you Vers. 10. And if Christ bee in you the body is dead because of sin but the Spirit is Life because of righteousness Reas. 3. Seeing that Christ is in you though your bodie indeed in respect to the remnants of sin not to bee abolished but by death is destined to death and shall certainly dye Yet the Spirit of Regeneration which is given to you is eternal life it self in you or begun in your souls because of the Righteousness of Christ imputed unto you Therefore there is no condemnation unto you Vers. 11. But if the Spirit of him that raised up Jesus from the dead dwell in you hee that raised up Christ from the dead shall also quicken your mortal bodies by his Spirit that dwelleth in you Reas. 4. The Spirit of Christ dwelling in you will never forsake his habitation but will render you to himself a glorious and immortal receptacle To which end God will no less certainly and powerfully raise even your mortal bodies to life immortal as hee hath raised the body of Christ from the dead Therefore to you there is no condemnation Vers. 12. Therefore Brethren wee are debtors not to the flâ—sh to live after the flesh The Consolation which hee had applied to the Romans from their immunity from condemnation bee draws into use exhorting them to the study of holiness by which they should strengthen their consolation The Arguments of his exhortation are six The first Argument Wee are bound by all means to obey the Holy Ghost continually minding us of our duty both inwardly and by the Word But wee â—re no debtors to the flesh or to serve the lusts of our nature because wee are nothing indebted to that besides hatred and all means of mortification Therefore ought wee to follow after holiness Vers. 13. For if yee live after the flesh yee shall dye but if you through the Spirit do mortifie the deeds of the body yee shall live Argum. 2. If you set up the lusts of the flesh and corrupt Nature for a Rule that you may order your lives according to that yee shall eternally dye Therefore as you would not perish follow after holiness Argum. 3. If you obey the Holy Ghost using onely those means prescribed by it and make use of that power communicated by the Spirit to you that beleeve in Christ for the mortifying the corrupt affections and deeds of your bodies without doubt you shall obtain Eternal Life through the grace of God Therefore ought you to follow after holiness Vers. 14. For as many as are led by the Spirit of God are the Sons of God Argum. 4. Confirming the former All that follow the command and guidance of the Holy Spirit testifie themselves to bee the Children of God by virtue of the regenerating Spirit Therefore that you may prove your selves the Sons of God obeying the Spirit of God follow after holiness Vers. 15. For yee have not received the spirit of bondage again to fear but yee have received the spirit of adoption whereby wee cry Abba Father Argum. 5. Further confirming that they are the Sons of God Because after they fled to Christ and embraced the Covenant of Grace being set free by Faith from the servile fear of condemnation which the Spirit strikes all those with who seek Life from the Covenant of Works and are indued with the Spirit of Adoption from hence the Argument After yee have imbraced the Covenant of Grace by Faith in Christ a servile fear of Condemnation according to the tenor of the Gospel is no more given unto you but the Spirit of Adoption that you may most familiarly call upon God the Father with the people of God every one in his own tongue Therefore you are both the Sons of God and also it becomes you to behave your selves as the Sons of God in following after holiness Vers. 16. The Spirit it self beareth witness with our spirit that wee are the Children of God Argum. 6. The Spirit of God seals up in our hearts and witnesses together with our spirits or consciences that wee are the Children of God Wee are therefore bound as it becomes the Sons of God to follow after holiness The second Part. Vers. 17. And if Children then Heirs Heirs of God and Joynt-heirs with Christ if so bee that wee suffer with him that wee may bee also glorified together The second part of the Chapter comprehends the consolations of justified persons by Faith against the sharpness of afflictions in this life Hee premises a Conclusion drawn from what was said before wherein hee proves that they who are justified by Faith are not onely Heirs of God and have right to all his good things but also co-heirs with Christ and brought by Adoption into communion with the onely begotten Son and into the inheritance with him being the Sons of God This is the right of those that are justified to the inheritance which inheritance that they might bee brought into the possession of hee subjoyns the condition of suffering with Christ. And this affords thirteen Arguments of consolation The first Argument of Comfort Communion with Christ in the Kingdome of Heaven and the possession of the glorious inheritance will follow our communion with him in his sufferings Therefore let us comfort our selves in our afflictions Vers. 18. For I reckon that the sufferings of this present time are not worthy to bee compared with the glory which shall bee revealed in us Argum. 2. This is no hard condition because casting up the account I finde that whatever wee suffer in this life for righteousness sake is unworthy to bee compared with the glory that shall hereafter bee revealed and at length bee bestowed upon us whether wee respect the quality of the things or the duration of time Therefore let us comfort our selves in our tribulations Vers. 19. For the earnest expectation of the Creature waiteth for the manifestation of the Sons of God Argum. 3. Figurately propounded the whole frame of the world in its kind suffering together with us sustains it self in the hope of the glory of God to bee revealed in the day of judgement and very earnestly as it were with the head stretched out expects that wished-for time Therefore wee also with this hope ought to support our selves Vers. 20. For the Creature was made subject to vanity not willingly but by reason of him who hath subjected the same in hope Hee explicates this Argument shewing first that created things are subject to vanity i. e. a corruptible condition and to the abuse of the vainest men who abuse the Creature to all manner of sin and prostitute it to their service to the fulfilling of their vainest lusts Secondly That the Creature is not subject to this vanity willingly or of its natural propensity or its natural use to which it was created of God but for the will and pleasure or the judgement of God which hath subjected the Creature to this curse with sinful man for whose sake the
fabrick of the world was created whence Argum. 4. The Creatures are subject to vanity and misery not for their own but our fault and they patiently endure it Therefore much more wee who are subject to miseries by our own fault ought patiently to suffer afflictions under the hope of freedome Vers. 21. Because the Creature it self also shall bee delivered from the bondage of corruption unto the glorious liberty of the Sons of God Argum. 5. There is hope of the Creatures that they may bee freed from that servitude into a state proportionable to the future glorious condition of the Sons of God Therefore much more this freedome may bee expected by the Sons of God Vers. 22. For wee know that the whole Creation groaneth and travaileth in pain together until now Argum. 6. Wee know that the whole frame of the World from the time that sin came into it to this day doth groan together and travail together that being freed from the burden of mans sin it might bring forth into the eternal light of all the Sons of God a perfect birth Therefore unless wee would call this a vain instinct of nature at the time appointed of God a full freedome of the Sons of God is to bee expected Vers. 23. And not onely they but our selves also which have the first fruit of the Spirit even wee our selves groan within our selves waiting for the adoption to wit the redemption of the body Argum. 7. Not onely created things but wee our selves who have received peace and joy the first fruits of the Spirit the pledges and beginnings of eternal life do groan expecting a full manifestation of our adoption in the resurrection of our bodies by the power of redemption wrought by Christ to bee freed from all evils Therefore unless wee undervalue the first fruits of the harvest of eternal life and the desires of the Spirit wee ought to take consolation from the certainty of our freedome Vers. 24. For wee are saved by hope but hope that is seen is not hope for what a man seeth why doth hee yet hope for 25. But if wee hope for that wee see not then do wee with patience wait for it Argum. 8. From the nature of hope which is said to save us because it waits for the fulfilling of the promises to salvation Saving Hope is given to us which is a certain and patient expectation not of visible and present things but of good things to come Therefore unless wee renounce saving hope in our afflictions wee shall not want comfort expecting the freedome that is promised from all our troubles Vers. 26. Likewise the Spirit also helpeth our infirmities for wee know not what wee should pray for as wee ought but the Spirit it self maketh intercession for us with groanings which cannot bee uttered Argum. 9. Wee are not alone in our afflictions but wee have the assistance of the holy Spirit our Comforter who supports us labouring under infirmities and instructs us how to pray exciting in us groans which cannot bee uttered being as an advocate for us with the Father Therefore ought wee to take comfort in our afflictions Vers. 27. And hee that searcheth the hearts knoweth what is the mind of the Spirit because hee maketh intercession for the Saints according to the will of God Argum. 10. With the prevention of an objection Some might say wee do not discern the feeling of those confused and indistinct groanings The answer affords an Argument of Consolation God which searcheth the hearts well knows the meaning of the Spirit stirring up those groanings in us accepts of them as agreeable to his will Because hee stirs up in the Saints desires according to the Will of God and after his own manner intercedes Therefore being certain that our prayers are heard wee ought to take comfort in our afflictions Vers. 28. And wee know that all things work together for good to them that love God to them who are the called according to his purpose Argum. 11. As all things so afflictions work together for the good of them that are justified beleevers Therefore they may take comfort in the greatest afflictions Hee describes persons justified or beleevers First That they love God as those who by faith have imbraced the mercy and good will of God in Christ and cannot but love him from their hearts Secondly That they are effectually called being by the Spirit in the Word moved that they should obey the heavenly calling which invites sinners unto Christ. Thirdly That they are called according to his purpose as the Elect of God out of his meer good will before all time without any respect to their merits or worth and upon that ground they are called that they might bee led to eternal life to which they were predestinated Vers. 29. For whom hee did fore-know hee also did predestinate to bee conformed to the Image of his Son that hee might bee the first-born amongst many Brethren Argum. 12. Confirming the former by an indissoluble chain God hath joyned in his decree of Election and predestination a conformity of those that are justified and effectually called to Christ in his likeness every way viz. of his Cross of his holiness and happiness to this very end that the glory of Christ might more appear whilst hee the chieftain as it becomes the first-born is found amongst his Elect Brethren as in an holy and patient enduring of afflictions so in wearing the Crown of Glory after the afflictions are past Therefore they that are justified ought to take comfort in their afflictions while they behold how they make for their own good and the glory of Christ. Vers. 30. Moreover whom hee did predestinate them hee also called and whom hee called them hee also justified and whom hee justified them hee also glorified Argum. 13. Effectual calling and justification which in this life are granted to beleevers the gifts of God as the rings of an indissoluble chain are so firmly joyned with Election and Predestination before all time and with glorification after all time so that hee which is called effectually and justified may bee certain of his Predestination to Eternal Life and certain of his future glorification with God for ever For whom hee hath praedestinated them hee hath called c. Therefore they that are justified have solid consolation though afflicted in this life The third Part. Vers. 31. What shall wee then say to these things if God bee for us who can bee against us The third part of the Chapter containeth a sixfold triumph of those that are justified by Faith in Christ over the enemies of their salvation To this boasting in God hee premiseth an interrogation to shew the undoubted verity of the whole preceding doctrine which no man could justly contradict what shall wee therefore say to these things In answer to this the triumph of all that are justified by Faith in Christ follows amongst which the Apostle reckons himself and in their names as some leader hee
ought to renounce that yoak Vers. 4. But when the fulness of the time was come God sent forth his Son made of a Woman made under the Law 5. To redeem them that were under the Law that wee might receive the Adoption of Sons Having spoken of the servile and childish condition of the Church before the comming of Christ as to the outward man for as to the Spirit and inward man the faithful that saw the day of Christ were freed and rejoyced in the Lord now follows the manner of delivering the Church by the comming of Christ. The fulness of time Argum. 2. Now the fulness of time is come which the Father had fore-appointed to the Legal Pedagogie and that Guardianship of Legal Ceremonies is finished Therefore you Christians must renounce the yoak of Ceremonies Sent forth his Son Argum. 3. The Son of God is sent into the world takes upon him flesh and is born of the Virgin Mary and subjected to the Covenant of Works and the yoak of Legal Ceremonies that hee might redeem those that were subject to the Law Therefore yee Christians redeemed from the yoak ought to renounce it That the Adoption Argum. 4. For that end Christ is made subject to the Law that wee might clearly attain to the Adoption or to the Priviledge of Sons grown up held forth under the Gospel Therefore wee being under the Gospel ought to renounce the servile and childish yoak of Ceremonies unless wee would render the benefit of Redemption of none effect to us Vers. 6. And because yee are Sons God hath sent forth the Spirit of his Son into your hearts crying Abba Father Argum. 5. For a testimony of your Adoption and advancement to the priviledge of Sons now grown up God hath given you the holy Spirit by which together with other Sons of God out of Jews and Gentiles yee may call God confidently in every tongue your Father Therefore except yee would carry your selves as unworthy of this priviledge yee must renounce the childish and servile yoak of Ceremonies Vers. 7. Wherefore thou art no more a Servant but a Son and if a Son then an Heir of God through Christ. Argum. 6. Yee are no more in that servile condition under the yoak of Ceremonies but in a free state as Sons grown up and Heirs actually partakers of their Fathers goods or spiritual graces in a larger measure than the ancient Church and that by Christ manifested in the flesh Therefore now you must renounce that serviâ—e and childish yoak Vers. 8. Howbeit then when yee knew not God yee did service unto them which by nature are no gods 9. But now after that yee have known God or rather are known of God how turn yee again to the weak and beggarly elements whereunto yee desire again to bee in bondage Hee upbraids them with their ingratitude reprehending them for their observance of Legal Ceremonies as of daies and months c. in which they were neither born nor educated Howbeit Argum. 7. Before yee were Sons you were in a worser condition than the Jews to wit you were Idolatrous knowing not the true God and serving feigned Idols but now converted from that ignorance yee have known God or rather by the preventing Grace of God known and beloved yee are drawn to God that you might know him and are invested with the liberty of Sons How is it that a fresh as if you had been under no bondage do you turn again to the yoak of abolished ceremonial bondage Therefore this yoak you must renounce The force of this Argument is this yee bear the yoak of Ceremonies having less to pretend for your excuse and with a more signal note of ingratitude than the Jews born and brought up under the yoak Therefore you must renounce this yoak Again Argum. 8. Yee being advanced to the liberty of Sons grown up it is an unworthy thing willingly to return again to the yoak of slavery and to bee willing to bee in bondage Therefore you must renounce this yoak Beggerly Argum. 9. Those Legal Ceremonies the yoak whereof now yee affect although they had their pedagogical use before Christ came yet now Christ is come they have no use but are weak and beggerly rudiments which neither have virtue to justifie nor power to bring consolation nor their old use to prefigure Christ Therefore yee ought to renounce this so unprofitable a yoak Vers. 10. Yee observe daies and months and times and years 11. I am afraid of you lest I have bestowed upon you labour in vain Argum. 10. Your bondage begun again in the observation of Legal Ceremonies as for example of daies Sabbaths New Moons set Feasts and Sabbatical years c. hath given mee just cause of fear left I have preached to you the Gospel of free Justification in vain Because this is a sign that you are revolted from Justification by Faith or from the Grace of Christ to seek Justification by Works of the Law Therefore unless yee will renounce the Gospel yee must renounce this yoak The second Part. Vers. 12. Brethren I beseech you bee as I am for I am as yee are yee have not injured mee at all The second part of the Chapter follows wherein is contained a loving Exhortation to return into the way and the wholesome opinion of Justification by Grace through Faith without the Works of the Law This Proposition of the Exhortation may bee laid down You must return to my Doctrine of Righteousness by Faith without the Works of the Law bee yee saies hee as I am or bee yee in the same opinion with mee The Arguments of the Exhortation are twelve Furthermore Argum. 1. Because I though in times past a Pharisee have been very stiffe for Righteousness by the Law but now being made a Christian I am as you and I seek with you your salvation no less than you your selves seek it Therefore yee must return to my opinion Brethren I beseech Argum. 2. My fear concerning you hath neither alienated my mind from you neither hath it caused a doubtful judgement of charity concerning you but as Brethren let mee friendly bespeak you and as Brethren let mee beseech you to return Therefore return yee No Argum. 3. My severe reproof ariseth not against you either from anger or hatred who have not privately injured mee at all but out of an earnest desire of your salvation Therefore return yee Vers. 13. Yee know how through infirmity of the flesh I preached the Gospel unto you at first Argum. 4. I have suffered many things for preaching the Gospel unto you for yee know that I have preached the Gospel to you constantly through infirmities and a contemptible condition as to the outward-man whereunto through afflictions I am driven Therefore return yee to sound Doctrine sealed by my sufferings Vers. 14. And my temptation which was in the flesh yee despised not nor rejected but received mee as an Angel of God even as Christ Iesus Argum. 5. In
him I am to bee countable for my service Therefore you Romans ought with all readiness of mind to entertain the things which I write in this Epistle By Calling Argu. 2. By Calling I am an Apostle i. e. A Servant extraordinary who as an Embassador am sent from Christ with instructions to preach the Gospel having received power to found and govern Churches which office I have not invaded but immediately called I have received it Therefore you ought with all submission to receive those things which I have writ unto you Separated Argum. 3. I am set apart to the Gospel of God i. e. I am designed by the Counsel of God that I should give up my self to this Office alone being separated from the womb Gal. 1.15 appointed by the special authority of Christ separated by the Holy Ghost Act. 13.2 Sent to preach to you Gentiles the glad tidings of mans redemption by Christ Therefore with all reverence and willingness ought you to receive the things I have written unto you Vers. 2. Which he had promised afore by his Prophets in the holy Scriptures Before Argum. 4. The Gospel which I preach is not new or feigned but that most antient Word of God which in times past God promised by his Prophets should bee revealed as it is set forth to bee read in the Holy Writings of the Old Testament Therefore ought yee to imbrace the following doctrin with all readiness of mind Vers. 3. Concerning his Son Iesus Christ our Lord which was made of the Seed of David according to the flesh 4. And declared to bee the Son of God with power according to the spirit of holiness by the resurrection from the dead Argum. 5. The matter of the Gospel which I preach is not any common or ordinary thing but Jesus Christ our Lord the Son of God God-man in the unity of person truly man conceived by the Holy Ghost of the substance of the Virgin Mary of the seed of David according to the flesh or his humane nature Also very God as is apparent by many signes so especially by his resurrection from the dead whereby hee is expresly manifested to bee the most powerful Son of God according to his divine nature which is called the Spirit most holy 1 Tim. 3.16 and 1 Pet. 3.18 Therefore ought you with reverence and willingness to receive the subsequent doctrin Vers. 5. By whom wee have received grace and Apostleship for obedience to the faith among all Nations for his Name Argum. 6. To this very end the glorious office of the Apostleship was freely bestowed upon the other Apostles and my self by Christ that according to that authority which Christ hath and hath granted to us wee might obtain amongst all Nations that saving obedience which is due to the doctrine of faith Therefore you ought with all subjection of minde to entertain this doctrin of the Gospel Vers. 6. Among whom are yee also the called of Iesus Christ. Argum. 7. Amongst the Gentiles to whom I am sent you beleeving Romans are the chief because you are effectually called by Christ and to him are you subjected in obedience of the faith Therefore ought you to receive this doctrine of the Gospel with all submission of minde Vers. 7. To all that bee in Rome beloved of God called to bee Saints Grace to you and peace from God our Father and the Lord Iesus Christ. In the inscription of the Epistle there remains the description and salutation of those to whom hee writes wherein the Eighth Argument is contained to this purpose You are the Beloved of God effectually called and in part sanctified and heirs of grace and peace so that I may justly in the Name of God apply to you the blessing of the Gospel and wish you Grace i. e. All good things which by way of Sanctification flow from the special favour of God Peace i. e. all those things which conduce to your happiness either in this present life or that which is to come from God through Christ the Mediatour to bee communicated to you Therefore ought you with all willingness of minde to hearken to my doctrin Vers. 8. First I thank my God through Iesus Christ for you all that your faith is spoken of throughout the whole world In the other verses of the beginning wee have his procmial speech whereof this is the scope Argum. 9. Throughout the world the report of your faith is famous which you yeeld to the Gospel whereat I rejoyce and give thanks to God by Christ our Mediatour for you all Therefore you ought to attend to my Gospel with all readiness of mind Vers. 9. For God is my witness whom I serve with my spirit in the Gospel of his Son that without ceasing I make mention of you alwayes in my prayers Argum. 10. The care which I have of your salvation and the desire I have of your good will not let mee bee unmindful of you in my prayers which because it cannot otherwise appear to you I call God to witness who best knows with what sincerity of heart I serve him in the Ministery of the Gospel of his Son Therefore ought you to obey mee in what I write to you Vers. 10. Making request if by any means now at length I might have a prosperous journey by the will of God to come unto you Argum. 11. That I may bee profitable unto you I do not onely not decline the labour of comming unto you but I earnestly desire of God that hee would at length grant mee a prosperous journey unto you when it shall seem good to him Therefore ought you willingly to hearken Vers. 11. For I long to see you that I may impart unto you some spiritual gift to the end you may bee established Argum. 12. I am very desirous to see you not that I might partake of your outward injoyments but that I might communicate to you a fuller knowledge of the Mystery of the Gospel as some spiritual gift whereby you may bee established in the faith against what ever tentations Therefore you ought willingly to entertain this doctrine Vers. 12. That is that I may bee comforted together with you by the mutual faith both of you and mee Hee unfolds this Argument lest it might seem arrogantly spoken modestly intimating that hee was as ready to receive comfort and edification from their faith as hee was to administer the same to them from his Vers. 13. Now I would not have you ignorant Brethren that oftentimes I purposed to come unto you but was let hitherto that I might have some fruit among you also even as among other Gentiles Argum. 13. Although I have been hitherto hindred from comming to you yet after many impediments I resumed my purpose of comming unto you again that by the preaching of the Gospel I might not onely confirm you in the faith and obedience of the Gospel but might bee a means of converting some amongst you to the faith even as among the
the second assertion follows from a solid consolation which this way of our Iustification affords against wrath and sin The parts of the Chapter are two In the first is propounded a consolation in repeating the several fruits of our Righteousness by Faith in Christ to verse the sixth In the other is set forth the solidity of this comfort to the end of the Chapter Vers. 1. Therefore being justified by Faith wee have peace with God through our Lord Iesus Christ. The first part of the Chap. in which hee recites nine benefits or fruits which depend upon each other to shew the consolation which Justification by Faith in Christ affordâ— to us The first fruit is peace or reconciliation with God now appeased by our Mediator or through Christ who hath made peace for us Vers. 2. By whom also wee have access by Faith into his Grace wherein wee stand The second fruit is a daily leading by the hand as it were through Christ by Faith into the favour and grace of God that wee might use and enjoy it more and more and bee even wholly taken into it Stand The third fruit is the confirmation of us in this state of grace that wee may not fall from it but constantly stand And rejoyce The fourth fruit is a rejoycing in the most assured hope of enjoying of celestial glory hereafter with God Vers. 3. And not only so but wee glory in tribulations also knowing that tribulation worketh patience 4. And patience experience and experience hope The fifth fruit is a glorying in all tribulations and that in the midst of afflictions to which wee are lyable in this life after wee are justified Knowing The sixth fruit is the giving occasion of rejoycing in tribulations upon a certain knowledge or perswasion of persevering in holiness by the Cross. Because thereby God teacheth us patience and by patience in us affords us new instructions of his grace towards us giving us experience and by experience encreaseth and confirms our faith and hope of present and full freedome hereafter from tribulations Vers. 5. And hope maketh not ashamed because the love of God is shed abroad in our hearts by the Holy Ghost which is given unto us The seventh fruit is a certainty of the possession of the good hoped for or freedome from being ashamed which the frustration of conceived hope causeth for hope arising from Justifying Faith after this manner stirred up and encreased deceiveth not nor maketh him that hopes ashamed Shed abroad The eighth fruit confirming the former is a sense of Divine Love towards us shed abroad in our hearts and filling them which as a certain earnest stablisheth us in the hope of future good things The Spirit The ninth fruit is the Holy Ghost more plentifully given to us who believe in Christ which Spirit works in us this sense of Divine Love towards us and witnesses together with our Spirits that wee are the sons of God and works in us all his other works belonging to Regeneration Consolation and Salvation All that are justified by Faith have right to all these priviledges If there bee any that are Babes in Christ or under any tentation and know not that they are justified and are not acquainted with the Consolations of the Spirit and sorrow under their sins no wonder that they receive no comfort from these fruits Vers. 6. For when wee were yet without strength in due time Christ died for the ungodly 7. For scarcely for a righteous man will one die yet peradventure for a good man some would even dare to die 8. But God commendeth his love toward us in that while wee were yet sinners Christ died for us 9 Much more then being now justified by his Blood wee shall bee saved from wrath through him The second Part. The second part of the Chapter wherein hee shews the solidity of Consolation against wrath and sin by a two-fold comparison whereof the first is of Christ with Christ to ver 12. The other is of Christ which is the second Adam with Adam our first parent to the end There are three members of the comparison of Christ with Christ wherein is proved that they which are justified shall bee saved from wrath by three Arguments The fiâ—st member of the comparison is of the efficacy of Christs love towards us before Justification with the efficacy of his love towards us after our Justification To this sense when wee lay in misery and sin destitute of all strength to deliver our selves Christ in the fulness of time died for us sinners ver 6. Such great love amongst men is scarcely found towards a righteous man unless perchance for a good man and some way profitable to us some would dare to die ver 7. Whereupon the love of Christ is commended to us from this that when wee were yet sinners not yet justified Christ died for us that wee might bee delivered from wrath ver 8. Therefore much more effectual shall the love of Christ bee towards us now justified by his blood that wee might bee delivered by him from wrath ver 9. The Argument is sufficient because the love of Christ towards us now justified cannot bee less than it was towards us when wee lay in our sins This is the first Argument Vers. 10. For if whâ—n wee were enemies wee were reconciled to God by the Death of his Son much more being reconciled wee shall bee saved by his life The second member of the comparison is the efficacy of Christs death before Justification and of his life after Justification after this manner If when wee were enemies the Death of Christ was effectual for the reconciling of us unto God it shall bee effectual to free us from wrath now being justified and reconciled because it is absurd to determine that Christ being raised from the dead and living in heaven should not preserve us from wrath for whom that wee might bee freed hee both died and arose from the dead And this is the second Argument Vers. 11. And not only so but wee also joy in God through our Lord Iesus Christ by whom wee have now received the attonement The third member of the comparison is of the efficacy or virtue of Christ to procure and effect that God might bee ours as a thing properly our own which is greater with the virtue and efficacy of Christ to preserve us from wrath which is less To this sense wee have not this advantage only by Christ that wee should bee preserved from wrath but that which is chiâ—fest of all wee make our boast or rejoyce in God as our peculiar possession through our Lord Jesus Christ who hath not only obtained reconciliation for us but hath applyed it to us now justified by Faith and hath made God reconciled peculiarly ours therefore wee are sure to bee preserved from wrath And this is the third Argument In all which is shewed the solid consolation of those which are justified by Faith Vers. 12. Wherefore as by
of their Sanctification and the reliques of sin Which consolation hee appropriates to those that are justified endeavouring after holiness secluding those that are unregenerate and delight in sin to ver 9. which hee applyes to the Romans to ver 12. and thus applyed hee shews the use of it to ver 17. The second part contains the Consolations of the Iustified in respect to the calamities of this life to which the godly are lyable to ver 31. The third part contains the triumph of those that are justified over all their enemies to the end Vers. 1. There is therefore now no condemnation to them which are in Christ Iesus who walk not after the flesh but after the spirit From what hath been spoken hee infers consolation to those that are justified against the fear of condemnation which the conscience of sin dwelling in us may easily affright us with There is no condemnation saith hee to those which by true Faith are ingrafted into Christ And because many profess the Faith they have not hee describes true Believers and justified persons from this property that they do not indulge themselves in sin neither do they willingly follow the guidance of the flesh and corrupt nature but walk after the Commands of God and the motions of the Holy Ghost inwardly perswading them to direct the course of their life according to the Rule of the Word of God Vers. 2. For the Law of the Spirit of Life in Christ Iesus hath made mee free from the Law of Sin and Death That this consolation belongs to them that are truly justified and endeavour after holiness hee proves by three Arguments Argum. 1. The Law of Faith of Life and the Spirit in Christ or the Covenant of Grace hath freed every Believer and mee in particular from the law of sin and death or the Covenant of Works Therefore to them that are justified truly united unto Christ there is no condemnation For by the Law of the Spirit of Life in Christ Jesus hee understands the Law of Faith or the Covenant of Grace because by Faith or the Covenant of Grace the Spirit is received and communion with the Life of Christ. And by the Law of Sin and Death hee understands the Law of Works as Rom. 3.27 or the Covenant of Works by which Law or Covenant conviction of sin is made and condemnation unto death of them that are guilty Vers. 3. For what the Law could not do in that it was weak through the flesh God sending his own Son in the likeness of sinful flesh and for sin condemned sin in the flesh Argum. 2. Seeing the Law was found weak to procure for us Justification by reason of the infirmity of the flesh or humane nature now corrupted not able to yeeld perfect obedience to the Law God sending his Son in the flesh of the same nature with us and in all things like unto us sin excepted in the flesh of his Son crucified condemned our sin that satisfaction being made for us it might bee abolished in us Therefore sin in us that are justified who are in Christ cannot bee the cause of condemnation and thus there is no condemnation to us Vers. 4. That the righteousness of the Law might bee fulfilled in us who walk not after the flesh but after the spirit Argum. 3. To this very end sin is condemned in Christ that is condemned and dead for us that wee being once dead and condemned in him it might appear that the Law is satisfied in us I say who follow not the lusts of the flesh but the guidance of the Holy Ghost Therefore now no condemnation remains us Vers. 5. For they that are after the flesh do mind the things of the flesh but they that are after the spirit the things of the spirit Hee gives four reasons why hee makes this consolation peculiar to them that follow after holiness secluding all that are unregenerate and continue in sin The first reason They that are carnal and unregenerate savour and affect only those things that are carnal and wicked but those that are regenerate savour and affect spiritual things Therefore its no wonder that only they that follow after holiness are admitted to the consolation of an immunity from condemnation and they which are carnal are excluded Vers. 6. For to bee carnally minded is death but to bee spiritually minded is life and peace Reason 2. The wisdome of carnal men which is the Governour of their counsels and actions and is carried only to those things which please the flesh whether in respect to God or eternal life and so it inclines to death But the wisdome of the spirit or an habit directing the actions of regenerate men is carried to those things which belong to spiritual life and peace Therefore it s no wonder if only they that are regenerate and spiritual are exempted from condemnation but not they that are carnal Vers. 7. Because the carnal mind is enmity against God for it is not subject to the Law of God neither indeed can bee Reason 3. Confirming the former the wisdome of the flesh it self the principal virtue of politick wits is enmity against God for it only seeks and cares for its own rejecting God neither is it subject to the Law of God or can bee subject for it cannot but subject to its own carnal ends the Soul Heaven God and all things and pursue after these so far as it thinks them conducible to carnal ends Therefore it s no wonder that carnal men are not freed from condemnation Vers. 8. So then they that are in the flesh cannot please God Reason 4. Whoever are unregenerate in the state of corrupt nature or the flesh cannot please God because they cannot but follow after those things which please them Therefore no wonder they are not freed from condemnation Vers. 9. But yee are not in the flesh but in the spirit if so bee that the Spirit of God dwell in you Now if any man have not the Spirit of Christ hee is none of his Applying the character of justified persons out of the judgement of charity to the Romans hee also applies to the same Romans to whom hee writes the consolation which arises from freedome from condemnation hee prudently in the mean time bespeaks them that they would not indulge hypocrisie in any and hee gives four Reasons of this application The first Reason You are not subject to the domâ—nion of the flesh you are not unregenerate but in a spiritual condition following the guidance of the Spirit Therefore there is no condemnation to you or which is the same to you belongs the foresaid consolation Reas. 2. Confirming the former the Spirit of God dwelling in you framing your hearts and lives unto holiness for unless I should thus judge of you I should think you did not belong unto Christ for hee that hath not the sanctifying Spirit of Christ is not yet a living member of Christ Therefore there is no condemnation unto
apprehend admire and magnifie but that which is Humane they suspect and only they that are Novices and ignorant altogether of Divine things admire it Not of this world Comparison 2. Humane Wisdome is only of this world or temporary but the wisdome of the Gospel is of the world which is to come or Eternal Of the Princes Comparison 3. Humane Wisdome is of men who although they are accounted by the world for Princes yet they perish with their wisdome and come to nought Vers. 7. But wee speak the wisdome of God in a mystery even the hidden wisdome which God ordained before the world unto our glory The other part of the Comparison The Wisdome of the Gospel is the wisdome of the Living and Eternal God because it was wisely contrived of God and because in it the wonderful Wisdome of God is revealed touching the Salvation and Redemption of men In a mystery Comparison 4. Humane Philosophy is common and obvious to every one that is indued with the gifts of Nature but the Wisdome of the Gospel is a Mystery or hidden wisdome because it is not understood by natural reason as Humane Philosophy but by Supernatural Revelation Before the world Comparison 5. In the antiquity of it the Wisdome of the Gospel is not of yesterday but ordained of God before the world But Humane Philosophy is an invention lately found out and not yet perfected or finished Glory Comparison 6. The Wisdome of the Gospel appertains to Glory and Salvation especially of us who live under grace But Humane Wisdome compared with this appertains not to salvation but vain speculation Vers. 8. Which none of the Princes of this world knew for had they known it they would not have crucified the Lord of Glory Comparison 7. Humane Wisdome may consist with the not knowing of Christ but Divine Wisdome cannot This comparison is confirmed by experience because the chief heads of the Jews and the Rulers of the Gentiles who in respect to their wisdome seemed to get a name in the world understood nothing of the Wisdome of the Gospel which hee proves by this instance because had they known any thing of the Gospel they had either out of reverence to the Divine Power or out of fear been wary of Crucifying the Lord of Glory so ignominiously Vers. 9. But as it is written Eye hath not seen nor ear heard neither hath entred into the heart of man the things which God hath prepared for them that love him Comparison 8. By which hee confirms and illustrates the fourth and sixth comparison The object of Humane Wisdome is apprehended by the external senses and the understanding or the natural light of reason but the object of that Wisdome which is unfolded in the Gospel containing those things which Christ hath procured for us to bee enjoyed in this present and in the world to come cannot bee apprehended either by the outward senses or the understanding founded in sensible things or by the discourse of reason without revelation because the knowledge of it as Isaiah speaks Chap. 64.14 cannot come into the heart of man naturally From all the parts of this comparison arises Argum. 6. The Wisdome of the Gospel which the plain way of preaching it best opens far excells all humane wisdome which only the wisdome of words used for preaching opens and that with obscuring the wisdome of the Gospel Therefore the preaching of the Gospel in simplicity is for the best The sum of all is plainness of speech shews to the hearers the depth of the wisdome of God but wisdome of words shews how learned the Preacher is in humane wisdome Vers. 10. But God hath revealed them to us by his Spirit for the Spirit searcheth all things yea the deep things of God Hee illustrates this Doctrine by answering two Objections Objection 1. From whence therefore do you know the Gospel Hee answers From the revelation of the Spirit through Faith wee understand the subject of the Gospel which hee confirms from the end and properties of the Holy Spirit which is given unto us because the Holy Ghost as it were by searching perfectly knows all things even the hidden things of God and reveals to us these mysteries Vers. 11. For what man knoweth the things of a man save the spirit of man which is in him Even so the things of God knoweth no man but the Spirit of God This property of the Spirit hee proves by way of comparison As the Spirit of a man can best know the things which are in man so the Spirit of God only can know the deep things of God and by consequence reveal them Vers. 12. Now wee have received not the spirit of the world but the Spirit which is of God that wee may know the things that are freely given to us of God Objection 2. But if the Spirit only knows what have you to do with the Spirit Hee answers That the Spirit is given to us that believe not that common spirit of the world not the gift of Eloquence or worldly wisdome but the Spirit or the gift of spiritual grace to this end that wee may know those spiritual gifts viz. Christ with his benefits freely bestowed upon us through the grace of God Vers. 13. Which things also wee speak not in the words which mans wisdome teacheth but which the Holy Ghost teacheth comparing spiritual things with spiritual Argum. 7. Confirmed by the practice of the Apostles Spiritual things ought to bee manifested if the Apostles practice bee to bee imitated not with the painted language of mans wisdome but in a spiritual stile and in words which the Holy Ghost teaches Therefore this is the best manner of preaching This heavenly business cares not to bee adorned but is content to bee taught Hee that speaks saith Peter let him speak as the Oracles of God that is let him use pious language reverend sanctified speaking of divine things as becomes the Oracles of God Spiritual things Confirming this argument hee subjoyns the eighth Because to spiritual things and spiritual men or men indued with the Spirit of God a spiritual stile and manner of speech ought to bee fitted using spiritual arguments taken out of the Scripture which will not bee if the preaching of the Gospel bee cloathed with Rhetorical flourishes and Philosophical sentences with painted speeches for such kind of speech is as much unbecoming the Gospel as Herods Purple Garment was unbecoming Christ Therefore this manner of preaching is the most excellent Vers. 14. But the natural man receiveth not the things of the Spirit of God for they are foolishness unto him neither can hee know them because they are spiritually discerned Hee illustrates this Doctrine by occurring to an Objection Some man might say This Doctrine of the Apostle cannot bee admitted by humane reason for there is no man but accounts it folly not to set out the most excellent and spiritual things with the most elegant manner of speech Hee answers by distinguishing men or
and fourth Article of the Epistle is handled concerning the avoiding of going to Law before the judgement seat of Infidels to vers 12 and of shunning Fornication to the end Vers. 1. Dare any of you having a matter against another go to Law before the unjust and not before the Saints By eleven Arguments hee proveth that Christians ought not to contend before Heathen Judges Argum. 1. It is a shameful thing when there are holy Judges to go to Law under Infidel Judges Therefore wee must not contend before Infidel Judges Vers. 2. Do you not know that the Saints shall judge the world and if the world shall bee judged by you are you unworthy to judge the smallest matters Argum. 2. The Saints which shall judge the World are much more worthy of judging matters pertaining to this world Therefore wee must not contend under Infidels Vers. 3. Know yee not that wee shall judge Angels how much more things that pertain to this life Argum. 3. The Saints shall judge Angels viz. Evil Angels in the day of judgement therefore they are much more fit to judge of temporal things Therefore wee must not contend under Heathen Judges The Saints are said to judge Angels and the world Because they being now acquitted in judgement as assessors in judgement with Christ shall consent to the sentence of the Judge against the enemies of God and the Church Vers. 4. If then yee have judgements of things pertaining to this life set them to judge who are least esteemed in the Church Argum. 4. Those that are of least esteem in the Church are rather to bee appointed Judges than that wee should betake ourselves to Infidels Therefore c. Vers. 5. I speak to your shame is it so that there is not a wise man amongst you no not one that shall bee able to judge between his Brethren Hee corrects himself in this Argument by shewing that hee would have appointed Judges not simply those that are least esteemed in the Church but this hee would have done by a comparative concession from what they practised that hee might with shame restrain them Is it so Argum. 5. You have amongst you those that are wise men and yet you betake your selves to prophane judicatories as if there were not wise men amongst you which might decide controversies Therefore it behoves you not thus to behave your selves Vers. 6. But Brother goeth to Law with Brother and that before the unbeleevers Argum. 6. Seeing that you are Brethren yee ought not to contend one with another in going to Law Therefore much less under Heathens Vers. 7. Now therefore there is utterly a fault among you because you go to Law one with another why do yo not rather take wrong why do you not rather suffer your selves to bee defrauded Argum. 7. Strivings and contentions discover your weakness infirmities and sin Therefore you must not contend especially before Infidels Wherefore Argum. 8. Iâ— would bee better to suffer injury and wrong than with scandal to contend Therefore wee ought not to contend especialy under Infidels Vers. 8. Nay you do wrong and defraud and that your Brethren Argum. 9. Those that are active in contending amongst you joyn it with injury and defrauding of your Brethren inasmuch as the actors are full of revenge pride and covetousness Therefore your contending is unjust and especially under Infidels Vers. 9. Know yee not that the unrighteous shall not inherit the Kingdome of God bee not deceived neither Fornicators nor Idolaters nor Adulterers nor effeminate nor abusers of themselves with mankind 10. Nor Theeves nor Covetous nor Drunkards nor Revilers nor Extortioners shall inherit the Kingdome of God Argum. 10. These unjust contendings as well as other kinds of wickedness and abominable impurity which are here reckoned up keep men out of the Kingdome of Heaven Therefore you ought not to contend c. Vers. 11. And such were some of you but yee are washed but yee are sanctified but yee are justified in the Name of the Lord Iesus and by the Spirit of our God Argum. 11. And last Seeing you Corinthians have been defiled with all or most or at least with some of these fore-said vices and now so far as in charity wee may judge of you yee have obtained remission of sins and are sanctified through the Spirit and cloathed with the Righteousness of Christ you ought to beware receiving power from the Grace of Christ leâ—t you fall again into the same filthiness either by stirring up contentions with others or defiling your selves any other way Vers. 12. All things are lawful unto mee but all things are not expedient all things are lawful for mee but I will not bee brought under the power of any The other part of the Chapter containing the fourth Article of the Epistle followes concerning the avoiding simple Fornication as it is called which the Corinthians accounted a thing indifferent as other Gentiles did Hee proceeds to reproof by preventing their Apology which they were ready to make The Corinthians might say All indifferent things are lawful for us but as meat so also Fornication is indifferent Therefore it is lawful for us First Hee answers in general by limiting of the Major viz that all indifferent things are lawful so far as they are convenienâ— and lawful so that wee bee not brought into bondage to our affections by the intemperate use of our liberty for in those and the like cases hee sins in the use of indifferent things Vers. 13. Meats for the belly and the belly for meats but God shall destroy both it and them Now the body is not for fornication but for the Lord and the Lord for the body Further hee answers in special to the minor shewing the difference betwixt meats and fornication granting that it is lawful to use any kind of meat because God hath ordained to the good of nature meats for the belly and the belly for meats but yet with a temporary conjunction for as God will destroy meats so hee will destroy the belly as to the use it now hath so that for the sake of the belly wee ought not to endanger our eternal Salvation or the Salvation of others eating with offence As to that which concerns fornication hee denies it lawful upon any necessity as meat is lawful but simply to be a sin and to be avoided and that he proves by six Arguments Argum. 1. Because the body is not made for fornication or ordained to that end as the belly for meats and meats for the belly but that it should bee a member of Christ our Lord who is ordained to bee the head of the man to govern the whole body that it may bee kept holy Therefore Fornication is no way lawful Vers. 14. And God hath both raised up the Lord and will also raise up us by his own power Argum. 2. Our bodies shall bee raised glorious in the Resurrection as the Body of Christ was raised Therefore they ought not to bee
for this end that my fatherly care towards you O Corinthians might appear to all sincere and approved in the sight of God Vers. 13. Therefore wee were comforted in your comfort yea and exceedingly the more joyed wee for the joy of Titus because his spirit was refreshed by you all The objection being solved hee adds the fourth cause of his consolation I understand sayes hee that yee have taken in good part my reproof and now have received consolation Of titus The fifth cause of his consolation because all yee have endeavoured to refresh the spirit of Titus Vers. 14. For if I have boasted any thing to him of you I am not ashamed but as wee speak all things to you in truth even so our boasting which I made before Titus is found a truth The sixth cause That yee would prove in very deed that which I boasting of you confidently fore-told to Titus Vers. 15. And his inward affection is more abundantly towards you whilst hee remembreth the obedience of you all how with fear and trembling yee received him The seventh cause Because you have engaged to you by your respects and goodness the mind of Titus which you may esteem as great gain For they reverenced Titus as an Evangelist and a servant of God sent to them extraordinarily and so they had reconciled the mind of Titus to themselves Vers. 16. I rejoyce therefore that I have confidence in you in all things The eighth cause of consolation That I being incouraged by this experience for the future I may dare to promise the best things whatsoever of you all both to my self and others CHAP. VIII THe second part of the Epistle wherein the Corinthians being confirmed touching his love towards them doth exhort them to the giving of Alms with a cheerful mind to the use of the poor Jews For this end there are thirteen arguments used in this Chapter to which hee adds more in the Chapter following Vers. 1. Moreover brethren wee do you to wit of the grace of God bestowed on the Churches of Macedonia Argum. 1. From the example of the Macedonians the Churches of Macedonia have contributed And therefore do yee the same thing whose liberality hee commends by nine reasons Grace The first Reason Because it was the gift of Gods grace that they contributed any thing for the use of the poor Jews Vers. 2. How that in a great trial of affliction the abundance of their joy and their deep poverty abounded unto the riches of liberality Reason 2. Because Alms was given by them in that time when they were tried with heavy afflictions Ioy Reason 3. Because they contributed with joy Deep Reason 4. Because in poverty they were liberal Vers. 3. For to their power I bear record yea and beyond their power they were willing of themselves Reason 5. Because they were willing to give more bountifully than they were able Vers. 4. Praying us with much intreaty that wee would receive the gift and take upon us the fellowship of the Ministering to the Saints Reason 6. Because they offered freely not provoked by others examples but rather were Leaders to others lest they should bee wanting in this duty of charity With entreaty Reason 7. Because they were instant in prayers that what they gave might bee received Fellowship Reason 8. Because they did entreat the Apostle that hee together with others would take upon them the charge of gathering and dispensing that which they and others were about to give Vers. 5. And this they did not as wee hoped but first gave their own selves to the Lord and unto us by the Will of God Reason 9. Because beyond the Apostles expectation they consecrated themselves and all theirs to God and did commit themselves to the Apostle that they might bee ruled by him in all things according to the Will of God Vers. 6. Insomuch that wee desired Titus that as hee had begun so hee would also finish in you the same grace also Argum. 2. To a liberal contribution Because at the entreaty of the Macedonians I have desired Titus that hee would take care to accomplish your alms which thing hee hath undertaken already Therefore take yee care lest this our labour bee in vain Vers. 7. Therefore as yee abound in every thing in faith and utterance and knowledge and in all diligence â—ad in your love to us see that yee abound in this grace also Argum. 3. Because seeing that you excel others in many virtues it becometh you to do your endeavour lest in this yee fail or seeing that the gifts of the Spirit abound in you the faith of miracles the gifts of knowledge and eloquence endeavour concerning the Salvation of the Brethren and charity towards mee yee must have a care lest this gift bee found wanting to you Vers. 8. I speak not by commandment but by occasion of the forwardness of others and to prove the sincerity of your love Argum. 4. Because now the sincerity of your Christian love is to bee proved in the distribution of this alms for which thing sake I exhort you diligently at the desire of the Macedonians commanding nothing imperiously Therefore shew a proof of your liberality Vers. 9. For yee know the grace of our Lord Iesus Christ that though hee was rich yet for your sakes hee became poor that yee through his poverty might bee rich Argum. 5. Christ hath made himself poor that you might bee rich Therefore it is meet that for his sake yee give alms when it is required of you Vers. 10. And herein I give my advice for this is expedient for you who have begun before not only to do but also to bee forward a year ago Argum. 6. Because I know it is profitable for you both in respect of your praise and in respect of the blessing that will follow that in this business in no wise yee bee wanting but at length yee accomplish this collection already begun Vers. 11. Now therefore perform the doing of it that as there was a readiness to will so there may bee a performance also out of that which you have 12. For if there bee first a willing mind it is accepted according to that a man hath and not according to that hee hath not 13. For I mean not that other men bee eased and you burdened Argum. 7. Because it is meet and comely that your ready will which yee shewed the last year might bee actually compleated and it will bee uncomely if it otherwise fall out Which yee have Argum. 8. Because nothing is required but that which your selves may see to bee equal for it is desired that you give according to your abilities out of equity without your prejudice a little from the poor sort if they give with a willing mind shall bee accepted of God Although they have not given much which have it not For if a willing mind bee not present nothing is respected by God how much soever is given Therefore bee not here
means were converted to the Faith Our Emulators do not so contain themselves but run to those to whom they are not sent and do boast above the measure of gifts and divine benediction upon their labours Vers. 15. Not boasting of things without our measure that is of other mens labours but having hope when your faith is encreased that wee shall bee enlarged by you according to our rule abundantly 16. To preach the Gospel in the Regions beyond you and not to boast in another mans line of things made ready to our hand 4. Wee do not boast in the labours of others as if wee had converted to the Faith those which wee have not converted as our Emulators who boast in you Corinthians which they have not converted but wee hope that after you are further stablished in the Faith that yee may bee confident and also endeavour to propagate our Gospel and deal with your neighbours that they may hear my preaching For verily I hope that the borders of our Ministery through you will bee more abundantly inlarged and that according to the rule of my calling to whom the Apostleship to the Gentiles is committed I hope I say it will come to pass that wee may preach the Gospel also in those Regions which are beyond us that I shall not need to boast in another mans harvest prepared by the labours of other men as the false Apostles now do boasting in you whom I have converted to Salvation not they Vers. 17. But hee that glorieth let him glory in the Lord. 5. This hee propoundeth by way of precept I an Apostle will boast only in the Lord not in evil things not in feigned or false nor in the gifts of God as mine not in my self as my Emulators do boast in themselves but as the Lord will allow mee in God alone Vers. 18. For not hee that commendeth himself is approved but whom the Lord commendeth Hee gives the reason of this because no man is approved that commends himself out of his own opinion but hee that is approved of God and receiveth testimony from him The trial of this rule the Emulators of the Apostle could not abide CHAP. XI HEE proceeds in his holy boasting against the false Apostles There are two parts of the Chapter In the first hee gives an account of his boasting reprehending the Corinthians way being made for his future boasting By the way drawing off the Vizzard from the false Apostles to verse 21. In the other hee openeth the large matter of his boasting against those his Emulators to the end Vers. 1. Would to God you could bear with mee a little in my folly and indeed bear with mee That which belongeth to the first although hee had not determined to boast unless holâ—ly and purely in the Lord yet because at the first sight the praising of himself had the appearance of folly therefore hee wisheth and asketh that they would a little bear with him as foolish speaking by way of concession otherwise in very deed the Holy Ghost did speak in the Apostle that hee might better discover to them in this the reasons of his prudence for because hee saw them deceived by some vain and subtil men not without the subtilty of Satan hee was compelled for their good to this boasting Vers. 2. For I am jealous over you with godly jealousie for I have espoused you to one Husband that I may present you a chast Virgin to Christ. Hee produceth ten reasons whereby hee demonstrates the necessity of his boasting Reason 1. Because I am driven with an holy zeal in the Cause of Christ to this boasting Therefore boasting is necessary Hee clears this reason because as a Paranymph hee did endeavour to marry the Corinthians not to himself but to Christ as a chast Virgin and to retain them in his society Vers. 3. But I fear lest by any means as the Serpent beguiled Eve through his subtilty so your minds should bee corrupted from the simplicity that is in Christ. Reason 2. I fear lest as Eve was seduced by the subtilty of the Devil so you being corrupted by the false Apostles should bee moved from that Virgin-like simplicity of the Gospel of Christâ— for the Wisdome of God imbracing humane wisdome and admitting the leaven of legal ceremonies to the corrupting the Doctrine of the Gospel of grace amongst you Therefore this my boasting is necessary Vers. 4. For if hee that cometh preacheth another Iesus whom wee have not preached or if yee receive another spirit which yee have not received or another Gospel which yee have not accepted yee might well bear with him Reason 3. You might deservedly bear with another Thrasonical Preacher if hee could impart unto you another Christ which is impossible or more excellent gifts of the Spirit or a better Gospel than you have accepted and received by our Ministery Truly seeing that is impossible yee ought deservedly to bear with mee an Apostle boasting by whose preaching yee are made partakers both of the gifts of Christ and his Spirit Vers. 5. For I suppose I was not a whit behind the very chiefest Apostles Reason 4. Confirming the former I suppose they will not deny mee to be inferiour to Peter Iames and Iohn those Apostles who were chiefly esteemed because the Gospel being communicated with them Gal. 2. they have contributed nothing to mee Therefore my boasting against the false Apostles is necessary and just Vers. 6. But though I be rude in speech yet not in knowledge but wee have been throughly made manifest among you in all things Reason 5. Because I will not contend with those that commend themselves for their excellency of speech or eloquence but I will give place to none in the knowledge of the mysteries of salvation which thing hee calls the Corinthians themselves to witness who have very well understood his knowledge Vers. 7. Have I committed an offence in abasing my self that you might be exalted because I have preached to you the Gospel of God freely Reason 6. Wherein hee meets with an Objection Some would say Whilst thou werâ— present at Corinth thou didst live by thy Handicraft labour Ans. My humility is so far from being blame-worthy that it is rather worthy of praise because it conduceth to your profit whose salvation I did so much esteem that not regarding my profit I preached the Gospel to you of good will Therefore even for this cause it is lawful for mee to boast Vers. 8. I robbed other Churches taking wages of them to do you service 9. And when I was present with you and wanted I was chargeable to no man for that which was lacking to mee the brethren which câ—me to Macedonia supplied and in all things I have kept my self from being burdensome to you and so will I keep my self Hee more clearly explains his practice by a pleasant metaphor shewing that hee did take wages even as spoils from the other poorer Churches conquered by the Gospel to support himself
vouchsafed to them Therefore hee ought to bee defended by them Vers. 14. Behold the third time I am ready to come to you and I will not bee burdensom to you for I seek not yours but you for the Children ought not to lay up for the Parents but the Parents for the Children Reason 5. Confirming the former Because the Apostle was still of the same mind towards them not to take any wages of them for the future when hee shall come to them for now hee prepared himself for comming the third time although his second intention to come was hindered As it is 1 Corinth 1. Yours Reason 6. Confirming the former Because hee sought the salvation of the Corinthians and not to convert their goods to his own proper use Therefore they ought to defend him For I seek not Reason 7. Because although hee bee their spiritual Father who ought to bee nourished by his folk or his children yet hee endeavoured to imitate natural Parents who ordinarily lay up for their children Otherwise if the Parents bee in want it is not to bee doubted but children ought to do their mutual duties to their Parents and to honour them by nourishing them Vers. 15. And I will very gladly spend and bee spent for you though the more abundantly I love you the less I be beloved Reas. 8. Because hee was ready to spend his goods and life it self for their salvation which vehement love hee amplifies from the ingratitude of the Corinthians who in the mean while did not make return of his love but received the false Apostles his Emulators and made more of them than the Apostle himself their Father Vers. 16. But bee it so I did not burden you nevertheless being crafty I caught you with guile 17. Did I make a gain of you by any of them whom I sent unto you 18. I desired Titus and with him I sent a Brother did Titus make a gain of you walked wee not in the same Spirit walked wee not in the same steps Reason 9. In which hee prevents an objection some might say although thou thy self hast not received of them wages yet perhaps thou hast drawn much from them by those whom thou â—ast sent Hee answers that his companions and Embassadors which hee had sent to the Corinthians have taken the same care lest they should burthen the Corinthians But by the way hee checks his adversaries whilst hee clears himself from those arts which those crafty workmen did use who when they would seem to receive nothing themselves did subborn others who should receive for their use whatsoever they could squeeze from the Corinthians Therefore the Corinthians ought to defend Paul and stop the mouths of his accusers in his absence The Third Part. Vers. 19. Again think you that wee excuse our selves unto you wee speak before God in Christ but wee do all things dearly beloved for your edifying The third part of the Chapter follows wherein by preventing an objection hee gives the reasons of his defence Some might say wherefore dost thou write these things wherefore is that defence whether art thou conscious of some evil or dost thou desire to bee extolled by us Hee answers by giving five reasons why hee was so solicitous in that kind 1. I have not writ these to this intent that as guilty of some evil or that I desired glory I may clear my self amongst you or excuse my self but out of my love to you that I might promote your edification and Salvation lest you viz. thinking meanly of my Apostleship should by the false Apostles bee moved from the simplicity of the Gospel for the testimony of this my assertion I call God who hath known my mind and Christ whose business I do to bee my witnesses Vers. 20. For I fear lest when I come I shall not find you such as I would and that I shall bee found unto you such as yee would not lest there bee debates envyings wrath strifes back-bitings whisperings swellings tumults Reason 2. I fear lest my Authority and Doctrine being diminished amongst you through the false Apostles when I come I shall find you such as I would not i. e. infected with those evils which follow upon Schismes such are strifes or contentions emulations or envy concerning the gifts of God wraths or angers from mutual injuries brawlings or mutual provocations back-bitings and whisperings by which openly and privily men are wont to defame one another swellings and as it were puffings up of the mind out of pride and lastly tumultuous seditions And that I Reason 3. I fear lest yee should find me more severe than you would unless yee timely mend by admonitions and submit to my doctrine and authority in the Lord. Vers. 21. And lest when I come again my God will humble mee among you and that I shall bewail many which have sinned alreadie and have not repented of the uncleanness and fornication and lasciviousness which they have committed Reason 4. I fear lest if my authority bee despised amongst you many amongst you will impenitently continue in their defilement fornications and such like sins which I have in the former Epistle reproved Will humble mee Reason 5. I â—ear lest the Lord should afflict mee when I come to you viz. lest your sins should create shame sadness and mourning to mee and offences amongst you who are my glorie and joy if you behave your selves as it becometh children but yee will cause shame and sadness to mee if you do otherwise That hee might prevent these evils and take away scandals arising amongst them it was necessary that the authority of the Apostle and Apostolical Doctrine should bee maintained amongst them for this end this the Apostles Apologie was necessarie CHAP. XIII IN this last Chapter hee proceeds to vindicate his Apostolical Authoritie from contempt and to make it awful and amiable amongst them The Proposition to bee confirmed is this My Authority ought to bee reverenced by you The Arguments which confirm this Thesis are ten Vers. 1. This is the third time I am coming to you â— in the mouth of two or three witnesses shall every word bee established Argum. 1. I fore-warn you by that authority committed unto mee of the purpose of my coming unto you now the third time that you being twice or thrice fore-warned concerning my coming it might bee instead of two or three witnesses to certifie you of my firm purpose to exercise Ecclesiastical censure amongst you Therefore my authority is to bee feared by you Vers. 2 I told you before and foretell you as if I was present the second time and being absent now I write to them which heretofore have sinned and to all other that if I come again I will not spare Argum. 2. From the commination of exercising severity when hee came upon the impenitent who had first sinned and not repented Bee perswaded that I will severely punish the impenitent when I come Therefore fear yee and repent Vers. 3. Since yee
of the Son of God who loved mee and gave himself for mee Reas. 3. Confirming the former I being justified by Faith am judicially united unto Christ crucified and in him I am judicially bound to dye unto sin to crucifie the old man Therefore I cannot consent to sin from the principles of the Doctrine of Justification by Faith This is the Reason Christ our Surety on the Cross did not onely expiate the sins of the redeemed but also for their sakes hee promised that they should dye to sin and crucifie their corrupt nature Therefore hee which by Faith apprehending his judicial union with Christ crucified it is necessary also that hee acknowledge his obligation to dye to sin or to crucifie his old nature by the virtue of Christ. Nevertheless I live I justified by Faith am a new Creature by the Spirit of Christ living in mee so that I live not as to the old man but Christ dwelling in mee useth this natural life as his Organ and Member and Effects that by Faith in his strength I may lead this life taking care of all my affairs that I may as it were bring the Spirit into obedience unto God and that out of his same love by which hee dyed for mee Therefore I cannot consent to sin from the principles of justifying Faith The force of the Argument in short is this The Spirit quickens us that are justified by the Faith of Christ to live holily Therefore Justification by Faith doth not give liberty to sin Vers. 21. I do not frustrate the Grace of God for if Righteousness come by the Law then Christ is dead in vain The Objection is removed The second Argument for Justification by Faith and not by the Works of the Law followeth If Justification bee by the Works of the Law the Grace of God is in vain and made of none effect for if Justification bee by Works it cannot bee by Grace as Rom. 11.6 But God forbid that I should make the Grace of God of none effect Therefore God forbid that I should determine Justification to bee by Works For if Argum. 3. If Justification bee by the Law Christ is dead in vain because then both otherwise and more easily Justification might bee obtained than by the death of Christ But it is absurd to say that Christ is dead in vain Therefore Justification is not by the Law but by Faith CHAP. III. Vers. 1. O Foolish Galatians who hath bewitched you that you should not obey the Truth before whose eyes Iesus Christ hath been evidently set forth crucified among you Because hee knew that the minds of the Galatians were prepossessed with a false opinion Therefore lest they should faint upon the following disputation he by a grave objurgation shaketh them out of their drowsiness and pricks their consciences as it were with four stings For first of all hee calls them foolish and unadvised Because they suffer themselves foulely to bee deceived although not out of malice yet by their own imprudence 2 He calls them bewitched i. e. deluded by the delusions of Impostors 3 Hee objects to them their defection from the saving Truth of the Gospel concerning the Grace of Christ. 4 Hee amplifies their crime from this that Christ was so evidently preached amongst them and his sufferings with the causes of them so clearly explained as if the whole matter as in a painted Table had been set before their eyes The Preface being premised hee goes on to confirm that Justification is by Faith and not by the Works of the Law in four and twenty Arguments Vers. 2. This onely would I learn of you Received yee the Spirit by the Works of the Law or by the hearing of Faith Argum. 1. Yee have not received the Spirit of Regeneration and other graces by which the preaching of the Gospel is sealed amongst you by Works or by Doctrine received from the Covenant of Works but by Faith or by the Doctrine of the Covenant of Grace applied by Faith Therefore yee are not justified by Works but by Faith Vers. 3. Are yee so foolish having begun in the Spirit are yee now made perfect by the flesh Argum. 2. Although some Impostors have perswaded you that the beginning of Justification is by Faith but the accomplishment of it is to be had from Works yet this opinion is to be condemned of folly because it is impossible that the spiritual way of justifying by Faith should consist with that carnal way of justifying by Works much less that it should take its perfection from this Therefore wee are not justified by Works but by Faith Righteousness by Works is called flesh 1 Because although now this kind of Justification is impossible yet it is a common and foolish surmise of corrupt nature that wee are justified by Works and by the pride and vaunting of the flesh this is every where defended 2 Because all the Works of the unregenerate or a man not justified by Faith all his Works by which hee seeks Justification are meer flesh or the effects of corrupt flesh as they come from those that are not justified It is as absurd therefore to say that a man is justified by the continual violation of the Law or can acquire Righteousness by sinning But as touching Works which follow Justification or the remission of sins they cannot bee the cause of a thing already past before they were or could bee except you take Justification for the declaration of Justification amongst men already passed and pronounced by God Vers. 4. Have yee suffered so many things in vain if it bee yet in vain Argum. 3. If in your foolishness you proceed 〈◊〉 seek for Justification by Works or to bee justified partly by Faith partly by Works yee will lose all the fruit of your constancy hitherto and afflictions which yee have through Faith already suffered for the defence of Righteousness by Faith but I hope better things Therefore yee are not justified by Works but by Faith alone Vers. 5. Hee therefore that ministreth to you the Spirit and worketh miracles among you doth hee it by the Works of the Law or by the hearing of Faith Argum. 4. The Ministers by whom God gives his Spirit and works miracles among you are onely they which teach Justification not by Works but onely by Faith in Christ Therefore Justification by Faith alone is approved by God but not that which is feigned to bee by Works Vers. 6. Even as Abraham beleeved God and it was accounted to him for Righteousness Argum. 5. Abraham although hee did very much abound in virtues yet hee was justified by Faith alone for hee beleeved God and it was imputed to him for Righteousness For God hath promised to bless all Nations in his seed i. e. in Christ. Hee hath applied this blessing which containeth in it self Righteousness and life eternal in Christ to himself by beleeving Therefore wee are justified not by Works but by Faith Vers. 7. Know yee therefore that they which are
Saints cannot finde out nor the needs of all men exhaust or consume Vers. 4. And this I say lest any man should beguile you with intising words 5 The endeavour and care of the Apostle is that the Colossians may not bee seduced by the false Apostles and that they might bee fortified against all the Impostures of them who by teaching that which Christ hath not taught did draw the unstable and unwary from Christ partly by Paralogisms and Sophistical Argumentations partly by insinuating and covering their errours with a painted eloquence to which subtilties of the false Apostles hee aims in the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beguile and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 enticing words Vers. 5. For though I bee absent in the flesh yet am I with you in the Spirit joying and beholding your order and the stedfastness of your Faith in Christ. 6 His endeavour concerning their salvation The joy which he received concerning the Doctrine and Discipline rightly setled amongst them not onely from the relation of Epaphras but from a Prophetical Spirit or the inspiration of the Holy Ghost dictating this Epistle for although hee was absent in body yet hee beholding all things by the Spirit hee did greatly rejoyce upon the observation of the most beautiful order in all Ecclesiastical things and of their solid Faith in Christ So that hee could not but bee careful concerning the preservation of so famous an heavenly work amongst them left this order bee disturbed or his Doctrine corrupted by the subtilties of the false Apostles and arts of the Devil The Second Part. Vers. 6. As yee have therefore received Christ Iesus the Lord so walk yee in him The second part of the Chapter follows in which from his endeavour for their salvation and from the causes of this disputation undertaken against the false Apostles hee inferrs an exhortation to persevere in the Faith of Christ and to beware of corruptions The parts of his Exhortation are five 1 That they hold fast Christ Jesus already received by Faith who is the onely and true Saviour and admit no other invented by the false Apostles 2 That they being ingrafted into Christ by Faith so abide and lead their lives according to his prescription following the guidance of the Spirit of Christ. Vers. 7. Rooted and built up in him and stablished in the Faith as yee have been taught abounding therein with thanksgiving 3 That they endeavour for a most near and firm conjunction with Christ through the strengthening of their Faith according to the Doctrine of Epaphras Hee illustrates this soundness of Faith by a similitude taken partly from the firmness of trees spreading their roots deep in the earth partly from the stability of buildings solidly founded Abounding 4 That they bee not onely confirmed in the Faith but also make progress in it and abound to a fuller knowledge of the mysteries of Christ and that with a daily thanksgiving to God the Author of this so great a benefit Vers. 8. Beware lest any man spoil you through Philosophy and vain deceit after the tradition of men after the rudiments of the world and not after Christ. 5 That they take heed to themselves touching seducers who take the people of God by their Impostures as beasts are taken in nets and make a prey of them Hee reckons three kindes of impostures whereof the first is Philosophy or a vain deceit so called not simply but as it exceeds its bounds and aspires to heavenly and spiritual things and doth from the model of corrupt and carnal reason determine concerning the doctrine in the word of God In which respect although it shews openly the form of wisdome yet it is found to bee vain deceit The other kinde is The tradition of men concerning the vain and superstitious rites invented by humane wit The third sort is the injunction of Legal or Levitical rites which are called here the Rudiments of the world because they are the earthly and carnal Rudiments of the ancient people by whom as by a Schoolmaster they were lead before the coming of Christ which after his coming vanished away like shadows Vers. 9. For in him dwelleth all the fulness of the God-head bodily Hee adds ten Arguments of his Exhortation all which prove that they must not go so much as a nails breadth from Christ Argum. 1. It is in vain to seek any thing necessary to salvation out of Christ seeing that in him or in his person the fulness of the God-head hypostatically united to the humane nature is founded so that hee necessarily seeks something to salvation out of God who seeks things that may bring salvation out of Christ Therefore wee must not depart from Christ. Vers. 10. And yee are compleat in him which is the head of all Principality and power Argum. 2. Christ is not onely a most full fountain in himself but also hee fills all the faithful beleeving in him insomuch that hee communicates to them righteousness and life eternal which hee hath in himself first by way of imputation further by the infusion of grace for grace till at length they are perfected Therefore wee must not seek for any thing out of him The head Argum. 3. Hee is the head of all Principality and Power even of the most excellent creatures in heaven and earth partly because hee created and governs all things even the Angels themselves partly because by the influence of his power hee upholds even the Angels and also men communicating to them whatsoever they injoy Therefore from him alone and in no wise from the most excellent Angels do wee expect any good Vers. 11. In whom also yee are circumcised with the Circumcision made without hands in putting off the body of the sins of the flesh by the Circumcision of Christ. Argum. 4. The truth of all Legal ceremonies is in Christ for in him the faithful have that which is prefigured by them as for example they have spiritual Circumcision wrought by the Spirit of Christ in the heart which consists in the subduing of the old man or the flesh or the body of sin which Circumcision was prefigured in the carnal Circumcision made by hands Therefore it is not fit that you should in the carnal Circumcision of those that Judaize seek anything out of Christ. Vers. 12. Buried with him in Baptism wherein also you are risen with him through the faith of the operation of God who hath raised him from the dead Argum. 5. Yee that beleeve in Christ are baptized which is the lawful sign of internal Circumcision set up in the place of Circumcision by Christ so that neither the internal thing yea nor the external sign of an internal thing is to bee sought after without Christ Therefore you must not depart from Christ. Buried Argum. 6. Yee beleevers have right to Christ dead and buried and communion with him in his death and burying and so right to all the benefits and effects of his death and burying in baptism
that hee as God sitteth in the Temple of God shewing himself that hee is God Note 4. Hee will bee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Adversary who really and indeed will bee opposite to God and his Ordinances whatsoever hee pretends hee will really prove and shew himself an Adversary who will also oppose the Gospel of Christ in fundamentals such the Apostles shews some of his fore-runners 1. Cor. 16.9 For hee will bee an adversary to Christ himself as to the carriage offices and benefits of Christ Wee see that the Roman Bishop is such an one who hath opposed himself against Christ more and in more things and more cruelly and subtilly and longer than any one ever did Exalteth Note 5. Hee exalteth himself by his pride above all that is called God or every thing that is worshipped i. e. above all Magistrates Princes Kings and Emperours who in Scripture are called Gods or are worshiped as it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 August or illustrious as Act. 25.21.25 Psal. 82.1 In the Temple Note 6. Hee will bee in the Temple of God or in the visible external Christian-Church which will profess indeed the Faith of Christ and vaunt himself to bee the Temple of God Sitteth Note 7. Hee will sit in that society which profess themselves the Temple of God i. e. hee will possess the publick Ecclesiastical office the Episcopal seat or chair Note 8. Hee will sit in the Temple hee will set himself over the Temple hee will sit super-incumbent over the Church arrogating to himself the chief seat the preheminence the Bishoprick the Prelacy in the Christian-Church Shewing himself Note 9. Hee will boast himself as if hee was God i. e. not thinking that hee is sufficiently exalted above the Common-wealth and the Church of God as the Prince and chief Governour thereof hee will also indeavour to carry himself as God partly by falsely boasting himself to have all the power of Christ communicated to him and that hee is by delegation the Vicar of Christ i. e. Vice-Christ or Antichrist according to the signification of the Preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 like to God equal with God and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Vice-Roy partly by assuming the Titles which are propâ—r to God as the chief Pastor or Prelate the head of the Church c. which Titles are due onely to Christ. Lastly by arrogating to himself priviledges in Heaven Earth and Hell which belong to God alone such as now the Pontificians acknowledge without shame in the Romane Pope About which things yee may read more at large in the controversies touching the Bishop of Rome amongst the writers of Controversies Vers. 5. Remember yee not that when I was yet with you I told you these things Artic. 2. Containing the certainty of this Prophecy as that which the Apostle had taught before and whereof hee being present had instructed the Thessalonians and now being absent hee repeats it that hee may confirm the Truth and may fasten it in their memory Vers. 6. And now yee know what with-holdeth that hee might bee revealed in his time Artic. 3. Containing that which hindred the Revelation of Antichrist whose spirit did then attempt to erect himself a Throne but hee could not because as yet the seat was not vacant designed to receive the Throne of Antichrist in that seven-hill'd City Rome as the Spirit of God describes Apocal. 17.9 For the Romane Empire must bee taken away in the West Caesar was to bee taken away from that City before Antichrist could bee revealed wherein wee have also the Pontificians consent Touching this hinderance our Apostle in express words had before admonished the Thessalonians and knew that they understood and remembred it but the reasons were weighty wherefore the Spirit of God was unwilling to express that hinderance to them in this Epistle For it was not much matter to them that hee should discover it nay this mystery ought to bee kept secret from the world Partly that more easily the permission of this mystery of iniquity decreed by God might bee fulfilled Partly lest from hence hee should give any occasion of persecuting the Christians For if the Emperors had understood that any one amongst the Professors of Christ would erect unto themselves a Throne at Rome and that hee should extinguish the Romane Empire and that Emperour All of them might have thought it very just to shew their cruelty against the whole name of Christ. Vers. 7. For the mystery of iniquity doth already work onely hee who now letteth will let until hee bee taken out of the way Artic. 4. Containing together with the impâ—diment of the Revelation of Antichrist the beginning of his falling away or of Antichristianism which is called here the mystery of iniquity Because as all Christianity the Head whereof is Christ is the great Mystery of Godliness so all Antichristianism whereof Antichrist is the Head is the great Mystery of Iniquity The Devil had before from the beginning of the Gospel preached spread abroad in the Church the seeds of this mystery in ambition covetousness wickedness of teachers in humane ceremonies errours and false Doctrine and did now daily cherish diligently indeavouring that at length hee might erect openly the Kingdome of Antichrist in the visible Church under the colour of piety but God putting a let it did remain until when those things were written The Romane Emperour did possess Rome which was to bee the seat of Antichrist and being vacant Antichrist would invade and also assume to himself the dominion both of God and men Vers. 8. And then shall that wicked one bee revealed whom the Lord shall consume with the Spirit of his mouth and shall destroy with the brightness of his comming Artic. 5. It contains the visible Kingdome of Antichrist or the beginning middle and end of his Kingdome What pertains to the beginning of his Kingdome So soon as the Romane Empire or the Romane Emperour shall bee removed from that which was to bee the seat of Antichrist i. e. Rome then in that City the Patron of Antichristianism will advance and discover himself by exalting himself above all Laws and that hee is bound to none neither Civil nor Ecclesiastical and also to have power in dispensing in divine matters openly professing himself to bee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that lawless one whereof the Spirit of God had fore-told this shall bee the manner of revealing him and the beginning of the clear possession of his Kingdome The Romane Pope hitherto doth boast himself to bee such an one from that time wherein Rome ceased to bee the seat of the Empire who impudently doth break in peeces the bars of Laws doth extol himself above right and the Laws hee disanulls the Laws made by God and doth dispence concerning them as they say and doth establish others in their stead hee determines his will for reason as the Orthodox have made manifest in their controversies
the Truth is sustained as with a pillar and certain Butteress by the Church Because the Church preserves the Truth as it were in a treasury In the Church onely divine Truth is held forth to the world and there hath its seat and abiding and the Church alone it is that by her Ministers takes care that this truth bee every where preached proclaimed and communicated and defends it against all adversaries and that with weapons properly appertaining to the truth Vers. 16. And without controversie great is the mystery of godliness God was manifest in the flesh justified in the Spirit seen of Angels preached unto the Gentiles beleeved on in the world received up into glory Artic. 3. Contains the great mystery of godliness and the pillar and ground of all Evangelical truths or the first foundations of the Gospel whereupon all other saving Doctrines lean which foundations the Pastors of the Church by all means ought to defend The fundamental Doctrines which are comprehended in this Article and which are necessary to bee acknowledged with an unanimous consent of all true Christians are seven 1 The Summe of the Gospel is the Mystery of godliness and that indeed is great The Gospel is called a Mystery because it is hid from natural reason nor can ever bee understood by any one without Divine manifestation and supernatural Revelation so that in this Mystery wee must not confide in our own reason but in the word of God And that wee may understand the word of God wee must beg the illumination of the Spirit It is called the Mystery of godliness because it hath for its end Christian piety which consists in faith and obedience to the commands of Christ or in faith which worketh by love Great It is called Great because it treats of God Christ the great work of Redemption of the glory of Righteousness and Divine grace and our salvation which of all things are the greatest God The second fundamental Doctrine is this In the person of Christ God was manifested in the flesh God viz. The onely begotten Son of God and consequently truly and eternally God Manifest viz. To the whole world visibly and openly shewed forth In the flesh viz. In the humane nature even mortal and frail but free from sin hee shewed forth himself the true Immanuel and God with us And here the two Natures are pointed out the Divine which did assume and the Humane which was assumed and the whole debasement of Christ in the flesh is herein contained Iustified Doct. 3. In the person of Christ God was manifested in the flesh justified by the Spirit i. e. Christ by his Divine power which shewed it self forth in his doctrine and life also in his Miracles especially in his glorious Resurrection from the dead was not onely just and true but also abundantly declared the onely begotten Son of God and the supreme Prophet of the Church and King and Priest eternal and acquitted from all the calumnies and reproaches of the Jewes and all his enemies Of Angels Doct. 4. God manifested in the flesh was seen of Angels i. e. acknowledged of the Angels and by the clearer manifestation of his Majesty and also of the Divine will Christ God incarnate was more apparently seen and therefore the Angels are made use of by God as fit witnesses of the Conception Birth Suffering and Resurrection of Christ who hitherto admire this mystery amazed with the excellency of the matter desire further to look into it stooping down to behold the things which are revealed to the Church by the Spirit 1 Pet. 1.12 Eph. 3.10 For touching the manner of our Redemption it was thought meet to conceal it from the Angels for a time that the goodness of God might bee the more admired Preached Docâ— 5. God manifest in the flesh and preached to the Gentiles is a great mystery for it is a wonderful thing that the Gentiles who as yet wandred in the blindness of their mindes should have the Revelation of the Son of God which Doctrine was at first concealed from the Apostles themselves as also the Angels of Heaven Beleeved on Doct. 6. It s no small part of this Mystery that the efficacy of the Gospel should bee such in the world which lyes in evil and is contrary unto God by the labour of mean men and no wayes garnished with humane splendor when all passages were stopped and locked up the faith of Christ conquering all difficulties should bee entertained and gain the victory after an incredible manner so that the name of Christ is beleeved in and acknowledged in the world which way soever the preaching of the Gospel spreads it self Received up Doct. 7. The Mystery is great and worthy of admiration that Christ who in the infirmity of the flesh in the most abject condition of a servant lay hid so many years in the world and at length crucified seeming to end his life most miserably yet notwithstanding should bee received up into glory From whence sending the Holy Ghost and giving gifts unto men to this very day he manifests the glory of his Deity shewing what power hee hath in heaven and earth that all things are put under his feet These are the Doctrines which hee wills the Churches to hold fast from whence all the rest derive their original and establishment CHAP. IV. HEe proceeds to the instruction of Timothy how hee ought to carry himself in the house of God There are two parts of the Chapter In the first hee forewarns him about Apostacy from the true faith which would fall out in the Church in the last times to vers 6. In the latter part hee sets down the duties of a good Pastor and Governour of the Church whereby they might preserve themselves and their people free from that defection and Apostacy Vers. 1. Now the Spirit speaketh expresly that in the latter times some shall depart from the faith giving heed to seducing spirits and doctrines of Devils As to what concerns the Prophecie of the future Apostasie from the faith or sound doctrine of the Gospel hee premises four things Whereof the first is concerning the certainty of the Defection because the Holy Ghost not obscurely or darkly but expresly forewarned them of this Apostacy and foretold them of the times immediately following wherein the defection from the faith should begin and should prevail in the visible Church The second contains three causes of their defection Cause 1 Deceiving spirits i. e. Devils authors of all kinde of errors and impostures Cause 2 False teachers who taught and propagated by the inspiration of the Devill false doctrines or doctrines of Devils invented by him in the Church Cause 3 Attention hearkning to and miserable men giving credit to those Teachers and Devils Vers. 2. Speaking lyes in hypocrisie having their conscience seared with an hot iron In the third place hee describes those Diabolical Teachers or instruments of the Devil by whom the Devils bring in those false Doctrines into
is made in his book Vers. 14. Alexander the Copper-Smith did mee much evil the Lord reward him according to his works 15. Of whom bee thou ware also for hee hath greatly withstood our words Artic. 2. It relates to Alexander the Copper-Smith an enemy to the Gospel who earnestly withstood the Apostle in his preaching and was very troublesome to him to whom out of well-tempered zeal in the Spirit of God hee wishes divine revenge as to a malicious and obstinate enemy and hee warns Timothy to take heed of him lest hee receive the like injuries from him Vers. 16. At my first answer no man stood with mee But all men forsooke mee I pray God that it may not bee laid to their charge Artic. 3. Hee mentions four remarkeable things which befell him at his first defence when hee first pleaded his cause before Neroes judgement seat The first is that none in the Church at Rome assisted him or became any waies helpful to him which is an Argument that hee did not succeed Peter there nor that hee was Bishop of Rome which desertion of him hee imputes to the infirmity of the Saints at Rome Therefore hee intercedes to God for them and beseeches him to pardon them Vers. 17. Notwithstanding the Lord stood with mee and strengthened mee that by mee the preaching might bee fully known and that all the Gentiles might hear and I was delivered out of the mouth of the Lion The second is That the Lord was his help in the defence of his cause and supported him by his Grace against all accusations whereof hee gives the Reason That so the Lord did more illustriously confirm and commend the preaching of the Gospel amongst the Gentiles Out of the mouth The third is That God delivered him from the present danger of death or from the cruelty of Nero and his adversaries which accused him as it were out of the mouth of the Lion Vers. 18. And the Lord shall deliver mee from every evil work and will preserve mee unto his heavenly Kingdome to whom bee glory for ever and ever Amen The fourth is That by this experience God had confirmed his Faith in him that hee would preserve him lest daunted with any danger hee should defile himself in any evil work even until hee should translate him into his heavenly glory upon which account hee gives thanks to God with confidence Vers. 19. Salute Prisca and Aquila and the houshold of Onesiphorus 20. Erastus abode at Corinth but Trophimus have I left at Miletum sick 21. Do thy diligence to come before Winter Eubulus greeteth thee and Pudens and Linus and Claudia and all the Brethren Artic. 4. It contains the salutations sent to Prisca or Priscilla and her Husband Aquila and to the houshold of Onesiphorus Trophimus Artic. 5. Wherein to hasten the comming of Timothy hee mentions the absence of Erastus and Trophimus who might minister unto him and supply the place of Timothy Salutes Artic. 6. It contains the salutations sent from some Saints at Rome who were with the Apostle while hee writ these things Vers. 22. The Lord Iesus Christ bee with thy spirit Grace bee with you Amen Artic. 7. Hee concludes his Epistle wishing the presence of Christ with the spirit and soul of Timothy and praies for grace to the whole Church whom it concerned to understand the Doctrine set down in this Epistle that with the greater reverence they might receive the Ministery and acknowledge the authority of Timothy The Epistle of Paul to TITVS Analytically expounded THE CONTENTS WHen Paul had onely laid the foundation of a Church in the Isle of Crete which is also called Candia making haste to some other place as it became the Apostle of the Gentiles hee leaves Titus and enjoyns him as an Evangelist to prosecute the work But when Paul understood that hee was contemned by some and that hee might bee brought into further contempt by those that were obstinate as if hee had been a common Pastor Paul invests him with Authority and puts upon him as it were his own person as well in making Ministers as in the whole administration of the Church and encourages him to go forward in the work of the Lord. Besides the Preface and Conclusion there are three parts of the Epistle according to the number of the Chapters The first is concerning the Election of Ministers Chap 1. The second is concerning the duties of each ranck in the Family Chap. 2. The third is concerning the duties of all Christians Chap. 3. CHAP. I. AFter the Preface to vers 5. Hee instructs Titus about the chusing of Pastors shewing who are to bee admitted to vers 10. and who are to bee rejected to the end Vers. 1. Paul a servant of God and an Apostle of Iesus Christ according to the Faith of Gods Elect and the acknowledging of the Truth which is after godliness The Preface contains three things 1 A description of the Pen-man vers 1 2 3. 2 A description of him to whom hee writes 3 A salutation with an Apostolical benediction vers 3 4. In the description of the Pen-man Paul his authority is asserted from these eight heads 1 That hee is a servant of God and that is maintained against the Jews who reproached him as a deserter of the Religion of his Country 2 That hee is an Apostle of Iesus Christ who by an immediate commission to all Nations held the supreme degree of Ministry in the Church 3 That his Doctrine agrees with the Faith of Abraham and the Fathers and all the Elect which every one of them that are elected would receive none but Reprobates would reject because it contains nothing but the known and acknowledged Truth instructing men to godliness and the pure worship of God Vers. 2. In hope of eternal life which God that cannot lye promised before the world began Hee adjoyns the remaining commendations of his Doctrine and the Arguments of his Authority 4 That it brings a lively hope of eternal life to Beleevers 5 That it is upheld by the testimony of God that cannot lye or it is impossible for him to lye or to speak what is not or not to bee able to effect what hee saith 6 That the original of this Truth is most Ancient inasmuch as God hath promised eternal life not onely in the beginning of the world preaching it to our first Parents in paradise but also covenanting with his Son designed to bee our Mediatour about it before the world was made in the Covenant of Redemption 7 That this Truth was most wisely revealed i. e. by degrees and in convenient seasons as it seemed good to God it was made known and now is openly manifested by the preaching of the Gospel Vers. 3. But hath in due times manifested his word through preaching which is committed unto mee according to the Commandement of God our Saviour 8 That the charge of preaching this Gospel by special Ordination and deputation of our Saviour Christ was committed to
because converted by my Ministery and art bound to lay out thyself and all thou hast in my service much more to receive a fugitive servant upon such equal tearms Therefore c. Vers. 20. Yea Brother let mee have joy of thee in the Lord refresh my bowels in the Lord. Argum. 14. I shall receive fruit of thy Faith in the Lord if thou grant this to mee thou shalt refresh his bowels and mine for Christs sake Therefore Onesimus ought to bee received into favour Vers. 21. Having confidence in thy obedience I wrote unto thee knowing that thou wilt also do more than I say The third part of the Epistle follows being the conclusion wherein are four Articles 1 In the first the Apostle professes his hopes of obtaining pardon for Onesimus and of more favour than hee had requested Vers. 22. But withall prepare mee also a lodging for I trust that through your prayers I shall bee given unto you 2 Wherein hee desires him to provide him a lodging that Philemon might know that the Apostle would come to his greater consolation if hee gratified him in the contents of this Epistle In the mean time hee inserts two causes of his deliverance out of bonds which are the gifts and the grace of God or the prayers of the Brethren Vers. 23. There salute thee Epaphras my fellow-prisoner in Christ Iesus 24. Marcus Aristarchus Demas Lucas my fellow-labourers 3 Wherein salutations are sent to Philemon by those which were in Pauls company all which make to the scope of this Epistle as also those which are premised in the Preface viz. to excite the mind of Philemon to receive Onesimus into favour Vers. 25. The Grace of our Lord Iesus Christ bee with your spirit Amen 4 Wherein comprehending Philemon and Apphia under his Apostolical benediction hee concludes his Epistle The Epistle of Paul to the HEBREWS Analytically expounded THE CONTENTS ALthough Paul seeing hee knew himself hated by all the Hebrews not yet converted and suspected also by many of the weaker Beleevers too much addicted to the observation of Legal Rites chose to suppress his name in the beginning of this Epistle that without prejudice they might the more easily entertain the Truth yet without controversie hee intimated his name by messengers to some chief and eminent Brethren in the Church to whose hands this Epistle was first to come and that it was known appears in the end of the Epistle But after demonstration of the same Spirit in this as in the other of Paul's Epistles the Authority of the Apostle Peter may satisfie us who by a singular providence of God in the third Chapter of his second Epistle to the same scattered Hebrews witnesseth concerning the Epistle of Paul written to the same which was in their hands and openly acknowledged to bee Pauls which Epistle Peter there commends with the rest of Paul's Epistles as divinely inspired by the same Spirit of Wisdome as now brought into the Canon of the Scripture and unanimously with his other Epistles acknowledged and received by the Church wee must of necessity own this for the very Epistle unless wee will undervalue the faithfulness of the Church and the Providence of God in keeping the Canon of the Scripture and the Oracles delivered to the Church The scope of the Epistle is this To strengthen the Hebrews that were weak in faith and for the most part addicted to legal Rites not sufficiently instructed about the Excellency of Christ and further also troubled every where with persecutions by Infidels and to encourage them against all fear to perseverance in the faith and obedience of the Gospel The parts of the Epistle as of the other Epistles of Paul are two The one for the forming and confirming of their faith to Chap. 12. The other tends to holiness and bringing forth fruits of faith in their lives and conversations Chap. 12 13. As to what appertains to the Doctrine of faith hee instructs the Hebrews how great the Excellency of Christ is in his Prophetick and Priestly Office As for the Excellency of Christs Prophetical Office hee shews it to bee incomparable and far to exceed all both Men and Angels Chap. 1. In the three next Chapters hee makes a fourfold use of this Doctrine in a fourfold Exhortation The first Exhortation is Not to Apostalize from the Christian faith 2 That they detract not from the honour of Christ because of his sufferings in the flesh Chap. second 3 That they constantly cleave to the Profession of the Christian faith Chap. third 4 That they make haste by faith to enter into the rest which God hath promised whilest they hear the voyce of Christ Chap. 4. As to the Priestly Office of Christ That the Iews ascribe not too much to the Levitical Priesthood and pertinaciously adhere to the Ceremonies thereof Hee proves Christ to bee the chief Priest more excellent than any typical high Priest even that true Melchizedeck In the mean time hee rebukes the ignorance of the Hebrews who could not comprehend the things hee had to say touching the Excellency of Christ Chap. 5. From whence hee draws an Exhortation to growth in the knowledge and faith of the Gospel Chap. 6. Hee proceeds to demonstrate the eminency of Christ above the Levitical Priests as well in respect to his Person as also his Priestly Office Chap. 7 8 9. And in the beginning of the tenth This Doctrine hee makes application of exhorting them to go forward confidently and patiently in the profession of the true Religion imitating the faithful Confessors and Martyrs who departed in the faith before the birth of Christ in the latter end of Chap. 10 and Chap. 11. In the second part of the Epistle divers Exhortations to Christian duties are laid down which also may bee reckoned amongst the Uses which hee makes of the former Doctrine Chap. 12 13. CHAP. I. IN this Chapter hee proves by nine Arguments the incomparable Excellency of the Prophetical Office of Christ especially because of his Deity The last whereof is confirmed with eight Reasons Vers. 1. God who at sundry times and in divers manners spake in time past unto the Fathers by the Prophets Arg. 1. Christ the Son of God is more excellent than all the Prophets by whom God spake to the ancient Church or the Fathers hee hath made our condition under the Gospel better than the condition of the Fathers under the Law For first they were Prophets by inspiration not when they would but as they were acted by the Spirit of Christ and spake as the Ministers of God but Christ is the Son of God and chief of the Prophets who spake by his own Authority no less than in his Fathers Name Secondly Those Prophets were many by whom heretofore at sundry times and in various wayes of Revelation by parts and degrees God manifested to the Church the Doctrine of salvation But the Son is one by whom the Father once fully plainly and finally hath declared to us
Vers. 8. But unto the Son Hee saith Thy Throne O God is for ever and ever a Scepter of Righteousness is the Scepter of thy Kingdome 9. Thou hast loved Righteousness and hated Iniquity Therefore God even thy God hath anointed thee with the Oyl of Gladness above thy Fellows 1. By this place cited out of Psal. 45.7 It is evident that the 45. Psalm is a Song of the mystical Marriage of Christ and his Church and in this Passage a number of notable Doctrines concerning Christ are pointed at 1. Hee is called God and so is fit to reconcile us to God able and all-sufficient to accomplish our Salvation a Rock to lean unto 2. A King enthroned not onely over the World but in a gracious manner over the Church which hee marrieth to himself in this Psalm and therefore shall his Church have Laws and Direction and Protection from him 3. Hee hath a Throne for ever and ever and therefore shall his Church which is his Kingdome endure for ever and ever 4. Hee hath a Scepter to rule with and therefore power and authority to take order with his subjects and with his Enemies also 5. His Scepter is a Scepter of Righteousness because hee cannot abuse his power to do wrong to any but will do right to all yea and lead on his Subjects to Righteousness of Faith to justifie them before God and Righteousness of Conversation to adorn them before Men. 2. Hee loveth Righteousness and hateth Iniquity And therefore 1. His Scepter cannot be swayed but righteously 2. And so must his Subjects set themselves to do if they will please him 3. Therefore Christs God hath anointed him with the Oyl of Gladness above his Fellows Then 1. As Christ is God himself so also is hee Man under God in regard of his Man-head and Office therein 2. And God is his God by Covenant Christ as man is confederate with God 3. And hee hath Fellows in the Covenant that is others of man-kind with whom hee is partaker of flesh and blood Fellow-brethren and Co-heirs Shares-men in all the Fathers Goods with him 4. Hee is anointed with the Oyl of Gladness furnished with the Spirit that bringeth joy unto him and all his Subjects who get conveyed unto them by Christ Righteousness and Peace and Joy in the Holy Ghost 5. Hee is anointed above his Fellows The rest of the confederate Saints are anointed also yet by measure receive they the Spirit But Christ is anointed above them the Spirit is not given to him by measure but to dwell bodily or substantially that wee of his fulness may all receive Grace for Grace 4. Because hee loveth Righteousness c. Therefore hee is anointed Then The Righteousness of Christ is the procuring and meritorious cause of this joy to him and his Subjects Fellows in the Covenant Vers. 10. And Thou Lord in the beginning hast laid the Foundation of the Earth and the Heavens are the Works of thine Hands 11. They shall perish but Thou remainest and they all shall wax old as doth a Garment 12. And as a Vesture shalt Thou fold them up and they shall bee changed but Thou art the same and Thy years shall not fail 1. Another Testimony of Christ from Psal. 102.25 26. wherein hee is expresly called 1. Iehovah God in essence the same God with the Father and the Holy Ghost who giveth Being to the Creatures and Performance to the Promises 2. Who laid the Foundation of the Earth c. and so Creator of Heaven and Earth 3. And by consequence who can create in us a right Spirit and make us of naughty sinners Sons 2. They shall perish wax old and be changed Then The Heavens and the Earth now subject to corruption shall both not continue and yet they shall not utterly be abolished but changed into an incorruptible estate for mans cause Rom. 8.21 3. Christ remaineth and is the same and his years fail not Then 1. Christ is eternal and our Mediatour cannot be missing cannot dye 2. Constant and immutable and cannot change his purpose of love to his called Ones whatsoever changes befall them And this is the Rock of the Churches comfort when shee looketh to her own frailty and changeableness Vers. 13. But to which of the Angels said hee at any time Sit on my right hand until I make thine Enemies thy footstool Psal. 110. 1. To which of the Angels said hee Hee asketh for Scripture to shew what is due to Angels Then 1. The Scripture must determine what is due to Angels and other Creatures what is to be thought of them and done to them also 2. And no word in Scripture doth countenance the giving of the glory of the Mediatour to any Angel 2. The Father hath said to Christ Sit Thou on my right hand until I make thine enemies thy Footstoot Then 1. Christs Kingdome will not want enemies 2. Yea his enemies shall be such as there shall be need of divine wisdome and power to overcome them 3. God professeth himself Party against all the enemies of Christs Church and Kingdome 4. God will put them at under peice and peice and altogether at length 5. Their opposition and overthrow shall serve to glorifie Christs Kingdome and Government They shall be his Footstool 6. In the mean time of this Battel Christ in his own Person shall continue equal with Glory and Majesty with the Father beholding the Victory brought about and bringing it about with the Father unto the Souldiers comfort Vers. 14. Are they not all ministring Spirits sent forth to minister for them who shall be Heirs of Salvation The Angels are all ministring Spirits Then 1. Angels are not bodies but their substance is invisible 2. They are all of them even these that are called Arch-Angels the greatest of them but servants to Christ and none of them must have their Masters honour that is any religious worship of prayer or invocation made to them 2. They are sent forth for Service or Ministring Then Their employment is about Gods Children to attend us and serve us at Christs direction not to bee served by us by any devotion 3. Christs Subjects are called Heirs of salvation Then 1. They are Sons 2. And what they get is by Heirship by virtue of their Adoption and Sonship not by merit of their works 3. And they shall surely get Salvation as an Heritage never to bee taken from them The Summe of Chap. II. FRom the former Doctrine hee inferreth Seeing Christ is so glorious let his Gospel bee stedfastly beleeved Vers. 1. For if the disobedience of the Law given by the Ministry of Angels was punished Vers. 2. Far more the disobedience of the Gospel so gloriously confirmed Vers. 3 4. For Christ is greater than the Angels even as Man and hath all things in subjection to him Vers. 5. As David witnesseth speaking of elected men with their Head the Man Christ Vers. 6 7 8. And albeit wee see not that subjection yet fully accomplished
in the certainty of their Sonship Teaching us 1. That neither Chastisement yea nor Scourging which is the sharpest measure of correction is a sign of Gods hatred but of his love rather 2. That Gods dealing with all his children in general being considered may mitigate the case of any of them in particular Vers. 7. If ye endure chastening God dealeth with you as with sons for what son is be whom the father chasteneth not From this he urgeth the patient bearing of Gods chastisements that they may know Adoption the better Then though God be the afflicted persons Father yet is he not perceived to deal as a Father but when the affliction is patiently born and endured Vers. 8. But if ye be without chastisement whereof all are partakers then are ye bastards and not sons Albeit men desire naturally to go free from trouble yet he sheweth that this is not to be chosen And to this end teacheth 1. That it is the common lot of all Gods children without exception to be acquainted with some cross and exercised with some correction of one kinde or other 2. That to be exempted from the Cross and common handling of Gods children is to be put out of the roll of children 3. That in the visible Church all are not free-born children but some are bastards which the Church holdeth possibly for children but God reckoneth to be none 4. That among other marks this is one of a Bastard if God let him alone and suffer him without discipline to follow his own ways Vers. 9. Furthermore we have had fathers of our flesh which corrected us and we gave them reverence shall we not much rather be in subjection unto the Father of Spirits and live From submitting to our Parents correction he urgeth to hear the Lords correction Whence we learn 1. That as it is a part of the Parents duty to correct their children so it is a part of that reverence due to Parents that children receive their correction without change of affection towards their Parents 2. That God is the Father of Spirits in a special manner because they are immediately created by him and do not run in the material channel of fleshly descent and because they have a more near resemblance unto his Divine nature 3. That receiving correction is counted subjection to God and refusing correction is refusing of subjection 4. That submission to chastisement is the way to life Vers. 10. For they verily for a few days chastened us after their own pleasure but he for our profit that we might be partakers of his holiness He compareth the chastisement of our earthly Parents with Gods chastisement Whence we learn 1. That Parents sometimes chastise their children out of meer passion and at the best have some mixture of their own humours in chastising but God never mixeth passion with his rod but intendeth our profit therein onely 2. The special profit intended by God in our correction is the making of us partakers of his holiness partly while he driveth us thereby to seek our righteousness in himself and partly while he mortifieth our nature and reneweth our affections and sanctifieth us for himself Vers. 11. Now no chastening for the present seemeth to be joyous but grievous nevertheless afterwards it yieldeth the peaceable fruit of righteousness unto them which are exercised thereby He meeteth the doubt of the felt grief of present affliction by shewing the fruit which followeth thereupon at after and teacheth us 1. That it is the pain of present affliction which maketh us unwilling to endure 2. That we must not like children judge of affliction by our present sense but by looking to the fruit which doth follow must season to our selves the felt bitterness 3. That the fruit of affliction is righteousness or sanctification which bringeth peace with it 4. That this fruit possibly will not be found incontinent after one affliction or two but after we be exercised acquainted and made patient in bearing the yoke Vers. 12. Wherefore lift up the hands which hang down and the feeble knees From these considerations he will have them to draw comfort and courage and to recover themselves from their dejection of minde Teaching us 1. That afflictions bring discouragements with them whereby hand and heart fail in Gods service 2. That discouragement must be resisted by consideration of God the Author and his wise ends of afflicting of us Vers. 13. And make streight pathes for your feet left that which is lame be turned out of the way but let it rather be healed Vnder a similitude borrowed from walking in a narrow and dangerous path he exhorteth them boldly to avow the truth lest their fearfulness and apparent doubtfulness should tend at length to defection Then 1. No trouble must so dash us as to make us seek by-pathes for eschewing thereof 2. In a good course we must not hault nor walk feebly nor fearfully but stoutly and streight up avowing what is right 3. As a man in a dangerous path by haulting may be swayed to the one side and thrown over the Bray So a man that faintly maintaineth a good cause may be overcome at length and driven from it The Apostles diligence and prudency to recover these fainting Hebrews Teacheth 1. That we must not cast down our countenance on weak Brethren who do not so boldly avow the truth as they should do But rather ought to strengthen and heal them and hold their staggering faith on foot 2. That such feeble souls must be timeously dealt with that they may be healed as long as they are yet in the way and have not shaken hands with an evil course Vers. 14. Follow peace with all men and holiness without the which no man shall see the Lord. Having thus dealt with them for strengthening them in the Faith and bold profession thereof he giveth them a number of wholsome precepts for ordering of their life and conversation From the Precept for following of Peace and Holinesse Learn 1. That we must beware of all provocation of any amongst whom we live For we have troubles enough albeit we make none to our selves 2. That how wicked soever the world be we may follow a course of living in peace with them and if peace flee from us we may and should pursue after it as far as is lawful 3. The farthest we may follow peace with men is as it may stand with holiness and duty towards God 4. It is more dangerous to quit holiness than to quit peace for he that followeth holiness shall see GOD albeit he finde not peace amongst men But if any man prefer mens peace before holiness while he gaineth men he loseth GOD. 5. To see GOD that is to enjoy GODS fellowship is the sum of our blessedness Vers. 15. Looking diligently lest any man fail of the grace of God lest any root of bitternesse springing up trouble you and thereby many be defiled He giveth direction here for eschewing a fall from Grace
heaviness for a short time if need be 4. Profitableness of afflictions which is for the tryal and purifying of your faith that it may be more pure as gold tryed unto your praise honour and glory wherewith Christ will adorn all you holy ones that are of an approved faith at his coming Therefore ye ought c. Vers. 8. Whom having not seen ye love in whom though now ye see him not yet believing yee rejoyce with joy unspeakable and full of glory Reas. 10. The grace wherein ye stand lifteth up your mindes above sense to a spiritual contemplation and most sweet love of Christ Therefore In whom Reas. 11. Although ye have neither seen Christ at any time nor now see him yet the faith wherein you stand causeth you to rejoyce with joy unspeakable and full of glory which excells all that our words can utter or capacity can comprehend and whereof if ye now glory ye afterwards shall never be ashamed Therefore c. Vers. 9. Receiving the end of your faith even the salvation of your souls Reas. 12. Confirming the former By the faith in which you stand even in this life ye receive the fruit reward and end of your faith in this life viz. the inchoate and begun felicity of your souls in the middest of your bodily afflictions Therefore ye ought c. Vers. 10. Of which salvation the Prophets have enquired and searched diligently who prophesied of the grace that should come unto you Reas. 13. From the testimony of the Prophets This grace in which you stand is the very same salvation whereof all the Prophets in times past have prophesied to come in these our times Therefore ye ought c. Vers. 11. Searching what or what manner of time the Spirit of Christ which was in them did signifie when it testified before hand the sufferings of Christ and the glory that should follow He confirms the certainty of this testimony from thâ—se four 1. That the Prophets have not onely foretold concerning this salvation which was to come but have also diligently enquired into this grace and salvation and searched after it that they might foretel it unto us 2. That they did not onely enquire touching the grace of the Gospel that is revealed but also concerning the point of time wherein it should be revealed 3. That they did not depend upon uncertain conjectures in this search but took counsel of Christs Spirit the foreknower and foreteller of all things which was present with them after an extraordinary manner 4. Because the Doctrine of salvation was the same both in our and the Prophets times and is briefly comprehended in the humiliation and sufferings of Christ and in his exaltation or glory following in the effects of Christs sufferings Therefore ye ought upon this account to bless God and to be strengthened in your holy faith Vers. 12. Vnto whom it was revealed that not unto themselves but unto us they did minister the things which are now reported unto you by them that have preached the Gospel unto you with the Holy Ghost sent down from heaven which things the Angels desire to look into The same testimony is propounded in the answer of the Spirit which answer brings in Reas. 14. From the prerogative of believers after Christ was offered above the condition of the Prophets unto whom it was revealed That although they should receive the fruit of their faith with us yet they should not see the fulfilling and end of their prophecies but we who were born after Christ was offered by whom the prophecies were for this end uttered that we comparing the prediction with the accomplishment might be confirmed in faith Therefore ye ought to bless God and be strengthened in faith By them Reas. 15. Those things which the Prophets did prophesie by the Spirit of Christ speaking in them the Apostles have told to you by the Holy Ghost sent from heaven Therefore ye may be certain that this is the true grace wherein you stand and therefore ye ought to bless God c. Angels Reas. 16. So great is the excellency of faith and grace in which ye stand that the heavenly Angels themselves desire to look into it partly that they may further enquire into it partly that having looked into it they may more delight themselves in admiring the glory of God in the grace bestowed upon the faithful Therefore ye ought to be confirmed in faith and to bless God But here he alludes to the type of the two Cherubims who standing upon the Ark of the Covenant did turn their faces towards the cover thereof as if they desired to look into it whereby besides other things were signified that the mysterie of the Incarnation of the Son of God and Mans Redemption was worthy the contemplation of the very Angels themselves and their greatest admiration The second part of the Chapter Vers. 13. Wherefore gird up the loyns of your minde be sober and hope to the end for the grace that is to be brought unto you at the revelation of Iesus Christ The other part of the Chapter follows wherein from the mention of spiritual benefits and demonstration of the truth of grace wherein they stood he deduces an Exhortation to the study of piety and to go forward in the grace of God There are three branches of the Exhortation 1. That as they who are either taking a journey or go about some work that they may be the more ready therein they gird up their loyns so let them gird up the loyns of their minde i. e. refrain and restrain their mindes from all lust whereby they may be hindred from a ready and free serving God 2. That they be sober not onely avoiding intemperance of meat and drink but also all immoderate use of delightful things 3. That they firmly and constantly hope and expect that grace which is now revealed and shall be further fully revealed at the coming of Christ. In which Exhortation is comprehended the whole course of faith and holiness There are thirteen Arguments of the Exhortation all which prove that we ought to go forward in holiness and faith of the Doctrine of gracâ— Wherefore Argum. 1. From the connexion of the Exhortation with the preceding doctrine expressed in the word wherefore the first Argument is drawn Ye ought to be excited and stirred up to all endeavour after piety upon the consideration of the grace in which ye stand and of spiritual benefits bestowed upon you by the faith of Christ Therefore ye ought to proceed with a constant profession in piety and the grace wherein you stand Shall be revealed Argum. 2. The grace now manifested and which at length shall fully be manifested at the approaching coming of Christ ought to excite you to follow after holiness and retaining the grace of God Therefore c. Vers. 14. As obedient children not fashioning your selves according to the former lusts in your ignorance Argum. 3. By the right of adoption as obedient sons ye
abide in the obedience of Christs Doctrine hath no communion with God but is without God in the world Hee that abideth Arg. 7. Hee that remains constantly in the Faith of and obedience to Christs Doctrine hath and will have communion with God and Christ and for his reward hee hath the Father and the Son by the Spirit dwelling in himself Vers. 10. If there come any unto you and bring not this Doctrine receive him not into your house neither bid him God speed Argum. 8. Propounded by way of Commandement Yee ought earnestly to endeavour after perseverance in the Faith that whosoever hath been discovered to bee a seducer of men from the Doctrine of Christ or teacheth another Doctrine than that Christ hath taught must not bee entertained yea not so much as courteously saluted so that any respect bee or seem to bee given to his errour or to him for his errours sake but rather by all means to be so handled that it may bee understood both by him a false Prophet and by All that the errour which hee teaches is detested Vers. 11. For hee that bideth him God speed is partaker of his evil deeds Hee gives the reason of this Argument or Commandement because hee that doth the least matter in favour of a seducer whereby it can be gathered that his errour is any way liked by him that salutes or entertains him hee is partaker of his evil deeds Vers. 12. Having many things to write unto you I would not write with Paper and Inke but I trust to come unto you and speak face to face that our joy may bee full The conclusion remains wherein are two Articles In the first hee excuses his brevity hoping to come to this family and being present to instruct and confirm it more fully in the doctrine of Faith that all the faithful in it might out of a larger and more fruitful instruction receive more fully of spiritual joy Vers. 13. The children of thy Elect Sister greet thee Amen In the second Article hee salutes this Matrone from the children of her Sister who was also faithful and shewed the signs of her Election Amen sealing up the Doctrine of the whole Epistle The third Epistle of IOHN Analytically expounded THE CONTENTS GAius to whom the Apostle writes was a Jew by Countrey a Christian by Religion a man rich and very liberal to the Saints in favour with the Church where hee lived and esteem with his Minister ambitious Diotrephes as is gathered out of this very Epistle From hence the Apostle exhorts him to entertain freely those Ministers of the Gospel who brought these as it were letters of commendation to him and when they departed to vouchsafe them all things belonging to their journey The parts of the Epistle are three In the first is the Preface to vers 3. In the second is the stirring up of Gaius to persevere in the exercise of his charity and liberality towards the Saints to vers 13. In the third is the conclusion Vers. 1. THe Elder unto the well beloved Gaius whom I love in the Truth 2. Beloved I wish above all things that thou mayest prosper and be in health even as thy soul prospereth In the direction of the Epistle from himself to Gaius hee declares his respects towards him in the repetition of a friendly compellation 2. In his special profession of sincere love towards him 3. In praying for him that God would continue a prosperous condition unto him chiefly that hee would preserve him in that prosperity of mind which hee had hitherto shewn in the exercise of Faith and Love Vers. 3. For I rejoyâ—ed greatly when the Brethren came and testified of the Truth that is in thee even as thou walkest in the Truth The second part of the Epistle follows wherein hee exhorts him to persevere in the demonstration of his love to the Saints and namely to some of the servants of God who brought this Epistle to him There are eleven Arguments to prove that Gaius ought to go forward in the duties of Charity Argum. 1. From the former demonstration of his sincere Faith working by love Thou hast obtained a very commendable testimony of thy sincerity from the Brethren which came from thee who have had experience of thy liberality and hath given mee cause both of rejoycing on thy behalf and giving thanks to God and thee also Therefore it is thy duty to proceed in the duties of Charity Vers. 4. I have no greater joy than to hear that my children walk in Truth Argum. 2. Confirming and explaining the former No greater joy can betide mee than that my Disciples which I have begotten to God through the Gospel do daily proceed in the exercises of Faith and Love Vers. 5. Beloved Thou dost faithfully whatsoever thou dost to the Brethren and to strangers Argum. 3. The works of Mercy and Charity which thou exercisest towards the holy servants of God and strangers demonstrate thee to bee truly Faithful Therefore proceed in them Vers. 6. Which have born witnesse of thy Charity before the Church whom if thou bring forward on their journey after a godly sort thou shalt do well Argum. 4. The Brethren which bring these letters to thee have born witness openly of thy Charity in the publick assembly of the Church Therefore go forward both to deserve well of them and others Thou shalt do well Argum. 5. If now thou shalt receive those that come unto thee as thou hast before and furnish them when they depart from thee both with all things necessary for their journey and accompany them somewhat in their way to another place as it becomes thee and is a thing befitting thee to accompany the Ministers of God thou shalt do an excellent office and work that becometh thy piety towards God Therefore see that thou do it Vers. 7. Because that for his names sake they went forth taking nothing of the Gentiles Argum 6. To preach the name of God or the Gospel of Christ who is God they went forth of their own accord taking nothing of the Gentiles nor of those that were converted nor of those that were not lest they should give occasion to any of saying that they preached the Gospel to the Gentiles for advantage Therefore deal thou more liberally with these Vers. 8. Wee therefore ought to receive such that wee might bee fellow-helpers to the Truth Argum. 7. All that favour the preaching of the Gospel are bound to promote the endeavours of men as far as they are able that they may share in the work of the Gospel by sustaining or some way assisting the preachers of it Therefore be thou not wanting herein Vers. 9. I wrote unto the Church but Diotrephes who loveth to have the preheminence among them receiveth us not For this end I have written to the Church wherein thou wast that by the publick charges they might have provision necessary for their journey but I am afraid of the success because that ambitious