and gave him to bee the Head over all things to the Church Argum. 11. All our enemies the Devil the wicked in the world Persecutors Hereticks and Impostors the power of sin in us prisons banishments all kinds of death are put under Christs feet that hee may order them and dispose of them to our good and put them under our feet Therefore c. The Head Argum. 12. Christ is appointed Head over all things in the Church that is the Father hath committed the full power and administration of all things unto him that hee onely should bee the most near Head of the Catholick Church for the illumination of the Church and all its members for the vivification exciting to all spiritual duties and preservation of spiritual life in them by the immediate presence and operation of his Spirit in the whole Church and its several members Therefore unless you will doubt of your Heads Wisdome Power and Faithfulness in his office you should bee strengthened in Faith Vers. 23. Which is his body the fulness of him that filleth all in all Argum. 13. The Church is the mystical body of Christ and all beleevers are his members Therefore you should not doubt but hee will look to and have a care of your salvation unless you will deny that Beleevers are his members The fulness Argum. 14. The Church is the fulness of Christ so far as hee is its mystical Head so that hee doth not judge himself to bee perfected and completed till all and every of the Elect bee gathered into one united to him have attained that full encrease suitable to and appointed for every member and till at last they enjoy with him a plenary happiness Therefore you should bee as sure of the perfecting of your salvation as you are that Christ will not suffer himself to bee incompleat imperfect and maimed Filleth Argum. 15. Christ filleth all in all that is according to every Creatures capacity as hee is the God of Nature hee works all things as hee is the Head of the Church hee perfects all things which belong to the Spiritual Life Sanctification and Salvation of Beleevers filling all his members by degrees Therefore it is not to bee questioned but hee will accomplish the begun work of Faith Sanctification and Salvation in you This that hee filleth all in all is adjoyned by way of correction or exposition to the former phrase of the fulness of Christ by the Church lest wee should conceive that Christs or our perfection depends upon any besides himself who of his own free love hath brought this necessity upon himself of communicating himself to us unworthy wretches who stirred up this desire of us in himself who himself hath the power to satisfie this his own desire and who by degrees fulfills his desire of sanctifying us and induing us with Faith and will proceed to fulfil it till hee hath performed all things necessary to the perfecting of salvation and that in all the faithful the greatest and least To him bee the glory of his Grace his power and his constancy for ever and ever Amen CHAP. II. THe Apostle proceeds to prosecute the same Argument proving sometimes in the Supposition that the beleeving Ephesians sometimes possitively that all Beleevers are saved by Grace The Proposition to bee made good is this you O Ephesians are saved by Grace or Beleevers are saved by Grace His Arguments are fifteen upon the last whereof hee insists to the latter end of the Chapter Vers. 1. And you hath hee quickened who were dead in trespasses and sins Argu. 1. If you O Ephesians are considered in the common State of Nature you will bee found to have been in that condition that you could not have recovered thence but by Grace There are seven parts of this Argument every one whereof heightens our first misery and proves Grace to bee the onely cause of salvation Dead 1 In the State of Nature you were not onely defiled with but dead in sin and not onely judicially dead because guilty of or liable to death but also really in effect spiritually dead so that the dead could as easily raise themselves to life or perform actions of being as you could free your selves from this death or do any good deed Therefore you are saved by Grace Vers. 2. Wherein in time past yee walked according to the course of this world according to the Prince of the power of the Air the Spirit that now worketh in the children of disobedience 2 In reference to this natural life you did wholly pass that in sin being wholly busied and walking in them or else waxing worse and worse Therefore c. Of this world 3 You walked in the waies of worldly and carnal men who favour this natural life onely and followed their manners and customes as the rule of life Therefore c. The Prince 4 You followed the Captain of this way the Devil the Prince of unclean spirits who with his Executioners or other evil Angels flying in the Air rules and governs effectually Which worketh 5 The Devil did reign and execute his will in you as now hee doth in the disobedient Therefore c. Vers. 3. Among whom also wee all had our conversation in times past in the lusts of our flesh fulfilling the desires of our flesh and of the mind and were by nature the children of wrath ever as others 6 You did fulfil the lusts of your flesh and wallowing in them did commit whatever your vain mind dictated whatever your corrupt appetite and affections of the flesh prescribed To these the Apostle adds himself before his conversion that they might see this Argument propounded in an Hypothesis would serve to confirm the general Thesis Children 7. By nature yee were children of wrath that is guilty of death and liable to divine wrath which God might justly pour upon us even to our utter destruction Hereunto hee joyns all other men as they are considered in the state of nature Therefore wee are beholding to Grace for our salvation Vers. 4. But God who is rich in mercy for his great love wherewith hee loved us Argum. 2. God out of his rich mercy and love hath delivered us who beleeve from this most miserable condition Therefore our salvation is of Grace The several parts of this Argument manifest the same God 1. Hee shews God to bee the sole Author of our deliverance who alone is meet for so great a work Rich 2. That Grace might appear the cause of our salvation is mentioned to bee the abundant or rich mercy of God whereby as it were touched with a sense of our miserie hee is moved to deliver us For his 3. The love of God wherewith he loved us from eternity is annexed as the cause both of mercy and salvation Us 4. It was of mercy that God was pleased to take us rather than others and choose us for his sons Therefore c. Ver. 5. Even when we were dead in sins hath quickened us
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
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
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
after the flesh so that they could not please God 2 They were uncircumcised that is had in reproach by the Jews who boasted in an external circumcision made with hands Vers. 12. That at that time yee were without Christ being Aliens from the Common-wealth of Israel and strangers from the Covenants of Promise having no hope and without God in the world 3 They were without Christ or destitute of all actual communion with Christ in the Spirit 4 Aliens from the Common-wealth of Israel that is without the Church of God 5 Strangers from the Covenants of Promise that is from all right to apply unto themselves the Covenants and Promises of God 6 They were without any certain hope of future good 7 They were without the true God that is without his knowledge and worship 8 They were worldly or a part of the world which wallows in sin and which is the Kingdome of Satan Therefore that yee are delivered from this so miserable a condition cannot bee any thing else but of Grace Vers 13. But now in Iesus Christ yee who sometime were far off are made nigh by the blood of Christ. Argum. 15. If the happiness of this present state were compared with the former state it would bee found to bee so great that it could proceed from nothing but Grace There are eight parts of this Argument every one whereof hath the same tendency 1 The Ephesians who were far off from the Covenant and from the Church and its priviledges are now made nigh their way unto the Covenant and to the Church being laid open which benefit hath for its meritorious cause the blood of Christ for its instrumental Faith whereby they are implanted into Christ and consequently it is of Grace Vers. 14. For hee is our Peace who hath made both one and haâ—h broken down the middle wall of partition between us 2 Christ hath reconciled the Gentiles and Iews to one another hee is a peaceable Mediatour and the very cause of Peace hee hath joyned both his people into one body hee took away the Ceremonial Law which as a body or partition-wall did divide betwixt Jews and Gentiles and was a cause of enmity by his suffering in the flesh hee hath procured this Peace And are not all these of Grace Vers. 15. Having abolished in his flesh the enmity even the Law of Commandements contained in Ordinances for to make in himself of twain one new man so making Peace 3 This is propounded more specially and in express words Christ hath abrogated the Law of Commandements consisting in Ordinances that is the positive Ceremonial Law which was fulfilled by his comming thus that Law being taken away which stirred up enmity between the two people hee joyned them both being reconciled to one another as one new man in himself the common head making one mystical Christ or joyning the Jews and Gentiles as the members of one mystical body into one body hee himself being the Head thereof And here wee may perceive Grace in the highest degree Vers. 16. And that hee might reconcile both unto God in one body by the Cross having slain the enmity thereby 4 Here hee brings another end of the abolished Law that hee might reconcile in this his own body not onely both people to one another but unto God paying the price of their Redemption from their sins by the death of the Cross and removing the enmities between God and his redeemed people by his own death Here Grace also is very conspicuous Vers. 17. And â—ame and preached Peace to you which were afar off and to them that were nigh 5 Here hee declares how this Peace was made known to the world viz. in the preaching of the Gospel by Jesus Christ who as hee was the Author of Peace so hee was the first publisher of this Peace in the Gospel to the consolation and salvation of the Jews who were called such as were nigh because of the Covenant and to the salvation of the Gentiles who were called Aliens because they were strangers to the Covenant Here also Grace shews it self Vers. 18. For through him wee both have an access by one Spirit unto the Father 6 Here hee gives the reason why this Peace was preach'd to both because the price being paid by one Christ there is one way and access opened to both Jews and Gentiles that Gentiles as well as Jews might call upon one Father through one Spirit and therefore Peace was preach'd to Jews and Gentiles Here is nothing but Grace Vers. 19. Now therefore wee are no more strangers and forreigners but fellow-Citizens with the Saints and of the houshold of God 7 In this hee gathers by way of a Corolary that the Ephesians are now no more guests or strangers but Citizens of the City of the Saints and of the family of God which also is the priviledge of all us that beleeve Vers. 20. And are built upon the foundation of the Apostles and Prophets Iesus Christ himself being the chief corner-stone 8 In which explaining more at large the union of the Ephesians with Christ and the holy Church hee shews that they are living stones of the Temple of God as streightly united with other Beleevers and with Christ as stones are to the foundation of a building And here is a graphical description of the Church in its likeness to a Temple the parts whereof are three 1 The Church is like to the Temple of God whose foundation is Christ not onely upholding the whole building but also joyning together the several walls the Jews and Gentiles and uniting them in himself 2 The Apostles and other faithful Ministers after them are the builders who teach that Christ who alone is able to bear the whole business of Redemption and Salvation is the onely foundation of this Temple and by thus teaching do edifie and build the Saints upon Christ according to the Doctrine of the Prophets and Apostles 3 The stones of this Temple are the Elect or all true Beleevers who â—re built upon Christ by the preaching of the Truth amongst whom were these beleeving Ephesians Vers. 21. In whom all the building fitly framed together groweth unto an holy Temple in the Lord Hee proceeds in his allegorical description of the true Catholick Church and explains four conditions and properties of the Church or Temple of God 1 This Temple is said to bee artificiously made or fitly compiled because the whole building of the Church and all its members are then fitly compacted with the greatest wisdome when Christ and his will is so preached that every Beleever hath his proper place and function according to the quality of the gifts of the Holy Ghost so that some in publick office some in their private calling and all in their several places concur to the edification of the whole Temple 2 This Temple is living because Christ who is the foundation is living and quickening and his true members all Beleevers are living stones being quickened and
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
to the Fathers yet in comparison of the present light which hath shined in the world by the doctrine of the Apostles it may bee termed secret and hidden Vers. 26. But now is made manifest and by the Scriptures of the Prophets according to the commandement of the everlasting God made known to all Nations for the obedience of Faith 27. To God onely wise bee glory through Iesus Christ for ever Amen Because 3. This Gospel is agreeable to the Old Testament and is confirmed out of that 4. Because it hath Gods command and appointment for its authority 5. Because it is not contained as the Old Testament in the narrow bounds of the Jews and one people but shines forth for the use of all Nations 6. Because it tends to the obedience of Faith that is that the hearers being brought to the Faith of Christ may bee made obedient subjects to the Grace of that Kingdome Withall hee ascribes the glory of all these to God as the onely wise in himself and of himself who owes his wisdome to none To him through Christ bee glory for ever and ever Amen The First Epistle of Paul to the Corinthians Analytically expounded The Contents of the Epistle COrinth is a famous Mart-Town of Achaia in the narrow straight of Peloponnesus situate between the Egean and Ionian Seas in which City the Apostle taught a year and half where hee founded a Church with great difficulty This Church Satan endeavoured by many waies to rend infect and corrupt of which crafts of Satan the Apostle being assured that hee might produce a seasonable remedy to so great evils hee writes this Epistle to the Corinthians The heads of this Epistle are ten The first is concerning the removing of Schism which arose amongst them by the vain kind of preaching of their Teachers and to that end hee largely handles the right manner of preaching the Gospel Chap. 1 2 3 4. Secondly Concerning the excommunication of the incestuous person Chap. 5. The third about the avoiding of strifes with which they vexed one another even before Infidel Iudges The fourth of keeping chastity or avoiding fornication Chap. 6. The fifth of prudence to bee used in cases of marriage and single life and secular imployments Chap. 7. The sixth of avoiding things dedicated to Idols Chap. 8 9 10. The seventh of the order and decency to bee observed in the worship of God and chiefly in the Supper of the Lord Chap. 11. The eighth of the right use of spiritual gifts Chap. 12 13 14. The ninth of the certainty of the resurrection to come which some amongst them called in question Chap. 15. The tenth of charitable contribution to bee collected for the relief of the Saints in Judea Chap. 16. CHAP. I. THere are three parts of the Chapter The first is the preface of the whole Epistle to vers the 10th The second is the beginning of his disswasion from Schism which was the disease of the Corinthians to that end bee propounds five Arguments to vers 17. The third is an illustration and confirmation of the fifth Argument to the end The whole Preface is laid down to prepare the minds of the Corinthians for ready obedience to the doctrine and admonitions of the Apostle And in this or the like conclusion the scope of the Preface may bee represented It is your duty O yee Corinthians with a ready and submissive mind to obey my Doctrine and Admonitions or to believe and obey Eleven Arguments to this end are sub-joyned whereof some shew forth the Apostles authority others his favourable respect towards the Corinthians Vers. 1. Paul called to bee an Apostle of Iesus Christ through the will of God and Sosthenes our Brother An Apostle The first Argument I Paul who write these things unto you am an Apostle of Jesus Christ Therefore ought you to obey my Doctrine and receive my Counsels By the will of God Argum. 2. I perform my Embassage by the special command and will of God not by my own usurpation so I write these things unto you Therefore â—nless you will bee disobedient to the will of God you ought to obey my admonition and teaching Sosthenes Argum. 3. I have taken in Sosthenes as a witness to my admonition touching whom Act. 18.17 that by two witnesses this testimony might bee confirmed Therefore ought you to obey my admonition and Doctrine unless you will have the witness of us two against you Vers. 2. Unto the Church of God which is at Corinth to them that are sanctified in Christ Iesus called to bee Saints with all that in every place call upon the Name of Iesus Christ our Lord both theirs and ours Argum. 4. In the description of those to whom hee writes you are the Church of God called out of the world consecrated unto God brought into communion with Christ called unto holiness Therefore if you will bee accounted worthy of your priviledges you ought to hearken and obey mee in my doctrine and admonitions which make for holiness With all that call upon Argum. 5. My Apostleship and the authority of this doctrine the use and fruit of it is not extended only unto you but to the Church of God universally and all the Saints which adore Jesus Christ the true God and our Lord Therefore ought you to hearken and obey my doctrine and admonitions Vers. 3. Grace bee unto you and peace from God the Father and from the Lord Iesus Christ. In this salutation is the sixth Argument I acknowledge you to whom with the rest of the Saints living in any place according to the authority committed to mee I may apply the blessing of the Gospel as also grace and peace i. e. all things that pertain to virtue and glory to holiness and happiness that being made more certain by mee of the favour of God you may expect the same things with a stronger faith through the Mediator Jesus Christ Therefore ought you cheerfully to obey my doctrine and admonition Vers. 4. I thank my God alwayes on your behalf for the grace of God which is given you by Iesus Christ 5. That in every thing yee are enriched by him in all utterance and in all knowledge In the other verses of the Preface because hee was about to reprove many vices among the Corinthians hee commends what was good in them confirming their faith in God lest being sharply reproved they should faint withall hee shews what opinion hee had of them and what good will towards them whereby hee might better reach the end which hee aimed at Argum. 7. I do not envy you but rather rejoyce and render continual thanks to God for the rich grace of God towards you especially in your reconciliation to him by Jesus Christ ver 4. I rejoyce much for the abundance of spiritual gifts bestowed on you pertaining to the knowledge and preaching of the Gospel ver 5. Therefore ought you readily to obey mee advising you concerning the right using of that grace and those
sake shee was created is seen to whom shee ought to profess subjection by the covering of herself Therefore seeing the woman behaves herself otherwise amongst you shee is blamed for uncomeliness This does not any whit hinder but the woman is created in respect of her Soul and spiritual state to the glory and Image of God as well as the man Vers. 8. For the man is not of the woman but the woman of the man Argum. 5. The man is the material principle of the woman because shee was made out of the ribs of man Therefore it becomes the man and the woman to testifie the priviledge of their original in the observation of the aforesaid decency Therefore you are guilty of undecency which do otherwise Vers. 9. Neither was the man created for the woman but the woman for the man Argum. 6. Seeing the man hath the respect of the end and the woman is destined for the end it is fitting that this difference of their excellency should bee expressed by the observance of decency Therefore when it is not observed you are deservedly to bee reproved Vers. 10. For this cause ought the woman to have power on her head because of the Angels Argum. 7. Even because of the Angels who behold and are witnesses of comely and uncomely deportmentâ— in the Church although you would not regard that meâ— look upon you yet it 〈◊〉 Women to teâ—â—ifie the subjection of their Sex 〈…〉 power of the Mâ—n by putting a veil over their 〈…〉 a sign of it Therefore you are guilty of indecency 〈◊〉 your behaviour 〈◊〉 otherwise Vers. 11. 〈…〉 neither is the 〈◊〉 without the Woman 〈…〉 Woman without 〈◊〉 Man in the Lord. 12. For as the Woman 〈◊〉 of the Man even 〈◊〉 is the Man also by the Woman but all things of God That this comparing of the Man and the Woman may not bee drawn out further to the despising of the Woman in a threefold respect hee equals the Woman to the Man First In respect to Christ our Lord or in respect to our state of Grace in Christ The Man and the Woman are equal bought with the same price and alike ordained to the service of Christ. Secondly In respect to the same Original for as in the Creation the Woman is of the Man so by ordinary propagation the Man is by the Woman Thirdly In respect to the first and principal efficient cause i. e. God who hath made the Man and the Woman and all things else the Man and the Woman are equal Vers. 13. Iudge in your selves is it comely that a woman pray unto God uncovered 14. Doth not even nature it self teach you that if a man have long hair it is a shame unto him 15. But if a woman have long hair it is a glory to her for her hair is given her for a covering Argum. 8. Common sense and nature it self or natural inclination so hee calls setled custome and agreeable to nature in respect to what is comely dictates that it is unseemly for a woman to pray uncovered or that a man should wear long hair and the contrary is decent Therefore you observe no decorum when you behave your selves otherwise Hair is said to bee given to the woman for a covering because it is given to that end that shee may know her head ought to bee covered Vers. 16. But if any man seem to bee conâ—entious wee have no such custome neither the Churches of God Argum. 9. If any perhaps should not bee moved by these Arguments but should contend the Apostle opposeth to their contentious Apologies the received and established custome of the Jews and the rest of the Churches Other Churches have no such custome that women should bee present at publick assemblies with their heads uncovered and the man with his head covered Therefore your custome not agreeing with decency either according to natural use or of the Churches is altogether unseemly The second Part. Vers. 17. Now in this that I declare unto you I praise you not that you come together not for the better but for the worse The second part of the Chapter follows concerning the right administration of the Lords Supper in which hee doth not commend but discommend the Corinthians First In general that their comming together was not for the better but for the worse Vers. 18. For first of all when you come together in the Church I hear that there bee divisions among you and I partly beleeve it Secondly More specially that they came together to â—oment Schisms as hee heard and did in part beleeve Vers. 19. For there must bee also Heresies among you that they which are approved may bee made manifest unto you Hee gives a Reason why hee beleeved Schisms to bee amongst them viz. Because by the malice of the Devil and men out of the just judgement of God not onely Schisms in their affections arose but also Heresies or Sects which must bee and to that end are they permitted of God that approved and sincere Christians maintaining that which is right in the contending for parties may bee manifestly known and to the greater glory of God and the conservation of true Religion in purity they might appear sincere to the whole world Vers. 20. When yee come together therefore in one place this is not to eat the Lords Supper Thirdly Hee most specially dispraises their prophaning the Holy Supper as if it had not been the Lords Supper for when they met together in one place they behaved themselves in the assembly of the Saints so irreligiously as if they had not celebrated a Religious Supper Vers. 21. For in eating every one taketh before other his own Supper and one is hungry and another is drunken This hee demonstrates in four notable faults amongst them in the celebration of the Lords Supper The first is That every one of them with his faction excluding the other members of the Church did take the holy Supper Schismatically Secondly They mixed with the Sacrament of the Lords Supper their own Supper or their common Feasts which were called Love-Feasts Thirdly The poorer sort were excluded whilst the rich feasted Fourthly In their feastings they drank to drunkenness Vers. 22. What have yee not houses to eat and to drink in or despise yee the Church of God and shame them that have not what shall I say to you shall I praise you in this I praise you not Therefore hee reproves that fashion among them of celebrating their Love-Feasts publickly in the Church as unbecomming the publick Assembly thinking fitter to send them back to their private houses adding a reproof that they had a low esteem of that grave Assembly of the Saints and exposed those to contempt that were given to riotousness when they ought to have attended onely to Religion As also Because in those their feastings the poorer sort which could not bee at that cost were shamed Vers. 23. For I have received of the Lord that which also I delivered
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
Christs preceding humiliation that is his incarnation and his abasement of himself unto the common infirmities of the flesh unto the suffering of both soul and body and unto burial Whence is hinted Argum. 9. For the preservation of the Churches unity Christ descended into the lower parts of the earth by this very phrase David describes his conception in the womb Psal. 139.18 and also ascended again for the gathering of the Church into one and uniting it to God Therefore c. Vers. 10. Hee that descended is the same also that ascended up far above all heavens that hee might fill all things From the same prophecie hee gathers that Christ God who descended to bee incarnate or that hee might take flesh was not made another or any other person when hee ascended as God incarnate or having taken flesh upon him that the humane nature assumed did not add any thing to the constituting or perfecting the person of the Son of God but onely was taken into the unity of the person and therefore Christs descending and ascending was the same even as hee that puts on a garment is the same as hee was when naked Furthermore coming to shew the end of his Ascension hee adds Argum. 10. Christ ascended into Heaven that hee might accomplish all things which were to bee accomplished viz. that hee might gather and preserve the Church and communicate unto it what was necessary for it Therefore c. Vers. 11. And hee gave some Apostles and some Prophets and some Evangelists and some Pastors and Teachers Hee in part shews how Christ hath accomplished all things as much as is sufficient to his purpose by ennumerating the several orders of Ecclesiastical Ministery some temporary and extraordinary as Apostles Prophets Evangelists ordained for the laying the foundations of all Churches some ordinary and perpetual as Pastors and Teachers instituted for the continuing of the Church Vers. 12. For the perfecting of the Saints for the work of the Ministery for the edifying of the body of Christ Argum. 11. From the end and use for which Christ did bestow these offices and gifts 1 That the Saints might bee restored even as members loosened and out of joynt set and brought to their proper place 2 That the Ministers avoiding idleness and tyrannizing government should follow the work of their Ministery that so every of the Elect as straying sheep might bee brought home to Christ their Shepheard and abide in him 3 That the whole body of the Church might bee edified and built up and every one make proficiency in Faith and Holiness and to this purpose Christ appointed Offices in the Church that by the help and Ministery of men all the Saints might so grow up together as to constitute one mystical body of Christ Therefore c. Vers. 13. Till wee all come in the unity of the Faith and of the knowledge of the Son of God unto a perfect man unto the measure of the stature of the fulness of Christ. Argum. 12. From the term of the duration of the Ministery This Ministery must continue until all wee Elect come unto the unity of the Faith and the Knowledge of Christ that is not onely until wee bee united to Christ by Faith and Knowledge which is of Faith but also until all wee that are redeemed or that are elected as many as do live or shall live I say until wee all come one after another to a present Knowledge in an immediate vision or to a perfect regeneration and incorporation in Christ when all the Elect being now united and perfected shall constitute one Mystical Christ who shall bee every way compleat and perfect and attain his full stature which shall bee in the resurrection Therefore for this end and purpose that this business may bee advanced wee should strive for unity and concord Vers. 14. That wee henceforth bee no more children tossed to and fro and carryed about with every wind of Doctrine by the sleight of men and cunning craftiness whereby they lye in wait to deceive Argum. 13. From another end of the institution of the Ministery Christ appointed the Ministery that wee should not bee alwaies children ignorant of those things which wee ought to know that wee should not bee wavering and inconstant tossed with the wind of contrary Doctrines that wee should not bee separated from Christ and his Church through unsetledness in Faith that wee should not bee deceived by the subtilty deceit and treacherous seducing of corrupt men Therefore for the furtherance of this end wee should as much as in us lyes endeavour the unity of the Church Vers. 15. But speaking the Truth in love may grow up into him in all things which is the Head even Christ Argum. 14. From the third end of the institution of the Ministery Christ ordained the Ministery in the Church not onely that wee might shun seducing but also that wee might follow the Truth of the heavenly Doctrine with charity and so by truth and charity wee might thrive in all virtues into one Christ mystical Therefore for this end wee should study the unity of the Church and charity that Christ our Head might appear excellent among us and wee who cannot otherwise encrease should become strong and mighty in him Vers. 16. From whom the whole body fitly joyned together and compacted by that which every joynt supplieth according to the effectual working in the measure of every part maketh encrease of the body unto the edifying of it self in love Argum. 15. Taken from the description of Christ mystical or of Christ and the Church wherin by a similitude of the natural head and body hee illustrates what hee said touching encrease in charity and the knowledge of the Truth to the advancing the glory of Christ and the good of the Church In this description hee shews 1 That the whole body of the Church depends upon Christ as its head and original and from him all the nourishment of its body that is all saving Truth together with the living Spirit of Christ is derived upon all its true members so that no man knows any thing unless hee bee taught by Christ. 2 That for the diversity of the gifts of the Spirit of the offices and of the condition of every member of the Catholick Church the body should bee fitly framed or composed in the most beautiful and most befitting order and should bee tyed to him and joyned in him by the most strict bond of the Spirit of Faith and of Love also by the several relations partly betwixt Christ and us such as are of the Head and Members the Bridegroom the Advocate the Surety c. Partly betwixt one another such as are the relations of Brethren and Sisters of co-heirs of Pastors and the Flock of Parents and Children c. by all which wee are daily tyed more strictly to Christ and among our selves 3 That there are several bands for the administration of nourishment through which as through chanels or
serve our neighbours Vers. 22. Wives submit your selves unto your own Husbands as unto the Lord. Now follow the oeconomical Precepts 1 That Wives should bee in subjection to their own Husbands chastly sincerely and in lawful things The reasons whereof are four As unto the Lord Reason 1. Because Christ commanded that the Wife should bee subject to her Husband and accounts of that subjection as if shee yeelded obedience to himself and in like manner looks upon the Wives rebellion against her Husband as rebellion against himself Vers. 23. For the Husband is the Head of the Wife even as Christ is the Head of the Church and hee is the Saviour of the body Reas. 2. Because the Husband is in honour and authority over the Wife as the head is over the body Therefore it is meet that the Wife â—â—ould bee in subjection to him As Christ Reas. 3. Because 〈◊〉 will have the Husbands authority over the Wife to â—ee a similitude of Christs authority over the Church And hee is Reas. 4. The same similitude is illustrated As Christ is the Head of the Church for its good so the Husband is the Head of the Wife for her good whom hee ought in all things to defend châ—rish and comfort And as it is expedient for the Church to bee obedient to Christ so it is for the Wife to bee obedient to her Husband Vers. 24. Therefore as the Church is subject unto Christ so let the Wives bee to their own Husbands in every thing From these reasons hee inferrs the conclusion that it is necessary for the Wife to bee obedient to her Husband in all things which hinder not her due subjection unto God and Christ. Vers. 25. Husbands love your Wives even as Christ also loved the Church and gave himself for it Prec 2. Which is given to men that they should love their Wives the reasons thereof are five As Reas. 1. From the example of Christs love towards the Church which love the Apostle commends from these four marks 1 That Christ out of his love offered himself for the Church which was then lost Vers. 26. That hee might sanctifie and cleanse it with the washing of water by the Word 2 That hee loved his Church and offered himself for it to the end that hee might sanctifie it or of a prophane and impure Church make it a holy one Washing 3 That Christ doth effectually cleanse his Church by virtue of his blood and of his free promise which hee applies to us by the ordinary means of Baptism and of the Word as by instruments of his Spirit ordained for the confirmation of Faith and the communication of virtue Vers. 27. That hee might present it to himself a glorious Church not having spot or wrinckle nor any such thing but that it should bee holy and without blemish 4 That hee hath loved his Church for this end that hee might at length present it glorious in Heaven without any mark or token either of sin or misery and hee will ever prosecute this his work till hee hath brought it to pass Vers. 28. So ought men to love their Wives as their own bodies hee that loveth his Wife loveth himself Reas. 2. Of the Precept given to men touching loving their Wives Because Wives are the bodies of their own Husbands according to that Law of God They two shall bee one flesh Hee that loveth Reas. 3. Because hee which loveth his Wife loveth himself and performs the office of love unto himself for that love of a mans own Wife doth every way redound to the Husbands good Vers. 29. For no man ever yet hated his own flesh but nourisheth and cherisheth it even as the Lord the Church Reas. 4. Because it is as unnatural to a Wife and good Husband not to love his Wife as it is to hate his own flesh and it is as agreeable to reason to favour and make much of his Wife as it is to regard his own flesh As Hee confirms and illustrates this reason by the example of Christ which hee wills us alwaies to have in our eye as the most perfect example of love Vers. 30. For wee are members of his body of his flesh and of his bones Hee proves that Christ loved us as his own flesh and that it was not possible for him to hate us but hee was as it were constrained out of love to maintain and cherish us because wee are members of his body flesh of his flesh and bone of his bone that is wee are as nearly joyned to him as Eve was to Adam for what Eve owed to Adam in the flesh wee owe to Christ in the regeneration of our spirit and much more In the forming of Eve Adam lost onely one rib but in the reforming of the Church Christ lost his life Onely the matter of Eve was from Adam but the Church hath from Christ its natural formation and spiritual reformation in respect of both the body and soul of every member Vers. 31. For this cause shall a man leave his Father and Mother and shall bee joyned unto his Wife and they two shall bee one flesh Reas. 5. Where hee proves both that the Church owes its beginning to Christ and that Husbands ought to love their Wives even from the institution of marriage which requires that by reason of the streight knot between Husband and Wife a man shall leave Father and Mother and bee joyned to his Wife and they two shall bee united into one flesh by the bond of wedlock by which they now have a mutual right to and power over one another the words of this institution have a typical sense for God in that saying Gen. 2.23 Thou art flesh of my flesh and bone of my bone intended to represent the union of Christ and the Church and to shew that wee are bone of Christs bone and flesh of Christs flesh that is that wee are most nearly united to Christ because in the speech of Adam to Eve it was prefigured that Christ as hee was one flesh with us and made us one flesh with himself by a spiritual wedlock did as it were leave his own Father laying aside after a manner that glory which hee had with the Father abasing himself when hee was in the form of God and taking upon him the form of a servant Also it was prefigured that Christ should leave Mary his Mother that by dying hee might buy the Church to bee his Spouse with which hee would bee one flesh Vers. 32. This is a great mystery but I speak concerning Christ and the Church The Apostle viewing this last thing not the carnal wedlock but the union of Christ with the Church calls it a great mystery and lest any one should otherwise understand his saying hee signifies in express words that hee doth not speak this of the mystery touching the carnal marriage of Husband and Wife but concerning the spiritual conjunction of Christ and the Church which is made by virtue of
lot it is not obtained by any humane merit but by free election and once given it is not taken away 5 It is called the Inheritance of Saints because by that wee shall have society with the Saints alone whose communion makes the Inheritance more delightful to us 6 This Inheritance consisteth in the most perfect light viz. of Knowledge Holiness Joy Glory immortal and eternal life Vers. 13. Who hath delivered us from the power of darkness and hath translated us into the Kingdome of his dear Son The 2. Reas. Of his thanksgiving explaineth the former because the Father hath delivered us from the power of darkness and hath translated us into the Kingdome of the Son of his love This benefit is commended to us by these four things 1 Because power is used to our perverse nature and the power of Satan by whom wee are kept bound from whence God by force hath delivered us 2 Because hee hath delivered us from the darkness of ignorance sin and misery 3 because hee hath not suffered us being delivered to wander and erre without a King and defender without governance and society but hath translated us into a better Kingdome i. e. the Kingdome of Light Knowledge Sanctity and spiritual life where wee may safely and securely inhabit that wee fall not back or bee brought again into darkness 4 Because the Kingdome into which wee are translated is the Kingdome of his Son a Kingdome most pleasant to God wherein the Son of God the Son of his love ruleth and reigneth whom the Father intimately loves and doth represent himself a Father in his love towards us whose Kingdome and all things are most beloved by God yea in whose Kingdome all subjects are beloved Sons Vers. 14. In whom wee have redemption through his blood even the forgiveness of sins The 3. Reason of his thanksgiving is the benefit of his liberty from the revenging Justice of God this benefit more especially appears in these five things 1 Wee are not onely kept by force in the power of darkness that wee might bee delivered from thence a greater strength was required but also wee were captives to the Law and Righteousness from whence without a price paid wee cannot bee freed and where that price is already paid there is made already a lawful redemption 2 Wee have this our redemption made by the consent of parties upon the best right 3 Wee have the same redemption in the person of the Son who is our Advocate and hee who keepeth us and all ours 4 Wee have that by the blood of the Son who existing in the image of God i. e. true God hath taken upon him our nature and in that made obedient unto the death of the Cross hath paid the price of Redemption for us 5 This Redemption is free in respect of us who have paid nothing and yet obtain the remission of sins and consequently also free liberty from wrath and death which follow upon sin Vers. 15. Who is the Image of the invisible God the first born of every Creature The 4. Reason of his thanksgiving shewing the solidity of the foundation of Redemption in the description of the excellency of Christ the Redeemer of which description there are twelve Articles The Image Artic. 1. Christ is the most perfect Image of the invisible God not onely because hee is the substantial Character of the Fathers person substantially representing the Father that so the Father cannot bee beholden unless in the Son and brightness of him but also because the incarnate Son hath represented to the world in word and deed in sanctity power and mercy the Fathers Nature Will and Goodness The first born Artic. 2. Christ is the first born of every Creature i. e. begotten from eternity before every Creature and because of his eternal Generation of the Father hee is the Lord of all Creatures by right as the first born in the Law is Lord of his Brethren and the Family Vers. 16. For â—y him were all things created that are in Heaven and that are in Earth visible and invisible whether they bee thrones or dominions or principalities or powers all things were created by him and for him Artic. 3. Illustrating the former Christ is the efficient cause or the Creator of all Creatures For by him were all things created hee amplifies this Article by a threefold distribution of the Creatures 1 From the place wherein they are in Heaven and in Earth 2 From their nature into visible and invisible 3 From the division of Angels both from their dignity office and honourable names From which the glory of Christ appeareth who hath created all From him Artic. 4. Christ is the end of all for whom and for whose glory all things were created For all things whatsoever and of what sort soever were created all these were created for the glory of Christ God-man hee is the beginning and end of all to whose glory it is necessary all things whatsoever in their manner should be serviceable as the means to the end Vers. 17. And hee is before all things and by him all things consist Artic. 5. Christ is eternal because hee in himself was before all Creatures neither is hee any thing changed by the Creatures as to his subsistence By him Artic. 6. Christ is not onely the Creatour but is the preserver and conserver of all Vers. 18. And hee is the head of the body the Church who is the beginning the first born from the dead that in all things hee might have the preheminence Artic. 7. Christ is the Head of the Church i. e. of his body from whence the vital spirits sense and spiritual motion floweth through all the members who both governeth and defendeth all of them The beginning Artic. 8. Christ is the beginning fountain and spring of the Church viz. that new Adam the root and principle of the regeneration of the Saints by whose virtue all Saints are begotten The first born Artic. 9. Christ is the first born from the dead and the first fruits of them that slept because hee alone hath risen by his own strength and is the cause of the resurrection of the dead to life everlasting That in Artic. 10. Hee hath the preheminence in all and ought to have amongst Angels and men amongst the living and dead And this is the end of the former degrees of the excellency of Christ. Vers. 19. For it pleased the Father that in him should all fulness dwell Artic. 11. Confirming the preheminence of Christ and the dignity of his preheminence because from the good Will of God not onely the fulness of the gifts of the Spirit dwell in the Man Christ but also the God-head it self most fully comprehending all fulness Vers. 20. And having made Peace through the blood of his cross by him to reconcile all things unto himself by him I say whether they bee things in Earth or things in Heaven Artic. 12. Christ by the good will and purpose of
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
him and powerfully seize upon the conscience to cause it acknowledge the Judge represented by the sound of the Trumpet 5. The killing Letter of the Law read out unto us shewing us our Duty what we should have done and have omitted and what we should not have done and have committed without giving any strength to obey for time to come represented by the sound of Words 6. By this Charge and new exaction of the Law an unsupportable weight lieth upon the Conscience pressing it down to Desperation and Death that we would give all the world if we had it to be free of the terror of the Lord and challenge of the Conscience upon so fearful a ditty represented by the peoples entreating That the word should not be spoken to them any more 7. There is an impossibility to help our selves by any thing we can do or to do any thing better than we have done and the seen impotency of our cursed Nature maketh the commandement for time to come a matter of desperation as well as the challenge for breaking the Law in time by gone represented by their inability to endure the thing which was commanded 8. No drawing near to God here such terrour in his Majestie justice being onely seen and no mercy represented by their debarring from touching of the Mountain 9. Such uncleanness and vileness as not onely our selves but our beasts and cartel and all that we have is counted unclean for our cause and liable to the curse with us represented by the debarring of the Beasts from the Mount 10. Such a loathsome abomination in the guilty as the Judge will not put hand on the Malefactor himself nor employ any of his clean Angels but give them over to death if they remain in that estate to be destroyed ignominiously represented by stoning or darting where the stone or darâ— lighteth upon the Malefactor but not the hand which threw it Vers. 21. And so terrible was the sight that Moses said I exceedingly fear and quake Yet further 11. If God deal with us as Judge and by the Rule of the Law examine our works were we like Moses The meekest men under Heaven the least harmful and innocent in the world richest in good works for service done to GOD and to his Church yet could we not stand before this Tribunal all that ever we had done all our works were not able to free us from the curse of the Law and Gods fearful wrath for our sinfulness mixed amongst our works represented by Moses his confessed fear and quaking 12. And with all this no place to flee unto no place to remain in no company but an evil conscience within and matter of terror without represented by the Wilderness wherein this Throne of Justice was set up And this is the estate wherein we are by Nature according to the Law from which we are delivered by Christ according to the Gospel as followeth Vers. 22. But ye are come unto Mount Sion and unto the City of the living GOD the Heavenly Ierusalem and to an innumerable company of Angels This is the estate whereunto we are advanced under the Gospel by CHRIST which by comparison with the former shall be more clear thus 1. Before we come to CHRIST we have to do with God as Judge sitting upon his Throne terrible After we come to Christ we finde God upon a Throne of Grace reconciled unto us resembled by Mount Sion 2. Without Christ we are kept under upon the earth depressed in the valley and may not touch the Mount to ascend But through Christ we get access to climb up towards God and to advance piece and piece above the world and sin and misery towards Heaven resembled by going up Mount Sion 3. Without Christ vagabonds wandring abroad in a waste Wildernesse but through Christ collected together under a head and brought to a place of refuge and rest and commodious dwelling to the Kingdom of Heaven resembled by the City where Mount Sion stood 4. Without Christ exposed to the wrath of the living God Through Christ admitted to remain as reconciled in the City of the living GOD. 5. Without Christ afraid by the terrible sight of wrath and judgement Through Christ brought into Ierusalem the Vision of Peace not onely in this world by faith but in Heaven by fruition resembled by Ierusalem 6. Without Christ heirs of Hell Through Christ Citizens of Heaven 7. Without Christ exposed to the fellowship of Devils in sin and torments Through Christ admitted to the society of innumerable Angels resembled by the inhabitants of Ierusalem on earth 8. Without Christ Angels our foes Through Christ our fellow-Citizens Vers. 23. To the general Assembly and Church of the first-born which are written in Heaven and to God the Iudge of all and to the spirits of just men made perfect Without Christ we are scattered as sheep in the Wilderness a prey to all the ravenous Beasts But through Christ gathered together in one to the Society of the true Catholick Church of the Elect under the Government of one Head even CHRIST 9. Without Christ living with the world in the Suburbs of Hell Through Christ made Members of the true Church and Company which is called out of the world by the effectual calling of his Word and Spirit 10. Without Christ forlorn Children who have deprived our selves of our inheritance and wasted all our Fathers benefits on vanities Through Christ our fore-faulting is reduced our inheritance redeemed we brought back to the Family restored to the inheritance dignified with the first-born and made Priests to our God as his portion from amongst men 11. Without Christ living amongst them whose names are written in the earth and whose portion is beneath Through Christ our names are enrolled in Heaven amongst those who are written in the Book of Life elected and predestinated unto Grace and Glory 12. Without Christ without God in the world having God our Judge against us Through Christ we are reconciled to God get accesâ— unto him and have our God Judge of all upon our side to absolve us and to plead for us against all our foes 13. Without Christ we are for guiltiness in the rank of those who are already damned and brethren to those whose spirits are in prison But through Christ we are brethren to those who are already saved whose souls and spirits are freed from sin and misery and made perfect in holiness and glory having the same grounds of right to Heaven through CHRIST which they have who are entered already into possession Vers. 24. And to IESVS the Mediator of the NEW COVENANT and to the blood of sprinkling which speaketh better things than that of Abel He goeth on 14. In our natural estate we are under the Law and the Covenant of Works which bindeth us to perfect Obedience or to the Curse When we come to Christ we are under the Covenant of Grace which proclaimeth remission of sins unto all who are in him 15.