the world to confound the wise and God hath chosen the weak things of the world to confound the things which are mighty 28. And base things of the world and things which are despised hath God chosen yea and things which are not to bring to nought things that are With this Argument hee brings in the tenth from the subalternate end of this Counsel of God viz. that hee might shew that hee nothing esteemed those things which were highly valued by men that so whoever swelled with pride because of these things might bee ashamed confounded and looked upon as vile and of no account neither is it therefore to bee wondred at that God hath chosen this plain manner of preaching and that I should stick to it that the vain wisdome of words might bee shamed seeing that all the pomp of words is found only to tickle the fancies of men and avails nothing to the conversion of the heart Vers. 29. That no flesh should glory in his presence Argum. 11. From the ultimate end of Gods good pleasure in chusing things and persons and weak means to salvation which end is here negatively propounded lest any should glory in himself No wonder therefore that God hath sent mee to preach not with wisdome of words lest I should glory in my self when any are converted by my preaching Vers. 30. But of him are yee in Christ Iesus who of God is made unto us wisdome and righteousness and sanctification and redemption In the mean time hee comforts the Corinthians against this their abasement and mean condition before the World granting to them by way of recompence of nobleness of stock in regeneration riches in wisdome and righteousness and finally freedome from all sin and misery in Christ and for the greater confirmation of their faith hee discovers that Christ was appointed by God and given to them for righteousness and life for Christ is made all these things by merit imputation application and effectual accomplishment to the use of all the faithful Vers. 31. That according as it is written Hee that glorieth let him glory in the Lord. Hee sets down affirmatively the ultimate end of Gods good pleasure in chusing weak means and persons and in debasing all men in themselves that as it is Ier. 9.23 all the glory might bee given to God from whence arises the twelfth Argument God so orders all things that no man should glory save in the Lord Therefore it 's no wonder that God sent mee not to preach the Gospel with wisdome of words that in the success of the Gospel wee might all glory in God alone CHAP. II. HEe goes forward to confirm the same doctrine which hee delivered in the foregoing Chapter viz. That in the preaching of the Gospel he rejected Rhetorical Elegance but was pleased with plainness and spiritual demonstration not that the Apostle defends the rashness or rawness of any in preaching as if wee might speak whatsoever comes to the tongues end without Method or sense in a rude stile and contemptible kind of speaking for the right way of preaching hath it's excellency which neither approves of dissembling or sordidness but condemns the affectation of eloquence which causes the hearer more to admire him that speaks than that which is spoken for the truth thought upon and rightly understood when the Preacher delivers it out of Faith and Love the simple willingly follow it and a speech fitted to the building up of all auditors which relishes better with the wisest hearers than all the flourishes of Rhetoricians This plain kind of preaching hee proves more excellent than artificial eloquence by eight Arguments the former of which are taken from the experience of Paul himself and the Corinthians to whom hee writes Vers. 1. And I Brethren when I came unto you came not with excellency of speech or of wisdome declaring unto you the testimony of God The first Argument I Paul when I came to you Corinthians to preach the Gospel by which you were converted to the Faith did advisedly abstain from the eminency of eloquence Therefore plainness of speech in preaching the Gospel is better than artificial Rhethorick Vers. 2. For I determined not to know any thing among you save Iesus Christ and him crucified Argum. 2. I did not at all value it to shew amongst you or discover of my self the knowledge of any thing save of the person offices efficacy and vertue of Jesus Christ and specially of his Passions and Humiliation Therefore this way of preaching is most excellent Vers. 3. And I was with you in weakness and in fear and in much trembling I being mindful of humane infirmities in the midst of dangers composing my self to humility without pride preached amongst you and carried my self pensively and tremblingly in my duty Therefore the preaching of the Gospel plainly is the excellentest way Vers. 4. And my speech and my preaching was not with entising words of mans wisdome but in demonstration of the Spirit and of power My speech and preaching never glistered with the acuteness of wit or humane Philosophy nor with fineness of words fitted for perswasion but in the evidences of Scripture and sound truth in which the Spirit shewed himself powerfully and worked in your hearts Therefore this kind of preaching is most excellent Vers. 5. That your faith should not stand in the wisdome of men but in the power of God Giving a reason of his practice why hee refrained himself from Humane Eloquence in his speeches hee adds the fift argument If I had made use of artificial expressions to convert you to the Faith Humane Eloquence had been the cause of believing the Gospel amongst you Corinthians and not the naked truth which is said to bee the power of God because God works powerfully by it in his people and so the Faith of the Corinthians had been grounded upon the deceitful foundation of Humane Eloquence but when any one by Eloquence is moved to believe hee may bee moved also by greater Eloquence to forsake the truth of Faith Therefore it follows that this plain way of preaching is most excellent Vers. 6. Howbeit wee speak wisdome amongst them that are perfect yet not the wisdome of this world nor of the Princes of this world that come to nought Argum. 6. From the comparing the Gospel and Humane Wisdome together That the Gospel hath its own proper wisdome eloquence and lustre in this plain kind of preaching any one of years may bee judge neither can it more admit of the dressing of Humane Wisdome than the most beautiful face admits of painting In those that undertake to preach the Gospel the help of Humane Wisdome is requisite not the splendour of it in preaching Wisdome His comparison of Divine Wisdome in its plainness of speech with worldly wisdome is eightfold The first Comparison They that are perfect or grown up in the School of Christ which have their senses exercised to discern good and evil this Wisdome of the Gospel they
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
you Vers. 10. And if Christ bee in you the body is dead because of sin but the Spirit is Life because of righteousness Reas. 3. Seeing that Christ is in you though your bodie indeed in respect to the remnants of sin not to bee abolished but by death is destined to death and shall certainly dye Yet the Spirit of Regeneration which is given to you is eternal life it self in you or begun in your souls because of the Righteousness of Christ imputed unto you Therefore there is no condemnation unto you Vers. 11. But if the Spirit of him that raised up Jesus from the dead dwell in you hee that raised up Christ from the dead shall also quicken your mortal bodies by his Spirit that dwelleth in you Reas. 4. The Spirit of Christ dwelling in you will never forsake his habitation but will render you to himself a glorious and immortal receptacle To which end God will no less certainly and powerfully raise even your mortal bodies to life immortal as hee hath raised the body of Christ from the dead Therefore to you there is no condemnation Vers. 12. Therefore Brethren wee are debtors not to the flâ—sh to live after the flesh The Consolation which hee had applied to the Romans from their immunity from condemnation bee draws into use exhorting them to the study of holiness by which they should strengthen their consolation The Arguments of his exhortation are six The first Argument Wee are bound by all means to obey the Holy Ghost continually minding us of our duty both inwardly and by the Word But wee â—re no debtors to the flesh or to serve the lusts of our nature because wee are nothing indebted to that besides hatred and all means of mortification Therefore ought wee to follow after holiness Vers. 13. For if yee live after the flesh yee shall dye but if you through the Spirit do mortifie the deeds of the body yee shall live Argum. 2. If you set up the lusts of the flesh and corrupt Nature for a Rule that you may order your lives according to that yee shall eternally dye Therefore as you would not perish follow after holiness Argum. 3. If you obey the Holy Ghost using onely those means prescribed by it and make use of that power communicated by the Spirit to you that beleeve in Christ for the mortifying the corrupt affections and deeds of your bodies without doubt you shall obtain Eternal Life through the grace of God Therefore ought you to follow after holiness Vers. 14. For as many as are led by the Spirit of God are the Sons of God Argum. 4. Confirming the former All that follow the command and guidance of the Holy Spirit testifie themselves to bee the Children of God by virtue of the regenerating Spirit Therefore that you may prove your selves the Sons of God obeying the Spirit of God follow after holiness Vers. 15. For yee have not received the spirit of bondage again to fear but yee have received the spirit of adoption whereby wee cry Abba Father Argum. 5. Further confirming that they are the Sons of God Because after they fled to Christ and embraced the Covenant of Grace being set free by Faith from the servile fear of condemnation which the Spirit strikes all those with who seek Life from the Covenant of Works and are indued with the Spirit of Adoption from hence the Argument After yee have imbraced the Covenant of Grace by Faith in Christ a servile fear of Condemnation according to the tenor of the Gospel is no more given unto you but the Spirit of Adoption that you may most familiarly call upon God the Father with the people of God every one in his own tongue Therefore you are both the Sons of God and also it becomes you to behave your selves as the Sons of God in following after holiness Vers. 16. The Spirit it self beareth witness with our spirit that wee are the Children of God Argum. 6. The Spirit of God seals up in our hearts and witnesses together with our spirits or consciences that wee are the Children of God Wee are therefore bound as it becomes the Sons of God to follow after holiness The second Part. Vers. 17. And if Children then Heirs Heirs of God and Joynt-heirs with Christ if so bee that wee suffer with him that wee may bee also glorified together The second part of the Chapter comprehends the consolations of justified persons by Faith against the sharpness of afflictions in this life Hee premises a Conclusion drawn from what was said before wherein hee proves that they who are justified by Faith are not onely Heirs of God and have right to all his good things but also co-heirs with Christ and brought by Adoption into communion with the onely begotten Son and into the inheritance with him being the Sons of God This is the right of those that are justified to the inheritance which inheritance that they might bee brought into the possession of hee subjoyns the condition of suffering with Christ. And this affords thirteen Arguments of consolation The first Argument of Comfort Communion with Christ in the Kingdome of Heaven and the possession of the glorious inheritance will follow our communion with him in his sufferings Therefore let us comfort our selves in our afflictions Vers. 18. For I reckon that the sufferings of this present time are not worthy to bee compared with the glory which shall bee revealed in us Argum. 2. This is no hard condition because casting up the account I finde that whatever wee suffer in this life for righteousness sake is unworthy to bee compared with the glory that shall hereafter bee revealed and at length bee bestowed upon us whether wee respect the quality of the things or the duration of time Therefore let us comfort our selves in our tribulations Vers. 19. For the earnest expectation of the Creature waiteth for the manifestation of the Sons of God Argum. 3. Figurately propounded the whole frame of the world in its kind suffering together with us sustains it self in the hope of the glory of God to bee revealed in the day of judgement and very earnestly as it were with the head stretched out expects that wished-for time Therefore wee also with this hope ought to support our selves Vers. 20. For the Creature was made subject to vanity not willingly but by reason of him who hath subjected the same in hope Hee explicates this Argument shewing first that created things are subject to vanity i. e. a corruptible condition and to the abuse of the vainest men who abuse the Creature to all manner of sin and prostitute it to their service to the fulfilling of their vainest lusts Secondly That the Creature is not subject to this vanity willingly or of its natural propensity or its natural use to which it was created of God but for the will and pleasure or the judgement of God which hath subjected the Creature to this curse with sinful man for whose sake the
fabrick of the world was created whence Argum. 4. The Creatures are subject to vanity and misery not for their own but our fault and they patiently endure it Therefore much more wee who are subject to miseries by our own fault ought patiently to suffer afflictions under the hope of freedome Vers. 21. Because the Creature it self also shall bee delivered from the bondage of corruption unto the glorious liberty of the Sons of God Argum. 5. There is hope of the Creatures that they may bee freed from that servitude into a state proportionable to the future glorious condition of the Sons of God Therefore much more this freedome may bee expected by the Sons of God Vers. 22. For wee know that the whole Creation groaneth and travaileth in pain together until now Argum. 6. Wee know that the whole frame of the World from the time that sin came into it to this day doth groan together and travail together that being freed from the burden of mans sin it might bring forth into the eternal light of all the Sons of God a perfect birth Therefore unless wee would call this a vain instinct of nature at the time appointed of God a full freedome of the Sons of God is to bee expected Vers. 23. And not onely they but our selves also which have the first fruit of the Spirit even wee our selves groan within our selves waiting for the adoption to wit the redemption of the body Argum. 7. Not onely created things but wee our selves who have received peace and joy the first fruits of the Spirit the pledges and beginnings of eternal life do groan expecting a full manifestation of our adoption in the resurrection of our bodies by the power of redemption wrought by Christ to bee freed from all evils Therefore unless wee undervalue the first fruits of the harvest of eternal life and the desires of the Spirit wee ought to take consolation from the certainty of our freedome Vers. 24. For wee are saved by hope but hope that is seen is not hope for what a man seeth why doth hee yet hope for 25. But if wee hope for that wee see not then do wee with patience wait for it Argum. 8. From the nature of hope which is said to save us because it waits for the fulfilling of the promises to salvation Saving Hope is given to us which is a certain and patient expectation not of visible and present things but of good things to come Therefore unless wee renounce saving hope in our afflictions wee shall not want comfort expecting the freedome that is promised from all our troubles Vers. 26. Likewise the Spirit also helpeth our infirmities for wee know not what wee should pray for as wee ought but the Spirit it self maketh intercession for us with groanings which cannot bee uttered Argum. 9. Wee are not alone in our afflictions but wee have the assistance of the holy Spirit our Comforter who supports us labouring under infirmities and instructs us how to pray exciting in us groans which cannot bee uttered being as an advocate for us with the Father Therefore ought wee to take comfort in our afflictions Vers. 27. And hee that searcheth the hearts knoweth what is the mind of the Spirit because hee maketh intercession for the Saints according to the will of God Argum. 10. With the prevention of an objection Some might say wee do not discern the feeling of those confused and indistinct groanings The answer affords an Argument of Consolation God which searcheth the hearts well knows the meaning of the Spirit stirring up those groanings in us accepts of them as agreeable to his will Because hee stirs up in the Saints desires according to the Will of God and after his own manner intercedes Therefore being certain that our prayers are heard wee ought to take comfort in our afflictions Vers. 28. And wee know that all things work together for good to them that love God to them who are the called according to his purpose Argum. 11. As all things so afflictions work together for the good of them that are justified beleevers Therefore they may take comfort in the greatest afflictions Hee describes persons justified or beleevers First That they love God as those who by faith have imbraced the mercy and good will of God in Christ and cannot but love him from their hearts Secondly That they are effectually called being by the Spirit in the Word moved that they should obey the heavenly calling which invites sinners unto Christ. Thirdly That they are called according to his purpose as the Elect of God out of his meer good will before all time without any respect to their merits or worth and upon that ground they are called that they might bee led to eternal life to which they were predestinated Vers. 29. For whom hee did fore-know hee also did predestinate to bee conformed to the Image of his Son that hee might bee the first-born amongst many Brethren Argum. 12. Confirming the former by an indissoluble chain God hath joyned in his decree of Election and predestination a conformity of those that are justified and effectually called to Christ in his likeness every way viz. of his Cross of his holiness and happiness to this very end that the glory of Christ might more appear whilst hee the chieftain as it becomes the first-born is found amongst his Elect Brethren as in an holy and patient enduring of afflictions so in wearing the Crown of Glory after the afflictions are past Therefore they that are justified ought to take comfort in their afflictions while they behold how they make for their own good and the glory of Christ. Vers. 30. Moreover whom hee did predestinate them hee also called and whom hee called them hee also justified and whom hee justified them hee also glorified Argum. 13. Effectual calling and justification which in this life are granted to beleevers the gifts of God as the rings of an indissoluble chain are so firmly joyned with Election and Predestination before all time and with glorification after all time so that hee which is called effectually and justified may bee certain of his Predestination to Eternal Life and certain of his future glorification with God for ever For whom hee hath praedestinated them hee hath called c. Therefore they that are justified have solid consolation though afflicted in this life The third Part. Vers. 31. What shall wee then say to these things if God bee for us who can bee against us The third part of the Chapter containeth a sixfold triumph of those that are justified by Faith in Christ over the enemies of their salvation To this boasting in God hee premiseth an interrogation to shew the undoubted verity of the whole preceding doctrine which no man could justly contradict what shall wee therefore say to these things In answer to this the triumph of all that are justified by Faith in Christ follows amongst which the Apostle reckons himself and in their names as some leader hee
this saying namely Thou shalt love thy neighbour as thy self Thou shalt not Hee strengthens this argument with two reasons The first is taken from an enumeration of the precepts of the Second Table all which are referred to love Vers. 10. Love worketh no ill to his neighbour therefore Love is the fulfilling of the Law Reason 2. Because love does no evil to our neighbour which wee are forbidden by the Law Therefore love is the fulfilling of the Law and wee ought to follow after it Vers. 11. And that knowing the time that now it is high time to awake out of sleep for now is our salvation neerer than when wee believed Argum. 3. Wherein hee urges the fruits of Faith in the loving our selves and neighbours because this fruitfulness hath been long enough neglected when wee were asleep by nature and now 't is time that wee shew our selves raised out of this sleep of sin and bring forth the fruits of Regeneration For now Argum. 4. Because our salvation is neerer than when wee were first converted to the Faith Wee must endeavour so much the more to bring forth the fruits of Faith and hope of Salvation Vers. 12. The night is far spent the day is at hand let us therefore cast off the works of darkness and let us put on the Armour of light Argum. 5. The night of ignorance and darkness is past and for the greatest part gone so much as belongs to the state of corrupt nature i. e. the end of this corrupt world and the abolishing of the corruption of our nature Therefore let the works of darkness and ignorance pass away Let us put on Argum. 6. The day or state of illumination and compleat regeneration in future glory approaches and in our now begun regeneration shines forth as in the breaking of the day Therefore let us put on armour that wee may with-stand the Devil Sin and the World alwayes doing that which is good Vers. 13. Let us walk honestly as in the day not in riotiâ—g and drunkenness not in chambering and wantonness not in strife and envying Hence hee draws a four-fold hortatory conclusion Let us walk The first exhortation is that wee walk orderly as it becomes children of the light regenerate through the grace of the Gospel Riotousness The second exhortation is that wee abstain from intemperance and all filthiness particularly from riotousness and drunkenness and adulteries and filthy lasciviousness wherewith prophane men are wont to pollute themselves in their chambers and strife and envy Vers. 14. But put yee on the Lord Iesus Christ and make not provision for the flesh to fulfill the lust thereof The third exhortation is That wee put on Christ which hee saith rather than let us put on temperance and other virtues contrary to the fore-mentioned vices for unless in the first place wee closely imbrace Christ and his righteousness imputed to us by Faith that wee fetch virtue from this Fountain to good works our righteousness will not exceed the righteousness of Philosophers and Pharisees For even then when wee perform any thing holy it is by virtue of the Spirit of Christ. Again wee ought to put on Christ that his righteousness may cover our nakedness the imperfection and pollution of our works For the flesh The fourth exhortation That being contented with the necessary and lawful use of the creatures to the health of the body wee take no care to satisfie the immoderate lusts of the flesh or indulge our selves in carnal delights for hee that takes too much care for his body takes too little for his soul. CHAP. XIV INstructions concerning the mutual duties in the use of Christian liberty of the Faithful follow Some of the faithful as the converted Gentiles were perswaded of their Christian liberty or freedome from the yoke of Moses and did not observe legal Holy-dayes or choice of meats Others there were as some Jews somewhat weaker in this Article not sufficiently confirmed about their liberty who abstained from meats forbidden by Moses out of a reverence to the Divine Law They observed Fasts Holy-dayes Sabbaths Calends Amongst these there arose a dissention which hindred the work of the Gospel To both joyntly the Apostle gives precepts to ver 13. To them that were strong in the Faith or in the perswasion of their liberty by themselves in the remaining part of the Chapter Vers. 1. Him that is weak in the Faith receive you but not to doubtful disputations The Apostle counsels that they mutually adjoyn themselves to those with whom they were perswaded concerning the abrogation of the Ceremonial Law as also with those that were weak in the Faith or in this perswasion and that they would forbear contentious disputes concerning which hee exhorts both beginning with those that were strong in the Faith Vers. 2. For one believeth hee may eat all things another who is weak eateth herbs Hee shews the occasion of the difference and dispute in the instance of meats whilest some eat any flesh without any fear of the ceremonial prohibition Others not perswaded abstain from those meats forbidden content with herbs or any other sort of meat Vers. 3. Let not him that eateth despise him that eateth not and let not him that eateth not judge him that eateth for God hath received him The Apostle forbids discords betwixt these and condemning of each others in such a case using nine Arguments For God Argument 1. Because God hath taken both into the fellowship of the grace of his Son therefore it is unworthy that in such a case one should despise or condemn another For it was unequal that they which were weak should bee contemned by them that were stronger as superstitious and Novices and in like manner that they which were strong in the Faith should bee condemned as prophane by them that were weak Verse 4. Who art thou that judgest another mans servant to his own Master hee standeth or falleth yea hee shall bee holden up for God is able to make him stand Argum. 2. It is unequal to judge another mans servant without a Call from God because it concerns his Master not another whether hee perish or bee saved Therefore in this thing one ought not to condemn another Hee shall bee holden up Argum. 3. Because hee that is a servant of Christ shall bee established by him who both can and will keep him Therefore this Judgement is contrary to the judgement of Christ or mutual condemning of each other is a sin Vers. 5. One man esteemeth one day above another another esteemeth every day alike Let every man bee fully perswaded in his own mind Hee propounds another instance of the occasion of this contention in observing the dayes prescribed by Moses which days some to wit certain converted Jews affirmed to bee observed before others But others to wit the Gentiles out of conscience of their liberty purchased by Christ equally esteemed those dayes with others not prescribed by the Ceremonial Law Here the Apostle prohibits
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
the Gospel or the Covenant of Grace through Christ is the Ministring of the Spirit because according to and by that the Holy Ghost is administred whereby the hearer is quickened and strengthened to embrace that which is propounded Killeth Compar 2. Confirming the former The Ministery of the Law of Works or the written Letter onely convinceth of sin and killeth the sinner by pronouncing to him the sentence of death But the Ministery of the Gospel or grace in the New Covenant sheweth liberty from sin absolves the sinner and so brings him life Vers. 7. But if the ministration of death written and engraven on stones was glorious so that the children of Israel could not stedfastly behold the face of Moses for the glory of his countenance which glory was to bee done away 8. How shall not the ministration of the Spirit rather bee glorious In Stones Compar 3. The Law of Works which onely administers death for according to this Covenant no man doth obtain righteousness or life was engraven in stones to signifie that the heart by it cannot bee mollified nor renewed but remaineth dead But the Gospel of Grace is writ in the fleshy Tables of the heart i. e. in hearts by the power of the holy Ghost quickened and mollified it is so imprinted that the virtue of divine Grace may bee discerned in all the expressions of the heart Glorious Compar 4. The Ministery of the Covenant of Works which is the Ministery of death to all that have sinned was truly glorious as it appeared in Moses for justice is glorious in punishing of sin But the Ministery of the New Covenant which is the Ministery of the Spirit quickening is more glorious for as in Moses pronouncing the curse of the Law against sinners his bodily glory did shine but O how much spiritual glory doth shine in the face of Christ setting sinners at liberty by his Grace Vers. 9. For if the ministration of condemnation bee glory much more doth the ministration of righteousness exceed in glory Compar 4. The Ministery of the Law or the Old Covenant of Works is a Ministery of condemnation for sin therefore indeed glorious But the Ministry of the Gospel or the New Covenant is the Ministery of the Righteousness of Christ and absolution from sin and therefore so much the more glorious by how much absolution and justification do excel condemnation and sin Because by the Covenant of Works wee are all accused of sin wee are all condemned and made obnoxious to death Therefore its Ministery is called the Ministery of sin condemnation and death Vers. 10. For even that which was made glorious had no glory in this respect by reason of the glery that excelleth Compar 5. The Ministery of the Law although it was glorious was exceedingly excelled by the glory of the Ministery of the Gospel or of Grace that it not deserves to bee called glorious but let it vanish rather in comparison as the glory of the Stars when the Sun appears is obscured But the Ministery of the Gospel is simply and by way of excellency glorious Vers. 11. For if that which was done away was glorious much more that which remaineth is glorious Compar 6. The Ministery of the Covenant of Works in respect to the annexed ceremonies hath onely the glory of temporal dispensation because so long it was to endure whilst men in the infancy of the Church convicted of sins and of their own impotency to deliver themselves were taught to fly unto Christ and as it were by the hand of a School-master might bee led to him which manner of instructing the Church being now at its full growth and continuing under the brightneâ—s of the revealed Gospel is abolished as unprofitable But the Ministery of the New Covenant hath permanent glory until the glorious coming of Christ. Vers. 12. Seeing then that wee have such hope wee use great plainness of speech 13. And not as Moses which put a veil over his face that thâ— children of Israel could not stedfastly look to the end of that which is abolished Compar 7. The Ministery of the New Covenant is plain and perspicuous so that the Ministers thereof can plainly and confidently preach the way of Salvation having Christ now revealed who in times past being to come was hoped for But the Ministery of the Law as it did appear in the type of the Mosaical ministration was obscure and wrapped up in types Put Hee follows this comparison to the end of the Chapter illustrating the latter part thereof to the last verse in this sense Moses the Minister of the Law turned from the Tabernacle from the Altar from the Ark and the Propitiatory speaking with his face veiled signified to the people and typically related the nature of the legal Covenant of Works and of its Ministery divided from Christ and did also figure out the blindness of the people under the legal Covenant because they did not perceive Christ to bee the end of the Law and temporal ceremonies now abolished Vers. 14. But their minds were blinded for until this day remaineth the same veil untaken away in the reading of the Old Testament which veil is done away in Christ. 15. But even unto this day when Moses is read the veil is upon their heart The Apostle observes that now blindness also may bee perceived in the Iews who while they read the Old Testament they see nothing besides the veil of ceremonies because the veil of ignorance and infidelity remaineth upon their minds which veil represented by the type of the external veil covering Moses his face by Christ is taken away from all the Faithful for righteousness life virtue and lastly all grace and glory is published and communicated to the Faithful in Christ But hitherto this veil doth remain upon the hearts of the unbelieving Iews Vers. 16. Nevertheless when it shall turn to the Lord the veil shall bee taken away Hee hath hope of the Iews Conversion when by the Grace of God the heart of the Israelites or the Doctrine of Moses now veiled should bee turned by them to God i. e. should bee brought according to this typical signification to Christ who is the end of the Law Then the veil of ignorance and of the darkness of ceremonies should bee taken from them as the veil was taken from the face of Moses when hee entred in unto God sitting betwixt the Cherubins chiefly that they might see God their Lord and their Saviour Christ and might acknowledge him to bee the true end of the whole Law Vers. 17. Now the Lord is that Spirit and where the Spirit of the Lord is there is liberty The reason of this is given Because 1. Christ is the Spirit or the Soul of all ceremonies that a spiritual thing is signified by them 2. Christ is also the Spirit or the Soul of the Moral Law because hee fulfilled the Law in whom alone the perfect righteousness of the Law is to bee found 3. Christ
means were converted to the Faith Our Emulators do not so contain themselves but run to those to whom they are not sent and do boast above the measure of gifts and divine benediction upon their labours Vers. 15. Not boasting of things without our measure that is of other mens labours but having hope when your faith is encreased that wee shall bee enlarged by you according to our rule abundantly 16. To preach the Gospel in the Regions beyond you and not to boast in another mans line of things made ready to our hand 4. Wee do not boast in the labours of others as if wee had converted to the Faith those which wee have not converted as our Emulators who boast in you Corinthians which they have not converted but wee hope that after you are further stablished in the Faith that yee may bee confident and also endeavour to propagate our Gospel and deal with your neighbours that they may hear my preaching For verily I hope that the borders of our Ministery through you will bee more abundantly inlarged and that according to the rule of my calling to whom the Apostleship to the Gentiles is committed I hope I say it will come to pass that wee may preach the Gospel also in those Regions which are beyond us that I shall not need to boast in another mans harvest prepared by the labours of other men as the false Apostles now do boasting in you whom I have converted to Salvation not they Vers. 17. But hee that glorieth let him glory in the Lord. 5. This hee propoundeth by way of precept I an Apostle will boast only in the Lord not in evil things not in feigned or false nor in the gifts of God as mine not in my self as my Emulators do boast in themselves but as the Lord will allow mee in God alone Vers. 18. For not hee that commendeth himself is approved but whom the Lord commendeth Hee gives the reason of this because no man is approved that commends himself out of his own opinion but hee that is approved of God and receiveth testimony from him The trial of this rule the Emulators of the Apostle could not abide CHAP. XI HEE proceeds in his holy boasting against the false Apostles There are two parts of the Chapter In the first hee gives an account of his boasting reprehending the Corinthians way being made for his future boasting By the way drawing off the Vizzard from the false Apostles to verse 21. In the other hee openeth the large matter of his boasting against those his Emulators to the end Vers. 1. Would to God you could bear with mee a little in my folly and indeed bear with mee That which belongeth to the first although hee had not determined to boast unless holâ—ly and purely in the Lord yet because at the first sight the praising of himself had the appearance of folly therefore hee wisheth and asketh that they would a little bear with him as foolish speaking by way of concession otherwise in very deed the Holy Ghost did speak in the Apostle that hee might better discover to them in this the reasons of his prudence for because hee saw them deceived by some vain and subtil men not without the subtilty of Satan hee was compelled for their good to this boasting Vers. 2. For I am jealous over you with godly jealousie for I have espoused you to one Husband that I may present you a chast Virgin to Christ. Hee produceth ten reasons whereby hee demonstrates the necessity of his boasting Reason 1. Because I am driven with an holy zeal in the Cause of Christ to this boasting Therefore boasting is necessary Hee clears this reason because as a Paranymph hee did endeavour to marry the Corinthians not to himself but to Christ as a chast Virgin and to retain them in his society Vers. 3. But I fear lest by any means as the Serpent beguiled Eve through his subtilty so your minds should bee corrupted from the simplicity that is in Christ. Reason 2. I fear lest as Eve was seduced by the subtilty of the Devil so you being corrupted by the false Apostles should bee moved from that Virgin-like simplicity of the Gospel of Christâ— for the Wisdome of God imbracing humane wisdome and admitting the leaven of legal ceremonies to the corrupting the Doctrine of the Gospel of grace amongst you Therefore this my boasting is necessary Vers. 4. For if hee that cometh preacheth another Iesus whom wee have not preached or if yee receive another spirit which yee have not received or another Gospel which yee have not accepted yee might well bear with him Reason 3. You might deservedly bear with another Thrasonical Preacher if hee could impart unto you another Christ which is impossible or more excellent gifts of the Spirit or a better Gospel than you have accepted and received by our Ministery Truly seeing that is impossible yee ought deservedly to bear with mee an Apostle boasting by whose preaching yee are made partakers both of the gifts of Christ and his Spirit Vers. 5. For I suppose I was not a whit behind the very chiefest Apostles Reason 4. Confirming the former I suppose they will not deny mee to be inferiour to Peter Iames and Iohn those Apostles who were chiefly esteemed because the Gospel being communicated with them Gal. 2. they have contributed nothing to mee Therefore my boasting against the false Apostles is necessary and just Vers. 6. But though I be rude in speech yet not in knowledge but wee have been throughly made manifest among you in all things Reason 5. Because I will not contend with those that commend themselves for their excellency of speech or eloquence but I will give place to none in the knowledge of the mysteries of salvation which thing hee calls the Corinthians themselves to witness who have very well understood his knowledge Vers. 7. Have I committed an offence in abasing my self that you might be exalted because I have preached to you the Gospel of God freely Reason 6. Wherein hee meets with an Objection Some would say Whilst thou werâ— present at Corinth thou didst live by thy Handicraft labour Ans. My humility is so far from being blame-worthy that it is rather worthy of praise because it conduceth to your profit whose salvation I did so much esteem that not regarding my profit I preached the Gospel to you of good will Therefore even for this cause it is lawful for mee to boast Vers. 8. I robbed other Churches taking wages of them to do you service 9. And when I was present with you and wanted I was chargeable to no man for that which was lacking to mee the brethren which câ—me to Macedonia supplied and in all things I have kept my self from being burdensome to you and so will I keep my self Hee more clearly explains his practice by a pleasant metaphor shewing that hee did take wages even as spoils from the other poorer Churches conquered by the Gospel to support himself
may bee illuminated to see and understand things revealed 3. That all men may know they are to be made partakers of salvation onely by the faith of Jesus Christ without Circumcision and the works of the Law 4. That all men may evidently see the excellency of Christ not only as Redeemer but also as the Creator by whom as the Church is redeemed so the world and all things therein are created Therefore c. Vers. 10. To the intent that now unto the Principalities and Powers in heavenly places might bee known by the Church the manifold wisdome of God Argum. 10. The use of my Ministry is glorious because by it the manifold wisdome of God in declaring his counsel touching the gathering of a Church out of the circumcised and uncrcumcised is more clearly laid open then ever before even to the holy Angels in heaven much more to men on earth Therefore c. For the Angels know nothing of the mystery of mans salvation but by the revelation of it to the Church Vers. 11. According to the eternal purpose which hee purposed in Christ Iesus our Lord Argum. 11. And all this is not come to pass by chance but according to the eternal purpose of God which as at first hee determined and established in Christ so at length hee hath compleated and perfected it in him Therefore c. Vers. 12. In whom wee have boldness and access with confidence by the faith of him Argum. 12. The fruit of this Ministry is glorious because by the preaching of the Gospel to Jews and Gentiles beleeving on Christ there is equally afforded liberty in Christ of going to God in confidence and of freely pleading with him for all our necessities as with a most loving Father Therefore my Ministry ought to bee accepted with you Vers. 13. Wherefore I desire that you faint not at my tribulations for you which is your glory From all these fore-going things as from one antecedent the Apostle infers this consequent conclusion That they should not bee offended in his bonds or captivity that is they should not faint nor become weary or slothfull in the cause of faith for his afflictions but rather constantly persevere and make proficiency therein To which Exhortation hee adjoyns two Reasons 1. Because hee suffered these afflictions for them that is for vouching their priviledges in Christ and for the confirmation of their faith 2. Because his afflictions were a glory to the Ephesians for from hence 〈◊〉 did appear how much God esteemed them in that hee had sent Apostles to them who should not onely teach them the way of salvation but also undergo afflictions for to witness the truth they preached and for the confirmation of their faith The Second Part. Vers. 14. For this cause I bow my knees unto the Father of our Lord Iesus Christ. The second part of this Chapter contains the Apostles prayer for the Ephesians perseâ—â—rance and progress in the faith of the Gospel Which prayer doth and that not obscurely include an exhortation to perseverance and constancy in faith there being twelve Arguments couched in it tending to that purpose every one whereof proving that they ought stedfastly to continue in the faith For this cause Argum. 1. To this end I pray every day upon my bended knees that yee may continue in the faith without offence Therefore you should cheerfully proceed therein Unto the Father Argum. 2. The God which gives us this grace is propitious and easie to bee intreated hee is the Father of our Lord and the Father of all us that are the servants of Jesus Christ and hee will not refuse to bestow perseverance on us if we pray for it Therefore you should proceed upon the account of this hope Vers. 15. Of whom the whole family in heaven and earth is named Argum. 3. Our God the giver of perseverance is the Master of the houshold of the Catholick Church adopted in Christ who equally favours beleeving Gentiles and Jews and imbraces you his houshold servants who are militant in earth with the same Fatherly affection as hee doth the triumphant in heaven and will have you as well as they named his Sons not being ashamed to receive your weakness and unworthiness into his imbraces Therefore you should couragiously proceed in the faith Vers. 16. That hee would grant you according to the riches of his glory to bee strengthned with might by his Spirit in the inner man According to the riches Argum. 4. The mercy of God is rich and glorious and rejoyceth to advance its glorious greatness in plentifully bestowing the grace of continuance in faith to those that ask it Therefore you should boldly seek grace and hold on in faith Strengthened Argum. 5. Though you are weak and unable to resist the difficulties in the way yet there is sufficient strength to bee communicated to you from your Father who is most willing of and inclinable to your confirmation wee do not then in vain pray to God for this grace Therefore c. In the inner The Apostle intimates by the wayâ— that there is not so much as in the inner man and inmost faculties of the new-begotten soul any strength of free-will any merit of good work or any efficacy and power which will bee sufficient for our perseverance but that they have need of the Holy Ghost who must give them both to will and to do who must furnish them with strength and power to persevere and of his rich grace passing by their sins must constantly maintain and put forward his own work in them Vers. 17. That Christ may dwell in your hearts by faith that yee being rooted and grounded in love Argum. 6. Though you are weak and the Devil who fights against you bee powerful yet Christ is more powerful dwelling in you by faith fashioning you to his own Image confirming you and ruling you to the obedience of his own will and our desires and prayers to God shall not bee wanting that hee may constantly and more fully dwell in you Therefore Vers. 18. May bee able to comprehend with all Saints what is the breadth and length and depth and height Argum. 7. The love of God towards you is immutable being firmly laid as a living root and sure foundation of the perfecting of your faith whence therefore you may derive both stability to increase being perswaded of this love yee may bee able to persevere most stedfastly in the faith and I will pray that this perswasion may bee given you Therefore press forward The breadth Argum. 8. The grace of God offered in the Gospel to bee comprehended by you in its immense length reaches from eternity to eternity in its breadth it extends it self to all ages and orders of men in its depth it descends to the abyss of sin and misery that it may hale men out And lastly in its height it rayseth it self to the highest happiness in heaven yea this offered grace doth already comprehend you whereof I wish
hardness as a good souldier of Iesus Christ. Branch 3. That hee neither fear nor flye from the pains which was required to this double work nor the afflictions or persecutions that followed it but receive and bear them with a good courage As a souldier The Arguments of the Exhortation or Admonition are eleven all which prove that hee ought valiantly to manage his warfare in the Ministry of the Gospel Arg. 1. Because thou are a souldier of Jesus Christ to whom as to thy General thou hast bound thy self by a Military oath And it becomes a Christian souldier to follow the example of Christ not fiercely to strive against his Adversaries but patiently inuring himself to the Cross and in the carrying on of his work contending with difficulties to proceed forwards Therefore thou oughtest to behave thy self couragiously in managing thy warfare in the Ministry of the Gospel Vers. 4. No man that warreth entangleth himself with the affairs of this life that hee may please him who hath chosen him to bee a Souldier Arg. 2. Propounded by way of comparison because otherwise thou canst not please thy General Christ unless setting aside all thy occasions that might call thee away from the work of Christ thou addict thy self wholly to his service Therefore c. Vers. 5. And if a man also strive for masteries yet is hee not crowned except hee strive lawfully Arg. 3. Propounded by way of comparison to the sports and noble striving which were amongst the Heathen because thou canst not bee crowned if wearied in the first onset thou retreat out of the field to rest and ease but it behoves thee to strive lawfully and to prosecute the contention so far as the Law prescribes i. e. persevere so long as thou livest in this Christian warfare that aâ— length thou mayest bee crowned Conquerour Therefore c. Vers. 6. The Husbandman that laboureth must bee first partaker of the fruits Arg. 4. Propounded by way of similitude as the former Because it is necessary that thou first labour if thou wilt receive fruit which as an Husbandman without doubt thou shalt reap if thou followest thy work with a good courage Therefore c. Vers. 7. Consider what I say and the Lord give thee understanding in all things That Timothy may gather and conceive more by these similitudes than could bee set down or need to bee explained hee leaves the applications of these similitudes to Timothy and further prayes unto God that hee would open his eyes to see those lessons which here and otherwhere hee might learn for the discharging of his duty for these comparisons were weaker than to reach the excellency of the Christian warfare and the reward of those that labour in the Ministry Vers. 8. Remember that Iesus Christ of the seed of David was raised from the dead according to my Gospel Arg. 5. Because Christ the General and Captain of the Army hath conquered all adverse power and death it self by the vertue of his Deity rising again from the dead for us in the same flesh which hee assumed from the Seed of David as I have preached Therefore O Timothy thou mayest hope to bee delivered from all evills and from death it self by the power of Christ very God and very man To which end also hee commands Timothy to remember and keep in minde this Doctrine because this is the chief foundation of faith hope and Christian consolation Vers. 9. Wherein I suffer trouble as an evil doer even unto bonds but the word of God is not bound Arg. 6. From the example of Paul himself I suffer bonds and disgrace willingly in the work of the Ministry Therefore do thou prepare thy self to suffer the like But the word Arg. 7. All the endeavour of the Adversaries of the Gospel comes to nothing while they persecute us the servants of Christ even unto bonds because although they may overcome us professours of the Gospel yet they overcome not nor doth the Gospel suffer bonds or is it hindred in its course Therefore let us confidently carry on our warfare Vers. 10. Therefore I indure all things for the Elects sake that they may also obtain the salvation which is in Christ Iesus with eternal glory Arg. 8. The Elect of God are worthy for whose edification and confirmation in the faith to eternal salvation purchased by Christ wee who are the Ministers of Christ suffer all kindes of evills Therefore c. Vers. 11. It is a faithful saying For if wee bee dead with him wee shall also live with him 12. If wee suffer wee also shall reign with him if wee deny him hee will also deny us Arg. 9. Although the flesh hardly admits this saying yet certain it is That our communion with Christs death in induring the Cross is annexed to our communion with the life of Christ And certain it is that they shall reign with Christ who suffer with or for him Therefore must wee bee of good courage in our warfare that wee may live and reign with Christ. If wee Arg. 10. Whosoever being deceived by the terrours of persecution and the allurements of the world cast off the profession of the Name of Christ shall also bee cast off by Christ and perish Therefore c. Vers. 13. If wee beleeve not yet hee abideth faithful hee cannot deny himself Arg. 11. They that are unfaithful although they bring destruction upon themselves yet they shall detract nothing from the truth or glory of Christ who will defend his truth against the power of Adversaries and the perfidiousness of Apostates and will establish whatever hee hath said for his servants and against their enemies Therefore c. Vers. 14. Of these things put them in remembrance charging them before the Lord that they strive not about words to no profit but to the subverting of the hearers Admon 2. That Timothy do not onely inforce the things that are spoken but also take care that the word of God bee wisely handled both by others and himself also for example unto others There are three Branches of this Admonition Branch 1. That in the Name and Authority of Christ hee refrain unprofitable disputations such as theirs use to bee who seek after applause for their accuteness in their Sophistry Unprofitable The Reasons of this Branch are two Reas. 1. Because such contentions produce no profit at all Subverting Reas. 2. Because the faith of some is overthrown who lose the truth in wranglings or giving heed to perplexed disputations Vers. 15. Study to shew thy self approved unto God a workman that needeth not to bee ashamed rightly dividing the word of truth Branch 2. That hee shew himself an example in a prudent administration of the word of God studying to approve himself to God when others look after publick applause shewing himself a faithful workman when others boast themselves as vain disputers Alwayes doing his endeavour that he neither do nor speak any thing unbecoming whereof he may be ashamed in the
So hee but by his Word commandeth and all standeth fast And this his Word is nothing else but his powerful Will ordaining things to bee and continue and powerfully making them so to bee and continue so long as hee will 4. Christ by himself purged our sins To wit by bearing our sins upon his body on the Tree 1 Pet. 2.4 Then 1. Our sins are filthiness that must bee purged 2. The satisfactory cleansing of our sins is not a thing to bee done by mens meritorious doings or sufferings but already done and ended by Christ before hee ascended and that by himself alone all creatures being secluded 3. Hee that upholdeth all things by the Word of his own Power and hee that purged our sins by his own Blood is but one self-same Person God and Man is He in one Person 5. Christ sate down on the right hand of the Majesty on high That is when Christ had cleansed our sins by his death hee ascended to Heaven and possessed himself as Man in the fellowship of the same Glory which as God hee had before the World was Joh. 17.4 5. Then 1. The Son is joyned in the fellowship of the same Glory with the Father as well in his Manhead after his Resurrection as in his Godhead before his Incarnation For though the glory of Christs Godhead was hid for a while by the sufferings of his Manhead yet was it not abolished nor in it self abated thereby but the Manhead first assumed unto the unity of Person with the Godhead that our Ransome might bee rich and then to the union of the same Glory that the Redeemer after the Ransomes paying might bee altogether glorious 2. Seeing hee that hath cleansed our sins is so glorious a Person all the means of his cleansing us how base soever such as were his Hunger and Thirst his Poverty and Weakness his shameful and painful Death should bee glorious in our eyes also 3. Majesty and Magnificence and Grandeur properly so called is the Lords The highest excellencies of the creature are but sparks of his Majesty and weak resemblances onely albeit their earthly glory often hold mens eyes so as they forget the Lords Greatness Vers. 4. Being made so much bâ—tter than the Angels as hee hath by Inheritance obtained a more excellent Name than they 1. Hee proveth Christ to bee greater than the Angels because his Name is more excellent than theirs For they are called Angels and hee Gods Son which hee is said to have by inheritance as due to him both as God by eternal Generation and as Man by assumption of our Nature in unity of one person according to which hee is not the adopted but natural Son of God Filius natus non filius factus Then God giveth not idle titles as God calleth things so they are or are made to be Christ as God is called Gods Son because by eternal Generation hee is so as Man hee is called Gods Son because by assumption of the humane nature unto the personal union of his Godhead hee is made so to be 2. As far as Sonship is above servile imployment so far is Christ more excellent than the Angels Vers. 5. For unto which of the Angels said hee at any time Thou art my Son this day have I begotten thee And again I will be to him a Father and hee shall be to mee a Son 1. Hee proveth this point by Scripture Psal. 2.7 2 Sam. 7.19 and putteth them to improbation of his Doctrine by Scripture if they could Then 1. In the Primitive Church in matters of Religion all Authority was silent and Divine Scripture spake and determined questioned points of Truth 2. The Apostle counted it sufficient to bring Scripture for his Doctrine and permitteth no impugning of it but by Scripture 2. Onely of Christ saith God I have begotten thee Then 1. Howsoever God hath many Sons by Creation by Office by Grace and Adoption yet a Son by Generation a native Son hath hee none but Christ. 2. Christ is of the same Nature and Essence with the Father consubstantial with him because begotten of him in himself without beginning the Son being eternally in the Father and the Father eternally in the Son of the self-same Nature and God-head 3. This day have I begotten thee Being understood of Christ according to his God-head signifieth the Fathers timeless eternal perpetual constant and present Generation of his Son in himself being understood according to his state in his Man-head it signifieth the Fathers bringing forth of the Son to the knowledge of the World and declaring him to bee the Son of God with power by his Resurrection from the dead Rom. 1.4 These places it is true were spoken of David and Solomon as Types of Christ typically in a slender resemblance Psal. 2.7 and 2 Sam 7.19 But the body of the Truth aimed at and signified was Christ resembled by them as here wee see Whence wee learn that typical speeches in Scripture have not their perfect meaning neither can be fully expounded nor truly understood till they be drawn to Christ in whom they have their accomplishment and of whom they mean to speak under the name of the Types And therefore neither could the old Church of the Jews nor can wee get comfort in any of them till Christ in whom all the Promises are Yea and Amen be found included in them Vers. 6. And again when hee bringeth in the first begotten into the world Hee saith And let all the Angels of God worship him 1. Hee saith that is the Father saith Psal. 97.7 Then The Scripture which elsewhere is called the Speech of the Holy Ghost is also the speech of the Father 2. Hee bringeth in his first begotten into the World Then 1. The Father is the Author of Christs Incarnation and of his Kingdome amongst Men and of Divine Glory given to him in his Kingdome 2. Christ is the Fathers first begotten both for the eternity of his Person begotten without beginning before the world was and for the excellency of his Person being more glorious than all Angels or Men which get the name of Children either by Creation or Adoption 3. The Father commandeth Let all the Angels of God adore Him Then 1. The Father communicateth to Christ as his own Nature and God-head by Generation so also his own Glory by commanding the creatures to adore him 2. What the creatures adore they acknowledge by adoration to be God so God esteemeth 3. And Christ is the Angels God because they must adore Him Vers. 7. And of the Angels Hee saith Who maketh His Angels Spirits and His Ministers a flame of fire Hee maketh his Angels Spirits c. Psal. 104.5 Then 1. God made not the Angels to get any part of Christs room in the Churches worship but to serve Christ as lowly as any of the meanest creatures 2. And the Angels indeed are as ready to do so and as swift and active in their service as the Winds and fire-slaughts
follow by consequence that Beleevers do enter in This latter part is not expressed in the Text but left unto us to gather by consequence Whence wee learn 1 That God alloweth us to draw consequences from his Scripture 2 Yea traineth us on by his own example to draw them forth by reason 3 Yea hee will of necessity force us to draw consequences from his words or else not let us understand his meaning by leaving something not expressed to be collected by us Vers. 7 Again hee limiteth a certain daâ— saying in David To day after so long a time as it is said To day if yee will hear his voice harden not your hearts In that he reasoneth from the circumstance of tâ—me when David uttered these words he teacheth us That oftentimes there is matter of great moment imported in the least circumstances of the scripâ—â—res writing and therefore that the circumstances of time place and person who speaketh and to whom and at what time c. should not be passed over in our consideration of a Text but diligently bee marked Vers. 8. For if Iesus had given them rest then would hee not afterwards have spoken of another day 9. There remaineth therefore rest to the people of God 10. For hee that is entred into his Rest hee also hath ceased from his own works as God did from his 1. This reasoning from the time of Davids speaking sheweth How infallibly thâ—â— were led that wrote the Scriptusre that they could not fail in setting down a word nor speak one word that could cross any otheâ— word poken by any other Prophet before or after 2. David taught of the Spiritual Rest in his time and so did Moses Then 1. The old Church was not straightned with earthly promises so but that they had heavenly and spiritual promises given them also as signified by the earthly and typical promises 2. Their types had some star-light of interpretation and they were taught to look through the veil of Ceremonies and Types 3. Hee saith Hee that is entred into his Rest ceaseth from his own works Then 1. Before a man bee reconciled to God by Faith in Christ hee is working his own works doing his own will and not Gods 2. Hee is working without ceasing his own unrest and his own torment which hee procureth by working his own will 3. The man that thinketh hee is entred into Gods Rest must be Gods Workman and no more work what pleaseth himself but what pleaseth God ceasing from sinful works and doing what is lawful and good in way of obedience unto him Vers. 11. Let us labour therefore to enter into that Rest lest any man fall after the same example of unbeleef 1. In the third verse hee said The Beleevers entred into Gods Rest here bee exhorteth the Beleever to labour to enter into it Then 1. The Rest of God is entred into by degrees 2. They who have entred must study to enâ—er yet more going on from Faith to Faith and from obedience to further obedience and from grace to grace till they have gone all the way that leadeth unto glory 2. Hee requireth labour and diligence to enter in Then 1. Gods rest is no rest to the flesh but rest to the soul as Mat. 11.29 Christ promiseth 2. Without care and diligence a man cannot promise to himself to enter in For the way is called Straight which leadeth unto Heaven 3. Hee requireth this diligence lest a man fall as the Israelites did Then as some of the Israelites fell in a temporal mis-beleef and drew on temporal judgements upon themselves as Moses and Aaron so many Professors now also do even Elect. Again as some fell in unbeleef with hardened hearts yea in obstinate misbeleef and perished in their sin so yet amongst Professors some may fall into obstinate mis-beleef and perish except they give diligence to make progress towards their Rest. Vers. 12. For the Word of God is quick and powerful and sharpeâ— than any two-edged sword peircing even to the dividing asunder of Soul and Spirit and of the Ioynts and Marrow and is a discerner of the thoughts and intents of the Heart 1. Leâ—t any one should shift off this threatning as expired with those to whom it was first spoken or cloak and dissemble their sins and purpose of defection when they should see thâ—ir time hee letteth them know the power of the Word and of God their adversary Then the use extent and nature of Gods Word must bee well studied lest through mistaking or ignorance hereof a man should mis-apply or mis-regard it 2. The first property of the Word it is Quick that is dieth not when those die to whom first it was directed but endureth speaking on with that same authority to all that hear it in all times after Then the Word is not a dead Letter nor expired with former Ages but the same to us that it was before to others fit for operation and working the work for which it is sent for convincing or converting the hearer alway 3. Again It is Powerful That is not fit to work onely but active and operative in effect actually binding the conscience to obedience or judgement make the sinner what opposition hee will Yea it falleth a working on the hearer if hee beleeve it presently to clear his mind rectifie his will and reform his life and to bring about his good and safety If a man beleeve it not it falleth a working also presently to binde him guilty unto judgement and to augment his natural blindness and his hearts hardness and to bring on some degree of the deserved punishment upon himself albeit not of its own nature but by the disposition of the object whereupon it worketh Then 1. The Word wanteth not the own effect whensoever it is preached but alwaies helpeth or hurteth the hearer as hee yeeldeth to it or rejecteth or neglecteth it 2. Wee shall do well to observe what sort of operation it hath upon us seeing it must have some that wee may bee framed to the better by it 4. Another property of the Word It is sharper than any two-edged sword because it peirceth speedily through a brazen Brow and dissembling countenance and a lying mouth and thrusteth it self without suffering resistance into the conscience of the most obstinate with a secret blow and maketh him guilty within his own breast Then 1. Let not Preachers think their labour lâ—st when they have to do with obstinate sinners The stroke is given at the hearing of the Word which will bee found uncured after 2. Neither let dissemblers please themselves with a fair countenance put upon the matter as if the Word did not touch them but rather give glory to God in time when they are pricked at the heart For if they dissemble the wound received of this Sword the wound will prove deadly 5. Peircing even to the dividing asunder of the Soul and the Spirit That is those most secret devices and plots of the
with Christ in his death In whose suffering in the flesh beleevers are judged to have suffered in the flesh Therefore as they which have suffered in the flesh or are dead have ceased from sin for which they have suffered and are justified as well from sin as from the punishment of sin wherein they are already dead so you beleeving Hebrews whom I account as having judicially suffered in the flesh or as dead ought to cease from sin and no further have any thing to do with it Vers. 2. That hee no longer should live the rest of his time in the flesh to the lusts of men but to the will of God Argum. 3. The judicial freedome of Beleevers from sin purchased by the death of Christ is for this end that so long as wee live in this mortal life we might not spend our time in following fleshly lusts according to the will of men but fulfilling the will of God Therefore yee ought to labour that yee may bee conformable to the will of God Vers. 3. For the time past of our life may suffice us to have wrought the will of the Gentiles when yee walked in lasciviousness lusts excess of Wine revellings banquettings and abominable Idolatries Argum. 4. Yee have sinned enough and too much against God in the time past of your life when yee did follow in ignorance and unbeleef the vices which did reign amongst the Gentiles against the first and second Table Now the time of Gospel light requires another carriage Therefore yee ought to follow after holiness Vers. 4. Wherein they think it strange that you run not with them to the same excess of riot speaking evil of you 5. Who shall give account to him that is ready to judge the quick and the dead Argum. 5. By preventing an objection Although unbeleevers may be offended at your abstaining from former vices and may blaspheme your Religion for which they shall be punished in the day of judgement yet it behoveth not you therefore to be moved because if God doth not in this life yet hee will in the day of judgement require an account of such reproaches Therefore yee ought to go forward in the study of holiness Vers. 6. For for this cause was the Gospel preached also to them that are dead that they might be judged according to men in the flesh but live according to God in the Spirit Argum. 6. Serving to remove the stumbling-block laid by unbeleevers who did blaspheme and condemn Christians for the dissimilitude of their courses to their own To the faithful that are already dead or not long since or in former ages the Gospel hath been preached for this same end as to the promoting of holiness and with the same success as to the judgement of worldly men and lastly with the same hope of fruit or benefit to wit that they being condemned of men and chastised of God according to the flesh or outward man should obtain spiritual life in their souls or inward man yea and life eternal with God Therefore it is meet that yee beleeving Hebrews do not refuse to embrace the like manner and condition of life but in the same condition that yee follow after holiness Vers. 7. But the end of all things is at hand bee yee therefore sober and watch unto prayer Argum. 7. The last judgement is at hand which will put an end to the conveniences and inconveniences of this life Therefore nothing regarding either yee ought to follow after holiness Bee yee therefore From these Arguments and chiefly the last hee infers an exhortation to holiness and especially to six Christian Virtues Unto Prayer The first special Exhortation is to diligent prayer and for this end let them be sober and vigilant that they may be the more fit to pray observing every occasion of praying and that in all their affairs they so carry themselves that they be not rendred unfit for prayer Vers. 8. And above all things have fervent charity among your selves for charity shall cover the multitude of sins Exhort 2. The second special Exhortation is Charity which hee requires them chiefly to follow after above all things with singular care and that their charity bee fervent and earnest Charity Hee renders a special reason of this because Charity prevents and in preventing covers anger brawlings reproaches contentions and hatred lest they bee stirred up amongst men and break forth and spread abroad it doth repress the breaking forth of these evils and remit and cover them and therefore in the first place yee ought to follow after it Vers. 9. Use hospitality one to another without grudgings Exhort 3. To hospitality which hee commands that it be not forced but voluntary For that good turn which is done with murmuring is destitute of charity Vers. 10. As every man hath received the Gift even so minister the same one to another as good Stewards of the manifold grace of God Exhort 4. To a mutual communication of all the gifts of God There are two reasons of the Exhortation included 1. Because gifts are of grace and are given by God for the common use As good 2. Because hee which hath the gift is not Master of it but a Steward Vers. 11. If any man speak let him speak as the Oracles of God if any man minister let him do it as of the ability which God giveth that God in all things may be glorified through Iesus Christ to whom bee praise and dominion for ever and ever Amen Exhort 5. The fifth more special Exhortation That hee which speaks the word of God either out of special duty as a Pastour or Teacher or out of common dutie as other Christians in their mutual edification speak it with that reverence and Faith which becomes the word of God i. e. that speaking hee shew forth the sense of the divine word rightly conceived by Faith with that reverence which the Truth of God requires lest the name of God be taken in vain Ministreth Exhort 6. That hee which ministreth unto the necessities of others either by his assistance or goods let him perform that readily and chearfully according to the ability God hath given him The Reasons of the Exhortation are two That in all Reas. 1. That glory may be given to God both from our work and the manner of doing it Through Iesus Reas. 2. That glory may bee given to God through Christ by whose grace and virtue alone the duty is performed To whom Hee shuts up these Exhortations with giving glory to God whereunto hee is moved by the consideration of the excellency of God The Second Part. Vers. 12. Beloved think it not strange concerning the fiery tryal which is to try you as though some strange thing happened unto you The other part of the Chapter follows wherein hee encourages Beleevers against persecutions and exhorts them not to be offended or troubled with persecutions as a new thing The Arguments of the Exhortation are thirteen all which prove that