Prophets Therefore continue thou in these things bee thou stablished in the truth and comforted Which are able Hee inlarges this Argument from these five Considerations 1 I know thou hast been brought up and conversant in the Scriptures from a childe 2 The Scripture is able to furnish thee with saving wisdome which consists in the knowledge and faith of Jesus Christ. Vers. 16. All Scripture is given by inspiration of God and is profitable for Doctrine for Reproof for Correction for Instruction in Righteousness 3 All Scripture is given by inspiration therefore it is of Divine Authority 4 All Scripture tends to the teaching those things that are true and reproving the things that are false in matters belonging to faith and the correction of evil manners and instruction in things that are good Vers. 17. That the man of God may bee perfect throughly furnished unto all good works 5 Lastly The Scripture can make the man of God or the Pastor of the Church perfectly meet to all the parts of his Office and to every good work which God requires from him whether to the saving himself or others and the glory of God Therefore continue thou in those things which thou hast learned of mee according to the Scripture seeing thou hast the Scripture near thee as a Treasury from whence thou mayest fetch whatever may make thee perfect and fully render thee compleat to every good work CHAP. IV. THere are two parts of the Chapter In the firsts as if hee made his will hee most gravely exhorts Timothy that hee faithfully discharge his office to vers 9. In the second part after hee hath treated about private matters which concerned himself and Timothy hee concludes the Epistle Vers. 1. I charge thee therefore before God and the Lord Iesus Christ who shall judge the quick and the dead at his appearing and his Kingdome Hee premises to his Exhortation about the discharge of his Office a grave obtestation wherein hee sets before the eyes of Timothy 1. The Majesty of God 2. The Lord Jesus Christ. 3. The Judgement seat of Christ before whom hee was to give an account of his Ministry with others to bee judged in that last day 4. That glory of Christ which will shew forth it self at his illustrious appearance and the full manifestation of his Kingdome Vers. 2. Preach the word bee instant in season out of season reprove rebuke exhort with all long-suffering and doctrine The Exhortation it self in which hee requires five duties 1 Diligence in preaching 2 Striving against all impediments 3 That hee do not onely take all occasions to preach which may consist not onely with his own convenience and the leasure of the sloathful people but that hee stir up himself sparing no pains and as it were with his hand restrain the people busied about the vain imployments of the world earnestly exhorting all to seek after that which is mainly necessary 4 That hee leave no means unattempted in exhorting the people that they make progress in the faith and obedience of Christ not onely preaching true Doctrine and reproving that which is false but also reproving and correcting their evil conversations and exhorting them to live holily justly and soberly 5 That hee mix his reproofs with zeal and fervency and season them with gentleness and that he back his confutations of errours with sound Doctrine that his labour may not bee in vain Vers. 3. For the time will come when they will not indure sound
the sufferings in his body and in his soul how hard a matter it was to expiate our sins taught by experience what a difficult thing it was to perform expiatory obedience even to the death of the Cross for the appeasing of his Fathers wrath and the satisfaction of Justice Christ is therefore far more exellent than the Levitical Priests Vers. 9. And being made perfect hee became the Author of eternal salvation unto all them that obey him Argum. 6. Christ the Chief Priest was every way compleat and perfect in whom there was not the least thing wanting which is requisite in a Priest For being now sanctified or offered up for a Propitiatory Sacrifice to the Father hee compleated the whole price of Redemption or what remained hee perfected in his last sufferings of which price no part was paid by the Levitical Priests Therefore hee is far more excellent than those Levitical Priests The Author Argum. 7. Christ having fully paid the price of our Redemption by his efficacious merit became and was declared the Author Lord Giver and Finisher of eternal life to all that beleeve in him and give up themselves to his instruction Therefore Christ is far more excellent c. Vers. 10. Called of God an High Priest after the order of Melchisedec Argum. 8. Confirming the former Christ is called of God whose word is effectual a Priest after the order of Melchisedec which order is far more excellent than that of Levi Therefore Christ is the Chief Priest far more excellent than the Levitical Priests Vers. 11. Of whom wee have many things to say and hard to bee uttered seeing yee are dull of hearing Argum. 9. The Doctrine of the excellency of Christs Priest-hood especially as it is represented in the type of Melchisedec is more ample and high than the Apostle can well declare to their capacity Therefore hee is far more excellent than the Levitical Priests The Second Part. The second part of the Chapter follows wherein from the Excellency of Christs Priest-hood hee taxes the Hebrews with ignorance and slowness of understanding in learning the mysteries of the Gospel The Proposition containing this reproof is this You Hebrews are to bee reproved for your slothfulness in not apprehending the mysteries of the Gospel such as the Priest-hood of Christ is Vers. 12. For when for the time yee ought to bee Teachers yee have need that one teach you again which hee the first Principles of the Oracles of God and are become such as have need of Milk and not of strong meat Hee gives four Reasons of his reproof Reas. 1. Because you have need of an Elementary Catechetical and Childish kind of Doctrine even now after that for the time which you have enjoyed the light of the Gospel you might have learned many things and have been able to instruct others Become Reas. 2. Confirming the former Because yee are Children and Infants in the knowledge of the Gospel who have need of Milk or to bee instructed in the Principles of Doctrine rather than of solid meat or perfection of Doctrine Vers. 13. For every one that useth Milk is unskilful in the Word of Righteousness For hee is a Babe Reas. 3. Proving the former Because yee are unskilful in the Word of Righteousness or yee do not well understand the Doctrine of Justification by Faith in Christ but are ready to conjoyn the Ceremonies of the Law with the Faith of Christ Therefore are yee babes and to bee reproved for your ignorance Vers. 14. But strong meat belongeth to them that are of full age even those who by reason of use have their senses exercised to discern both good and evil Reas. 4. Explaining the latter part of the second Reason Because you want the property of those that are at full age for men grown up delight in strong meat or love the Doctrine which is more perfect 2 They delight in frequent exercise 3 By frequent exercise of themselves in the Doctrine of the Gospel they have contracted an habit of saving Doctrine not easily changeable and they have their senses or the faculties of their mind more ready to judge of the Truth and falsehood of the Doctrine propounded of the benefit of Truth and the danger of errour that they may follow that which is good and avoid that which is evil Such are not you Hebrews although for the time since your profession of the Faith you might have been such Therefore are you to bee reproved CHAP. VI. FRom the former Reprehension of their slotâ—fulness an Exhortation is drawn to perseverance and making progress in the Faith of the Gospel Vers. 1. Therefore leaving the Principles of the Doctrine of Christ let us go on unto perfection not laying again the foundation of Repentance from dead works and of Faith towards God The Proposition is contained in the first words Yee ought to persevere and make progress in the Faith of the Gospel For to leave Catechetical Principles which enters those that are unskilful in the Doctrine of Christ is to presuppose and grant that they are acquainted with those rudiments already in some measure Therefore hee that writes to them need not stay in these things but leaving Principles perswade them to perfection i. e. to persevere and make progress in the Faith The Arguments of this Exhortation are fifteen Argum. 1. As the foundation of an House so also of Religion is not to bee laid twice but being once laid wee must proceed in raising up the building Therefore ought yee to persevere in the Faith of the Gospel Hee reckons up six fundamental or Catechetical Doctrines 1 Repentance from dead works or from sins This foundation comprehends the first Doctrine touching the Law of God of the knowledge of sin and the deserved condemnation following of grief for sin and the desire of being freed from sin and death 2 Faith towards God which contains the Doctrine of Redemption by Christ and life obtained by him and of Faith in him to salvation Vers. 2. Of the Doctrine of Baptismes and of laying on of hands and of Resurrection of the dead and of eternal judgement 3 The Doctrine of Baptisms containing the ground of confirming faith by the Sacrament of Baptism and the Doctrine of Sanctification and Affliction or of bearing the Cross for the defence of the Gospel which Doctrine is signified by Baptism 4 The Doctrine of laying on of hands which was anciently done in the bestowing the gifts of the Holy Ghost for the confirmation of the Divine truth of the Gospel after an extraordinary manner in the Primitive Church now in an ordinary manner it is done in the Ordination of the Ministers of the Church of whose Authority and Office as anciently it belonged to all the Catechumeni so now it appertains to all the faithful to see that they be rightly ordained that they may the more cheerfully submit themselves in obedience to Ecclesiastical Discipline 5 The Doctrine of the Resurrection of the dead at the last
by Abrahams special experience persevering patiently in faith and hope Therefore in the faith of the promise and hope of the blessing in like manner ought ye to persevere patiently That the force of this Argument may appear yee ought to remember that this promise made to Abraham concerning the blessing is to bee understood not of the birth of Isaac onely but of Christ which was to bee born of Isaac and of free righteousness and life eternal to bee bestowed in Christ not onely upon Abraham but also upon him as the father of the faithful and upon all beleevers represented in his person i. e. upon the true heirs of that promised blessing as the Apostle in this place and otherwhere takes it for granted and specially Gal. 3.9 10 13 c. hee expresly teaches Vers. 16. For men verily swear by the greater and an oath for confirmation is to them an end of all strife Argum. 11. Taken from the former For as men swear by the greater and an oath is used for confirmation to end strife amongst them So the promise of Blessedness or Righteousness and Life freely to bee given in Christ confirmed by the oath of the most High God to all the faithful in Abraham ought to bee the end of controversie betwixt God and the faithful lest they stumble in the Faith of the Promise Therefore yee beleeving Hebrews thus confirmed ought boldly to persevere in the Faith Vers. 17. Wherein God willing more abundantly to shew unto the Heirs of Promise the immutability of his counsel confirmed it by an oath Argum. 12. Although the bare promise of blessedness had been sufficient yet God moreover interposed his oath as a pledge that those of Isaac Children and Heirs of the Promise i. e. that hee might assure all the faithful of the immutability of his counsel and purpose to bless them Therefore yee faithful Hebrews ought the more abundantly to bee confirmed and persevere in the Faith of the Gospel Vers. 18. That by two immutable things in which it was impossible for God to lye wee might have a strong consolation who have fled for refuge to lay hold upon the hope set before us Argum. 13. To this purpose God hath sworn to this end that the faithful who endeavour to persevere might fetch consolation strong confidence and solid rejoycing in God from two immutable things against all fear and misery Therefore yee faithful Hebrews being animated with this consolation ought confidently to persevere Hee describes the faithful Heirs of the Promise who endeavour to persevere by their property that under the conscience of sin and deserved anger they flye unto Christ that they may obtain the hope of eternal life which is promised in him By the two immutable things hee means 1 The Promise of God 2 The Oath of God whereby the faithful are ascertained of the third immutable thing i. e. of the purpose and decree of God for their salvation It was impossible Hee gives a Reason of that twofold immutability because it is impossible that God should lye i. e. that hee should not perform what hee hath promised and also sworn Vers. 19. Which hope wee have as an Anchor of the soul both sure and stedfast and which entreth into that within the veil Argum. 14. Wee Beleevers have a lively hope as a safe and firm Anchor of the fluctuating soul cast within Heaven which was prefigured by the veil of the Temple Therefore ought yee constantly press towards the Haven of salvation with confidence The Anchor of hope is called sure because it safely preserves all that hope for hope never maketh ashamed It is called stedfast both because it is never altogether dissolved and because it abides firmly fixed and founded upon a Rock leaning upon the omnipotency truth and goodness of God and the merit of Christ. Vers. 20. Whither the fore-runner is for us entred even Iesus made an High Priest for ever after the order of Melchisedec Argum. 15. Jesus Christ is entred into Heaven for us Beleevers which was prefigured by the High Priests entring within the veil into the Holy of Holies the fore-runner to prepare a place for us and to intercede for us that wee faint not in our race being appointed by his Father a Priest for ever after the order of Melchisedec Therefore yee faithful Hebrews ought boldly to persevere in the Faith of the Gospel CHAP. VII IN this Chapter hee prosecutes his intended speech concerning Melchisedec and also the Doctrine of the Excellency of Christ. There are two parts of the Chapter In the first hee proves the Excellency of Christ above the Levitical Priests in respect to his person to vers 11. In the second the Excellency of Christ above them in respect of his Priestly office to the end The dignity of Christs person is propounded partly in the typical description of Melchisedec partly in Arguments drawn from thence And all the parts of the description concerning Melchisedec are taken typically but concerning Christ truly and properly meant as it appears in the end of vers 3. The Marks of the Excellency of the Person of Christ typically propounded are thirteen Vers. 1. For this Melchisedec King of Salem Priest of the most High God who met Abraham returning from the slaughter of the Kings and blessed him Mark 1. As Melchisedec was a King in the type so is Christ a King properly A Priest Mark 2. As Meschisedec was typically Priest of the most High God so Christ is Priest of the most High God properly and hee himself is the most High God Met Mark 3. As Melchisedec met Abraham returning from the slaughter of the Kings and blessed him as a type of Christ so Christ is hee who onely can effectually bless those that beleeve in him Vers. 2. To whom also Abraham gave a tenth part of all first being by interpretation King of Righteousness and after that also King of Salem which is King of Peace Mark 4. As Abraham acknowledged Melchisedec by his offering of tithes which are properly due to God to bee a Priest and the type of Christ that was to come So also therein hee acknowledged Christ the Priest of God and God represented in the type First Mark 5. As Melchisedec in the type so Christ in truth is first King of Righteousness bestowing Righteousness for that Melchisedec the King signifies then King of Salem i. e. peace or bestowing peace which follows Righteousness imputed by Faith Vers. 3. Without Father without Mother without descent having neither beginning of daies nor end of life but made like unto the Son of God abideth a Priest continually Mark 6. As Melchisedec in his typical state or in his historical being is without Father So Christ as man born of the Virgin is truely without Father Mother Mark 7. As Melchisedec in the type so Christ in the truth of the thing is without Mother Descent Mark 8. As Melchisedec in his historical and typical being So Christ as God in the truth of
would bee esteemed either by God or men true Beleevers or not of the number of hypocrites yee ought to beware of Apostacy or seducers Vers. 20. But yee have an unction from the holy One and yee know all things Reas. 6. Yee are furnished with necessary gifts and the aid of the Holy Ghost that yee might know all saving opinions and so might shun the seduction of Apostates Therefore yee ought to beware Vers. 21. I have not written unto you because yee know not the Truth but because you know it and that no lie is of the Truth Reas. 7. Answering an objection I do not accuse you of ignorance by admonishing or writing to you but therefore I exhort you to constancy that I may know that you have known the Truth and are delighted in it Therefore yee ought to hearken to my exhortation And that no lie Reas. 8. Yee being admonished of the Truth may easily discern a lie which viz. being examined by the rule of Truth doth in no wise agree with it Therefore yee ought to hearken to my exhortation for this end that yee may examine and reject that which is false Vers. 22. Who is a lyer but hee that denieth that Iesus is the Christ hee is Antichrist that denieth the Father and the Son Reas. 9. Those that seduce men from the true Doctrine of the Gospel are the greatest lyers amongst men as the interrogation intimates because they in some way or other deny Jesus to be the Christ for they do not acknowledge such a Christ as the Father offers to us in the Gospel For they openly or secretly invade either his person or his natures or the proprieties of his natures or his offices or his virtue or his efficacy or grace or truth or his glory Therefore yee ought to beware of seducers Hee is Reas. 10. All seducers who draw hearers from Christ in any one Article are Antichrists both denying the Father and the Son and so overthrowing the true Religion and the foundations of Religion with their lies because there is no true God out of Christ For in him dwells all the fulness of the God-head Therefore yee ought to beware of seducers Vers. 23. Whosoever denieth the Son the same hath not the Father Hee confirms this reason from the inseparableness of the Father from the Son that no man can have the Father for his God who any way denies the Son because God hath given himself to bee enjoyed wholly by us in Christ and hee is sought for in vain elsewhere or by any other way than wherein hee hath manifested himself to us in Christ who as the image of the Father represents and offers to us whatsoever is necessary or profitable to bee known of the Father to salvation and on the other side whosoever give due honour to Christ as to the Son of God acknowledging him such as hee hath manifested himself in the Scriptures doth also acknowledge the Father and esteem him for their God Vers. 14. Let that therefore abide in you which you have heard from the beginning if that which you have heard from the beginning shall remain in you yee also shall continue in the Son and in the Father Reas. 11. The truly antient and onely Truth of God alwaies constant to it self is this which I exhort you to hold which viz. ye have heard from the beginning of the Gospel not onely preached Christ but also promised and declared by the Prophets in the Scriptures Therefore yee ought to retain that Truth and here hee openly brings forth what hee aimed at or the Exhortation If it shall remain in you Reas. 12. If yee have retained the Doctrine delivered to you by Christ and his Apostles according to the Scriptures yee shall remain in the society and friendship of God the Son and the Father Therefore yee ought to beware of seducers Vers. 25. And this is the promise that hee hath promised us eternal life 26. These things have I written unto you concerning them that seduce you Reas. 13. God upon this condition hath promised us life eternal if wee retain stedfastly the Doctrine of Christ Therefore yee ought stedfastly to continue in the Faith and obedience of Christs Doctrine and beware of seducers who do their indeavour to withdraw you from the Truth And here again the Apostle professes openly his aim in these Arguments Vers. 27. But the anointing which yee have received of him abideth in you and yee need not that any man teach you but as the same anointing teacheth you of all things and is truth and is no lye and even as it hath taught you yee shall abide in him Reas. 14. That yee may bee kept from seducers yee are fortified with manifold defences For first as for external doctrine yee have received from Christ an unction or the holy Spirit who inwardly teacheth you and confirmâ— you in the Truth of the Doctrine of Christ every one in his measure Secondly That Spirit remains in you who are faithful and is not taken away from beleevers Thirdly Yee have no need of any man that may teach you any thing besides that which the Spirit of Christ hath taught in the Scripture and hath confirmed in your hearts yee have onely need of Exhortation that yee abide in Christ as the Spirit or Unction speaking in the Scriptures and that which is in the Scriptures confirming in your hearts and further instructing you out of the Scriptures doth teach you in all things necessary to salvation which Spirit is Truth i. e. the very truth of the Scripture Which is truth A confirmation and not a lye but a refuter and hater of lyes Therefore yee ought stedfastly to abide in Christ as the Spirit according to the truth of Scripture hath taught you and to beware of seducers Vers. 28. And now Little Children abide in him that when hee shall appear wee may have confidence and not bee ashamed before him at his coming Reas. 15. Whosoever they bee that do not persevere in the Faith of Christ neither abide in communion with him furthermore whatsoever they are in the esteem of men they shall with shame depart from the judgement fear of Christ. But on the contrary those that persevere in the Faith shall confidently stand before him Therefore yee ought stedfastly to abide in the Faith of Christ and beware of seducers Vers. 29. If yee know that hee is righteous yee know that every one that doth righteousness is born of him Exhort 5. Which hee will prosecute in the former part of the following Chapter viz. that they endeavour after Righteousness or that they follow after holiness The Arguments of the Exhortation are fifteen Argum. 1. Confirmed from the testimony of their conscience Hee that endeavours after Righteousness is born of God who is righteous and hath the testimony of his Adoption and Regeneration Therefore endeavour after Righteousness CHAP. III. THe parts of the Chapter are two In the first hee prosecutes the remaining Arguments
Circumcision 2. Much every way chiefly because unto them were committed the Oracles of God The first objection is from this Doctrine some might say then the Jew hath no prerogative above the Gentile nor is there any profit of Circumcision ver 1. Hee answers ver 2. that this is the principal and chief priviledge of the Jewes that the Covenant was made with the Jewes and this Nation had the custody of the holy Scriptures i. e. the Tables of the Covenant committed to them of God and the Jewes were made Depositaries Treasurers which was a singular benefit and a famous honour Vers. 3. For what if some did not believe shall their unbelief make the Faith of God without effect The second Object But they are fallen from that honour because they have not believed the Oracles of God and so the Faith of God given in that Covenant is made void to which hee answers four wayes First It follows not that the faithful Promises of God made to this Nation were void because some of them believed not Vers. 4. God forbid yea let God be true but every man a lyar as it is written That thou mightest bee justified in thy sayings and mightest overcome when thou art judged Secondly He answers by detesting the Objection because it is absurd to imagine that God should fail our Faith Thirdly He answers by laying down a most true assertion to the contrary that God is to bee avouched alwayes true and that every man by nature is a lyar Fourthly That the sins of men and their lyes are no hindrance to God in the performing of his Promise but rather serve to illustrate his Truth Mercy and Justice because by how much the greater and more the sins of men are so much the more is the Justice of God eminent when hee punisheth and his mercy and truth when hee spares which hee confirms out of Psal. 51.4 Where David in the Confession of his sins commends the truth of God and pronounceth God alwayes to overcome when hee judges as often as any one Undertakes to judge of what hee doth or saith Vers. 5. But if our unrighteousness commend the righteousness of God what shall wee say Is God unrighteous who taketh vengeance I speak as a man The third Object From the words of the Psalm perverted to blasphemy If our sins illustrate the righteousness of God then God seems to be unrighteous who avenges those sins whereby hee is glorified This is objected by the Apostle in the person of a man ignorant of God Vers. 6. God forbid for then how shall God judge the world Hee answers 1 By rejecting the Objection as blasphemous God forbid saith hee 2 Hee answers by giving a reason why hee rejects the Objection Because it is impossible that hee which shall judge the world should be unjust Vers. 7. For if the truth of God hath more abounded through my lye unto his glory why also yet am I judged as a sinner 8. And not rather as wee bee slanderously reported and as some affirm that wee say Let us do evil that good may come whose damnation is just The fourth Objection urging the former If by my sin to wit my lye the truth of God is more glorified I am not only not to be condemned for sin but I may follow after it that the glory of God may bee more advanced In answer hee saith 1 They were malicious slanderers that thus charged the Apostles Doctrine Let us do evil that good may come of it Hee answers 2 That these calumniators and those that teach and follow this Doctrine doing evil that good may come were justly to bee condemned of God Vers. 9. What then Are wee better than they No in no wise for wee have before proved both Iewes and Gentiles that thâ—y are all under sin The fift Object But by this Doctrine wee Jewes have no preheminence of the Gentiles to wit in the matter of Iustification by Works which is the principal question Hee answers that in this respect the Jew is no better than the Gentile and hee renders a reason of it because hitherto wee have proved that both Jewes and Greeks are under sin The second Part. In the second part of the Chapter hee returns to prosecute the Dispute concerning Iustification not by works but by faith Vers. 10. As it is written there is none righteous no not one 11. There is none that understandeth there is none that seeketh after God 12. They are all gone out of the way they are together become unprofitable there is none that doth good no not one Argument 4. Concerning Justification not by works but by faith The Scripture witnesseth that all men are under sin and liable to condemnation to ver 20. therefore no man is justified by the works of the Law ver 20. The testimonies of Scripture are six 1 Out of Psa. 14.1 2 3. and Psalm 53.1 2 3. where the Prophet speaking of the unregenerate in his time and of all in their natural estate out of Christ pronounceth first that no man is righteous ver 10. Secondly that all are blind and ignorant of the things which make for their Salvation Thirdly that there were none which were affected with a desire of knowing or worshipping or having any communion with God ver 11. Fourthly that all were guilty of Original Apostasie from God and his known Will Fifthly that all were unprofitable polluted abominable by reason of the filthiness of their wickednesses Sixthly that there were none viz. of those that were unregenerated that did any good and by consequence that there was none but did evil and only evil for when hee does the work commanded not to God commanding being unregenerate hee serves himself and sacrificeth to his own idols Vers. 13. Their throat is an open sepulchre with their tongues they have used deceit the poyson of Aspes is under their lips The second testimony is from Psalm 5.9 wherein David under the type of his enemies condemns all unregenerate men or men not reconciled to God of impurity of heart from whence proceeds nothing but that which is abominable and loathsome unto God that the throat of every one is as a Sepulchre newly opened sending forth a pestilential smell of wicked thoughts out of whose mouth comes forth nothing but pestilent injurious and deceitful speeches Poyson The third testimony is from Psalm 140.3 In which the same is confirmed of Davids enemies which were types of persons unreconciled unto God in that they are alwayes ready to send out from their mouths as from a quiver poysonful speeches no less hurtful than the poyson of Aspes Vers. 14. Whose mouth is full of cursing and bitterness The fourth testimony is from Psalm 10.7 to the foresaid sense wherein the Psalmist complains of the natural man that his mouth is full of cursing and reproachful words whereby the glory of God and the fame of our Neighbour is wronged Vers. 15. Their feet are swift to shed blood 16. Destruction and
the same man into Rational and Spiritual because hee is called rational as hee is considered in his meer naturals or so far as in any particular act being destitute of the Spirit hee judgeth of divine things by the wisdome of the flesh as also of this spiritual manner of preaching And hee is called the spiritual man so far as renewed in his mind and affections hee attends to the dictate of the Spirit Concerning the former i. e. The rational man not regenerated or any one not born again hee grants what is objected shewing the reasons why hee cannot apprehend nor approve this Doctrine nor any other spiritual matter The reasons are three 1. Because they are foolishness unto him and ridiculous even those things which are the very wisdome of God 2. Because so far as hee is so for want of light as also the enmity of his natural wisdome against God hee cannot apprehend spiritual things 3. Because spiritual things are discerned only spiritually i. e. by a spiritual light and the Spirit within actually manifesting the object of which the rational man is destitute For so great is the blindness of our mind the deceit perverseness and unaptness to spiritual things that unless wee are regenerated and illuminated actually in every thing by the Spirit of Christ wee discern nothing in spiritual things Vers. 15. But hee that is spiritual judgeth all things yet hee himself is judged of no man The other part of the distinction lies thus The spiritual man so far as hee is spiritual knows all the things of God viz. concerning whom wee speak and discerns the spiritual and saving manner of handling these mysteries of God and acknowledges them according to his measure But hee himself in his spiritual state and actions can bee discerned or accounted spiritual by no man which is not spiritual or so far as hee is not spiritual Vers. 16. For who hath known the mind of the Lord that hee may instruct him but wee have the mind of Christ. Hee proves the answer given by a sentence borrowed from Isai. 40.13 Because no man knows the counsel of God but they to whom hee hath given his Spirit And therefore no natural or rational man can judge concerning the mysteries of Salvation and the spiritual manner of handling them but only they that are spiritual so far as they have the mind of Christ revealed to them by his Spirit such as were the Apostles and the rest of the Faithful every one in his own measure CHAP. III. TO the former Arguments in the Chapter foregoing proving plainness of speech in preaching the Gospel hee adds one ver 1 2. and in the remaining part of the Chapter passes to the reproving of their Schism Vers. 1. And I brethren could not speak unto you as unto spiritual but as unto carnal even as unto Babes in Christ. 2. I have fed you with milk and not with meat for hitherto yee were not able to bear it neither yet now are yee able Hee takes an argument from the necessity of the hearers amongst whom are found some less knowing to whom the height of spiritual things is not only to bee tempered and seasoned with simplicity of speech but to bee brought down to a familiar and plain manner of speaking which hee confirms by his own experience and the example of the Corinthians amongst whom as amongst those that were carnal and Babes in Christ the Apostle is compelled to descend from his manly kind of speech and as with children to stammer as it were about divine things Wherefore hee fed them with a more easie and familiar kind of speech as children are fed with milk For yee were not Hee gives three reasons of this his doing The first is because you could not then bear a more perfect manner of Preaching as stronger meat Nor yet Reason 2. Because neither as yet when hee wrote these things were they able to bear it Vers. 3. For yee are yet carnal for whereas there is among you envying and strife and divisions are yee not carnal and walk as men Reason 3. Because yee are carnal comparatively viz. in respect to spiritual perfection after which you ought to strive which that hee might prove hee passes to a reproof of the Schism which sprung up amongst them First in general because among them the works of the flesh were manifest a preposterous ambition and from that arose contentions and thence divisions or Schismes which was to walk in the wayes of unregenerate and carnal men Vers. 4. For while one saith I am of Paul and another I am of Apollo are yee not carnal Furthermore in particular hee proves the Corinthians to bee carnal and more specially taxes them of Schism because they chose to themselves certain Teachers from one of whom one would call himself and from another another In the mean time hee forbids them making any Schism about their Teachers laying down fourteen Arguments all which prove that they ought not to nourish the Schism which was grown up amongst them neither the Teachers nor the people Are yee not Argum. 1. This contending about your Teachers argues that you are carnal Therefore Schism is not to bee nourished Vers. 5. Who then is Paul and who is Apollo but Ministers by whom yee beleeved even as the Lord gave to every man Argum. 2. The prime Apostles and Evangelists not your ordinary Teachers whose names hee mentions not are onely the Ministers of your conversion and Faith Therefore they are not so highly to bee magnified that you should name your selves from them and because of them should bee rent into factions Therefore this Schism is not any further to bee maintained Vers. 6. I have planted Apollo watered but God gave the encrease 7. So then neither is hee that planteth any thing neither hee that watereth but God that giveth the increase Argum. 3. The Ministery and labour of the Apostles and Evangelists whether in conversion or edification of those that are converted profits no more without the blessing of God than planting or watering of the Gardiner if God give not the increase Therefore so much honour that you should glory in them is not to bee ascribed to men but God Vers. 8. Now hee that planteth and hee that watereth are one and every man shall receive his own reward according to his own labour Argum. 4. All teachers in office labour and intention ought to bee one Therefore neither by them nor for them is the Churcâ— to bee rent by Schisms Reward Argum. 5. Every one shall receive his reward according to his work Therefore it lies upon the Teachers that they rather attend to their work and their reward than to the fomenting of factions Vers. 9. For wee are labourers together with God yee are Gods husbandry yee are Gods building Argum. 6. All Teachers ought to work together with God and to minister together with him Therefore Schisms ought not to bee by or for them Husbandry Argum. 7. They that
are the people of God as a field or building ought to bee closely united to one another in the service of God Therefore ought they not to bee rent into parties one from another Vers. 10. According unto the Grace of God which is given unto mee as a wise Master-builder I have laid the foundation and another buildeth thereon but let every man take heed how hee buildeth thereupon Argum. 8. Is propounded under the form of an admonition whereby hee more sharply wounds their ambitious Teachers the authors of Schism which strove by their boasting of Philosophy and Eloquence every one to gain Disciples after them This is the Argument It is dangerous lest while each of these ordinary Teachers serve their own ambition they build some kind of doctrine upon the Apostles foundation which agrees not with the foundation Therefore Schism is not to bee fomented Vers. 11. For other foundation can no man lay than that is laid which is Iesus Christ. Hee gives a Reason why hee directs his admonition onely to their ordinary Teachers about superstructures because the summe of all saving doctrine concerning Jesus Christ as the sure and onely foundation is laid by the Apostles from which it is not lawful for ordinary or extraordinary Teachers to depart Vers. 12. Now if any man build on this foundation Gold Silver precious Stones Wood Hay Stubble Therefore hee compares the doctrine of the Gospel to a building the Apostles to builders laying the foundation of all saving doctrine Those Teachers that follow after hee compares to those that build the walls upon the foundation laid by the Apostles of whom some taught â—ound doctrine agreeable to the foundation for the truth of it and the spiritual manner of handling it others stuffed their preaching with Philosophical flowers and the wisdome of words building as it were Wood Stubble Hay not solid matter nor tending to salvation Vers. 13. Every mans work shall bee made manifest for the day shall declare it because it shall bee revealed by fire and the fire shall try every mans work of what sort it is That they might here know their danger hee fore-tells the tryal of every ones work in his preaching the Gospel no less exact than that of Gold-smiths in trying their metals by fire at leastwise in the last day wherein God will judge of all persons and works Vers. 14. If any mans work abide which hee hath built thereupon hee shall receive a reward In which day at least whosoever hath built solid and precious doctrine agreeable to the foundation shall receive a reward of his faithfulness according to the promises of God Vers. 15. If any mans work shall bee burnt hee shall suffer loss but hee himself shall bee saved yet so as by fire But if any one shall mingle Philosophical speculations the hay of humane wisdome the stubble of wordy eloquence with his preaching or shall add any other devices of his own which cannot indure the sentence of divine judgement hee shall suffer loss of all his labours but the Preacher shall bee saved but so as by fire i. e. if so bee hee is able to abide the fiery and exact tryal of God whereby hee wiâ—l accurately separate the sincere from Hypocrites as the fire purges the rust from the metal the summe of all is The Preacher himself shall bee saved if otherwise hee bee found sincere in the Faith of Christ. Vers. 16. Know yee not that yee are the Temple of God and that the spirit of God dwelleth in you Argum. 9. Appertains to preachers as also hearers because when they know themselves to bee the Temple of God it is a wicked thing to defile and do violence to the Church or Temple of God even their own conscience being witness Therefore this Schism is not further to bee fomented unless they will do injury to the Spirit of God dwelling in them Vers. 17. If any man defile the Temple of God him shall God destroy for the Temple of God is holy which Temple yee are Argum. 10. From the pernicious effect It is to bee feared lest God destroy you with your vanities and dissentions while you defile his Temple Therefore this Schism is not to bee fomented any further Vers. 18. Let no man deceive himself if any man among you seemeth to bee wise in this world let him become a fool that hee may bee wise Argum. 11. Propounded by way of prevention of an Objection in maintaining this Schism you seem wise to your selves but your self-confidence deceives you This is the cause of Schism and therefore you are to beware of it and that you may beware of the Schism hee prescribes the way how they should beware which is this that hee which seems to excel in humane wisdome renounce this vain opinion of his own wisdome and yeeld up himself in obedience unto God following the plain manner of Preaching which though it seem foolishness to men yet it alone is able to make us wise Vers. 19. For the wisdome of this world is foolishness with God for it is written Hee taketh the wise in their own craftiness 20. And again The Lord knoweth the thoughts of the wise that they are vain Hee confirms the counsel that hee had given from the judgement of God concerning carnal wisdome that God accounts it foolishness especially when carnal wisdome rejects the institutions of God and despises the simplicity of them which hee proves by the testimony of the Scriptures the first is of Iob 5.13 The sense whereof is However vain men may seem wise to themselves and the world yet God so frustrates their devices and turns them into snares that they may fall by their own Counsels rather than by others and thus hee convinceth them of folly Another Testimony is in Psal. 94.11 Where God declares the thoughts of the wise to bee vain which savour onely humane things for those things which they imagine to make most for their happiness contribute least Vers. 21. Therefore let no man glory in men for all things are yours 22. Whether Paul or Apollo or Cephas or the world or life or death or things present or things to come all are yours Argum. 12. Propounded by way of dehortation from the Schism which hee reprehended Because Schism and making parties concerning their Teachers is unholy boasting in men Therefore this Schism is not to bee fomented They gloried in their Teachers when they ascribed too much to them depending upon them and made them as it were Masters of their Faith when they ought onely to depend upon God who speaks by his Ministers when and as much as hee please All things Confirming this dehortation hee adds Argum. 13. Because all your Teachers the least and the greatest even the Apostles themselves and all things in the world things present and things to come life and death and whatsoever else can bee reckoned up are appointed of God that they may bee serviceable to the salvation of the faithful Therefore you
For the earth is the Lords and the fulness thereof The reason is Because in that common condition they are the creatures of God sanctified to the use of the faithful and they were allowed a free use of them by the Lord of Heaven and Earth c. Vers. 27. If any of them that believe not bid you to a Feast and yee bee disposed to go whatsoever is set before you eat asking no question for conscience sake In like manner if any Believer bee invited to a Feast in the private house of an Unbeliever hee saith the Christian may eat without scruple of any meat that is set before him Vers. 28. But if any man say unto you This is offered in Sacrifice unto Idols eat not for his sake that shewed it and for conscience sake The earth is the Lords and the fulness thereof Hee excepts in case of scandal when either an Unbeliever or a weak Brother shall intimate that that meaâ— was sacrificed to Idols in which case hee wills them to forbear and sub-joyns seven Reasons Reason 1. Lest if thou eat after warning given thy weak brother who warned thee bee offended or lest the unbeliever bee hardened in his Idolatry if happily hee gave thee warning Is the Lords Reason 2. Other meats besides that wherein there is danger of offence God hath sanctified and because the Lord of the earth hath not granted power of using his creatures indifferently with the offence of any one Therefore in this case wee must not eat Vers. 29. Conscience I say not thine own but of the others for why is my liberty judged of another mans conscience Reason 3. If any one eats with offence Christian Liberty in eating will bee condemned of another mans conscience as prophane licentiousness Therefore in this case wee may not eat Vers. 30. For if I by grace bee a partaker why am I evil spoken of for that for which I give thanks Reason 4. Hee should sin against the Grace of God if hee should abuse the gift of God for every kind of meat is the gift of God as in the giving of Thanks before or after meat wee acknowledge so as to give occasion of speaking evil of him as if hee had no regard of another mans Soul Therefore wee must not eat in this case Vers. 31. Whether therefore yee eat or drink or whatsoever yee do do all for the glory of God Reason 5. Propounded by way of Precept In all our actions and therefore in eating and drinking wee must endeavour that God may bee glorified which is not done when wee eat with offence Therefore c. Vers. 32. Give none offence neither to the Jews nor to the Gentiles nor to the Church of God Reason 6. Wee must give offence to none whether they profess the true Religion or not Therefore in case of scandal wee ought not to eat Vers. 33. Even as I please all men in all things not seeking mine own profit but the profit of many that they may bee saved Reason 7. All are bound to imitate the Apostles example in all indifferent things who served not his own temporal profit but the Eternal Salvation of others Therefore as hee in such a case would not eat so are all bound not to eat this or that meat in case of scandal CHAP. XI THE SEVENTH ARTICLE CONCERNING ORDER AND DECENCY THe seventh Article of the Epistle concerning the observation of Order and Decency in the publike meetings of the Church There are two parts of the Chapter 1. About the comely habit of men and women in religious performances to vers 17. The other part concerning the right Administration of the Sacrament to the end Vers. 21. Bee yee followers of mee even as I also am of Christ. 2. Now I praise you Brethren that you remember mee in all things and keep the Ordinances as I delivered them unto you As concerning the first part hee premises a command to imitate him so far as hee followed Christ Hee also commends the Corinthians that for some time they observed the Doctrine and Precepts delivered to them partly by letter partly by his lively voiceâ— concerning Religion and things which appertain thereunto so far at least that they deserved some commendation Vers. 3. But I would have you know That the head of every man is Christ and the head of the woman is the man and the Head of Christ is God Furthermore hee sub-joyns to the following admonition a maxim concerning order divinely stablished in the mystical body of the Church viz. that Christ is nearest subordinate to God as hee is God-man the Mediator and the Head of the Church and that the man next succeeds in dignity unto Christ and the woman to the man which so far as it appertains to the honour of the sex shee is made subordinate to the man as Head whereupon they may understand that order in Church-Assemblies is to bee observed Vers. 4. Every man praying or prophecying having his head covered dishonoureth his head It is apparent that the Corinthians did not sufficiently observe this order because their women in the publike Assemblies after the manner of Heathens laid aside their veils and the men covered their heads and faces they are said to pray and Prophesie who met publikely and consented to promote this publike Worship of God This uncomeliness hee reproves both in the men and women by nine Arguments Dishonours Argum. 1. The covering of the man is not agreeable to the dignity of his sex and against the honour of Christ whom hee ought to represent Therefore it is uncomely Vers. 5. But every woman that prayeth or Prophesieth with her head uncovered dishonoureth her head for that is even all one as if shee was shaven 6. For if the woman bee not covered let her also bee shorn but if it bee a shame for a woman to bee shorn or shaven let her bee covered Argum. 2. It is dishonourable to the Female Sex to lay aside her veil and against the dignity as well of her natural head as of her metaphorical head to wit the man to whom shee ows subjection for the honour of the Masculine Sex the reason whereof hee gives because it was not less unseemly for the woman to bee without her veil than to bee shorn Here therefore the woman is reproved for undecency which shee ought to amend Vers. 7. For a man indeed ought not to cover his head forasmuch as hee is the Image and Glory of God but the woman is the glory of man Argum. 3. The man seeing hee is the Glory of God and the representation of his glorious Excellency in respect of the woman over whom hee is appointed head ought to shew forth the Glory of God in his manly deportment Therefore hee must beware of this unseemliness in the use of a veil The woman Argum. 4. The woman is the glory of the man or the image of his dignity in whom as in a Glass the excellency of the man for whose
as the body is one and hath many members and all the members of that one body being many are one body so also is Christ. Argum. 8. Christ Mystical or Christ is one Body with the Church consisting of many members and they instructed with variety of gifts Therefore as in the humane so in the Mystical Body there ought to bee concord in the use of gifts Vers. 13. For by one Spirit are wee all baptized into one body whether wee bee Jews or Gentiles whether wee bee bond or free and have been all made to drink into one Spirit Argum. 9. All the faithful are joyned together in the Sacrament of Baptism and the Lords Supper or the union of all the Faithful into one Church and partaking of one life in one body and one Spirit is signified in the Sacraments Therefore you ought not to disagree amongst your selves about the diversity of gifts Vers. 14. For the body is not one member but many 15. If the foot shall say Because I am not the hand I am not of the body Is it therefore not of the body 16. And if the ear shall say Because I am not the eye I am not of the body Is it therefore not of the body Argum. 10. Seeing the condition of the body requires necessarily plurality of members and by consequence diversity it will follow that the meanest offices in the least gifts are as well of the body as the most excellent offices and gifts And if they should exclude themselves they would not do less foolishly than if the foot should deny that it was the hand or the ear deny that it was the eye and for this cause should conclude that it is not of the body Therefore there ought to bee no dissention amongst you because of the diversity of gifts Vers. 17. If the whole body were an eye where were the hearing If the whole were hearing where were the smelling 18. But now hath God set the members every one of them in the body as it hath pleased him 19. And if they were all one member where were the body 20. But now are they many members yet but one body Argum. 11. Even as if the body was one member three inconveniences would follow 1. The rest of the members should bee excluded and the more noble senses ver 17. 2. The change should bee made contrary to the wise dispensation of God who hath otherwise appointed diversity of members ver 18. 3. The change should bee contrary to the nature of an organical body for the very organical body should bee destroyed ver 19. Because God hath made one organical body of many members ver 20. So in Ecclesiastical Functions if there was but one Function three inconveniences would ensue 1. The other offices would bee extinct 2. The dispensation of God would bee destroyed 3. The Organical Church it self would bee overthrown which now consists of many offices united together into one body Therefore concord and agreement is to bee regarded Vers. 21. And the eye cannot say to the hand I have no need of thee nor again the head to the feet I have no need of you 22. Nay much more those members of the body which seem to bee more feeble are necessary Argum. 12. As in a natural body the superiour and more excellent members cannot bee without the inferiour which are most necessary therefore they are friendly each to other so it is in Ecclesiastical functions therefore ought they to bee assisting one to another Vers. 23. And those members of the body which wee think to bee less honourable upon those wee bestow more abundant honour and our uncomely parts have more abundant comeliness 24. For our comly parts have no need but God hath tempered the body together having given more abundant honour to that part which lacked Argum. 13. As in the body natural that there may bee an agreement those members which are more infirm are most honoured and necessary by the appointment of God so ought it to bee in Ecclesiastical functions Therefore in the chusing of Deacons rather than Pastors care must bee had that other things being alike men of the fairest fortunes may bee elected for the adorning of this inferiour office Vers. 25. That there should bee no Schism in the body but that the members should have the same care one of another Argum. 14. As the Natural body would come to ruine by Schism if the members should strive among themselves and should not regard each other So in Ecclesiastical functions Therefore concord is to bee highly regarded Vers. 26. And whether one member suffer all the members suffer with it or one member bee honoured all the members rejoyce with it 27. Now yee are the body of Christ and members in particular Argum. 15. As amongst the superiour and inferiour members of the body there is a sympathy in joy and grief so it ought to bee amongst the Governours and Ministers of the Church Therefore the greatest accord Hee gives the Reason of it Because yee saith hee are the body of Christ and members in particular i. e. such as ought as members to agree with the whole body the Church and amongst your selves And here is the common Apodosis of the whole similitude taken from the body from vers 12. to this 27. verse Vers. 28. And God hath set some in the Church first Apostles secondarily Prophets thirdly Teachers after that miracles then gifts of healings helps governments diversities of tongues Now in order hee reckons up the Ministers of the Church as much as might bee sufficient to restrain the ambition and envy that was among the Corinthians The Authority of Paul by name and of the other Apostles was prejudiced by the subtil and Eloquent Doctors amongst the Corinthians as is manifest in the second Epistle Therefore hee asserts the dignity of the Apostles in the first place as those that were appointed of God to lay the foundation of all the Churches Concerning the Evangelists and Prophets extraordinary either there was no question amongst them or the dignity of the Ministers of the Gospel extraordinary being asserted in the vindication of the Apostolical office concerning the authority and dignity of the Evangelists and Prophets extraordinary whose Ministery was common to all the Churches and subservient to the Apostles it was manifest and apparent enough Secondly Hee determines concerning Prophets by which name as shall appear chap. 14. hee understands Pastors who applied in their Sermons the doctrine to usefulness whose gift was the word of wisdome as verse 8. In the third place hee names Teachers who although they were not eloquent and prudent for the application of the doctrine to all the uses of the Church yet they had a word of knowledge that they were able to apply the general Doctrine to the capacity of the Church These are the functions which were imployed in the Word and Doctrine and therefore the more eminent In the fourth place hee sets down those who in the
edifying of the church 13. Wherefore let him that speaketh in an unknown tongue pray that hee may interpret Hee infers an exhortation to what was fore-spoken that they might bee zealous of the gift of Prophecie for the good of the Church and to that end that hee which hath the gift of an unknown tongue might pray that hee might have also the gift of interpreting that tongue Vers. 14. For if I pray in an unknown tongue my spirit prayeth but my understanding is unfruitful Reason 7. If any one speak unto God praying publikely in an unknown tongue hee doth ill because though hee that prayes understands yet the understanding of him that prays shall bee unfruitful to those that hear and do not understand and hee doth ill much more who speaks publikely to men in a tongue not understood Therefore the gift of Tongues is inferiour to that of Prophecie Vers. 15. What is it then I will pray with the Spirit and will pray with understanding also I will sing with the spirit and I will sing with the understanding also Hence hee draws forth his exhortation because amongst those who had the gift of strange tongues some had the faculty miraculously to reason in divine mysteries some had the faculty of praying others did sing in those strange tongues and others gave thanks these gifts were divers and for divers uses hee commands them so to use them all that they may bee understood by the hearers for if any one pray by the Spirit or from the gift of the Spirit what profit shall it bee to the Church unless hee pray also with understanding i. e. so that the hearers may understand him Vers. 16. Else when thou shalt bless with the Spirit how shall hee that occupieth the room of the unlearned say Amen at thy giving of thanks seeing hee understandeth not what thou sayest This hee confirms and adds the eighth Reason from the unprofitableness of it because when any one shall bless by the gift of the Spirit those that occupy the room of private men in the Church i. e. the rest of the hearers in the Assembly cannot joyn their prayers with him or say Amen unless hee speaks in a known tongue The matter is otherwise in Prophecying where all things are uttered in a known tongue Therefore c. Vers. 17. For thou verily givest thanks well but the other is not edified Hee gives a reason because the hearers in the Church neither understand nor are edified although that which is spoken is most excellent Vers. 18. I thank my God I speak with tongues more than you all 19. Yet in the Church I had rather speak five words with my understanding that by my voice I might teach others also than ten thousand words in an unknown tongue Reason 9. From his own example who was most inabled in the gift of Tongues and yet hee had rather speak a few words which might bee understood by the hearers than many in a tongue unknown to the people Therefore the gift of Prophecie excels that of Tongues Vers. 20. Brethren bee not children in understanding howbeit in malice bee yee children but in understanding bee men Reas. 10. Backed with a Precept because this abuse of the gift of strange Tongues being no way profitable to the hearers is a childish and foolish ostentation whereas it became them to bee children indeed in respect to innocency but not in respect to knowledge Vers. 21. In the Law it is written With men of other Tongues and other Lips will I speak unto this people and yet for all that will they not hear mee saith the Lord. 22. Wherefore Tongues are for a sign not to them that beleeve but to them that beleeve not but prophesying serveth not for them that beleeve not but for them which beleeve Reason 11. Out of Isa. 28.11 and Ier. 5.15 because to speak with Tongues not understood in the Church is set down of God as a threatning for a punishment of unbelief But Prophecie serves for the edification of Beleevers Therefore let unknown Tongues bee rejected out of the Church and let Prophecie bee preferred Vers. 23. If therefore the whole Church bee come together into one place and all speak with Tongues and there come in those that are unlearned or unbeleevers will they not say that yee are mad Reason 12. Taken from the avoiding of Scandal Unbeleevers or Professors of a private condition will bee estranged from the Faith and they will say that both the Preacher and the People are mad if the time appointed for publick worship bee spent in the hearing of an unknown Tongue Therefore the gift of Tongues is inferiour to the gift of Prophesying Vers. 24. But if all prophesie and there come in one that beleeveth not or one unlearned hee is convinced of all hee is judged of all 25. And thus are the secrets of his heart made manifest and so falling down on his face hee will worship God and report that God is in you of a truth Reason 13. From the special fruit which would ensue If laying aside the use of strange Tongues all the Prophets for hee denies that all the faithful in the Church were Prophets Chap. 12.29 should prophesie i. e. should propose the Oracles of the Prophets and their Doctrine to the edification of the Church For in this case if any unbeleever should come in or a private Christian one of their hearers should hear them prophesying hee is convinced of sin and condemned according to the sentence of the Law by all that prophesie and the secret sins of his heart are manifest unto him which when the hearer sees and observes the Grace of God laid open by the Prophets in the Gospel hee falls upon his face adores God and seriously gives testimony of Gods presence with the Prophets in the Church Therefore Prophecie is more excellent than the gift of Tongues The second Part. Vers. 26. How is it then Brethren when yee come together every one of you hath a Psalm hath a Doctrine hath a Tongue hath a Revelation hath an Interpretation let all things bee done unto edifying The other part of the Chapter in which hee gives seven Precepts concerning good order The first is that if the Spirit shall suggest to any one of the Prophets any godly Psalm to the praise of God or any Doctrine or expression of a strange Tongue for the use of the Church or revelation of a thing to come or of a mystery not observed before or the interpretation of a strange Tongue or of the Scripture Hee commands that the exercise of all these bee fitted to the edification of the Church that all may go out of the Assembly better than they came Vers. 27. If any man speak in an unknown Tongue let it bee by two or at the most by three and that by course and let one interpret Vers. 28. But if there bee no Interpreter let him keep silence in the Church and let him speak to himself
to a Preacher did glorifie God All which signs do assure you of the heavenly original of his Doctrine CHAP. II. THere are two parts of the Chapter In the first hee proceeds to write the history which hee declared and to add the other signs of his Apostleship or his divine Doctrine to vers 15. In the remaining part of the Chapter hee confirms that Righteousness is by Faith and not by the works of the Law Vers. 1. Then fourteen years after I went up again to Jerusalem with Barnabas and took Titus with mee also 2. And I went up by revelation and communicated unto them the Gospel which I preach among the Gentiles but privately to them which were of reputation lest by any means I should run or had run in vain Six Signs of the heavenly and divine Doctrine of the Apostle went before five others follow Sign 1. That God directed the course of his Ministery by special revelation that hee might know from whence and wherefore hee came The example whereof hee shews in his ascending to Ierusalem by revelation which revelation was a divine approbation of his Apostleship and Doctrine Communicated Sign 2. That hee communicated to the Apostles the manner of his doctrine delivered amongst the Gentiles that his consent with them might bee made manifest and namely with Peter Iames and Iohn lest hee should bee deprived of the fruit of his Ministery amongst some by the calumnies of his Emulators who falsely said that the Doctrine of the Apostle Paul did disagree from the Doctrine of the rest of the Apostles Vers. 3. But neither Titus who was with mee being a Greek was compelled to bee circumcised 4. And that because of false Brethren unawares brought in who came in privily to spie out our liberty which wee have in Christ Iesus that they might bring us into bondage 5. To whom wee gave place by subjection no not for an hour that the Truth of the Gospel might continue with you Sign 3. That in the presence of the Apostles hee pleaded this very cause in the person of Titus of freeing Christians from the yoak of Circumcision and defended him lest hee should bee circumcised against the false Brethren who went about to take away Christian Liberty from Beleevers that they might bring the Churches of Christ into bondage to whom the Apostle does not in the least give place that the sincerity of the Doctrine of the Gospel might remain pure amongst the Gentiles and namely amongst the Galatians which was an evident sign of his heavenly and divine Doctrine wherein hee had instructed the Galatians Vers 6. But of these who seemed to bee somewhat whatsoever they were it makes no matter to mee God accepteth no mans person for they who seemed to bee somewhat in conference added nothing to mee Sign 4. Whereof there are four Branches 1. That the Apostles which were called chief Peter Iames and Iohn having heard his Doctrine corrected nothing added nothing to his knowledge In the mean while hee prevents an Objection concerning their personal prerogatives of which hee will not speak as of those that had seen Christ in the flesh that were called to the Apostleship before him that were nearer of kin to Christ c. Because these and such like did conduce nothing to their doctrine to their Apostolical authority to the commendation of man before God seeing that God doth not accept the persons of men Vers. 7. But contrariwise when they saw that the Gospel of the uncircumcision was committed unto mee â—s the Gospel of the Circumcision was to Peter 8. For hee that wrought effectually in Peter to the Apostleship of the Circumcision the same was mighty in mee towards the Gentiles 2 That those three Apostles acknowledged the Apostleship of Paul amongst the Gentiles to have no less authority and efficacy from God than the Apostleship of Peter amongst the Jews Vers. 9. And when James Cephas and John who seemed to bee Pillars perceived the Grace that was given unto mee they gave to mee and Barnabas the right hands of fellowship that wee should go unto the Heathen and they unto the Circumcision 3 That those three Apostles perceiving the gifts and signs of Apostleship in Paul gave to Paul and Barnabas the right hand of fellowship that with the like authority they should execute their Apostolical charge amongst the Gentiles as they amongst the Jews Vers. 10. Onely they would that wee should remember the poor the same which I also was forward to do 4 Those three desired Paul and Barnabas that they would procure a Collection to bee made by the Churches of the Gentiles for the use of the poor Jews that which Paul and Barnabas have faithfully performed Vers. 11. But when Peter was come to Antioch I with-stood him to the face because hee was to bee blamed Sign 5. Of his heavenly and divine Doctrine namely in the Article of shunning the Ceremonial Yoak of Moses That Paul openly reprehends Peter himself turning off from this Doctrine and brings him into the way again which that it may better appear the things that follow are observeable By the decree of the Synod at Ierusalem Act. 15. the necessity of the Ceremonial Law amongst the Jews is abrogated and liberty is left to the Jews of using ceremonies for a time all observation of the Levitical ceremonies amongst the Gentiles is expelled from the Christian Churches as from those to whom the Law of Ceremonies was never designed nor given They are onely commanded to abstain from some meats leâ—t they use their liberty to the scandal of the weaker Jews and that by force of the Moral Law which in matters simply indifferent doth circumscribe the use of liberty with the bounds of scandal Peter the Apostle going down to Antioch by the sentence of the Synod at Ierusalem useth his liberty and eats meat with his Brethren the Gentiles some who held the Ceremonies of Moses went down in the mean while to Antioch from Iames Here Peter ought not to counterfeit his Christian Liberty which the day before hee professed but to remain in fellowship with the Christian Gentiles and to defend his fact by the authority of the Synod But Peter fearing leâ—t hee should incurr the hatred of the Jews which came down from Iames with-draweth himself from the Table of the Christian Gentiles and eateth no more with them others imitate the example of Peter The evil spreads abroad to the drawing Barnabas into the same dissimulation by this example scandal was given to the Jews to the confirming of them in Judaisme and not put away the yoak of Moses already broken and dissolved by the Authority of God in the Synod Scandal also is given to the Christian Gentiles who are compelled by the example of so great an Apostle either to take upon them the yoak of Ceremonies or renounce the society of the Apostle what could Paul do in this case certainly as it became him hee resisted Peter to his face and reproved
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
themselves fairly before men Onely Sign 2. That they compel the Galatians to admit of Circumcision not out of love but onely lest they should suffer persecution by the Jews for the Doctrine of the Cross or free justification by the death of Christ and not by the works of the Law Vers. 13. For neither they themselves who are circumcised keep the Law but desire to have you circumcised that they may glory in your flesh Sign 3. That although they were circumcised long since yet they little care for the observance of the Law which they required of others But desire Sign 4. That they seek occasion from the circumcision of the Galatians to glory amongst the Jews that they had converted many Proselytes to the Law Vers. 14. But God forbid that I should glory save in the Cross of our Lord Iesus Christ by whom the world is crucified unto mee and I unto the world In the other part of the comparison the sincerity of the Apostle is shewn in these two things 1. That hee onely glories in his free Redemption by Christ crucified and in his sufferings for the Doctrine 2. That hee doth not affect earthly pomp but contemn the world with all its pomp and glory which persecuted and despised him for the Doctrine of the Cross sake and by the Cross learnt daily more and more to contemn the world Vers. 15. For in Christ Iesus neither Circumcision availeth any thing nor uncircumcision but a new creature Hee gives four Reasons of his endeavour which are so many signs of his sincerity Reason 1. I know that in the Kingdome of Christ neither Circumcision nor Uncircumcision is respected by God but a new creature i. e. I know that it is necessary when any one is admitted by faith into the Kingdome of Christ and justified that hee should bee more and more renewed and sanctified but other priviledges are of no value without newness of life Therefore I will onely glory in the Cross of Christ. Vers. 16. And as many as walk according to this rule peace bee on them and mercy and upon the Israel of God Reas. 2. The rule of my intention is the summe of the whole Canonical Scripture to which as to one onely rule or one onely Canon the Doctrine and life of all is to bee conformable Therefore I will only glory in the Cross of Christ c. Peace Reas. 3. I am perswaded that whosoever shall order their faith and life by this rule they shall also obtain peace i. e. a sense of their reconciliation to God all kinde of blessings or an accumulation of good things and mercy or a remedy for the purging away all evills Therefore I will onely glory in the Cross of Christ. Israel Reas. 4. They are alone the true Israel of God that follow this Rule Therefore all things laid aside I will onely glory in the Cross of Christ by c. Vers. 17. From henceforth let no man trouble mee for I bear in my body the marks of the Lord Iesus After the Comparison as a Conquerour hee triumphs over his Emulators forbidding them to make him any further work either by gain-saying his Doctrine or by detracting from his Authority because hee bare the ensign of his Felicity towards Christ viz. the mark of a servant most devoted to Christ i. e. Hee hath all the signes of an Apostle and a faithfull Witness clearly to bee seen in him Vers. 18. Brethren the Grace of our Lord Iesus Christ bee with your spirit Amen Hee shuts up the Epistle with his accustomed seal wishing that the Grace of Jesus Christ manifested beleeved and effectual might abide in their mindes hearts and whole life that from thence they may draw consolation both in life and death to which Amen is subjoyned as a testimony of his vote and the faith of an Apostle and for a seal of the truth of the precedent Doctrine The Epistle of Paul to the EPHESIANS Analytically expounded The Contents THe City of the Ephesians was the Metropolis of Lesser Asia in which the Apostle two whole years preached the Gospel Act. 19. And when lastly hee went up to Jerusalem hee fore-told a change of the Church to the Ephesians Act. 20. Against which hee fortifies them by this Epistle when hee was now held captive at Rome and plainly despaired of his return hee endeavoureth diligently to confirm their minds in Faith and Truth There are two principal parts of the Epistle besides the Preface and the Conclusion The first is The Doctrine of Grace for the confirmation of their Faith to Chap. 4. The other is the Doctrine of gratitude and thankfulness tending to holiness of life to the end of the Epistle That which belongeth to the first part First of all hee shews that the whole reason of our salvation is free and solidly founded on Christ in the first Chapter Furthermore hee amplifies this Grace from the former misery of the Ephesians Chap. 2. Thirdly The scandal of the Cross lying upon him being taken away hee exhorts them to constancy and progress in the Faith by the glorious commendation of his Ministery and by manifesting the cause for which hee suffered Chap. 3. In the second part hee gives Precepts of keeping the unity of the Church of holiness of life as well in general as in particular in the shunning of evil and following after virtue by which the life of every one is ordered in a Christian manner Chap. 4. and in the former part of Chap. 5. After these hee descends to houshold duties to which and all other Christian duties that are to bee performed hee arms the faithful in the latter part of Chap. 5. and in the former part of Chap. 6. CHAP. I. THis Chapter besides the Preface contains two parts In the first is a thanksgiving tending to prove that the whole business of salvation both of Iews and Gentiles is meerly of Grace and wholly built on Christ to vers 15. In the other is a commemoration of the Apostles continual thanksgiving and prayer offered to God for the Ephesians tending to the confirmation of Faith the assurance of their salvation and of the perseverance of all truly faithful unto the end The Preface in the two first verses contains a direction of the Epistle and a salutation of the Ephesians which is very short because hee hath not to do here with envious persons or enemies but with conformable and obedient men to whom it would bee sufficient briefly to intimate his divine authority in writing this Epistle and the Apostles good will towards them and opinion of them Vers. 1. Paul an Apostle of Iesus Christ by the Will of God to the Saints which are at Ephesus and to the faithful in Christ Iesus In the direction of the Epistle wee have the description of the Writer from his Name Office and Authority And then of those to whom hee writes from the condition in which they stood towards God and from the place which they did inhabit on the
veins the knowledge of saving truth faith experience and power are conveyed by Christ in the several functions and offices in the Church in which are the Apostleship Pastorship Eldership c. 4 That the meer Administration or Ministration is in the members for the dispensation of a blessing of power and virtue depends immediately on Christ alone 5 That a distribution among the members is necessary who in regard of their finite measure and capacity have need of mutual communication that they may mutually edifie one another 6 That encrease is to bee had by the effectual operation of the same Head Christ in the Ministration and by the mutual communication of the members among themselves 7 That for the measure and capacity of every member every one doth encrease and make progress in the life of God in holiness in true Religion as it pleaseth the Lord to distribute to every one 8. That that increase onely is profitable and by the vertue of Christ advantagious which adds something to the whole body and brings something to the Church in general but not that increase which seems to profit some members with the hurt of others or some Churches with prejudice to others 9. Lastly That this communication of knowledge and of the Christian Doctrine and the edification of the body is effected by the love of the members to one another and without love it cannot bee done Hence the Argument As it is in the natural and organical body so in the Church Christ who is the head of the Church bestows not the same but divers gifts upon his members distributing to every one as the place which it bears in the body requires that by this means the whole may grow whilest the several members every one in its place uses its gifts to the common good which cannot be done unless there bee concord Therefore for this purpose every one should carefully endeavour the concord and unity of the Church The Second Part. Vers. 17. This I say therefore and testifie in the Lord that yee henceforth walk not as other Gentiles walk in the vanity of their minde 18. Having the understanding darkned being alienated from the life of God through the ignorance that is in them because of the blindness of their heart 19. Who being past feeling have given themselves over to lasciviousness to work all uncleanness with greediness Now follows the second part of this Chapter in which hee gives seven Precepts for the holy leading of the life of every one of them severally taken Precept 1. That they should not any longer walk as other Gentiles but as became those who were effectually called from the state of sin unto Christ. The Reasons of this Precept or Exhortation are four I say Reas. 1. I who am an Apostle by authority given mee of God do earnestly beseech you for the Lords sake to whom you must give an account if you neglect and despise this my earnest desire In the vanity Reas. 2. From the miserable condition of the Gentiles and of all those that are unregenerate which condition is couched in these seven particulars 1. That they were led by a vain minde which doth not dictate any thing certainly in divine things nor directs humane actions to any profitable end vers 17. Darkned 2. That the reason of unregenerate Gentiles in things pertaining to God and happiness is darkned and blinded 3. That they are alienated from the spiritual life of God and from all communion with God 4. That they have no saving knowledge of God but are quite ignorant of God as to salvation or as hee is in the Church revealed in Christ. 5. That they have a heart hardened by natural voluntary and judicial obduration for when they do willingly harden themselves in sin they are also by the just judgement of God further hardened in sin and the blindness of their mindes vers 18. Past feeling 6. That being buried in unsensibleness and griefless quietness they do not any more fear sin or feel the natural bitings of conscience 7. That the Gentiles are freely and unrestrainedly carried away in the lust of sinning not onely to a meer desire but also to a full commission of all uncleanness with greediness and to follow their pleasures with an unsatisfiable desire and study to fulfill them vers 19. Hence the second Reason holds good the condition of all other Gentiles is most miserable Therefore walk not as they do Vers. 20. But yee have not so learned Christ 21. If so bee that yee have heard him and have been taught by him as the truth is in Iesus Reas. 3. The knowledge of Christ or the Doctrine of faith in Christ in which you are instructed and which you have learned requires another manner of life from you than that which the Gentiles follow Therefore you should not imitate them vers 20. If so bee Hee limits the former Reason and restrains it to the truly regenerate who have sincerely and truly heard Christ and are effectually taught by his Spirit what that true holiness in Christ is what that right manner of living prescribed by Christ is and how great the virtue and spiritual power in him is to make his true and genuine Disciples live according to his orders I say with these at least the former Reasons will bee valid vers 21. Vers. 22. That yee put off concerning the former conversation the old man which is corrupt according to the deceitful lusts 23. And bee renewed in the spirit of your minde 24. And that yee put on the new man which after God is created in righteousness and true holiness Reas. 4. The Doctrine of Christ doth expresly require of beleevers that they perform these three things 1. That following repentance they should more and more put off and lay aside the old man or that corrupt nature which shewed it self in their former conversation which corrupt nature or old man is daily made worse and more corrupt through deceitful lusts and so it doth more and more corrupt and destroy man vers 22. 2. That they should bee more and more renewed in the spirit of their minde that is that beleevers should do their endeavour through the Word and Spirit of God to make their understanding more and more spiritual which of its own nature is repugnant to the wisdome of God and argues against it 3. That beleevers should put on the new man or should study to manifest and declare in themselves the actions and qualities of the new creature renewed after the Image of God and therefore should carefully yeeld obedience to the divine Law in those things which respect God and their neighbour Hence the Argument is thus The Christiaâ—â—octrine requires of you that putting off the manners oâ— the old man your minde being renewed you should study to approve your selves new creatures in the exercise of righteousness and holiness Therefore you should not walk as other Gentiles Vers. 25. Wherefore putting away lying speak every man truth with
Christ paying the price of our Redemption hath obtained by Covenant of the Father that all the redeemed should bee delivered from the prison of darkness ignorance sin and death 2 Inasmuch as Christ infinite in power when hee had once satisfied justice on the Cross broke the bars and chains of sin judgement and the Law wherewith the Devil held the redeemed bound that henceforth they cannot have any power 3 Inasmuch as hee hath made his redeemed his possession and peculiar people that they might not any longer bee the flock of Satan Christ is said to have made a shew of the Devils and to have openly triumphed on the Cross 1 Inasmuch as hee hath valiantly received overcome and extinguished all their temptations and poisoned darts whether immediately cast by them against him hanging on the Cross or hurled by the poisonous tongues of furious adversaries or brandished by the provocation of the ingratitude of his Disciples flying from him 2 Inasmuch as Christ hath turned the malice of the Devils all their subtilties and machinations by which they sought his life incessantly stirring up their slaves to crucifie him till hee hanged upon the Cross to their own destruction and to the most open ruine of their dominion 3 Inasmuch as hee hath shewn himself Lord of Heaven and Earth by signs and wonders in the very time of his crucifying 4 Inasmuch as hee hath shewn openly his power by converting the thief hanging at his right hand and the Centurion standing at his feet 5 Inasmuch as the price of Redemption being already paid the Conqueror not onely in the sight of God and Angels but also in the sight of these Devils and also in the bearing of all beholders cryed out that his work was finished and that to his own eternal glory and the perpetual ignominy of â—his enemies From which it follows that wee must not depart from Christ for the obtaining of any good or that wee might bee delivered from any evil The Third Part. Vers. 16. Let no man therefore judge you in meat or drink or in respect of an holy day or of the new Moon or of the Sabbath daies The third part of the Chapter in which by way of consequence hee brings in a special admonition to beware of some special corruptions of the false Apostles The admonitions are three 1 That they do not regard the judgement and censure of any who shall dare to condemn them for not observing of Mosaical Ceremonies as for example for meat or drink or for neglecting an holy-day or an part of any holy-day or for not observing the Sabbath of the Jews Vers. 17. Which are a shadow of things to come but the body is of Christ. The reason of the admonition is Because those Legal Ceremonies were the shadows of future things which were onely to remain until the body or Christ the truth and substance of them should come which therefore ought to cease after his comming Vers. 18. Let no man beguile you of your reward in a voluntary humility and worshiping of Angels intruding into those things which hee hath not seen vainly puft up by his fleshly mind 2 Is That they beware of the worshiping and invocation of Angels For this end hee alledges seven Arguments Argum. 1. Because whosoever doth teach you this worshiping in very deed hee endeavours to defraud you of the reward of Religion or Life Eternal Voluntarily Argum. 2. Because not from the authority of God but of his own will and lust hee doth deliver this Doctrine Humility Argum. 3. Because hee that teacheth the worshiping of Angels doth hypocritically abuse you with the pretence of humility Intruding Argum. 4. Because hee that teacheth the worshiping of Angel proceeds boldly without the light of the Word of God yea without the light of right reason For hee never saw any thing concerning this Doctrine either in holy writ or with bodily eyes or by the light of sound reason Vainly Argum. 5. Because whosoever teacheth the worshiping of Angels is not humble as hee pretends but swelling in his own carnal opinion is most vainly puffed up Vers. 19. And not holding the head from which all the body by joynts and bands having nourishment ministred and knit together increaseth with the increase of God Arg. 6. Because whosoever teacheth the worshipping of Angels is void of true faith hee is not joyned nor cleaves unto Christ although hee know all other things yet hee is ignorant of the vertue of Christ and the grace that is in him yea hee is divided from Christ our head and doth renounce him From which Arg. 7. Because in Christ alone is the storehouse from which all grace and whatsoever is required to life and spiritual growth is abundantly derived to all his members so that neither is it necessary to ask any thing of the Angels neither can any thing be done in that kinde without dishonour done to Christ either by invoking the Angels or by worshipping them after any other manner Therefore ye are to beware of the invocation of Angels In this Argument by the comparison of the humane natural head Christ is described by a sixfold Similitude 1 As the humane natural head hath a body subject to it so Christ hath the Church subject to him as his mystical body 2 As sense and motion is derived from the humane head to the whole body and so to all its members so sense and spiritual motions are derived from Christ to all the members of the Church 3 As from the humane head the conjunction of the nerves and ligaments which go through the whole body are extended so from the head Christ the holy Spirit flows and faith in Christ and love towards our neighbour which are diffused through the whole body mystical 4 As by those junctures life sense and motion is administred to the whole body so by these all spiritual grace is administred to the faithful 5 As by these the members are compacted with the head and amongst themselves so by these Christ and his members are united 6 As by these in the natural body so by these in Christs body mystical first of all there is made an increase of every member and also of the whole body mystical 7 As there is the increase of nature so here of grace the increase of God i. e. great and solid according to the measure given to every one Vers. 20. Wherefore if yee bee dead with Christ from the Rudiments of the world why as though living in the world are ye subject to Ordinances The third Admonition follows with a reprehension because they had subjected themselves to decrees or humane traditions and doctrines of men determining Religion in those things which God hath not determined There are five Arguments of the Admonition or Reprehension 1 Because yee are freed by the death of Christ from all carnal rudiments of Religion such as Judaical ceremonies so that you have no further to do with them yee ought not to admit the
hee commends 1 From his sincerity in his Office that hee is a servant of Christ 2 From his special care of his flock for which hee did fervently every day pray unto God that the members of that Church might constantly persevere in knowledge in faith and obedience to the Divine will and might make increase to perfection 3 From his zeal for the salvation of the Colossians Laodiceans and Hierapolitans of the fervency of whose zeal the Apostle bears witness Vers. 14. Luke the beloved Physician and Demas Greet you Salut 5. Sent from Luke a Physician and from Demas who as yet had not revolted from the society of the Apostle Vers. 15. Salute the Brethren which are in Laodicea and Nymphas and the Church which is in his house Art 3. Containeth the salutation sent from the Apostle himself wherein he salutes in his own name the Laodicean brethren and Nymphas with the Church that was in his house So hee calls the family of Nymphas because it was instructed in godliness well governed as Churches use to bee Vers. 16. And when this Epistle is read amongst you cause that it bee read also in the Church of the Laodiceans And that yee likewise read the Epistle from Laodicea Art 4. Of communicating this Epistle to the Laodiceans who had need of the same doctrine by reason of their like danger from the false Apostles But hee mentions another Epistle written from Laodicea which some think to have been written by the Apostle whilst hee was at Laodicea and that now lost But it is certain that no Epistle could have been written by our Apostle from Laodicea because hee affirms Chap. 2. vers 1. That neither the Laodiceans nor the Colossians had ever seen his 〈◊〉 the flesh or had beholden him present in body It is more like to bee meant that the 〈◊〉 was written from those Laodiceans to the Apostle 〈◊〉 signified the state of that Church to him which the Apostle was willing to answer and satisfie by this Epistle whatsoever it was certain it is that it concerned the Colossian Church to read that Epistle and communicate this to the Laodiceans Vers. 17. And say to Archippus Take heed to the Ministry which thou hast received in the Lord that thou fulfil it Art 5. Concerning the admonishing Archippus the Minister of the Colossians and companion of Epaphras who as it appears was somewhat negligent and had need of admonition from the Council or Co-presbyters of his Church whom the Apostle commands 1 That they stir him up to the duties of his Office and to consider the weightiness of it 2 That they warn him to execute the Ministry as one that was to give an account of his Embassage committed to him of Christ. 3 That they furthermore seriously exhort him to accomplish the Office committed to him And the Apostle requires these things of the Colossians that Archippus might bee more stirred up when hee should perceive them not want Apostolical authority because the Church was to admonish him concerning the executing his Office Vers. 18. The salutation by the hand of mee Paul Remember my bonds Grace bee with you Amen Art 6. Containing the conclusion of the Epistle which the Apostle used to write in all his Epistles not by a Scribe as the body of the Epistle but by his own hand wherein hee 1 Salutes all 2 Hee shews the characteristical note of his Epistles lest they should acknowledge any Epistle as sent from him which hee himself with his own hand had not subscribed 3 Hee exhorts them that praying for him now lying in bonds they would learn patience and faith being invited to it by so illustrious an example 4 Lastly Hee wisheth them the grace of God from whence as from a fountain all good things may flow to them and hopes it will bee communicated to them Sealing all things which hitherto hee had writ as it were with the seal of faith Amen The First Epistle of Paul to the THESSALONIANS Analytically expounded The Contents THessalonica in times past was the Metropolis of all Macedonia in which Paul and Silas as it is supposed Act. 17. converted many in a little time among the Iews and also the Gentiles to the Christian Faith But afterwards a sedition being stirred up by them that beleeved not they were by force cast out from thence The Apostle first of all betook him to Berea afterwards to Athens And in the first place hee sends away Timothy to them that hee might comfort the afflicted Afterwards Timothy being returned and hee understanding the constancy of the Thessalonians sends this Epistle in which he confirms them in the Faith and exhorts them to a life worthy of their holy Profession There are two principal parts of the Epistle In the first after his endeavour to confirm them in the Faith of Christ and perswasion of his affection towards them hee encourages them to constancy Chap. 1 2 3. In the second part hee instructs and exhorts them to an holy life inserting consolation touching the resurrection of the dead Chap. 4 5. CHAP. I. AFter his Apostolical salutation vers 1. In the rest of the Chapter hee confirms the Thessalonians in the Faith by giving thanks to God for their sincere conversion Vers. 1. Paul and Sylvanus and Timotheus unto the Church of the Thessalonians which is in God the Father and in the Lord Iesus Christ Grace bee unto you and Peace from God our Father and the Lord Iesus Christ. The persons saluting are Paul Timotheus and Sylvanus who otherwise is called Silas whom that the Thessalonians might know to bee those who had taught them hee takes into the society of his testimony concerning the truth of this Doctrine and his respects towards the Thessalonians The Church which is saluted is described from its holy communion no◠onely with God the Father whom the unbeleeving Jews do falsely boast that they worship but also with his Son Christ whom the unbeleeving Heathens and Jews did reject Furthermore hee praies for Grace and Peace for them from God the Father and Christ signifying that true happiness which proceeds from the Grace of God which as it is purchased for Beleevers by the merit of Christ so it is applied by the intercession and efficacy Vers. 2. Wee give thanks to God alwaies for you all making mention of you in our prayers In the remaining part of the Chapter giving thanks for the sincere conversion of the Thessalonians he confirm◠them in the Faith by nine Arguments which both prove that they ought to bee strengthened in Faith and also contain the reasons of giving thanks Argum. 1. The remembrance of your conversion to the Faith is exceeding pleasant to mee for which I cannot but give thanks to God and daily pray that yee may persevere Therefore yee ought to bee strengthened in Faith Vers. 3. Remembring without ceasing your work of Faith and labour of love and patience of hope in our Lord Iesus Christ in the sight of God and our
salvation are founded in the good pleasure of God acknowledging nothing except the Grace of God in the whole course of salvation and in all the parts of it And the work of Faith Artic. 3. I pray that God would compleat the work of Faith with power in you In which Article hee affirms Faith to bee the work of God which hee works in his and hee determines the beginning increase and perfecting of Faith as part of his good pleasure Lastly Hee shews that Faith is not onely not a work of our power but exceeds whatsoever can bee in us and requires the power of God without which it can neither bee begun or continue or bee increased or compleated Vers. 12. That the name of our Lord Iesus Christ may bee glorified in you and yee in him according to the grace of our God and the Lord Iesus Christ. Art 4. I pray that both in this life and in that which is to come Christ may bee glorified in you as in his members and yee may be glorified in him as in your head which is the end of the former Articles Neither in this Article will hee have the grace of God concealed but teaches that the whole glory which Christ receiveth from his or which hee communicates to them is to bee ascribed to the grace of God and Christ onely In all which the Thessalonians had no mean supports for their consolation and confirmation in the faith CHAP. II. THe resolution of the Doubt concerning Christs coming follows There are two parts of the Chapter In the first hee confutes the errour touching Christs last coming whilst the Thessalonians were alive to vers 13. In the other hee confirms the faith of the Thessalonians Vers. 1. Now wee beseech you brethren by the coming of our Lord Iesus Christ and by our gathering together unto him An errour had crept in amongst the Thessalonians concerning Christs coming immediately whilst they were alive which errour the Devil cherished that as for other causes so also for this that at leastwise after that age hee might expose the whole Christian Doctrine together with this Article to a mockery therefore the Apostle admonishes them that they suffer not themselves to bee moved from the sound sense and faith of this Article In the mean while hee affirms two things as most certain whereof hee would not have them doubt The first was That Christ will come as he had taught before in his appointed time The other was It will come to pass that all the faithful should be gathered together from the four quarters of the world to meet the Lord But hee beseeches them if they would bee wise for themselves in that day that they would have a care of that errour whereof wee speak Vers. 2. That yee bee not soon shaken in minde or bee troubled neither by spirit nor by word nor by letter as from us as that the day of Christ is at hand Because Impostors did brag partly of some Revelations from the Spirit partly some speech of the Apostle which they affirmed they had heard they did partly say that it was manifested by the former Epistle written by the Apostle to the Thessalonians as if in the fourth and fifth Chapters hee had taught that Christ would come while they were yet alive the Apostle commands to take heed lest they should bee by this or any like imposture deceived troubled or by any other means bee moved from the faith Vers. 3. Let no man deceive you by any means for that day shall not come except there come a falling away first and that man of sin bee revealed the son of perdition Hee gives a reason of his dehortation Because Christ would not come before the Antichristian defection should bee and Antichrist should bee revealed the chief Captain and Patron of this Apostasie Therefore it behoveth two things to precede Christs coming a falling from the faith received whereof 1 Tim. 4.1 and the revelation of the chief or great Antichrist That which concerns the falling away hee doth not understand the falling away of one or a few or of many in many Churches for day by day in those times there were not a few Runagates from the tents of Christ almost through all the Churches and many followers of many errours but hee understands the universal falling away of the external or visible Church so that false opinions contrary to the Gospel should bee received and openly defended and that commonly in the visible Christian Church by those that should boast in the name of Christians As concerning him who should bee the head of this Apostasie hee fore-tells that hee shall bee revealed by God partly by permitting him to erect his Kingdome in his Church and openly and in very deed shew himself to bee Antichrist partly by making of him manifest by the Doctrine of the Gospel which should make his impostures manifest and open to all those that are unwilling to bee deceived of which Antichrist or head of Apostates that hee may bee better discerned in his time by those that were circumspect The Apostle propounds seven Articles which are exactly to bee observed Art 1. Contains the description and nine Notes of Antichrist all which and every one agree to none better yea to none other than to the Pope of Rome as it will appear by those that observe them Man Note 1. Hee shall bee a Man in spight of those that in favour of the Pope feign that the evil Spirit Antichrist is to come Therefore hee is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Man both in nature and kinde and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Man in the singular number that hee may shew that the famous chief and great Antichrist in kinde so called is described He doth not only intimate some individual man or a single person but the series of shavelings that were to succeed in one seat Heb. 9.7.25 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The high Priest denotes the whole series or succession of Priests and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The man of God signifies not one Pastor but the series of faithful Ministers and that according to the stile of the Prophets when they speak concerning the order of Kings as Dan. 7.2 Of sin Note 2. Hee shall bee the man of sin as well because hee is a notable sinner yea highly addicted to sin as because both by fraud and impostures and by force and tyrannical compulsion hee was to bee the famous author of sinning unto others The son Note 3. Hee shall bee the son of perdition or the successor of Iudas the Traytor For by this title Christ heretofore noted Iudas in the New Testament Ioh. 17.12 which Iudas Antichrist resembles partly in the assumed title of the Apostolical calling partly by dissimulation covetousness cruelty obstinacy and final perdition bringing destruction upon many and principally upon himself destroying others and destroyed himself Vers. 4. Who opposeth and exalteth himself above all that is called God or that is worshipped So
poverty by idleness but by calamity lest they waxe sloathful in the actions of any vertue but go couragiously forward to do thâ—se things which are decent and excellent Vers. 14. And if any man obey not our word by this Epistle note that man and have no company with him that hee may bee ashamed Exhort 7. That they note the refractory and brand them that obey not the Apostolical doctrine that is that they excommunicate those which is manifest from this that hee commands that they have no society with him that is thus noted which is the consequent of excommunication and for this end commands that the excommunicate person segregated from the society of others being ashamed might enter into himself and repent Vers. 15. Yet count him not as an enemy but admonish him as a brother Hee expounds the Commandement that they bee not cruel toward the excommunicated person or esteem him as an enemy but to shew their hatred to his sin that the excommunicated person may understand that under that severe correction there is brotherly love and so hee may bee reduced into favour with God and the Church by repentance Vers. 16. Now the Lord of peace himself give you peace alwayes by all means The Lord bee wiâ—h you all The Epilogue remains whereof there are three Articles In the first hee praies the God of Peace so to direct their waies and bridle the turbulent spirits of the disobedient that they may injoy peace towards God and amongst themselves and with those that are without which work did require a divine hand Furthermore hee praies that God by his gracious presence would bee alwaies present with them all Vers. 17. The salutation of Paul with my own hand which is the token in every Epistle so I write Artic. 2. Contains the obsignation of the Epistle by the subscription of Paul himself who for the most part did use the help of Scribes in writing the body of every Epistle but hee subscribed the conclusion with his own hand that his genuine Epistles might bee known from the adulterate and counterfeit which were carryed about in the name of Paul and by Impostors thrust upon the Churches Vers. 18. The Grace of our Lord Iesus Christ bee with you all Amen Artic. 3. Contains the Apostolical vote set down by his own hand wherein hee wishes the eternal influence of the Grace of Christ as the fountain of all good things to them for their sanctification and salvation The First Epistle of Paul to TIMOTHY Analytically expounded The Contents THe Apostle departing from Ephesus into Macedonia did not think it sufficient to commit the Church of Ephesus now publickly founded to the care of ordinary Pastors but desired the Evangelist Timothy that hee would tarry there a while to establish the Church in all things that appertained to Doctrine and Discipline which work being accomplished the Apostle intended to call him back and imploy him for the confirming of other Churches as appears in the end of the Epistle and other places But because Timothy was young as yet and might seem not sufficiently furnished with authority for the restraining of unruly men which possibly might make insurrection against him in this Epistle hee doth not onely admonish him concerning his office as one that hee knew very well instructed already but all the Churches and their Governours are informed touching the Authority of Timothy and their own duties The special parts of the Epistle are six according to the number of the Chapters In the first Chapter hee laies down the manner of his preaching the Law and the Gospel duly and with profit In the second Chapter hee sets down how Pastors and Hearers Men and Women ought to behave themselves in their publick prayers and Ecclesiastical meetings In the third Chapter hee treats of the right institution of Pastors and Deacons and concerning the Heads of Doctrine whereof they were to take special care In the fourth Chapter hee speaks of avoiding the Apostacy that was comming and touching the diligence which ought to bee used by a faithful Pastor to that end In the fifth Chapter hee treats of private admonitions to bee performed by the Elders and how they ought to carry themselves toward Widows and other Elders In the sixth Chapter hee delivers Precepts to Timothy wherein hee is instructed what hee ought to teach concerning Christian duties as well of private persons as of Ministers CHAP. I. BEsideâ— the Inscription which is contained in the two first verses There are three parts of the Chapter In the first hee enjoyns Timothy to observe the right method and course of teaching and to suppress the perverse Teachers of the Law to vers 12. In the second hee asserts his Apostleship that with authority it might bee avouched by Timothy as hee had commanded to vers 18. In the third hee encourages Timothy to carry himself stoutly in the discharge of his Ministery Vers. 1. Paul an Apostle of Iesus Christ by the Commandement of God our Saviour and Lord Iesus Christ which is our hope The Inscription of the Epistle wherein 1 That hee might win authority to this Epistle Paul affirms that in writing of it hee fulfilled his Apostolical Embassage for Christ 2 Hee confirms his Apostleship by a special command from God the Father whom hee calls the Saviour because hee is the Author of our Salvation who had called him to the office of an Apostle and used him in the execution of his office about the present matter hee was in hand with 3 Hee confirms his Apostleship from the command of our Lord Jesus Christ whom hee calls our hope because the Author the meritorious cause the object and the finisher of our hope Vers. 2. Unto Timothy my own Son in the Faith Grace Mercy and Peace from God our Father and Iesus Christ our Lord. Timothy to whom this Epistle is written is called the Son of the Apostle not simply but in 〈◊〉 Faith because hee was his Disciple and as the Son represents the Father in face and manners so Timothy resembled Paul in Doctrine and an holy conversation In his salutation hee wishes to Timothy 1 Grace i. e. the renovation of the Image of God from the fountain of Gods free good will 2 Mercy i. e. free remission of sins because hee knew that the holy young man affected with the sense of his sins with many tears did daily prostrate himself before God 3 Peace i. e. Quietness of conscience and joy from the apprehension of divine favour and finally a compleat felicity in the life to come which is comprehended under peace Vers. 3. As I besought thee to abide still at Ephesus when I went into Macedonia that thou mightest charge some that they teach no other Doctrine The first part of the Chapter follows touching the right manner of teaching wherein after hee had confirmed to Timothy not an ordinary Episcopacy in the Church of Ephesus but a special temporary and extraordinary Commission hee repeats the command
is made in his book Vers. 14. Alexander the Copper-Smith did mee much evil the Lord reward him according to his works 15. Of whom bee thou ware also for hee hath greatly withstood our words Artic. 2. It relates to Alexander the Copper-Smith an enemy to the Gospel who earnestly withstood the Apostle in his preaching and was very troublesome to him to whom out of well-tempered zeal in the Spirit of God hee wishes divine revenge as to a malicious and obstinate enemy and hee warns Timothy to take heed of him lest hee receive the like injuries from him Vers. 16. At my first answer no man stood with mee But all men forsooke mee I pray God that it may not bee laid to their charge Artic. 3. Hee mentions four remarkeable things which befell him at his first defence when hee first pleaded his cause before Neroes judgement seat The first is that none in the Church at Rome assisted him or became any waies helpful to him which is an Argument that hee did not succeed Peter there nor that hee was Bishop of Rome which desertion of him hee imputes to the infirmity of the Saints at Rome Therefore hee intercedes to God for them and beseeches him to pardon them Vers. 17. Notwithstanding the Lord stood with mee and strengthened mee that by mee the preaching might bee fully known and that all the Gentiles might hear and I was delivered out of the mouth of the Lion The second is That the Lord was his help in the defence of his cause and supported him by his Grace against all accusations whereof hee gives the Reason That so the Lord did more illustriously confirm and commend the preaching of the Gospel amongst the Gentiles Out of the mouth The third is That God delivered him from the present danger of death or from the cruelty of Nero and his adversaries which accused him as it were out of the mouth of the Lion Vers. 18. And the Lord shall deliver mee from every evil work and will preserve mee unto his heavenly Kingdome to whom bee glory for ever and ever Amen The fourth is That by this experience God had confirmed his Faith in him that hee would preserve him lest daunted with any danger hee should defile himself in any evil work even until hee should translate him into his heavenly glory upon which account hee gives thanks to God with confidence Vers. 19. Salute Prisca and Aquila and the houshold of Onesiphorus 20. Erastus abode at Corinth but Trophimus have I left at Miletum sick 21. Do thy diligence to come before Winter Eubulus greeteth thee and Pudens and Linus and Claudia and all the Brethren Artic. 4. It contains the salutations sent to Prisca or Priscilla and her Husband Aquila and to the houshold of Onesiphorus Trophimus Artic. 5. Wherein to hasten the comming of Timothy hee mentions the absence of Erastus and Trophimus who might minister unto him and supply the place of Timothy Salutes Artic. 6. It contains the salutations sent from some Saints at Rome who were with the Apostle while hee writ these things Vers. 22. The Lord Iesus Christ bee with thy spirit Grace bee with you Amen Artic. 7. Hee concludes his Epistle wishing the presence of Christ with the spirit and soul of Timothy and praies for grace to the whole Church whom it concerned to understand the Doctrine set down in this Epistle that with the greater reverence they might receive the Ministery and acknowledge the authority of Timothy The Epistle of Paul to TITVS Analytically expounded THE CONTENTS WHen Paul had onely laid the foundation of a Church in the Isle of Crete which is also called Candia making haste to some other place as it became the Apostle of the Gentiles hee leaves Titus and enjoyns him as an Evangelist to prosecute the work But when Paul understood that hee was contemned by some and that hee might bee brought into further contempt by those that were obstinate as if hee had been a common Pastor Paul invests him with Authority and puts upon him as it were his own person as well in making Ministers as in the whole administration of the Church and encourages him to go forward in the work of the Lord. Besides the Preface and Conclusion there are three parts of the Epistle according to the number of the Chapters The first is concerning the Election of Ministers Chap 1. The second is concerning the duties of each ranck in the Family Chap. 2. The third is concerning the duties of all Christians Chap. 3. CHAP. I. AFter the Preface to vers 5. Hee instructs Titus about the chusing of Pastors shewing who are to bee admitted to vers 10. and who are to bee rejected to the end Vers. 1. Paul a servant of God and an Apostle of Iesus Christ according to the Faith of Gods Elect and the acknowledging of the Truth which is after godliness The Preface contains three things 1 A description of the Pen-man vers 1 2 3. 2 A description of him to whom hee writes 3 A salutation with an Apostolical benediction vers 3 4. In the description of the Pen-man Paul his authority is asserted from these eight heads 1 That hee is a servant of God and that is maintained against the Jews who reproached him as a deserter of the Religion of his Country 2 That hee is an Apostle of Iesus Christ who by an immediate commission to all Nations held the supreme degree of Ministry in the Church 3 That his Doctrine agrees with the Faith of Abraham and the Fathers and all the Elect which every one of them that are elected would receive none but Reprobates would reject because it contains nothing but the known and acknowledged Truth instructing men to godliness and the pure worship of God Vers. 2. In hope of eternal life which God that cannot lye promised before the world began Hee adjoyns the remaining commendations of his Doctrine and the Arguments of his Authority 4 That it brings a lively hope of eternal life to Beleevers 5 That it is upheld by the testimony of God that cannot lye or it is impossible for him to lye or to speak what is not or not to bee able to effect what hee saith 6 That the original of this Truth is most Ancient inasmuch as God hath promised eternal life not onely in the beginning of the world preaching it to our first Parents in paradise but also covenanting with his Son designed to bee our Mediatour about it before the world was made in the Covenant of Redemption 7 That this Truth was most wisely revealed i. e. by degrees and in convenient seasons as it seemed good to God it was made known and now is openly manifested by the preaching of the Gospel Vers. 3. But hath in due times manifested his word through preaching which is committed unto mee according to the Commandement of God our Saviour 8 That the charge of preaching this Gospel by special Ordination and deputation of our Saviour Christ was committed to
in the faith Reas. 3. Because a severe reproof of this kinde of Teachers and the Cretian Disciples cleaving to them was very conduceable to the procuring and maintaining of their soundness in the faith Therefore they were severely to bee reproved Vers. 14. Not giving heed to Iewish fables and commandements of men that turn from the Truth Reas. 4. Lest otherwise the Cretians should attend to fabulous traditions and Jewish fictions touching Legal Ceremonies and the Precepts of these kind of men who could not beat the pure Doctrine of Christ but indeavoured to corrupt it with their leaven Vers. 15. Unto the pure all things are pure but unto them that are defiled and unbeleeving is nothing pure but even their mind and conscience is defiled Reas. 5. Because the truth of Christianity hath determined contrary to the Precepts of these Judaizing Teachers asserting That to the pure all things are pure i. e. to Christians purged from their sins by Faith in Christ all meats and other creatures which were unclean by the Ceremonial Law were now lawful after Christ was exhibited that the faithful may use them with a good conscience Defiled Reas. 6. Because the same 〈…〉 that nothing can bee used purely by them who are not justified by Faith in Christ but that their minds and consciences which falsely acquit them being not renewed are polluted and so hee convinces them of vanity who from the observation of Ceremonies endeavour to attain to holiness Vers. 16. They profess that they know God but in works they deny him being abominable and disobedient and to every good work reprobate Reas. 7. Because although those Teachers did profess themselves worshipers of God yet in works they denied him because they were enemies to the Righteousness which is by Faith and to the fruits of the Spirit wherefore they were abominable hypocrites rebells against the Truth of God and unmeet for the performance of any good work From which reasons it is manifest that those false Teachers are to bee restrained that they teach neither in publick nor private CHAP. II. IN this Chapter is handled the inforcing of sound Doctrine upon all according to the age sex and condition of every one in the Family and by which they are to compose their lives unto holiness to vers 11. And whereby their Faith may bee stablished in the Grace of God from whence as from a fountain hee will have the fruits of their obedience flow forth in their conversation to the end Vers. 1. But speak thou the things which become sound Doctrine That hee may really oppose himself to the vanity of these Teachers hee commands in general that Titus inculcate the Doctrine which makes for holiness and salvation Vers. 2. That the aged men bee sober grave temperate sound in Faith in Charity in Patience Hee commands five things in particular First Concerning old men that hee instruct them about these four things 1 That they adorn their old age with virtues befitting their age viz. That they bee sober taking heed of drunkenness 2 That they bee grave and reverend and free from youthful wantonness 3 That they bee temperate prudent i. e. that in every action they demean themselves temperately 4 That they bee sound and no waies counterfeit in Faith Charity Hope manifested by Patience Vers. 3. The aged women likewise that they bee in behaviour as becometh holiness not false accusers not given to much Wine teachers of good things Secondly Concerning aged women hee commands that hee teach the Matrons these five duties 1 That in their cloathing and behaviour and the whole deportment of their bodies they observe comeliness 2 That they bee not false accusers injuring the reputation of others by their falshoods 3 That they bee not given to drinking 4 That they teach the younger women not old wives fables but those things that are good and honest Vers. 4. That they may teach the young women to bee sober to love their Husbands to love their Children 5. To bee discreet chaste keepers at home good obedient to their own Husbands that the Word of God bee not blasphemed 5 That they teach the younger women to whom they may have more free access than Ministers can prudence and modesty and that they love their own Husbands and Children with a Regular and Christian love And that they bee discreet chaste keepers at home not wandring out of their families courteous obedient to their own Husbands that the Christian Doctrine bee not evil spoken of for their sakes Vers. 6. Young men likewise exhort to bee sober-minded Thirdly Hee gives Titus charge about young men that hee exhort them to bee prudent or sober-minded Vers. 7. In all things shewing thy self a pattern of good works in Doctrine shewing incorruptness gravity sincerity 8. Sound speech that cannot bee condemned that hee that is of the contrary part may bee ashamed having no evil thing to say of you Fourthly Concerning Pastors in the person of Titus to this end that their Doctrine might the better take place hee commands that Titus shew himself an example for others to imitate in every good work but especially that in Doctrine hee shew forth uncorruptness of the sound Truth gravity of authority and his manner of speech fitted to the edification of his Auditors that the Adversary may have nothing justly to câ—rpat Vers. 9. Exhort servants to bee obedient unto their own Masters and to please them well in all things not answering again 10. Not purloyning but shewing all good fidelity that they may adorn the Doctrine of God our Saviour in all things Fifthly Concerning servants hee gives command That hee instruct servants about their duties 1 That they bee obedient to their own Masters though Infidels observing all their lawful commands 2 That servants indeavour to please their own Masters and answer not again when they command them hard services or reprove them more severely than is fitting 3 Lastly That they steal nothing from their Masters but shew themselves faithful in all things whereof hee gives the reason that the Doctrine of the Gospel may bee adorned by them in all things and may bee acknowledged for Divine as that which is so effectual that it makes men under the hardest tearms of servitude patient in their condition and in their calling honest and faithful The Second Part. Vers. 11. For the Grace of God that bringeth salvation hath appeared to all men The second part of the Chapter touching the Doctrine of Faith follows which hee subjoyns as the fountain from whence virtue is fetched for the performance of the foresaid duties For they cannot bee Christian duties except grace to perform them bee derived from Christ by Faith For in this the works of regenerate and unregenerate men materially good do differ That the works of these are done by the enemies of God from the corrupt strength of free will for carnal ends without any respect to the glory of God But the works of regenerate men are done by the
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
Covenant and ceremonial forms of worship are abrogated The Summe of Chap. IX THen That you may see this more clearly let us take view of the typical Ordinances in the Old Covenant and of their accomplishment in Christ under the Old Covenant and typical Tabernacle there were sundry shadows vers 1 2. The Tabernacle divided in two rooms and their furniture within them both vers 3 4 5. In the outer room the Priests resorted daily vers 6. In the inner room onely the High Priest once a year vers 7. The close-keeping of which room signified that the way to Heaven was not to be fully clear during the time of those shadows vers 8. Nothing done then externally could quiet the conscience vers 9. All being but temporary shadows imposed till Christ came to reform all vers 10. But when Christ came hee gave to those shadows accomplishment For hee was Priest of the true Tabernacle of his own Body signified by the typical Tabernacle vers 11. And by his own blood entred into Heaven for our Eternal Redemption vers 12. For if the types procured a Ceremonial cleansing vers 13. How much more shall his blood truly and in effect procure our Justification and Sanctification vers 14. And therefore that Remission of sins and Eternal Life might be given to the faithful both then of old and now hee behoved by his office to make his Testament and die vers 15. For so requireth the nature of a Testament vers 16 17. Wherefore the typical Testament of old also behoved to have a typical death as Levit. 16. maketh plain vers 18 19 20 21. Yea every cleansing of the Types and every Remission behoved to be with blood vers 22. Therefore the things represented by the types behoved to be cleaned by better blood even the blood of the Messias vers 23. For Christ entred not into the typical Sanctuary but into Heaven it self vers 24. And offered not himself often as the imperfect Levitical Sacrifice was offered vers 25. For then should hee have often died But his once offering was sufficient for ever vers 26. And as God appointed men but once to die vers 27. So Christ was but once offered till the time hee come to judgement for the salvation of the faithful vers 28. The Doctrine of Chap. IX Vers. 1. Then verily the first Covenant had also Ordinances of Divine Service and a worldly Sanctuary THe word Ordinances in the original is also Justifications in the plural number so called because they represented our Iustification Whereof wee learn 1. That as other things were typed under the Law so also was our Justification and the manner of obtaining the same shadowed forth 2. That those things which then were called Justifications were so called onely because they were the representations of the way of obtaining Justification for they did not justifie 3. That albeit Justification be onely one yet the types therefore were many no one of them being able to express the truth but in part 2. By calling them Ordinances of Divine Service hee teacheth us That sometime those Ceremonies which are now abolished were during their own time parts of Gods external worship in regard of the Commandement of God injoyning them 3. By calling the Sanctuary Worldly hee teacheth us To think of all the external glory of Levitical Service onely as the earthly representation of heavenly things and under all these earthly shadows to seek in to an heavenly signification Vers. 2. For there was a Tabernacle made the first wherein was the Candlestick and the Table and the Shew-bread which is called the Sanctuary 3. And after the second Veil the Tabernacle which is called the holiest of all 4. Which had the Golden Censer and the Ark of the Covenant overlaid round about with Gold wherein was the Golden Pot that had Manna and Aarons Rod that buded and the Tables of the Covenant 5. And over it the Cherubims of Glory shadowing the Mercy-Seat of which wee cannot now speak particularly 6. Now when these things were thus ordained the Priests went alwaies into the first Tabernacle accomplishing the Service of God 7. But into the second went the High-Priest alone once every year not without blood which hee offered for himself and for the errours of the people Hee setteth before our eyes the pleasant face of Gods outward worship that in the wise appointing of every thing for place for division of rooms for furniture for ornaments for materials for persons for actions for order of doing wee may behold the Glory not onely of the appointer of them but also the glory of the Church and of Heaven and of Christ and of his Saints represented thereby as far above the glory of those outward things as heavenly and spiritual things are above earthly as the particular Exposition of the meaning of the Types in their own proper place will make plain which wee cannot meddle with here seeing the Apostle judgeth it not pertinent Vers. 8. The Holy Ghost this signifying that the way into the holiest of all was not yet made manifest while as the first Tabernacle was yet standing Hee expoundeth what the High Priests going through the Veil but once a year did mean saying the Holy Ghost signified something thereby Then 1. The Holy Ghost is the Author of these Ordinances of Levi and of matters appointed about that Old Tabernacle as of the expressions of his own mind to the Church and so hee is very God 2. The Holy Ghost is a distinct person of the God-head exercising the proper actions of a person subsisting by himself directing the Ordinances of the Church teaching the Church and interpreting the meaning of the Types unto the Church 3. The Church under the Law was not altogether ignorant of the spiritual signification of the Levitical Ordinances because the Holy Ghost was then teaching them the meaning 4. Those Rites and Ceremonies were not so dark in themselves as they could not be in any sort understood but were expressions of the mind of God to the Church of that time 2. That which the Holy Ghost did signifie was this That the way unto the holiest of all was not yet made manifest while as the first Tabernacle was yet standing Then That the holiest of all represented Heaven the Old Church did know 3. Hee saith not that the way to Heaven was closed but not clearly manifested Then They knew the way to Heaven darkly through the Veil of Types 2. They knew there was a time of clearer light comming 4. The time of the endurance of this not clear manifestation of the way to Heaven is set down to be Whilst the first Tabernacle was standing Then the Old Church was taught 1. That the clear light of the way to Heaven was not to be revealed while those shadows and that Tabernacle endured 2. That when the clear manifestation of that way should come by the Messias that Tabernacle was not to stand 3. That when God should cause that
applying of the Promise made to Joshua he concludeth Warrant to apply Davids gloriation against all perils Psal. 118.6 Then 1. He that can apply one Promise to himself may confidently apply another also 2. The weakest true Believer hath as good ground of confidence in God for every good needful for soul or body as the Lords chief Prophets and as good Warrant to apply the Scriptures to their own use which speak of them 3. He who believeth in God needeth not to fear what flesh can do unto him 4. Faith then doth its part duly when i◠glorieth in the Lord against all opposition Vers. 7. Remember them which have the rule over you who have spoken unto you the Word of God whose Faith follow considering the end of their conversation That they may be stedfast in the Faith he setteth before them the Example of Gods Messengers who had instructed them in the Truth and led a life conformable thereunto Wherein he teacheth us 1. Who is worthy to be a Guide to a People to wit the man who speaketh the Word of God and not his own Dreams believeth the Truth which he teacheth and hath his conversation answerable 2. The best respect that a Preacher can crave or that a People can give to a Preacher either in his life time or after is to remember the Truth of God taught by him and to make use thereof 3. In as far as Preachers have spoken the Word of God and made it the end of their conversation People are commanded here to remember them and imitate their Faith but no further Vers. 8. Iesus Christ the same yesterday and today and for ever This Sentence serveth First To shew the eternity and immurability of Jesus Christ in himself and all his Properties of Truth and Love and Pitty c. Again It serveth for a reason of keeping fast the Doctrine taught from him by our faithful Leaders because JESUS CHRIST will still allow and maintain that Truth once given out by himself and cannot chuse to change his Truth being First and Last like himself And thirdly It serveth to encourage us to be constant in the Faith because JESUS CHRIST is unchangeably the same in love and care towards those who believe in him in all ages for their preservation and deliverance in all cases wherein they can fall for his Truth as he hath given proof in former times towards others Vers. 9. Be not carried about with divers and strange Doctrines For it is a good thing that the heart be established with grace not with meats which have not profited them that have been occupied therein That they may be stedfast in the Faith he warneth them to beware that they be not carried about with divers and strange Doctrines Then 1. Doctrine which agreeth 〈◊〉 with the Word of God uncouth and strange Doctrine which the Apostles did not acknowledge and recommend unto us must be rejected 2. There was such uncouth Doctrine beginning to creep into the Church even in the Apostles time 3. Apostolick Doctrine such as they acquainted the Church with must be stedfastly believed and stood unto and not loosly laid hold upon lest we lye open to the wind of false Doctrine 2. He bringeth i◠for example the Doctrine of Distinction of meats wherein the Iewishly affected did place some holiness and help to salvation and yet they who most leaned to the same were least profited thereby Then 1. To place some holiness in Distinction of meats and to count the observation thereof helpful to salvation is an old errour which even in the beginning did trouble the Church 2. Never man got profit by leaning any thing to the observation of Distinction of Meats For under the Law distinction was commanded for the leading of men to some Duties signified thereby but never did God give way that men should esteem of this observation as a thing conferring any whit to the purchase of salvation 3. To keep out this errour of leaning to Ceremonial observations he opposeth the Doctrine of Grace wherewith he will have the heart established and not with meats Then 1. The ground of devising and urging of superstitious ceremonies is the unquietness and unstableness of mens hearts wanting satisfaction in God and his Ordinances and therefore seeking to support themselves by means of their own devising 2. It is the Doctrine of Justification by Grace onely and nothing of our doings which getteth true rest to our hearts and quiet setling to the consciences Vers. 10. We have an Altar whereof they have no right to eat which serve the Tabernacle Such as pertinaciously did plead for the standing of the Levitical Service and ceremonies thereof he secludeth from the enjoying of Iesus Christ who is our Altar Then such as maintain the Levitical Ceremonies and do urge them on the Christian Church do cut themselves from right to Christ. 1. Because they deny in effect that he is come seeing they will have those Figures to remain which did serve to Prefigure his coming and will have his Church still under Ceremonial Pedagogie as it was under the Law 2. Because they joyn unto Christ their own devices as if either JESUS were not sufficient for salvation or his Ordinances were not sufficient for means to attain thereunto 3. The observation of the Distinction of meats is a point of serving the Tabernacle for so doth the Apostle reckon 4. Such as will eat of JESUS and be partakers of him must beware to serve the Iewish Tabernacle by keeping on foot and continuing the Ceremonies and appurtenances annexed thereunto such Feasts such Iubilies such Altars such Sprinklings and Holy water such Priests and Vestiments c. as Levi had 2. He calleth Christ by the name of the Altar because he is the thing signified by the Altar and by the Sacrifice and by the rest of the Levitical Ceremonies Then 1. Those Ordinances of Levitical Service were Figures of Christ some in one part and some in another and he is the accomplishment of them even the Truth of them All The true Tabernacle the true Priest the true Sacrifice the true Altar c. 2. Christs self is all the Altar that the Christian Church hath Our Altar is he onely and nothing but he The Apostle knoweth no other 3. In that he saith They have no right to eat learn 1. That Jesus is our food who believe in him by whom our souls are kept alive and maintained every day spiritually as the Priests were maintained by the old Altar bodily 2. That before a man attain to eat or draw benefit from Christ he must have a right unto him There is a possession following the right and the right tendeth to the possession 3. He who loveth to have the right must take the course which Christ prescribeth without mixing any thing therewith Vers. 11. For the bodies of those beasts whose blood is brought into the Sanctuary by the High Priest for sin are burnt without the Camp He sheweth that
heaviness for a short time if need be 4. Profitableness of afflictions which is for the tryal and purifying of your faith that it may be more pure as gold tryed unto your praise honour and glory wherewith Christ will adorn all you holy ones that are of an approved faith at his coming Therefore ye ought c. Vers. 8. Whom having not seen ye love in whom though now ye see him not yet believing yee rejoyce with joy unspeakable and full of glory Reas. 10. The grace wherein ye stand lifteth up your mindes above sense to a spiritual contemplation and most sweet love of Christ Therefore In whom Reas. 11. Although ye have neither seen Christ at any time nor now see him yet the faith wherein you stand causeth you to rejoyce with joy unspeakable and full of glory which excells all that our words can utter or capacity can comprehend and whereof if ye now glory ye afterwards shall never be ashamed Therefore c. Vers. 9. Receiving the end of your faith even the salvation of your souls Reas. 12. Confirming the former By the faith in which you stand even in this life ye receive the fruit reward and end of your faith in this life viz. the inchoate and begun felicity of your souls in the middest of your bodily afflictions Therefore ye ought c. Vers. 10. Of which salvation the Prophets have enquired and searched diligently who prophesied of the grace that should come unto you Reas. 13. From the testimony of the Prophets This grace in which you stand is the very same salvation whereof all the Prophets in times past have prophesied to come in these our times Therefore ye ought c. Vers. 11. Searching what or what manner of time the Spirit of Christ which was in them did signifie when it testified before hand the sufferings of Christ and the glory that should follow He confirms the certainty of this testimony from thâ—se four 1. That the Prophets have not onely foretold concerning this salvation which was to come but have also diligently enquired into this grace and salvation and searched after it that they might foretel it unto us 2. That they did not onely enquire touching the grace of the Gospel that is revealed but also concerning the point of time wherein it should be revealed 3. That they did not depend upon uncertain conjectures in this search but took counsel of Christs Spirit the foreknower and foreteller of all things which was present with them after an extraordinary manner 4. Because the Doctrine of salvation was the same both in our and the Prophets times and is briefly comprehended in the humiliation and sufferings of Christ and in his exaltation or glory following in the effects of Christs sufferings Therefore ye ought upon this account to bless God and to be strengthened in your holy faith Vers. 12. Vnto whom it was revealed that not unto themselves but unto us they did minister the things which are now reported unto you by them that have preached the Gospel unto you with the Holy Ghost sent down from heaven which things the Angels desire to look into The same testimony is propounded in the answer of the Spirit which answer brings in Reas. 14. From the prerogative of believers after Christ was offered above the condition of the Prophets unto whom it was revealed That although they should receive the fruit of their faith with us yet they should not see the fulfilling and end of their prophecies but we who were born after Christ was offered by whom the prophecies were for this end uttered that we comparing the prediction with the accomplishment might be confirmed in faith Therefore ye ought to bless God and be strengthened in faith By them Reas. 15. Those things which the Prophets did prophesie by the Spirit of Christ speaking in them the Apostles have told to you by the Holy Ghost sent from heaven Therefore ye may be certain that this is the true grace wherein you stand and therefore ye ought to bless God c. Angels Reas. 16. So great is the excellency of faith and grace in which ye stand that the heavenly Angels themselves desire to look into it partly that they may further enquire into it partly that having looked into it they may more delight themselves in admiring the glory of God in the grace bestowed upon the faithful Therefore ye ought to be confirmed in faith and to bless God But here he alludes to the type of the two Cherubims who standing upon the Ark of the Covenant did turn their faces towards the cover thereof as if they desired to look into it whereby besides other things were signified that the mysterie of the Incarnation of the Son of God and Mans Redemption was worthy the contemplation of the very Angels themselves and their greatest admiration The second part of the Chapter Vers. 13. Wherefore gird up the loyns of your minde be sober and hope to the end for the grace that is to be brought unto you at the revelation of Iesus Christ The other part of the Chapter follows wherein from the mention of spiritual benefits and demonstration of the truth of grace wherein they stood he deduces an Exhortation to the study of piety and to go forward in the grace of God There are three branches of the Exhortation 1. That as they who are either taking a journey or go about some work that they may be the more ready therein they gird up their loyns so let them gird up the loyns of their minde i. e. refrain and restrain their mindes from all lust whereby they may be hindred from a ready and free serving God 2. That they be sober not onely avoiding intemperance of meat and drink but also all immoderate use of delightful things 3. That they firmly and constantly hope and expect that grace which is now revealed and shall be further fully revealed at the coming of Christ. In which Exhortation is comprehended the whole course of faith and holiness There are thirteen Arguments of the Exhortation all which prove that we ought to go forward in holiness and faith of the Doctrine of gracâ— Wherefore Argum. 1. From the connexion of the Exhortation with the preceding doctrine expressed in the word wherefore the first Argument is drawn Ye ought to be excited and stirred up to all endeavour after piety upon the consideration of the grace in which ye stand and of spiritual benefits bestowed upon you by the faith of Christ Therefore ye ought to proceed with a constant profession in piety and the grace wherein you stand Shall be revealed Argum. 2. The grace now manifested and which at length shall fully be manifested at the approaching coming of Christ ought to excite you to follow after holiness and retaining the grace of God Therefore c. Vers. 14. As obedient children not fashioning your selves according to the former lusts in your ignorance Argum. 3. By the right of adoption as obedient sons ye
In the dissimilitude betwixt themselves and their promises For they promised liberty to others when they drew them into bondage of sin and they themselves were the servants of corruption both as to their practice and the principles of their doctrine For there is no other Christian liberty than that which brings those that are freed from sin and the servile yoak of the Covenant of works to the free obedience of Righteousness For Hee proves these Libertines with their Disciples to be the most abject and miserable slaves to sin by four reasons Overcome Reas. 1. Because they are vanquished and overcome by sin to whose servitude they yeeld themselves being allured by the deceiveableness of false doctrine Therefore they are truly slaves Vers. 20. For if after they have escaped the pollutions of the world through the knowledge of the Lord and Saviour Iesus Christ they are again intangled therein and overcome the latter end is worse with them than the beginning Reas. 2. Because they and their Disciples by Apostacy from an holy conversation fall into a worse condition than that was wherein they lived before they gave their names to Christ. For after they renounced in Baptism the pollutions of the world and through the knowledge of Christ whatsoever betaking themselves into the bosome of some Church of Christ have escaped them if afterwards they be intangled again in those pollutions and have yeelded to them their last end is worse than their beginning Vers. 21. For it had been better for them not to have known the way of Righteousness than after they have known it to turn from the holy commandement delivered unto them Reas. 3. Proving the former because they knowingly and willingly run as fugitives to the tents of their adversaries from the known way of Righteousness and from the holy commandement once delivered unto them which sin is much more grievous and the servitude harder than if they had never known the way of Righteousness for their condition would be better in ignorance than in Apostacy Vers. 22. But it is happened unto them according to the true Proverb The Dog is turned to his own vomit again and the Sow that was washed to her wallowing in the mire Reas. 4. Making for removing of the scandal which might arise from their Apostacy because by their Apostacy they shew that they never were of the true Sheep of Christ but in Baptism and a visible sanctity of life wherein they sometimes vaunted themselves to be Saints they shew themselves to have been Sows and Dogs and to have alwaies been so without spiritual and internal renovation of their nature And therefore no wonder if it happen unto them according to the true Proverb As the Dog though purged by vomiting yet hee licks up again that which hee hath vomited and the Sow though washed yet shee returns to her wallowing in the mire So Apostates though they may profess repentance from their sins and Faith in Christ and obedience of his commands yet if occasion serves they turn to their former manners CHAP. III. HEE passes on to another Admonition concerning their bewaring of scoffers who denyed the coming of Christ whose blasphemy hee reproves to vers 11. In the second hee shews the use and fruit of his Doctrine chiefly touching the coming of Christ to the end Vers. 1. This second Epistle beloved I now write unto you in both which I stir up your pure minds by way of remembrance 2. That yee may be mindful of the words which were spoken before by the holy Prophets and of the commandement of us the Apostles of the Lord and Saviour That hee may make a way for those things that follow hee propounds the scope of both Epistles viz. by admonitions to stir up the minds of the truly faithful to constancy in Faith and Obedience to the Doctrine of the Gospel which they had learned out of the Scripture of the Prophets and the teaching of the Apostles Vers. 3. Knowing this first that there shall come in the last dayes scoffers walking after their own lusts That they might beware of Atheists and mockers at piety hee describes such sort of Monsters four waies First From the Antecedent prediction of the Holy Ghost warning thee of the coming and frequency of those wicked scoffers about the end of the world as capital enemies of the Gospel who in the times of the Gospel would make a laughing stock at all piety Secondly From their vicious life that they will lead a life according to their lusts Vers. 4. And saying where is the promise of his coming For since the Fathers fell asleep all things continue as they were from the beginning of the Creation Thirdly From their blasphemous speeches that they will also dare impudently to deny the Lords coming to judgement and openly accuse Gods promises of falsitie Fourthly From their pertinacious defence of their blasphemy that they would dare to dispute against the Lord coming as if hee would not come at all but that the world should endure for ever Therefore because many ages being past the Judge doth not as yet come and because all things remain in our times as they did from the beginning of the Creation they make their carnal sense the measure of their Faith and cast the Word of God behinde their backs Vers. 5. For this they willingly are ignorant of that by the Word of God the Heavens were of old and the Earth standing out of the water and in the water Hee reproves these blasphemous Dogs in five Arguments Argum. 1. Because they scornfully reject the knowledge offered them out of Gods word and are willingly ignorant that by the word of God the world was created for if they should acknowledge the Creation to be by the word of God they ought also to acknowledge an end of the world foretold in the word of God The Earth Argum. 2. They are willingly ignorant of and shut their eyes against that constant miracle of the earth rising out of the water and consisting by the water by which it is made solid so that it crumble not to dust when the whole earth by its own nature being the lowest element should sinck and be covered and drowned in the waters In which miracle wee may perceive that nature is governed and establish'd by the will of God alone that it may so continue or otherwise as it shall please God Vers. 6. Whereby the world that then was being overflowed with water perished Argum. 3. That the earth contrary to nature appears out of the waters and that all things do remain alwaies in the same state is evident out of the history of the deluge whereby the former order being changed the world or mankind that then was is perished in those overflowing waters Therefore it is not incredible but that the world passing on shall suffer the change which the word of God hath foretold Vers. 7. But the Heavens and the Earth which are now by the same word are kept in
store reserved unto fire against the day of judgement and perdition of ungodly men Argum. 4. The Heavens which now are and the Earth which now is are by the same word and his efficacious will reserved unto the fire of the last judgement when the wicked and especially the scoffers at the coming of Christ shall be condemned and perish Vers. 8. But Beloved be not ignorant of this one thing that one day is with the Lord as a thousand years and a thousand years as one day Hee takes away an Objection The wicked might say why doth hee defer his coming The answer is threefold First Although the Lord seems to defer his coming yet his deferring ought not to be an offence to any because this delay ought not to be estimated by our sense but out of Gods eternity to whom that space of time which seems to us to be very long is but as one day and with whom one day and a thousand years do not differ as to the proportion of measure Vers. 9. The Lord is not slack concerning his promise as some men count slackness but is long-suffering to us-ward not willing that any should perish but that all should come to repentance Answ. 2. This delaying doth not proceed from slackness as some Judge but from the patience of God towards us to wit the Elect whereas many as yet are not converted and whereof God will have none perish but all in his time to come to repentance which cannot be unless the coming of Christ should be deferred to a season For if God should anticipate the time of judgement decreed by himself some of them which hee hath chosen to salvation from eternity should perish Vers. 10. But the day of the Lord will come as a thief in the night in the which the Heavens shall pass away with a great noise and the Elements shall melt with fervent heat the earth also and the works that are therein shall be burnt up Answ. 3. And Argum. 5. Reproving scoffers from the manner of Christs coming which is described in three things 1. It shall be unawares to men as thieves use to come at such a time when they know they are least expected 2. It shall be with the greatest change of the whole universe 3. With the disanulling of all things wherein the Atheists sought their felicity in the world for the Heavens shall pass away with a great noise the elements shall melt with fervent heat the earth also and the works therein shall be burnt up so that all ought to be sollicitous in preparing themselves rather than to enquire curiously about the manner or time of his coming or to complain of his slackness The Second Part. Vers. 11. Seeing then that all these things shall be dissolved what manner of persons ought yee to be in all holy conversation and godliness The second part of the Chapter follows wherein hee draws this Doctrine into use by an Exhortation to follow after godliness and to perseverance in it The Arguments of the Exhortation are eight Argum. 1. By requiring a testimony from their consciences All these visible works especially which are in the earth are to be dissolved Therefore wee ought to follow after holiness Vers. 12. Looking for and hasting unto the coming of the day of God wherein the Heavens being on fire shall be dissolved and the elements shall melt with fervent heat Argum. 2. Because so it becomes you who expect with hope and hasten with desire to meet the Lord at his coming i. e. it behoves you hoping for the coming of Christ to labour patiently in your vocation and to endeavour after holiness Wherein Argum. 3. Because the coming of the Lord to judgement will be so terrible that the Heavens being on fire shall be dissolved and the elements shall melt with fervent heat Vers. 13. Nevertheless wee according to his promise look for new Heavens and a new Earth wherein dwelleth Righteousness 14. Wherefore Beloved seeing that yee look for such things be diligent that yee may be found of him in peace without spot and blameless Argum. 4. Because according to the promises of God Isa 65.17 and 66.22 wee expect new Heavens and a new Earth wherein the just alone shall dwell Therefore wee ought to endeavour after holiness and righteousness who have this hope Hee calls both the Heavens and the Earth the habitation of the just because the world shall be the Possession Palace and Kingdome of the Elect who shall accompany Christ wheresoever hee shall go Be diligent Hee adds Argum. 5. With a repetition of his Exhortation to holiness Being diligent that being without spot and blameless yee may be found of Christ in peace i. e. being reconciled to God and be accounted the friends of Christ by him when hee shall come to judgement Vers. 15. And account that the long-suffering of our Lord is salvation even as our beloved Brother Paul also according to the wisdome given unto him hath written unto you Argum. 6. With preventing an Objection yee ought to be so far from being overcome with weariness because Christ seems to defer his coming that on the contrary yee ought to account it a sign of salvation given to all of you that this is not delay but rather the forbearance of the Lord and slowness to wrath Even as Argum. 7. Paul in his Epistle written to you Hebrews according to the abundant measure of wisdome given to him diligently exhorts you to follow after holiness and patience under the hope of Christs coming as in many places so especially in the end of Chap. 10.36 verse Therefore ought yee to follow after holiness and patience Vers. 16 As also in all his Epistles speaking in them of these things in which are some things hard to be understood which they that are unlearned and unstable wrest as they do also the other Scriptures unto their own destruction Hee takes occasion from the mention hee made of the Epistle of Paul to the Hebrews of commending the rest of Pauls Epistles for Canonical and to take away the offence upon the difficulty of some places in his Epistles from this that neither the sayings of Paul nor any other Scriptures are wrested unless by those that are unlearned and unstable or perverse men and that to the destruction of them that pervert them Vers. 17. Yee therefore Beloved seeing yee know these things before beware lest yee also being led away with the errour of the wicked fall from your own stedfastness 18. But grow in grace and in the knowledge of our Lord and Saviour Iesus Christ to him be glory both now and for ever Amen Argum. 8. Propounded by way of Exhortation to shake off the idleness of the flesh Being fore-admonished concerning the errours of false Teachers by which they seduce their Disciples from the way of Truth and Holiness yee ought so much the more not onely to beware lest yee fall from your own stedfastness i. e. from the Faith and Obedience
of the Doctrine of Christ wherein with a stedfast purpose of mind yee now stand but also yee ought to endeavour after further progress and growth in grace holiness and in the knowledge or Faith of our Lord and Saviour Jesus Christ. To him be glory Hee shuts up the Epistle with a famous doxology wherein hee acknowledges Christ to be the true God For glory is onely due to God Also hee propounds Christ who is to be glorified both now whilst wee are in the warfare of the world and also in the world to come which hee calls the day of eternity because that whole eternity is one day Glory bee unto him Amen The first Epistle of IOHN Analytically expounded The Contents THere are three Epistles of John the Apostle who writ both the Gospel and the Revelation exâ—ant The scope of this which is the first is to teach by what means wee may have communion with God and how wee may be certain of that communion to a full consolation both in life and death To which end hee propounds the summe of the Doctrine of the Gospel Chap. 1. Hee shews the use of this Doctrine in divers Exhortations to follow after Holiness to love the Brethren to hate the world and constancy in the Faith Chap. 2. Hee prosecutes the Exhortation to the following after Righteousness and brotherly love Chap. 3. In like manner after the Exhortation to beware of seducers hee goes on in an Exhortation to the loving of the Brethren Chap. 4. Lastly That they which beleeve may know themselves to have life and knowing it they may more and more beleeve in Iesus Christ hee gathers together many Notes of Beleevers and Arguments to beleeve Chap. 5. The Method of this Epistle is very artificial for the Christian mysteries and rules of Faith are lincked together as with a chain For alwaies from the end of the preceding Doctrine there ariseth a following Discourse CHAP. I. In this Chapter hee propounds the summe of the Doctrine of the Gospel preached by himself and the rest of the Apostles There are two parts of the Chapter In the first hee confirms the excellency of his preaching and shews the object of Saving Faith to vers 6. In the other hee laies down the notes of a true Beleever to whom the Grace of the Gospel preached truly belongs to the end Vers. 1. That which was from the beginning which wee have heard which wee have seen with our eies which wee have looked upon and our hands have handled of the word of life Hee confirms the excellency of the Gospel which hee preached by eight reasons Of the word Reas. 1. Is contained in the last words of this verse viz. That his Gospel treats of the most excellent object viz. the word of life i. e. of Jesus Christ the Son of God who is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Word that wee may conceive the distinction of the person of the Son from the Father and the order of their working seeing that it is the Word of some one viz. the word of the Father And that hee may teach the spiritual and immanent manner of the Sons Generation and that his subsistence is inseparable from the Father and that wee may behold especially his office which is to manifest God and the counsel of God concerning our salvation Furthermore hee is called the word of Life 1. Because hee hath life in himself and hee himself is life 2. Because hee hath purchased life for us and hath shewed it to us and Lastly Because hee applies that to us and brings it about that wee may live an eternal life That which was Reas. 2. Of the excellency of his preaching that it is the ancient Truth preached viz. that which was from the beginning partly inasmuch as there was never any other ground of salvation besides this in Christ alone who is the Lamb slain from the beginning of the world partly because Christ preached by the Apostle did subsist as to his Divinity before his incarnation from the beginning of the world the same SON of GOD and MEDIATOUR of our salvation and was in the beginning of the world when created things did not as yet subsist but began to be or who is the same from eternity to eternity Therefore the subject of our Gospel is most excellent Which wee have seen Reas. 3. Because the Truth preached is certain and experienced by the Apostles because they by the infallible testimony of their senses being eye and ear-witnesses had observed that Christ himself in his own time was manifested in the flesh or incarnate Partly by hearing with their ears day by day the Doctrine of Christ which was published by an holy and audible voice partly by seeing with their eyes both the ordinary and miraculous works his sufferings in the flesh and glorification in his transfiguration and his Resurrection from the dead and by most clearly perceiving them after a most deep inquisition into the truth of the thing Lastly partly by feeling with their hands or handling his flesh or his assumed humane nature From whence the certainty of their testimony concerning Christ offered is so manifest that it cannot be doubtful Therefore most excellent is the truth that is preached by us Vers. 2. For the life was manifested and wee have seen it and bear witness and shew unto you that eternal life which was with the Father and was manifested unto us Reas. 4. By a Parenthesis confirming the former wee have known concerning Christ 1. That hee is life it self the true Jehovah who is essentially life in himself and causally in respect of us For hee is the Author of our life not onely natural but also spiritual and eternal the Author of light and illumination the Author of grace and every pious or commendable motion 2. That he is by divine inspiration manifested to be such and revealed to us and by that revelation seen and acknowledged by us to be that life 3. Whom wee have seen and acknowledge to be the life revealed him wee testifie to be life and preach him to you viz. to be both God eternal and the Procuror Giver and Preserver of eternal life to be communicated unto us 4. Wee have known the Son of God the second distinct person of the Trinity which was from eternity with the Father and from the making of the world did plead our cause with the Father and is now revealed unto us after his incarnation by divine Revelation Therefore this our preaching of Truth and Life is both most excellent and most certain Vers. 3. That which wee have seen and heard declare wee unto you that yee also may have fellowship with us and truly our fellowship is with the Father and with his Son Iesus Christ. Reas. 5. Through the Truth preached by us Apostles eye and ear-witnesses beleevers are made partakers with us of the same felicity and the same good things Therefore the Truth preached by us is most excellent And our fellowship Reas.