defile themselves The Reasons hereof are eight The first went before lest they bee made partakers of the future wrath hanging over the disobedient Vers. 8. For yee were sometimes darkness but now are yee light in the Lord Walk as children of light Reas. 2. From their changed condition because before your conversion to faith you were slaves and bond-men to ignorance and wickedness but now in Christ yee are beautified with the light of wisdome and holiness that yee should commend this light to others where hee gives a hint of the same Precept affirmatively viz. That they should not walk as the sons of darkness but as the sons of light obeying the word of God which affords light to the right ordering of our lives therefore you should not bee companions of the obstinate Vers. 9. For the fruit of the Spirit is in all goodness righteousness and truth Reas. 3. Because the fruit of the Holy Ghost by whom yee are translated from darkness to light consists in goodness righteousness and truth Therefore yee should bring forth these fruits and not bee companions of the obstinate in the fruits of the flesh Vers. 10. Proving what is acceptable unto the Lord. Reas. 4. In which hee explains the Precept touching walking in the light Because endeavouring to walk as Sons of the Light yee may experimentally know and certainly try what is acceptable to God what not Therefore bee not yee by walking in darkness of the fellowship of the disobedient Vers. 11. And have no fellowship with the unfruitful works of darkness but rather reprove them Reas. 5. Here also the Precept is repeated and explained Because walking as the Sons of Light yee will not onely not partake of the sins of others but by the example of your holy life you will condemn the sins of others Bee not yee therefore their companions but rather abhor their manners Vers. 12. For it is a shame even to speak of those things which are done of them in secret Reas. 6. Because the works of darkness which the rest of the unconverted Heathens secretly commit for their filthiness are not worthy of a Christians ear Therefore you ought not to have any intercourse with their sins but rather reprove them as the Sons of Light Vers. 13. But all things that are reproved are made manifest by the Light for whatsoever doth make manifest is Light Reas. 7. Because the rebuke of secret sins which is given by your openly-declared holy life doth prick the consciences of the wicked and doth manifest that their works are evil and this doth very much conduce to their conversion for thus it brings them to the knowledge of themselves Is Light Hee confirms this reason and proves that an holy life is Light Because it hath the property of Light so far as it manifests to the wicked that their works are evil Vers. 14. Wherefore hee saith Awake thou that sleepest and arise from the dead and Christ shall give thee Light Reas. 8. Confirming the former Because the voice of the Holy Ghost in the Scriptures or the Prophetical and Apostolical Doctrine both taken together have this tendency and drift that those that sleep and are dead in sins should bee raised to repentance and come unto Christ by Faith that so they may bee enlightened and saved by the Light of Christs Grace Therefore all the Sons of Light ought both in words and deeds to commend this Doctrine to others and propagate it to the salvation of others shunning in the mean while all intercourse with sinners Vers. 15. See then that yee walk circumspectly not as fools but as wise Prec 6. Making for the observation of the former That they should take care to walk accurately as becomes those who are indued with the Wisdome of God revealed in the Gospel and not being deceived decline from the way as those who are ignorant of Gods Will. Vers. 16. Redeeming the time because the daies are evil Prec 7. Having the same drift That they should not suffer their time to bee spent in idleness and pleasures and to pass unfruitfully but with the loss of pleasures or of sluggish idleness or unprofitable business they should take hold of and as it were redeem opportunities of well doing Hee gives the reason Because the times are full of dangers through the malice of men who no one knows how soon may take away their liberty goods yea life it self and deprive them of all opportunity of doing good Vers. 17. Wherefore bee yee not unwise but understand what the Will of the Lord is From this reason hee inferrs a conclusion Therefore saith hee bee wise and not fools observing what God requires of you that yee should perform it diligently without delay while time is afforded Vers. 18. And bee not drunk with Wine wherein is excess but bee filled with the Spirit Prec 8. Forbidding them to bee drunk with Wine or any other drink The reason is because in this drunkenness is the destruction of estates credit body and soul. Bee filled Prec 9. This is delivered by way of Antithesis that rather they should bee filled and exhilerate themselves with the saving water of the Holy Ghost that is they should strive to abound in the experience of joy which is from Gods Spirit in which fulness there is no excess Vers. 19. Speaking to your selves in Psalms and Hymns and spiritual Songs singing and making melody in your heart to the Lord The reason of the Precept is from those better fruits which spiritual joy produceth such are all sorts of spiritual Songs especially those which are in the holy Scriptures with which they should mutually edifie one another and glorifie God from their heart or spiritual affection A Psalm is a sacred song in general especially that which is by playing on the harp A Hymn properly contains Gods praise An Ode or Song is a common name Vers. 20. Giving thanks alwaies for all things unto God and the Father in the name of our Lord Iesus Christ Hee shews the special use and end of Christian Songs that wee should alwaies in what condition soever wee are through Jesus Christ give thanks to God our Father for all his benefits The Second Part. Vers. 21. Submitting your selves one to another in the fear of God The second part of this Chapter follows wherein that hee may descend to oeconomical Precepts hee premises an exhortation touching submission to one another in general that still keeping that order which God had placed them in they should each one in his office help one another for where-ever there is love there will bee care to serve one another Hee adds in the fear of God because it is requisite that from this fountain should flow sincere obedience of this Precept from the heart to the glory of God for is is onely the fear of Christ which can bring our fierceness into subjection that wee should not refuse the yoak and can bring down our pride that wee should not bee ashamed to
of Christs obedience upon his And it is meer that as one sin of Adam was imputed to his children to condemnation and death so the intire obedience of Christ only should bee imputed to his sons to Justification and the obtaining of Eternal Life Vers. 20. Moreover the Law entred that the offence might abound but where sin abounded grace did much more abound 21. That as sin hath reigned unto death even so might grace reign through righteousness unto eternal life by Iesus Christ our Lord. Hee illustrates and concludes this whole comparison by shewing the abundance of sin in those that are justified renders the grace of Christ more illustrious and this hee does by answering an objection concerning the end and use of the published Law It may bee questioned if death reigned by the Law of Nature not written before Moses what need was there of any written Law and seeing righteousness comes not by the Law as is said before to what end was the Law Hee answers by shewing a three-fold end of giving the Law First The Law entred that the offence might abound i. e. The Law forbidding sin and enjoyning righteousness in that space of time betwixt Adam and Christ came in that sin which was daily committed and yet because of ignorance not acknowledged might bee known to bee sin and that the natural wickedness of men might appear which occasions that by how much the more the Law requires righteousness by so much the more concupiscence is stirred up agaâ—nst the Law and that by this the sin which lyes hid in men might bee manifested and known to abound But where The second end that from the abundance of sin in those that were to bee justified the exceeding abundant grace of Christ towards those that are justified might appear seeing that where sin abounds in the conviction of men that are to bee justified there the grace of Christ justifying is found to super-abound Even as The third end that the power of sin as a King by the Law might more clearly appear shewing forth its condemning power the power of the righteousness of Christ as a Superiour King held forth in the Gospel might bee more â—minent prevailing not only to the abolishing of the Kingdome of sin but also to the conferring of Eternal Life upon those that are justified Therefore by how much the more the force of sin reigning over men not justified crowding them to the prison of Eternal death might more clearly appear by so much the more the virtue power and excellency of the grace of Christ overcoming and subduing sin leading men powerfully unto Eternal Life might more manifestly bee declared CHAP. VI. THe third proof of the Doctrine of Iustification freely by Faith in Christ in that it conduceth very much to the promoting of Sanctity and Holiness There are two PARTS of the Chapter In the first hee shews that by Faith in Christ or the Doctrine concerning the free ground of Iustification several wayes promotes endeavours after Sanctification to verse 12. In the other part hee exhorts those that are justified to follow after holiness to the end Vers. 1. What shall wee say then Shall wee continue in sin that grace may abound 2. God forbid how shall wee that are dead to sin live any longer therein By answering an objection which seems to arise from this Doctrine hee sets down a confirmation of the Proposition That this Doctrine of Grace or of Free Justification makes for the promoting of holiness Some may say Shall wee persevere in our sins wee that are justified by Faith that the grace of God may appear more abundant as this Doctrine of Free Justification by the imputation of the Righteousness of Christ seems to intimate Hee answers by denying and rejecting Far from us bee such a thought As if hee had said They that are justified by Faith ought not to indulge themselves in any sin but to endeavour after holiness And this Proposition hee confirms by ten Arguments Argum. 1. Wee are dead unto sin in as much as when wee gave up our names unto Christ that wee might bee justified and sanctified by him wee renounced sin that wee might not have any more to do with it than the dead have with the living Therefore wee that are justified ought not any longer to live in sin Vers. 3. Know you not that so many of us as were baptized into Iesus Christ were baptized into his death Argum. 2. Wee as you know which are freely justified by Faith in Christ are also taken into the fellowship of his Death by Baptism by which Sacrament wee have bound our selves to die unto sin and Christ hath bound himself unto us to communicate the power of his Death that wee might die unto sin Therefore wee ought not to undulge our selves in our sins but endeavour after holiness Vers. 4. Therefore wee are buried with him by Baptism into death that like as Christ was raised up from the dead by the glory of the Father even so wee also should walk in newness of life Argum. 3. Our communion with Christ in his Death is sealed to us in our Baptism for the abolishing of the old Man of Sin i. e. Not only that wee might bee bound to mortifie the old man but also that wee might bee made certain concerning the mortifying and subduing of sin by virtue of Christs Death Therefore wee ought not to indulge our selves in sin but endeavour the mortifying of it Argum. 4. As our communion with Christ in his Death is sealed to us in our Baptism so also in his Resurrection that as Christ was raised from the dead to a blessed and immortal life by the glory of the Father who powerfully raised him so should wee endeavour by Faith applying the virtue of Christ to arise from sin and to walk in newness of life to the glory of the Father powerfully renewing us Therefore ought wee not to continue in sin but follow after holiness Vers. 5. For if wee have been planted together in the likeness of his death wee shall bee also in the likeness of his resurrection Argum. 5. Drawn from our spiritual and neerest union with Christ by Faith which union is the ground of the communication of that virtue which flows from the Death and Resurrection of Christ for by Faith wee are planted into Christ as the Branch into the Vine and this ingrafting brings us into that conformity with the Death and Resurrection of Christ that wee dying unto sin Christ dying and following after newness of life Christ rising again may bee clearly seen in a certain likeness to himself Hence hee confirms his former Argument when wee are planted together with Christ by Faith wee are so neerly united to him that there follows of necessity a conformity with him in his death to the mortification of sin and in his resurrection to newness of life Therefore unless wee will acknowledge no union with him and implanting into him wee must renounce all sin and
the Commandment exacted strict obedience but affords no strength to assist in our obedience but you are under Grace or the Covenant of Grace wherein the Grace of God with the Command confers life to Believers and strength to obey therefore certain of the victory against sin yee ought to endeavour after Holiness Vers. 15. What then shall wee sin because wee are not under the Law but under grace God forbid Hee repeats and rejects the absurd objection of Libertines who take occasion from the grace of God to sin more freely when the contrary follows viz. because wee are under grace therefore wee ought not to indulge to our selves a liberty of sinning Vers. 16. Know you not that to whom you yeeld your selves servants to obey his servants yee are to whom yee obey whether of sin unto death or of obedience unto righteousness Argum. 6. Serving by the way to confute the objection seeing there is a necessity that you bee servants to him whom you obey and that you receive a reward proportionable to your work whether you obey sin or the Divine Commands unless you will bee accounted the servants of sin and will receive the reward of eternal death it behoves you to beware that you indulge not your selves in sin and if you will bee accounted the Servants of God that you may bee pronounced Righteous and Heirs of Life of necessity you must labour after Holiness Vers. 17. But God bee thanked that yee were the servants of sin but yee have obeyed from the heart that form of doctrine which was delivered to you Argum. 7. By the grace of God the time of your bondage is past in which you were servants to sin before your regeneration and now converted you have begun to yeeld sincere obedience to the Gospel the impression whereof you have received as from a print Therefore to return to the service of sin or to depart from the sound Doctrine is unworthy but it behoves you to persevere in your obedience to the Doctrine into which you were delivered Vers. 18. Being then made free from sin yee became the servants of righteousness Argum. 8. Being now freed from sin by the Omnipotent Arm of God yee are servants of righteousness to holiness Therefore by the Law of servitude being servants to righteousness yee are bound to become servants also unto holiness Vers. 19. I speak after the manner of men because of the infirmity of your flesh for as yee have yeelded your members servants to uncleanness and to iniquity unto iniquity even so now yeeld your members servants to righteousness unto holiness After his excuse of his homely similitude which in many things holds no proportion with these spiritual things yet notwithstanding the Holy Ghost is pleased to use because of the infirmity of the Romans for the sake of those that were carnal which could not so easily apprehend an higher or more spiritual way of speaking Hee repeats the exhortation and addeth Argum. 9. You have sometimes yeelded your members unto uncleanness and have been altogether servants to unrighteousness therefore now 't is fitting that with equal industry at least you yeeld your members servants unto righteousness and to holiness not to bee less studious of doing well than heretofore you have been of sinning and doing ill Vers. 20. For when yee were the servants of sin yee were free from righteousness Argum. 10. Confirming the former When you were servants of sin yee were free from righteousness for you were not at all servants unto righteousness Therefore now 't is equal seeing you are the servants of righteousness that you should bee free from sin and not at all servants unto it Vers. 21. What fruit had you then in those things whereof yee are now ashamed for the end of those things is death Argum. 11. You have gained no other fruit for your former sinful course of life but shame which is now upon you nor could you expect any other fruit for the future but eternal death which is the end of sin Therefore it behoves you to beware that you serve sin no longer Vers. 22. But now being made free from sin and become servants to God yee have your fruit unto holiness and the end everlasting life Arg. 12. After you gained your liberty from the bondage of sin you became servants unto God and have your fruit unto holiness encreasing and abounding daily therein at length you shall obtain eternal life therefore ought you diligently to follow after holiness Vers. 23. For the wages of sin is death but the gift of God is eternal life through Iesus Christ our Lord. Arg. 13. Confirming those which went before after this manner Whatsoever hath hitherto been spoken in this Argument is sufficient and firm for it is decreed by a Divine Sentence to render a reward to sinners according to their deserts which is eternal death and to bestow life eternal with Justification and Sanctification which are chained to eternal life not of debt but freely of his grace and that no way but in our Lord Jesus Christ Therefore ought wee not to continue in sin lest wee perish but with Faith in Christ wee must joyn the practice of holiness which holiness with eternal life God will freely give to those that believe in Christ and follow after holiness as it is largely proved before CHAP. VII IN the former Chap. hee exhorts those that are justified by Faith to Holiness and because they who most follow after Holiness are most sensible and lament the power of sin dwelling in them not yet extinguished Therefore for the sake of these ariseth the fourth Confirmation of the Doctrine of Free Iustification by Faith in Christ in that it yeelds consolation to the afflicted consciences of the Saints by reason of their imperfect obedience to the Law and the reliques of sin that dwell in them There are three parts of the Chapter in the first that they who are justified should take comfort against their imperfâ—ct obedience to the Law hee handles the freedome of justified persons from the Covenant of Works and their interest in the Covenant of Grace which is the first place of Consolation to ver 7. The second contains an Apology for the Holiness of the Law two objections against the Law being answered to verse 14. In the third is contained the second place of Consolation wherein from the Doctrine of Iustification by Faitâ— in Christ the Apostle propounds the wrestling which hee had with the remnants of sin and the victory which hee gained that by his example and experience troubled consciences might take comfort The first Part. Vers. 1. Know yee not Brethren for I speak to them that know the Law how that the Law hath dominion over a man as long as hee liveth 2. For the Woman which hath an Husband is bound by the Law to her Husband so long as hee liveth but if the Husband bee dead shee is loosed from the Law of her Husband 3. So then if while
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
gifts Vers. 6. Even as the testimoâ—â— of Christ was confirmed in you Argum. 8. Those gifts are conferr'd upon you for the confirmation of our testimony and your faith concerning this Gospel of Christ Therefore yee ought that you might more abound in the gifts of the Spirit to give credit and yeeld obedience to mee admonishing and teaching the things which are sound from the same Author Christ. Vers. 7. So that yee come behind in no gift waiting for the coming of our Lord Iesus Christ Argum. 9. You want no kind of Ecclesiastical and Spiritual gifts which are necessary for those that are travellers in the way yet notwithstanding you are not perfect you must expect your fulness at the coming of Christ Therefore that you may with joy receive Christ at his coming to Judgement you ought to yeeld obedience to my admonitions and doctrine which may promote your perfection Vers. 8. Who shall also confirm you unto the end that yee may bee blameless in the day of our Lord Iesus Christ. Argum. 10. I am perswaded I speak concerning the Elect such as in charity it is fitting I should think you to bee that Christ will confirm you and cause you to persevere in grace and will purge you from all spot and at length will present you without blemish in the presence of God Therefore to this very end ought you to hearken to my teaching and admonition Vers. 9. God is faithful by whom yee were called unto the fellowship of his Son our Lord Iesus Christ. Argum. 11. Confirming that hee had said before Your effectual calling into communion with Christ which is a lasting and saving gift as also the faithfulness of God who hath promised perseverance and confirmation in grace to that very end to those that are effectually called into the fellowship of his Son are pledges of this my perswasion of you Therefore that you may answer my expectation and your calling you ought to obey my counsel and doctrine The second Part. Vers. 10. Now I beseech you Brethren by the Name of our Lord Iesus Christ that yee all speak one thing and that there be no divisions amongst you but that yee bee perfectly joyned together in the same mind and in the same judgement The second part of the Chapter follows wherein hee endeavours to re-call them from Schism exhorting that if Christ was dear unto them laying aside their making of parties they would follow after unity in Doctrine and the manner of reaching and to this end that they might bee knit together in the same affections in the same mind and the same judgement Vers. 11. For it hath been declared unto mee of you my Brethren by them which are of the house of Cloe that there are contentions among you That hee might not exhort them in vain hee shews that hee heard of their Schism from Authors of credit Vers. 12. Now this I say that every one of you saith I am of Paul and I of Apollo and I of Cephas and I of Christ. Now hee comes to the Schism they contend concerning their Teachers preferring some before others as if they were more perfect denominating themselves from them with envy and contempt of each other Which Teachers hee names not but by concealing them hee pacifies the minds of the Schismaticks that the Schism might more easily bee laid aside And as it were for example sake hee names himself and Apollos and Cephas although in the following part of the Epistle it is plain that their own vain babling Teachers were the Authors and furtherers of Schism who also brought Paul himself so far into contempt amongst the Corinthians that hee could scarcely keep his own place amongst them they were so far from having their denomination from him Vers. 13. Is Christ divided Was Paul crucified for you Or were yee baptized in the name of Paul Hee strives now to cure and take away this Schism the arguments of dehorting and reproving are five The first argument is this By this Schism the mystical body of Christ is rent and its unity divided into so many parts as there are Sects Therefore Schism is to bee cured and abolished Crucified The second argument None of your Teachers purchased the Church to himself by death Therefore this honour is due to none that the Church should have its name from him and bee rent in pieces for his sake In the Name The third argument You were baptized in the name of none of your Teachers that you should take your denomination from them Therefore for the sake of your Teachers you are not to bee divided into parties Vers. 14. I thank God that I baptized none of you but Crispus and Gaius 15. Lest any should say that I had baptized in mine own name 16. And I baptized also the houshold of Stephanas besides I know not whether I baptized any other The fourth argument Schismatick Teachers among you are to bee blamed who by affecting the baptizing of many confusedly endeavour to challenge to themselves the Disciples taken away from others as if they had been baptized into their name and that God by his Providence using my help but to the baptizing of few I give thanks unto him who hath freed mee from the suspition of this evil Therefore you are not to bee divided in parties for the sake of your Teachers Vers. 17. For Christ sent mee not to baptize but to preach the Gospel not with wisdome of words Hee adds another reason why so few were baptized by him because hee endeavoured to exercise his chief parts in the discharging of the trust committed to him i. e by preaching to convert one after another committing the care of those that were converted to bee baptized by others lest hee himself should bee distracted because Christ sent him not to baptize viz. chiefly to hinder his preaching but specially to preach the Gospel Not with wisdome of words The fifth argument Those Schismaticks your Teachers who endeavour to draw Disciples after them by their specious eloquence do not follow my example in the spiritual manner of teaching for I preach not with the wisdome of words or the elegancy of speech or acuteness of wit with set form of speech as the Precepts of Oratorie injoyn but in the plainness and simplicity of speech ordered for edification I preached according to the mind of our Lord Therefore for the vain eloquence of such Teachers your Church is not to bee rent in pieces Vers. 17. Lest the Cross of Christ should bee made of none effect Lest of none effect The third part of the Chapter wherein hee confirms his practice in the manner of preaching and also his duty viz. that hee might not preach with the wisdome of words but in the simplicity of the truth to the capacity of all his Auditors and to their edification not to please their ears and hee proves that it was no wonder that Christ sent him to preach the Gospel not with wisdome of words to this end
manner The first comparison is in the opposite state of a natural and a spiritual body The first Adam was made a living soul not giving life which had a life indeed but supported as other creatures are with meat and drink c. And not such as could continue life to the body without nourishment But Christ the last Adam is made a quickning Spirit who could communicate virtue to those that were his by his Spirit that without nourishments of the body the most blessed union of body and soul may bee preserved Vers. 46. Howbeit that was not first which is spiritual but that which is natural and afterward that which is spiritual The second comparison in respect to Order The first Adam had the precedency in the natural state of the body The second Adam was latter in the spiritual state of the body for the imperfect state ought to precede so God is wont to proceed to the highest perfection Hee saith not simply that Adam was before Christ but that the Natural state of the first Adam is first in time in Adam in Christ and in us And our Spiritual state which is from Christ is latter Vers. 47. The first man is of the earth earthy the second man is the Lord from Heaven The third comparison in the order and dignity of the person The first-Man meer man is of the earth earthy whose body rose out of the earth and is resolved again into earth upon the substraction of food whereupon hee could communicate unto us nothing but a terrene life But the second Adam is both man and God from Heaven who although hee hath a body from the earth yet because hee is God from Heaven and therefore is called heavenly as hee could support his body that it should not see corruption though in its own nature terrene and resoluble into dust and as it being raised out of the grave hee could make it every way glorious immortal and heavenly not needing earthly supports So in like manner can hee make our bodies such Vers. 48. As is the earthy such are they that are earthy and as is the heavenly such are they also that are heavenly From these hee proves the future mutation of the qualities of the body from earthly to heavenly from natural to spiritual by four Arguments Argum. 1. Such as was the earthly Adam the head of our stock after the fleshly propagation such it became us to bee born viz. mortal Therefore as the heavenly Adam our head in respect to regeneration and glorification is after his resurrection viz. Spiritual glorious incorruptible immortal such shall wee bee that are born again of him after our resurrection Vers. 49. And as wee have born the image of the earthy wee shall also bear the image of the heavenly Argum. 2. From its future certainty As sure as wee bear the image of the first Adam in the qualities of our substance being made conform to him in soul and body so sure shall wee bear the image of the second Adam in the glorious qualities of our substance Vers. 50. Now this I say Brethren that flesh and blood cannot inherit the Kingdome of God Neither doth corruption inherit incorruption Argum. 3. The promises of glorifying our bodies or of bringing us into the glorious Kingdome of God ought to bee fulfilled But flesh and blood i. e. our bodies as now they are corruptible cannot enter into the Kingdome of God unless they bee fitted for that glorious state Therefore our bodies shall bee made meet by the mutation of their qualities to enter into the Kingdome of Glory Corruption By way of confirmation to this reason hee adds Argum. 4. Corruption cannot inherit incorruption Therefore necessary it is that our bodies bee changed in their qualities from corruptibility to incorruptibility Vers. 51. Behold I shew you a mystery wee shall not all sleep but wee shall all bee changed Objection 3. What shall become of those that are alive at the comming of our Lord How shall they arise which shall not dye but bee found alive by the Judge at his comming Hee answers by opening the mystery viz. that all shall not die nor rise again but they shall bee taken that remain alive at the comming of our Lord and changed into an eternal state of immortality either in glory or torments which change shall bee in stead of death and a resurrection Vers. 52. In a moment in the twinckling of an eye at the last Trumpet for the Trumpet shall sound and the dead shall bee raised incorruptible and wee shall be changed Hee shews the manner of this change that it shall bee in the twinckling of an eye i. e. in a moment all that are alive and dead shall be summoned by a fearful alarum to the judgement of God Vers. 53. For this corruptible must put on incorruption and this mortal must put on immortality Hee gives two Reasons of this change First Mortality must bee swallowed up of immortality and this mortal body must put on immortality Therefore they shall bee changed that are found alive at the comming of our Lord. Vers. 54. So when this corruptible shall have put on incorruption and this mortal shall have put on immortality then shall bee brought to pass the saying that is written Death is swallowed up of victory 55. O death where is thy sting O grave where is thy victory Reason 2. The Prophecie of Hosea ought to bee fulfilled chap. 13. v. 14. who fore-told our full victory over death and the grave Therefore they that are alive shall bee changed at the comming of the Lord which shall bee in stead of death Vers. 56. The sting of death is sin and the strength of sin is the Law That this victory may appear the greater hee intimates the victory wee shall have over sin and the Law without which the grave cannot prevail any thing over us for unless satisfaction bee given to the Law sin wrath and death remain in full power But after satisfaction is made to the Law for us sin and wrath are taken away wherewith death is armed as with a sting which being disarmed is abolished and triumphed over Vers. 57. But thanks bee to God who giveth us the victory through our Lord Iesus Christ. Hee shews a twofold use of this victory The first is that thanks may bee given to God who hath given us through Christ victory over death sin and the Law yea verily hee hath imputed the victory of Christ to us and hath made it ours for hee hath died for us and by his resurrection hath obtained for us victory over death that hee might make us conquerours Vers. 58. Therefore my beloved Brethren bee yee stedfast unmoveable alwaies abounding in the work of the Lord forasmuch as you know that your labour is not in vain in the Lord. Another use of this doctrine is this That under hope of the free gift at the day of resurrection wee would persevere constantly in the Faith of the Gospel
Paul as his Brother not onely for profession of Faith but also for the office of preaching the same Gospel Vers. 2. To the Saints and faithful Brethren in Christ which are at Coloss Grace bee unto you and Peace from God our Father and the Lord Iesus Christ Furthermore the persons saluted are described or the Members of the Colossian Church and are called 1 Brethren Because they are begot again by the same Father to the same hope of the inheritance 2 Holy Because they are consecrated to God and sanctified by the Holy Ghost 3 Faithful Because they were ingrafted into Christ by Faith Lastly By an Apostolical blessing Grace and Peace are applied to the Colossians Grace comprehends all the special effects of Gods favour which by way of Sanctification tend to happiness But Peace comprehends all the degrees of happiness even to perfection in Heaven God the Father and Jesus Christ is counted the Author and efficient cause of good things as hee is the Son and Mediatour hee is after the Father in effecting according to order of working Vers. 3. Wee give thanks to God and the Father of our Lord Iesus Christ praying alwaies for you Vers. 4. Since wee heard of your Faith in Christ Iesus and of the love which you have to all the Saints The first way of his confirming the Faith of the Colossians is by giving thanks for their sincere conversion Of this kind there are seven Arguments all which do prove that the Colossians ought to bee strengthened in Faith Argum. 1. You gave mee much cause of thanksgiving and prayer to God after I heard of your conversion to the Faith Therefore even upon this account you ought to bee stedfast in the Faith And love Argum. 2. The sincerity of your Faith in Christ appeared openly in your love towards all the Saints the report whereof came to my hearing Therefore it is fit you should bee stablished in the Faith Vers. 5. For the hope which is laid up for you in Heaven whereof yee heard before in the word of the Truth of the Gospel Argum. 3. I know of a truth that the happiness yee hope for is laid up in Heaven for you and as it were conferred upon you I give thanks to God for that favour Therefore c. Yee heard Argum. 4. Confirming the former You have the unquestionable Word of God the Word of Gospel-Truth for the foundation of your Faith and Hope Therefore ought you to bee stedfast in the Faith Vers. 6. Which is come unto you as it is in all the world and bringeth forth fruit as it doth also in you since the day yee heard of it and knew the Grace of God in truth Argum. 5. The Word of the Gospel whereby yee are converted is the same Gospel which was dispersed abroad to the rest of the world and hath the same efficacy to make you fruitful from the day wherein by Faith yee imbraced the Grace of God which hee hath communicated to other Christian-Churches Therefore it is fitting you should bee established in the Faith Vers. 7. As yee also learned of Epaphras our dear Fellow-servant who is for you a faithful Minister of Christ Argum. 6. Your Pastor Epaphras taught you no other things than wee Apostles every where teach who therefore willingly acknowledge Epaphras our fellow-servant and a faithful Minister of Christ Therefore c. Vers. 8. Who also declared unto us your love in the Spirit Argum. 7. You have given a special token of your sincere Faith viz. the demonstration of your Christian love towards mee whereof I have the testimony of Epaphras your Minister which as all the former affords mee Arguments of thanksgiving unto God and of the confirmation of your Faith towards God Vers. 9. For this cause wee also since the day wee heard it do not cease to pray for you and to desire that yee might bee filled with the knowledge of his Will in all wisdome and spiritual understanding The second way of confirming the Colossians Faith and of the Apostles love towards them is his earnest and constant prayer for them excited upon the report of their Faith in Christ and love towards the Saints there are six branches of his prayer 1 I pray that yee may obtain a large measure of knowledge of the Divine Will revealed in the Word of the Gospel concerning Christ and his benefits In all Wisdome 2 I pray that this knowledge may abound in you in wisdome and spiritual understanding i. e. in an holy contemplation of the mysteries of Faith and in a prudent application of knowledge received to practice in the exercise of every virtue Vers. 10. That yee might walk worthy of the Lord unto all pleasing being fruitful in every good work and increasing in the knowledge of God I pray 3 That you may walk or lead your lives worthy of the Lord or as it becomes those that are converted in the sight of God that in all things you may please him Every I pray 4 That you may bee fruitful not in one but in all kinds of good works May increase I pray 5 That you may grow up in experience and acknowledgement of the Divine Virtue through obedience of his Will endeavouring more and more to know love and cleave to him more and more Vers. 11. Strengthened with all might according to his glorious power unto all patience and long-suffering with joyfulness I pray 6 That such a measure of heavenly strength may bee vouchsafed to you out of the rich treasury of his glorious power that you may bee able to endure any burden of afflictions or persecution with a good courage and that so long as it shall seem good to the pleasure of God not onely without disturbance of mind but with the greatest delight and rejoycing Therefore yee ought to bee established in the Faith unless you think the prayers which the Holy Ghost stirs up in my heart for you are in vain Vers. 12. Giving thanks unto the Father which hath made us meet to be partakers of the inheritance of the Saints in light The third way of confirming their Faith is a thankful declaration of the certainty of our Redemption founded in the Grace of God and the excellency of Christs person The reasons of the thanksgiving are five Reas. 1. Because God the Father hath prepared us to enter into the Kingdome of Heaven This benefit is more especially seen in the following Reasons 1 The donor of the benefit is God the Father the Author and first Fountain of all good bearing a Fatherly affection towards us 2 When wee are said to bee made meet c. Our misery is presupposed and that wee are unfit by nature born wretched and polluted by sin and the sons of wrath 3 Although wee were unmeet yet the Grace of God hath made us meet by an efficacious vocation and regeneration of us 4 The felicity whereunto wee are called is an enduring inheritance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is given by
was no less troublesome to mee than the absence of any father uses to bee from his children Truly I sympathized with you as an orphane brother is wont to symphatize with his orphane brethren For a short Arg. 2. I hope I shall not bee absent from you long but onely for a little time Not in heart Arg. 3. I was not absent from you in heart and affection although in body More abundantly Arg. 4. By how much the more I am troubled for my absence from you so much the more abundantly I desire to see you Vers. 18. Wherefore wee would have come unto you even I Paul once and again But Satan hindred us Arg. 5. I was ready to come once and again that you might bee confirmed in faith but Satan prevented my business and cast many impediments in the way of my coming Vers. 19. For what is our hope or joy or crown of rejoycing Are not even yee in the presence of our Lord Iesus Christ at his coming 20. For yee are our glory and joy Arg. 6. Confirming the former My hope concerning your perseverance is so great my joy concerning your conversion is so great the crown of my glorying in the fruits of my Ministry and in you is this that yee may bee accounted with the chiefest Churches converted to the faith by my Ministry And unless yee were to bee esteemed such of whom I pray you could I hope well rejoyce or glory Truly yee shall bee esteemed the chief amongst those that are converted by mee in the sight of our Lord at his coming which I confirm to you with a frequent affirmation Therefore bee yee very fully perswaded of my friendly love towards you CHAP. III. IN this Chapter hee goes on to confirm his love towards them and to establish them in the faith which hee had taught them Vers. 1. Wherefore when wee could no longer forbear wee thought it good to bee left at Athens alone For this end hee produces ten Arguments All which prove that the Thessalonians were most dear to the Apostle Arg. 1. By reason of my desire of confirming you in the faith I had rather tarry alone at Athens in many storms of afflictions than that yee should be longer destitute of consolation and confirmation Therefore yee are most dear to mee Vers. 2. And sent Timotheus our brother and Minister of God and our fellow-labourer in the Gospel of Christ to establish you and to comfort you concerning your Faith Argum. 2. I have sent unto you Timothy my very familar friend who although hee is my most intimate Brother and a faithful Minister of God and my fellow-labourer in the Gospel of Christ yet I am willing to bee deprived of his company That yee might receive comfort and confirmation in the Faith Therefore yee ought to bee most dear unto mee Vers. 3. That no man should bee moved by these afflictions for your selves know that wee are appointed thereunto Argum. 3. I was more affraid lest yee should bee offended at my afflictions for the Gospel than I regarded my own trouble Therefore I would have you now strengthened against this scandal 1 Because yee have learned out of the Gospel how it is appointed of God that wee Apostles before all others should suffer many afflictions for the truth of the Gospel Vers. 4. For verily when wee were with you wee told you before that wee should suffer tribulation even as it came to pass and yee know 2 Because I had told you before that afflictions for the Gospel did abide for mee as the event hath made it manifest Vers. 5. For this cause when I could no longer forbear I sent to know your Faith lest by some means the tempter have tempted you and our labour bee in vain Argum. 4. I feared lest the Devil by some of his arts had moved you from the Faith and so my labour had been lost Wherefore I have sent to you Timotheus who might understand your constancy in the Faith Therefore c. Vers. 6. But now when Timotheus came from you unto us and brought us good tidings of your Faith and Charity and that you have good remembrance of us alwaies desiring greatly to see us as wee also to see you Argum. 5. I much rejoyce upon the message that Timotheus brought of your Faith towards Christ of your love towards the Saints and of your desire of seeing my face Therefore c. Vers. 7. Therefore Brethren wee were comforted over you in all our affliction and distress by your Faith Argum. 6. The consolation arising to mee from your Faith hath allayed and excelled all my grief which I took from the afflictions and necessities either lying upon or hanging over mee Therefore c. Vers. 8. For now wee live if yee stand fast in the Lord. Argum. 7. It shall bee certain happiness if you abide constant Therefore it is necessary that yee bee most dear to mee Vers. 9. For what thanks can wee render to God again for you for all the joy wherewith wee joy for your sakes before our God Argum. 8. Confirming the former so great occasion was offered mee of sincere rejoycing in the presence of God for your perseverance that I know not how great thanks to render to God Therefore c. Vers. 10. Night and day praying exceedingly that wee might see your face and might perfect that which is lacking in your Faith Argum. 9. I continually pray God that I may see your faces and amend the defects of your Faith and encrease the measure of it by opening to you more fully the mystery of the Gospel Therefore c. Vers. 11. Now God himself and our Father and our Lord Iesus Christ direct our way unto you Argum. 10. How dear yee are to mee yee may gather out of the summe of my prayer for you There are three Articles of my prayer 1 I alwaies pray that God would grant mee a prosperous journey to you whereby I might confirm you in the Faith Vers. 12. And the Lord make you to increase and abound in love one towards another and towards all men even as wee do towards you 2 Also I pray that God would grant you encrease and abundance of love one towards another and towards all as my love abounds towards you Vers. 13. To the end hee may stablish your hearts unblameable in holiness before God even our Father at the comming of our Lord Iesus Christ with all his Saints 3 Lastly I pray that God would stablish your hearts and make your consciences unblameable in true holiness which is required before God and our Father that at length at the comming of our Lord with all his Saints that is Angels and men yee may not bee ashamed Therefore do none of you doubt but that yee are most dear to mee CHAP. IV. HEE passes from his praying to God in the end of the former Chapter to the second part of the Epistle which containeth Exhortations and Precepts to duties of holiness The
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
wishes desires applies and seals salvation to all the faithful and all things which belong to holiness and happiness The second Epistle general of PETER Analytically expounded THE CONTENTS THe Apostle being now nigh unto death seals up this last testimony of his will in this Epistle as it appears in the first Chapter 12 13. vers c. for the use of all the faithful wheresoever and chiefly the Hebrews whose Teacher hee was There are three principal parts of the Epistle according to the number of the Chapters In the first hee exhorts them to persevere in true Faith and Christian Piety Chap. 1. In the second hee dâ—hâ—rts them from attending to false Prophets which hee foretells will arise in the Church Chap. 2. In the third hee seriously admonishes them to beware of those prophane Scoffers who account the coming of Christ to judgement as a Fable in Chapter 3. CHAP. I. THere are three parts of the Chapter In the first there is the Exordium of the Epistle to vers 5. In the second an exhortation to proficiency in Faith and Holiness to vers 19. In the third hee digresses in the commendation of prophetical Scripture to the end Vers. 1. Simon Peter a Servant and an Apostle of Iesus Christ to them that have obtained like precious Faith with us through the Righteousness of God and our Saviour Iesus Christ The inscription of the Epistle contains three things 1. The description of the Writer from his common name Simon and from his Sirname Peter given him by Christ together with his office in the Church Servant and from his special office An Apostle of Iesus Christ whence hee had authority to write 2. The description of the faithful to whom it is written from the excellency of Faith which was bestowed upon them The excellency whereof is propounded by way of distinction from historical Faith 1. That it is precious 2. That it is proper to the Elect not hypocritical 3. That it is equally precious with the Faith of the Apostles he doth not compare the degree and quantity but the quality and nature of the gift because it was given by the same Holy Spirit for the same merits of Christ and to the same good purposes viz. the apprehending of Christ and his benefits 4. That it flows from Gods Righteousness or Faithfulness faithfully performing the free promises made to our Fathers and is derived to us together with all other benefits through the Righteousness of Jesus Christ our Lord. Vers. 2. Grace and Peace bee multiplied unto you through the knowledge of God and of Iesus our Lord The third thing in the inscription of the Epistle is a salutation wherein is his prayer and confirmation of it In his prayer hee wishes to all the faithful Hebrews a fuller manifestation multiplication and encrease of all saving gifts of the Holy Ghost and multiplication of peace or of all benefits which conduce to the promoting and perfecting of their present and future felicity and that by the encrease of saving Faith or acknowledgement of God and Christ as they are revealed in the Gospel Vers. 3. According as his divine power hath given unto us all things that pertain unto life and godliness through the knowledge of him that hath called us to glory and virtue Hee confirms the hope of his desires viz. that God will multiply grace and peace towards them by Faith in five Arguments Divine Power Argum. 1. The power or effectual grace working powerfully hath bestowed upon you all expedients which belong to holiness or grace to life or peace by the knowledge or Faith of him both in respect of the right to as also the admission of you into the profession Therefore God will encrease and multiply those gifts until yee obtain perfection of life and holiness For there is the like reason for the beginning and progress as touching the favour of God Hath called Argum. 2. God hath called you to virtue or Grace and to Glory or Peace Therefore hee will perfect those things in you to which hee hath called you Vers. 4. Whereby are given unto us exceeding great and precious promises that by these you might be partakers of the Divine Nature having escaped the corruption that is in the world through lust Argum. 3. Confirming the former God hath given you the promises of the Gospel which as they are very great because of the greatest things viz. of Righteousness and eternal life So also they are precious and mainly necessary to you for the obtaining of life Therefore hee will perform those promises by multiplying even unto perfection those things which hee hath promised That by these Argum. 4. For this end hee hath given both the promises and beginnings of these things promised to you that yee might be partakers of the Divine Nature not as to the essence but as to the virtues and perfections which represent the Nature of God in heavenly wisdome holiness and happiness as in a lively Image Therefore hee will multiply to you grace and peace that hee may attain his end in perfecting of you Having escaped Argum. 5. Now you have escaped from the Kingdome of death and the Covenant of sin being freed from destruction wherein the world lies through lust or concupiscencâ—â— Therefore the same gracious good pleasure of God 〈◊〉 multiply to you grace which is opposed to sin and peace which is opposed to destruction Vers. 5. And besides this giving all diligence adde to your Faith Virtue and to Virtue Knowledge After the Preface hee exhorts them to a serious endeavour of growing in Faith and Godliness reckoning up by degrees the chief Christian virtues whereof the first is Faith which opens unto us the first entrance to God to this is adjoyned virtue or following after Righteousness in general because without Faith it is dead and ineffectual Prudence or Knowledge follows which consists in a fuller knowledge of heavenly mysteries and the application of them to practice Vers. 6. And to Knowledge Temperance and to Temperance Patience and to Patience Godliness After this hee requires Temperance whereby every one keeps himself from those enticements whereby hee might be taken off from his duty Hee would have Patience or Fortitude which consists in bearing adversity and not in ceasing from our duty for the evils which pursue us annexed to Temperance and these virtues are four which are commonly called Cardinals to these hee would have three other joyned 1. Godliness which chiefly consists in the very worship of God Vers. 7. And to Godliness Brotherly Kindness and to Brotherly Kindness Charity The other virtue which hee would have added is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Brotherly love whereby wee embrace our Brethren or the houshold of Faith The last virtue is Charity or common love which is to be extended to all men even to enemies Vers. 8. For if these things be in you and abound they make you that yee shall neither be barren nor unfruitful in the knowledge of our Lord Iesus
our liberty wee should disturb the Kingdome of Christ. Vers 18. For hee that in these things serveth Christ is acceptable to God and approved of men Argum. 6. They that use these as meat drink and the like indifferent things wisely to the service of Christ taking them by his leave and abstaining that the work of Christ may bee promoted are acceptable to God and men Therefore wee are to use our Christian liberty without offence Vers. 19. Let us therefore follow after the things which make for peace and things wherewith one may edifie another Argum. 7. By way of Consequence from the former Argument drawn by way of Exhortation So must wee use our liberty that by peace and edification of others the Kingdome of Christ may bee promoted Therefore wee must not use our Christian liberty but so far as it may bee most serviceable to peace and edification Vers. 20. For meat destroy not the work of God all things indeed are pure but it is evil for that man who eateth with offence Argum. 8. The work of God ought not to bee destroyed or the salvation of thy Brother brought into danger for a light matter as the use of a certain kind of meat at a certain time Therefore wee must not eat with offence All things Hee prevents an Objection Some might say all things are lawful i. e. those meats whereof wee speak Hee answers It is true considering the things by themselves but they are unlawful in case of scandal to him that eats with offence to them that are weak Vers. 21. It is good neither to eat flesh nor to drink Wine nor any thing whereby thy Brother stumbleth or is offended or is made weak Argum. 9. It is good to abstain from all meat and drink when there is danger that our Brother in the matter of Religion may bee made worse by our using meats and drinks Therefore in such a case wee ought to abstain Vers. 22. Hast thou Faith have it to thy self before God Happy is hee that condemneth not himself in that thing which hee alloweth Hee here meets with an Objection I have Faith concerning my liberty and it is necessary that I profess it Hee answers by denying that profession is necessary by way of fact in matter of scandal because liberty consists no less with abstinence than the use of the thing wherefore hee commands that the Objector bee content in such a case concerning the liberty of his Faith by an inward professing of it towards God Blessed Hee confirms his assertion by an Aphorism wherein the tenth Argument is contained Hee is blessed who in that hee certainly knows to bee lawful for him that hee may use it or refrain from it so using his liberty that by abusing of it to the offence of others hee make not himself guilty of condemnation Therefore in such a case wee must refrain Vers. 23. And hee that doubteth is damned if hee eat because hee eateth not of Faith for whatsoever is not of Faith is sin Argum. 11. There is danger lest a weak and doubtful person should bee drawn by the meer example of him that eats to eat with a doubting conscience and sin running headlong into the guilt of condemnation Therefore in such a case wee must abstain By this Argument hee deters the weak from eating with a doubtful conscience by the example of any man and hee deters the strong from unseasonable eating lest hee bee the cause of another mans sin and guilt Whatsoever Hee proves him to sin that eats with a doubting conscience because hee eats not of Faith or out of perswasion that the deed is lawful and whatever is not done of Faith that it may bee a lawful deed hee pronounceth it to bee sin CHAP. XV. THere are two parts of the Chapter In the former part the Apostle proceeds in his Exhortation to them that are weak in the Faith touching Christian Liberty how they should carry themselves towards the weak to vers 13. In the other part is contained the conclusion of the Epistle to the end Vers. 1. Wee then that are strong ought to bear the infirmities of the weak and not to please our selves That which concerns the first Because no agreement in differences about the use of things indifferent can probably bee expected without sin unless they that are strong carry themselves decently towards them that are weak in the use of their liberty Therefore hee exhorts that they would so do and bear the infirmities of the weak patiently bearing with them and by prudent counsel pardoning them as those that are weak in that matter The Arguments of his Exhortation are seven To bear Argum. 1. It 's the duty of the stronger both by the Law of Nature and by Divine Law to bear the burdens of the weak Therefore the strong in Faith in these things indifferent ought to bear with the infirmities of the weak Please Argum. 2. The stronger which refuse to perform this duty towards the weak will bee found guilty of self-love onely minding their own private advantages Therefore the weak are to bee born with Vers. 2. Let every one of us please his neighbour for his good to edification Argum. 3. Because every man is bound to please his neighbour when it may bee done to his edification and for his good Hee addes to Edification lest wee fall into sin for the sake of any one Vers. 3. For even Christ pleased not himself but as it is written The reproaches of them that reproached thee fell on mee Argum. 4. Whereby the former is confirmed from the example of Christ Christ not respecting his own profit but our infirmity and salvation pleased not himself but us which hee proves because our sins which in their nature are injuries unto God Christ bore that hee might free us from deserved punishments and hee put his shoulders to bear our burthen Therefore for the sake of them that are weak wee ought to depart from our right at least in things indifferent that they may bee saved Vers. 4. For whatsoever things were written aforetime were written for our learning that wee through patience and comfort of the Scriptures might have hope Hee proves that this example is to bee imitated from the general scope of the Scriptures which is our edification in faith and obedience by promises precepts and examples that wee in all our tribulation patiently obeying the Will of God might have consolation and hope through the Scriptures Vers. 5. Now the God of patience and consolation grant you to bee like-minded one towards another according to Christ Iesus Hee concludes the Argument with prayer that God who is the fountain of patience and comfort would give unto them the same affection one towards another according to the example of Christ i. e. that they might think the same thing according to the doctrine of Christ and might love one another for if love abounded there would bee agreement in things indifferent Vers. 6. That you may
with one mind and one mouth glorifie God even the Father of our Lord Iesus Christ. The end of his prayer is that all strife and discord being removed with one heart and mouth they might glorifie God even the Father of Christ who hath given us the adoption of Sons and joyned us amongst our selves by the bond of Brethren with Christ. Vers. 7. Wherefore receive yee one another as Christ also received us to the glory of God Argum. 5. In like manner by the example of Christ drawn from what was abovesaid by way of exhortation Christ had compassion on us took us weak ones and unworthy into fellowship with him to the glory of God pardoning our sins Therefore wee ought to take into our fellowship of love and peace those that are weak and as they may seem unworthy passing by their infirmities Vers. 8. Now I say that Iesus Christ was a Minister of the Circumcision for the truth of God to confirm the promises made unto the Fathers Argum. 6. Again also from the example of Christ Christ was a Minister of the Circumcision or to the Jews preaching amongst them and undergoing all the offices of a Minister by reason of the Covenant that was made with their Fathers Therefore it behoves all Christians to bee of the same mind with Christ towards the Jews which are weak in the Faith even because of the Covenant with their Fathers Vers. 9. And that the Gentiles might glorifie God for his mercy as it is written For this cause I will confess to thee among the Gentiles and sing unto thy Name Argum. 7. Again from the example of Christ who preached among the Jews not onely that hee might promote the completing of the Truth of God and the promises made to the Patriarchs but also to this end that the Gentiles converted by and with the Jews might glorifie God together Therefore it is most unworthy that the Jews and Gentiles should contemn one another for things indifferent Wherefore As concerning the Gentiles hee proves out of the Scripture that Christ intended to call them into the fellowship of the Jews by a fourfold testimony first out of Psal. 18.50 Wherein Christ under the type of David promiseth that hee will preach the Name of God amongst the Gentiles Vers. 10. And again hee saith Rejoyce yee Gentiles with his people The second proof is taken out of Deut. 32.43 wherein the Gentiles are commanded to rejoyce with the Jews as the people of God Therefore the Gentiles are joyned with this people Vers. 11. And again Praise the Lord all yee Gentiles and laud him all yee people The third proof is taken out of Psal. 117.1 The Gentiles are commanded to praise God Therefore they shall obtain mercy Vers. 12. And again Isaiah saith There shall bee a root of Jesse and hee that shall rise to reign over the Gentiles in him shall the Gentiles trust The fourth proof is taken out of Isaiah 11.10 Christ shall reign as King over the Gentiles and the Gentiles shall beleeve in him Therefore they shall bee converted Vers. 13. Now the God of hope fill you with all joy and peace in beleeving that you may abound in hope through the power of the Holy Ghost Hee concludes this whole Exhortation concerning abstaining from the unseasonable use of our liberty about meats in case of scandal with a most ardent prayer That God would recompence this their Christian abstinence from meats with the abundance of spiritual gifts which would create to them more joy from the comfort of Faith and the holy Spirit of Peace than they could otherwise finde in all the delights of what meats soever Vers. 14. And I my self also am perswaded of you my Brethren that yee also are full of goodness filled with all knowledge able also to admonish one another 15. Nevertheless Brethren I have written the more boldly unto you in some sort as putting you in mind of the grace that is given to mee of God 16. That I should bee the Minister of Iesus Christ to the Gentiles ministring the Gospel of God that the offering up of the Gentiles might bee acceptable being sanctified of the Holy Ghost The other part of the Chapter containeth the conclusion of the Epistle wherein hee first shews the cause of his writing and of his not comming yet unto them that although hee was perswaded that the Romans abounded in grace and knowledge whereby they were able to exhort and instruct one another in all those things whereof hee had spoken before Yet notwithstanding hee shews that hee hath written the more freely and fully to them First Because the advice which hee gave them was profitable unto them Furthermore because of his Apostolical authority given him by the Grace of God it behoved him so to attend to his Ministery among the Gentiles that they being converted and crucified according to the old man by his Gospel might bee offered unto God as a Sacrifice sanctified by the Spirit of holiness and accepted of God through Jesus Christ. Vers. 17. I have therefore whereof I may glory through Iesus Christ in those things which pertain to God That by what is said before his authority might appear hee commends his Apostleship upon a seven-fold account First from the spiritual effects produced by the power of Christ which with God is highly esteemed however men undervalue it Vers. 18. For I will not dare to speak of any of those things which Christ hath not wrought by mee to make the Gentiles obedient by word and deed Secondly From the conversion of the Gentiles whereof hee durst not speak more than was truth neither could hee say how much hee hath done or what Christ had effected by his Ministery to the conversion of the Gentiles Vers. 19. Through mighty signs and wonders by the power of the Spirit of God so that from Jerusalem and round about unto Illyricum I have fully preached the Gospel of Christ. Thirdly From the signs of his Apostleship viz. the power and miracles of the Holy Ghost by which the Gentiles were convinced touching the certainty of the Doctrine of the Gospel So that Fourthly From the multitude of the Gentiles which hee conquered by his Ministery amongst which were all those which lye betwixt Ierusalem and Dalmatia containing as it is thought the space of about a thousand four hundred miles besides the Provinces adjacent Vers. 20. Yea so have I strived to preach the Gospel not where Christ was named lest I should build upon another mans foundation Fifthly From his founding the Churches of God in those places the bringing in of whom as Christ was the only Author so was it only by Pauls Ministery and not by any other of the Apostles Vers. 21. But as it is written To whom hee was not spoken of they shall see and they that have not heard shall understand Sixthly Because in his Ministery was most evidently fulfilled what was fore-told by the Prophet Vers. 22. For which cause also I have been