put away his wife But if the wife pretending necessary causes of departing as danger of life or such like shall depart hee commands that either shee bee reconciled to her husband or abstain from new Marriage and by consequence much more from fornication and that hee commands both for the punishment of frowardness and impatience and the tryal of sincerity lest this liberty should bee drawn into licentiousness In the mean time hee commands the husband that hee put not away his wife or give her cause to depart Vers. 12. But to the rest speak I not the Lord If any brother hath a wife that believeth not and shee bee pleased to dwell with him let him not put her away 13. And the woman which hath an husband that believeth not and if hee bee pleased to dwell with her let her not leave him The other part of their enquiry follows wherein the question is concerning those that are married where the one is an Infidel whether Divorce is lawful Hee saith that hee will answer to this part from the authority of special revelation because God had not determined it in the Law what Christians should do in that case this is it which hee saith The Lord hath not determined it in the old Law but I viz. by special revelation from the Lord will determine it In the first part of his answer hee forbids that the unbelieving party should bee put away if shee desire not to leave him Vers. 14. For the unbelieving husband is sanctified by the wife and the unbelieving wife is sanctified by the husband else were your children unclean but now are they holy Hee lays down five Reasons First Because an unbelieving person is sanctified though not in it self yet to the use of the Believer although not simply yet so far that Marriage is sanctified to the believing party and to the children brought forth Therefore let not the unbelieving wife bee put away if shee desire to tarry Else Reason 2. Confirming the former from the consequent absurdity because otherwise the children of Christians in such a case would not bee born under the Covenant they would not bee born Christians and dedicated to Christ in holiness the contrary to which is true Therefore let not the unbelieving wife bee put away if shee desire to tarry Vers. 15. But if the unbelieving depart let him depart A brother or a Sister is not under bondage in such cases but God hath called us to peace Before hee adds the reasons that are behind hee propounds another part of the answer If the unbelieving party will not co-habit but depart in this case hee declares the Marriage to bee void and the party believing to bee free To peace Reason 3. Proving that the unbelieving party is not to bee put away being willing to stay because Believers are called to maintain peace with all Therefore if the unbelieving party admits of equal terms of peace shee is not to bee put away Vers. 16. For what knowest thou O wife whether thou shalt save thy husband Or how knowest thou O man whether thou shalt save thy wife Reason 4. Because by dwelling together the unbeliever may bee gained Vers. 17. But as God hath distributed to every man as the Lord hath called every one so let him walk and so I ordain in all Churches Reason 5. Because every one in what condition soever ought to abide in that honest and lawful calling in which God by his Providence hath set them as the Apostle taught in all Churches Therefore wee must also abide in Marriage with an unbeliever being willing to stay For whereas Marriage hath been contracted in Heathenism God would not that the calling of one to the Grace of Christ Jesus should defraud the party not yet converted The Apostle prescribes the same Law to believing servants that they shake not off the yoke of an unbelieving Master who desired not to put away the servant converted to the Faith Vers. 18. Is any man called being circumcised let him not become uncircumcised Is any called in uncircumcisian let him not bee circumcised 19. Circumcision is nothing and uncircumcision is nothing but the keeping of the Commandments of God Hee confirms the Reason fore-going by an Induction First of Circumcision and Uncircumcision neither whereof was to bee stood upon by a Christian but this only that in both states they observed the Moral Commandments of God Vers. 20. Let every man abide in the same calling wherein hee was called From hence because in one example of the Induction the fulness of it might easily bee apprehended hee infers a general position of abiding in that state wherein God had called him Vers. 21. Art thou called being a servant care not for it but if thou mayst bee made free use it rather Further hee adds another member of the Induction concerning bondage in which hee adviseth them to abide unless God had opened a door to their liberty Vers. 22. For hee that is called in the Lord being a servant is the Lords Free-man Likewise also hee that is called being free is Christs servant Hee gives a reason Because bodily servitude is no diminution to the spiritual liberty of Christians from the guilt of sin and wrath neither doth bodily liberty exempt and free us from the service of Christ. Vers. 23. Yee are bought with a price bee not yee the servants of men By the way hee admonisheth them that whether bond or free as to the body that they take heed they do not things unlawful in themselves by the command or will of men because that would bee to serve men against Christ who had bought them with a price that in all things they should do the Will of their Redeemer not of men Vers. 24. Brethren let every man wherein bee is called therein abide with God That no man might rashly depart from his Calling hee further inculcates a general Precept of abiding with God in the present condition of life in obedience unto God until it should seem good to him to change their condition Vers. 25. Now concerning Virgins I have no commandement of the Lord yet I give my judgement as one that hath obtained mercy of the Lord to bee faithful The third inquiry which the Corinthians made to Paul concerning Virgins Male and Female whether they might marry or not To which being about to give answer hee premiseth that hee had no special command whereby the state of Virginity was either injoyned or prohibited but that hee would faithfully give his advice and his opinion of the convenience as it became him to whom God had vouchsafed mercy to bee faithful Vers. 26. I suppose therefore that this is good for the present distress I say that it is good for a man so to bee 27. Art thou bound unto a Wife seek not to bee loosed art thou loosed from a Wife seek not a wife There are three parts of the answer First In the present necessity or the danger of persecution as
AN EXPOSITION OF ALL St. PAULS EPISTLES TOGETHER With an Explanation of those other Epistles of the Apostles St. James Peter John Jude Wherein the sense of every Chapter and Verse is Analytically unfolded and the Text enlightened By DAVID DICKSON Professor of Divinity in the University of Glascoe Published for the Benefit of such as desire clearly to understand and rightly to improve the Scriptures JOHN 15.4 Abide in mee and I in you As the Branch cannot bring forth fruit of it self except it abide in the Vine No more can yee except you abide in mee LONDON Printed by R. I. for Francis Eglesfield and are to bee sold at the Marygold in St. Pauls Church-yard 1659. TO THE MOST ILLUSTRIOUS MARQUESSE Earl of Kintar Lord Cambel Lord of Lorn c. AND To the most Noble Lord the Lord Archibald Cambell Lord of Lorn his Eldest Son and Heir c. David Dickson wisheth all happiness THe name of Wisdome and Happiness most Illustrious Marquess hath alwaies and every where been very eminent and all men have justly commended him that hath been studious of both But few they are who well understand the things themselves For they that place their Happiness in any thing besides the enjoyment of God in the matter of true Wisdome are much mistaken That indeed is the true Wisdome by which wee are directly and infallibly led to solid and eternal Happiness It is a most sad spectacle and to wise observers not unprofitable to behold the misery of mankind joyned with madness Man is banished from Heaven and as a Vagabond wanders upon Earth tossed up and down with the stings of misery and a certain blinde desire of Happiness inquires after his Remedy But the Felicity hee should seek after above hee looks for among terrene trash and so misseth of it every where For the chiefest Good hee embraceth the meanest things and the deceitful shadows of Vanity By the frequent frustration of his conceived hopes hee is minded of his errour and urged with the perpetual agitation of a restless spirit to seek after the heavenly Country and his Fathers house But hee goes astray from the womb and his errour is endless encreasing and multiplying the miseries that hee flies from The contemplation of Divine Goodness conflicting with mans obstinacy and stubbornness heightens the sadness of this spectacle The fountain of happiness descends from Heaven cloathed with Majesty and Light as with a garment manifesting to those that are in the dark his invisibility to wit his eternal power and God-head shining forth in the works of Creation that hee might invite rebels into favour with him But they either look not towards God or looking to him they acknowledge him not or knowing him in some measure they glorifie him not as God but become vain in their imaginations and bowed downward they cry out Who will shew us any good None seriously pray Lift up the light of thy Countenance upon us God comes neerer in the works of his providence and leaves himself not without witness but communicates his good things to men unworthy gives Rain from Heaven and fruitful seasons filling the hearts of his most ingrateful enemies with food and gladness that they might feel after the Lord and finde him whom they had lost so by the riches of his goodness and forbearance they might be reduced to repentance But they receive these benefits and sacrifice them to gluttony and intemperance And even with these things which Divine bounty vouchsafed arming themselves with the weapons of iniquity they rebel against God But here the Man-kindness of God doth not end but hee comes close to us reacheth forth his hand knocks at every mans breast produceth the Law written legibly upon every mans heart shakes their consciences stirs up their thoughts to summon those fugitive enemies to the Tribunal of Justice to accuse the guilty and convince them of their odious ingratitude takes away all excuse from those that are convicted and all this that men might repent and sue out for pardon But they convinced of their iniquity contumaciously lift up themselves against God fall out with conscience and lay violent hands upon it to bee silent they invade that truth of God written upon their hearts which once suppressed they imprison and with-hold in unrighteousness It s no wonder if God suffer such desperately stubborn and self-condemned creatures to walk in their own waies and leaves them to Satan giving them up to their own corrupt affections Alas Alas millions are lost and will bee so By how much the more this spectacle is lamentable by so much the goodness of God is more lovely which will not endure that Divine Grace should suffer a repulse by those which the good pleasure of God will have to be his own to come to themselves and be saved You will easily affirm that to be a joyful sight which for ever will bless the beholders and make them happy The Eternal Wisdome the Beloved of the Father the Delight of Angels the Light of the World the Life of Men the Son of Righteousness under whose wings is healing and salvation Our Lord Jesus Christ came down from the bosome of his Father Who having discharged the price of our Redemption conquered our enemies gets up into his triumphant Chariot passes through all places where his redeemed ones abide for their sakes hee sets up the banner of his love hee sends forth the voice of saving wisdome in the Gospel of Peace By the Ministery whereof hee opens the fountain of mans misery wider reproves of sin creates in them a sorrow after God holds forth wrath to come and terrifies demonstrates to them their folly unworthiness and impotency to deliver themselves from those evils and humbles them to an abnegation of their own wisdome and strength Hee offers himself a Mediatour for the restoring of amity betwixt God and man provokes in us a thirst after Life and Righteousness holds forth to us freedome from the Law of works as also the ratification of the New and Free Covenant of Grace to which hee causeth them to consent perswades them to embrace Christ that great gift of God and wholly resign themselves up to him Hee exhibits also to them Remission of sins and causes them to lay hold upon it to Justification Hee wills those that are justified to mortifie the old man and enkindles in them no less desire after holiness than after Heaven and Happiness it self Hee requires the fruits of Faith in obedience to the Divine Law and causes them to suck vital juice from the vine which they send forth in fruits worthy of the Gospel Hee commands that every one take up his own Cross which lies in his way to Heaven causing them to observe his commands and after the Lord of Glory bearing reproach for him through prosperity and adversity to pass on unto eternal life This is that saving Wisdome which deceives no man but justifies and blesseth all her Children and in like
should boast against the root which bears them Therefore thou oughtest not to despise the Jews Vers. 19. Thou wilt say then the branches were broken off that I might bee graffed in 20. Well because of unbelief they were broken off and thou standest by Faith Bee not high-minded but fâ—ar Argum. 9. In answering the objection it is propounded It s true the Jews are rejected that upon this occasion thou mightest succeed them in the Church but seeing they for their unbelief are rejected and thou standest by Faith thou hast no reason to insult over and despise the Jews but rather to fear and to take heed to thy self that thou sin not and bee punished Therefore oughtest thou not to contemn the Jews as if altogether cast off Vers. 21. For if God spared not the natural branches take heed lest hee also spare not thee Argum. 10. Confirming the former If God spared not the proud Jews the natural branches of the holy Church hee will not spare the Romans or any insulting Gentiles to wit branches graffed in Therefore thou being a Gentile oughtest not to despise the Jews Vers. 22. Behold therefore the goodness and severity of God on them which fell severity but towards thee goodness if thou continue in his goodness otherwise thou shalt bee cut off Argum. 11. Unless thou continue in the Faith and obedience unto Christ considering the severity of God against the Jews and his goodness towards thee thou also shalt bee broken off and cast away Therefore unless thou wilt bee rejected keep thy self in the fear of God and despise not the Jews Vers. 23. And they also if they bide not still in unbelief shall bee graffed in for God is able to graft them in again Argum. 12. Even as thou unless thou continue in the Faith shalt bee cut off So the Jews if they continue not in unbelief they shall again bee graffed into the holy Church of the Patriarchs yea verily the restoring of the Jews according to the omnipotent goodness of God is not to bee despaired Therefore the Jews are not to bee despised by thee Vers. 24. For if thou wert cut out of the Olive-tree which is wild by nature and were graffed contrary to nature in a good Olive-tree how much more shall these which bee the natural branches bee graffed into their own Olive-tree Argum. 13. If God implant the Gentiles as branches out of the Covenant of Grace into the Church of the Patriarchs much more will hee restore the Jews which are natural branches of that Church Vers. 25. For I would not brethren that yee should bee ignorant of this mystery lest yee should bee wise in your own conceits that blindness in part is happened to Israel until the fulness of the Gentiles bee come in 26. And so all Israel shall bee saved as it is written Argum. 14. I open a mystery unto you and out of special Revelation declare that this hardning of the Jews was not universal nor of all but in part or of some only and that but for a certain time viz. till the fulness of the Gentiles was brought in Therefore ought you not to lift up your selves or contemn the Jews By the fulness of the Gentiles hee means that great multitude of the Gentiles such as was not before the conversion of the Jews with the coming in of which multitude to the true Religion Israel shall bee provoked to return unto the Lord Jesus Christ or to true Faith in the Messias from whom they had departed through unbelief and so all Israel i. e. the multitude of the Jews the body of that dispersed people shall bee converted Vers. 26. There shall come out of Sion the Deliverer and shall turn away ungodliness from Jacob. 27. For this is my Covenant unto them when I shall take away their sins Hee confirms this Prophesie out of that of Isai. 29.26 and 27.3 Where hee fore-tells that the Messias should come of the Jews Church according to the flesh the true REDEEMER to redeem his Nation from the guilt and bondage of sin pardoning their sins and that hee should take them into the Covenant of Grace to the full abolishing of sin which when it should bee the Apostle hath now declared Vers. 28. As concerning the Gospel they are enemies for your sakes but as touching the election they are beloved for the Fathers sakes Argum. 15. Although the rejected Jews so much as concerns the Gospel refused by those reprobate Jews are accounted of God as enemies for your advantage yet in respect to the election of this people that they might above all other Nations bee esteemed the people of God and in respect to the Elect in this Nation the Jews are loved because of the Covenant betwixt God and their Fathers Therefore for the very same reason ought they not to bee despised but loved by you Vers. 29. For the gifts and calling of God are without repentance Argum. 16. Preventing an objection Although this Nation by just desert may seem to fall from all its priviledges yet because of the gifts of special grace bestowed and in particular their calling according to his purpose whether upon any Nation above others or upon any man above others are unchangeable which God will never wholly cut off or re-call but will in the conversion of this people make it appear that they are firm Therefore this Nation ought not to bee contemned by you but to bee had in honor rather Vers. 30. For as yee in times past have not believed God yet have now obtained mercy through their unbelief 31. Even so have these also now not believed that through your mercy they also might obtain mercy Argum. 17. It is every way to bee believed that God will manifest as much grace to the Jews by occasion of that mercy shewed to you Gentiles as hee hath shewed to you Gentiles heretofore disobedient by occasion of the stubbornness and unbelief of the Jews Therefore the Jews are not to bee despised as altogether cast off but their conversion is rather to bee endeavoured Vers. 32. For God hath concluded them all in unbelief that hee might have mercy on all Argum. 18. After this manner The most wise Providence of God hath so ordered the business of saving his own that all being found in sin and rebellion might have no matter of boasting and whoever should obtain Salvation might ascribe all to Divine bounty Therefore the Jews are not to bee despised as wholly cast off but the work of Divine mercy towards this people in the time appointed is to bee expected Vers. 33. O the depth of the riches both of the wisdome and knowledge of God! How unsearchable are his judgements and his waves past finding out The Apostle shews a two-fold use of this argument as also of the fore-going Doctrine especially concerning the election of some and the reprobation of others The first is that wee may admire and celebrate the depth of the riches of the ineffable Wisdome of
and diligently indeavour the bringing forth of the fruits of Faith because in the resurrection the Lord will give us whatever wee have lost with men viz. the reward of good works CHAP. XVI THere are three parts of this last Chapter In the first is contained the last Article of the Epistle concerning a Collection for the poor Jews to vers 5. In the second is contained the conclusion shewing for the most part familiar matters to vers 19. In the third hee mentions salutations of the Saints to the end Vers. 1. Now concerning the Collection for the Saints as I have given order to the Churches of Galatia even so do yee As touching the Collection The famine which was prophesied by Agabus Act. 11.28 as also the persecution did much distress the Churches in Iudea wherefore the Apostles living at Ierusalem exhort Paul and Barnabas that they would take care to make a collection amongst the Gentiles to succour the need of the poor Jewes Gal. 2.20 hee speaks of this contribution commanding that on the Lords Day whereupon all Christians ceased from their labours and met publikely to the Worship of God that every one according to his ability without vain-glory should cast something into the Treasury There are six reasons of his Exhortation The first is from the example of other Churches by name of those which were in Galatia who were bound to the same duty under the same Precepts Vers. 2. Upon the first day of the week let every one of you lay by him in store as God hath prospered him that there bee no gatherings when I come Reason 2. Because nothing is required of them unfitting or burdensome but that once every week in convenient time and place every one would contribute according to that measure wherewith God had blessed him And the manner is plain whereby the collection might bee made publikely every Lords Day and yet every one should lay it by himself i. e. no man knowing the sum We may imagine that they imitated the example of the Antient Church a bored Chest being placed in the entrance to the house where they met for the Worship of God Lest when I come Reason 3. Because hee was about to come unto them to enquire of their obedience Here wee have the fourth Reason lest upon their putting off or neglecting the matter they might bee found unprepared when the Apostles should come and might make their collection not so seasonable with greater difficulty and prejudice Vers. 3. And when I come whomsoever you shall approve by your letters them will I send to bring your liberality unto Jerusalem Reason 5. Hee prevents an objection lest there should bee any suspition of laying out their collection Behold I will commit your charitable contribution to bee carried to Jerusalem unto men approved chosen by your selves whom I will send together with you with letters Vers. 4. And if it bee meet that I go also they shall go with mee Reason 6. Because this business so well likes mee that I am ready not only to commend your messengers to the Churches which are in Iudea by our Epistle but if it shall seem meet I also have determined to go along with those whom you commit the charge of this business to The Second Part. Vers. 5. Now I will come unto you when I shall pass thorough Macedonia for I do pass thorough Macedonia 6. And it may bee that I will abide yea and winter with you that yee may bring mee on my journey whithersoever I go 7. For I will not see you now by the way but I trust to tarry a while with you if the Lord permit The second part of the Chapter is the Epilogue of the Epistle containing for the most part matters familiar which also appertained to the edification of the Corinthians The Articles of this conclusion are six The first concerns his coming whereof hee gives them hopes ver 5. and of his stay among them for the confirmation of mutual friendship and their consolation if it was the Will of God ver 6 7. Vers. 8. But I will tarry at Ephesus until Pentecost 9. For a great door and effectual is opened unto mee and there are many adversaries Why hee deferred his coming determining to stay longer at Ephesus till the time of the Jews Feast which to that day they that Judaized observed hee gives two Reasons 1. Because God had opened a great door or offered an abundant occasion for the gaining of many or converting them to the Gospel and apparently gave a blessing to his labours which hee calls an effectual door Another Reason because the tumult of adversaries was so great his Presence was most requisite and Satan in his absence did much harm Vers. 10. Now if Timotheus come see that hee may bee with you without fear for hee worketh the work of the Lord as I also do 11. Let no man therefore despise him but conduct him forth in peace that hee may come unto mee for I look for him with the Brethren Article 2. Wherein hee carefully commends Timothy unto them if hee should come to them as his most dear Son who is called the Apostles Son because in Preaching the Gospel hee followed his steps serving God holily as hee did that they would defend him from injuries treat him honourably bring him on his journey when hee returned guard him from dangers by the way that hee might come safe to him Vers. 12. As touching our brother Apollos I greatly desired him to come unto you with the Brethren but his will was not at all to come at this time but hee will come when hee shall have convenient time Article 3. Wherein that the Corinthians might not take it ill that the Apostle while hee came did not send Apollos the Evangelist a man familiar with them who watered the Apostles planting amongst them hee clears himself that hee had not a will then to come but gives them hopes of his coming when hee shall have a fit opportunity Vers. 13. Watch yee stand fast in the faith quit you like men bee strong 14. Let all your things bee done with charity Article 4. Wherein hee exhorts them to five military duties of Christian-souldiers 1. That although neither hee nor Apollos should come unto them yet in the mean time they should keep continual watch lest Satan should come upon them while they were secure and drunk with worldly cares 2. That they should bee constant in the Faith firmly holding the truth of the Gospel being united unto Christ by Faith 3. That they would shew themselves men in every combate against the adversaries of Faith and their salvation 4. That they would bee strong in the Power of God and not faint under the evils they any time met with 5. That they would constitute Charity the Arbitrator of all things both Ecclesiastical and Civil serving the common good in every thing Vers. 15. I beseech you Brethren you know the house of Stephanas that it is the
The solidity of this his confidence or perswasion is confirmed by seven Signs all which did stir up his mind to faithfulness Sign 1. Is a desire of departing out of this life that hee might obtain immortality or bee endued instead of a corruptible body with immortal glory An Argument certainly of a mind conscious of its sincerity and certified of future happiness Vers. 3. If so bee that being clothed wee shall not bee found naked Hee limits this sign and priviledge of being endued with future glory That it may belong to those onely who departing out of this life to an immortal and immutable state are not found naked i. e. not destitute of that true covering whereby our filthy nakedness is covered which covering is Christ or Christs Righteousness which can alone cover our sins wherein our nakedness consists This therefore is the second Sign of his solid desire of going out of this life and of a mind very conscious of the faithful administration of his office that hee knew himself to bee in the number of those to whom alone the certainty of being cloathed upon with glory belonged to wit of those who are cloathed already with that covering whereby the foul nakedness of sinners is covered i. e. the Righteousness â—f Christ with which except a man bee cloathed in this life hee shall bee found naked in the other and shall remain naked for ever Vers. 4. For wee that are in this Tabernacle do groan being burdened not for that wee would bee uncloathed but cloathed upon that mortality might bee swallowed up of life Sign 3. That the desire of his departing this life arising from this confidence was holy i. e. it was derived not so much from the weariness of natural life but from the hope of a better This is that which hee saith although hee groan and bee sorrowful in his body yet hee would not bee uncloathed of this body but that this body might bee cloathed upon with immortality and that mortality might bee swallowed up of immortality Vers. 5. Now hee that hath wrought us for the self-same thing is God who also hath given unto us the earnest of this Spirit Sign 4. That this desire is not natural but the supernatural work of God stirred up and formed in the hearts of his own by the special work of God It is God that hath wrought formed and created us for this thing His confidence therefore is solid Who also Sign 5. That this confidence of a better life is sealed by the earnest of the Spirit having as it were a taste and experience of that life in the peace and joy of the Spirit i. e. in the first fruits of that happiness which is to come Vers. 6. Therefore wee are alwaies confident knowing that whilst wee are at home in the body wee are absent from the Lord. Sign 6. That this confidence is firmly grounded in the certain perswasion of his nigher access to the Lord which should bee vouchsafed to him after death when doubtless even as in one house hee should dwell with God who now in the body is as absent from the Lord. Vers. 7. For wee walk by Faith not by sight 8. Wee are confident I say and willing rather to bee absent from the body and to bee present with the Lord. Sign 7. Confirming the former that hee knoweth himself to walk by Faith in this life and not by sight of the beatifical vision which abideth for us in the life to come who in our sense are absent from the Lord while wee are present iâ— the body Therefore more vehemently and confidently hee did both desire and chuse to go to the Lord rather than to remain in the body Vers. 9. Wherefore wee labour that whether present or absent wee may bee accepted of him That this confidence confirmed by so many signs of sincerity was the impellent cause to his faithfulness in his Ministery hee now expresly declares Because whatsoever change towards life or death did happen to him out of this confidence hee did indeavour to please God with no less diligence than those which contend for honour that both in this life or pilgrimage and in his death or approaching to God hee might bee made acceptable to him Vers. 10. For wee must all appear before the judgement seat of Christ that every one may receive the things done in his body according to that hee hath done whether it bee good or evil His second impellent cause to faithfulness in his Ministery is the consideration of punishments and rewards which abide every one according to their works at the last judgement in which God will inflict punishments upon the wicked but to the godly whose good works after their sins are pardoned onely remain hee shall render rewards Vers. 11. Knowing therefore the terrour of the Lord wee perswade men but wee are made manifest unto God and I trust also wee are manifest in your consciences He shews by calling God and the consciences of the Corinthians to bee his witnesses that this Argument hath urged him to faithfulness in the Ministery For the apprehension of that future terrible judgement hath affected this that he exhorted all to reconciliation with God by Faith Vers. 12. For we commend not our selves again unto you but give you occasion to glory on our behalf that you may have somewhat to answer them which glory in appearance and not in heart He solves two Objections which his adversaries may object against him so earnestly glorying of his faithfulness Object 1. Thou O Paul gloriest some one may say whilst thou commendest thy self Hee answers that hee did not say these things for that end but that the Corinthians may have that for his defence whereby to repress their vain and boasting Teachers who did diminish the authority of the Apostle amongst them and did glory in the presence of men otherwise than their conscience and the truth of the matter did permit For they being destitute of piety or matter of glorying in heart they gloried in their adulterated eloquence Vers. 13. For whether wee bee besides our selves it is to God or whether wee bee sober it is for your cause Object 2. But O Paul thou art besides thy self who doest so openly confute such Teachers Hee answers that hee did not dispute but give a reason of the fact as it did become a wise man to wit that hee uttered those things for the glory of God and their salvation For sayes hee if I praise my Ministery which seems to bee the part of one besides himself I do it for the Glory of God lest my Gospel should bee undervalued If I speak humbly of my self as sober men use to do I do it for your good Vers. 14. For the Love of Christ constraineth us because wee thus judge that if one dâ—ed for all then were all dead The third impellent cause to faithfulness containing a reason of the former saying is his love wherewith hee loved Christ which did cast
that is from the Doctrine of Grace in begun Knowledge Faith Love Renovation or any measure thereof Then 1. Albeit the Elect cannot fall away fully and finally yet some Professors in the visible Church may fall away from their Profession and what degrees of Grace they had attained unto for whose cause warning must be given to all as a mean to keep the Elect from a fall 2. Albeit the Elect cannot fall away finally from Grace yet may they fall for a time from the purity of the Doctrine of Grace and from some degrees of the work of Grace from the measure of their first love and zeal and at length fall into scandalous sins He joyneth another point of advertisement with the former That they beware lest any bitter root break forth whereby many be defiled that is left any scandalous sin break forth amongst them Then 1. As men do fall from any measure of the work of Grace so doth the bitter root of unmortified sin spring out and grow The ones decreasing is the others encreasing 2. When any scandal breaketh forth in the Church it troubleth the whole body and polluteth them by the contagion thereof till it be removed 3. Watch must be kept diligently by every man â—o curb this bitter root preventing the out-shooting thereof Vers. 16. Lest there be any fornicator or prophane person as Esau who for one morsel of meat sold his birth-right He expoundeth this bitter root in the example of fornication and prophanity like Esaus Then 1. Fornication and prophanity are the bitter roots of other evils and able to defile a Congregation 2. Such as count more of the satisfaction of their sensual lusts than of their spiritual Prerogatives do prove themselves prophane persons and are justly ranked in with Esau. Vers. 17. For ye know how that afterwards when he would have inherited the blessing he was rejected for he found no place of repentance though he sought it carefully with tears He sheweth Gods judgement on Esau to terrifie all men to hazard upon the sinful satisfaction of their own lusts at any time Then 1. Esaus judgement should be a terrour to all men to keep them from presuming deliberately to commit that sin which they know may cut them off from the Blessing because sundry times albeit not always God doth punish presumptuous sinners with giving over the man to his own ways and final impenitency 2. Esaus example sheweth how justly they may be deprived of the Blessing annexed to any Sacred Symbole or gracious Mean who do despise the mean whereby the Blessing is conveyed For the Birth-right amongst the Patriarchs was a pawn of the Blessing of being an Heir of Promise and therefore was Esau counted to reject the Blessing when he counted light of the Birth-right 3. His example sheweth how little sinners consider for the present what Merchandize they are making with Satan when they meddle with known sins and how they will be made to know it afterwards 2. He saith that afterwards he would have inherited the Blessing but was rejected Then It agreeth with the prophane mans disposition to desire the Blessing and yet despise the means whereby the Blessing is gotten â—o satisfie his fleshly lusts for the present and to desire the Blessing withall afterwards But God will neither sever the means from the Blessing nor joyn the Blessing with the satisfaction of mens lusts Therefore he who will have the Blessing must use the means to obtain the same and renounce the satisfaction of his sinful lusts or else be rejected when he thinketh to get the Blessing 3. He saith He found no place of repentance albeit he sought the blessing with tears That is he could not obtain that his father should repent the bestowing of the blessing beside him nor that God should repent his righteous judgement on him For repentance here is recalling the sentence given out And why Because he for all his tears and untimeous seeking of his sold blessing repented not himself of his sin for he continued as prophane as before and resolved to murther his brother as soon as he found opportunity Then 1. Esau did rue his deed but repented not his sin It is one thing to rue a deed done and another thing to repent the sin in doing of the deed and every known sin for that sins cause 2. Tears may follow upon ruing as well as on repenting and it is possible that the loss or harm procured by sin may draw forth the tear and not the sorrow for the offending of GOD by the sin 3. Esau here is not brought in dealing with God for pardon of sin and the heavenly inheritance but with the man who had the ministry of dispensing the earthly blessing onely We read then that a blessing was sought carefully from a man with tears and not obtained but we read not that Gods Mercy and Blessing was ever sought from himself carefully and not obtained Vers 18. For ye are not come unto the Mount that might be touched and that burned with fire not unto blackness and darkness and tempest Beside the example of Esau's judgement here is another reason to move us who are under the Gospel to beware of licentiousness and prophanity because we are delivered from the terrour of the Law ver 18 19 20 21. and brought by the Gospel to the society of so holy a company as beseemeth no prophane man to enjoy vers 22 23 24. The sum tendeth unto this You are not under the Law but under Grace Instead of saying whereof he saith You are not come unto Mount Sinai but unto Mount Sion For the LORDS manner of dealing with the people at Mount Sinai represented the state of men in nature under the Law liable to the Curse His manner of dealing with them at Mount Sion represented the state of men reconciled through Christ and under Grace Let us take a view of both as the Apostle setteth them before our eyes And first how the state of man unreconciled in Nature and under the Law and Curse thereof was represented 1. Before we come to Christ we have to do with God as a terrible Judge sitting on the Throne of his Justice shadowed forth by Mount Sinai 2. Our Judge is offended with us his wrath is kindled ready to consume us as his adversaries in our transgressions represented by the burning of the Mount 3. When God beginneth to shew himself as our Judge offended with us we are filled with confusion and perplexity and fire represented by Blackness and Darkness and Tempest Vers. 19. And the sound of a Trumpet and the voyce of Words Which Voyce they that heard entreated that the Word should not be spoken to them any more 20. For they could not endure that which was commanded And if so much as a Beast touch the Mountain it shall be stoned or thrust thorow with a dart What further 4. There is no flying from compearance before our Judge Summons and Citations go forth from
denounced against them their hatred to their brethren is as great as that of Cain who slew his brother 6 The sixth vice is Covetousness like that of Balaam who as hee made sale of his tongue so they for filthy lucre adulterated and corrupted the Doctrine of Christ. 7 The seventh vice is Sedition like that of Core whereby they oppose themselves to the true Ministers of the Gospel and by their tumults disturb the peace of the Church who shall perish in their sedition as Core did Vers. 12. These are spots in your feasts of Charity when they feast with you feeding themselves without fear clouds they are without water carried about of winds trees whose fruit withereth without fruit twice dead plucked up by the roots 8 The eighth vice was Gluttâ—ny whereby they corrupted both themselves and others by their evil examples in their Christian feasts which were designed for the encrease of love amongst them but by such like Epicures were turned into feedings of Swine whilst they cast off the fear of God and attended to nothing but gluttony and intemperance feeding their own flesh but not the souls of their Auditors 9 The ninth vice or rather an heap of vices is shadowed under divers similitudes that they were most unfit for the work of the Ministery and indeed reprobate to every good work for as empty clouds carried about with every wind that saving doctrine which they seemed to promise yeelded no dew or showres any where but frustrated the earnest expectation of their hearers and although they bear the shew of good fruit and boast themselves to bee such yet they are but autumne and fruit-spoiling trees because if they promise any fruit yet they bring it to no ripeness or maturity Much rather may they bee called unfruitful in as much as they bring forth no wholesome fruit neither in themselves nor their followers And as trees cut down withered and rooted up they leave no hopes of bringing forth any fruit so they continue in their wickedness dead by nature and by their further wickedness contract judicial hardness of heart as if dead the second time and now given up to a reprobate sense all hope is gone of their repentance and amendment Vers. 13. Raging waves of the Sea foming out their own shame wandring Stars to whom is reserved the blackness of darkness for ever Lastly Such they are that cannot leave off to bee wicked but like waters of the boiling Sea alwaies they discover their filthiness nor are they more constant in their doctrine than wandring Stars in their motion Against whom hee denounces the most palpable and deep infernal darkness as the just meed of their wickedness Vers. 14. And Enoch also the seventh from Adam prophesied of these saying Behold the Lord cometh with ten thousand of his Saints 15. To execute judgement upon all and to convince all that are ungodly among them of all their ungodly deeds which they have ungodly committed and of all their hard speeches which ungodly sinners have spoken against him Arg. 6. Whereby hee proves that wee should beware of seducers c. Because Enoch the seventh inclusively from Adam by a spirit of prophecie foretold of the sins of these Impostors and their condemnation in the day of judgement when Christ shall bring along with him myriads of Saints and Angels to execute judgement upon all the ungodly and especially will punish those who have stubbornly used their tongues against God and his most holy Truth Concerning the prophecie of Enoch whether it was written before or no or how the Apostle came to know the Truth of it wee say the same as before that the Spirit of God which spake in Enoch dictated the same to the Apostle even that which by Enoch hee had foretold long before both what and how much hee should commit to writing the same was prescribed to the Apostle Vers. 16. These are murmurers complainers walking after their own lusts and their mouth speaketh great swelling words having mens persons in admiration because of advantage That a conclusion may bee drawn touching the destruction of these seducers according to the prophecie of Enoch and that by consequence they are to bee avoided by way of assumption hee shews these seducers to bee such as Enoch had described them to bee destroyed from four marks 1 The first mark They were murmurers and complainers never content with their condition no waies satisfied concerning the righteous ordinations of God in Church or Common-wealth impatient of any restraint they carp'd at every thing and discommended all things 2 They appointed to themselves a rule neither from divine Laws in divine or Ecclesiastical things nor from humane Laws in humane or civil Affairs but onely their own wills and pleasures 3 Though they were the vilest slaves to their own lusts yet that they might maintain some esteem where there was none to controul their insolency they spake high swelling words in a lofty stile ordered to create admiration with the people 4 On the other side if there were any that they feared or from whom they hoped for any gain those they unworthily flattered highly esteemed them admired them cryed them up they nothing regarding whether they were worthy or unworthy Vers. 17. But beloved remember yee the words which were spoken before of the Apostles of our Lord Iesus Christ 18. How that they told you there should bee mockers in the last time who should walk after their own ungodly lusts Arg. 7. Wee must beware of seducers because the rest of the Apostles foretold that such Sons of Belial should arise in the Church as Enoch had foretold Vers. 19. These bee they who separate themselves sensual having not the Spirit That a conclusion may bee drawn for the avoiding the forementioned seducers hee affirms that theâ— with whom they had to do were Impostors and that by two marks The first mark That they separated themselves from the true Church of Christ and from the sound doctrine of the Apostles not out of any necessity or from any divine warrant but onely upon their own pleasure that they might not abide under the Lords yoak or his discipline The second mark They were Natural having not the Spirit Because they being void of Regenerating Grace onely savoured and followed the things to which Nature leads or natural Reason not divinely illuminated therefore they were destitute of the Spirit or of the Grace of God sanctifying It remains that sense and the flesh should reign in full power and would force them to all pollutions both of body and soul. Vers. 20. But yee Beloved building up your selves on your most holy Faith praying in the Holy Ghost Arg. 8. Proving perseverance in the Faith propounded by way of precept against the contrivances of these seducers Because the Holy Ghost hath prescribed the means by which both they may persevere as also they that have fallen back may bee recovered And hee propounds a Reason whereby they may slight the devices of