sinfulness in mind and heart are Preparations to fit us and set us on to joyn in this Covenant wherein God undertaketh to help and remedy all these felt evils through His Christ by putting His Laws in our Mind and writing them in our Hearts For what is this else but tâ— illuminate our Mind more and more with the understanding of his will and to frame our hearts and affections to the obedience of the same 4. That by the Covenant comfort is provided for sinners who are humbled in the sense of their sins and no door opened for presumption nor room given to prophane persons to go on their ways blessing themselves For the maker of the New Covenant presupposeth two things First that his party renounce his own righteousness which he might seem able to have by the Old Covenant Next that he flee for relief to God in Christ to have the benefits promised in this New Covenant Which if he do it is impossible that he can either lean to his own merits or live in the love of his sinful lusts 5. That by this Covenant such an union is made betwixt God and the Believer that the Believer is the Lords adopted childe and the Lord is the Believers God all-sufficient for ever promising to be all to the Believer which to be our God may import and to make the Believer all that one of his people should be Verse 11. And they shall not teach every man his neighbour and every man his brother saying Know the Lord For all shall know me from the least to the greatest 1. While he saith They shall not teach every man his neighbour he doth not mean that his Word and Ordinances and Ministry appointed by him or brotherly communion for mutual edification shall be mis-regarded or not made use of But by the contrary That he will himself be their Teacher in these his own means First giving his children a greater measure of the Spirit and a more neer communion with himself than of old 2. Making his children so wise unto salvation as they shall not hang their Faith upon mans authority but search by all means till they understand the minde of God the infallible Teacher as he hath revealed himself in his Word 3. So clearing the Truth which is outwardly taught unto them by his own Instruments after so sure and perswasive a manner by his Spirit inwardly that the outward Teaching shall be no Teaching in comparison of the inward concurrence according as we hear those Samaritans were taught who believed indeed the womans report that they might go to Christ But when they were come to him got so great satisfaction from himself that they said unto her Now we believe not because of thy saying for we have heard him our selves and know that this is indeed that Christ John 4.42 So will the Lord inwardly make his Truth powerful unto Salvation to his own that they may say to those that are his Instruments Now we believe not because of your saying but because we have heard him our selves Then 1. It is not Gods will that other mens belief should be the Rule of our belief but that we all search to understand the Scriptures and Gods will revealed therein 2. It is easie from this ground to answer that famous question How know you such and such grounds of Salvation We answer It is an Article of the New Covenant They shall be all taught of God 2. He saith They shall all know me from the least to the greatest Then 1. The New Covenant admitteth all Ranks and Degrees of persons and excludeth none high nor low that love to embrace it 2. It may be in sundry points of truth some of them be ignorant and mistaken more than other some But of the saving knowledge of God in Christ they shall all have light in a saving measure 3. The greatest as well as the meanest in whatsoever respect of Place or Gifts must be Gods Disciples in the study of saving Knowledge and hearty obedience Vers. 12. For I will be merciful to their unrighteousness and their sins and their iniquities will I remember no more 1. To make us believe the former Promises he addeth to a New Article of the Remission of sins because from the Conscience of those ordinarily do arise our doubts and difficulty of drawing near to God Then 1. The conscience of sin must not drive us away from God but rather force us to run unto God more humbly because onely to such as come unto him in his Christ is remission of sin promised 2. Whatsoever sort of sins they be unrighteousness or sin or inquity they shall not hinder God to be gracious to the penitent fleeing to this Covenant for refuge 2. In saying For I will be merciful 1. He maketh his mercy pardoning sin the reason of his bestowing the former good things His giving of one grace the reason of giving another even grace for grace 2. He maketh his mercy the ground of all this favour and nothing in the mans person or works or worthiness of his faith 3. The word Merciful is in the Original Pacified and doth import both Gods respect to the propitiatory sacrifice of Christ which pacifieth him towards us and also our duty in looking towards it as the price of our reconciliation 3. In that the Lord joyneth the promise of putting his Law in the minde and writing it in our heart with the promise of remission of sins he teacheth us That he will have every confederate soul that seeketh the benefit of this Covenant to joyn all these benefits together in their claim with remission of sin seeking to joyn the illumination of their minde renovation of their heart and life at least in their desires and endeavours and not to sever one of them from another but study in uprightness to have them all 4. While he saith He will remember their sins no more he teacheth 1. That he will never forgive sin nor forget it but set it ever in his sight till a man enter into this Covenant with him through Christ. 2. That when he hath forgiven sin he forgeteth sin also whatsoever he remitteth he removeth from his remembrance Vers. 13. In that he saith A New Covenant he hath made the first Old Now that which decayeth and waxeth old is ready to vanish away From the name that the Lord giveth this Covenant in calling it New he draweth two consequences The first that the former Covenant by this word was declared old Next that as it was declared old it was so declared shortly after to be abolished Then 1. The least word that proceedeth out of Gods mouth is weighty and worthy of consideration 2. Whatsoever Gods word doth import by due consequence must be taken for Gods truth and Gods minde as if it were expressed 3. Seeing Christ is come and the time is now of this New Covenant we know that by Gods authority the Levitical ordinances and whole form of the Legal
11. For the children being not yet born neither having done any good or evil that the purpose of God according to Election might stand not of works but of him that calleth 12. It was said unto her The elder shall serve the younger Hee unfolds this difference of the Seed or of the chusing some and rejecting others from their causes to wit that it depends not upon works good or bad in the creature but upon the meer good pleasure of God calling For the children being not yet born neither having done any good or evil that the purpose of God according to Election might stand not of works or mans merits but of him that calleth or solely upon the Will of God that calls It was answered to Rebecca concerning her Twins upon all accounts now equal that it should bee that the Blessing under the type of the Birth-right or Dominion should accrew to the younger but the Curse under the type of Servitude to the elder Hence Reason 6. The purpose wherein God hath determined concerning every man according to the Decree of Election abides firm not depending upon any of mans works but upon the meer and most free pleasure of God calling whom hee will as from the answer given to Rebecca it appears touching the twins not yet born Therefore these or those Jews being cast off the Promise of God might abide firm to the rest Vers. 13. As it is written Jacob have I loved but Esau have I hated Reason 7. Confirming and explaining the former God loves some of those which are every way alike from eternity and in time makes his love appear and some hee hates and in time shews that hee hates them as in the example of Iacob and Esau it appears Malac. 1.2 Therefore the Jews in part rejected make not void the promise of God Vers. 14. What shall wee say then is there unrighteousness with God God forbid Hence ariseth a third Objection If God chuse and love some every waies alike and equal and hates others passing them by what shall wee say Is there not injustice or unrighteousness with God who does not deal equally with those that are in the same condition The Apostle answers with abhorrence God forbid Vers. 15. For hee saith to Moses I will have mercy on whom I will have mercy and I will have compassion on whom I will have compassion Hee gives an account of his denial first in Election then in Reprobation from which grounds being granted hee draws conclusions The reason why there is no unrighteousness in Election is this Because it is the most supream and free pleasure of God to exercise his mercy hee hath free power to do what hee will with his own as it appears out of the Word of the Lord to Moses Exod. 33.19 Therefore there is no unrighteousness in God seeing that in Election hee does with his mercy what hee will Vers. 16. So then it is not of him that willeth nor of him that runneth but of God that sheweth mercy From hence hee draws a conclusion to this sense If the sole cause of shewing forth divine mercy and goodness bee the most free pleasure of God then the cause thereof is not in mans will or pleasure nor actions or good works but alone in God It is not of him that willeth saith hee Therefore it is not from mans free will It is not of him that runneth saith hee Therefore it is not from humane indeavours and actions that any one is loved chosen or obtains mercy and the blessing and by consequent it solely depends upon God that shews mercy Vers. 17. For the Scripture saith unto Pharaoh even for this same purpose have I raised thee up that I might shew my power in thee and that my Name might bee declared thoroughout all the earth In the second place hee gives an account of Reprobation why there is no unrighteousness in that from the moâ—â— holy end of Reprobation Because Reprobation tends to the illustrating the glory of God as it appears out of the Scriptures speaking of Pharaoh whom God raised up for this very end that his Name might bee glorified in him Therefore there is no unrighteousness with God reprobating whom hee will Vers. 18. Therefore hath hee mercy on whom hee will have mercy and whom hee will hee hardeneth Hence hee draws a Conclusion common both to Election and Reprobation That the cause of Reprobation and Election is to bee sought onely in the most free and holy Will of God who most freely and without unrighteousness hath mercy on whom hee will and most freely without unrighteousness after most holy wayes hardens whom hee will Vers. 19. Thou wilt say then unto mee Why doth hee yet finde fault for who hath resisted his will The fourth Objection arising out of what went before If God hardens whom hee will then hee undeservedly reprehends those that are hardened in their sins and by consequence undeservedly punishes because no man can resist his will Vers. 20. Nay but O man who art thou that thou repliest against God shall the thing formed say to him that formed it Why hast thou made mee thus The Apostle gives a fourfold answer to this Objection Because in such disputations carnal and corrupt reason pleaseth it self The first Answer is to the person of the Objector Nay but O man who art thou that replyest against God In which words hee shews two things First That this Objection is made by a corrupt man who by nature is a lyar and from his own free will a sinner whose conscience might stop his mouth from speaking against God Who art thou O man The second is That hee against whom the Objection is made is God whose waies to us are past finding out yet alwaies holy even then when the reasons of his Counsel least of all appear to us who are of a short understanding Who art thou that repliest against God The second Answer is from the absolute authority of God over his Creatures in the words of Isaiah 45.9.110 unto him that striveth with his Maker let the potsheard strive with the potsheards of the earth shall the Clay say to him that â—ashioneth it what makest thou By which answer the Apostle shews this objection to bee contrary both to Scripture and sound reason because it intrencheth upon the absolute and unlimited right that God hath over the Creatures and therefore the curse and woe is pronounced upon all that after this manner dispute against God Vers. 21. Hath not the Potter power over the Clay of the same lump to make one Vessel to honour and another unto dishonour The third Answer is propounded by way of comparison of the power of God over men with the power of men over other creatures after this manner As much power as man hath over any creature of God so much hath God over man whom hee hath created But man hath power of the same mass of Clay to make one Vessel to honour another to dishonour according
and gave him to bee the Head over all things to the Church Argum. 11. All our enemies the Devil the wicked in the world Persecutors Hereticks and Impostors the power of sin in us prisons banishments all kinds of death are put under Christs feet that hee may order them and dispose of them to our good and put them under our feet Therefore c. The Head Argum. 12. Christ is appointed Head over all things in the Church that is the Father hath committed the full power and administration of all things unto him that hee onely should bee the most near Head of the Catholick Church for the illumination of the Church and all its members for the vivification exciting to all spiritual duties and preservation of spiritual life in them by the immediate presence and operation of his Spirit in the whole Church and its several members Therefore unless you will doubt of your Heads Wisdome Power and Faithfulness in his office you should bee strengthened in Faith Vers. 23. Which is his body the fulness of him that filleth all in all Argum. 13. The Church is the mystical body of Christ and all beleevers are his members Therefore you should not doubt but hee will look to and have a care of your salvation unless you will deny that Beleevers are his members The fulness Argum. 14. The Church is the fulness of Christ so far as hee is its mystical Head so that hee doth not judge himself to bee perfected and completed till all and every of the Elect bee gathered into one united to him have attained that full encrease suitable to and appointed for every member and till at last they enjoy with him a plenary happiness Therefore you should bee as sure of the perfecting of your salvation as you are that Christ will not suffer himself to bee incompleat imperfect and maimed Filleth Argum. 15. Christ filleth all in all that is according to every Creatures capacity as hee is the God of Nature hee works all things as hee is the Head of the Church hee perfects all things which belong to the Spiritual Life Sanctification and Salvation of Beleevers filling all his members by degrees Therefore it is not to bee questioned but hee will accomplish the begun work of Faith Sanctification and Salvation in you This that hee filleth all in all is adjoyned by way of correction or exposition to the former phrase of the fulness of Christ by the Church lest wee should conceive that Christs or our perfection depends upon any besides himself who of his own free love hath brought this necessity upon himself of communicating himself to us unworthy wretches who stirred up this desire of us in himself who himself hath the power to satisfie this his own desire and who by degrees fulfills his desire of sanctifying us and induing us with Faith and will proceed to fulfil it till hee hath performed all things necessary to the perfecting of salvation and that in all the faithful the greatest and least To him bee the glory of his Grace his power and his constancy for ever and ever Amen CHAP. II. THe Apostle proceeds to prosecute the same Argument proving sometimes in the Supposition that the beleeving Ephesians sometimes possitively that all Beleevers are saved by Grace The Proposition to bee made good is this you O Ephesians are saved by Grace or Beleevers are saved by Grace His Arguments are fifteen upon the last whereof hee insists to the latter end of the Chapter Vers. 1. And you hath hee quickened who were dead in trespasses and sins Argu. 1. If you O Ephesians are considered in the common State of Nature you will bee found to have been in that condition that you could not have recovered thence but by Grace There are seven parts of this Argument every one whereof heightens our first misery and proves Grace to bee the onely cause of salvation Dead 1 In the State of Nature you were not onely defiled with but dead in sin and not onely judicially dead because guilty of or liable to death but also really in effect spiritually dead so that the dead could as easily raise themselves to life or perform actions of being as you could free your selves from this death or do any good deed Therefore you are saved by Grace Vers. 2. Wherein in time past yee walked according to the course of this world according to the Prince of the power of the Air the Spirit that now worketh in the children of disobedience 2 In reference to this natural life you did wholly pass that in sin being wholly busied and walking in them or else waxing worse and worse Therefore c. Of this world 3 You walked in the waies of worldly and carnal men who favour this natural life onely and followed their manners and customes as the rule of life Therefore c. The Prince 4 You followed the Captain of this way the Devil the Prince of unclean spirits who with his Executioners or other evil Angels flying in the Air rules and governs effectually Which worketh 5 The Devil did reign and execute his will in you as now hee doth in the disobedient Therefore c. Vers. 3. Among whom also wee all had our conversation in times past in the lusts of our flesh fulfilling the desires of our flesh and of the mind and were by nature the children of wrath ever as others 6 You did fulfil the lusts of your flesh and wallowing in them did commit whatever your vain mind dictated whatever your corrupt appetite and affections of the flesh prescribed To these the Apostle adds himself before his conversion that they might see this Argument propounded in an Hypothesis would serve to confirm the general Thesis Children 7. By nature yee were children of wrath that is guilty of death and liable to divine wrath which God might justly pour upon us even to our utter destruction Hereunto hee joyns all other men as they are considered in the state of nature Therefore wee are beholding to Grace for our salvation Vers. 4. But God who is rich in mercy for his great love wherewith hee loved us Argum. 2. God out of his rich mercy and love hath delivered us who beleeve from this most miserable condition Therefore our salvation is of Grace The several parts of this Argument manifest the same God 1. Hee shews God to bee the sole Author of our deliverance who alone is meet for so great a work Rich 2. That Grace might appear the cause of our salvation is mentioned to bee the abundant or rich mercy of God whereby as it were touched with a sense of our miserie hee is moved to deliver us For his 3. The love of God wherewith he loved us from eternity is annexed as the cause both of mercy and salvation Us 4. It was of mercy that God was pleased to take us rather than others and choose us for his sons Therefore c. Ver. 5. Even when we were dead in sins hath quickened us
poverty by idleness but by calamity lest they waxe sloathful in the actions of any vertue but go couragiously forward to do thâ—se things which are decent and excellent Vers. 14. And if any man obey not our word by this Epistle note that man and have no company with him that hee may bee ashamed Exhort 7. That they note the refractory and brand them that obey not the Apostolical doctrine that is that they excommunicate those which is manifest from this that hee commands that they have no society with him that is thus noted which is the consequent of excommunication and for this end commands that the excommunicate person segregated from the society of others being ashamed might enter into himself and repent Vers. 15. Yet count him not as an enemy but admonish him as a brother Hee expounds the Commandement that they bee not cruel toward the excommunicated person or esteem him as an enemy but to shew their hatred to his sin that the excommunicated person may understand that under that severe correction there is brotherly love and so hee may bee reduced into favour with God and the Church by repentance Vers. 16. Now the Lord of peace himself give you peace alwayes by all means The Lord bee wiâ—h you all The Epilogue remains whereof there are three Articles In the first hee praies the God of Peace so to direct their waies and bridle the turbulent spirits of the disobedient that they may injoy peace towards God and amongst themselves and with those that are without which work did require a divine hand Furthermore hee praies that God by his gracious presence would bee alwaies present with them all Vers. 17. The salutation of Paul with my own hand which is the token in every Epistle so I write Artic. 2. Contains the obsignation of the Epistle by the subscription of Paul himself who for the most part did use the help of Scribes in writing the body of every Epistle but hee subscribed the conclusion with his own hand that his genuine Epistles might bee known from the adulterate and counterfeit which were carryed about in the name of Paul and by Impostors thrust upon the Churches Vers. 18. The Grace of our Lord Iesus Christ bee with you all Amen Artic. 3. Contains the Apostolical vote set down by his own hand wherein hee wishes the eternal influence of the Grace of Christ as the fountain of all good things to them for their sanctification and salvation The First Epistle of Paul to TIMOTHY Analytically expounded The Contents THe Apostle departing from Ephesus into Macedonia did not think it sufficient to commit the Church of Ephesus now publickly founded to the care of ordinary Pastors but desired the Evangelist Timothy that hee would tarry there a while to establish the Church in all things that appertained to Doctrine and Discipline which work being accomplished the Apostle intended to call him back and imploy him for the confirming of other Churches as appears in the end of the Epistle and other places But because Timothy was young as yet and might seem not sufficiently furnished with authority for the restraining of unruly men which possibly might make insurrection against him in this Epistle hee doth not onely admonish him concerning his office as one that hee knew very well instructed already but all the Churches and their Governours are informed touching the Authority of Timothy and their own duties The special parts of the Epistle are six according to the number of the Chapters In the first Chapter hee laies down the manner of his preaching the Law and the Gospel duly and with profit In the second Chapter hee sets down how Pastors and Hearers Men and Women ought to behave themselves in their publick prayers and Ecclesiastical meetings In the third Chapter hee treats of the right institution of Pastors and Deacons and concerning the Heads of Doctrine whereof they were to take special care In the fourth Chapter hee speaks of avoiding the Apostacy that was comming and touching the diligence which ought to bee used by a faithful Pastor to that end In the fifth Chapter hee treats of private admonitions to bee performed by the Elders and how they ought to carry themselves toward Widows and other Elders In the sixth Chapter hee delivers Precepts to Timothy wherein hee is instructed what hee ought to teach concerning Christian duties as well of private persons as of Ministers CHAP. I. BEsideâ— the Inscription which is contained in the two first verses There are three parts of the Chapter In the first hee enjoyns Timothy to observe the right method and course of teaching and to suppress the perverse Teachers of the Law to vers 12. In the second hee asserts his Apostleship that with authority it might bee avouched by Timothy as hee had commanded to vers 18. In the third hee encourages Timothy to carry himself stoutly in the discharge of his Ministery Vers. 1. Paul an Apostle of Iesus Christ by the Commandement of God our Saviour and Lord Iesus Christ which is our hope The Inscription of the Epistle wherein 1 That hee might win authority to this Epistle Paul affirms that in writing of it hee fulfilled his Apostolical Embassage for Christ 2 Hee confirms his Apostleship by a special command from God the Father whom hee calls the Saviour because hee is the Author of our Salvation who had called him to the office of an Apostle and used him in the execution of his office about the present matter hee was in hand with 3 Hee confirms his Apostleship from the command of our Lord Jesus Christ whom hee calls our hope because the Author the meritorious cause the object and the finisher of our hope Vers. 2. Unto Timothy my own Son in the Faith Grace Mercy and Peace from God our Father and Iesus Christ our Lord. Timothy to whom this Epistle is written is called the Son of the Apostle not simply but in 〈◊〉 Faith because hee was his Disciple and as the Son represents the Father in face and manners so Timothy resembled Paul in Doctrine and an holy conversation In his salutation hee wishes to Timothy 1 Grace i. e. the renovation of the Image of God from the fountain of Gods free good will 2 Mercy i. e. free remission of sins because hee knew that the holy young man affected with the sense of his sins with many tears did daily prostrate himself before God 3 Peace i. e. Quietness of conscience and joy from the apprehension of divine favour and finally a compleat felicity in the life to come which is comprehended under peace Vers. 3. As I besought thee to abide still at Ephesus when I went into Macedonia that thou mightest charge some that they teach no other Doctrine The first part of the Chapter follows touching the right manner of teaching wherein after hee had confirmed to Timothy not an ordinary Episcopacy in the Church of Ephesus but a special temporary and extraordinary Commission hee repeats the command
Writer towards those to whom hee writ hee professes both his love and sincerity of it and also testifies concerning the love of all other beleevers that embraced the truth of the Gospel and had heard of this family Vers. 2. For the Truths sake which dwelleth in us and shall bee with us for ever That hee might manifest his sincere love hee affirms that the cause of it is the common Faith of the Truth of the Gospel wherein hee was confident that this Lady would persevere and her children with her and the rest of the faithful would enjoy the virtue and fruit of the truth of the Gospel for ever Therefore the whole Preface is intended for the confirmation of the Faith of this pious family 1 Because shee is an Elect Matrone 2 Because her children are faithful 3 Because they are beloved of the Apostle 4 Because they are beloved of all the Faithful 5 Because they are beloved rather for the Truth than the nobility of their stock 6 Because the Truth of the Gospel in them both as to the faith and the fruits of it would remain and indure in them for ever Vers. 3. Grace bee with you Mercy and Peace from God the Father and from the Lord Iesus Christ the Son of the Father in Truth and Love In the salutation or Apostolical blessing wherein is not contained a bare wish but also a certain applying of that wished good hee confirms them 1 Concerning the Grace or good will of God towards them whereby hee freely makes us acceptable to him and bestows upon us all things that may repair Gods Image in us 2 Further concerning the Mercy of God which if it be distinguished from Grace signifies the taking away our sinnes and miseries 3 Concerning the Peace of God which comprehends reconciliation peace of conscience and all the degrees both of inchoate and perfect felicity And because a blessing is expected in vain unless from the true fountain hee brings them to God the Father from whom the whole divine essence is communicated to the Son and the Holy Ghost and to Christ the Mediatour the second Person of the God-head incarnate invested with the office of salvation for us whom hee calls the Son of the Father in Truth and Love 1 Because hee is full of Truth and Grace together with his Father of the same nature or essence because hee is his most true and beloved Son Ioh. 1.14 2 Because the mind of the Father is no other nor his will no other towards us than hee is The same purpose of both is firm concerning us and the same love towards us 3 Because hee reveals the truth of the Fathers counsel and purpose to us and the love wherewith hee loves us hee brings it forth and derives it or communicates it to us and shews himself every way to bee the Son of the Father both in truth of Doctrine and effectual love towards us resembling his expresse Image Vers. 4. I rejoyced greatly that I found of thy children walking in the Truth as wee have received a commandement from the Father Here follows the body of the Epistle wherein hee exhorts this Matrone with her children to persevere in the obedience of the Gospel i. e. in Faith working by love towards God and the Brethren The Arguments of the Exhortation are nine The first is premised in this verse wherein hee confesses his joy that this family hitherto had continued in the obedience of the Gospel hee confirms them as to what was past and also stirs them up to persevere for the future Your constancy in the obedience of the Gospel will administer to mee and all the faithful who hear of you abundant matter of spiritual joy and consequently of thanksgiving to God Therefore persevere in the Faith Vers. 5. And now I beseech thee Lady not as though I wrote a new Commandement unto thee but that which wee had from the beginning that wee love one another From hence hee infers an Exhortation chiefly to the Matrone or Mother of the Family under whose tuition the children were together with the second Argument The commandement for the demonstration of the efficacy of your Faith in the love of the Brethren hath nothing new in it besides that which yee have learned by the gift of God from the beginning of your vocation and have accustomed your selves to viz. that from the Faith and love of Jesus Christ yee also love the Christian brother-hood Therefore go forward in the obedience of Faith working by love Vers. 6. And this is love that wee walk after his Commandements this is the Commandement that as yee have heard from the beginning yee should walk in it Argum. 3. There is no other true love either of our neighbour or of God besides that which consists in a constant indeavour of keeping all Gods Commandements and walking or going forward in that obedience Therefore or thus The command or the summe of the Doctrine delivered to us in the Gospel is that wee should keep faith and a good conscience that wee should beleeve in Jesus Christ and love our neighbour Therefore persevere yee in the obedience of faith or this commandement Vers. 7. For many deceivers are entred into the world who confess not that Iesus Christ is come in the flesh This is a deceiver and an Antichrist Aâ—gum 4. There is danger lest yee bee deceived by reason of the multitude of seducers that are gone out into the world and impudently boast of themselves Therefore yee ought the more diligently to endeavour after perseverance But hee calls seducers not onely those who openly oppose the person of Christ his offices and power but also those who did not confess Christ nor ascribe all glory unto him which the Spirit of God in holy Scripture teaches us to ascribe unto him For whosoever hee was hee is so far forth Antichrist as hee doth neither confess nor acknowledge Christ such as hee hath shewn forth himself to us in his holy Doctrine Vers. 8. Look to your selves that wee lose not those things which wee have wrought but that wee receive a full reward Argum. 5. Unless yee constantly persevere in the true Faith of the Gospel or the obedience to it yee will lose all the fruit of that Faith which yee have hitherto professed and afflictions also which yee have suffered and the works which yee formerly performed because by your drawing back yee will manifest that your Faith was never sincere but a vain profession without truth Therefore yee ought to indeavour through perseverance to receive a full and plentiful reward promised to all those that faithfully cleave unto God Vers. 9. Whosoever transgresseth and abideth not in the Doctrine of Christ hath not God Hee that abideth in the Doctrine of Christ hee hath both the Father and the Son Argum. 6. Whosoever transgresseth the Doctrine of Christ and doth not constantly abide in it i. e. hee that either teaches or receives a contrary Doctrine or doth not
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
put away his wife But if the wife pretending necessary causes of departing as danger of life or such like shall depart hee commands that either shee bee reconciled to her husband or abstain from new Marriage and by consequence much more from fornication and that hee commands both for the punishment of frowardness and impatience and the tryal of sincerity lest this liberty should bee drawn into licentiousness In the mean time hee commands the husband that hee put not away his wife or give her cause to depart Vers. 12. But to the rest speak I not the Lord If any brother hath a wife that believeth not and shee bee pleased to dwell with him let him not put her away 13. And the woman which hath an husband that believeth not and if hee bee pleased to dwell with her let her not leave him The other part of their enquiry follows wherein the question is concerning those that are married where the one is an Infidel whether Divorce is lawful Hee saith that hee will answer to this part from the authority of special revelation because God had not determined it in the Law what Christians should do in that case this is it which hee saith The Lord hath not determined it in the old Law but I viz. by special revelation from the Lord will determine it In the first part of his answer hee forbids that the unbelieving party should bee put away if shee desire not to leave him Vers. 14. For the unbelieving husband is sanctified by the wife and the unbelieving wife is sanctified by the husband else were your children unclean but now are they holy Hee lays down five Reasons First Because an unbelieving person is sanctified though not in it self yet to the use of the Believer although not simply yet so far that Marriage is sanctified to the believing party and to the children brought forth Therefore let not the unbelieving wife bee put away if shee desire to tarry Else Reason 2. Confirming the former from the consequent absurdity because otherwise the children of Christians in such a case would not bee born under the Covenant they would not bee born Christians and dedicated to Christ in holiness the contrary to which is true Therefore let not the unbelieving wife bee put away if shee desire to tarry Vers. 15. But if the unbelieving depart let him depart A brother or a Sister is not under bondage in such cases but God hath called us to peace Before hee adds the reasons that are behind hee propounds another part of the answer If the unbelieving party will not co-habit but depart in this case hee declares the Marriage to bee void and the party believing to bee free To peace Reason 3. Proving that the unbelieving party is not to bee put away being willing to stay because Believers are called to maintain peace with all Therefore if the unbelieving party admits of equal terms of peace shee is not to bee put away Vers. 16. For what knowest thou O wife whether thou shalt save thy husband Or how knowest thou O man whether thou shalt save thy wife Reason 4. Because by dwelling together the unbeliever may bee gained Vers. 17. But as God hath distributed to every man as the Lord hath called every one so let him walk and so I ordain in all Churches Reason 5. Because every one in what condition soever ought to abide in that honest and lawful calling in which God by his Providence hath set them as the Apostle taught in all Churches Therefore wee must also abide in Marriage with an unbeliever being willing to stay For whereas Marriage hath been contracted in Heathenism God would not that the calling of one to the Grace of Christ Jesus should defraud the party not yet converted The Apostle prescribes the same Law to believing servants that they shake not off the yoke of an unbelieving Master who desired not to put away the servant converted to the Faith Vers. 18. Is any man called being circumcised let him not become uncircumcised Is any called in uncircumcisian let him not bee circumcised 19. Circumcision is nothing and uncircumcision is nothing but the keeping of the Commandments of God Hee confirms the Reason fore-going by an Induction First of Circumcision and Uncircumcision neither whereof was to bee stood upon by a Christian but this only that in both states they observed the Moral Commandments of God Vers. 20. Let every man abide in the same calling wherein hee was called From hence because in one example of the Induction the fulness of it might easily bee apprehended hee infers a general position of abiding in that state wherein God had called him Vers. 21. Art thou called being a servant care not for it but if thou mayst bee made free use it rather Further hee adds another member of the Induction concerning bondage in which hee adviseth them to abide unless God had opened a door to their liberty Vers. 22. For hee that is called in the Lord being a servant is the Lords Free-man Likewise also hee that is called being free is Christs servant Hee gives a reason Because bodily servitude is no diminution to the spiritual liberty of Christians from the guilt of sin and wrath neither doth bodily liberty exempt and free us from the service of Christ. Vers. 23. Yee are bought with a price bee not yee the servants of men By the way hee admonisheth them that whether bond or free as to the body that they take heed they do not things unlawful in themselves by the command or will of men because that would bee to serve men against Christ who had bought them with a price that in all things they should do the Will of their Redeemer not of men Vers. 24. Brethren let every man wherein bee is called therein abide with God That no man might rashly depart from his Calling hee further inculcates a general Precept of abiding with God in the present condition of life in obedience unto God until it should seem good to him to change their condition Vers. 25. Now concerning Virgins I have no commandement of the Lord yet I give my judgement as one that hath obtained mercy of the Lord to bee faithful The third inquiry which the Corinthians made to Paul concerning Virgins Male and Female whether they might marry or not To which being about to give answer hee premiseth that hee had no special command whereby the state of Virginity was either injoyned or prohibited but that hee would faithfully give his advice and his opinion of the convenience as it became him to whom God had vouchsafed mercy to bee faithful Vers. 26. I suppose therefore that this is good for the present distress I say that it is good for a man so to bee 27. Art thou bound unto a Wife seek not to bee loosed art thou loosed from a Wife seek not a wife There are three parts of the answer First In the present necessity or the danger of persecution as
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
from the former left both you and I should bee ashamed if you should bee found unprepared when I together with the Macedonians who have heard mee glorying in your behalf should come unto you Vers. 5. Therefore I thought it necessary to exhort the Brethren that they would go before unto you and make up before hand your bounty whereof yee had notice before that the same might bee ready as a matter of bounty not of covetousness Reason 4. I have sent unto you the Brethren that you may bee assisted in your gathering the money by the Brethren whereby all things may bee more ready Not as of covetousness Reason 5. I have sent unto you the Brethren who have taken care lest any one in gathering should bee urged to contribute more than hee was willing and lest covetousness in those that collect or parsimonie in those that contribute should appear but that they which give may give liberally and freely and so the whole collection being liberal may appear at my coming as a blessing The Second Part. Vers. 6. But this I say Hee which soweth sparingly shall reap sparingly and hee which soweth bountifully shall reap bountifully The second part of the Chapter follows wherein hee adds ten arguments that they would give their alms liberally and as it becomes Saints Argum. 1. Because whosoever shall give either nothing or not according to his ability or not out of the purpose of his heart which is to sow sparingly they shall reap also sparingly i. e. shall get either nothing or only a temporal reward Therefore give yee liberally Liberally Argum. 2. Because they which will give liberally and out of love which is to sow liberally shall have a liberal harvest Therefore give yee liberally Vers. 7. Every man according as hee purposeth in his heart so let him give not grudgingly or of necessity for God loveth a cheerful giver After hee hath expounded what it is to give liberally or to sow in blessings to wit to give out of purpose of heart not out of sadness or out of necessity For hee which so giveth giveth sparingly whatsoever hee giveth and would give nothing if hee might follow the purpose of his mind Hee adds Argum. 3. God loves a cheerful giver and consequently a sad and unwilling giver hee neither loveth nor approveth of nor blesseth Therefore give yee liberally and cheerfully Vers. 8. And God is able to make all grace abound towards you that yee alwayes having all-sufficiency in all things may abound to every good work Argum. 4. Is tacitly propounded in the solution of an Objection So far bee it from you saies hee that you fear want if you contribute more plentifully that on the other side yee may rather expect that God will give you of his Grace and Power enough of temporal things that not onely you may bee contented with your condition but also that yee might abound in every good works for the helping of others Therefore give liberally Vers. 9. As it is written Hee hath despersed a broad hee hath given to the poor his Righteousness remains for ever Hee confirms this Argument out of Psal. 112.9 where it is spoken that the Righteous distributeth his goods and giveth to the poor and his Righteousness remaineth for ever where Argument 5. is insinuated That it is the property of the righteous man to distribute his goods and to give to the poor and that the ordinary blessing of God is upon them that hee may have further to bestow Therefore shew your selves righteous by giving liberally Vers. 10. Now hee that ministreth Seed to the Sower both minister Bread for your food and multiply your Seed sown and increase the fruit of your righteousness Argum. 6. Included in a wish and a similitude as God both ministreth Seed to the Husbandman after sowing and Bread after Harvest So hee shall both minister fruit out of your sowing I wish that hee might both encrease your abilities for doing good and for the bringing forth fruits of Righteousness and Mercy Therefore do not you doubt to sow in the giving of this Alms. Vers. 11. Being enriched in every thing to all bountifulness which causeth through us thanksgiving to God Arg. 7. Yee being enriched by the Grace of God and abounding in all liberality may cause that through us who observe your charity thanks may bee given to God Therefore upon this account give yee liberality Vers. 12. For the administration of this service not onely supplieth the want of the Saints but is abundant also by thanksgiving unto God Hee confirms this Argument from this that the office of this undertaken Ministery concerning the gathering and contributing this Alms will not onely supply the necessities of the Saints in Iudea but will also cause by many Saints that thanks bee given unto God Vers. 13 Whilest by the experiment of this Ministration they glorifie God for your professed subjection unto the Gospel of Christ and for your liberal distribution unto them and unto all men Argum. 8. This your liberality will bee a sign of your Faith and subjection of your obedient mind unto Christ and his Gospel as also matter of glorifying God and lastly a sign of your liberality towards all that are poor when occasion is given Therefore give yee liberally Vers. 14. And by their prayer for you which long after you for the exceeding Grace of God in you Argum. 9. The Saints in Iudea cherished by your liberality will pray to God for you Therefore yee ought to give liberally Long after you Argum. 10. This your liberality will stir up in the holy Jews love towards you and will cherish a desire of seeing you and will enkindle in them no small esteem of you by reason of that eminent Grace of God in you Bee yee not wanting therefore in this Vers. 15. Thanks bee unto God for his unspeakable gift As now having his desire and beholding the manifold fruit of their liberality which by the Grace of God it would produce upon their refreshing the Brethren in Iudea hee thanks God for his gift in the liberality of the Corinthians which hee could not sufficiently in words declare as it deserved CHAP. X. THe third part of the Epistle In which the Apostle vindicates his authority from the aspersions of the false Apostles whereby they laboured to lessen his authority with the Corinthians In this Chapter because they blamed Paul that being present amongst the Corinthians hee carried himself humbly but being absent hee had boasted of the weightiness of his authority in his letters hee removes this calumny by defending the fact There are two parts of the Chapter In the first hee proves by eight arguments that hee is not to bee contemned to verse 12. In the second hee modestly compares himself with those that were his Emulators to the end Vers. 1. Now I Paul my self beseech you by the meekness and gentleness of Christ who in presence am base among you but being absent am bold towards you
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
and it is for your salvation which defend the Gospel that you are to engage with adversaries Therefore c. Vers. 29. For unto you it is given in the behalf of Christ not onely to beleeve on him but also to suffer for his sake Argum. 8. It is a singular gift bestowed upon you above many other beleevers and that for the merits of Christ that you are not onely to beleeve in Christ but also that yee now do suffer or hereafter shall suffer for the Faith of Christ. Vers. 30. Having the same conflict which yee saw in mee and now hear to bee in mee Argum. 9. You have mee for your companion and copartner in your afflictions who as you know have suffered many things both at Philippi and elsewhere and now do suffer bonds at Rome Therefore you ought without fear to continue in the faith and profession of the Gospel CHAP. II. THe Apostle before exhorted the Philippians to bee armed against their enemies here to bee at agreement with their brethren There are two parts of the Chapter The first contains an exhortation to mutual peace unto vers 19. The second their comfort To perswade them to peace hee propounds fifteen Arguments All which prove that they ought to imbrace agreement in faith love and the study of good works Vers. 1. If there bee therefore any consolation in Christ if any comfort of love if any fellowship of the Spirit if any bowels and mercies Argum. 1. Is very swasive and pathetical it runs thus I earnestly intreat that yee would maintain concord among your selves ingaging you thereunto by your duties and by what ever is most dear to you Therefore if either my Apostolical exhortation have any weight with you or if you have ever found any consolation in Christ if I who am bound may expect any comfort from you if there bee any communion of the Spirit betwixt mee and you if you will shew any mercy towards mee you must preserve mutual peace among you Vers. 2. Fulfil yee my joy that yee bee like minded having the same love being of one accord of one mind Argum. 2. You have already many wayes occasioned my joy as to what remains if yee maintain peace you will fulfill and compleat my joy Therefore let it bee your endeavour that yee beleeve the same things and will the same things or that being unamimous in love yee may approve the same thing and being alike affected you may bee united together in mindes and hearts Here the exhortation is expresly mentioned Vers. 3. Let nothing bee done through strife or vain-glory but in lowliness of minde let each esteem other better than themselves Hee subjoyns four Helps which will make the obedience to his Exhortation more facile and easie and which may bee reckoned as members of the Exhortation and may serve also as Arguments to prove the Position 1. That they would shun contention and vain-glory to which if any one give way he will presently discontinue peace Hence Arg. 3. If ye will shun contention and vain-glory you will preserve peace Therefore unless yee will profess these vices you must maintain peace But in 2. That they would study in lowliness of minde from their heart to prefer others before themselves as better than themselves which thought may consist with truth and bee without deceit because this our opinion of other our brethren doth not require an absolute judgement but is contented partly with a suspended partly with a negative judgement by which wee may say that happily one thing being compared with another hee is better than I or for as much as I know of him and my self I will not prefer my self before him but him before me because I am ignorant of the secrets of his heart but I know the perversness of my own heart Hence Arg. 4. If from the humbleness of your minde you judge others to excel you you may preserve concord Therefore unless you will manifest your pride you must preserve concord For the excellency of a man is not valued according to the measure of his gifts but according to the measure of his faithfulness sincerity and honesty Vers. 4. Look not every man on his own things but every man also on the things of others 3. The next Help for the maintaining of humility and concord That every one should consider not his own vertues onely and what makes for his own advantage onely but the vertues of others also and those things which conduce to the profit of all thus wee shall esteem others more and our selves less and bee less offensive in all things Hence Argum. 5. Iâ— yee will respect the vertues and good of others you will easily preserve unity Therefore unless you will bee envious and bee accounted so Follow peace Vers. 5. Let this minde bee in you which was also in Iesus Christ 4. The example of Christ which hee proposeth for imitation that they would learn humility and exercise a true love unto concord Here hee first generally requires that they would have the same minde which was in Christ. Hence Argum. 6. Yee ought to bee like-minded towards one another as Christ was minded towards us imitating his modesty and sweetness of behaviour Therefore c. Vers. 6. Who being in the form of God thought it not robbery to bee equal with God Argum. 7. Here hee more particularly handles the imitating of Christs example before proposed in these six and seven verses to this purpose though Christ was equal to the Father yet hee abased himself unto the dâ—ath of the Cross that hee might procure a peace and concord betwixt the Father and us Therefore much more you ought to humble your selves for concords sake The excellency of Christ is described in this verse and his humiliation in the two following In the form of God The excellency of Christ before his assumption of the flesh is branched out into five particulars 1. That hee was a subsisting person 2. That he was in the form of God that is that he had the Essence of God endued with the natural properties of a Deity or that hee was true God 3. That hee was the substantial Image of the Father 4. That hee was equal to the Father in all things because hee had the same Deity which the Father had 5. That hee did fully know hee offered no injury to the Father in maintaining himself to bee equal with the Father nor should hee at all injure him supposing his humiliation had not been before decreed though hee had pleased to manifest himself to the world in the glory of his Deity This is the excellency of Christ. Vers. 7. But made himself of no reputation and took upon him the form of a servant and was made in the likeness of men 8. And being found in fashion as a man hee humbled himself and became obedient unto death even the death of the Cross. Here follows Christs voluntary humiliation which is called his exinanition or emptying of himself not
servants of God reconciled by Faith from the fountain of saving Grace which administers knowledge and strength to their performances And this Doctrine of Faith is propounded by way of confirmation of the Precepts or the Doctrine of manners upon four Reasons All which prove that the aforesaid virtues are to bee endeavored after Hath appeared Reas. 1. Because the Gospel of the Grace of God bringing salvation of all kinds to men being published and manifested hath appeared to all sorts of men Therefore it is meet that men of all sorts shew their thankfulness to God in an holy conversation prosecuting the foresaid virtues Vers. 12. Teaching us that denying ungodliness and worldly lusts wee should live soberly righteously and godly in this present world Reas. 2. Because this Gospel of God doth not onely teach us what duties wee are bound to perform but also instructs us how to draw strength from the fountain of the Grace of Christ from his death and resurrection to deny ungodliness and worldly lusts and to live soberly as to our selves justly as to our neighbours and holily as to God Therefore ought wee to bee ready for the performance of these duties Vers. 13. Looking for that blessed hope and the glorious appearing of the great God and our Saviour Iesus Christ. Reas. 3. Because wee expect eternal life at the second coming of Christ who is the great God one with the Father and the Holy Ghost and our Saviour Therefore it behoves us to bee armed and stirred up to follow after all the foresaid good works which God requireth of us Vers. 14. Who gave himself for us that hee might redeem us from all iniquity and purifie unto himself a peculiar people zealous of good works Reas. 4. Because therefore Christ offered up himself for us that hee might effectually redeem us from the bondage of sin and purchase us to himself as a peculiar people that wee might follow after good works Therefore if wee would not have that Redemption to bee void as to us wee must of necessity forsake our sins and follow after the foresaid virtues and newness of life Vers. 15. These things speak and exhort and rebuke with all authority Let no man despise thee Hee repeats the command of attending to his Doctrine willing him to insist upon these things i. e. That hee sharpen his exhortations and reproofs with Authority which Authority hee commands that no Professor despise and that Titus do nothing that may expose him to contempt CHAP. III. HEE proceeds to instruct Titus in his office to which end hee adds eight other Precepts Vers. 1. Put them in mind to bee subject to principalities and powers to obey Magistrates to bee ready to every good work Precept 1. That hee command all Christians quietly to give respect to Civil Order i. e. That they submit themselves to the supreme Magistrate and the inferiour Powers or Magistrates that they bee obedient to Civil Laws and shew themselves ready and chearful to every good work for the promoting of which Magistrates are appointed Vers. 2. To speak evil of no man to bee no brawlers but gentle shewing all meekness unto all men Precept 2. Of the duties of Charity towards any our of the Church or within it these duties are four 1 That they respect the credit and reputation of others speaking evil of no man 2 That they bee free from strifes and contentions 3 That they follow after moderation and equity being ready when need requires to part from their private right 4 That they bee gentle towards all even the worst of men Vers. 3. For wee our selves also were sometime foolish disobedient deceived serving divers lusts and pleasures living in malice and envy hateful and hating one another Hee gives two Reasons why gentleness should bee shewed towards some Reas. 1. Because wee before our conversion were such as they now are wee are all of us by nature upon many considerations to bee blamed yet wee desired to bee treated courteously and mildly by all Therefore let us deal accordingly with those who are not yet converted Hee sets down five diseases of our Natures 1 Wee were foolish because all the wisdome of men is meer vanity so long as wee know not God for wee are ignorant of the right rule and the true fountain and the due end of our actions 2 Disobedient Because men by nature do nothing of those things which either God or conscience command but that which pleases themselves 3 Straying viz. from the true way which leads to eternal life and being deceived with errours they go further off from God daily 4 Serving with delight divers lusts and pleasures which reign together and as it were by turns challenge a dominion over all the unregenerate 5 Wee were destitute of the true love of God living in malice and envy rejoycing in the hurt and sorry for the good that befalls our neighbour hating one another when all of us were most worthy to bee hated of God Vers. 4. But after that the kindness and love of God our Saviour toward man appeared Reas. 2. Because wee although perverse yet at length were converted by the Grace of God Therefore ought wee to use gentleness towards those that are unconverted and hope well of them who may possibly bee converted by the same Divine Grace Kindness Hee explains this reason and commends the grace that was shewed to us in our conversion and proves it by eleven Reasons Reas. 1. From the more remote cause viz. the goodness and kindness of God which rejoyceth to put forth it self for our advantage and to communicate good to us Reas. 2. From the neerer cause which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the love of God wherewith God is affected to man-kind above all other creatures Reas. 3. From the instrumental cause or the manner of revealing the Gospel which hath no less graciously shined forth upon us and without our procurement than the Sun from whence the similitude of shining forth or appearing is fetch 't rises upon us without our help Reas. 4. From the next cause of our conversion which is the effectual manifestation of God as a Saviour made to us who as soon as hee manifests himself to our hearts not as our Judge to condemn us but as our Saviour to save us by this manifestation of himself hee draws our hearts to him and converts us Vers. 5. Not by works of Righteousness which wee have done but according to his mercy hee saved us by the washing of regeneration and renewing of the Holy Ghost Reas. 5. By way of removing all our works and all merit in us which either went in time before our effectual calling or which could bee fore-seen and considered as if wee had done them Reas. 6. Expresly affirming that mercy is the cause of salvation Reas. 7. Making God the Author of the Sacraments or the external means of salvation and also the Author of our regeneration and so of the internal means whereby wee are
by Scripture as it is called here the speaking of God so it is to bee accounted of still and not as a dumb letter 2. Hee saith God spake at sundry times By many parts as the word importeth now a part of his will and then a part farther at another time yet a part farther Then the Lord was in the way only of revealing his whole mind to his Church before Christ came letting forth light by little and little till the Son of Righteousness Jesus Christ arose and had not told his whole will 2. And for this reason the Jewish Church was bound to suspend her determination of the unchangeableness of her Levitical service till the Law-giver spake his last word and uttered his full mind in the fulness of time 3. Hee saith before Christ came God spake in divers manners Not revealing his Will after one manner but sometime by vive voice sometime by vision or dream or inspiration or Urim and Thummim by signs from Heaven by types and exercise of shadowing Ceremonies Then No reason the Jews should stick so fast to the Ordinances of Levi they being insâ—ituted in the time of the alterable courses of the Churches Pedagogy as not to give way to the abolishing of them by the Messias Which to show is a part of the Apostles main scope Vers. 2. Hath in these last dayes spoken unto us by his Son whom hee hath appointed Heir of all things by whom also hee made the worlds 1. Hee saith God who spake to the Fathers hath spoken to us Then The same God who is Author of thâ— Old Testament is also Author of the Doctrine of the New Testament and the Church of old and now is taught of the same God that the faith of the Elect might depend upon the Authority of God only both then and now and not on men 2. These are called the last dayes Then The fulness of time is now come The Law-giver of the Church hath spoken his last Will His mind is fully revealed setled course for the Faith and service of his Church is taken after which no new alteration of his constitutions is to bee expected 3. Hee saith God spake to them by the Prophets but hath spoken to us by his Son Then 1. As the Son is above the servants so is Christ above the Prophets And no reason that the Jews should think so much of Moses and the Prophets as for them to mis-regard Christs Doctrine and stick to the Levitical Service under pretence of estimation of the Prophets 2. The glory of the Gospel is greater than the glory of the Law 3. The glory of the ministerial calling of Preachers of the Gospel is by so much the greater as it hath the Son of God first-man in the Roll thereof as first Preacher and Prince of Preachers 4. Christs Sermons are all of them directed unto us and so much more highly should the Doctrine of the Gospel bee esteemed of by us 4. In describing Christ hee saith the Son is Heir of all things that is hee hath received a domination over all creatures from the Father that as Hee is Lord over all so is Christ. Then 1. Christ is Heir of all things in the Church also Lord of the Sabbath and of all the service annexed to it to whom it is lawful to chop and change the Levitical Ordinances at his pleasure 2. And Heir of all the Prerogatives and Promises made to the Jews or others through whom only as the righteous owner of all things both Jew and Gentile must seek and keep right to what they have or can claim And therefore it behoved the Hebrews to enter themselves Heirs to their priviledges by Christ or else to bee disinherited 5. Hee saith God by his Son made the worlds So hee calleth the world for the variety of times and ages and fleeces of the creatures one succeeding another Then 1. Christ is God Creator of all things 2. Hee is a distinct person from the Father by whom the Father made all 3. That which the Father doth the Son doth the same yet so as in order of working the Father is first and the Son is next working with and from the Father Vers. 3. Who being the Brightness of his Glory and the express Image of His Person and upholding all things by the Word of his Power when Hee had by Himself purged our sins sate down on the right hand of the Majesty on high In describing Christ hee useth borrowed similitudes for what proper word can bee found to express so great a mystery And what can wee conceive of his Godhead but by resemblance Yea hee useth more similitudes than one for it is but little wee can conceive of him by one and what wee might misconceive by too hard pressing of one similitude by another is corrected and so our conception helped 1. Christ the Son is called the brightness of his Fathers Glory The similitude is borrowed from the Sun beams Then 1. As the Father is glorious so is Christ his Son glorious with the same glory Therefore 1 Cor. 2.8 Hee is called the Lord of Glory 2. As the beams of light have their original from the Sun so hath Christ his original of the Father and is unseparable from him for as the Sun was never without its light so neither was the Father ever without the Son but co-eternally with him 3. As the Sun is not manifested but by its own brightness so the inaccessible light of the Fathers Glory is not revealed to the creature but by the Son 2. Christ is called the express Image of the Fathers Person The similitude is borrowed from a Signets impression which representeth all the lineaments of the Seal Then 1. The Father is one person and the Son is one other person of the Godhead having his own proper subsistence distinct from the Father 2. The Son resembleth the Father fully and perfectly so that there is no perfection in the Father but the same is substantially in the Son As the Father is Eternal Omnipotent Omnipresent infinite in Wisdome Goodness Mercy Holiness and all other Perfections so is the Son Omnipotent Eternal and all that the Father is 3. Whatsoever perfection wee can perceive in Christ shining in his Manhead or Word or Works the same wee may conclude to bee in the Father also whose resemblance and express Image hee is Find wee Christ good and merciful loving and pittiful meek and lowly not abhorring the most vile and miserable whether in soul or body that cometh unto him for relief wee may bee assured that such a one is the Father and no otherwayes minded to such as seek unto him through Christ. 3. Christ upholdeth all things by the word of his power Then 1. The preservation of the Creatures as well as their Creation is from Christ. The Father upholdeth all so doth the Son 2. What hee doth hee doth as Omnipotent God by his Word without trouble or burthen As hee spake and all was done
both Compare this place with vers 9 10 c. Of this Chapter to the end First in these verses the 4 5. and 6. hee is speaking of Professors in general conditionally But vers 9 10 c. hee is speaking to the true Beleevers amongst these Hebrews particularly 2. Here in these verses are glorious gifts Illumination and tasting of spiritual things There in those verses is Faith working by love to the glory of Iesus and Weal of his Saints 3. Here are men enrolled amongst Christians so holden and esteemed both of themselves and others There are sensible souls in the feeling of sin and fear of wrath and hope of mercy flying to Iesus as to a Refuge and casting the Anchor of their tossed souls within the veil where Iesus is in Heaven 4. Here men receiving from the holy Ghost good things there men receiving from him beside these good things better things also 5. Here things glorious indeed yet not alwaies accompanying salvation but in some going before saving Grace in others possibly alone without saving Grace But there are saving Graces alwaies joyned with Salvation 6. Here in these verses the Apostle is not confident but such as have received these things here mentioned may fall away except they go forward and study to make progress But there in those verses the Apostle is perswaded that they shall not fall away but be saved and thereupon encourageth them to go forwards From this Comparison it is clear then 1. That there is a possibility of the Apostasie of Professors and titular Saints but not of the Apostasie of renewed souls and true Christians true Saints 2. There is a ground of fear from these words to such as are secure and puffed up with the conceit of their spiritual gifts but not of those who in fear are fled to Christ. 3. That in this place carnal confidence onely is shaken in such who as if they had done well enough study not to make progress But Faith no waies weakened in such who still study to advance and make more and more progress 4. That here fruitless light and fruitless feeling is called in question but not Faith and laborious love bringing out fruits to Christs glory and good of his Saints Again from this comparison it is evident That the holy Ghost is Author both of these common spiritual gifts and of these special saving graces also Of these common gifts hee is Author as dwelling amongst Professors and distributing good things unto all Professors that are in the visible house of his Church But hee is Author of those saving Graces as dwelling in true Professors who are his own house bringing with himself better things than these gifts and salvation also unto them infallibly Thirdly From this Comparison it is clear 1. That there are some Converts external from the world to the Church who yet stick in their naturals and are not in the sense of sin fled unto Christ for refuge nor converted from Nature to saving Grace to whom the Apostle will not deny room in the Church if they will study to make progress And 2. That illumination and tasting of Spiritual things may bee given as well to such who are not renewed in their heart as unto sound Converts For 1. The natural man may be convinced that the Church is a blessed Society and joyn himself unto it 2. Yea change his outward conversation and cast off his pollutions which are in the world through lust and take himself to be ruled outwardly by Christs Discipline and call him LORD LORD 3. And be so blameless before men that hee may look with his Lamp like a wise Virgin waiting for the Wedding and yet be a graceless fool inwardly 4. Yea hee may be illuminated not onely by learning the literal knowledge of the Gospel as men do their Philosophy but also may be illuminated supernaturally with in-sight in many profound things in the Scripture For supernatural gifts may be in a Natural and unrenewed Man so as hee may say to CHRIST I have prophesied in thy Name and yet be unrenewed in Christs estimation 5. Hee may taste of the heavenly Gift partly by historical beleeving the Truth of the Gospel partly by contemplation of the Truth credited Now historical Faith is a taste of that heavenly gift of Iustifying Faith because it is a good degree towards it and contemplation of this Truth bringeth a taste of the thing credited and so of the heavenly Gift revealed in the Gospel For the contemplation of every Truth bringeth with it naturally a delectation such as Philosophers do finde in their studies And the more eminent the Truth be no wonder the delectation be the greater For many heard Christs gracious Sermons and wondered and beleeved his words to be true but Christ did not commit himself unto them for hee knew what was in them 6. Hee may be made partaker of the Holy Ghost and have his share of Church gifts distributed by the Holy Ghost so as hee can from the light which â—he Holy Ghost giveth him answer other mens doubts comfort the feeble minded and edifie others in their Faith by his speeches yea have the gift of expressing his brain-light both in conference to men and in formal prayer to God if hee be a private man onely and if hee be in publick office may have the gift of formal preaching and praying in publick yea in those daies of the Apostle might have had the extraordinary gifts of Tongues Prophesying and Miracles-working Therefore saith Christ Many will say to mee in that day Lord Lord have wee not prophesied in thy Name and in thy Name have cast out Devils and in thy Name done many wonderful works To whom Christ will answer I never knew you Depart from mee yee that work iniquity Mat. 7.22 23. Now this knowledge convincing light and gifts of utterance c. are from the Holy Ghost or else how could such Apostates as are here described sin against the Holy Ghost 7. Hee may taste of the good Word of God that is finde sweetness in the Doctrine of the Gospel and bee convinced of the Goodness and Mercy of God towards sinners shining therein yea and by beholding the possibility of his own salvation upon this condition If hee will sell all and buy the Pearl hee may taste of Gods Merchandise in the blocking for them beside all the false joyes and delusions which hee may get by presuming of the certainty of his own salvation and yet in the mean time as a fool will not lay down the price will not renounce his earthly and beastly affections will not deny himself and his own corruptions The care of this world and the deceitfulness of Riches choaking the fruits of the Word heard as they who receive the seed amongst thorns Wherefore in time of persecution for the Word hee may by and by be offended and quit the Truth albeit with the stony hearted hearers in time of prosperity hee heard the Word and anon
it 3. That this felicity could not be attained unto but by flitting and removing out of this life 4. That the body is a partner with the Soul of Life eternal 5. That howsoever it be appointed for all men once to dye yet God can make when he pleaseth Translation or a Change to stand in room of death 3. Before Enoch was translated he had this testimony That he pleased God Then whosoever desireth to be blessed with God after they are removed from this life must first learn to please God before they depart hence Vers. 6. But without Faith it is impossible to please him For he that cometh to God must believe that he is and that he is a rewarder of them that diligently seek him He proveth that Enochs Translation and pleasing of God was by Faith because pleasing of God cannot be without Faith He nameth no other of Gods graces in him but Faith onely because it onely of all other graces strippeth a man naked of the worth of any thing in him and sendeth him to Gods mercy in the Mediator Then 1. Whatsoever glorious Vertues he found in Gods children yet it is not by any of these that they are justified or acceptable to God but onely by their Faith For it is by Faith that it may be by Grace And if it be by Grace it is not by worthiness of works 2. In the matter of Justification and acceptation with God to be justified by Faith or accepted not without Faith is all one to be justified and accepted by vertue of nothing in a man beside Faith else the Apostles reasoning were not strong 3. Except a man have this commended Faith in Gods Mercy he cannot please God Let him do else what you can name without this faith it is impossible to please God 2. He expoundeth what the Faith is of which he meaneth To wit A coming to God All-sufficient and merciful Then 1. God is Self-sufficient and All-sufficient 2. God is so gracious as none can seek unto him by that way which he hath revealed but he will give them that which they seek 3. Except a man believe Gods All-sufficiency and merciful Bountifulness he cannot come unto him to seek supply of wants or relief from evil 3. From these words also we may observe the nature of Faith 1. It maketh a man sensible of his indigence and misery else it could not send him a begging 2. It maketh him to acknowledge his natural alienation and farness from God else it could not set him on work to seek God and to come unto him 3. It emptieth him of the confidence in his own and all the creatures help else it could not send the man away from all these to God 4. It pointeth out God both able and willing to help else it could not encourage to take course for relief in him 5. It setteth a man on work to use the appointed means to finde God 6. It certifieth a man of Gods impartiality towards every one that seeketh to him and maketh him to hold on the way seeking diligently and never to give over And so it bringeth a man to deny himself and to have communion with God Vers. 7. By Faith Noah being warned of God of things not seen as yet moved with fear prepared an Ark to the saving of his house by the which he condemned the world and became heir of the Righteousness which is by Faith In Noahs example observe 1. He believeth the Deluge is coming and feareth and prepareth the Ark. Then 1. Faith apprehendeth Judgements threatned in the Word as well as Mercies in the Promises 2. Faith apprehending the Threatning moveth to fear 3. That is right Fear which setteth a man on work to prevent the danger 2. By his diligence he condemned the world Then The pains which the Godly take to eschew wrath condemneth careless beholders of their diligence 3. By this he became heir of the Righteousness which is by Faith that is came evidently to be such Then 1. There is a Righteousness which is onely by Faith 2. That Righteousness is Heirship to all true Believers 3. Some special point of Faith may bring this heirship unto light and give evidence of a mans Right thereunto Vers. 8. By Faith Abraham when he was called to go out into a place which he should after receive for an inheritance obeyed and he went out not knowing whither he went Abrahams following of Gods calling and leaving of his Countrey is counted a work of Faith From Abrahams example then let us learn 1. That Faith in God will cause a man quit his Countrey and Parents and every dearest thing at Gods calling 2. Faith counteth Gods Promises better than present possessions and is content to quit the one for the other 3. Yea it is content with a Promise of better in general and for the special manner of performance standeth not to be blinde 4. Faith is willing to obey as soon as it seeth a Warrant Vers. 9. By Faith he sojourned in the land of Promise as in a strange Countrey dwelling in Tabernacles with Isaac and Iacob the heirs with him of the same promise Abrahams sojourning in Canaan is counted another work of his Faith Wherein we learn 1. That Faith can for a while suffer to be a stranger even from that whereunto it hath best Right 2. When Faith hath certainty of an heavenly inheritance it can be content with a small portion of things earthly 3. A man who sojourneth amongst Idolaters should be sure of a calling thereunto and being amongst them ought to behave himself as a Stranger and Sojourner 4. Yes where he hath best Right on earth hee ought to have a Pilgrims mind Vers. 10. For hee looked for a City which hath Foundations whose builder and maker is God That which moved Abraham to behave himself as a Sojourney on earth was the hope of a setled during place with God in the society of the Saints in Heaven Then 1. Heaven is a setled commodious and safe-dwelling Place All places here are but moveable Tabernacles 2. The Fathers under the Law looked for entry into their eternal rest in the Kingdome of Heaven after the ending of their Pilgrimage here 3. The hope of Heaven is able to make a man content with Pilgrims Fare and Lodging here-away Vers. 11. Through Faith also Sarah her self received strength to conceive Seed and was delivered of a Childe when she was past age because she judged Him faithful whâ— had promised Sarah is reckoned in the Catalogue of Beleevers and her laughing through unbeleef is not remembred but her victory over her mis-beleef is commended Then 1. Even Women are made Patterns of beleeving and wisely walking with God worthy to be imitated of Men. 2. God marketh not the defects of Faith but the soundness thereof how small soever it be what good is in His Children and not what sins they are cloged with 2. When shee is past age by Faith shee getteth strength to conceive
towards your poor and afflicted Brethren yee shall have judgement it is to be feared without mercy Therefore avoid respect of persons Rejoyceth Argum. 10. If yee exercise mercy especially towards your poor afflicted Brethren as the Gospel requires yee have no reason to fear wrath or judgement without mercy but yee may by this be certified of Gods mercy whereupon relying yee may rejoyce against the severity of Judgement meerly as from which yee are delivered through the mercy of God Therefore unless yee would renounce mercy and make your selves obnoxious to judgement yee ought to avoid this respect of persons which is joyned with cruelty The Second Part. Vers. 14. What doth it profit my Brethren though a man say hee hath Faith and have not works can Faith save him The other Admonition for avoiding the vanity of boasting touching a vain and idle Faith The Proposition is determined in the first words That the Profession of Faith is unprofitable and vain which is destitute of works Hee proves this by nine Arguments Argum. 1. Because such Faith which is void of fruits cannot save him that boasts of his vain Faith Therefore his profession is vain Vers. 15. If a Brother or Sister be naked and destitute of daily food 16. And one of you say unto them Depart in peace bee you warmed and filled notwithstanding yee give them not those things which are needful to the body what doth it profit Argum. 2. Verbal profession of empty charity is vain and unprofitable both to him that professes it and to the hungry to whom words are given in stead of meat Therefore also the meer Profession of Faith is vain Vers. 17. Even so Faith if it hath not works is dead being alone Argum. 3. Charity which consists onely in an outward profession is dead Therefore also Faith which consists in an outward profession without works is dead and vain Vers. 18. Yea a man may say Thou hast Faith and I have works Shew mee thy Faith without thy works and I will shew thee my Faith by my works Argum. 4. Such a profession of Faith is apparently vain when it shall come to the tryal as it appears in the supposition of the Dialogue set down betwixt the true beleever who can shew his Faith by his Works and the boasting hypocrite who cannot demonstrate his Faith by his life and works Therefore that boasting of Faith is vain and unprofitable Vers. 19. Thou beleevest that there is one God thou dost well the Devils also beleeve and tremble Argum. 5. Faith which is called Historical whereby wee beleeve the Truth of the Articles of Faith touching the unity of God and such like although this bee good yet it is not sufficient to salvation it is not saving Faith Because the Devils beleeve the Truth of the Divine Word and tremble Therefore much less doth the vain profession of Faith destitute of works profit to salvation Vers. 20. But wilt thou know O vain man that Faith without works is dead Argum. 6. Propounded by way of Dialogue Hee that glorieth and resteth upon such Faith that is without works not knowing it to be dead is a vain and empty man as a vessel the more empty it is the more it sounds and hence hee proceeds to the seventh Argument Vers. 21. Was not Abraham our Father justified by works when hee had offered Isaac his Son upon the Altar Argum. 7. Proving that faith without works is dead and consequently the profession of faith which wanteth works to be vain from the example of Abraham who in the foresaid matter touching the demonstration of his faith whether it were alive or dead is found and declared just by his works and here by an interrogation he urges the conscience of the hypocrite Abraham the Father of the faithful is justified before the whole world because his faith was not dead but alive by his works when he had offered Isaac his son upon the Altar in testimony of the sincerity of his faith or that he by a lively faith believed in God and pleased not himself in the vain profession of an idle or dead faith as many do Therefore faith which is without works is dead and vain And so Iames very well agreeth with â—aul For Paul argues thus Rom. 4.2 If Abraham was justified by works he hath whereof to glory but not before God therefore he is not justified before God by works But Iames argues thus Abraham is justified by works before men who might say to him Shew me thy faith by thy works or demonstrate to me that thy faith is not dead but alive From which antecedent it doth not onely follow Therefore faith without works is dead but also the conclusion agreeing with Pauls conclusion Therefore Abraham is justified before God not by that dead faith and void of works but by a lively faith and efficacious in works and so the Apostles agree very well Vers. 22. Seest thou how faith wrought with his works and by works was faith made perfect He shews that this is the minde of Iames by convincing the boasting hypocrite glorying of a dead faith from this that the faith of Abraham together with the profession of faith had works joyned with it so that his faith is declared to be perfected by works and not found vain or dead Vers. 23. And the Scripture was fulfilled which saith Abraham believed God and it was imputed unto him for righteousness and he was called the friend of God From hence also he infers an exposition of that Scripture which Paul cites in the matter of Justification by faith and so he fully demonstrates his consent with Paul Seeing that Abrahams faith is perfectly declared by his woâ—ks or the fruits thereof then it is declared plainly that the Scripture hath spoken true He believed c. And so when it is said that faith was imputed to Abraham for righteousness it is manifest that it is to be understood of faith not dead but lively and operative by works And Iames here sheweth that this exposition of the Scripture is the fulfilling and the full sense of it He saith that Abraham was called the friend of God that we may understand that sincere reconciliation with God is wrought by faith and true friendship is demonstrated by the manifestation of faith in works of obedience Vers. 24. Ye see then how that by works a man is justified and not by faith onely The conclusion follows from these premises against the boasting of hypocrites touching their vain faith that all proâ—â—ssing faith before men are justified by their works and not onely by the profession of their faith or by a dead and vain faith which you hypocrites boast of Vers. 25. Likewise also was not Rahab the harlot justified by works when she had received the Messengers and had sent them out another way Argum. 8. Rahab the Harlot was justified before Israel viz. that she truly believed in God and was truly converted by works when she had received the
Satan viz. 1 If they would lay their foundation upon the most holy Doctrine of the Apostles which hath no mixture of humane inventions and would not depart any thing at all from it 2 If they would daily take care to carry on the superstructure and would strive unto perfection in the knowledge and beleef of the Truth revealed in the Word of God 3 If they were diligent in their prayers out of a sense of their necessities following the guidance of the Holy Spirit which helps the infirmities of the Saints and shews them for what and how they must pray according to the will of God Vers. 21. Keep your selves in the love of God looking for the mercy of our Lord Iesus Christ unto eternal life 4 If they indeavoured to love their brethren and neighbours out of a sense of the love of God towards them 5 If they would set the coming of the Lord before their eyes 6 If they apprehended eternal life 7 If against their own unworthiness they adhered to the mercy of Christ who is so to bee our Judge that hee will take the Gospel and the free benefit of our Redemption procured by himself for his rule From this it follows that wee ought to persevere in the Faith Vers. 22. And of some have compassion making a difference 23. And others save with fear pulling them out of the fire bating even the garment spotted by the flesh Arg. 9. Is propounded by way of precept because a reason is given of God to the Church whereby not onely they may persevere but they may reduce into the way those that wandred out and raise up those that were fallen To wit if they would handle every one according to his condition i. e. putting a difference between those that erre mercy and compassion was to be used towards those that were tractable and meek but if any one was stubborn and more securely shall indulge himself in his sin with fear and a more severe castigation they should endeavour to preserve him to wit by excommunication if otherwise hee could not be amended There are two Reasons given of this Reas. 1. Under a fit similitude for where wee see any one in danger to be burnt with fire we stick not to snatch him out by force So are they to be cured who repent not unless they be sharply handled who are to be rescued from hell and destruction even by the severest censures Reas. 2. By an allusion to a Legal type Levit. 15. Because where there is danger of infection and contagion as in obstinate offenders and such as lead the way to others their society is to be avoided and wee must depart from such Libertines given up to the pollution of the flesh As in times past under the Law there was a separation from Lepers and those that were pestilentially infected which is the consequence of excommunication Vers. 24. Now unto him that is able to keep you from falling and to present you faultless before the presence of his glory with exceeding joy The third part of the Epistle remains to wit the conclusion in which hee shews that all the praise of their perseverance is to be given unto God lest any man should ascribe too much to the power of man whose diligence in the use of means as to the premises is so much urged These five following Reasons shew that the praise of not perseverance is wholly to be attributed unto Christ. Is able Reas. 1. Because the power of preserving beleevers wholly abides in him that in this life they might not fall or faint in the course of holiness To present Reas. 2. Because there is power in him to present all his in the day of judgement unblameable in the sight of God with exceeding joy Vers. 25. To the onely wise God our Saviour bee glory and majesty dominion and power now and ever Amen Reas. 3. Because hee is the onely wise God that by his own waies and means hee may accomplish this whole business Saviour Reas. 4. Because hee is our Saviour by his merit office and efficacy it is necessary hee should accomplish what hee hath undertaken Glory Reas. 5. Because in every one of his works hee willeth the manifestation of his glory So that chiefly in this business he will have the glory of his Majesty appear his infinite power to be seen and his supream authority over all men and things to be eminently discovered and acknowledged both now and for ever Therefore you that are true beleevers shall persevere and all the glory of your salvation shall bee given unto God to whom of right it belongs and shall be ascribed for ever Amen THE END A Catalogue of Books printed for Francis Eglesfield Courteous Reader These Books following are to bee sold by Francis Eglesfield at the Sign of the Marygold in St. Pauls Church-yard Books of Divinity PIous and learned Annotations on the Bible with a large and useful Analysis in folio By the learned Iohn Diodate The Body of Divinity it being the sum and substance of Christian Religion Catechistically propounded and explained by way of Question and Answer By Bishop Usher The Holy Court in five Tomes written in French by Nicholas Causine and translated into English by Sir Thomas Hawkins and others The Works of that learned and pious Gentleman Sir Richard Baker Knight are these viz. 1 Meditations and Disquisitions on the Lords Prayer in 4o. 2 Meditations and Disquisitions on the first Psalm in 4o. 3 Meditations and Disquisitions on the seven penitential Psalms in 4o. 4 Meditations and Disquisitions on the seven Consolitory Psalms in 4o. 5 Caâ—o Variegatus or Cato's Moral disticks translated and paraphrased with Variations of Expressings in English verse in 4o. 6 Motives to Prayer in 12. 7 The Apology for Laymens writing of Divinity together with the fall of Lucifer in 12. 8 Meditations and Disquisitions on the Creed a very useful book for these times in 12. 9 Soliloquies for the Soul in 12. A learned Commentary on the first Psalm in 4o. Both by Finneus Fletcher The Purple Island being poetical Miscellanies in 4o. Both by Finneus Fletcher Joy in Tribulation being a Consolation for afflicted Consciences by the same Author in 12. Five Sermons preached on several Occasions at the Court before the Kings Majesty By that Reverend and Learned Divine D. Preston in 4o. Riches of Mercy to men in misery very fit for these times of Atheism and Apostacy by the same Dr. Preston and approved of by Dr. Sibbs in 4o. His Remains containing three excellent Treatises namely Iudas Repentance the Saints spiritual Strength and St. Pauls Conversion by the same Author in 4o. A Commentary on the Divine Revelation of St. Iohn by David Parreus in folio Doomsday or a Treatise of the Resurrection of the Body delivered in 22 Sermons on the 1 Corinthians 15.16 by the Judicious Divine Dr. Day in 4o. Light from Heaven in 4. By Dr. Sibbs Lidas Conversion or the Riches of Mercy in 12.
by Dr. Sibbs The Works of that Eloquent Divine Dr. Playford containing these fourteen Sermons 1 The Mean in Mourning on Luke 23.28 2 The Path-way to perfection on Philip. 3.14 3 The Hearts Delight on Psalm 37.4 4 The Power of Prayers on Mat. 7.7 5 The Sick-mans Couch on Psal. 6.6 6 Gods Blessing is enough on Matthew 4.4 7 Glory weighs down the Cross on 2 Corinth 4.17 8 God bee with you on Rom. 8.31 9 Christs Wounds our Health on Iohn 20.27 10 Say well do well on Mat. 5.10 11 The Kings Crown on Psalm 132.18 12 Good Ground on Luke 8.15 13 Felicity of the Faithful on Psalm 32.6 14 Difference between the Law and Gospel on 2 Corinthians 3.18 in one Vol. in 8. The burthening and unburthening of a loaden Conscience By Mr. Richard Kilby in 12. Milk for the younger Meat for the stronger the substance of Divinity and a Pill to purge out Popery by way of Chatechising by Mr. Mico late of Exeter in 8. A Catechism comprehending the Commandements Lords Prayer and the Creed By Mr. Nicholes of Plymouth in 8. Corpus Christi together with the Demonstration of Antichrist by Iohn Gurney in 12. Gods Summons to a General Repentance by Adam Harsnet in 12. The usefulness and excellency of Christ in a learned peece on the Canticles by Christoph. Iellinger in 8. Divine Emblems and Hieroglyphicks by Francis Quarles reprinted and many errours amended which formerly escaped the Press in 8. The Doctrine of the Bible in 8. An Exposition on the whole Epistle to the Hebrews by David Dixson in 8. The Garden of Spiritual Flowers in 12. The Excellency of a gracious Spirit in 8. By Ieremiah Burroughs Moses his Self-denial in 8. By Ieremiah Burroughs The Saints Inheritance and the Worldlings portion in 8. By Ieremiah Burroughs Most excellent Notes on the whole Book of Psalms by George Abâ—t and lately published by Richard Vines in 4. The Souls Possession of Christ by Thomas Hooker of New-England in 12. The Saints dignity and duty together with the danger of ignorance and hardness by Thomas Hooker in 4. A Treatise of Liberty and Necessity wherein Predestination Election Free-will Grace Merits Reprobation c. is decided and cleared by Thomas Hobbs of Malmsbury in 12. The Covenant of Grace discovering the great worth of a sinners Reconciliation to God by I. Cotton of New-England The second Edition much larger than the former printed by an exact Copy left by the Author in 8. Gospel-Conversation discovering first whether any gracious conditions or qualifications are wroâ—ght in the soul before Faith in Christ secondly how the assurance of a mans salvation is to bee evidenced thirdly the manner of the Souls closing with Christ by I. Cotton of New-England in 8. Wolâ—hii Compendium Theologiae in 12. A Brief of the Bibles History by Ephraim Enock in 12. Resolutions and Decisions of divers practical cases of Conscience in continual use amongst men very necessary for their information and direction in these evil times by Bishop Hall Spare Minutes or Meditations by Arthur Warwick in 12. Deaths Deliverance and Elias fiery Chariot in two Sermons by Alexander Gross in 8. The Power of Christian Magistrates in sacred things by L. Du Mouline History Reader in Oxford in 8. Munition against Mans Miâ—ery by R. Smith in 8. The High Court of Justice a Sermon preached before the Judges at Leicester by Anthony Scattergood in 12. None but Christ by Mr. Clement Cotton the Author of the Great Concordance in 12. The Way to Heaven discovered and the stumbling-blocks removed by R. Purnel in 8. Satan at Noon or Iohn Pordage discovered in his Wiles and Devices and laid open before the Commissioners of Berks by Christop Fowler Minister of Reading first and second part The Psalms of David most excellently translated into meeter and to bee sung in the most usual tunes by Wil. Barton in 12. The Mortified Christian shewing the Nature Signs Necessity and Difficulty of true Mortification with a discovery of Sincerity by Christopher Love in 8. A Glimse discovering the sweet Incomes of Christ to a spiritual heart by Robert Dingley in 8. A most excellent Treatise of eighteen Attributes of God plainly unfolded and applied in 4. Also the Parable of the Wedding Supper together with a discourse of the payment of Tithes by Thomas Larkham Master of Arts sometimes of Trinity Colledge in Cambridge in 8. Three Treatises the first The Young Mans Memento shewing how why when we must remember God The second Now if Ever The third The danger of being almost a Christian by Iohn Chishull Minister of Tiverton in Devon in 12. Apologetical Letter to a person of quality by Bishop Hall in 4. Decapla in Psalmâ—s five Commentarios ex decem legibus antiquis patribus Rab. Historicis poetis a Iohanne Viccars Angl. in folio A Discourse of the Hierarchie of the blessed Angels their Names Orders and Offices with the fall of Lucifer and his Angels by T. Heywood in folio Natures Good-night being a Sermon preached at the Funeral of Mris. Mary Forbs in Devon in 4. All the Sermons which are in print of Mr. Iohn Bond late of the Savoy deceased in 4. Singing of Psalms the duty of Christians under the New Testament or a Vindication of that Ordinance in five Sermons on Ephesians 5.19 wherein are asserted that wee must sing what wee must sing how wee must sing and why wee must sing the second Edition with many Additions by Thomas Ford Minister of the Gospel at Exon in 12. Novum Testamentum Domini nostri Iesu Christi Interprete Theodoro Beza in 12. More exactly corrected and printed for the use of Grammar schools in a larger letter than formerly by R. D. Books of Morality A most compendious and easie way for the keeping of Merchants Accompts after the Italian manner by Ioh. Carpenter Merchant in folio Eâ—â—ans Tacticks or the Art of Embattailing an Army most exquisitely set forth in many brass plates Animadversions of War or the Military Magazine of the truest Rules the most refined Discipline and choice Experiments that these late English and Swedish waâ—s have produced with divers new inventions both of Fortifications and Stratagems also sundry Collections taken out of the most approved Authors either in Greek Latin Italian French Spanish Dutch or English by Rob. Ward Gentleman and Commander in folio The works of that famous Mathematician Mr. Ed. Gunter sometime Professor of Astronomy in Gresham Colledge in London reprinted and corrected with additions by Samuel Foster late Professor of the same Colledge together with his Sector and Canons or Table in this fourth Edition much enlarged in 4. Decimal Arithmetick shewing the use of Napiers Bones by William Barton in 12. The Handmaid to Arithmetick being an easie way to attain Arithmetick speedily also it reduceth all forrein Coins both of Brass Silver and Gold to our English mony also the weights and measures to our English it also makes known what Commodities every Country affords by Nicholas