of Christs obedience upon his And it is meer that as one sin of Adam was imputed to his children to condemnation and death so the intire obedience of Christ only should bee imputed to his sons to Justification and the obtaining of Eternal Life Vers. 20. Moreover the Law entred that the offence might abound but where sin abounded grace did much more abound 21. That as sin hath reigned unto death even so might grace reign through righteousness unto eternal life by Iesus Christ our Lord. Hee illustrates and concludes this whole comparison by shewing the abundance of sin in those that are justified renders the grace of Christ more illustrious and this hee does by answering an objection concerning the end and use of the published Law It may bee questioned if death reigned by the Law of Nature not written before Moses what need was there of any written Law and seeing righteousness comes not by the Law as is said before to what end was the Law Hee answers by shewing a three-fold end of giving the Law First The Law entred that the offence might abound i. e. The Law forbidding sin and enjoyning righteousness in that space of time betwixt Adam and Christ came in that sin which was daily committed and yet because of ignorance not acknowledged might bee known to bee sin and that the natural wickedness of men might appear which occasions that by how much the more the Law requires righteousness by so much the more concupiscence is stirred up agaâ—nst the Law and that by this the sin which lyes hid in men might bee manifested and known to abound But where The second end that from the abundance of sin in those that were to bee justified the exceeding abundant grace of Christ towards those that are justified might appear seeing that where sin abounds in the conviction of men that are to bee justified there the grace of Christ justifying is found to super-abound Even as The third end that the power of sin as a King by the Law might more clearly appear shewing forth its condemning power the power of the righteousness of Christ as a Superiour King held forth in the Gospel might bee more â—minent prevailing not only to the abolishing of the Kingdome of sin but also to the conferring of Eternal Life upon those that are justified Therefore by how much the more the force of sin reigning over men not justified crowding them to the prison of Eternal death might more clearly appear by so much the more the virtue power and excellency of the grace of Christ overcoming and subduing sin leading men powerfully unto Eternal Life might more manifestly bee declared CHAP. VI. THe third proof of the Doctrine of Iustification freely by Faith in Christ in that it conduceth very much to the promoting of Sanctity and Holiness There are two PARTS of the Chapter In the first hee shews that by Faith in Christ or the Doctrine concerning the free ground of Iustification several wayes promotes endeavours after Sanctification to verse 12. In the other part hee exhorts those that are justified to follow after holiness to the end Vers. 1. What shall wee say then Shall wee continue in sin that grace may abound 2. God forbid how shall wee that are dead to sin live any longer therein By answering an objection which seems to arise from this Doctrine hee sets down a confirmation of the Proposition That this Doctrine of Grace or of Free Justification makes for the promoting of holiness Some may say Shall wee persevere in our sins wee that are justified by Faith that the grace of God may appear more abundant as this Doctrine of Free Justification by the imputation of the Righteousness of Christ seems to intimate Hee answers by denying and rejecting Far from us bee such a thought As if hee had said They that are justified by Faith ought not to indulge themselves in any sin but to endeavour after holiness And this Proposition hee confirms by ten Arguments Argum. 1. Wee are dead unto sin in as much as when wee gave up our names unto Christ that wee might bee justified and sanctified by him wee renounced sin that wee might not have any more to do with it than the dead have with the living Therefore wee that are justified ought not any longer to live in sin Vers. 3. Know you not that so many of us as were baptized into Iesus Christ were baptized into his death Argum. 2. Wee as you know which are freely justified by Faith in Christ are also taken into the fellowship of his Death by Baptism by which Sacrament wee have bound our selves to die unto sin and Christ hath bound himself unto us to communicate the power of his Death that wee might die unto sin Therefore wee ought not to undulge our selves in our sins but endeavour after holiness Vers. 4. Therefore wee are buried with him by Baptism into death that like as Christ was raised up from the dead by the glory of the Father even so wee also should walk in newness of life Argum. 3. Our communion with Christ in his Death is sealed to us in our Baptism for the abolishing of the old Man of Sin i. e. Not only that wee might bee bound to mortifie the old man but also that wee might bee made certain concerning the mortifying and subduing of sin by virtue of Christs Death Therefore wee ought not to indulge our selves in sin but endeavour the mortifying of it Argum. 4. As our communion with Christ in his Death is sealed to us in our Baptism so also in his Resurrection that as Christ was raised from the dead to a blessed and immortal life by the glory of the Father who powerfully raised him so should wee endeavour by Faith applying the virtue of Christ to arise from sin and to walk in newness of life to the glory of the Father powerfully renewing us Therefore ought wee not to continue in sin but follow after holiness Vers. 5. For if wee have been planted together in the likeness of his death wee shall bee also in the likeness of his resurrection Argum. 5. Drawn from our spiritual and neerest union with Christ by Faith which union is the ground of the communication of that virtue which flows from the Death and Resurrection of Christ for by Faith wee are planted into Christ as the Branch into the Vine and this ingrafting brings us into that conformity with the Death and Resurrection of Christ that wee dying unto sin Christ dying and following after newness of life Christ rising again may bee clearly seen in a certain likeness to himself Hence hee confirms his former Argument when wee are planted together with Christ by Faith wee are so neerly united to him that there follows of necessity a conformity with him in his death to the mortification of sin and in his resurrection to newness of life Therefore unless wee will acknowledge no union with him and implanting into him wee must renounce all sin and
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
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
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
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
fabrick of the world was created whence Argum. 4. The Creatures are subject to vanity and misery not for their own but our fault and they patiently endure it Therefore much more wee who are subject to miseries by our own fault ought patiently to suffer afflictions under the hope of freedome Vers. 21. Because the Creature it self also shall bee delivered from the bondage of corruption unto the glorious liberty of the Sons of God Argum. 5. There is hope of the Creatures that they may bee freed from that servitude into a state proportionable to the future glorious condition of the Sons of God Therefore much more this freedome may bee expected by the Sons of God Vers. 22. For wee know that the whole Creation groaneth and travaileth in pain together until now Argum. 6. Wee know that the whole frame of the World from the time that sin came into it to this day doth groan together and travail together that being freed from the burden of mans sin it might bring forth into the eternal light of all the Sons of God a perfect birth Therefore unless wee would call this a vain instinct of nature at the time appointed of God a full freedome of the Sons of God is to bee expected Vers. 23. And not onely they but our selves also which have the first fruit of the Spirit even wee our selves groan within our selves waiting for the adoption to wit the redemption of the body Argum. 7. Not onely created things but wee our selves who have received peace and joy the first fruits of the Spirit the pledges and beginnings of eternal life do groan expecting a full manifestation of our adoption in the resurrection of our bodies by the power of redemption wrought by Christ to bee freed from all evils Therefore unless wee undervalue the first fruits of the harvest of eternal life and the desires of the Spirit wee ought to take consolation from the certainty of our freedome Vers. 24. For wee are saved by hope but hope that is seen is not hope for what a man seeth why doth hee yet hope for 25. But if wee hope for that wee see not then do wee with patience wait for it Argum. 8. From the nature of hope which is said to save us because it waits for the fulfilling of the promises to salvation Saving Hope is given to us which is a certain and patient expectation not of visible and present things but of good things to come Therefore unless wee renounce saving hope in our afflictions wee shall not want comfort expecting the freedome that is promised from all our troubles Vers. 26. Likewise the Spirit also helpeth our infirmities for wee know not what wee should pray for as wee ought but the Spirit it self maketh intercession for us with groanings which cannot bee uttered Argum. 9. Wee are not alone in our afflictions but wee have the assistance of the holy Spirit our Comforter who supports us labouring under infirmities and instructs us how to pray exciting in us groans which cannot bee uttered being as an advocate for us with the Father Therefore ought wee to take comfort in our afflictions Vers. 27. And hee that searcheth the hearts knoweth what is the mind of the Spirit because hee maketh intercession for the Saints according to the will of God Argum. 10. With the prevention of an objection Some might say wee do not discern the feeling of those confused and indistinct groanings The answer affords an Argument of Consolation God which searcheth the hearts well knows the meaning of the Spirit stirring up those groanings in us accepts of them as agreeable to his will Because hee stirs up in the Saints desires according to the Will of God and after his own manner intercedes Therefore being certain that our prayers are heard wee ought to take comfort in our afflictions Vers. 28. And wee know that all things work together for good to them that love God to them who are the called according to his purpose Argum. 11. As all things so afflictions work together for the good of them that are justified beleevers Therefore they may take comfort in the greatest afflictions Hee describes persons justified or beleevers First That they love God as those who by faith have imbraced the mercy and good will of God in Christ and cannot but love him from their hearts Secondly That they are effectually called being by the Spirit in the Word moved that they should obey the heavenly calling which invites sinners unto Christ. Thirdly That they are called according to his purpose as the Elect of God out of his meer good will before all time without any respect to their merits or worth and upon that ground they are called that they might bee led to eternal life to which they were predestinated Vers. 29. For whom hee did fore-know hee also did predestinate to bee conformed to the Image of his Son that hee might bee the first-born amongst many Brethren Argum. 12. Confirming the former by an indissoluble chain God hath joyned in his decree of Election and predestination a conformity of those that are justified and effectually called to Christ in his likeness every way viz. of his Cross of his holiness and happiness to this very end that the glory of Christ might more appear whilst hee the chieftain as it becomes the first-born is found amongst his Elect Brethren as in an holy and patient enduring of afflictions so in wearing the Crown of Glory after the afflictions are past Therefore they that are justified ought to take comfort in their afflictions while they behold how they make for their own good and the glory of Christ. Vers. 30. Moreover whom hee did predestinate them hee also called and whom hee called them hee also justified and whom hee justified them hee also glorified Argum. 13. Effectual calling and justification which in this life are granted to beleevers the gifts of God as the rings of an indissoluble chain are so firmly joyned with Election and Predestination before all time and with glorification after all time so that hee which is called effectually and justified may bee certain of his Predestination to Eternal Life and certain of his future glorification with God for ever For whom hee hath praedestinated them hee hath called c. Therefore they that are justified have solid consolation though afflicted in this life The third Part. Vers. 31. What shall wee then say to these things if God bee for us who can bee against us The third part of the Chapter containeth a sixfold triumph of those that are justified by Faith in Christ over the enemies of their salvation To this boasting in God hee premiseth an interrogation to shew the undoubted verity of the whole preceding doctrine which no man could justly contradict what shall wee therefore say to these things In answer to this the triumph of all that are justified by Faith in Christ follows amongst which the Apostle reckons himself and in their names as some leader hee
Reason 4. Because what hee was about to write appertained not onely to the Church of Corinth but to all the Saints and Churches in all Achaia to wit to know this asserted truth which hee was about to write Vers. 2. Grace bee to you and Peace from God our Father and from our Lord Iesus Christ. Reason 5. Comprehended in the salutation or Apostolical benediction Because Paul the Author of this Epistle would not that the dignity of the Church of Corinth should any waies bee eclipsed although hee knew there were most corrupt persons among them not onely which lay hid but openly shewed themselves enemies to the Apostle but constantly accounted the Church at Corinth a true Church to which by his Authority hee applied the benediction of the Gospel and doubted not to wish them all good things Therefore they were obliged to receive the things which hee wrote with that submission and readiness of mind that was fitting The first Part. Vers. 3. Blessed bee God even the Father of our Lord Iesus Christ the Father of mercies and the God of all comforts In the first part of the Chapter the Apostle proves that the Corinthians ought not to despise him by reason of the Cross or afflictions and that by twelve Arguments Argum. 1. In the midst of afflictions I find God the Father most merciful and abundant in all consolation so that I have cause rather to bless God than to complain of my calamities sent of God Therefore ought you not to contemn mee or to bee offended because of my afflictions Vers. 4. Who comforteth us in all our tribulation that wee may bee able to comfort them which are in any trouble by the comfort wherewith wee our selves are comforted of God Argum. 2. By the experience which I have in afflictions I am made more fit to minister comfort 〈◊〉 others that are afflicted Therefore ought you not to bee offended in mee c. Vers. 5. For as the sufferings of Christ abound in us so our consolation also aboundeth by Christ. Argum. 3. Afflictions are a part of Martyrdome and for the Gospel or for Christ are inflicted upon mee with honour that they may bee called the afflictions of Christ by way of participation For what things are inflicted upon the Martyrs Christ takes upon himself as Act. 9. Saul Saul why dost thou persecute mee Therefore c. In us Argum. 4. Christ gave testimony from his superabundant and seasonable consolations towards mee in the midst of my afflictions that the miseries which I suffer are inflicted upon mee for the defence of the Gospel Therefore c. Vers. 6. And whether wee be afflicted it is for your consolation and salvation which is effectual in enduring the same sufferings which wee also suffer or whether wee bee comforted it is for your consolation and salvation Argum. 5. Those afflictions as also these comforts tended to the benefit of the Corinthians who might bee strengthened in the Faith and built up divers waies to salvation and take comfort from the Apostles experience Therefore ought they not to bee offended in the Apostles sufferings Which effectually produceth Argum. 6. Because the salvation of the Corinthians was effectually to bee promoted by his suffering such kind of afflictions by which as by the way to salvation freely given they were earnestly to strive Therefore c. And the hope Argum. 7. I have certain hope of you that you will not despise us nor take ill the afflictions which yee shall suffer Therefore yee are bound not to frustrate our hope concerning you Vers. 7. And our hope of you is stedfast knowing that as you are partakers of the sufferings so shall you bee also of the consolation Argum. 8. I know that you are made both partakers of our sufferings by your sympathy and shall partake of our consolations Therefore you are bound not to despise us because of the afflictions which wee suffer Vers. 8. For wee would not Brethren have you ignorant of our trouble which came to us in Asia that wee were pressed out of measure above strength insomuch that wee despaired even of life 9. But wee had the sentence of death in our selves that wee should not trust in our selves but in God which raiseth the dead 10. Who delivered us from so great a death and doth deliver in whom wee trust that hee will yet deliver us Argum. 9. From his special example and late sufferings in Asia So far am I from being ashamed of my afflictions that I am desirous all should understand how great they are and also my infirmity that God may bee glorified the more Therefore ought you not to despise mee for my afflictions Hee shews the greatness of his afflictions and his own infirmities in this that in the tumult at Ephesus whereof hee speaks Act. 19.23 or some such like danger hee knâ—w not which way to turn himself to escape the danger of his life expecting in himself nothing but certain death That wee should not trust Argum. 10. I have learned by this experience and the like not to confide in my self but in God alone who can deliver from imminent death those that are ready to dye and raise up them which are dead to which end God was pleased to bring mee into danger Therefore yee ought not to despise my affliction Wee hope Argum. 11. By this late experience and such like God hath stirred up in mee a firm hope of my deliverance for the future though I fall into new calamities Therefore ought you not to despise my affliction Vers. 11. You also helping together by prayer for us that for the gift bestowed upon us by the means of many persons thanks may bee given by many on your behalf Argum. 12. Because the knowledge of his sufferings and his deliverance should stir up the Corinthians among others to pray for him and so to obtain his deliverance for the future and by consequence also to thanksgiving by many unto God which Argument being considered the Corinthians could not despise Paul for the afflictions which hee suffered at least they ought not to bee offended in him The second Part. Vers. 12. For our rejoycing is this the testimony of our conscience that in simplicity and godly sincerity not with fleshly wisdome but by the Grace of God wee have had our conversation in the world and more abundantly to you-wards The second part of the Chapter followes wherein hee removes their suspition of his estranged mind from them which the false Apostles his adversaries seem to fâ—ment with frivolous Arguments and proves that they ought not to surmise any change of his carriage towards them or that his mind was alienated from them by six Arguments after which hee answers two or three Objections which were brought to the contrary by his adversaries Argum. 1. Wherein hee gives an account why his safety ought to bee commended to them all and also proves that hee continued the same as the Corinthians had found him in so
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
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
themselves fairly before men Onely Sign 2. That they compel the Galatians to admit of Circumcision not out of love but onely lest they should suffer persecution by the Jews for the Doctrine of the Cross or free justification by the death of Christ and not by the works of the Law Vers. 13. For neither they themselves who are circumcised keep the Law but desire to have you circumcised that they may glory in your flesh Sign 3. That although they were circumcised long since yet they little care for the observance of the Law which they required of others But desire Sign 4. That they seek occasion from the circumcision of the Galatians to glory amongst the Jews that they had converted many Proselytes to the Law Vers. 14. But God forbid that I should glory save in the Cross of our Lord Iesus Christ by whom the world is crucified unto mee and I unto the world In the other part of the comparison the sincerity of the Apostle is shewn in these two things 1. That hee onely glories in his free Redemption by Christ crucified and in his sufferings for the Doctrine 2. That hee doth not affect earthly pomp but contemn the world with all its pomp and glory which persecuted and despised him for the Doctrine of the Cross sake and by the Cross learnt daily more and more to contemn the world Vers. 15. For in Christ Iesus neither Circumcision availeth any thing nor uncircumcision but a new creature Hee gives four Reasons of his endeavour which are so many signs of his sincerity Reason 1. I know that in the Kingdome of Christ neither Circumcision nor Uncircumcision is respected by God but a new creature i. e. I know that it is necessary when any one is admitted by faith into the Kingdome of Christ and justified that hee should bee more and more renewed and sanctified but other priviledges are of no value without newness of life Therefore I will onely glory in the Cross of Christ. Vers. 16. And as many as walk according to this rule peace bee on them and mercy and upon the Israel of God Reas. 2. The rule of my intention is the summe of the whole Canonical Scripture to which as to one onely rule or one onely Canon the Doctrine and life of all is to bee conformable Therefore I will only glory in the Cross of Christ c. Peace Reas. 3. I am perswaded that whosoever shall order their faith and life by this rule they shall also obtain peace i. e. a sense of their reconciliation to God all kinde of blessings or an accumulation of good things and mercy or a remedy for the purging away all evills Therefore I will onely glory in the Cross of Christ. Israel Reas. 4. They are alone the true Israel of God that follow this Rule Therefore all things laid aside I will onely glory in the Cross of Christ by c. Vers. 17. From henceforth let no man trouble mee for I bear in my body the marks of the Lord Iesus After the Comparison as a Conquerour hee triumphs over his Emulators forbidding them to make him any further work either by gain-saying his Doctrine or by detracting from his Authority because hee bare the ensign of his Felicity towards Christ viz. the mark of a servant most devoted to Christ i. e. Hee hath all the signes of an Apostle and a faithfull Witness clearly to bee seen in him Vers. 18. Brethren the Grace of our Lord Iesus Christ bee with your spirit Amen Hee shuts up the Epistle with his accustomed seal wishing that the Grace of Jesus Christ manifested beleeved and effectual might abide in their mindes hearts and whole life that from thence they may draw consolation both in life and death to which Amen is subjoyned as a testimony of his vote and the faith of an Apostle and for a seal of the truth of the precedent Doctrine The Epistle of Paul to the EPHESIANS Analytically expounded The Contents THe City of the Ephesians was the Metropolis of Lesser Asia in which the Apostle two whole years preached the Gospel Act. 19. And when lastly hee went up to Jerusalem hee fore-told a change of the Church to the Ephesians Act. 20. Against which hee fortifies them by this Epistle when hee was now held captive at Rome and plainly despaired of his return hee endeavoureth diligently to confirm their minds in Faith and Truth There are two principal parts of the Epistle besides the Preface and the Conclusion The first is The Doctrine of Grace for the confirmation of their Faith to Chap. 4. The other is the Doctrine of gratitude and thankfulness tending to holiness of life to the end of the Epistle That which belongeth to the first part First of all hee shews that the whole reason of our salvation is free and solidly founded on Christ in the first Chapter Furthermore hee amplifies this Grace from the former misery of the Ephesians Chap. 2. Thirdly The scandal of the Cross lying upon him being taken away hee exhorts them to constancy and progress in the Faith by the glorious commendation of his Ministery and by manifesting the cause for which hee suffered Chap. 3. In the second part hee gives Precepts of keeping the unity of the Church of holiness of life as well in general as in particular in the shunning of evil and following after virtue by which the life of every one is ordered in a Christian manner Chap. 4. and in the former part of Chap. 5. After these hee descends to houshold duties to which and all other Christian duties that are to bee performed hee arms the faithful in the latter part of Chap. 5. and in the former part of Chap. 6. CHAP. I. THis Chapter besides the Preface contains two parts In the first is a thanksgiving tending to prove that the whole business of salvation both of Iews and Gentiles is meerly of Grace and wholly built on Christ to vers 15. In the other is a commemoration of the Apostles continual thanksgiving and prayer offered to God for the Ephesians tending to the confirmation of Faith the assurance of their salvation and of the perseverance of all truly faithful unto the end The Preface in the two first verses contains a direction of the Epistle and a salutation of the Ephesians which is very short because hee hath not to do here with envious persons or enemies but with conformable and obedient men to whom it would bee sufficient briefly to intimate his divine authority in writing this Epistle and the Apostles good will towards them and opinion of them Vers. 1. Paul an Apostle of Iesus Christ by the Will of God to the Saints which are at Ephesus and to the faithful in Christ Iesus In the direction of the Epistle wee have the description of the Writer from his Name Office and Authority And then of those to whom hee writes from the condition in which they stood towards God and from the place which they did inhabit on the
hope through Grace 17. Comfort your hearts and stablish you in every good word and work The third way of confirming their Faith is Prayer to God that hee would effectually comfort their hearts and stablish them in the Faith of the Gospel or of all sound Doctrine and in holiness of life The Arguments of his praying and confirmation of their Faith are four Arg. 1. From the relation of God and Christ to them Jesus Christ is our Lord and God the Father is our Father Therefore hee will confirm us in the Faith or will stablish you with us Hath loved Argum. 2. Because God hath loved us Hath given Argum. 3. Because God hath given us solid reasons of perpetual consolation and right to all those which may everlastingly comfort us And hope Argum. 4. Because God hath given us good hope i. e. not onely the best object of good hope or the best reasons or causes of hoping well but also a large measure as to the habit of this hope and because hee hath granted all these things to us out of his grace and meer favour induced by none of our good deservings which are none or hindred by our evil deserts which are great and many Therefore hee will confirm you together with us lest yee bee deceived by the errours of Antichrist and perish CHAP. III. HEe exhorts in this Chapter partly expresly partly indirectly to some Christian duties after which hee shuts up the Epistle The Exhortations are seven Vers. 1. Finally brethren pray for us that the word of the Lord may have free course and bee glorified even as it is with you Exhort 1. That they ask these two things 1 That by the Apostles Ministry the Gospel might bee speedily and fruitfully propagated and bee magnified amongst other Nations as it was magnified amongst them Vers. 2. And that wee may bee delivered from unreasonable and wicked men For all men have not faith 2 That God would keep the Apostle and deliver him from the snares of his enemies who without all reason perversely opposed themselves against him Hee gives the reason of their hostile minde because many were destitute of true faith Therefore that they might bee delivered from them there was need of Divine assistance Vers. 3. But the Lord is faithful who shall stablish you and keep you from evil Exhort 2. Indirect To confidence and courage of minde lest being fore-warned touching the Infidelity and Apostacy of some and hearing of the dangers which the Apostle underwent they should bee shaken in minde or some way made weaker For which end hee would have them certified and confirmed touching the purpose of God â—â—wards them viz. That hee will establish them in goodness i. e. in faith and holiness and will defend them from the evill dangers or temptations of Satan and his instruments whereof hee gives a reason because that hee who had effectually called them is constant and faithful for the promoting his work and compleating it in them Vers. 4. And wee have confidence in the Lord touching you that yee both do and will do the things which wee command you Exhort 3. To the performance of obedience to Apostolical commands which hee had given to them in the Name of the Lord or should give Hee propounds this Exhortation indirectly by commending their readiness to obey of which alacrity hee was already perswaded Vers. 5. And the Lord direct your hearts into the love of God and into the patient waiting for Christ. Exhort 4. To the love of God and patience untill the Lords coming folded in a prayer to the Holy Ghost whom hee calls the Lord praying for them that the Lord would go before them in the way and keep and direct them in streight paths Vers. 6. Now wee command you brethren in the name of our Lord Iesus Christ that yee with-draw your selves from every brother that walketh disorderly and not after the tradition which hee received of us Exhort 5. That they by Ecclesiastical censures would restrain the sluggish and drones eating up the honey and by fit courseâ— would correct all that are imployed in no honest labour or business but covered after other mens goods The censure of these the remedies of lighter censures and admonitions being premised is excommunication For hee forbids their being familiar with them viz. after their rejection of private admonitions and the publick sentence of the Church And that they withdraw themselves from them nor admit them to their society which is the consequent of excommunication The reasons of the Precept are five Reas. 1. Because this is the will of Christ in whose authority hee commâ—nds that Disorderly Reas. 2. Is contained in the description of sin because whosever lives disorderly and not according to the rule of the Doctrine delivered to the Church by mee are to bee excommunicated Vers. 7. For your selves know how yee ought to follow us for wee behaved not our selves disorderly among you 8. Neither did wee â—at any mans bread for nought but wrought with labour and travel night and day that wee might not bee chargeable to any of you Reas. 3. Because hee that liveth disorderly doth not carry himself according to my example who have laboured day and night that I might not bee burdensome to any one Vers. 9. Not because wee have not power but to make our selves an ensample unto you to follow us The confirmation of the reason by preventing an Objection from that that the Apostle might use his own liberty and require wages due to him from them yet hee of his own accord departed from his right that he might propose an example to them Therefore these sloathful Drones profitable to none were bound to work that if they would not bee helpful unto others at least-wise they should not bee burdensome to them Vers. 10. For even when wee were with you this wee commanded you that if any would not work neither should hee eat Reas. 4. Because it is meet that hee should not eat who withdraws himself from honest labour as I have heretofore advised you Vers. 11. For wee hear that there are some which walk among you disorderly working not at all but are busie bodies Reas. 5. Wherein hee alleadges the cause why hee urges this Precept Because sloathful idleness nourisheth busie curiosity as they had sufficient testimony of it by some examples amongst themselves For some known well enough to them worked not honestly in their affairs but busie bodies wandring up and down were curious about the affairs of others which did nothing belong to them Vers. 12. Now them that are such wee command and exhort by our Lord Iesus Christ that with quietness they work and eat their own bread For the sake of this idle sort of persons hee repeats and applies the Exhortation Vers. 13. But yee brethren bee not weary in well-doing Exhort 6. Lest in the mean while they should bee weary of well-doing to them that had need poor indeed who were not brought to
by Abrahams special experience persevering patiently in faith and hope Therefore in the faith of the promise and hope of the blessing in like manner ought ye to persevere patiently That the force of this Argument may appear yee ought to remember that this promise made to Abraham concerning the blessing is to bee understood not of the birth of Isaac onely but of Christ which was to bee born of Isaac and of free righteousness and life eternal to bee bestowed in Christ not onely upon Abraham but also upon him as the father of the faithful and upon all beleevers represented in his person i. e. upon the true heirs of that promised blessing as the Apostle in this place and otherwhere takes it for granted and specially Gal. 3.9 10 13 c. hee expresly teaches Vers. 16. For men verily swear by the greater and an oath for confirmation is to them an end of all strife Argum. 11. Taken from the former For as men swear by the greater and an oath is used for confirmation to end strife amongst them So the promise of Blessedness or Righteousness and Life freely to bee given in Christ confirmed by the oath of the most High God to all the faithful in Abraham ought to bee the end of controversie betwixt God and the faithful lest they stumble in the Faith of the Promise Therefore yee beleeving Hebrews thus confirmed ought boldly to persevere in the Faith Vers. 17. Wherein God willing more abundantly to shew unto the Heirs of Promise the immutability of his counsel confirmed it by an oath Argum. 12. Although the bare promise of blessedness had been sufficient yet God moreover interposed his oath as a pledge that those of Isaac Children and Heirs of the Promise i. e. that hee might assure all the faithful of the immutability of his counsel and purpose to bless them Therefore yee faithful Hebrews ought the more abundantly to bee confirmed and persevere in the Faith of the Gospel Vers. 18. That by two immutable things in which it was impossible for God to lye wee might have a strong consolation who have fled for refuge to lay hold upon the hope set before us Argum. 13. To this purpose God hath sworn to this end that the faithful who endeavour to persevere might fetch consolation strong confidence and solid rejoycing in God from two immutable things against all fear and misery Therefore yee faithful Hebrews being animated with this consolation ought confidently to persevere Hee describes the faithful Heirs of the Promise who endeavour to persevere by their property that under the conscience of sin and deserved anger they flye unto Christ that they may obtain the hope of eternal life which is promised in him By the two immutable things hee means 1 The Promise of God 2 The Oath of God whereby the faithful are ascertained of the third immutable thing i. e. of the purpose and decree of God for their salvation It was impossible Hee gives a Reason of that twofold immutability because it is impossible that God should lye i. e. that hee should not perform what hee hath promised and also sworn Vers. 19. Which hope wee have as an Anchor of the soul both sure and stedfast and which entreth into that within the veil Argum. 14. Wee Beleevers have a lively hope as a safe and firm Anchor of the fluctuating soul cast within Heaven which was prefigured by the veil of the Temple Therefore ought yee constantly press towards the Haven of salvation with confidence The Anchor of hope is called sure because it safely preserves all that hope for hope never maketh ashamed It is called stedfast both because it is never altogether dissolved and because it abides firmly fixed and founded upon a Rock leaning upon the omnipotency truth and goodness of God and the merit of Christ. Vers. 20. Whither the fore-runner is for us entred even Iesus made an High Priest for ever after the order of Melchisedec Argum. 15. Jesus Christ is entred into Heaven for us Beleevers which was prefigured by the High Priests entring within the veil into the Holy of Holies the fore-runner to prepare a place for us and to intercede for us that wee faint not in our race being appointed by his Father a Priest for ever after the order of Melchisedec Therefore yee faithful Hebrews ought boldly to persevere in the Faith of the Gospel CHAP. VII IN this Chapter hee prosecutes his intended speech concerning Melchisedec and also the Doctrine of the Excellency of Christ. There are two parts of the Chapter In the first hee proves the Excellency of Christ above the Levitical Priests in respect to his person to vers 11. In the second the Excellency of Christ above them in respect of his Priestly office to the end The dignity of Christs person is propounded partly in the typical description of Melchisedec partly in Arguments drawn from thence And all the parts of the description concerning Melchisedec are taken typically but concerning Christ truly and properly meant as it appears in the end of vers 3. The Marks of the Excellency of the Person of Christ typically propounded are thirteen Vers. 1. For this Melchisedec King of Salem Priest of the most High God who met Abraham returning from the slaughter of the Kings and blessed him Mark 1. As Melchisedec was a King in the type so is Christ a King properly A Priest Mark 2. As Meschisedec was typically Priest of the most High God so Christ is Priest of the most High God properly and hee himself is the most High God Met Mark 3. As Melchisedec met Abraham returning from the slaughter of the Kings and blessed him as a type of Christ so Christ is hee who onely can effectually bless those that beleeve in him Vers. 2. To whom also Abraham gave a tenth part of all first being by interpretation King of Righteousness and after that also King of Salem which is King of Peace Mark 4. As Abraham acknowledged Melchisedec by his offering of tithes which are properly due to God to bee a Priest and the type of Christ that was to come So also therein hee acknowledged Christ the Priest of God and God represented in the type First Mark 5. As Melchisedec in the type so Christ in truth is first King of Righteousness bestowing Righteousness for that Melchisedec the King signifies then King of Salem i. e. peace or bestowing peace which follows Righteousness imputed by Faith Vers. 3. Without Father without Mother without descent having neither beginning of daies nor end of life but made like unto the Son of God abideth a Priest continually Mark 6. As Melchisedec in his typical state or in his historical being is without Father So Christ as man born of the Virgin is truely without Father Mother Mark 7. As Melchisedec in the type so Christ in the truth of the thing is without Mother Descent Mark 8. As Melchisedec in his historical and typical being So Christ as God in the truth of
of the Doctrine of Christ wherein with a stedfast purpose of mind yee now stand but also yee ought to endeavour after further progress and growth in grace holiness and in the knowledge or Faith of our Lord and Saviour Jesus Christ. To him be glory Hee shuts up the Epistle with a famous doxology wherein hee acknowledges Christ to be the true God For glory is onely due to God Also hee propounds Christ who is to be glorified both now whilst wee are in the warfare of the world and also in the world to come which hee calls the day of eternity because that whole eternity is one day Glory bee unto him Amen The first Epistle of IOHN Analytically expounded The Contents THere are three Epistles of John the Apostle who writ both the Gospel and the Revelation exâ—ant The scope of this which is the first is to teach by what means wee may have communion with God and how wee may be certain of that communion to a full consolation both in life and death To which end hee propounds the summe of the Doctrine of the Gospel Chap. 1. Hee shews the use of this Doctrine in divers Exhortations to follow after Holiness to love the Brethren to hate the world and constancy in the Faith Chap. 2. Hee prosecutes the Exhortation to the following after Righteousness and brotherly love Chap. 3. In like manner after the Exhortation to beware of seducers hee goes on in an Exhortation to the loving of the Brethren Chap. 4. Lastly That they which beleeve may know themselves to have life and knowing it they may more and more beleeve in Iesus Christ hee gathers together many Notes of Beleevers and Arguments to beleeve Chap. 5. The Method of this Epistle is very artificial for the Christian mysteries and rules of Faith are lincked together as with a chain For alwaies from the end of the preceding Doctrine there ariseth a following Discourse CHAP. I. In this Chapter hee propounds the summe of the Doctrine of the Gospel preached by himself and the rest of the Apostles There are two parts of the Chapter In the first hee confirms the excellency of his preaching and shews the object of Saving Faith to vers 6. In the other hee laies down the notes of a true Beleever to whom the Grace of the Gospel preached truly belongs to the end Vers. 1. That which was from the beginning which wee have heard which wee have seen with our eies which wee have looked upon and our hands have handled of the word of life Hee confirms the excellency of the Gospel which hee preached by eight reasons Of the word Reas. 1. Is contained in the last words of this verse viz. That his Gospel treats of the most excellent object viz. the word of life i. e. of Jesus Christ the Son of God who is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Word that wee may conceive the distinction of the person of the Son from the Father and the order of their working seeing that it is the Word of some one viz. the word of the Father And that hee may teach the spiritual and immanent manner of the Sons Generation and that his subsistence is inseparable from the Father and that wee may behold especially his office which is to manifest God and the counsel of God concerning our salvation Furthermore hee is called the word of Life 1. Because hee hath life in himself and hee himself is life 2. Because hee hath purchased life for us and hath shewed it to us and Lastly Because hee applies that to us and brings it about that wee may live an eternal life That which was Reas. 2. Of the excellency of his preaching that it is the ancient Truth preached viz. that which was from the beginning partly inasmuch as there was never any other ground of salvation besides this in Christ alone who is the Lamb slain from the beginning of the world partly because Christ preached by the Apostle did subsist as to his Divinity before his incarnation from the beginning of the world the same SON of GOD and MEDIATOUR of our salvation and was in the beginning of the world when created things did not as yet subsist but began to be or who is the same from eternity to eternity Therefore the subject of our Gospel is most excellent Which wee have seen Reas. 3. Because the Truth preached is certain and experienced by the Apostles because they by the infallible testimony of their senses being eye and ear-witnesses had observed that Christ himself in his own time was manifested in the flesh or incarnate Partly by hearing with their ears day by day the Doctrine of Christ which was published by an holy and audible voice partly by seeing with their eyes both the ordinary and miraculous works his sufferings in the flesh and glorification in his transfiguration and his Resurrection from the dead and by most clearly perceiving them after a most deep inquisition into the truth of the thing Lastly partly by feeling with their hands or handling his flesh or his assumed humane nature From whence the certainty of their testimony concerning Christ offered is so manifest that it cannot be doubtful Therefore most excellent is the truth that is preached by us Vers. 2. For the life was manifested and wee have seen it and bear witness and shew unto you that eternal life which was with the Father and was manifested unto us Reas. 4. By a Parenthesis confirming the former wee have known concerning Christ 1. That hee is life it self the true Jehovah who is essentially life in himself and causally in respect of us For hee is the Author of our life not onely natural but also spiritual and eternal the Author of light and illumination the Author of grace and every pious or commendable motion 2. That he is by divine inspiration manifested to be such and revealed to us and by that revelation seen and acknowledged by us to be that life 3. Whom wee have seen and acknowledge to be the life revealed him wee testifie to be life and preach him to you viz. to be both God eternal and the Procuror Giver and Preserver of eternal life to be communicated unto us 4. Wee have known the Son of God the second distinct person of the Trinity which was from eternity with the Father and from the making of the world did plead our cause with the Father and is now revealed unto us after his incarnation by divine Revelation Therefore this our preaching of Truth and Life is both most excellent and most certain Vers. 3. That which wee have seen and heard declare wee unto you that yee also may have fellowship with us and truly our fellowship is with the Father and with his Son Iesus Christ. Reas. 5. Through the Truth preached by us Apostles eye and ear-witnesses beleevers are made partakers with us of the same felicity and the same good things Therefore the Truth preached by us is most excellent And our fellowship Reas.
The Pontificians are not ashamed to confess these and many other of the like sort concerning their Bishops and publickly in their writings so that there is no further need to enquire who hee is that sits Antichrist in the Temple or in the Visible Church as to his Title when wee know that the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may signifie two things according to the various acceptation of the Preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 viz. the Vicar of Christ and the Adversary of Christ and wee hear the Pope of Rome boasting himself Antichrist in one of these significations i. e. professing himself the Vicar of Christ but in the mean while wee apprehend the same as it were in the very act openly affirming himself to bee amongst Christians that hee is neither subject to Civil nor Ecclesiastical Laws but without blushing to profess himself above them And whereas now it is manifest to the world that the authority of the Pope of Rome is by himself and by his attendants extolled above Scripture or divine Laws as to the constitution of the Canon determination of the sense judgement and deciding of controversies dispensatian as it is called about divine commands c. shall wee doubt who hee is that sits lawless in the Temple of God or amongst the Professors of Christian Religion As to what concerns the second or the possession of his Kingdome Antichrist shall not possess his Kingdome without war Christ shall fight against him with the sword of his mouth i. e. by preaching of the Truth revealed in the Gospel and by the power of his Spirit concurring with the Word As to the third touching the end of Antichrists Kingdome or the issue of his War and Kingdome Christ will detect and confute the lyes of Antichrist the deceits wickednesses tyranny false interpretations and allegations of Scriptures and will by degrees demolish consume and waste his Kingdome and at length will destroy and abolish it by the illustrious manifestation of his comming to the last general judgement Vers. 9. Even him whose comming is after the working of Satan with all power and signs and lying wonders Artic. 6. Wherein hee resumes and furthermore describes the rise and progress of Antichrist his arms arts and helps wherewith hee will acquire his Kingdome and as much as hee can will uphold it The first help is Satan who will with his manifold crafts instruct Antichrist and by him hee will strongly put forth his effectual power in the whole time of Antichrists dominion Signs Help 2. His faculty of dissimulation or power of setting forth some miracles with deceitful signs and wonders used for the confirmation of their false opinions In the Popish Legends as they are called thou mayest read a thousand such Vers. 10. And with all deceiveableness of unrighteousness in them that perish because they received not the love of the Truth that they might bee saved Help 3. All deceiveableness of unrighteousness or all unjust or fraudulent deceit such are false counterfeit or fawning Doctrines sophistical disputations the inticements of riches honours or dignities of this world together with threatnings and terrors the top and height of which deceit will bee in him because hee will not openly or directly fight against Christ but hee will set upon the matter secretly and in an hidden manner counterfeiting himself to act the cause of Christ when as much as hee can hee subverts it Because Artic. 7. Touching the subjects of Antichrist and their perdition and the causes thereof The retinue of Antichrist properly called his houshold and familiars are described to bee such as with obstinate minds stubbornly cleave unto him even to the end and in whom the Devil is very effectual 1 From the property of Reprobates They perish they are of the number of those that perish 2 From the meritorious cause of their perdition because they receive not the Truth offered in the Word of God with love that they might bee saved Vers. 11. And for this cause God shall send them strong delusions that they should beleeve a lye They are described 3 From the most just revenge of the Judge upon them punishing sin with sin and delivering them to bee blinded by the Devil that they which have refused to behold light and have renounced divine truth should beleeve errors and delusions the devices of men most gross fables and lyes and so should perish Vers. 12. That they all might bee damned who beleeved not the Truth but had pleasure in unrighteousness They are described 4 From their last condition and from the meritorious cause of their condemnation They shall bee all eternally damned at that last judgement because they have not beleeved the plain truth of God laid open in the Gospel but with a full will have most unrighteously rested in the belief of lyes and obedience to their carnal desires And this is the issue of them who obstinately cleave to the Bishop of Rome and his errours fore-told by the Spirit of God The Second Part. Vers. 13. But wee are bound to give thanks alway to God for you Brethren beloved of the Lord because God hath from the beginning chosen you to salvation through sanctification of the Spirit and belief of the Truth The other part of the Chapter follows wherein hee confirms three waies the Faith of the Thessalonians lest they should bee moved by this sad Prophecy 1 By thanksgiving in their behalf 2 By an exhortation of them to constancy and 3 By prayer for them As for the first way in their thanksgiving hee produces three Arguments for the confirmation of their Faith Brethren beloved Arg. 1. Yee are our Brethren comprehended with the same love of God with us Therefore yee need not fear perishing with the Antichristian sect Chosen Arg. 2. In his decree touching the end and saving means God hath chosen you that yee may obtain salvation through Faith and Sanctification by the Holy Ghost as by means whereby yee may attain salvation freely appointed for you Therefore c. Vers. 14. Whereunto hee called you by our Gospel to the obtaining of the Glory of the Lord Iesus Christ. Arg. 3. God hath now effectually called you through the Gospel preached by mee that yee may obtain glory purchased by Christ Therefore there is no reason that yee should bee moved by this sad Prophecy Vers. 15. Therefore Brethren stand fast and hold the traditions which yee have been taught whether by word or our Epistle The second way of confirming their Faith By an exhortation to constancy in the Faith that they stand fast and strongly maintain the traditions or the Doctrines delivered to them by the Apostles against all enemies which Doctrines they had learnt either by voice whilst Paul was present or by writing as they had received in the former and this Epistle and in other Scriptures Vers. 16. Now our Lord Iesus Christ himself and God even our Father which hath loved us and hath given us everlasting consolation and good