A Key to the Key of Scripture, Chapter 1 · Exposition of verse 14, 15
Verſe 14.
I am debter both to the Grecians, and to the Barbarians, both to the wiſe men, and to the vnwiſe.
Verſe 15.
Therefore as much as in mee is, I am readie to preach the Goſpell to you alſo that are at Rome.
BVt proceed we to the cauſe internall, mouing him to deſire and purpoſe comming. It was the conſideration of his debt, and conſcience to diſcharge it; wherein foure things are to be conſidered: firſt, the obligation or bond, or what made him a debter: ſecondly, the debt it ſelfe: thirdly, the perſons to whom hee was indebted, Greekes and Barbarians: fourthly, his readineſſe to diſcharge it.
That which made him debter was his Apoſtolicall calling. 1 Cor. 9.16.17. Obſer. Whence may be obſerued that miniſteriall calling, makes vsus debters vntounto our people, in reſpect of thoſe duties whereto it leades vsus: ſee 1 Cor. 9.16.17.18.
And if this were throughly conſidered, Ʋſe. no doubt we ſhould many of vsus make more conſcience of doing our duties. I know not how amongſt many, preaching is holden as a matter arbitrarie and indifferent, good they ſay and commendable, but not of ſuch neceſſitie, as many would beare the people in hand. I come not yet to handle the queſtion of neceſſitie thereof in reſpect of the people, but me thinks this place ſufficiently proues the neceſſitie of it in reſpect of a Miniſter; for is it arbitrarie to pay our debts? none but Anabaptiſts will affirme it; and we are debters: yea and if we well weighed what our pawne is that we hauehave gaged for the diſcharge of this debt, no doubt we ſhould as much abhorre this ſpirituall as that temporall Anabaptiſme. Some, ſaith Holcot, ſell their ſoules, as the couetous; ſome prodigally giuegive them away for naught, as the enuious; ſome negligently loſe their ſoules, as the careleſſe and thoughtleſſe people; ſome pawne their ſoules for others; ſo doe Miniſters, engaging their owne ſoules for the people, if by any wilfull negligence or default of them they miſcarie: ſee Ezech. 3.18.19.
Obſer. See we in the next place the debt it ſelfe, from Ver. 15. To preach the Goſpell. This then is the principall debt, to payment whereof our calling bindes vsus, To preach the Goſpell. It needes no proofes. Read Mat. 28 18.19. and that other, 1 Cor. 9.16. And leaſt any ſay it is enough to deale by writing or reading; though I know theſe alſo are duties that we owe to our people, yet by this place it is more then euident, that it is not all wee owe them: Paul had written largely to this people, and yet thinkes not his whole debt payd, till he hauehave preached vntounto them. And leaſt any man ſhal againe ſay, reading is preaching, me thinks Paul puts difference enough betwixt theſe two in this place, for hauing written yet hee profeſſeth his readineſſe to preach. Apparantly putting difference betwixt this explication of the miſteries of ſaluation by writing, and that other teaching by liuely voyce which properly he calleth preaching: I ſay not but the Lord may at his pleaſure, vſe either writing or reading if hee will to the begetting of faith, but this point is here euident that Paul counted not his writing that preaching whereto calling bound him.
Vſe. Wherefore let as many as finde not ſome ability to diſcharge this debt, feare how by vndertaking the calling they binde themſelues to an impoſſibility of payment: The Apoſtle aduiſeth Timothie to hauehave care to what kinde of men he committed this function, and requires in them two neceſſarie points of honeſt debters, fidelity and ability of paymentd2 Tim. 2.2. Titus 1.9.: men wilfully running themſelues into theſe bonds, me thinks I cannot fitlier compare them then to deſperate banckrupts; that finding their ſtate weakened, and themſelues already ſo farre engaged that they ſee no hope of recouerie; care not what they get into their hands of other mens goods for their preſent vſe, neuer purpoſing to make repayment, but to prouide for their owne preſent maintenance, to the vndoing often of their honeſt Creditors. Not much vnlike are thoſe banckrupt Miniſters, that knowing their owne abſolute inſufficiencie, yet for ſupply of their preſent wants runne headlong into the calling; with the vtter ouerthrow and vndoing (for ought they doe) of the poore people of God.
The next thing here to be obſerued, is the perſons to whom he acknowledged himſelfe indebted; Greekes and Barbarians, wiſe and vnwiſe: firſt, by his Apoſtolicall Commiſſion to all nations, ſtates and degrees, qualities of men within his charge, as we know the Apoſtles calling was thus vnlimittedeMat. 28.18.19, and ſo vnderunder theſe generall differences of Greekes and Barbarians, wiſe and vnwiſe, compriſeth hee all men, of all nations and degrees. Other Nations called Barbarians in reſpect of the Greeks; in reſpect firſt of that eſteeme that the Greekes caried of them: ſecondly, for that both in regard of elegancie of ſpeech, and ciuility of manners, they were as Barbarians vntounto them: in which ſenſe that other phraſe of wiſe and vnwiſe, ſeemes to be taken.
Now whereas the Lord by calling bindes Paul to preach to all, we may gather, firſt, Obſer. that the knowledge of the Goſpell is needfull for all men to their ſaluation: and if we but conſider the imperfection of all other ſciences, eyther naturall, artificiall, or euen eccleſiaſticall, it will eaſily appeare; nature reuealing God indeed but onelyonly as a creator, gouernor, venerable maieſty, iudge of vnrighteouſneſſe, but ſtill ignorant of a mediatour; Art adding ſome perfection to this naturall knowledge, and bringeth vsus perhaps to more diſtinct knowledge of God the creatour; but yet notable to ſee in the workes of God the meanes of reconcilementfIoh. 1.18.: and the law ſhewing onelyonly the neceſſitie of a Mediatour, not diſcouering who this Mediatour is, or how his mediation may be auaileable for vsus.
Ʋſe. And it ſhould teach vsus of all ſciences, to labour for this knowledge of God, as he hath by the Goſpell reuealed himſelfe in the face of Ieſus Chriſtg… Cor. 3.18.. And its lamentable to ſee, how when other Artes draw multitudes to their earneſt ſtudie, this Arte of Artes lies alone contemned; as vnworthy of our knowledge, or at leaſt not ſo neceſſarie to our ſaluation: and whereas in other ſciences, wee hold the greateſt deſtinctions of knowledge needfull, in this we ſtay in Confuſis onelyonly, ſatisfying our ſelues with verball acknowledgement, that Chriſt came into the world to ſaue ſinners, dyed for vsus, &c. See Paul otherwiſe minded. 1 Cor. 2.1.2.
Obſer. Againe, here learne we that the Goſpell hath in it myſteries, that the wiſeſt may not ſcorne to learne, nor the ſimpleſt deſpaire to conceiue. Fulgent: ſer. de Confeſ. In ſcripturis diuinis abundat et quod robuſtus conaedat, & quod paruulus ſugat: there is ſtrong meat for ſtrong men, and milke for babeshHeb. 5.12.: there is ſuch myſteries as no ſcience reueales, verſe 17. ſo plainely vttered, that the ſimpleſt may vnderſtand the whole counſell of God touching the ſaluation of the elect by Chriſt, &c. See a Catalogue. 1 Tim. 3.16.
The Apoſtle, 1. Cor. 1.22. Ʋſe. ſetting downe by the way a reaſon why the Gentiles refuſed the Goſpell, ſaith it was this, they ſought for wiſedome and ſeemed to want it in the Goſpell, and to the ſame cauſe may we impute that generall neglect and contempt thereof, amongſt the wiſe politiques of the world; whereas if they had eyes to ſee, and know how rightly to eſteeme, and iudge of wiſedome, they ſhould ſee ſuch wiſedome here reuealed, as none could be deuiſed comparablei1 Cor. 2.6.7.: is it not a point of infinite wiſedome to deuiſe a meanes how to compound infinite iuſtice with infinite mercy, ſo as neither ſhould be impeached? What skill of men or Angels, could euer deuiſe how God ſhould be infinitely iuſt in puniſhing the tranſgreſſion of the law; and with all infinitely mercifull in ſauing them that he had elected. This hath the Goſpell reuealed in Chriſt crucified; in whom Gods iuſtice hath been fully ſatisfied, and by whom Gods choſen mercifully ſaued. The Angels admire this, and prye into it, deſirous to learne it by the Church. Epheſ. 3.1…. 1 Pet. 1.12.
And as blameable is that not ſearching into this myſticall wiſedome whether through careleſſe neglect or needleſſe deſpaire of knowing in our ſimpler people, to whoſe capacitie though it hauehave pleaſed the Lord to demit himſelfe, and withall to promiſe inſtruction by his ſpiritkIer. 31.34. Iohn 6.45.46., yet pretending hopeleſneſſe of attainment, neglect all meanes of attaining this ſo neceſſarie knowledge. See Pſal. 61.7. Pro. 8.9. 1 Cor. 1.26.27. Mat.
There remaines the laſt thing in this debt acknowledged by the Apoſtle, and that is his readineſſe to diſcharge it. Where are two things: firſt, the readineſſe it ſelfe, ſecondly, the amplification of it.
The word ſignifies a propenſe and forward inclination to doe his duetie.
Obſer. And it is that that of all things beſt beſeemes a miniſter, being one principall euidence of inward calling, when a man can ſay it is his meate and drinke to doe the worke of God in his functionlIohn 4.34., and its a ſpeciall thing, vponupon preſence whereof wee may aſſure our ſelues, that our labours are accepted, and ſhall be rewarded. 1 Cor. 9.17.
And it euidenceth it ſelfe thus, when we are glad of occaſions and opportunities to doe good to Gods people, in exerciſing our miniſteriem2 Tim. 4.2. Secondly, when as outward allurements and enticements being abſent, yet we continue our paines.
Ʋſe. To this how well ſuteth the practiſe of many, that farther then authoritie of Maieſtrates vrgeth, doe nothing in the miniſterie, and what they doe, doe with irkeſomeneſſe, that a man may well ſay, force compels, not will inclines: and eueryevery vntowardneſſe of our people, and leaſt affliction is cauſe of a willing ſilence, and ſurceaſing of paines? It's true, that this preuailed ſomewhat with Ieremie, and made him in weaknes reſolue to ſpeake no more in the name of the Lord; but ſee how the flame concealed increaſeth, and giues no reſt till it had found vent. Ier. 20.9.
The amplification followes: Firſt, by the meaſure; quantum in me: Secondly, by conſideration of the people, whole qualitie might hauehave hindered from doing his duetie.
As much as in me is:] That is, ſo farre as God permits, and ſhall make way for diſcharge; there being nothing elſe that can withhold but onelyonly the impediments that the Lord obiects.
Obſer. Such a meaſure of willingnes beſeemes a miniſter, that but when God lets, there ſhould be no impediment, or meane of detainment from duetie, taken notice of by a Miniſter: and ſuch a collecting and bending of forces this way, that willingly admits of no diſtractions. See 1 Tim. 4.15.
Now brethren, defectiue this way are many of vsus, Ʋſe. gladly entertaining eueryevery obuious pretenſe, that we can get for negligence; yea throwing our ſelues into impediments, and hunting after occaſions of neglects. Much might be here ſpoken of thoſe vnneceſſary diſtractions about the things of this life, againſt which the Apoſtle deales, 2 Tim. 2.4.5.6.7. that leaue little or no leaſure for attendance to the worke of the miniſtery: and though I acknowledge that the ſaying of the Apoſtle, 1 Tim. 5.8. ſtretcheth alſo vntounto miniſters, yet muſt not thoſe cares ſo diſtract vsus, as to make vsus neglect that vnum neceſſarium of preaching the Goſpell: ſee the Apoſtles reaſons: 2 Tim. 2.3.4. &c. and conſider what he ſaith, and the Lord giuegive vsus vnderſtanding in all things.
The ſecond amplification is in the latter words: to you alſo, or euen to you which are at Rome. Its a particle of amplification, as if hee ſhould ſay: not to others onelyonly more ſimple, and leſſe ready to deride and reiect the doctrine of Chriſt crucified, but to you alſo at Rome.
Rome was at this time the ſeate of the Empire; had concourſe of all Nations; abounded with mighty Potentates; & great Clarkes of all ſorts; readier a great deale to deride and perſecute, then to entertaine the Goſpell of Chriſtn1 Cor. 1.22.: yet euen to them alſo is Paul readie when God ſhall giuegive opportunitie to preach the Goſpell.
Whence we learne, Obſer. that to whomſoeuer the Lord ſhall ſend vsus to preach the Goſpell, to them we muſt preach it, be their preſent eſtate neuer ſo deſperate and hopeleſſe; though readier to deride then to imbrace our meſſage. See Gal. 1.17.
Reaſons are, becauſe obedience muſt be performed without diſtruſtfull care for ſucceſſe. Gal. 1.16.
Secondly, its probable to vsus that GOD hath there ſome people; a tenth at leaſt, where he ſends his word. Iſay 6.13. Acts 18.9.10.
Thirdly, Gods call by the Goſpell is powerfull, to make thoſe that yet are not, that which they ſhould be. Rom. 4.17.
Fourthly, our miniſterie is acceptable, and GOD glorified, as well in thoſe that periſh, as in thoſe that are ſaued. 2 Cor. 2.15.
Ʋſe. And it teacheth vsus not to draw backe whether ſo euer the Lord ſhall ſend vsus. Moſes his infirmitie is noted this way. Exod. 4.11. &c. and 5.13.14. and its that wherein many of vsus are faulty, that we would faine be our owne caruers, and follow our owne choiſe, where to exerciſe our miniſterie; and by fooliſh preiudice as Nathaniell oIohn 1.46., deſpaire of ſucceſſe, and forbeare our paines, when the outward ſhew and faſhion of the people is not ſuch as we deſire. Surely, if God ſhould call vsus to preach euen where the name of Ieſus was neuer heard of, where the contempt of the word, were neuer ſo heatheniſh, yet me thinkes wee might promiſe our ſelues ſucceſſe, in reſpect that the Lord thither ſends vsus.