faith at length howsoever they are esteemed amongst you shall bee punished by God Therefore bee yee not intangled in the same snares but repent and stand fast in the liberty Vers. 11. And I brethren if I yet preach Circumcision why do I yet suffer persecution then is the offence of the Cross ceased Hee refutes the calumny of his Adversaries and produces Arg. 13. Thou thy self dost teach Circumcision because thou hast circumcised Timothy Therefore undeservedly thou dost accuse us Hee answers by denying that hee taught Circumcision because although hee circumcised Timothy born of a Jewish mother for the use of Ceremonies with the Jews after the yoak of necessity was broken by the Decree of the Synod for a time it was left free yet hee never preached that Circumcision was to bee observed but hee both admonished the Jews concerning the abolition of Ceremonies and taught that legal Ceremonies upon no account should bee received amongst the Gentiles which hee proves because upon this ground hee suffered persecution by the Jews and because the Jews were not offended at the preaching of the Gospel or the Cross of Christ but freely tolerarated the Apostle if withall hee would promote the reception of Jewish customes amongst the Gentiles The strength of the Argument is this I had rather suffer persecution than preach that Circumcision is to bee joyned with the Gospel for if I should conjoyn them the offence of the Cross would cease the Jews would tolerate my preaching of Christ crucified But I dare not in the least depart from the purity of the Gospel Therefore yee must also stand fast in that Vers. 12. I would they were even cut off which trouble you At length shutting up the whole Disputation with an Apostolical Spirit hee both imprecates and denounces destruction to the Impostors by whom the Galatians were deceived The Second Part. Vers. 13. For Brethren yee have been called unto liberty onely use not liberty for an occasion to the flesh but by love serve one another The second part of the Chapter follows wherein the reason of his imprecation is given viz. because the seducers called them back and drew them again under the yoak whom God called to liberty under the form of an exhortation hee gives three Precepts concerning the right use of Christian liberty Onely 1. That bridleing the flesh or the sinful lusts of corrupt nature lest that being unsubdued it should draw Christian liberty into a licentiousness to sin they may serve one another in the duties of love Vers. 14. For all the Law is fulfilled in one word even in this Thou shalt love thy neighbour as thy self Hee gives two reasons of this Precept 1. Because the Law is fulfilled in love and not in bare ceremonies Vers. 15. But if you bite and devour one another take heed yee bee not consumed one of another 2. Because unless they follow after love they will mutually devour and destroy one another by contentions Vers. 16. This I say then walk in the Spirit and yee shall not fulfill the lust of the flesh The second Precept is for the confirmation of the former that they follow the guidance of the Holy Ghost walking as hee himself out of the Scripture hath suggested to their hearts And that which The reasons of the Precept are six Reas. 1. Because so the lusts of the flesh shall not rule over you that yee may as servants obey its commands Therefore follow yee the guidance of the Spirit Vers. 17. For the flesh lusteth against the Spirit and the Spirit against the flesh and these are contrary the one to the other Reas. 2. Confirming the former because hee that follows the guidance of the Spirit will become victorious in the contest betwixt the flesh and the Spirit That this reason might bee plain the Apostle presupposes three things 1. Hee that is lead by the Spirit hath his nature partly renewed which is called the Spirit and partly corrupt which is called the Flesh. 2. Hee presupposes these two contrary principles with contrary endeavours to fight with one another that neither good nor evill without opposition and a mutual impediment can bee put in execution 3. Hee presupposes that the Holy Ghost doth help Beleevers in their striving by the Word and Grace From whence it is concluded that hee which hearkeneth to the Spirit will become victorious in striving Vers. 18. But if yee bee led by the Spirit yee are not under the Law Reason 3. Confirming the former Because they that are led by the Spirit are not servants to sin under the servile Covenant of the Law to whom onely the knowledge of sin is vouchsafed but not the victory or strength against sin but Gods Free-men are they who under the Covenant of Grace obtain strength of God for the resisting of sin Vers. 19. Now the Works of the flesh are manifest which are these Adultery Fornication Uncleanness Lasciviousness 20. Idolatry Witchcraft Hatred Variance Emulations â—rath Strife Seditions Heresies 21. Envyings Murders Drunkenness Revellings and such like of the which I tell you before as I have also told you in time past that they which do such things shall not inherit the Kingdome of God Reason 4. Because if they do not follow the Spirit but rather the flesh doing the Works of the flesh of which sort hee reckons seventeen they shall not bee heirs of the Kingdome of God Vers. 22. But the fruit of the Spirit is Love Ioy Peace Long-suffering Gentleness Goodness Faith 23. Meekness Temperance against such there is no Law Reason 5. Because if they follow the Spirit and bring forth such fruit of whith sort hee reckons nine they will not have the Law against them i. e. cursing them and condemning them but for Reconciliation sake towards God they shall finde the Law their friend Therefore it behoved you to follow the Spirit Vers. 24. And they that are Christs have crucified the flesh with the affections and lusts Hee proves that they shall not have the Law against them because they that are Christs and judicially crucified in Christ for satisfaction to the Law they are also judicially obliged to crucifie the body of sin i. e. corrupt nature with the affections and lusts Wherefore they that actually indeavour to peform that and to bring forth the fruit of the Spirit they cannot have the Law against them as they that now seriously indeavour to promote the scope and end of the Law Vers. 25. If wee live in the Spirit let us also walk in the Spirit Reason 6. Because by the Spirit wee have Consolation Peace and Joy wherein life consists Therefore wee ought to follow the guidance of the Spirit Vers. 26. Let us not bee desirous of vain-glory provoking one another envying one another The third Precept is especially concerning the shunning Ambition with the attendants of that vice viz. backbiting and envy with which evils the Churches used to bee infected But because the Doctors of the Church were chiefly obnoxious
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
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
them and by nature do some external works of the Law although they have not the written Law yet that Law within them is a Law and that really and indeed written upon their hearts as their consciences witness accusing them when they do ill and excusing them when they do well Therefore they have nothing to pretend why they should not undergo deserved condemnation when they sin much less the Jews Vers. 16. In the day when God shall judge the secrets of men by Jesus Christ according to my Gospel Reas. 5. Because in the day of judgement God will bring forth the secrets of the heart and according to this my doctrine in the Gospel will pronounce the condemnation of sinners to bee just whether Jews or Gentiles Therefore they cannot bee excused who sin but perish by their own just desert Vers. 17. Behold thou art called a Jew and restest in the Law and makest thy boast of God 18. And knowest his will and approvest the things that are more excellent being instructed out of the Law 19. And art confident that thou thy self art a guide of the blind a light of them which are in darknâ—ss 20. An instructer of the foolish a teacher of babes which hath the form of knowledge and of the truth in the Law The third Objection But something must bee allowed to the priviledges of the Jews that they come not into the like condemnation with the Gentiles And here hee seems to conflict with some principal teacher of the Law and Patron of Righteousness by works and brings forth seven props of his vain confidence by way of concession granting all 1 The first that hee grants is the external honour of a worshiper of God Thou art called a Jew which was a name not of Nation only but of a confessor of the true Religion 2 A submission of mind to the doctrine of the Law Thou restest in the Law and thou applaudest thy self in this as an eminent benefit 3 Thou makest thy boast in God viz. that thou art of that people chosen above all other Nations in Covenant with God vers 17. 4 The knowledge of Gods will taken out of the Law 5 The discerning of good and evil and of things that differ and controversies by the benefit of the same Law verse 18. 6 The confidence of such abundant knowledge and certainty that they could teach others 7 That they had a systeme and collection of that knowledge which was here and there contained in the Law and that all the rest besides this our Rabbi are infants and foolish verse 19 20. Vers. 21. Thou therefore that teachest another teachest thou not thy self Thou that preachest a man should not steal doest thou steal 22. Thou that sayest a man should not commit adultery doest thou commit adultery Thou that abhorrest idols doest thou commit sacriledge 23. Thou that makest thy boast of the Law through breaking the Law dishonourest thou God The Apostle answers the Objection and all these being granted hee shews them insufficient to righteousness by two Reasons Reas. 1. Because thou doest not teach thy self i. e. thou dost not shew forth thy doctrine by thy deeds but either pollutest thy self with those vices or the like which thou forbiddest in others Therefore those things suffice not to free thee from condemnation Vers. 24. For the Name of God is blasphemed among the Gentiles through you as it is written Reas. 2. Confirming the former Because through your fault the Gentiles speak evil of God as if hee had or could bear prophane worshipers Therefore the forecited priviledges make nothing to Righteousness This reason hee confirmes by the testimony of Ezekiel 36.22 who complains of the Hypocrites of his time boasting in the same priviledges Vers. 25. For Circumcision verily profiteth â—f thou keep the Law but if thou be a breaker of the Law thy Circumcision is made uncircumcision The fourth Objection But because of the Covenant of God the sign whereof is Circumcision I shall not perish who am circumcised saith the Jew confiding in the outward Ceremony The Apostle answers and proves that Circumcision does not exempt us from condemnation or death by four Reasons Reas. 1. Because Circumcision if it bee joyned with perfect obedience to all the rest of the commandements if it could bee it would profit as a part of that obedience to justification by works for which the Jew did contend but if the transgression of the Law bee found in him that is circumcised as touching justification by works circumcision and uncircumcision will bee the same Therefore circumcision exempts not from condemnation Vers. 26. Therefore if the uncircumcision keep the righteousness of the Law shall not this uncircumcision be counted for circumcision Reas. 2. Because the Gentiles uncircumcision joyned with perfect obedience to the Law if it could bee shall bee of the same account with the Jews circumcision If so bee God require to justification by works nothing but a perfect observation of the Moral Law Therefore circumcision frees not from condemnation Vers. 27. And shall not uncircumcision which is by nature if it fulfil the Law judge thee who â—y the letter and circumcision dost transgress the Law Reas. 3. Because the Gentile being by nature uncircumcised if it was possible that hee could keep the Moral Law compared with thee who are outwardly circumcised and yet transgressest the Law by thy own judgement hee shall argue thee worthy of condemnation Therefore circumcision doth not free from condemnation Vers. 28. But he is not a Jew which is one outwardly neither is that circumcision which is outward in the flesh 29. But hee is a Jew which is one inwardly and circumcision is that of the heart in the spirit and noâ— in the letter whose praise is not of men but of God Reas. 4. Because neither the outward profession of the true Religion long ago erected among the Jewes by God himself is to be accounted for a true profession of the true Religion nor outward Circumcision of the flesh is to bee reckoned for true Circumcision ver 28. But hee is a true Professor of the true Religion who is such an one in the Spirit and that is true Circumcision which is of the heart spiritual in the inward soul and not that which is outwardly in the body or the letter which is commonly called Circumcision He that is a Jew indeed and that which is true and spiritual Circumcision hath commendation and praise not only among men who only see things that are open and manifest but with God who looks into the heart Therefore outward Circumcision perfects not our righteousness nor frees any man from condemnation ver 29. CHAP. III. THere are two parts of this Chapter in the FIRST he answers five objections against the foresaid Doctrine to ver 9. In the SECOND part he proceeds to prove the POSITION touching JUSTIFICATION NOT BY WORKS BVT BY FAITH Ver. 1. What advantage then hath the Iew or what profit is there of
one man sin entred into the world and death by sin and so death passed upon all men for that all have sinned Another comparison is of Christ and Adam tending to shew that the righteousness of Christ is no less effectual to save those that are justified by Faith than the sin of Adam was of force to destroy those that are not justified There are six parts of the Comparison The first As by one man viz. Adam sin entred into the world and death by sin and so death passed upon all men that are the sons of Adam by nature in as much as in him as in a common parent all have sinned so by one man Christ Jesus the second Adam Righteousness entred into the world and Life by Righteousness and so life was communicated to all men which are the sons of Christ by grace such as all are which are justified by Faith in as much as in him as in a common parent surety and advocate all are justified This Antithesis remains to bee collected from what follows and especially from the end of ver 14. where Christ is made the Anti-type of Adam because hee is the Gate and Fountain of Righteousness and Life as Adam was the Gate and Fountain of sin and death Vers. 13. For until the Law sin was in the world but sin is not imputed when there is no Law 14. Nevertheless death reigned from Adam to Moses even over them that had not sinned after the similitude of Adams transgression who is the figure of him that was to come Hee proves that sin entred into the world by one man Adam and was propagated to his posterity For from Adam to the Law written by Moses sin was in the world and imputed and that could not bee unless there had been some Law at least unwritten and innate for had there been no Law neither written nor innate sin could not bee imputed ver 13. but it was imputed because the punishment was inflicted If so bee the wages of sin is death it reigned from Adam to Moses not only over those that were of riper years but also over infants which sinned originally in him seeing all men were in Adam one man though not actually or after the similitude of Adams actual transgression ver 14. The sum of all is there was death the wages of sin therefore there was sin therefore a Law and sin from one passed unto all Hee calls Adam a type of him that was to come viz. of the second Adam Christ that wee might understand how Christ ought to answer in his saving effects to those destructive effects of Adam and that by the purpose of God who would represent Christ the Saviour of men in the lost original of mankind that Christ might bee no less acknowledged the Fountain Head and Root of Righteousness and Life to bee derived to those that are his as Adam was the Fountain Head and Root of propagating sin and death to his Vers. 15. But not as the offence so also is the free gift for if through the offence â—f one many be dead much more the grace of God and â—he gift by grace which is by one man Iesus Christ hath abounded unto many The second member of the Comparison wherein they disagree which is first briefly propounded afterward more largely explained The offence is not like the gift of God for that good which proceeds from God is of Divine efficacy and virtue therefore infinitely surpasses the evil which is from man Wherefore if the offence of one man i. e. Adam could bring forth death to many that were naturally propagated from him much more the infinite grace of God and the free gift of one mâ—n Jesus Christ who also is God shall abundantly convey life to them which are spiritually born of Christ. The sum of all is Hee would have us know that the grace of Christ is more potent to save than the sin of Adam to destroy and the gifts which are bestowed through the grace of God are more excellent than those which Adam lost Vers. 16. And not as it was by one that sinned so was the gift for the judgement was by one to condemnation but the free gift is of many offences unto Iustification The third branch of the Comparison shewing the dissimilitude between the evil that entred only by Adam sinning and the gift which is by Jesus Christ because the just judgement of God from one sin of Adam proceeded to the just condemnation of himself and of all that by the Law of Nature were comprehended in his loyns But grace or the free gift of God not only frees us from that one Original sin but from a multitude of actual sins committed by every one to a full justification from all sin The sum of all is condemnation is from one offence but the gift of grace is an acquittal from all offences Vers. 17. For if by one mans offence death reigned by one much more they which receive abundance of grace and the gift of righteousness shall reign in life by one Iesus Christ. The fourth branch of the Comparison with a confirmation of the former after this manner If by one only sin of Adam death entring as a King subdued mankind to it much more being justified by Faith receiving that abundant grace of God and the gift of Righteousness shall reign in life by one Jesus Christ By how much the more excellent therefore the Kingdome of Life is which makes its Subjects Kings and companions with Christ in Life Eternal than the Kingdome of death which destroyes all its subjects by so much the gift of Christ in respect to its efficacy excells the offence of Adam Vers. 18. Therefore as by the offence of one judgement came upon all men to condemnation even so ly the righteousnâ—ss of one the free gift came upon all men unto â—ustification of Life The fifth branch of the Comparison As by the fall of Adam only the guilt came upon all that sprang of Adam by a natural propagation to their condemnation so by the obedience of Christ only wherein hee was obedient to his Father unto the death the satisfaction came to justification of all men which spring of Christ by a spiritual regeneration Vers. 19. For as by one mans disobedience many were made sinners so by the obedience of one shall many bee made righteous The sixth branch of the Comparison illustrating and â—onfirming the former after this manner As by the disobedience of Adam only it comes to pass that many are accounted and dealt with in the judgement of God as sinners because they are derived from him according to the flesh so by the obedience of Christ only many shall bee made righteous that is shall bee accounted as righteous to wit all they that are in Christ by Faith born of him after the Spirit For equal it is that the poyson of sin should not pierce deeper or the sin of Adam spread further upon his Off-spring than the virtue
for if I do what I woâ—ld not then I assent to the Law of God that it is good and the same sign of their sanctification have all those that bewail the imperfection of their obedience Vers. 7. Now then it is no more I that do it but sin that dwelleth in mee Argum. 3. Of Comfort Because to him that laments his imperfection and disallows it that evil shall not bee imputâ—d which is also to bee understood of all the other holy Combatants but to sin dwelling in him Because God esteems those that weep over the evil of their nature from their better part viz. that which is renewed which doth and shall prevail in the mortification and abolition of sin that dwells in us from which renewed part hee is called the Christian Champion It is no more I saith hee but sin that dwells in mee Vers. 18. For I know that in mee that is in my flesh dwelleth no good thing for to will is present with mee but how to perform that which is good I finde not The other difficulty or sharp contest consisting in a threefold conflict First Betwixt himself and the Old Man or that part which was not yet renewed and himself the New Man or the renewed part and here hee himself renewed condemns himself unrenewed as void of any good and a fit receptacle for all evil I know saith hee that there doth not dwell in mee that is in my flesh or corrupt and unrenewed nature which I receive from my carnal Generation any spiritual good thing whereby I may please God Hee proves what hee said and propounds the second conflict betwixt his will renewed and the weakness of his flesh or his perverse nature hindring that the holy motions stirred up by the Spirit were not brought into act and performed Vers. 19. For the good that I would I do not but the evil which I would not that I do The third conflict betwixt the regenerated Will and the Flesh or the Old Man not onely hindring the execution of the Will renewed but also producing evil effects contrary to the renewed Will Some may wonder what hee means when hee speaks of the commission of evil seeing wee all know from the Scriptures how holily and unblameably our Apostle behaved himself in all things after his conversion But it will bee no wonder when wee consider that by reason of the abundant measure of holiness which was bestowed upon him hee could not behold those rebellious motions of his nature but hee would accuse himself of the omission of good and the commission of evil for hee took notice of those motions either hindring him from performing all the parts of his duty towards God and men which hee strictly desired to do or polluting some way or other all his actions in the sight of God What wonder therefore if after this manner hee set out himself as a great sinner Vers. 20. Now if I do that I would not it is no more I that do it but sin that dwelleth in mee The Conquest follows after this sharp conflict repeating the consolations of himself and the rest of the Saints That the sin committed would not bee imputed to him bewailing this his imperfection but to the corruption of his nature or his habitual corruption indwelling designed to destruction and abolition And because hee conflicted with sin therefore is hee denominated from the better and renewed part as above vers 17. and not from the worser part Verse 21. I finde then a Law that when I would do good evil is present with mee The third sharp Conflict follows consisting of a three-fold contention The first is betwixt himself regenerated endeavouring after holiness and an evil inclination cleaving unto him and impelling him with a kind of necessity and as it were by a Law inciting and provoking to evil Vers. 22. For I delight in the Law of God after the inward man 23. But I see another Law in my members warring against the Law of my mind and bringing mee into captivity to the Law of sin which is in my members The second Contention is betwixt the inner spiritual man renewed with his affections and the Law of God on the one part and the outward or Old Man not renewed furnished with his instruments and faculties with his rebellious motions on the other side Against the Law of God and the Law or inclination of his renewed mind fighting and sometimes prevailing and making him captive to the evil disposition of his nature This is the fight whereof hee speaks Gal. 5.17 The flesh lusteth against the spirit and the spirit against the flesh and these are contrary that you cannot do the things which you would Which wrastling onely they understand that feel it within them and the force of sin some way or other polluting their most holy actions all their life long Vers. 24. O wretched man that I am who shall deliver mee from the body of this death The third Contention is betwixt evil Concupiscence and the holy servant of God lying prostrate under the oppression of the conquering perverseness of his nature or this body of death groaning lamenting and crying out to God for deliverance Vers. 25. I thank God through Jesus Christ our Lord. After this feirce combate follows the victory and Comfort by faith in Christ justifying together with his thanksgiving to God his deliverer who hath provided comfort in his Son not for those that continue in sin but which bewail their sins and imperfections Vers. 25. So then with the mind I my self serve the Law of God but with the flesh the Law of sin At length with a composed mind after his being affected with sorrow for sin dwelling in him and with joy because of his hoped-for liberty by Christ the Apostle at length propounds himself a fellow-souldier with other Saints in this holy war against the remainder of sin After this manner I therefore an Apostle that for comfort to those who bewail their sins I may briefly recollect what I have spoken of my self I profess that I have not attained to that measure of Sanctity after which I aspire But together with the rest of the Saints mourning and conflicting under the hope of freedome I go forward and as if I was divided from my self the spirit and the flesh wrastling in me with my mind or my spiritual part delightfully I serve the Law of God but with my flesh or my unregenerate part I am as a Captive to the Law of sin or the prevalency of corrupt nature CHAP. VIII THe fift Confirmation of Justification by Faith is this That this way of Iustifying affords solid consolation not only against all evil to bee dreaded after this life but also against all troubles and afflictions to which the children of God are lyable in this life There are three parts of the Chapter The first is to comfort those that are Iustified against the fear of Condemnation which might trouble those that bewail the imperfection
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
the same man into Rational and Spiritual because hee is called rational as hee is considered in his meer naturals or so far as in any particular act being destitute of the Spirit hee judgeth of divine things by the wisdome of the flesh as also of this spiritual manner of preaching And hee is called the spiritual man so far as renewed in his mind and affections hee attends to the dictate of the Spirit Concerning the former i. e. The rational man not regenerated or any one not born again hee grants what is objected shewing the reasons why hee cannot apprehend nor approve this Doctrine nor any other spiritual matter The reasons are three 1. Because they are foolishness unto him and ridiculous even those things which are the very wisdome of God 2. Because so far as hee is so for want of light as also the enmity of his natural wisdome against God hee cannot apprehend spiritual things 3. Because spiritual things are discerned only spiritually i. e. by a spiritual light and the Spirit within actually manifesting the object of which the rational man is destitute For so great is the blindness of our mind the deceit perverseness and unaptness to spiritual things that unless wee are regenerated and illuminated actually in every thing by the Spirit of Christ wee discern nothing in spiritual things Vers. 15. But hee that is spiritual judgeth all things yet hee himself is judged of no man The other part of the distinction lies thus The spiritual man so far as hee is spiritual knows all the things of God viz. concerning whom wee speak and discerns the spiritual and saving manner of handling these mysteries of God and acknowledges them according to his measure But hee himself in his spiritual state and actions can bee discerned or accounted spiritual by no man which is not spiritual or so far as hee is not spiritual Vers. 16. For who hath known the mind of the Lord that hee may instruct him but wee have the mind of Christ. Hee proves the answer given by a sentence borrowed from Isai. 40.13 Because no man knows the counsel of God but they to whom hee hath given his Spirit And therefore no natural or rational man can judge concerning the mysteries of Salvation and the spiritual manner of handling them but only they that are spiritual so far as they have the mind of Christ revealed to them by his Spirit such as were the Apostles and the rest of the Faithful every one in his own measure CHAP. III. TO the former Arguments in the Chapter foregoing proving plainness of speech in preaching the Gospel hee adds one ver 1 2. and in the remaining part of the Chapter passes to the reproving of their Schism Vers. 1. And I brethren could not speak unto you as unto spiritual but as unto carnal even as unto Babes in Christ. 2. I have fed you with milk and not with meat for hitherto yee were not able to bear it neither yet now are yee able Hee takes an argument from the necessity of the hearers amongst whom are found some less knowing to whom the height of spiritual things is not only to bee tempered and seasoned with simplicity of speech but to bee brought down to a familiar and plain manner of speaking which hee confirms by his own experience and the example of the Corinthians amongst whom as amongst those that were carnal and Babes in Christ the Apostle is compelled to descend from his manly kind of speech and as with children to stammer as it were about divine things Wherefore hee fed them with a more easie and familiar kind of speech as children are fed with milk For yee were not Hee gives three reasons of this his doing The first is because you could not then bear a more perfect manner of Preaching as stronger meat Nor yet Reason 2. Because neither as yet when hee wrote these things were they able to bear it Vers. 3. For yee are yet carnal for whereas there is among you envying and strife and divisions are yee not carnal and walk as men Reason 3. Because yee are carnal comparatively viz. in respect to spiritual perfection after which you ought to strive which that hee might prove hee passes to a reproof of the Schism which sprung up amongst them First in general because among them the works of the flesh were manifest a preposterous ambition and from that arose contentions and thence divisions or Schismes which was to walk in the wayes of unregenerate and carnal men Vers. 4. For while one saith I am of Paul and another I am of Apollo are yee not carnal Furthermore in particular hee proves the Corinthians to bee carnal and more specially taxes them of Schism because they chose to themselves certain Teachers from one of whom one would call himself and from another another In the mean time hee forbids them making any Schism about their Teachers laying down fourteen Arguments all which prove that they ought not to nourish the Schism which was grown up amongst them neither the Teachers nor the people Are yee not Argum. 1. This contending about your Teachers argues that you are carnal Therefore Schism is not to bee nourished Vers. 5. Who then is Paul and who is Apollo but Ministers by whom yee beleeved even as the Lord gave to every man Argum. 2. The prime Apostles and Evangelists not your ordinary Teachers whose names hee mentions not are onely the Ministers of your conversion and Faith Therefore they are not so highly to bee magnified that you should name your selves from them and because of them should bee rent into factions Therefore this Schism is not any further to bee maintained Vers. 6. I have planted Apollo watered but God gave the encrease 7. So then neither is hee that planteth any thing neither hee that watereth but God that giveth the increase Argum. 3. The Ministery and labour of the Apostles and Evangelists whether in conversion or edification of those that are converted profits no more without the blessing of God than planting or watering of the Gardiner if God give not the increase Therefore so much honour that you should glory in them is not to bee ascribed to men but God Vers. 8. Now hee that planteth and hee that watereth are one and every man shall receive his own reward according to his own labour Argum. 4. All teachers in office labour and intention ought to bee one Therefore neither by them nor for them is the Churcâ— to bee rent by Schisms Reward Argum. 5. Every one shall receive his reward according to his work Therefore it lies upon the Teachers that they rather attend to their work and their reward than to the fomenting of factions Vers. 9. For wee are labourers together with God yee are Gods husbandry yee are Gods building Argum. 6. All Teachers ought to work together with God and to minister together with him Therefore Schisms ought not to bee by or for them Husbandry Argum. 7. They that
together and my spirit with the power of our Lord Iesus Christ 5. To deliver such a one unto Satan for the destruction of the flesh that the Spirit may bee saved in the day of the Lord Iesus Argum. 3. Because now besides that ordinary power which you have in the Ecclesiastical Senate viz. you are instructed and obliged also by an extraordinary Power to excommunicate him for truly you have my mind or spirit judgement opinion and authority concerning that wicked person as much in my absence as if I was present Therefore when you are gathered together being fortified by this Apostolical Epistle in which the spirit or mind or opinion of mee an Apostle is contained and by the authority of Christ in whose name the censures of the Church are to bee made that you deliver that wicked one to Satan or excommunicate him Hee sayes Deliver him to Satan because hee that is rejected and cast out of the Church by Excommunication from the Church-dignity of the Saints as to the outward condition of a man the same also is declared to bee as to his outward condition in the Kingdome bondage and power of Satan for to bee a Citizen even in the outward state of the Church which is said to bee the Kingdome of God is a greater honour than to reign without the Church Therefore hee that is Excommunicated hee loses much of his repute and honour and dignity and is reckoned amongst the subjects of the devil Destruction of the flesh Argum. 4. From the end of Excommunication by way of preventing an objection because Excommunication is a means of Repentance and Salvation for truly by this censure the pride of the flesh may bee mortified and the new creature bee saved in the day of judgement Therefore hee is to bee excommunicated Vers. 6. Your glorying is not good know yee not that a little leaven leaveneth the whole lump Argum. 5. Lest the whole Church should bee infected and polluted by the contagion of so great a wickedness as by a little leaven the whole lump is leavened Therefore the Incestuous Person is to bee Excommunicated This Argument is enforced by repeating his reproof of the Corinthians Vers. 7. Purge out therefore the old leaven that yee may bee a new lump as yee are unleavened for even Christ our Passeover is sacrificed for us Argum. 6. Propounded by the continuing of the Allegory because the Christian Church is to bee purged from scandals yea and the hearts of Christians from all the corruption of their old nature with no less diligence than heretofore the houses of the Jews under the Law were purged from common leaven before the Passeover was sacrificed Therefore the Incestuous Person is to bee Excommunicated That yee may bee Argum. 7. From the profitableness of it Yee must endeavour that yee may bee a new and holy society an holy lump or that yee may bee found new creatures really and in deed as yee are unleavened by your obligation and profession or as you are Saints Therefore the Incestuous Person is to bee Excommunicated Passeover Confirming this Argument hee adds the eighth because the thing signified in the Passeover to wit the Sacrifice of Jesus Christ doth not less engage Christians to their duties represented by the celebration and ceremonies of the Feast that is to bee careful that holiness may flourish in us and in the Church than it did oblige the Jews heretofore to observe the ceremonies of the Feast in which the Paschal Lamb being a type sacrificed was set before them Vers. 8. Therefore let us keep the Feast not with old leaven neither with the leaven of malice and wickedness but with the unleavened bread of sincere truth From hence hee infers as it were by a perswasive conclusion the ninth Argum. That malice and wickedness being put away both from themselves and from the Church and by consequence that Incestuous Person being excommunicated they might worship and serve the Lord cheerfully and holily in sincerity and truth The force of this Argument is this Wee cannot live holily and righteously as the signification of the Feast of the Paschal Lamb typified requires of us unless the leaven of our former life and wicked practices be purged away out of us and the House of God or the Church and unless wee endeavour to keep sincerity and truth in us and the Church Therefore hee is to bee Excommunicated Vers. 9. I wrote unto you in an Epistle not to company with fornicators Argum. 10. Because he before forbad them by his Epistle to have fellowship with Fornicators and by consequence they might understand that Fornicators were to bee Excommunicated from the Church and much more incestuous persons Therefore that Incestuous Person is now to bee excommunicated Vers. 10. Yet not altogether with the fornicators of this world or with the Covetous or with Extortioners or with Idolaters for then must you needs go out of the world Lest they should excuse themselves hee shews them that that Precept concerning vicious persons was not to bee understood by them of those that were in the world or without the Church because thus the Apostle had commanded a thing impossible because they must eitheâ— necessarily live amongst such wicked persons or go out of the world for they lived at Corinth the Citizens whereof with whom the Faithful necessarily must have civil commerce remained for the most part Infidels Vers. 11. But now have I written unto you not to keep company if any man that is called a Brother bee a Fornicator or Covetous or an Idolater or a Railer or a Drunkard or an Extortioner with such a one no not to eat Argum. 11. If you have not been heretofore sufficiently instructed in this business at least yee now have my mind which you have heard out of this Epistle that you must not eaâ— with a Professor or Brother that is a Fornicatour and by consequence that Brother is to bee excommunicated who being convinced of his faults by the Church remains still wicked without repentance Therefore now you ought much more to conclude that the incestuous person is to bee excommunicated Vers. 12. For what have I to do to judge them also that are without do not you judge them that are within 13. But them that are without God judgeth therefore put away from among your selves that wicked person Another reason of the Exposition is given by urging the twelfth Argument for excommunicating the incestuous person because from thence that neither the Apostle nor the Church had right to exercise Church Censures upon those who were without the Church but they were left to the judgement of God onely they ought to conclude that to judge of the members of the Church belonged to them Therefore that wicked incestuous person was to bee taken away from amongst them by excommunication which is the scope of the whole Chapter CHAP. VI. THE THIRD AND FOURTH ARTICLE CONCERNING LAW SUTES AND AVOIDING FORNICATION IN this Chapter the third
defiled with fornication Vers. 15. Know you not that your bodies are the members of Christ Shall I then take the members of Christ and make them the members of an Harlot God forbid Argum. 3. The Faithful which are members of Christ are not by fornication to bee made the members of an Harlot which argument hee sharpens with an Interrogation Therefore c. Vers. 16. What Know yee not that hee that is joyned to an Harlot is one body For two saith hee shall bee one flesh That hee may confirm this argument hee proves from the Analogy of Marriage that fornication with an harlot makes the fornicators one flesh and by consequence the fornicator is made the member of an harlot Therefore fornication is unlawful Vers. 17. But hee that is joyned unto the Lord is one spirit Further hee proves that Believers are members of Christ because joyned by Faith and are one Mystical Body with Christ one Spiritual Body or one Spirit Vers. 18. Flee fornication every sin that a man doth is without the body but hee that committeth fornication sinneth against his own body Hee turns the Position into a Dehortation and adds the fourth Argum by way of comparison with other sins other sins abuse the object without chiefly and principally but fornication abuses its own body and more dishonors the body than any other sin Therefore it is unlawful Vers. 19. What know yee not that your own body is the Temple of the Holy Ghost which is in you which yee have of God and you are not your own 20. For yee are bought with a price therefore glorifie God in your body and in your spirit which are Gods Argum. 5. Our bodies are the Temple of the Holy Ghost which is in us given us of God Therefore they are not to bee polluted with fornication Neither are yee Argum. 6. The Faithful are not their own but purchased with the Blood of Christ Therefore they ought to take heed that they defile not themselves with fornication but rather endeavour by an holy conversation both of body and soul to glorifie God their Redeemer whose they are CHAP. VII THE FIFTH ARTICLE OF CASES TOUCHING MARRIAGE THe Apostle being enquired of by the Corinthians concerning Marriage-Cases in this Chapter hee answers five of their demands Vers. 1. Now concerning the things whereof yee wrote unto me it is good for a man not to touch a woman 2. Nevertheless to avoid fornication let every man have his own wife and let every woman have her own husband The first enquiry is of men unmarried who lived a single life whether it were best for them to marry The reasons of this demand were two the fear of troubles and the fear of defilement in Marriage That which belongs to the first reason wee are to remember that the Corinthians had been a long time in danger of persecution although now they lived prosperously and the most part feared nothing The Apostle answers those that are in such a case if no necessity lyes upon them to marry it is good and profitable not to marry but where there is danger of sinning by incontinence wee are rather to eschew fornication and sin than the danger of troubles in Marriage Vers. 3. Let the husband render to the wife due benevolence and likewise also the wife unto the husband That which concerns the scruple leâ—t any one should think his conscience by Matrimonial Society defiled hee declares not only the conjugal bed to bee undefiled but also the right of the Marriage-bed ought to bee granted to him that seeks a wife whereto hee subjoyns four reasons Due Reason 1. Because that benevolence is due by the Law of Marriage Vers. 4. The wife hath not power of her own body but the husband and likewise also the husband hath no power of his own body but the wife Reason 2. Because by conjugal agreement the husband hath power over the wives body and the wife over the husbands chiefly to avoid fornication Vers. 5. Defraud you not one another except it bee with consent for a time that you may give your selves to fasting and prayer and come together again that Satan tempt you not for your incontinency Reason 3. Because otherwise there would fall out an unjust defrauding of each others part if commerce should bee denied without reason That you may give your selves Hee limits what hee had said with a special exception unless it bee agreed by consent on both parts that for a time they might give themselves to fasting and prayer Leâ—t Satan tempt Reason 4. Because after the set time if benevolence desired bee denied it is dangerous lest Satan tempts the party defrauded for his incontinency to commit adultery Vers. 6. But I speak this by permission and not of commandment 7. For I would that all men were even as I my self but every man hath his proper gift of God one after this manner another after that Hee explains this his opinion touching contracting Marriage and using conjugal society that it is not an universal precept as if here commanded Marriage to all but that the granting or permission is universal only in case of incontinency for plainly if by the will of God it might bee the Apostle could with the Corinthians who moved the question both continence and the advantages of single life which God had bestowed upon him but because the gift of Continence is not given to every one hee saith that hee spake this by permission which hee hath granted Vers. 8. I say therefore to the unmarried and widows it is good for them if they abide even as I. 9. But if they cannot contain let them marry for it is better to marry than to burn From hence hee gathers up the sum of what hee had said that hee might plainly answer those who lived unmarried or Widows it was convenient that they should abide in that state if they could contain if not that they marry For it is better Hee gives a reason because it behoved them rather to beware of burning lusts which defile the conscience with sin than of the troubles of Marriage even those troubles which accompany a married state in times of persecution Vers. 10. And unto the married I command yet not I but the Lord let not the wife depart from her husband The second thing they enquire of is concerning Divorce the parts whereof are two The first is concerning both being Believers whether it is lawful for married Christians to make a Divorce unless the case bee for adultery Hee answers that it is not lawful which answer that hee may confirm hee denies that hee commanded any thing new or from special revelation but that hee repeats an old command by the authority of the Lord who in the Institution of Marriage established that the married should bee one flesh whereupon that separation and divorce is unlawful Vers. 11. But if shee depart let her remain unmarried or bee reconciled to her husband and let not the husband
that by the necessity of his office and the Command as also the fear of Gods displeasure Vers. 17. For if I do this thing willingly I have a reward but if against my will a dispensation of the Gospel is committed unto mee My Preaching saith hee if it bee voluntary it shall have a reward but if against my will yet I must discharge it because of the dispensation committed unto mee by the Command of God and that would bee without the glory of my voluntary Preaching If I should unwillingly preach the Gospel as they do who exercise their Ministery not out of any love to God and desire of converting Souls but for filthy lucres sake or out of vain-glory Vers. 18. What is my reward then Verily that when I preach the Gospel I may make the Gospel of Christ without charge that I abuse not my power in the Gospel Now hee saith that hee hath matter whereof to boast against his Reproachers as a reward of his not receiving any stipend from them in as much as hee Preached the Gospel to the Corinthians without charge unto them whereunto hee sub-joyns another reason That if hee had exacted a maintenance there where his Reproachers endeavoured to bring an evil report upon him then hee had abused his liberty Vers. 19. For though I bee free from all men yet have I made my self servant unto all that I might gain the more Hee extends the moderating of his liberty to all sorts of things indifferent wherein hee served not himself but others that hee might gain them Vers. 20. And unto the Jews I became a Jew that I might gain the Jews to them that are under the Law as under the Law that I might gain them that are under the Law That hee explains particularly in three things First that hee did conform himself to the Jew bound as they thought under the Ceremonial Law observing the Mosaical Ceremonies for time and place as the matter required as if hee had been under the yoke of Ceremonies and that hee did by the opinion of the Council at Ierusalem which left to the Jews born under that yoke whereof the Apostle was a free use of Ceremonies for a time but in no wise to the Gentiles Act. 21. 21 25. Vers. 21. To them that are without Law as without Law being not without Law to God but under the Law to Christ that I might gain them that are without Law The second is That conforming himself to the Gentiles which were without Law hee laid aside the use of Ceremonies as one that was without Law but in the mean time hee intimates that hee did not understand the Moral or the law of love which is the perpetual Law of God and Christ from which hee could not bee freed but the Ceremonial Law from which indeed hee was freed that hee might freely for the advantage of the Gospel use Ceremonies or might abstain from using them Vers. 22. To the weak became I as weak that I might gain the weak I am made all things to all men that I might by all means save some The third That hee conformed himself to those that doubted of their liberty abstaining from things lawful as they did finally hee accommodates himself in all things indifferent to all men for three causes First That hee might gain as many as possible or at leastwise some Vers. 23. And this I do for the Gospels sake that I might bee partaker thereof with you The second cause That the Doctrine of the Gospel might bee better esteemed of amongst all by his moderate carriage The third cause That serving the advantages of the Gospel hee might bee saved being made partaker of the Gospel with other Believers Vers. 24. Know you not that they which run in a race run all but one receiveth the prize So run that you may obtain Hitherto hee hath insisted upon his own example as the Antecedent of the Argument the force of this example follows or the hortatory conclusion viz. That the Corinthians would labour after temperance and not so mind their meat as to eat with offence that which was offered unto Idols To this end hee shews them that they must run in their Christian Race in which all not one only as it was usual in their sports that run according to the Laws of God were to bee crowned Vers. 25. And every man that striveth for the Mastery is temperate in all things Now they do it to obtain a corruptible Crown but wee an incorruptible And how that comes to pass hee shews viz. If after the example of those that contended in those Noble Games whether running or combating usually celebrated neer unto Corinth they should not indulge themselves in gluttony and pleasures but temperate in all things bearing all things whereby the conquering Crown might bee won In their Isthmian or Corinthian Games the Runners and Wrestlers inured themselves to a most temperate diet by way of Preparation for the Race as now horses are fitted for running The Conquerours in these Games were crowned with Lawrel or Ivy or were honoured with some such like reward After the same manner the Apostle would have Christians most moderate in their using the things of this world and abstinent from whatsoever may stop their course or hinder them in their warfare and that they might obtain an incorruptible that is an Eternal Crown laid up in heaven for all those who strive lawfully and finish their course Hee adds three Hortatory Arguments Argum. 1. Because you Christian Wrestlers may expect a more noble Crown than that corruptible one of those that sport in those Gymnastick Games Vers. 26. I therefore run not as uncertainly so fight I not as one that beateth the ayr 27. But I keep under my body and bring it into subjection lest that by any means when I have preached to others I my self should bee a cast-away Argum. 2. From his own example running and acting the part of a Champion and smiting his adversary certainly and seriously I earnestly keep down the body of sin and the old man and the lusts of the flesh that they may bee slain and I compel my body properly so called by virtue of Spiritual Discipline to bee subject to my Spirit Therefore do you the same thing For so the Apostle nurtured his body that in labours and watchfulness and fastings it might hold out in its duty that it might not wax wanton against the Spirit and the body of sin as much as lay in him bee destroyed Lest by any means Argum. 3. From the end of it I keep under the body of sin or the old man lest if I should live otherwise than I advise others to live I should bee a cast-away or as an hypocrite should bee blotred out of the number of the Saints Therefore do you the same thing that I do and to the same end The Apostle here does not oppose Reprobate to one that is Elect but to one that is Approved for as the
Conversion and Salvation of so many men should bee ascribed to the virtue of the Apostle that it should bee wholly ascribed unto God for by so much the more the Power of God is conspicuous in great works by how much the weakness of the Instrument more evidently appeareth Vers. 8. Wee are troubled â—n every side yet not distressed wee are perplexed but not in dispair 9. Persecuted but not forsaken cast down but not destroyed Hee answers 3. That all his afflictions are moderated and hee himself is upheld by God in all things that hee is not destitute of the help of God doth not sink under his burthen that hee doth not forsake God nor dispair is not forsaken of God not left or lost Therefore it matters nothing how weak he is in himself Wee are afflicted hee saith yet not distressed i. e. on every side wee are troubled with adversity but wee are not brought into such streights as to bee over-whelmed but wee are preserved by the help of God in the midst of afflictions Wee are perplexed but not in despair i. e. wee doubt sometimes what may bee done in the dangers of this life but wee are not so destitute that wee are void of all counsel Wee are persecuted but not forsaken i. e. God permits us to bee vexed and evil intreated by the enemies of the Gospel but hee neither permits us to bee slain before the time by him determined neither doth hee withdraw his consolations from us Wee are cast down but not destroyed that is wee sometimes seem presently ready to perish but God helping us wee are kept from perishing Vers. 10. Alwayes bearing about in the body the dying of the Lord Iesus that the life also of Iesus might bee made manifest in our body Hee answers 4. That his afflictions make for the glory of Christ because the Image of Christ suffering and dying may bee seen in them and that the virtue and strength of Christ living may appear in supporting him under so many afflictions Therefore it matters not how weak hee may bee in himself Vers. 11. For wee which live are alway delivered unto death for Iesus sake that the Life also of Iesus might bee manifest in our mortal flesh Hee confirms this from hence that the Apostles who lived in the midst of troubles by the strength of Christs Spirit for the cause of Christ daily undergo danger that the quickning Virtue of Christ may more and more appear in sustaining their fleshly infirmities obnoxious to that miserable condition Vers. 12. So then death worketh in us but life in you Object 2. But not necessarily because thou art the Servant of Christ therefore thou shouldest bee also miserable and contemned For wee Corinthians are Christians and yet wee live more prosperously Hee answers four manner of wayes 1. By granting it to bee so yet by the Wisdome of God it comes to pass that in some stronger Christians as the Apostles the Image of Christ dying might rather appear at least to the world But in others as the weaker Corinthians the efficacy of Christs Life supporting them under extreme afflictions might bee more apparent to the world Vers. 13. Wee having the same spirit of Faith according as it is written I believed and therefore have I spoken wee also believe and therefore speak 14. Knowing that hee which raised up the Lord Iesus shall raise up us also by Iesus and present us with you Hee answers 2. Although the Apostles may bee afflicted more than the Corinthians yet there is the same Spirit of Faith both in them and in the Corinthians by which Faith believing with David Psalm 116. ver 10. The Apostle dare promise to himself together with the Corinthians a glorious Resurrection although now hee is more pressed under the Cross than they Vers. 15. For all things are for your sake that the abundant grace might through the thanksgiving of many redound to the glory of God Hee answers 3. That hee was afflicted for their consolation and confirmation as also that from his afflictions and deliverances occasion of praying and suffering together with the Apostles might not onely bee given to the Corinthians But also occasion of thanksgiving with them for their eminent deliverances from trouble which God forthwith granted to him with the rest of the Apostles and was about to grant Vers. 16. For which cause wee faint not but though our outward man perish yet the inward man is renewed day by day Hee answers 4. That hee was not tyred nor wearied by his afflictions whereof hee subjoyns three Reasons Reason 1. Because as much as was diminished of those goods that made for the maintaining the State of this present life so much was added to his holiness for the increasing of his spiritual life Vers. 17. For our light affliction which is but for a moment worketh for us a far more exceeding and eternal weight of glory Reason 2. Because it did procure an unspeakable weight of glory to the promoting of which afflictions help as instruments and means both of mortification and glorification so that no afflictions are to bee accounted of yea truly the lightness of afflictions which is but for a moment clearly vanisheth and becomes as nothing in comparison with future glory Vers. 18. While wee look not at the things which are seen but at the things which are not seen for the things which are seen are temporal but the things which are not seen are eternal Reason 3. Why hee doth not wax faint is Because saith hee by Faith I look at things eternal and invisible by reason of which I despise all temporal and visible i. e. both Riches Honours and Profits c. I do not look at because those are onely durable for a time but I have my mind intent upon those good and eternal things which God hath promised Therefore I do not weigh the loss of temporal things by all which the Apostle confirmeth the Corinthians lest they should bee offended at his afflictions CHAP. V. HEE goes on to shew more fully his faithfulness in the Ministery by mentioning seven impellent causes whereby hee was moved to faithfulness in the discharge of his duty Vers. 1. For wee know that if our earthly house of this Tabernacle were dissolved wee have a building of God an house not made with hands eternal in the heavens The first impellent cause to faithfulness in the Ministery is his certain confidence of a blessed immortality which after death remains for him and all the rest of the faithful Ministers of Christ of which felicity also the body shall bee partaker in the Resurrection I am perswaded saith hee that after the dissolution of this my frail body I shall continually injoy felicity of soul and the glorious immortality of a raised body why should not I therefore bee faithful so long as I dwell in this mortal body Vers. 2. For in this wee groan earnestly desiring to bee cloathed upon with our house which is from Heaven
means on the right hand in prosperity on the left hand in adversity and in every change and vicissitude of things hee did remain constant lest hee should either by enticements or by terrours turn out of the right way Vers. 8. By honour and dishonour by evil report and good report as deceivers and yet true 9. As unknown and yet well known as dying and behold wee live as chastened and not killed 10. As sorrowful yet alway rejoycing as poor yet making many rich as having nothing yet possessing all things In the first part hee boasts that hee hath alwayes continued in a right way whether ignominy or infamy whether glory or fame followed For when hee was counted as an Impostor hee declared himself one that spake truth When hee was accounted as ignoble and contemptible hee did manifest himself by his deeds that they who had eyes might acknowledge him to bee the Servant of the most High God Hee seemed even as dead and in the midst of death hee triumphed notwithstanding that hee performed his duty as being alive yea chastened with many stripes even to death hee was kept by God lest hee should die by reason of those evils which pressed him sometimes under a pretence hee was sad but by the Spirit in God hee did alwayes rejoyce Hee was counted poor but through the Gospel by the manifold love of God hee did enrich many not only by shewing the manner of contentation in the Gospel but also instructing men to virtue and piety which is profitable for all things Hee wanted possessions and revenues and yet contented with his lot hee did rejoyce as much as was fitting in the use of all things The Second Part. Vers. 11. O yee Corinthians our mouth is open unto you our heart is enlarged The second part of the Chapter follows in which the second exhortation of Paul to the Corinthians is that they would love again that Apostle viz. of Christ who had undergone so many labours in the Ministery for their good To this Exhortation hee premises five Arguments Argum. 1. Plainly and ingenuously that I may use liberty of speech with friends most freely with an heart enlarged and with an open mouth publishing what good will inwardly I have towards you why therefore do ye not require mee in like manner Vers. 12. Ye are not straightned in us but ye are straightned in your own bowels 13. Now for a recompence in the same I speak as unto my children bee yee also enlarged Argum. 2. There is nothing in mee why you should no apprehend my love but through the straightness of your own hearts who do not believe that thy good will is so great towards you Yee are not straightned Argu. 3. Yee are bound to love mee again who so exceedingly love you Therefore as out of equity requite mee by loving mee and perswading your selves that you are beloved of mee As unto dear children Argum. 4. I am your Father and you my Sons Therefore as my Sons love mee as your Father For a recompence Argum. 5. Now I require a debt from you Therefore bee yee enlarged i. e. admit yee with an enlarged heart the perswasion of my lovingness and my parental admonitions proceeding out of lovingness and likewise love yee mee again The Third Part. Vers. 14. Bee yee not unequally yoaked together with unbelievers for what fellowship hath righteousness with unrighteousness and what communion hath light with darkness 15. And what concord hath Christ with Belial or what part hath hee that believeth with an infidel The third exhortation that they abstain from all unlawful society with unbelievers by whom they may bee hindered lest they should serve God or bee alienated from the true Religion or any wayes polluted of this kind of society is matrimony by which men easily or women may bee wrapped in a consent to wickedness by Idolaters because of all kind of society this is nearest That which hee seems to tax first of all is the society or communion of the faithful Corinthians with their unbelieving companions in external Idolatry wherewith they polluted themselves eating together with those Idolatrous Sacrifices in the Idols Temple as it appears in the former Epistle Chap. 8. In which Idolatry or in any other sin hee forbids to draw with them in the same yoke of impiety The arguments of the Exhortation are four For what Argum. 1. Your condition and profession of Christians on the one part and the sins of Idolatry which are openly professed on the other part They are no less opposed by one another than righteousness and iniquity Light and Darkness Christ and the Devil Faith and Infidelity the Temple of God and Idols amongst which there can bee no communion Therefore no communion with you Christians ought to bee with unbelievers in Idolatry or in any other sins which unbelievers openly profess or in any other necessity out of which may arise an unsuperable danger of communicating with their sins Hee did not forbid them to inhabit in the same City with them neither to negotiate nor eat meat if they should bee invited to dinner or supper Vers. 16. And what agreement hath the Temple of God with Idols for yee are the Temple of the living God as God hath said I will dwell in them and walk in them and I will bee their God and they shall bee my people Argum. 2. Yee are the holy Temple of God which hee proveth by the testimony of Moses Lev. 26.12 and Ezek. 37.27 Therefore it is not lawful for you to pollute your selves by society with unbelievers chiefly in that in which are the Temple of Idols professedly Vers. 17. Wherefore come out from among them and bee yee separate saith the Lord and touch not the unclean thing and I will receive you 18. And will bee a father unto you and yee shall be my sons and daughters saith the Lord Almighty Argum. 3. God commandeth you to separate from Idolaters and the pollutions of the World and not to touch them Therefore you ought to beware of them I will receive Argum. 4. From the Promises which God hath made to those who keep themselves pure from the defilements of the world nor participate with other mens sins God will bee a Father to them i. e. in a recompence of all hurt and full consolation against all evils which they looking to themselves may suffer from other mens sins God will communicate himself to them and will manifest his paternal affection towards them really CHAP. VII Vers. 1. HAving therefore these Promises dearly Beloved let us cleanse our selves from all filthiness of flesh and spirit perfecting holiness in the fear of God The first verse of this Chapter belongeth to the precedent Chapter wherein from the former Promises hee draws an Exhortation that they do not onely beware of Idolatry and its outward appearance but also from all defilements of spirit and body i. e. from sins which either pollute the soul within or defile the soul
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
seek a proof of Christ speaking in mee which to you-ward is not weak but is mighty in you Hee gives the reasons of this his severe commination Because they tempted Christ and the Apostle doubting whether Christ spake in the Apostle or the Apostle from the authority of Christ And also hee adds Argum. 3. for the vindicating of his authority Christ hath powerfully manifested himself amongst you by my Ministery partly by grace given to sinners partly by the gifts of the Spirit conferred upon the Presbyters and others partly by miracles done amongst you partly by the correcting of stubborn sinners Fear therefore Vers. 4. For though hee was crucified through weakness yet hee lived by the Power of God for wee also are weak in him but wee shall live with him by the Power of God toward you Argum. 4. That as Christ was crucified in the infirmity of the flesh but is found alive by the Spirit and Power of his Deity so I am weak in appearance and have carried my self humbly for Christs sake that I might bee conformable to Christ but by the Power of God I have been able and shall bee also powerful in my Ministery when the matter requires it Therefore my authority is to bee feared Vers. 5. Examine your selves whether yee bee in the Faith prove your own selves know yee not your own selves how that Iesus Christ is in you except yee bee reprobates Argum. 5. All you after your examination shall know that Christ dwells in you through my Ministery unless some of you are cast-awayes and unworthy of the name of Believers or at least as yet unregenerate Therefore the authority of my Apostleship ought to bee reverenced by you Vers. 6. But I trust that yee shall know that wee are not reprobates Argum. 6. Whatsoever yee now are I hope it will come to pass that at length yee being overcome by the truth and convicted by the signs of my Apostleship may acknowledge mee to bee the true servant of Christ and not a false or a reprobate Apostle Therefore my authority ought to bee reverenced by you Vers. 7. Now I pray to God that yee do no evil not that wee should appear approved but that yee should do that which is honest though wee bee as reprobates Argum. 7. By which hee doth not onely vindicate his authority from contempt but by the moderation of his mind maketh it lovely I earnestly desire you to abstain from all evil and do good lest I should need to exercise my authority amongst you And to this end I pray God that I may not regard my reputation whether approved or disapproved by the judgement of men I am indifferent so that it may bee well with you Therefore my authority ought to bee reverenced by you Vers. 8. For wee can do nothing against the Truth but for the Truth Argum. 8. Confirming the former my authority doth not prevail against Truth or Righteousness that they may bee destroyed but for preserving the Truth and therefore if you do no evil my authority amongst you will cease Therefore that ought to bee beloved by you Vers. 9. For wee are glad when wee are weak and yee are strong and this also wee wish even your perfection Argum. 9. Confirming the seventh I rejoyce when there is no occasion for the exercise of my authority I as if I had none do not shew my power having nothing more in my desires than your integrity that all things being duly composed and the members of the Church which are now dis-joynted being restored I may never have need to extol myself to your terrour Therefore my authority ought both to bee reverenced and loved by you Vers. 10. Therefore I write these things being absent lest being present I should use sharpness according to the power which the Lord hath given mee to edification and not to destruction Argum. 10. Now I deal with you more severely by Letters that you may repent lest being present I bee compelled more severely to punish the impenitent according to my power given mee for your good but not for your hurt Therefore my authority ought to bee reverenced by you Vers. 11. Finally Brethren farewel bee perfect bee of good comfort bee of one mind live in peace and the God of love and peace shall bee with you 12. Greet one another with an holy kiss 13. All the Saints salute you 14. The Grace of our Lord Iesus Christ and the love of God and the communion of the Holy Ghost bee with you all Amen Hee concludes the Epistle with a very fit Exhortation which is sixfold Exhort 1. That they may rejoyce in obeying my admonitions with real joy 2. That they may bee perfect or sound and schisme being laid aside may bee joyned together amongst themselves 3 That they may have comfort by obeying him 4 That in opinions they may agree amongst themselves 5 That joyned in affections they follow peace Which exhortations hee confirms by promising the divine presence in the fuller gifts of his Grace which God who delights in peace and love is wont to give to those that indeavour after peace and love Greet 6. Hee exhorts that they would shew towards one another the signs of mutual love without dissimulation as it becommeth Saints The Grace of our Lord After his salutation in the name of the Saints in the end hee applies himself to them by an Apostolical benediction and wishes furthermore that there might not onely bee granted a right to all the comfortable benefits of Christ but also an acknowledgement a sense and more full fruition first of the Grace of Reconciliation made by Christ further of his divine Love which by Christ descends upon us and thirdly all sorts of gifts of the Holy Ghost sealing even as with his Seal his desire and hope Amen The Epistle of Paul to the GALATIANS Analytically expounded The Contents of the Epistle GAlatia is a Region of Lesser Asia in which the Apostle had laboriously planted Churches Act. 16. 18. certain Pharisees being come hither from Judea who had embraced the Faith of Christ in profession taught the observation of the Mosaical Law together with the Faith of the Gospel as necessary to bee conjoyned to our salvation and had corrupted many if not all the Churches of that Region by their errour in the mean while those Impostors did pretend that they were sent by the Apostles Peter James and John and diâ— falsely affirm that hee according to their Opinion had taught all their Doctrines Wherefore they highly extolled those three Apostles but did take away the name and right of an Apostle from Paul as if hee was not chosen into the society of the Apostles by Christ neither acknowledged for an Apostle by the rest of thâ— Apostles Wherefore in this Epistle the accusation of the false Apostles being refuted The Apostle deals with the Galatians that they may return to the soundness of Faith Of the Epistle besides the Preface and the Conclusion
hence arose the unlike disposition of Ishmael and Isaac so great a discord that Ishmael persecuted Isaac and the dissimilitude of both their conditions in the upshot Ishmael is cast out of the family but Isaac obtains the Inheritance by which type God did figure out the divers conditions of the visible Church sprung from divers principles and causes For 1. As there are two wives Hagar and Sarah so there are two Covenants of God with men the Covenant of works or legal the Covenant of grace or the Evangelical 2. Both the wives had off-spring so both the Covenants had their worshippers and professors as born of the Covenant 3. As Hagar a young woman according to nature and the flesh brought forth but Sarah barren and an old woman according to the power of the divine promise So the Law or Covenant of works hath the ordinary strength of nature or the powers of free will for its foundation But the Gospel or Covenant of grace hath for its foundation the special grace of God 4. As Ishmael was of a servile and malicious disposition that hee would persecute his brother but Isaac indued with an ingenuous and godly disposition patiently indured persecution so how many justiciaries so ever seeking righteousness by works are of a servile and perverse disposition and they do vexe the true faithful of God But the truly faithful and Sons of the promise worship God with an ingenuous piety and do suffer persecutions as it behoves them Vers. 24. Which things are an allegory for these are the two Covenants the one from the Mount Sinai which gendereth to bondage which is Hagar In the third place the Apostle expounds the signification of the type as much as belongs to the present purpose and first hee shews that the two Wives are figures of the two Covenants whereof one is the Covenant of Works represented by Hagar The other is the Covenant Grace or faith represented by Sarah As to Hagar and the Covenant of Works the Apostle teacheth First That Covenant had its rise from Mount Sinai because in that mountain the Law was given and this Covenant was established betwixt God and his people Secondly hee teaches that this Covenant generated an off-spring to bondage or did render the Disciples and professours of it onely servants i. e. Mercenary worshippers of God who do nothing but the external work and brought to that either by fear or hope of a reward and they heing ignorant that this was the end of the Law that being sensible of our sins we might flye to Christ do abuse the Law being meer hypocrites seeking by it righteousness which they never obtain but being not freed remain in their sins Vers. 25. For this Hagar is Mount Sinai in Arabia and answereth to Ierusalem which now is and is in bondage with her children Hee shews the convenience of the exposition 1. From this because Mount Sinai situated in Arabia and far removed from the promised Land was called by the Arabians and Caldeans Hagar by the special providence of God 2. That it had affinity with the earthly Ierusalem as it was in the Apostles time or with the Jewish Synagogue which is said to bee in bondage with her children because shee was tenacious of the Covenant of works and continued with her Disciples in a servile condition strangers to the Redeemer and free deliverance by him Vers. 26. But Ierusalem which is above is free which is the mother of us all Hee expounds what is figured by Sarah the free-woman viz. The Covenant of Faith or Grace whereof the Church of the truly faithful is very tenacious which is the heavenly Ierusalem that is above created by God and studious of heavenly things the mother of all the faithful called both of Iews and Gentiles Vers. 27. For it is written Rejoyce thou barren that bearest not break forth and cry thou that travellest not for the desolate hath many more Children than she which hath an husband In the fourth place The Apostle proves the Exposition giveâ— out of Isaiah 54.1 where the Church of the faithful the upper Ierusalem our Mother is represented by Sarah barren as if shee had been a Widow And the Synagogue of the Jews unfaithful and tenacious of the Covenant of Works is represented by fruitful Hagar dwelling with her Husband But the Church of the faithful before the comming of Christ was compared as it were to a barren Widow because her Husband the Covenant of Grace was unknown almost to all except a few who dispersed hither and thither did not make a company neither did Grace appear but lay hid like an Husband absent or dead under the covers of Ceremonies The Synagogue of unbeleeving Justiciaries is compared to a fruitful Wife dwelling with her Husband viz. the Covenant of Works conspicuous in the external dispensation of the Law And it is fore-told by the Prophet that it should come to pass that the Church of the faithful made fruitful by the Promises of God shall bring forth more children under the Gospel than the Synagogue hath brought Servants under the Law and therefore is commanded to rejoyce and praise God Vers. 28. Now wee Brethren as Isaac was are the children of Promise In the last place hee applies this typical history and partly admonishes the truly faithful Christians and partly comforts them by four Arguments Argum. 1. That wee are redeemed children justified by Faith and truly free born and regenerated by virtue of Evangelical Promises to the similitude of Isaac who is elder than those other Citizens of the heavenly Ierusalem that were after him Vers. 29. But as then hee hat was born after the flesh persecuted him that was born after the Spirit Argum. 2. Of consolation That suffering persecution by false Brethren Patrons of free will and Righteousness by Works were finde nothing unlike to Isaacs condition For when in Abrahams Family hee who is onely begotten by the ordinary strength of nature persecuted him who is begotten by a divine and spiritual way what wonder then if the same now bee usual amongst us Vers. 30. Nevertheless what saith the Scripture cast out the bond-woman and her Son for the Son of the bond-woman shall not bee heir with the Son of the free-woman Argum. 3. That the persecutors of the faithful and Patrons of Righteousness by Works seeing they are not set at liberty by the Son are to bee cast out of the society of the Saints and the inheritance of life eternal as it was figured by the sentence of God concerning the casting Ishmael with his Mother out of the family and excluding him from the inheritance that was to bee enjoyed with Isaac Vers. 31. So then Brethren wee are not children of the bond-woman but of the free Argum. 4. From the comparing of this verse with the former that seeing wee are not children of the bond-woman but of the free certainly wee shall obtain an inheritance of life eternal which Argument with the former as it
to these vices Therefore hee includes himself in this Exhortation with the rest that the Galatians may more easily receive this Exhortation CHAP. VI. HEE proceeds to prescribe Christian duties to the Galatians much more excellent than those Legal Ceremonies and more worthy of their practice There are two parts of the Chapter in the first hee adds to the former Precepts two other to vers 11. In the other hee compares himself with the false Apostles and deservedly prefers himself before them lest the Galatians by the admiration of those should bee deceived Vers. 1. Brethren if a man bee overtaken in a fault yee which are spiritual restore such a one in the Spirit of meekness considering thy self lest thou also bee tempted The first Precept concerning dealing gently with the Brethren who fall through infirmity that they bee restored in the Spirit of meekness by those who seem more confirmed in the Spirit but hee speaks especially to the Presbyters upon whom it lyes by duty to recall those again to repentance that are fallen into scandalls by ecclesiastical censures and to restore again the dis-joynted members of the Church into their place Hee commandeth those to use meâ—kness towards them that through infirmity are fallen back and not to deal severely with them which without doubt belongs to those who have the power of punishing sinners There are six reasons of the Precept Reason 1. Because the same may happen through a temptation to any one even to the spiritual themselves Vers. 2. Bear yee one anothers burdens and so fulfil the Law of Christ. Reason 2. Because seeing that it may bee presupposed that sinning Brethren are sorrowful and grieved for their backslidings and sins Therefore it is fitting that sinners which are dejected and cast down in all moderation and sympathy should bee succoured and relieved under their burden And so Reason 3. Because the Law of Love renewed by Christ requireth that from us Vers. 3. For if a man think himself to bee something when hee is nothing hee deceiveth himself Reason 4. Hee that despiseth others that backslide through infirmity and thinks himself more strong deceiveth himself is amongst the weakest yea hee is a man of no strength at all Vers. 4. But let every man prove his own Works and then shall hee have rejoycing in himself alone and not in another Reason 5. Propounded after the manner of a Precept making for the quelling of self admiration and shunning the casting contempt upon a backsliden Brother Because if every one would try himself and examine his actions according to the rule of the divine Law no man would arrogate to himself the praise of holiness from other mens sins but onely from their good actions if hee found any of them worthy of praise This was said against them who never cease to aggravate another mans sin that they may seem more holy themselves Vers. 5. For every man shall bear his own burden Reason 6. Confirming the reason fore-going Because every one shall give an account of his Works to God not compared with others but considered with himself Therefore it is not safe to despise those that are fallen into sin and to bee lifted up against them because in like manner thou art not fallen thy self Vers. 6. Let him that is taught in the Word communicate unto him that teacheth in all good things The second Precept belongeth to the people concerning liberality to bee exercised towards the Ministers of the Word that wee communicate coporal goods to them who communicate unto us by their office spiritual things and give themselves to this Work Vers. 7. Bee not deceived God is not mocked for whatsoever a man soweth that shall hee also reap Hee gives six reasons of the Precept which are all extended to liberality in general and do confirm the Precept of Liberality to Pastors the more strongly Reas. 1. Supposing these who are ingrateful towards their Teachers to bee also niggardly and slow to every good Work because the excuses of niggardliness are the delusions of covetous men with which God will not suffer them to delude themselves Whatsoever Reas. 2. Because every one shall receive fruit according to his deeds hee that hath onely received and refuseth to bee thankful shall bee rewarded according to his ingratitude and on the contrary Vers. 8. For hee that soweth to his flesh shall of the flesh reap corruption But hee that soweth to the Spirit shall of the Spirit reap life everlasting Hee expounds this Argument in particular Hee that bestows his goods or substance and his actions to the fulfilling the lusts of the flesh hee shall of his doing reap corruption But hee that on the contrary layeth out himself and all for the glory of God and promoting the works of the Spirit hee shall bee graciously rewarded with eternal life Vers. 9. As let us not bee weary in well-doing for in due season wee shall reap if wee faint not Reas. 3. Because whatsoever may bee said concerning liberality shewed by any one already as if enough was done by him yet hee must know that good things past are not sufficient unless wee persevere in well-doing Due Reas. 4. Illustrating and confirming the former Because an harvest of rewards shall certainly in due time bee to those alone that persevere in well-doing and faint not or bee weary Vers. 10. As wee have therefore opportunity let us do good unto all men especially unto them who are of the houshold of faith Reas. 5. Because the time of exercising well-doing is short therefore opportunity is to bee observed whilst life and abilities last and to reward them when they are dying is somewhat late Especially Reas. 6. The common bond of nature requireth that wee should bee liberal to all that are in want The bond of brother-hood requires charity towards the houshold of faith therefore how much more doth the bond of a flock towards their Pastor require that hee bee nourished by the milk and the fleece of the flock The Second Part. Vers. 11 â—ee see how large a letter I have written unto you with mine own hand The second part of the Chapter follows wherein after his Doctrine compared with the errour of his Adversaries now hee compares the Teacher with the Teachers i. e. Himself with the Seducers of the Galatians and that for their own edification who admired those glorious Doctors their Seducers Before hee compares himself hee premises the commendation of his sincere love towards the Galatians that hee writ this so large an Epistle with his own hand without the help of any Scribe as a most ample testimony of his solicitousness for their salvation Vers. 12. As many as desire to make a fair shew in the flesh they constrain you to bee circumcised onely lest they should suffer persecution for the Cross of Christ. Hee begins his comparison and proves the hypocrisie of his Emulators by four signs A fair shew Sign 1. That they study nothing more than to carry
and gave him to bee the Head over all things to the Church Argum. 11. All our enemies the Devil the wicked in the world Persecutors Hereticks and Impostors the power of sin in us prisons banishments all kinds of death are put under Christs feet that hee may order them and dispose of them to our good and put them under our feet Therefore c. The Head Argum. 12. Christ is appointed Head over all things in the Church that is the Father hath committed the full power and administration of all things unto him that hee onely should bee the most near Head of the Catholick Church for the illumination of the Church and all its members for the vivification exciting to all spiritual duties and preservation of spiritual life in them by the immediate presence and operation of his Spirit in the whole Church and its several members Therefore unless you will doubt of your Heads Wisdome Power and Faithfulness in his office you should bee strengthened in Faith Vers. 23. Which is his body the fulness of him that filleth all in all Argum. 13. The Church is the mystical body of Christ and all beleevers are his members Therefore you should not doubt but hee will look to and have a care of your salvation unless you will deny that Beleevers are his members The fulness Argum. 14. The Church is the fulness of Christ so far as hee is its mystical Head so that hee doth not judge himself to bee perfected and completed till all and every of the Elect bee gathered into one united to him have attained that full encrease suitable to and appointed for every member and till at last they enjoy with him a plenary happiness Therefore you should bee as sure of the perfecting of your salvation as you are that Christ will not suffer himself to bee incompleat imperfect and maimed Filleth Argum. 15. Christ filleth all in all that is according to every Creatures capacity as hee is the God of Nature hee works all things as hee is the Head of the Church hee perfects all things which belong to the Spiritual Life Sanctification and Salvation of Beleevers filling all his members by degrees Therefore it is not to bee questioned but hee will accomplish the begun work of Faith Sanctification and Salvation in you This that hee filleth all in all is adjoyned by way of correction or exposition to the former phrase of the fulness of Christ by the Church lest wee should conceive that Christs or our perfection depends upon any besides himself who of his own free love hath brought this necessity upon himself of communicating himself to us unworthy wretches who stirred up this desire of us in himself who himself hath the power to satisfie this his own desire and who by degrees fulfills his desire of sanctifying us and induing us with Faith and will proceed to fulfil it till hee hath performed all things necessary to the perfecting of salvation and that in all the faithful the greatest and least To him bee the glory of his Grace his power and his constancy for ever and ever Amen CHAP. II. THe Apostle proceeds to prosecute the same Argument proving sometimes in the Supposition that the beleeving Ephesians sometimes possitively that all Beleevers are saved by Grace The Proposition to bee made good is this you O Ephesians are saved by Grace or Beleevers are saved by Grace His Arguments are fifteen upon the last whereof hee insists to the latter end of the Chapter Vers. 1. And you hath hee quickened who were dead in trespasses and sins Argu. 1. If you O Ephesians are considered in the common State of Nature you will bee found to have been in that condition that you could not have recovered thence but by Grace There are seven parts of this Argument every one whereof heightens our first misery and proves Grace to bee the onely cause of salvation Dead 1 In the State of Nature you were not onely defiled with but dead in sin and not onely judicially dead because guilty of or liable to death but also really in effect spiritually dead so that the dead could as easily raise themselves to life or perform actions of being as you could free your selves from this death or do any good deed Therefore you are saved by Grace Vers. 2. Wherein in time past yee walked according to the course of this world according to the Prince of the power of the Air the Spirit that now worketh in the children of disobedience 2 In reference to this natural life you did wholly pass that in sin being wholly busied and walking in them or else waxing worse and worse Therefore c. Of this world 3 You walked in the waies of worldly and carnal men who favour this natural life onely and followed their manners and customes as the rule of life Therefore c. The Prince 4 You followed the Captain of this way the Devil the Prince of unclean spirits who with his Executioners or other evil Angels flying in the Air rules and governs effectually Which worketh 5 The Devil did reign and execute his will in you as now hee doth in the disobedient Therefore c. Vers. 3. Among whom also wee all had our conversation in times past in the lusts of our flesh fulfilling the desires of our flesh and of the mind and were by nature the children of wrath ever as others 6 You did fulfil the lusts of your flesh and wallowing in them did commit whatever your vain mind dictated whatever your corrupt appetite and affections of the flesh prescribed To these the Apostle adds himself before his conversion that they might see this Argument propounded in an Hypothesis would serve to confirm the general Thesis Children 7. By nature yee were children of wrath that is guilty of death and liable to divine wrath which God might justly pour upon us even to our utter destruction Hereunto hee joyns all other men as they are considered in the state of nature Therefore wee are beholding to Grace for our salvation Vers. 4. But God who is rich in mercy for his great love wherewith hee loved us Argum. 2. God out of his rich mercy and love hath delivered us who beleeve from this most miserable condition Therefore our salvation is of Grace The several parts of this Argument manifest the same God 1. Hee shews God to bee the sole Author of our deliverance who alone is meet for so great a work Rich 2. That Grace might appear the cause of our salvation is mentioned to bee the abundant or rich mercy of God whereby as it were touched with a sense of our miserie hee is moved to deliver us For his 3. The love of God wherewith he loved us from eternity is annexed as the cause both of mercy and salvation Us 4. It was of mercy that God was pleased to take us rather than others and choose us for his sons Therefore c. Ver. 5. Even when we were dead in sins hath quickened us
serve our neighbours Vers. 22. Wives submit your selves unto your own Husbands as unto the Lord. Now follow the oeconomical Precepts 1 That Wives should bee in subjection to their own Husbands chastly sincerely and in lawful things The reasons whereof are four As unto the Lord Reason 1. Because Christ commanded that the Wife should bee subject to her Husband and accounts of that subjection as if shee yeelded obedience to himself and in like manner looks upon the Wives rebellion against her Husband as rebellion against himself Vers. 23. For the Husband is the Head of the Wife even as Christ is the Head of the Church and hee is the Saviour of the body Reas. 2. Because the Husband is in honour and authority over the Wife as the head is over the body Therefore it is meet that the Wife â—â—ould bee in subjection to him As Christ Reas. 3. Because 〈◊〉 will have the Husbands authority over the Wife to â—ee a similitude of Christs authority over the Church And hee is Reas. 4. The same similitude is illustrated As Christ is the Head of the Church for its good so the Husband is the Head of the Wife for her good whom hee ought in all things to defend châ—rish and comfort And as it is expedient for the Church to bee obedient to Christ so it is for the Wife to bee obedient to her Husband Vers. 24. Therefore as the Church is subject unto Christ so let the Wives bee to their own Husbands in every thing From these reasons hee inferrs the conclusion that it is necessary for the Wife to bee obedient to her Husband in all things which hinder not her due subjection unto God and Christ. Vers. 25. Husbands love your Wives even as Christ also loved the Church and gave himself for it Prec 2. Which is given to men that they should love their Wives the reasons thereof are five As Reas. 1. From the example of Christs love towards the Church which love the Apostle commends from these four marks 1 That Christ out of his love offered himself for the Church which was then lost Vers. 26. That hee might sanctifie and cleanse it with the washing of water by the Word 2 That hee loved his Church and offered himself for it to the end that hee might sanctifie it or of a prophane and impure Church make it a holy one Washing 3 That Christ doth effectually cleanse his Church by virtue of his blood and of his free promise which hee applies to us by the ordinary means of Baptism and of the Word as by instruments of his Spirit ordained for the confirmation of Faith and the communication of virtue Vers. 27. That hee might present it to himself a glorious Church not having spot or wrinckle nor any such thing but that it should bee holy and without blemish 4 That hee hath loved his Church for this end that hee might at length present it glorious in Heaven without any mark or token either of sin or misery and hee will ever prosecute this his work till hee hath brought it to pass Vers. 28. So ought men to love their Wives as their own bodies hee that loveth his Wife loveth himself Reas. 2. Of the Precept given to men touching loving their Wives Because Wives are the bodies of their own Husbands according to that Law of God They two shall bee one flesh Hee that loveth Reas. 3. Because hee which loveth his Wife loveth himself and performs the office of love unto himself for that love of a mans own Wife doth every way redound to the Husbands good Vers. 29. For no man ever yet hated his own flesh but nourisheth and cherisheth it even as the Lord the Church Reas. 4. Because it is as unnatural to a Wife and good Husband not to love his Wife as it is to hate his own flesh and it is as agreeable to reason to favour and make much of his Wife as it is to regard his own flesh As Hee confirms and illustrates this reason by the example of Christ which hee wills us alwaies to have in our eye as the most perfect example of love Vers. 30. For wee are members of his body of his flesh and of his bones Hee proves that Christ loved us as his own flesh and that it was not possible for him to hate us but hee was as it were constrained out of love to maintain and cherish us because wee are members of his body flesh of his flesh and bone of his bone that is wee are as nearly joyned to him as Eve was to Adam for what Eve owed to Adam in the flesh wee owe to Christ in the regeneration of our spirit and much more In the forming of Eve Adam lost onely one rib but in the reforming of the Church Christ lost his life Onely the matter of Eve was from Adam but the Church hath from Christ its natural formation and spiritual reformation in respect of both the body and soul of every member Vers. 31. For this cause shall a man leave his Father and Mother and shall bee joyned unto his Wife and they two shall bee one flesh Reas. 5. Where hee proves both that the Church owes its beginning to Christ and that Husbands ought to love their Wives even from the institution of marriage which requires that by reason of the streight knot between Husband and Wife a man shall leave Father and Mother and bee joyned to his Wife and they two shall bee united into one flesh by the bond of wedlock by which they now have a mutual right to and power over one another the words of this institution have a typical sense for God in that saying Gen. 2.23 Thou art flesh of my flesh and bone of my bone intended to represent the union of Christ and the Church and to shew that wee are bone of Christs bone and flesh of Christs flesh that is that wee are most nearly united to Christ because in the speech of Adam to Eve it was prefigured that Christ as hee was one flesh with us and made us one flesh with himself by a spiritual wedlock did as it were leave his own Father laying aside after a manner that glory which hee had with the Father abasing himself when hee was in the form of God and taking upon him the form of a servant Also it was prefigured that Christ should leave Mary his Mother that by dying hee might buy the Church to bee his Spouse with which hee would bee one flesh Vers. 32. This is a great mystery but I speak concerning Christ and the Church The Apostle viewing this last thing not the carnal wedlock but the union of Christ with the Church calls it a great mystery and lest any one should otherwise understand his saying hee signifies in express words that hee doth not speak this of the mystery touching the carnal marriage of Husband and Wife but concerning the spiritual conjunction of Christ and the Church which is made by virtue of
the Spirit not of the flesh by Faith and not by any natural bond or tye Vers. 33. Nevertheless let every one of you in particular so love his Wife even as himself and the Wife see that shee reverence the Husband Letting the mystery pass hee returns to the Precepts touching the duties of Husband and Wife and in the last place adds Precept 3. wherein hee reduces all the duties of the Husband to sincere love such as is the love wherewith hee loves himself and this love hee presses upon them On the other side hee reduces all the duties of the Wife to fear and reverence towards her Husband that shee offend him not but indeavour in the Lord to please him in all things CHAP. VI. HEE proceeds to give Precepts touching oeconomical and common Christian duties There are two parts of the Chapter The first contains four Precepts touching oeconomical duties to vers 10. The other is the conclusion of the Epistle containing some common duties unto the end Vers. 1. Children obey your Parents in the Lord for this is right Precept 1. to children that they should honour their Parents and yeeld reverence and obedience to them in all things so far as is possible and pleasing to God the reasons hereof are four 1 Because it is required by all Law both of God and of Nature that children should obey their Parents Vers. 2. Honour thy Father and thy Mother which is the first Commandement with Promise Reas. 2. Because the obedience of children is expressly mentioned in the Commandements as a part of honour due to Parents and commanded in the Law Which is Reas. 3. Because this is the first command which hath a particular promise particularly applyed Vers. 3. That it may bee well with thee and thou mayest live long on the earth Reas. 4. Because the obedience of children towards their Parents conduces to the childrens good and hath a special blessing the lengthening of temporal life which Promise is either simply fulfilled or else by change of the benefit for one much better of a better life Vers. 4. And yee Fathers provoke not your children to wrath but bring them up in the nurture and admonition of the Lord. Prec 2. Touching the part and duty of Parents towards their children that on the one side by too much severity towards their children they abuse not their Fatherly power lest they drive their childrens affection from them and on the other side that by too much indulgence they do not nourish any childish malepertness in their children but that rather they strive to correct their vices and instruct them in good manners in the fear of the Lord. Vers. 5. Servants bee obedient to them that are your Masters according to the flesh with fear and trembling in singleness of your heart as unto Christ Prec 3. Of the duty of Servants towards their Masters the parts whereof are six 1 That they obey their Masters acknowledging their external servile condition to bee from God and that they are not freed from a political servitude by Christ who neither takes away nor changes Governments 2 That they remember that their Masters are not Masters of their consciences but of the flesh or outward man and in things which concern this life 3 That they serve them in reverence and in fear of their anger 4 That laying aside deceit they deal truly and sincerely with their Masters 5 That they serve them with reference to Christs command and so in obeying them they will serve Christ. Vers. 6. Not with eye-service as men-pleasers but as the servants of Christ doing the Will of God from the heart 5. With good will doing service as to the Lord and not to men 6 That without flattering deceit they take care of their Masters business no less in their absence than when they are present to over-look them and not onely that they may please their Masters but that they may please God Lastly That they serve not out of self-love or meer fear but out of good will as those that serve God and not men for hee serves God who obeyes him commanding him to serve his Master Vers. 8. Knowing that whatsoever good thing man doeth the same shall hee receive of the Lord whether hee bee bond or free Besides the Arguments which are tacitly couched in what went before to confirm this Precept hee adds the hope of reward which they shall receive from God who liberally rewards the works of his servants whether they bee free or bond in the flesh Vers. 9. And yee Masters do the same things unto them forbearing threatning knowing that your Master also is in Heaven neither is there respect of persons with him Prec 4. Concerning the duty of Masters towards their servants That proportionably making use of the same virtues they should exercise their masterly power over their servants after a Christian manner and particularly that they should bee moderate in threatnings lest they rule tyrannically over them Knowing Hee adds two reasons 1 Because they have the Lord above them who is able to revenge their weak tyranny 2 Because God is just who doth not respect the person of the Master or servant but beholds the cause and work of both according to equity The Second Part. Vers. 10. Finally my Brethren bee strong in the Lord and in the power of his might The other part of the Chapter contains the conclusion of the Epistle which hath in it four points In the first hee exhorts them to constancy in Faith and Holiness of life and to put on the spiritual armor against our enemies with whom wee must grapple as long as wee live Brethren saith hee bee yee strengthened in the Lord. The Arguments to press on this Exhortation are three Argum. 1. Because they have communion with the Lord in whom is power and strength in whom if yee continue by Faith and make use of his Grace hee will bee ready to help you with his power and effectual operation that so you will both dare to venture on and bee able valiantly to oppose all your enemies and hinderances Therefore bee yee strengthened in the Lord. Vers. 11. Put on the whole Armour of God that yee may bee able to stand against the wiles of the Devil Argum. 2. Because you are armed with all sorts of weapons which are necessary for your war which weapons hee exhorts them to put on that they may bee able to stand in the fight against the Devils assaults and treachery Vers. 12. For wee wrestle not against flesh and blood but against principalities against powers against the rulers of the darkness of this world against spiritual wickedness in high places Argum. 3. Because our strife is not meerly with men or against our own flesh or against men onely such a fight might seem tolerable but wee are to fight against the author of all these evils the Devil and the whole army of unclean spirits who are no weak and ordinary souldiers but all of them
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
given him about restraining certain perverse Zelots of the Law and admonishing them that they teach no Doctrine diverse from that which is Apostolical In prescribing of which the Apostle chuses to use words of beseeching and intreating rather than to speak imperiously that hee might supply the stead of Timothy who could scarcely bee loosed from the most sweet society of Paul not for a time even by the intreaties of the Apostle Vers. 4. Neither give heâ—d to fables and endless genealogies which minister questions rather than godly edifying which is in Faith so do For example Hee commands that Fables and Jewish Genealogies bee avoided i. e. newly devised opinions or traditions besides the holy Scriptures and curious speculations about unnecessary things such are very many Talmudical and Cabaliâ—tical such also are to bee found amongst the School-men Endless The Reasons of his admonition are six Reas. 1. Because those vain speculations are idle and endless whereof there is no use Which rather Reas. 2. Because they beget curious and contentious questions nor do they promote the knowledge of piety which lead unto God for edification proceeds not from probable and dubious questions but by the solid beleeving of the Word of God Vers. 5. Now the end of the Commandement is charity out of a pure heart and a good conscience and of Faith unfeigned Reas. 3. Because those Teachers that are wholly exercised in discussing of smaller matters which may bee fetched from the Law though they seem to bee carried with a Zeal to the Law of Moses yet they refer not the Law to its true end or to the proper scope of the whole Scripture which is that men by the Law being led to the knowledge of sin and deserved misery may seriously betake themselves to Christ by Faith unfeigned Charity This Faith hee describes from a three-fold effect 1 That true Faith in the propitiaâ—ory blood of Christ renders the conscience good or peaceable and quiet 2 That the conscience being now pacified Faith will not suffer that the heart bee any longer delighted in evil but rather endeavours after purity and that it may bee purged from all evil affections 3 That true Faith is not idle in that which is good but stirs up a man diligently to labour in the obedience of every Precept by love to God and men Vers. 6. From which some having swâ—rved have turned aside unto vain jangling Reas. 4. Confirming the former Because it is approved by the experience of some that unless Teachers abstain from their vain curiosities and intend more earnestly the edification of mâ—n in Faith and Charity they cannot but bee drawn away from the simplicity of Doctrine into vain babling for where there is vanity there verity is not Vers. 7. Desiring to bee Teachers of the Law understanding neither what they say nor whereof they affirm Reas. 5. Because it is also known by experience that those ambitious Teachers while they affect a new kind of teaching and seek after applause from their knowledge of the Law betrayed their ignorance whilst they understood not the questions whereof nor the Arguments from which they disputed Therefore avoiding idle speculations Timothy was to take care that in the Apostolick Doctrine or the manner of teaching it no innovation was made by any one Vers. 8. But wee know that the Law is good if a man use it lawfully Hee answers an Objection Therefore are thou against the divine Law who so earnestly rebukest the Teacherâ— of it The Apostle answers that hee did not at all detract from the Law reproving those that abuse it but rather commends and teaches the right use of the Law Vers. 9. Knowing this that the Law is not made for a righteous man but for the lawless and disobedient for the ungodly and for sinners for unholy and prophane for murderers of Fathers and murderers of Mothers for man-slayers 10. For Whore-mongers for them that defile themselves with man-â—ind for men-stealers for lyars for perjurâ—â— persons and if there â—ee any other thing that is contrary to sound Doctrine 11. According to the glorious Gospel of the blessed God which was committed to my trust Hee confirms the Answer with three Reasons The first is from the end of the Law or the Legal Covenant so far as it is opposed to the Gospel the Law is established not that the faithful justified by Faith in Christ should bee justified by the Law as the perverse Teachers of the Law intended but that the unrighteous and unbeleevers as are all wicked and prophane persons condemned by the Law might acknowledge their unrighteousness and deserved condemnation repent and flye unto Christ Therefore the Apostles Doctrine detracts nothing from the Law According Reas. 2. All sins which are forbidden by the Law are also prohibited by the sound Doctrine of the glorious Gospel and all the duties which are commanded by the Law are earnestly urged and taught in the Gospel so much as concerns the performance of our obedience unto God the demonstration of our thankfulness and the proof of the sincerity of Faith in the fruits of holiness Therefore the Doctrine of the Gospel detracts nothing from the Law Committed Reas. 3. I an Apostle to whom the Gospel of God in himself most blessed and the Author of all blessings towards us is committed do no less urge this wholesome doctrine of Sanctification and all good works which in the Law are commanded than any Zelot of the Law although not to the same end Therefore the Apostolical Doctrine nothing at all detracts from the Law The Second Part. Vers. 12. And I thank Iesus Christ our Lord who hath enabled â—ee for that hee counâ—ed mee faithful putting mee into the Ministery The second part of the Chapter follows which contains the vindication of the authority of his Apostleship against those that denied it or in consideration of his fore-acted life did lessen it and that with thanksgiving for the Grace that was bestowed upon him Seven Reasons are laid down of his thanksgiving All which prove that his Apostleship is in no wise to bee disparaged Reas. 1. Christ by the grace of his Spirit hath strengthened mee an infirm man and heretofore a slave to sin the Devil and the world appointed an Apostle by him that as a leader I should with an invincible courage stand up for the defence of the Gospel against all the insulâ—â—tions of the world the flesh â—nd the Devil Therefore thanks are to bee given for my confirmation in the Apostleship so little reason is there that any thing should bee detracted Accounted mee faithful Reas. 2. Christ hath endued mee being appointed an Apostle with the gifts of his Spirit and hath so far honoured mee that hee made and accounted mee his faithful friend who would commit to mee the Gospel to bee dispensed to the souls of his Elect Therefore my authority is not to bee disparaged Hath appointed Reas. 3. Christ the Lord hath placed mee in the Ministâ—ry i. e. in
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
course of his conversation Therefore hee was beloved of Paul and had in estimation by him as a Son to whom hee wishes all excellent things from God as hee had done in the former Epistle Vers. 3. I thank God whom I serve from my Fore-fathers with pure conscience that without ceasing I have remembrance of thee in my prayers night and day By three other Arguments hee endeavours to perswade Timothy of his affection towards him Remembrance Argum. 1. Because hee continually remembers Timothy in his prayers I thank God Argum. 2. Because hee values it as a favour given him from God that hee remembred Timothy for whom hee acknowledgeth that thanks are to bee rendred unto God for it is an excellent benefit and only vouchsafed to the Saints to love the Saints or those whom God loveth These two Arguments hee explains and confirms from this That with a sincere unfeigned mind hee prayed and gave thanks to God for Timothy and hee proves his sincerity from this That not onely in his whole life past hee endeavoured to keep a conscience inviolated lest hee should do any thing against it but also that after his conversion to the Faith in a pure conscience i. e. illuminated by the Holy Spirit and purified by the blood of Christ hee endeavoured to serve God the God of Israel or of Abraham Isaac and Iacob and the God of all the rest of his faithful Ancestors for hee that serves Christ with a sincere mind serves also the Holy One of Israel the Father and the Holy Ghost hee serves the true God three in One and maintains the same true Religion with all the holy Patriarches Vers. 4. Greatly desiring to see thee being mindful of thy tears that I may bee filled with joy Arg. 3. Because hee had an earnest desire to see the face of Timothy that hee might enjoy his company Hee illustrates this Argument from three Reasons of his desire Cause 1. The remembrance of Timothies tears or his most tender affection as well towards God as towards himself for Gods sake from whom when hee was departing Timothy could not bee drawn away but with tears Cause 2. The hope of rejoycing exceedingly when hee should see him Vers. 5. When I call to remembrance the unfeigned faith that is in thee which dwelt first in thy Grandmother Lois and thy mother Eunice and I am perswaded that in thee also Cause 3. It was the remembrance of his sincere faith such as was in his Grandmother and mother who dyed in the faith of the Mediator whether before Christ was revealed to them God manifested in the flesh is doubtfull but certain it is that they beleeved in Christ that was to come according to the promises in which hope Timothy was brought up from a childe by his mother and was instructed by her in the Scriptures Vers. 6. Wherefore I put thee in remembrance that thou stir up the gift of God which is in thee by the putting on of my hands After the Preface four Admonitions follow Admon 1. Inferred by way of consequence from the former That hee would stir up in himself those sparks of his ability in preaching the Gospel and the gifts conferred upon him to this end by the prayers of the Church when in the name of the Presbytery Paul ordained him to bee a Preacher And that hee would boldly manifest the vertue of the gifts conferred upon him in the execution of his Ministry notwithstanding all lets which the flesh the world and the devil might oppose against him Vers. 7. For God hath not given us the spirit of fear but of power of love and of a sound minde There are two Reasons of the Admonition 1 Because the spirit of fear by which any one dare not speak and do what hee ought and what hee would speak and do in his Ministry was hee not subdued by fear is not from God nor becomes the Minister of God Of power 2 Because the gift of the Spirit which God vouchsafes to his Ministers is a Spirit 1 Of power and efficacy which dares and is able to oppose it self against every thing that exalts it self against Christ And 2 a Spirit of love which is not drawn away from true love to men And 3 the Spirit of a sound minde which neither with preposterous zeal nor by foolish and carnal love is drawn away from the truth of sound Doctrine but such as renders the minde sound in the Doctrine of faith and the heart filled with charity and enkindles a zeal in the heart boldly to manage the things of Christ and contains all these gifts conjoyned amongst themselves with a sacred tye Vers. 8. Bee not thou therefore ashamed of the testimony of our Lord nor of mee his prisoner but bee thou partaker of the afflictions of the Gospel according to the power of God Admon 2. That Timothy bee not ashamed of the simplicity of the truth of the Gospel nor of the Cross of Christ iâ— his servant Paul but that hee prepare himself to bear afflictions for Christ and accompany himself with those that bear the Cross. According to the power The Reasons of these Admonitions are eight Reas. 1. Because if any thing bee laid upon us to bee born for Christ above our strength The power of God will bee present to help and deliver us trusting in whose power and supported by his aid wee are bound to bee confident and relye upon him above our own strength Vers. 9. Who hath saved us and called us with an holy calling not according to our works but according to his own purpose and grace which was given us in Christ Iesus before the world began Reas. 2. Confirming the former Because God hath given us eternal life and by his holy calling hath separated us from the world to this very end that wee might confess Christ Therefore wee ought not to bee ashamed of his testimony or cross Not according Reas. 3. Because God freely doth all these things not respecting our works but his own grace and gracious purpose Therefore it is not fitting that wee should bee ashamed of the testimony of Christ or his cross or afflictions for his sake Before Reas. 4. Confirming the former Grace is given to us in Christ before the world began before wee or our works could have any being i. e. before all time Therefore it is not meet that wee should bee ashamed of the testimony or cross of Christ. It is called Grace given to us in Christ Because although wee had not any being yet Christ the designed Mediatour the second person of the Trinity subsisted from eternity who covenanted with his Father for us his Elect before all time and afterwards in time paid the price of our Redemption and in our name received the grace assigned to us by which in time wee should bee called justified and freely saved in due season Vers. 10. But is now made manifest by the appearing of our Saviour Iesus Christ who hath abolished death
without blood which hee offered for himself and for the errours of the people Hee proceeds in describing the anniversary rites which were of this sort 1 The High Priest alone without any companion 2 Once a year not oftener 3 Never without the offering the blood of a Calf and an Hee-Goat in a basin 4 This blood hee offered for his own sins great and small and for the sins of the people All these outward worldly and shadowy things were in no wise efficacious in themselves For they prefigured the entring of Christ into Heaven by his own blood the true Propitiatory This is the first Argument of the earthly imperfection in the Levitical Priesthood Vers. 8. The Holy Ghost this signifying that the way into the holiest of all was not yet made manifest while as the first Tabernacle was yet standing Argum. 2. Propounded by way of exposition of the next mystery In the time of the Levitical Priesthood while it obtained a standing Tabernacle and that Ceremonial worship about the Sanctuary the way to Heaven or the true Sanctuary was not manifestly declared as it is now under the Priesthood of Christ That which the Holy Ghost taught by excluding the Priests from the inward Sanctuary by admitting the High Priest once a year the Sanctuary remaining shut all the year after Therefore the Priesthood of Christ is more excellent than the Levitical Vers. 9. Which was a figure for the time then present in which were offered both gifts and Sacrifices that could not make him that did the service perfect as pertaining to the conscience Argum. 3. The rites of the foresaid expiatory and the other such exercises of the Levitical High Priest were typical and parabolical and a meer pattern of those things which were to bee performed by Christ Therefore the excellency of the Levitical Priesthood is no waies to bee equallized with the Priesthood of Christ. For the time Argum. 4. The things which were done by the High Priest and the Levitical Priests served onely for the time present of the Law institution viz. in the infancy and beginning of the Church wherein gifts and typical Sacrifices were offered Therefore the Levitical Priesthood is far inferiour to the Priesthood of Christ. Could not Argum. 5. The gifts and sacrifices which were offered by the Levitical Priesthood could not sanctifie the conscience of him that worshiped or take away the evil conscience of sins committed Therefore the Levitical Priesthood c. Vers. 10. Which stood onely in meats and drinks and divers washings and carnal ordinances imposed on them until the time of reformation Argum. 6. Confirming the former Those things which were offered by the Levitical Priest consisted onely in meats and drinks and divers washings and carnal rites which did not commend a man to God 1 Cor. 8.2 but onely they did these things as sanctified in the flesh ceremonially they might bee accounted pure worshipers Therefore the Levitical Priesthood is nothing being compared to the Priesthood of Christ. Until Argum. 7. These gifts and sacrifices and the other offices of the Levitical Priests were imposed as a yoak and burden onely till the time of Reformation i. e. till the comming of Christ who would reform the imperfect sacrifices and gifts of the old Priesthood and they being abolished hee would introduce a more perfect gift and sacrifice Therefore the Priesthood of Christ is more perfect c. Vers. 11. But Christ being come an High Priest of good things to come by a greater and more perfect Tabernacle not made with hands that is to say not of this building Argum. 8. Christ is the High Priest not of types but of spiritual good things of Justification Sanctification and Salvation which were figured by the types Therefore c. By a greater Argum. 9. Christ had a greater and more perfect Tabernacle not made with hands not of a common structure viz. the Tabernacle of his body which was formed in the womb of the Virgin by the Holy Ghost after a special manner without the spot of Original sin in which Tabernacle the fulness of the Godhead dwels Therefore his Priesthood is far more excellent than c. Vers. 12. Neither by the blood of Goats and Calves but by his own blood hee entred in once into the holy place having obtained eternal redemption for us Argum. 10. Christ offered not the blood of Bulls or Goats as the Levitical Priests but his own blood and the same is made the Priest and the Sacrifice Therefore his Priesthood c. Once Argum. 11. Christ hath once entred into the true holy place i. e. Heaven and there abides not often as the Levitical Priests into the typical holy place Therefore his Priesthood c. Eternal Argum. 12. Christ hath purchased eternal Redemption with his own blood which was impossible for the Levitical Priests Therefore his Priesthood is more excellent than c. Vers. 13. For if the blood of Bulls and of Goats and the Ashes of 〈◊〉 Heifer sprinkling the unclean sanctifieth to the purifying of the flesh 14. How much more shall the blood of Christ who through the eternal Spirit offered himself without spot to God purge your conscience from dead works to serve the Living God Shall purge Argum. 13. Confirming the former The blood of Christ purges the conscience partly as the conscience seeing full satisfaction made in the death of Christ to divine Justice for it self closeth with its perfect discharge and rests therein partly as the power of sanctifying the heart to the service of God flowes from him For if Hee confirms this Argument a minori The blood of Bulls and other types performed what they were appointed to viz. Ecclesiastical purification of the outward man that hee might be sanctified to the works of external worship how much more shall the blood of Christ the Antitype perform that which is signified by the types viz. The purifying of the conscience from sins to the service of God Sins are called dead works because they deserve death and make sinners guilty of death By the Spirit Argum. 14. In the Sacrifice of Christ the Eternal Spirit or Christ as God acted the chief parts of the Priest and offered up himself as a man without spot for a Sacrifice Therefore his Priesthood is so much the more excellent than the Levitical as God is more excellent than man and his holy humanity than a beast Vers. 15. And for this cause hee is the Mediatour of the New Testament that by means of death for the redemption of the transgressions that were under the first Testament they which are called might receive the promise of eternal inheritance Argum. 15. Under the Old Covenant neither Remission of sin nor the Inheritance of Eternal Life was given to them that were called but for the sake of Christs death interceding under the New Covenant to which end hee being now the Mediatour of the New Covenant is ordained for all them that are called Therefore his Priesthood is more excellent
Doctrine of Grace not abusing it to the end The first Exhortatory Proposition wherein the Apostle involves himself and other Beleevers is this Yee ought to suffer afflictions patiently and chiefly those which happen to you for the Faiths sake The Arguments that confirm this Proposition are eleven Vers. 1. Wherefore seeing wee also are compassed about with so great a cloud of witnesses let us lay aside every weight and the sin which doth so easily beset us and let us run with patience the race that is set before us This Proposition is inferred from the Precedent Catalogue of the faithful set forth under the similitude of contenders running in a race wee ought casting aside all hinderances constantly to run the race that is set before us Seeing so great Argum. 1. Wee have the examples of all the faithful dead before Christ was exhibited who stand about us while wâ—e run the race in a copious multitude like a thick cloud every one giving his testimony touching the certainty of divine promises touching the excellency of Faith and Gods goodness who will be witnesses against us unless wee go forward through prosperity and adversity in our Christian race Therefore wee ought constantly to go forward through all adversities Lay aside That the Apostle might make the Exhortation easier and them more expedient for this race hee admonishes them of shunning two impediments the one outward the other inward The outward impediment is that which is cast in their way from external things riches honours and other earthly things which ought not to be so much esteemed by us but wee should be ready to renounce them when and so far as they hinder our course in the obedience of Faith for then they become weights which hee commands us to cast away The internal impediment from inbred corruption or concupiscence dwelling in the flesh which naturally cleaves to us and may most easily ensnare us unawares unless wee take heed And wee are said to cast away this sin when wee take not care for the flesh to fulfil the lusts thereof neither are wee so vehemently desirous of this mortal life but when God calls us wee are prepared to lay down this life for so is inbred corruption cast away that it might not ensnare us in the tryals of Faith for otherwise by no endeavours can it be altogether repressed so long as wee live in the flesh Vers. 2. Looking unto Iesus the Author and Finisher of our Faith who for the joy that was set before him endured the cross despising the shame and is set down at the right hand of the Throne of God Argum. 2. Wee have Jesus Christ the Captain of our Faith not onely for an example but also for a chief help who as hee is the Author so is hee the finisher of our Faith looking upon whom with the eyes of Faith wee shall be able to run the race Therefore wee must constantly go forward through all adversities Who for Hee confirms this Argument by three Reasons Reas. 1. Our Captain by reason of his desire of our salvation comes unto glory by the Cross hee patiently endured the Cross and contemned contempt hee did not value the suffering of reproach that hee might redeem us and return a Conqueror to the possession of his glory and that hee might lead us the same way after him to the fellowship of his glory Therefore Christ being our Captain wee must go forward through the crosses and contempt of the world Vers. 3. For consider him that endured such contradiction of sinners against himself lest yee bee wearied and faint in your minds Reas. 2. Such is the excellency of Christ above us such are his sufferingâ— which hee suffered for us from his most unworthy adversaries that our sufferings in our Christian warfare seriously compared with Christs might come to nothing Therefore wee must eye his example and go forward through all adversities Leâ—t in your Reas. 3. Unless yee borrow light from Christ courage and strength through Faith in your race yee are in danger in the midst of your race to bee discouraged and lost Therefore it behoves you constantly to eye Christ your Captain and through Faith in him to go forward in your race Vers. 4. Yee have not yet resisted unto blood striving against sin Argum. 3. Yee have not as yet poured forth your life and blood for Christ as you are bound if so his glory required it in conflicting against sin whereto your persecutors have endeavoured to compel you Therefore being ready to lay down your life rather than sin go yee forward through all adversities Vers. 5. And yee have forgotten the Exhortation which speaketh unto you as unto children My Son despise not thou the chastening of the Lord nor faint when thou art rebuked of him Argum. 4. Joyned with a reproof The friendly exhortation of God in the Scripture speaking to you as unto sons requireth of you that yee neither contemn the chastisement of God in the hardness of your hearts neither faint being chastised by reason of the tenderness of your hearts which now yee seem to do having forgotten the divine Exhortation Therefore yee are to bear afflictions patiently and constantly Vers. 6. For whom the Lord loveth hee chasteneth and scourgeth every Son whom hee receiveth 7. If yee endure chastening God dealeth with you as with Sons for what Son is hee whom the Father chasteneth not Argum. 5. Confirming the former Chastisement is an effect of Divine love towards him whom God chastiseth For chastening is for the amending of him that is chastised Therefore you ought to bear afflictions patiently Scourgeth Argum. 6. To bear afflictions patiently is a sign of Adoption God acknowledgeth no man for his adopted Son whom hee doth not exercise with sharp afflictions nor is any man excepted Therefore that yee may be found with the mark of adoption upon you and that yee may prove your selves the Sons of God yee ought patiently to bear afflictions Vers. 8. But if yee bee without chastisement whereof all are partakers then are yee Bastards and not Sons Argum. 7. They that are free from chastening or they which do not suffer fatherly chastisement are not the Sons of God they together with hypocrites may have the outward and visible Church for their Mother but they cannot have God for their Father Therefore if you would not be accounted hypocrites and bastards yee ought to bear afflictions patiently Vers. 9. Furthermore wee have had Fathers of our flesh which corrected us and wee gave them reverence shall wee not much rather bee in subjection to the Father of Spirits and live Argum. 8. The Fathers of our flesh had power to chastise us their Sons and it was meet that wee should bear their chastisements yea wee have born them with reverence how much more hath God the Father of our spirits power to chastise us and wee are bound to bear his chastisements patiently Live Argum. 9. Wee shall obtain eternal life if wee have
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
repeated But Christs entry into Heaven to be perfect because but once not to be repeated 3. The Levitical Priests entred by the blood of Goats and Calves But Christ entred by his own blood 1. And if Christ entred but once into Heaven after his Suffering Then Wee must not think that his Body is any where else but in Heaven onely wherein it is once onely entred 2. If the blood whereby Christ entred into Heaven was his own blood Then 1. Verily Christs Body was like ours in substance having blood in it as ours and wee must not conceive otherwise of his body than to be of the same substance and substantial properties with ours 2. The blood belonged to the same person to whom the properties of God belongeth so often in this Epistle attributed unto Christ. His Blood was the blood of God Act. 20.28 That is the same Jesus was God and man with flesh and blood in one person 3. The Fruit of Christs bloody Sacrifice hee maketh The Eternal Redemption of those for whom hee offered it And to the typical Sacrifice hee ascribeth no redemption at all in the comparison Thereby giving us to understand 1. That from the worlds beginning to the end thereof salvation of sinners is by way of Christs Redemption That is by his loosing them through payment of a price 2. That the Redemption was manifested to have force when after his bloody Sacrifice hee entred into Heaven 3. That such as are once redeemed by Christ are Eternally Redeemed not for a time to fall away again but eternally to be saved most certainly Vers. 13. For if the blood of Bulls and of Goats and the Ashes of an Heifer sprinkling the unclean sanctifieth to the purifying of the flesh Vers. 14. How much more shall the blood of Christ who through the Eternal Spirit offered himself without spot to God purge your consciences from dead works to serve the living God To prove that eternal Redemption is the fruit of Christs Sacrifice he reasoneth thus If the Typical Sacrifices and Rites of old were able to work that for which they were ordained that is external Sanctification Much more shall Christs true Sacrifice be able to work that for which it was appointed that is Eternal Remission of sins and inward Sanctification unto eternal life Then there are two sorts of Sanctification One external of the flesh which maketh a man holy to the Church whatsoever he be within Another internal of the conscience and inner man which maketh a man holy before God 2. The purifying of the flesh he maketh to be by the exercise of such and such Ordinances of Divine Service for the time Then External or Church-holiness of the outward man is procured by such and such exercises of Divine Ordinances in the Church as serve to make a man to be reputed and holden for clean before men and so to be received for a member of the Church as is to be seen Numb 19. 3. From his form of reasoning we learn That whatsoever liberty and access of coming to the Church was made to the Jew of old by these ceremonies of the Law as much and more liberty is made to the Christian to come in to God by the blood of Christ. 4. In describing Christs Sacrifice he saith Christ through the Eternal Spirit offered himself without spot to God Then 1. Christ is both the Sacrifice and the Priest in one person He offered himself as man through the Eternal Spirit that is by the vertue and power of his own Godhead by which he preached before his Incarnation to sinners 1 Pet. 3.19 2. His sacrifice was without spot He was that spotless Lamb in whom was no sin nor imperfection nor defect of any thing that the sacrifice required 3. The vertue of the sacrifice which made it to purchase Eternal Redemption unto us floweth from the infinite worth of his Eternal Godhead 4. Albeit Christs two natures have their distinct respects in the actions of his Office yet Christ is one and undivided in the execution of his Office 5. The fruit and force of the sacrifice is set down in this that this Blood shall purge our conscience from dead works to serve the living God That is shall both absolve a man from his foregon sin and also enable him to serve God for time to come Then 1. Sins are but dead works flowing from nature dead in sin and not onely deserving but also drawing on death upon the sinner 2. The conscience lieth polluted with the filthiness of dead works till the vertue of the blood of Jesus applied bring intimation of absolution 3. Christs blood doth not purge the Conscience from dead works that a man should go wallow in them again but that he may serve the living God more acceptably 4. The purging vertue of Christs blood is joyned with the sanctifying and renewing of the absolved sinner and what God hath conjoyned let no man put asunder Vers. 15. And for this cause he is the Mediator of the New Testament that by means of death for the redemption of the transgressions which were under the first Testament they which are called might receive the promise of eternal inheritance Now lest any man should stumble at Christs death he sheweth a necessity thereof in respect of his office of Mediation and the purchase to be made by his Redemption The force of the reason is this Remission of sins could not have been given under the Law except the Mediator had been to pay the price of the same under the Gospel Nor could the faithful and called ones either then or now obtain eternal life for an inheritance otherwise than by the Mediators death Therefore it behoved the true Mediator by means of death to pay the promised price of the purchase of remission of sins and eternal life Then 1. The remission of transgressions and the inheritance of eternal life are both fruits of Christs Passion 2. The fruits of his Passion extended themselves unto them who were under the Old Testament as well as unto us under the New 3. The way of purchase of these benefits was by Redemption that is to say by lawful purchase such as might satisfie justice 4. The way in special was by means of the Mediators death His life was laid down to redeem ours His one life as good as all ours 5. For this cause Christ took the office of a Mediator unto himself that he might have right and interest by death to make this purchase 6. And therefore except he had really died the purchase could not have been lawfully made Vers. 16. For where a Testament is there must also of necessity be the death of the Testator Another reason to prove the necessity of Christs death from the force of the word Covenant which signifieth also a Testament The force of the reason is this Christ Jer. 31.31 promised to make a New Covenant and therefore also a New Testament iâ— to make a New Testament then also he promised
must have force to do that which is less that is purifie the flesh and external condition of the man who cometh unto it outwardly onely as the Types did under the Law whereupon an Hypocrite in the Christian Church must be accounted one of the Congregation of the Saints as well as an Hypocrite under the Law was so called because CHRISTS Blood cannot be inferiour to the Types which were of this force to sanctifie men to the purifying of the flesh Or wee may say more shortly There is a sanctification by consecration when any thing is devoted or dedicated unto God and a sanctification by inhabitation of the holy Spirit 2 Cor. 6.16 17 18. Of the former sort the Censers of Core Dathan and Abiram are called Holy And the reason is given Because they offered them before the LORD therefore they are hallowed Numb 16.38 And in this sense all the members of the visible Church even such as afterwards do prove Apostates are sanctified because they are offered and offer themselves unto the Lord. But the inhabitation of the holy Spirit is proper onely to the Elect and Gods Children Hence learn 1. That all the members of the visible Church are so confederate unto God that it is sacriledge for them not to seek Gods honour in all things or to bestow themselves any other way than for God 2. Men are reckoned by God so to deal with Christ and his Blood and Covenant and Spirit as they make account thereof as they have estimation of Christ and his Blood and Spirit 3. And their estimation is not reckoned by their words or pretences but by their deeds as these do import so are they judged to esteem 4. Because Apostasie from Christ importeth as much as Hee and his Doctrine are unworthy to be avowed or maintained by consequence it importeth also that Christ was not the Man hee called himself and that all his Spirit had taught them was untruth and therefore justly here doth the Scripture challenge the Apostate of counting Christs blood no better than the blood of a common Malefactor and of giving of the Lie to the holy Spirit So fearful a thing is it to make defection from any known part of true Religion Vers. 30. For wee know him that hath said Vengeance belongeth unto mee I will recompence saith the Lord. And again The LORD shall judge his People In that hee proveth the certainty of their punishment out of Deut. 32.35 36. Learn 1. That the justice and constancy of Gods Truth in general threatnings is sufficient to prove the certain punishment of particular sins 2. The punishment of Apostates of one kind may evidence the punishment of Apostates of another kind For it is the Jews Apostasie to Idolatry and worshiping of Images which in that place the Lord doth threaten 2. Hee maketh the knowing of God who speaketh a proof sufficient for the certain performance of his Word Then As men understand Gods Nature so will his Word weigh with them And such as know him best will stand most in awe of him beleeve his Word most Vers. 31. It is a fearful thing to fall into the Hands of the living God From this knowledge of Gods Nature hee pronounceth how fearful a thing it is to fall into the hands of an adversary to be punished Then 1. It is presupposed that such as reject the Mercy of Christ shall not be able to reject justice but must fall into his Hand 2. The eternity of God maketh his wrath terrible For hee liveth for ever to avenge himself on his foes 3. The terror of the Lord what torment hee is able to inflict and that for ever is a fit mean to make men beware to make Apostasie from Christ. Vers. 32. But call to remembrance the former daies in which after yee were illuminated yee endured a great fight of afflictions For a mean to help them constantly to go on hee directeth them to make use of their former patience and experience of troubles for the Gospel Then 1. Even they who have suffered for Christ have need to be stirred up to constancy and to be terrified from Apostasie 2. The more men have suffered for Christ they ought to be the bolder in the profession of his Truth and the more ready for new sufferings 2. He maketh the time of their first troubles to be after illumination Then some do enter into troubles for Religion at their very first conversion and are yoked in battel against persecutors beside other on-sets of Satan and their own nature Vers. 33. Partly whilest ye were made a gazing-stock both by reproaches and afflictions and partly whilest ye became companions of them which were so used He maketh their troubles in their own persons by reproaches and afflictions the first part of their fight wherein they were a gazing-stock to the world Then 1. Such as are called to suffer for Christ are set upon a Theater to give proof of their faith and love to Christ before the world 2. The blinde world wondreth at such as adventure to suffer any thing for the truth of Christ and think but ignominiously of Christ and his cause and of those that maintain the same 3. Reproaches and taunts of the godly by the world are reckoned up to them for parts of their Christian cross and their glory before God 2. The next part of their fight was their partaking with such as did suffer the like Then 1. It is the part of true Christians to countenance them that confesse Christ yea and to joyn with them that suffer for him 2. Communion with the sufferings of others is reckoned up for a part of our own sufferings 3. To suffer patiently our selves or take a part with others in their sufferings will cost us a battel Vers. 34. For ye had compassion of me in my bonds and took joyfully the spoiling of your goods knowing in your selves that ye have in heaven a better and an enduring substance He cometh to particulars and first their compassion towards himself in his bonds is remembred by him Then 1. Compassion with sufferers especially when it is manifested to the afflicted party for his comfort maketh the compassionate person a partaker with the sufferer 2. Such compassion should be remembred by the sufferer thankfully and recompenced by seeking their eternal welfare who have shewed them such great kindeness 2. Another particular is their joyful enduring the spoliation of their goods Then 1. When trial cometh of mens faith in Christ such as minde to be constant must prepare themselves to quit their goods if GOD please so to honour them with employment 2. When we see we must lose our goods for Christs sake or suffer any other inconveniency we ought to do it chearfully and count our gain in Christ more than our loss in the world And if we finde trouble to let our adversaries know as little of it as we can namely seeing there is no cause of grief if our eyes were opened and our
the performance of Gods Promises and in hope thereof renounced the world therefore God honoureth them as his confederates vers 13 14 15 16. Faith made Abraham to offer his onely Son vers 17 18 19. Isaac and Iacob and Ioseph by Faith at their death comforted themselves and others also in hope of the performance of Gods Truth vers 20 21 22. The Parents of Moses overcame the fear of man by Faith vers 23. Moses by Faith got strength to chuse the Cross of Christ before the riches and honours and pleasures of Egypt vers 24 25 26. Faith made him constant in his choise and patient vers 27. By Faith hee got the people of Israel to be saved when the first-born of Egypt were slain vers 28. By Faith the deep Sea gave open way vers 29. High walled Towns were thrown down vers 30. Rachab was saved when others perished vers 31. By Faith numbers of Gods Children did wonderful things and received wonderful comforts and overcame all persecutions vers 32 33 34 35 36 37 38. All these died in the Faith of Christ and were justified albeit Christ was not yet come vers 39. God having reserved the accomplishment of the Prophecies and Types in the comming of Jesus Christ until our time that the Fathers might not get Salvation except by looking to our times and joyning with us in the Faith of Jesus in whom they and wee also are perfected vers 40. The Doctrine of Chap. XI Vers. 1. Now Faith is the substance of things hoped for the evidence of things not seen HEE pointeth out the Nature of Faith to help them to live by it Then Hee that would live by Faith had need skilfully to search out the nature thereof 2. In describing Faith hee ascribeth unto it the property of the Word which Faith layeth hold upon For it is the Word properly which is the substance of things not seen Then There is such an union betwixt Faith and the Word that what the Word is in force and effect that Faith is said to be in force and effect also As Faith honoureth the Word so God honoureth Faith in giving it the like commendation for force with the Word What is the original of the being and existence of any thing but this God willeth it to be or promiseth it shall come to pass or commandeth that it may be Therefore let Faith get a hold of the Promise or Word and it taketh hold of the thing promised by the root thereof And in the hand of Faith doth Truth bud out and flourish unto the ripe fruit of full satisfaction in performance 3. The word Evidence in the Original is a tearm of Logick importing that it is the nature of Faith by dispensation to convince Then It were wisdome for helping of our weak Faith to make Syllogisms from the Word and to reason so convincingly against all opposition of incredulity in us as there might be a consent and yeelding to the Truth extorted from us As for example When wee cannot take to heart the danger wee are in by entertaining any known sin from Rom. 8.13 wee may reason thus The Scripture saith If yee live after the flesh yee shall dye But if I forsake not and mortifie not this known sin in mee I live after the flesh Therefore if I forsake not and mortifie not this known sin I shall die Again the Scripture saith If yee through the Spirit do mortifie the deeds of the body yee shall live Therefore if I by the Spirit mortifie such and such lusts I have Gods promise that I shall live And so in other particulars Vers. 2. For by it the Elders obtained a good report Hee proveth the nature of Faith to be as hee hath said because the Elders were approved of God as blessed in their beleeving who could not otherwise be partakers of the promised blessing in the Messiah to come except Faith had furnished unto them the substance and evidence of that hoped-for blessing Then 1. The Fathers under the Law were endued with justifying Faith and accepted of God even as wee 2. Men how base soever are brought into credit with God and into good estimation with his Church by Faith Vers. 3. Through Faith wee understand that the Worlds were framed by the Word of God So that things which are seen were not made of things which do appear Another proof to shew that Faith is the evidence of things not seen Because wee can have no other evidence of the Worlds Creation but by looking thereupon in the Word as it were in doing before our eyes Then 1. Faith must not stand whether there be Appearances or Probabilities or not of such things as are promised in the Word or else it could not beleeve the Creation which is the making of all things of nothing 2. The whole works of Creation are Pawns and Evidences of the possibility yea certainty of every thing promised For the works of Creation stand upon no better ground than Gods Word This sentence God shall make our vile bodies like unto the glorious body of Christ Iesus is as powerful to make us so as this sentence Let there be Light was powerful to create Light when there was none before Vers. 4. By Faith Abel offered unto God a more excellent sacrifice than Cain by which he obtained witness that he was righteous God testifying of his gifts and by it he being dead yet speaketh In the Catalogue of Believers he beginneth at Abel the first persecuted man for Righteousness and that by Cain professing the same worship with him Wherein we learn 1. That the wicked may joyn in the outward worship and pure forms of Religion with the godly as Cain did with Abel 2. That Faith putteth the difference betwixt their persons and service 3. That a mans person must first please God before his actions can please him For therefore was Abels Sacrifice accepted because by faith his person was justified 4. Faith maketh Abel still a speaking Doctor to the Church directing all who love to have such a reward to cleave unto God as he did and albeit they should dye for it by the hand of their persecuting and bloody Brethren not to wonder at it Vers. 5. By Faith Enoch was translated that he should not see death and was not found because God had translated him For before his translation he had this Testimony that he pleased God Enochs full felicity is expressed by Gods translating of him Then if we ask where Enoch went to we must search for him by Scriptures warrant onely in the company of God the Translator of him For before he was translated he lived a blessed man in fellowship with God And it is injurious to God and Enoch both to put him out of Gods fellowship as not blessed when he is translated 2. Enochs Translation beareth witness 1. That the blessedness of everlasting life with God after death was known in the Old Testament 2. That the Fathers got possession of
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
joyned with meekness which remedies the evils and emulations of the tongue The proposition is propounded in this verse If any man will shew himself a prudent Christian he ought to shew it in works of innocency and meekness The Arguments are six Vers. 14. But if ye have bitter envying and strife in your hearts glory not and lye not against the truth Argum. 1. If any man laying aside his meekness cherisheth contrary vices in his heart emulation and contention there is no matter of glorying but rather of shame Therefore ye ought to study the wisdome of meeknesse Lye Argum. 2. They that lay aside meekness and cherish in their hearts envying and strife are lyars against the truth i. e. they falsly boast themselves to be wise or to be Christians who indeed shew themselves to be wicked Therefore ye must study wisdom joyned with meekness Vers. 15. This wisdom descendeth not from above but is earthly sensual devillish Argum. 3. The wisdom of contention envying revenging of private injuries is not that which descends from Heaven from God but is earthly sensual and devillish having its original from corrupt nature and the Devil Therefore ye ought to study the wisdom of meekness Vers. 16. For where envying and strife is there is confusion and every evil work Argum. 4. Confirming the former where there is not wisdom with meekness but envy and contention there tumults seditions and every wickedness reigns Therefore we ought to endeavour after wisdom with meekness Vers. 17. But the wisdom that is from above is first pure and then peaceable gentle and easie to be entreated full of mercy and good fruits without partiality and without hypocrisie Argum. 5. From the eight proprieties of that heavenly wisdom which is joyned with meekness that wisdom which joyned with meek 1. Is pure and chaste i. e. holding fast truth and holiness lest it be any ways polluted 2. Peaceable and avoiding contentions 3. Endeavouring after equity 4. Easily giving place to right reason 5. Full of mercy towards those that erre and sin 6. Full of good fruits omitting nothing of those things which become a good and pious man 7. Not enquiring suspiciously into the blemishes of other men 8. Without hypocrisie wherein chiefly carnal wisdom is delighted Therefore we ought to endeavour after wisdom joyned with meekness Vers. 18. And the fruit of righteousness is sâ—wn in peace of them that make peace Argum. 6. They that endeavour after this wisdom joyned with meekness do the whilest endeavour to make peace or to be peaceable themselves 1. They are in peace 2. They work righteousness or encrease their holiness 3. They sow to themselves for time to come and for life eternal that they may reap the fruit of righteousness in due time Therefore ye ought to endeavour for this wisdom CHAP. IV. THis Chapter contains three Admonitions The first is for the curing the disease of carnal lusts to ver 11. The second is for the avoiding of the hurting or diminishing the fame of our brethren to vers 13. The third is for the correcting the contempt of Divine Providence in executing businesses and purposes Vers. 1. From whence come wars and fightings among you â—ome they not hence even of your lusts that war in your members As for the first The Arguments of Dehortation from carnal lusts are nine whereof the six fornier shew the evil the three latter contain the remedies Argum. 1. Out of your lusts which fight inwardly in your members as it were amongst themselves and war against the salvation of soul and body arise brawlings contentions wars amongst men such lusts are covetousness ambition fleshly lusts and such like Therefore ye ought to beware of them Vers. 2. Ye lust and have not ye kill and desire to have and cannot obtain ye fight and war yet ye have not because ye ask not Agum 2. Lusts weary you with unprofitable labours vex your mindes drive you into many dangers of life and draw you from God and lawful means by which ye might get something Therefore ye ought to beware of those Vers. 3. Ye ask and receive not because ye ask amiss that ye may consume it upon your lusts Argum. 3. If at any time ye use lawful and approved means as for example in praying to God your lusts obtrude themselves as the end of your prayers and defile them and all other means depriving you of all fruit Therefore ye must have a care of them Vers. 4. Ye adulterers and adulteresses know ye not that the friendship of the world is enmity with God whosoever therefore will be a friend of the world is the enemy of God Argum. 4. Lusts stirring up the love of this world in you draw your souls into spiritual adultery and make you adulterers and adulteresses who are-consecrated to God in spiritual marriage Therefore beware of them Whosoever Argum. 5. Carnal lusts that are inward whilest they draw you into the love and friendship of this world they bring you into hatred and enmity with God For whosoever thinks to please himself or hath determined to ingratiate himself with worldly men by conforming himself to their manners he makes war against God and fights in the Camp of his adversaries Therefore you must beware of them Vers. 5. Do ye think that the Scripture saith in vain The spirit that dwelleth in us lusteth to envy Argum. 6. Confirming the former The spirit of the old man from whence all carnal lusts are stirred up which by nature dwells in us by its natural violence or by the impulse of the Devil is carried into envy and hatred both of God and our neighbour as the Scripture doth not in vain teach in many places speaking of the corrupt nature of man Therefore it follows that the friends of the world serving the lusts of the flesh are enemies to God and those carnal lusts also take their rice from the wicked spirit Vers. 6. But he giveth more grace wherefore he saith God resisteth the proud but giveth grace unto the humble Argum. 7. Now God viz. after ye were born again and converted to the faith of Christ gives more grace than that ye should be seduced into envy or hatred of God and your neighbour by the old spirit dwelling in you which he proves from the Scripture teaching that as God resisteth and is an adversary to the irregenerate proud and those that are acted by the old spirit so also he gives grace and help to the regenerate that repent and are humble that they may restrain their carnal lusts Therefore ye ought to shun carnal lusts This is the first remedy against fleshly lusts Vers. 7. Submit your selves therefore to God resist the Devil and he will flee from you Argum. 8. Propounded by way of Exhortation If as it becomes the regenerate ye embrace the friendship of God and subject your selves in humility to be ruled by him resisting the Devil who leads on the troop of â—leshly lusts warring against your souls it
conscience which in every condition can inwardly give you a good testimony Therefore ought yee to follow after these virtues They may bee ashamed Argum. 8. By the following after these virtues yee will stop the mouthes of the enemies of the Gospel who lye in wait to defame you and speak ill of you as of evil doers Vers. 17. For it is better if the will of God be so that yee suffer for well doing than for evil doing Argum. 9. For it is far better that yee following after these virtues should be afflicted for well doing if the will of God be so than for doing evil For from hence arâ—sâ—s praise and commendation from the other judgement and disgrace Therefore yee ought to follow these virtues Veâ—s 18. For Christ also hath once suffered for sins the just for the unjust that hee might bring us to God being put to death in the flesh but quickened by the Spirit Argum. 10. Christ hath once suffered for the expiating of sins Therefore yee Beleevers being exempted from the punishment of sins are obliged if God will so have it to suffer troubles for the following of these virtues Iust Argum. 11. Christ being just and innocent hath suffered for us being unjust Therefore wee being beleevers who are not altogether innocent are bound for righteousness sake not to refuse the suffering of what God will have us suffer That he might bring us Argum. 12. Christ the just one hath suffered that hee might confirm us being justified and suffering afflictions to himself and bring us to God Therefore beleevers are bound to follow him in the pursute of virtue and patience of afflictions for weldoing Quickened Argum. 13. Seeing that the issue of Christs sufferings was happy because although he is dead by reason of the infirmity of our flesh yet he rose from the dead by the virtue and power of his Spirit or Deity ye beleevers suffering afflictions for Christ and his righteousness without doubt shall also obtain a joyfull issue out of your sufferings and death it self Therefore ye ought to follow after these virtues although for that cause yee bee afflicted Vers. 19. By which also hee went and preached unto the Spirits in prison 20. Which sometimes were disobedient when once the long suffering of God waited in the days of Noah while the Ark was a preparing wherein few that is eight souls were saved by water 21. The like figure whereunto even baptism doth also now save us not the putting away of the filth of the flesh but the answer of a good conscience toward God by the resurrection of Iesus Christ. Argum. 14. The spirits or soules of those unbeleeving and disobedient men are now in prison or hell to which Christ by his spirit in times past by Noah the preacher of righteousness came and preached repentance and following after righteousness because in times past to wit in the time of Noah they were disobedient abusing Gods long suffering towards them whilst the Ark was preparing Therefore it is expedient for you Hebrews to obey this exhortation to the study of virtue lest yee bee involved in the same punishment Few Argum. 15. As those few soules which were in the Ark were saved in the deluge of waters by the Ark So all beleevers being baptized are preserved that they perish not in any afflictions by baptism which answers to the Type of the Ark Therefore yee that follow after righteousness ought to fear nothing although yee suffer for righteousness sake Not the filth of the flesh Hee explains this argument shewing that hee doth not understand the outward baptism which consists in the washing away of the filth of the body but the inward baptism which consists in the washing away of sins or the filthiness of the soul the sign and proper effect whereof is the engagement of a good conscience towards God or that confidence which a good conscience purged by Faith hath towards God by and through the resurrection of Christ. Hee also adds Argum. 16. Now yee are endued with that confidence which a good conscience purged by Faith hath towards God by and through the resurrection of Christ Therefore there is no cause that for the following after the Scriptures yee should fear afflictions Hee adds by the resurrection of Christ partly because in Christs resurrection was declared the sentence of God absolving us in Christ from sinne and death partly because Christ being raised from the dead hath powerfully perfected those things in and for beleevers which by his death hee merited and obtained for them Vers. 22. Who is gone into Heaven and is on the right hand of God Angels and Authorities and Powers being made subject unto him Argum. 17. Confirming the former and also the exhortation to the following after virtue although for that cause afflictions were born Christ the Author of our salvation is lifted up into Heaven to the highest glory of ruling over all things and obtain supream and everlasting power over all Creatures not any of the Angels excepted Therefore yee Beleevers ought strongly to prosecute the study of virtue against all dangers and terrours being assured of your salvation because you have such a Saviour in Heaven CHAP. IV. HEE here prosecutes the same Argument which hee handled in the former Chapter There are two parts of the Chapter in the first are contained Exhortations to holiness to vers 12. The other is consolatory against persecutions to the end The exhortations to holiness are six The first is more general to vers 7. the rest more especial Vers. 1. Forasmuch then as Christ hath suffered for us in the flesh arm your selves likewise with the same mind for hee that hath suffered in the flesh hath ceased from sin The Arguments to holiness in general are seven which that they may be the better conceived wee must maintain that Christ hanging on the Cross hath after four manner of waies acted in our behalf First That hee judicially representing us and bearing our person did bear the guilt of our sins and punishment due to them 2. That hee being a Surety for us did take upon himself the mortifying or crucifying of our old man by the virtue of his crucifixion 3. Hee set forth himself an efficacious example to us whereto wee might conform our selves in the denying our selves and renouncing all things which might hinder us in our progress towards Heaven 4. As a Surety Advocate Patron Father Husband Head and common person hee did binde us with many bonds to deaden us to sin and to use all means whereby that might be effected These presupposed the following Arguments more strongly binde Argum. 2. Christ hath suffered for us in the flesh and publickly acted in our behalf after those foresaid waies Therefore yee beleeving Hebrews ought to arm your selves with this meditation of Faith against all temptations that yee may dye to the lusts of the corrupt flesh Who hath suffered Argum. 2. Confirming the former from the judicial uniting of Beleevers
with Christ in his death In whose suffering in the flesh beleevers are judged to have suffered in the flesh Therefore as they which have suffered in the flesh or are dead have ceased from sin for which they have suffered and are justified as well from sin as from the punishment of sin wherein they are already dead so you beleeving Hebrews whom I account as having judicially suffered in the flesh or as dead ought to cease from sin and no further have any thing to do with it Vers. 2. That hee no longer should live the rest of his time in the flesh to the lusts of men but to the will of God Argum. 3. The judicial freedome of Beleevers from sin purchased by the death of Christ is for this end that so long as wee live in this mortal life we might not spend our time in following fleshly lusts according to the will of men but fulfilling the will of God Therefore yee ought to labour that yee may bee conformable to the will of God Vers. 3. For the time past of our life may suffice us to have wrought the will of the Gentiles when yee walked in lasciviousness lusts excess of Wine revellings banquettings and abominable Idolatries Argum. 4. Yee have sinned enough and too much against God in the time past of your life when yee did follow in ignorance and unbeleef the vices which did reign amongst the Gentiles against the first and second Table Now the time of Gospel light requires another carriage Therefore yee ought to follow after holiness Vers. 4. Wherein they think it strange that you run not with them to the same excess of riot speaking evil of you 5. Who shall give account to him that is ready to judge the quick and the dead Argum. 5. By preventing an objection Although unbeleevers may be offended at your abstaining from former vices and may blaspheme your Religion for which they shall be punished in the day of judgement yet it behoveth not you therefore to be moved because if God doth not in this life yet hee will in the day of judgement require an account of such reproaches Therefore yee ought to go forward in the study of holiness Vers. 6. For for this cause was the Gospel preached also to them that are dead that they might be judged according to men in the flesh but live according to God in the Spirit Argum. 6. Serving to remove the stumbling-block laid by unbeleevers who did blaspheme and condemn Christians for the dissimilitude of their courses to their own To the faithful that are already dead or not long since or in former ages the Gospel hath been preached for this same end as to the promoting of holiness and with the same success as to the judgement of worldly men and lastly with the same hope of fruit or benefit to wit that they being condemned of men and chastised of God according to the flesh or outward man should obtain spiritual life in their souls or inward man yea and life eternal with God Therefore it is meet that yee beleeving Hebrews do not refuse to embrace the like manner and condition of life but in the same condition that yee follow after holiness Vers. 7. But the end of all things is at hand bee yee therefore sober and watch unto prayer Argum. 7. The last judgement is at hand which will put an end to the conveniences and inconveniences of this life Therefore nothing regarding either yee ought to follow after holiness Bee yee therefore From these Arguments and chiefly the last hee infers an exhortation to holiness and especially to six Christian Virtues Unto Prayer The first special Exhortation is to diligent prayer and for this end let them be sober and vigilant that they may be the more fit to pray observing every occasion of praying and that in all their affairs they so carry themselves that they be not rendred unfit for prayer Vers. 8. And above all things have fervent charity among your selves for charity shall cover the multitude of sins Exhort 2. The second special Exhortation is Charity which hee requires them chiefly to follow after above all things with singular care and that their charity bee fervent and earnest Charity Hee renders a special reason of this because Charity prevents and in preventing covers anger brawlings reproaches contentions and hatred lest they bee stirred up amongst men and break forth and spread abroad it doth repress the breaking forth of these evils and remit and cover them and therefore in the first place yee ought to follow after it Vers. 9. Use hospitality one to another without grudgings Exhort 3. To hospitality which hee commands that it be not forced but voluntary For that good turn which is done with murmuring is destitute of charity Vers. 10. As every man hath received the Gift even so minister the same one to another as good Stewards of the manifold grace of God Exhort 4. To a mutual communication of all the gifts of God There are two reasons of the Exhortation included 1. Because gifts are of grace and are given by God for the common use As good 2. Because hee which hath the gift is not Master of it but a Steward Vers. 11. If any man speak let him speak as the Oracles of God if any man minister let him do it as of the ability which God giveth that God in all things may be glorified through Iesus Christ to whom bee praise and dominion for ever and ever Amen Exhort 5. The fifth more special Exhortation That hee which speaks the word of God either out of special duty as a Pastour or Teacher or out of common dutie as other Christians in their mutual edification speak it with that reverence and Faith which becomes the word of God i. e. that speaking hee shew forth the sense of the divine word rightly conceived by Faith with that reverence which the Truth of God requires lest the name of God be taken in vain Ministreth Exhort 6. That hee which ministreth unto the necessities of others either by his assistance or goods let him perform that readily and chearfully according to the ability God hath given him The Reasons of the Exhortation are two That in all Reas. 1. That glory may be given to God both from our work and the manner of doing it Through Iesus Reas. 2. That glory may bee given to God through Christ by whose grace and virtue alone the duty is performed To whom Hee shuts up these Exhortations with giving glory to God whereunto hee is moved by the consideration of the excellency of God The Second Part. Vers. 12. Beloved think it not strange concerning the fiery tryal which is to try you as though some strange thing happened unto you The other part of the Chapter follows wherein hee encourages Beleevers against persecutions and exhorts them not to be offended or troubled with persecutions as a new thing The Arguments of the Exhortation are thirteen all which prove that
communion with him by the free presence of the Holy Ghost which spiritual presence hee may know by its effects viz. from a desire in him to obey Gods command concerning lively Faith in Christ working by love Therefore yee ought to follow after brotherly love CHAP. IV. IN this Chapter the Apostle is wholly in establishing their Faith and in stirring up their love towards the brethren The Chapter contains two parts In the first he exhorts to try the spirits that they may beware of Impostors to vers 7. In the other hee again provokes them to brotherly love to the end Vers. 1. Beloved beleeve not every spirit but try the spirits whether they are of God because many false Prophets are gone out into the world The occasion of mentioning the Spirit of God in the last verse of the former Chapter hee exhorts them to beleeve no spirit or doctrine coming from any spirit before they have examined and proved whether it bee of God The Arguments of the Exhortation are six Argum. 1. Many false Prophets or Hereticks are risen and are now gone out openly into the world Therefore yee ought not to beleeve any doctrine unless it bee first examined Vers. 2. Hereby know yee the Spirit of God every spirit that confesseth that Iesus Christ is come in the flesh is of God Argum. 2. Yee have a rule ready whereby as by a touchstone yee may examine every spirit or the doctrine of any spirit whether it bee of God This is the first part of the Rule whatsoever spirit doth seriously and truly confess the person of Christ according to the divinity wherein it did exist from eternity and according to the humanity which hee truly assumed in his incarnation and doth also seriously acknowledge him to be the Christ according to all his offices and attributeth to him alone the whole glory of a perfect Saviour this spirit or this doctrine is of God Vers. 3. And every spirit that confesseth not that Iesus is come in the flesh is not of God and this is that spirit of Antichrist whereof you have heard that it should come and even now already is it in the world This other part of the Rule is negative Whatsoever spirit or whatsoever doctrine doth not really and firmly confess Jesus Christ after that manner viz. as is above-said but doth diminish any thing from his person or from his offices or his virtue or efficacy for the beginning or most fully perfecting salvation for us hee is not of God but it is the spirit of Antichrist which spirit is now already in the world although it hath not as yet so prevailed that it can erect a Throne to it self openly in the Church Therefore seeing yee have this Rule yee ought not to admit any doctrine unless it bee examined Vers. 4. Yee are of God little Children and have overcome them because greater is hee that is in you than hee that is in the world Argum. 3. Your victory as touching seducers is as certainly ready as if it was already gained Therefore tryal being made yee need not fear to contend with them Of God Hee confirms this Argument by three Reasons from God Reas. 1. Yee are elected and regenerated by God Therefore yee shall certainly overcome seducers In you Reas. 2. Yee have the Spirit of God dwelling in you whereby yee may discern and beware of impostors Therefore yee shall certainly overcome them Greater Reas. 3. The Spirit of God dwelling in you is more powerful than the Devil that spirit the seducer that is in the world or in wicked deceivers Therefore yee shall certainly overcome them Vers. 5. They are of the world therefore speak they of the world and the world heareth them Argum. 4. By answering an objection yee ought not to bee troubled that the lying world hearkens to the lyes of seducers for those seducers are of the world and teach lyes which are pleasing to the world but on the contrary yee ought the more diligently to beware of and shun seducers by how much the more the world is addicted to them Therefore yee ought to try the spirits whether they bee of God and not admit any doctrine without examination Vers. 6. Wee are of God hee that knoweth God heareth us hee that is not of God heareth not us hereby know wee the Spirit of Truth and the spirit of errour Argum. 5. By preventing an objection Seeing that wee Apostles and sincere teachers have our doctrine and effectual calling from God both to the Faith of Christ and to the preaching of Faith it is sufficient that Gods elect or those that are taught by him should hear our doctrine although perhaps the number of them may bee but small Therefore hear us and tryal being made reject the spirit of errour Hee that is not of God Argum. 6. It is the property of a man not renewed who hath not as yet any communion with God not to adhere to our Apostolical doctrine but to beleeve seducers And this is the sign whereby any one may be discerned whether hee bee lead by the spirit of errour or of truth For hee that hath not hearkened to the doctrine of the Apostles is lead by a spirit of errour but if hee shun errours and hath constantly adhered to the Apostles doctrine hee is lead by the spirit of truth Therefore yee ought to prove and discern the Spirits that yee may beware of seducers The Second Part. Vers. 7. Beloved let us love one another for love is of God and every one that loveth is born of God and knoweth God The other part of the Chapter follows wherein hee exhorts to brotherly love The Arguments of the Exhortation are twenty Argum. 1. Love towards the brethren is from God viz. as a special gift which is given onely to the elect Therefore ought yee to endeavour after it Everyone Argum. 2. Confirming the former Hee that is indued with love towards brethren as brethren is of the number of the regenerate Therefore yee ought to endeavour after love Knoweth Argum. 3. Hee that exercises love knoweth God i. e. believes in him and loves him Therefore yee ought to love the brethren Vers. 8. Hee that loveth not knoweth not God for God is Love Argum. 4. Hee that is altogether without love towards the brethren doth neither beleeve God nor love him The reason of this is because God is love All love as to his essence altogether lovely in himself and in his Image every way altogether loving us and the author or efficient of all love in all his children so hee that is void of love cannot know God Therefore yee ought to endeavour after love Vers. 9. In this was manifested the love of God towards us because that God sent his onely begotten Son into the world that wee might live through him Argum. 5. Confirming the preceding Reason God hath so loved us who are now his people that hee hath sent his onely begotten Son that wee being freed from death by
denounced against them their hatred to their brethren is as great as that of Cain who slew his brother 6 The sixth vice is Covetousness like that of Balaam who as hee made sale of his tongue so they for filthy lucre adulterated and corrupted the Doctrine of Christ. 7 The seventh vice is Sedition like that of Core whereby they oppose themselves to the true Ministers of the Gospel and by their tumults disturb the peace of the Church who shall perish in their sedition as Core did Vers. 12. These are spots in your feasts of Charity when they feast with you feeding themselves without fear clouds they are without water carried about of winds trees whose fruit withereth without fruit twice dead plucked up by the roots 8 The eighth vice was Gluttâ—ny whereby they corrupted both themselves and others by their evil examples in their Christian feasts which were designed for the encrease of love amongst them but by such like Epicures were turned into feedings of Swine whilst they cast off the fear of God and attended to nothing but gluttony and intemperance feeding their own flesh but not the souls of their Auditors 9 The ninth vice or rather an heap of vices is shadowed under divers similitudes that they were most unfit for the work of the Ministery and indeed reprobate to every good work for as empty clouds carried about with every wind that saving doctrine which they seemed to promise yeelded no dew or showres any where but frustrated the earnest expectation of their hearers and although they bear the shew of good fruit and boast themselves to bee such yet they are but autumne and fruit-spoiling trees because if they promise any fruit yet they bring it to no ripeness or maturity Much rather may they bee called unfruitful in as much as they bring forth no wholesome fruit neither in themselves nor their followers And as trees cut down withered and rooted up they leave no hopes of bringing forth any fruit so they continue in their wickedness dead by nature and by their further wickedness contract judicial hardness of heart as if dead the second time and now given up to a reprobate sense all hope is gone of their repentance and amendment Vers. 13. Raging waves of the Sea foming out their own shame wandring Stars to whom is reserved the blackness of darkness for ever Lastly Such they are that cannot leave off to bee wicked but like waters of the boiling Sea alwaies they discover their filthiness nor are they more constant in their doctrine than wandring Stars in their motion Against whom hee denounces the most palpable and deep infernal darkness as the just meed of their wickedness Vers. 14. And Enoch also the seventh from Adam prophesied of these saying Behold the Lord cometh with ten thousand of his Saints 15. To execute judgement upon all and to convince all that are ungodly among them of all their ungodly deeds which they have ungodly committed and of all their hard speeches which ungodly sinners have spoken against him Arg. 6. Whereby hee proves that wee should beware of seducers c. Because Enoch the seventh inclusively from Adam by a spirit of prophecie foretold of the sins of these Impostors and their condemnation in the day of judgement when Christ shall bring along with him myriads of Saints and Angels to execute judgement upon all the ungodly and especially will punish those who have stubbornly used their tongues against God and his most holy Truth Concerning the prophecie of Enoch whether it was written before or no or how the Apostle came to know the Truth of it wee say the same as before that the Spirit of God which spake in Enoch dictated the same to the Apostle even that which by Enoch hee had foretold long before both what and how much hee should commit to writing the same was prescribed to the Apostle Vers. 16. These are murmurers complainers walking after their own lusts and their mouth speaketh great swelling words having mens persons in admiration because of advantage That a conclusion may bee drawn touching the destruction of these seducers according to the prophecie of Enoch and that by consequence they are to bee avoided by way of assumption hee shews these seducers to bee such as Enoch had described them to bee destroyed from four marks 1 The first mark They were murmurers and complainers never content with their condition no waies satisfied concerning the righteous ordinations of God in Church or Common-wealth impatient of any restraint they carp'd at every thing and discommended all things 2 They appointed to themselves a rule neither from divine Laws in divine or Ecclesiastical things nor from humane Laws in humane or civil Affairs but onely their own wills and pleasures 3 Though they were the vilest slaves to their own lusts yet that they might maintain some esteem where there was none to controul their insolency they spake high swelling words in a lofty stile ordered to create admiration with the people 4 On the other side if there were any that they feared or from whom they hoped for any gain those they unworthily flattered highly esteemed them admired them cryed them up they nothing regarding whether they were worthy or unworthy Vers. 17. But beloved remember yee the words which were spoken before of the Apostles of our Lord Iesus Christ 18. How that they told you there should bee mockers in the last time who should walk after their own ungodly lusts Arg. 7. Wee must beware of seducers because the rest of the Apostles foretold that such Sons of Belial should arise in the Church as Enoch had foretold Vers. 19. These bee they who separate themselves sensual having not the Spirit That a conclusion may bee drawn for the avoiding the forementioned seducers hee affirms that theâ— with whom they had to do were Impostors and that by two marks The first mark That they separated themselves from the true Church of Christ and from the sound doctrine of the Apostles not out of any necessity or from any divine warrant but onely upon their own pleasure that they might not abide under the Lords yoak or his discipline The second mark They were Natural having not the Spirit Because they being void of Regenerating Grace onely savoured and followed the things to which Nature leads or natural Reason not divinely illuminated therefore they were destitute of the Spirit or of the Grace of God sanctifying It remains that sense and the flesh should reign in full power and would force them to all pollutions both of body and soul. Vers. 20. But yee Beloved building up your selves on your most holy Faith praying in the Holy Ghost Arg. 8. Proving perseverance in the Faith propounded by way of precept against the contrivances of these seducers Because the Holy Ghost hath prescribed the means by which both they may persevere as also they that have fallen back may bee recovered And hee propounds a Reason whereby they may slight the devices of