one man sin entred into the world and death by sin and so death passed upon all men for that all have sinned Another comparison is of Christ and Adam tending to shew that the righteousness of Christ is no less effectual to save those that are justified by Faith than the sin of Adam was of force to destroy those that are not justified There are six parts of the Comparison The first As by one man viz. Adam sin entred into the world and death by sin and so death passed upon all men that are the sons of Adam by nature in as much as in him as in a common parent all have sinned so by one man Christ Jesus the second Adam Righteousness entred into the world and Life by Righteousness and so life was communicated to all men which are the sons of Christ by grace such as all are which are justified by Faith in as much as in him as in a common parent surety and advocate all are justified This Antithesis remains to bee collected from what follows and especially from the end of ver 14. where Christ is made the Anti-type of Adam because hee is the Gate and Fountain of Righteousness and Life as Adam was the Gate and Fountain of sin and death Vers. 13. For until the Law sin was in the world but sin is not imputed when there is no Law 14. Nevertheless death reigned from Adam to Moses even over them that had not sinned after the similitude of Adams transgression who is the figure of him that was to come Hee proves that sin entred into the world by one man Adam and was propagated to his posterity For from Adam to the Law written by Moses sin was in the world and imputed and that could not bee unless there had been some Law at least unwritten and innate for had there been no Law neither written nor innate sin could not bee imputed ver 13. but it was imputed because the punishment was inflicted If so bee the wages of sin is death it reigned from Adam to Moses not only over those that were of riper years but also over infants which sinned originally in him seeing all men were in Adam one man though not actually or after the similitude of Adams actual transgression ver 14. The sum of all is there was death the wages of sin therefore there was sin therefore a Law and sin from one passed unto all Hee calls Adam a type of him that was to come viz. of the second Adam Christ that wee might understand how Christ ought to answer in his saving effects to those destructive effects of Adam and that by the purpose of God who would represent Christ the Saviour of men in the lost original of mankind that Christ might bee no less acknowledged the Fountain Head and Root of Righteousness and Life to bee derived to those that are his as Adam was the Fountain Head and Root of propagating sin and death to his Vers. 15. But not as the offence so also is the free gift for if through the offence â—f one many be dead much more the grace of God and â—he gift by grace which is by one man Iesus Christ hath abounded unto many The second member of the Comparison wherein they disagree which is first briefly propounded afterward more largely explained The offence is not like the gift of God for that good which proceeds from God is of Divine efficacy and virtue therefore infinitely surpasses the evil which is from man Wherefore if the offence of one man i. e. Adam could bring forth death to many that were naturally propagated from him much more the infinite grace of God and the free gift of one mâ—n Jesus Christ who also is God shall abundantly convey life to them which are spiritually born of Christ. The sum of all is Hee would have us know that the grace of Christ is more potent to save than the sin of Adam to destroy and the gifts which are bestowed through the grace of God are more excellent than those which Adam lost Vers. 16. And not as it was by one that sinned so was the gift for the judgement was by one to condemnation but the free gift is of many offences unto Iustification The third branch of the Comparison shewing the dissimilitude between the evil that entred only by Adam sinning and the gift which is by Jesus Christ because the just judgement of God from one sin of Adam proceeded to the just condemnation of himself and of all that by the Law of Nature were comprehended in his loyns But grace or the free gift of God not only frees us from that one Original sin but from a multitude of actual sins committed by every one to a full justification from all sin The sum of all is condemnation is from one offence but the gift of grace is an acquittal from all offences Vers. 17. For if by one mans offence death reigned by one much more they which receive abundance of grace and the gift of righteousness shall reign in life by one Iesus Christ. The fourth branch of the Comparison with a confirmation of the former after this manner If by one only sin of Adam death entring as a King subdued mankind to it much more being justified by Faith receiving that abundant grace of God and the gift of Righteousness shall reign in life by one Jesus Christ By how much the more excellent therefore the Kingdome of Life is which makes its Subjects Kings and companions with Christ in Life Eternal than the Kingdome of death which destroyes all its subjects by so much the gift of Christ in respect to its efficacy excells the offence of Adam Vers. 18. Therefore as by the offence of one judgement came upon all men to condemnation even so ly the righteousnâ—ss of one the free gift came upon all men unto â—ustification of Life The fifth branch of the Comparison As by the fall of Adam only the guilt came upon all that sprang of Adam by a natural propagation to their condemnation so by the obedience of Christ only wherein hee was obedient to his Father unto the death the satisfaction came to justification of all men which spring of Christ by a spiritual regeneration Vers. 19. For as by one mans disobedience many were made sinners so by the obedience of one shall many bee made righteous The sixth branch of the Comparison illustrating and â—onfirming the former after this manner As by the disobedience of Adam only it comes to pass that many are accounted and dealt with in the judgement of God as sinners because they are derived from him according to the flesh so by the obedience of Christ only many shall bee made righteous that is shall bee accounted as righteous to wit all they that are in Christ by Faith born of him after the Spirit For equal it is that the poyson of sin should not pierce deeper or the sin of Adam spread further upon his Off-spring than the virtue
of Christs obedience upon his And it is meer that as one sin of Adam was imputed to his children to condemnation and death so the intire obedience of Christ only should bee imputed to his sons to Justification and the obtaining of Eternal Life Vers. 20. Moreover the Law entred that the offence might abound but where sin abounded grace did much more abound 21. That as sin hath reigned unto death even so might grace reign through righteousness unto eternal life by Iesus Christ our Lord. Hee illustrates and concludes this whole comparison by shewing the abundance of sin in those that are justified renders the grace of Christ more illustrious and this hee does by answering an objection concerning the end and use of the published Law It may bee questioned if death reigned by the Law of Nature not written before Moses what need was there of any written Law and seeing righteousness comes not by the Law as is said before to what end was the Law Hee answers by shewing a three-fold end of giving the Law First The Law entred that the offence might abound i. e. The Law forbidding sin and enjoyning righteousness in that space of time betwixt Adam and Christ came in that sin which was daily committed and yet because of ignorance not acknowledged might bee known to bee sin and that the natural wickedness of men might appear which occasions that by how much the more the Law requires righteousness by so much the more concupiscence is stirred up agaâ—nst the Law and that by this the sin which lyes hid in men might bee manifested and known to abound But where The second end that from the abundance of sin in those that were to bee justified the exceeding abundant grace of Christ towards those that are justified might appear seeing that where sin abounds in the conviction of men that are to bee justified there the grace of Christ justifying is found to super-abound Even as The third end that the power of sin as a King by the Law might more clearly appear shewing forth its condemning power the power of the righteousness of Christ as a Superiour King held forth in the Gospel might bee more â—minent prevailing not only to the abolishing of the Kingdome of sin but also to the conferring of Eternal Life upon those that are justified Therefore by how much the more the force of sin reigning over men not justified crowding them to the prison of Eternal death might more clearly appear by so much the more the virtue power and excellency of the grace of Christ overcoming and subduing sin leading men powerfully unto Eternal Life might more manifestly bee declared CHAP. VI. THe third proof of the Doctrine of Iustification freely by Faith in Christ in that it conduceth very much to the promoting of Sanctity and Holiness There are two PARTS of the Chapter In the first hee shews that by Faith in Christ or the Doctrine concerning the free ground of Iustification several wayes promotes endeavours after Sanctification to verse 12. In the other part hee exhorts those that are justified to follow after holiness to the end Vers. 1. What shall wee say then Shall wee continue in sin that grace may abound 2. God forbid how shall wee that are dead to sin live any longer therein By answering an objection which seems to arise from this Doctrine hee sets down a confirmation of the Proposition That this Doctrine of Grace or of Free Justification makes for the promoting of holiness Some may say Shall wee persevere in our sins wee that are justified by Faith that the grace of God may appear more abundant as this Doctrine of Free Justification by the imputation of the Righteousness of Christ seems to intimate Hee answers by denying and rejecting Far from us bee such a thought As if hee had said They that are justified by Faith ought not to indulge themselves in any sin but to endeavour after holiness And this Proposition hee confirms by ten Arguments Argum. 1. Wee are dead unto sin in as much as when wee gave up our names unto Christ that wee might bee justified and sanctified by him wee renounced sin that wee might not have any more to do with it than the dead have with the living Therefore wee that are justified ought not any longer to live in sin Vers. 3. Know you not that so many of us as were baptized into Iesus Christ were baptized into his death Argum. 2. Wee as you know which are freely justified by Faith in Christ are also taken into the fellowship of his Death by Baptism by which Sacrament wee have bound our selves to die unto sin and Christ hath bound himself unto us to communicate the power of his Death that wee might die unto sin Therefore wee ought not to undulge our selves in our sins but endeavour after holiness Vers. 4. Therefore wee are buried with him by Baptism into death that like as Christ was raised up from the dead by the glory of the Father even so wee also should walk in newness of life Argum. 3. Our communion with Christ in his Death is sealed to us in our Baptism for the abolishing of the old Man of Sin i. e. Not only that wee might bee bound to mortifie the old man but also that wee might bee made certain concerning the mortifying and subduing of sin by virtue of Christs Death Therefore wee ought not to indulge our selves in sin but endeavour the mortifying of it Argum. 4. As our communion with Christ in his Death is sealed to us in our Baptism so also in his Resurrection that as Christ was raised from the dead to a blessed and immortal life by the glory of the Father who powerfully raised him so should wee endeavour by Faith applying the virtue of Christ to arise from sin and to walk in newness of life to the glory of the Father powerfully renewing us Therefore ought wee not to continue in sin but follow after holiness Vers. 5. For if wee have been planted together in the likeness of his death wee shall bee also in the likeness of his resurrection Argum. 5. Drawn from our spiritual and neerest union with Christ by Faith which union is the ground of the communication of that virtue which flows from the Death and Resurrection of Christ for by Faith wee are planted into Christ as the Branch into the Vine and this ingrafting brings us into that conformity with the Death and Resurrection of Christ that wee dying unto sin Christ dying and following after newness of life Christ rising again may bee clearly seen in a certain likeness to himself Hence hee confirms his former Argument when wee are planted together with Christ by Faith wee are so neerly united to him that there follows of necessity a conformity with him in his death to the mortification of sin and in his resurrection to newness of life Therefore unless wee will acknowledge no union with him and implanting into him wee must renounce all sin and
esteemed by us Vers. 10. For it became him for whom are all things and by whom are all things in bringing many Sons unto glory to make the Captain of their Salvation perfect through sufferings 1. Another reason of Christs Suffering This way of our saving by Christs Sufferings made for the Glory of God and our good Then When the reasons of Christs Death are seen the scandal of his Cross ceaseth 2. There is a work to do here a great many of Sons to bee brought to glory Then 1. All the Elect and saved Souls are in the rank of Children 2. Albeit they bee few in comparison of the world yet are they many of them all together 3. There is not one of them all who can go to Heaven or Salvation but by Christs leading and conduct 3. The Captain of their Salvation must bee made perfect through suffering Then 1. How perfect soever Christ be in himself yet before his suffering hee lacked one thing which his Office towards us required to wit experimental suffering of such sorrows as his souldiers and followers are subject unto 2. When his sufferings were ended hee was perfectly fitted to comfort us seeing hee found our sorrows in himself sometime 4. Hee saith It became God for whom and by whom are all things that the matter should bee so brought about Then 1. All things are for Gods Glory at the end and so should the manner of our salvation bee also 2. All things are by Gods Hand and Power brought about and reason too that hee dispose of the means of our salvation as hee pleaseth 3. This way became God most of any It brought him greatest Glory by the Shame Sorrow and Death of one to bring Glory and Joy and Life to many Vers. 11. For both Hee that sanctifieth and they who are sanctified are all of one For which cause hee is not ashamed to call them Brethren 1. If any should further ask how could hee die or how could Iustice accept him in our stead Hee answereth Because hee is one of our kind and nature Then 1. There is a natural Band betwixt Christ and his Followers They are of the same stock of the same natural substance 2. Christs natural Band with us maketh him a direct entress to redeem us 2. Hee calleth Christ him that sanctifieth and the Beleevers they who are sanctified Then 1. The Band of Nature betwixt Christ and Men is reckoned unto those onely who are sanctified with none other will Christ reckon Kindred 2. Therefore they must study to Holiness that would claim Kindred to Christ. 3. The sanctification which it behoveth us to have must proceed from Christ no holiness until a man bee in him 3. Hee saith Christ is not ashamed to call the Sanctified Brethren Then 1. As Christ hath dimitted himself to our Nature so also to the stiles of consanguinity with us 2. Christ is as kindly affectioned to his Followers as ever Brother was to another hee will not misken his own albeit unworthy 3. That which may serve to our glory and comfort Christ will think it no disgrace to himself Vers. 12. Saying I will declare Thy Name unto my Brethren In the midst of the Church will I sing praise unto Thee Hee proveth that hee calleth us Brethren from Psal. 20. vers 22. The Messias there taketh upon him to preach to men and to praise the Father Then 1. With our Nature Christ took on also the Yoke of the Exercises of Religion 2. Hee joyneth with us in the Discharge of them 3. Hee is first in the Exercise not onely because hee discharged them in his own proper person but also because still by his Spirit where two or three are gathered together in his Name hee is in the midst of them moving and moderating the Spirits of his own delectable Organs Vers. 13. And again I will put my trust in him And again Behold I and the children which God hath given mee 1. The next proof is from Psal. 18. Vers. 2. Where Christ under the type of David promiseth to beleeve in the Father Then 1. Christ is one of the number of Beleevers one of the Covenant of Grace confederate by Faith and therefore hee behoved to be a man to this end 2. Then have wee in the sense of our unbeleef the comfort of the soundness and strength of Christs beleeving as well as of his other Perfections 2. The third proof is from Isa. 8.18 Wherein Christ under the type of the Prophet Isaiah presenteth himself with his chosen Children before the Father Then 1. Christ is our Father also and wee his Children 2. Wee are given to him of the Father 3. Wee are not presented before the Father without our Mediatour Christ. 4. Christ and wee his little ones joyned together and separated from the world are a pleasant sight for the Father to behold Vers. 14. Forasmuch then as the Children are partakers of flesh and blood Hee also Himself likewise took part of the same that through death Hee might destroy him that had the power of death that is the Devil 1. Hee giveth further reasons of his Incarnation And first hee behoved by death to destroy the Devil that had the power of death and so behoved to bee a Man that hee might dye Then 1. Sinners without Christ are under the sentence of death temporal and eternal 2. Satan hath power of Death as the Burrio hath power over the Pit and Gallows at death to take them away to torment who are not delivered from his power 3. Christ hath destroyed Satans power and tyranny in this point in behalf of all his Elect and true Beleevers 4. The way how Christ hath overcome Satan is by his own death ransoming his own 5. For as death behoved to bee the way it behoved also Christ to bee a mortal man as well as God that hee might dye 2. Again hee saith Christ took part of flesh and blood with the Children that is with the Elect given to him Then 1. Love to the Elect made the Son of God come down and make himself a Man also 2. Christ in his humane Nature is as kindly a Man as any of the Elect having flesh and blood and bones as well as wee His flesh and blood is not onely like to ours but is a part of our substance who is come of the same stock of Adam and Eve as surely as ours and not made either by Creation of nothing or by trans-substantiation of some other things than our substance Vers. 15. And deliver them who through fear of death were all their life time subject to bondage Another fruit of Christs death is the delivery of Beleevers from the bondage of the fear of death wherein they do lye before Beleef Then 1. There is a natural fear of Death and the Devil and Hell rooted in all men alwaies albeit not as yet felt yet easily wakened 2. This fear putteth men in bondage that they dare not meditate on Death or Gods
her Husband liveth shee bee married to another man shee shall bee called an adulteress but if her Husband bee dead shee is free from that Law so that shee is no adulteress though shee bee married to another man As to the first part taking a comparison from Marriage hee shews that the Justified which are delivered from the conjugal Covenant of the Law and Espoused by a new Covenant of Grace to a new Husband Christ should bring forth the fruits of holiness in new obedience to the Law to the glory of our new Husband Christ. In the three first verses hee propounds the protasis of the comparison after this manner As no Law hath dominion over the dead as yee know but only over them that are alive ver 1. and particularly the Law of Marriage is dissolved the one being dead so that the Wife the Husband being dead without adultery may marry another ver 2 3. so you c. as it shall appear by and by Vers. 4. Wherefore my Brethren yee also are become dead to the Law by the Body of Christ that yee should bee married to another even to him who is raised from the dead that wee should bring forth fruit unto God The Apodosis of the comparison to this manner So you that were espoused formerly to the Law by a Covenant of Works Christ being dead for you that hee might satisfie the Law Justice and the Covenant of Works in our name you are judicially dead to the Law in the body of Christ for the Law or Covenant of Works hath slain Christ and you in him and by consequence you are delivered from the matrimonial Covenant of the Law so that without the breach of Justice you may enter into a new Covenant of Grace with Christ being raised from the dead To this end hee shews that the purpose of marriage being disannulled betwixt the Law of Works and us not that wee should live as wee list but being raised from a state of death by the Resurrection of Christ that wee should bee espoused to another Husband viz. to him which is raised from the dead i. e. to Christ who rose from the dead and hath raised us with himself to newness of life and hath espoused us to himself according to the Covenant of Grace that being married unto Christ wee might bring forth fruits of obedience to the glory of God There are five Arguments of consolation to the Justified who bewail the imperfection of their own obedience Become dead Argum. 1. You are freed from the Covenant of Works which admits no obedience besides what is perfect and every way compleat Therefore all you that are Justified have consolation which bewail the imperfection of your new obedience Of another Argum 2. You are now married to another Husband viz. to Christ who is raised from the dead who when hee could answer the imperfections of your obedience and according to the Covenant of Grace render your begun obedience acceptable unto God hee took it upon himself You have this consolation that mourn over the imperfections of your new obedience Fruit Argum. 3. Yeâ— are married unto Christ which is raised from the dead that you may not abide unfruitful but may bring forth fruit to the glory of God Therefore take yee comfort who bewail your imperfect obedience Vers. 5. For when wee were in the flesh the motions of sins which were by the Law did work in our members to bring forth fruit unto death Argum. 4. Confirming the former from the change of our condition while wee were unregenerate and by consequence under a Law-Covenant evil affections by the holy Law of God were stirred up and put forth themselves powerfully in our members and all our faculties both of soul and body to the production of the deadly fruit of actual sin Therefore it will follow when wee are now regenerated and under the Covenant of Grace holy desires stirred up by the New Covenant powerfully shew forth themselves in our members to the bringing forth the fruit of good works unto God that wee might not abide unfruitful Which is no small consolation for if wee by Faith would lay hold upon the Covenant of Grace and would stir up our souls by the promises thereof applyed unto us there is no doubt but wee should more plentifully bring forth good works That is it which Christ saith Joh. 15.5 I am the vine yee are the branches hee that abides in mee and I in him hee brings forth much fruit for without mee you can do nothing Vers. 6. But now wee are delivered from the Law that being dead wherein wee were held that wee should serve in newness of spirit and not in the oldness of the letter Argum. 5. Opening and confirming the former from the end of our changed condition Now to wit after Justification through the Grace of Christ wee are freed from the Law-Covenant that Covenant being dead in which wee were held or wee being dead in Christ in whom wee were contained judicially to that very end that wee should serve God by the power of the Holy Ghost bestowing new strength upon us by bringing forth new and spiritual fruit not superficial and hypocritical which the letter of the old legal Covenant now abolished at the most brought forth Therefore God will not fail of his end but will cause those that are justified bewailing their imperfect obedience to bring forth much fruit in the newness of the letter for the fruits which are brought forth by virtue of the Covenant of Grace are truly new and arise from the regenerating Spirit furnishing us with new strength forthwith to good works But the fruits which are brought forth by virtue of the Covenant of Works either are open rebellion of corrupt Nature against Gods Law or counterfeit obedience onely in the outward performance such as the fruits of the Pharisees are who in the letter that is the outward shew and formality obeyed without any renovation of the heart The second Part. Verse 7. What shall wee say then Is the Law sin God forbid Nay I had not known sin but by the Law For I had not known lust except the Law had said Thou shalt not covet The second part of the Chapter containing an Apology for the holiness of the Law in answering two Objections arising out of what was said before The first Objection seeing that evil and sinful motions are excited by the Law as was said the Law seems to bee sin or the cause of sin Hee answers by way of negation farre bee it from us to entertain any such thought hee gives three Reasons of his negation illustrated by his own experience wherein hee pleads for the Law The first Reason Because the Law discovers sin and manifests the evil that is in it which hee confirms by his own experience who had not known that lust which lurked in his heart to bee sin had hee not seen it forbidden by the Law Therefore the Law is holy Vers. 8. But
you Vers. 10. And if Christ bee in you the body is dead because of sin but the Spirit is Life because of righteousness Reas. 3. Seeing that Christ is in you though your bodie indeed in respect to the remnants of sin not to bee abolished but by death is destined to death and shall certainly dye Yet the Spirit of Regeneration which is given to you is eternal life it self in you or begun in your souls because of the Righteousness of Christ imputed unto you Therefore there is no condemnation unto you Vers. 11. But if the Spirit of him that raised up Jesus from the dead dwell in you hee that raised up Christ from the dead shall also quicken your mortal bodies by his Spirit that dwelleth in you Reas. 4. The Spirit of Christ dwelling in you will never forsake his habitation but will render you to himself a glorious and immortal receptacle To which end God will no less certainly and powerfully raise even your mortal bodies to life immortal as hee hath raised the body of Christ from the dead Therefore to you there is no condemnation Vers. 12. Therefore Brethren wee are debtors not to the flâ—sh to live after the flesh The Consolation which hee had applied to the Romans from their immunity from condemnation bee draws into use exhorting them to the study of holiness by which they should strengthen their consolation The Arguments of his exhortation are six The first Argument Wee are bound by all means to obey the Holy Ghost continually minding us of our duty both inwardly and by the Word But wee â—re no debtors to the flesh or to serve the lusts of our nature because wee are nothing indebted to that besides hatred and all means of mortification Therefore ought wee to follow after holiness Vers. 13. For if yee live after the flesh yee shall dye but if you through the Spirit do mortifie the deeds of the body yee shall live Argum. 2. If you set up the lusts of the flesh and corrupt Nature for a Rule that you may order your lives according to that yee shall eternally dye Therefore as you would not perish follow after holiness Argum. 3. If you obey the Holy Ghost using onely those means prescribed by it and make use of that power communicated by the Spirit to you that beleeve in Christ for the mortifying the corrupt affections and deeds of your bodies without doubt you shall obtain Eternal Life through the grace of God Therefore ought you to follow after holiness Vers. 14. For as many as are led by the Spirit of God are the Sons of God Argum. 4. Confirming the former All that follow the command and guidance of the Holy Spirit testifie themselves to bee the Children of God by virtue of the regenerating Spirit Therefore that you may prove your selves the Sons of God obeying the Spirit of God follow after holiness Vers. 15. For yee have not received the spirit of bondage again to fear but yee have received the spirit of adoption whereby wee cry Abba Father Argum. 5. Further confirming that they are the Sons of God Because after they fled to Christ and embraced the Covenant of Grace being set free by Faith from the servile fear of condemnation which the Spirit strikes all those with who seek Life from the Covenant of Works and are indued with the Spirit of Adoption from hence the Argument After yee have imbraced the Covenant of Grace by Faith in Christ a servile fear of Condemnation according to the tenor of the Gospel is no more given unto you but the Spirit of Adoption that you may most familiarly call upon God the Father with the people of God every one in his own tongue Therefore you are both the Sons of God and also it becomes you to behave your selves as the Sons of God in following after holiness Vers. 16. The Spirit it self beareth witness with our spirit that wee are the Children of God Argum. 6. The Spirit of God seals up in our hearts and witnesses together with our spirits or consciences that wee are the Children of God Wee are therefore bound as it becomes the Sons of God to follow after holiness The second Part. Vers. 17. And if Children then Heirs Heirs of God and Joynt-heirs with Christ if so bee that wee suffer with him that wee may bee also glorified together The second part of the Chapter comprehends the consolations of justified persons by Faith against the sharpness of afflictions in this life Hee premises a Conclusion drawn from what was said before wherein hee proves that they who are justified by Faith are not onely Heirs of God and have right to all his good things but also co-heirs with Christ and brought by Adoption into communion with the onely begotten Son and into the inheritance with him being the Sons of God This is the right of those that are justified to the inheritance which inheritance that they might bee brought into the possession of hee subjoyns the condition of suffering with Christ. And this affords thirteen Arguments of consolation The first Argument of Comfort Communion with Christ in the Kingdome of Heaven and the possession of the glorious inheritance will follow our communion with him in his sufferings Therefore let us comfort our selves in our afflictions Vers. 18. For I reckon that the sufferings of this present time are not worthy to bee compared with the glory which shall bee revealed in us Argum. 2. This is no hard condition because casting up the account I finde that whatever wee suffer in this life for righteousness sake is unworthy to bee compared with the glory that shall hereafter bee revealed and at length bee bestowed upon us whether wee respect the quality of the things or the duration of time Therefore let us comfort our selves in our tribulations Vers. 19. For the earnest expectation of the Creature waiteth for the manifestation of the Sons of God Argum. 3. Figurately propounded the whole frame of the world in its kind suffering together with us sustains it self in the hope of the glory of God to bee revealed in the day of judgement and very earnestly as it were with the head stretched out expects that wished-for time Therefore wee also with this hope ought to support our selves Vers. 20. For the Creature was made subject to vanity not willingly but by reason of him who hath subjected the same in hope Hee explicates this Argument shewing first that created things are subject to vanity i. e. a corruptible condition and to the abuse of the vainest men who abuse the Creature to all manner of sin and prostitute it to their service to the fulfilling of their vainest lusts Secondly That the Creature is not subject to this vanity willingly or of its natural propensity or its natural use to which it was created of God but for the will and pleasure or the judgement of God which hath subjected the Creature to this curse with sinful man for whose sake the
nor our sins taken away Vers. 18. Then they also which are fallen asleep in Christ are perished Absurd 6. and Argum. 6. It will follow from their Doctrines who deny the Resurrection that the Saints who are dead are perished Therefore it is false Vers. 19. If in this life only wee have hope in Christ wee are of all men most miserable Absurdity 7. Argum. 7. It would follow from their opinion that Christians were of all men most miserable because the hope of happiness by this error is not only cut off in the life to come but also in this present life because they willingly for the cause of Religion subject themselves most foolishly to many inconveniences and deprive themselves of many advantages if there was not a future Resurrection Therefore the opinion of those that deny the Resurrection is false and absurd Vers. 20. But now is Christ risen from the dead and become the first fruits of them that slept Argum. 8. As the first fruits are pledges and an earnest of a future harvest so the Resurrection of Christ is a pledge of the Resurrection of all the Saints Vers. 21. For since by man came death by man came also the Resurrection of the Dead Argum. 9. Because it is no less agreeable to the goodness and wisdome of God to restore all the Sons of Grace from the dead by the Man Christ than it is agreeable to his Justice and Wisdome to send forth death by the man Adam upon all the sons of Nature and on the other side as death came by Adam so shall the Resurrection from the Dead by Christ Therefore our Doctrine of the Resurrection is true Vers. 22. For as in Adam all die even so in Christ shall all bee made alive Argum. 10. Because as in Adam all his Posterity are dead first judicially and afterwards actually so in Christ all his Sons or Children i. e. the Faithful are judicially risen and shall actually rise For there is the like reason in both of the Sentence of the Judge and the Execution of the Sentence Vers. 23. But every man in his own order Christ the First-fruits afterward they that are Christs at his coming Argum. 11. In this hee answers to a question Why Christ being raised those that are dead in Christ are not yet risen Hee answers and propounds the eleventh Argum. That the order which God hath appointed ought to bee observed viz. that Christ as the First-fruits should rise first and afterwards the whole harvest of Christians by Christ at his second coming Christ as the First-fruits is risen first Therefore his members viz. all the Faithful as the rest of the harvest shall rise Vers. 24. Then cometh the end when hee shall have delivered up the Kingdome to God even the Father when hee shall have put down all rule and authority and power Hee further declares this Argument shewing that by the purpose of God two things are conjoyned in time with the end of the world viz. The delivering up the Kingdome by the Son into the hands of the Father and the putting down of all rule authority and contrary power whereof this is the meaning After Christ shall have subdued and abolished all adverse power as the Devil the World and the rest of what kind soever hee will vanquish those powers so far forth that they shall not any longer bee injurious to his members all of them being thrust down to hell at last Christ shall present his Church which is called the Kingdome of Christ given him of his Father every way perfect and deliver it up as it were into the hands of his Father Thirdly Having now perfected his Mediatory Office and laid aside that manner of ruling by those means which hee now useth for the gathering and governing of his Church Fourthly Having finished all things which were committed to him by his Father to finish hee shall resign up the Kingdome also committed to him over all things which are in the world to the perfecting the work of our Redemption hee shall I say deliver up the Kingdome to God according to his Humanity and to his Father according to his Divinity not that hee shall cease to reign immediately but mediately and as before not that hee shall leave off to reign with the Father but shall cease to reign as deputed by the Father to conflict with his enemies or to administer any longer in a laborious and painful work of gathering his Church otherwise there is no end of his Kingdome hee shall indeed reign much more gloriously than now hee doth when his adversaries are conquered without the Ministery of Angels or men hee shall govern together with the Father and fill all his with light love life with his virtues immediately Vers. 25. For hee must reign till hee hath put all enemies under his feet 26. The last enemy that shall bee destroyed is death Argum. 12. This confirms the former sense that was given Christ must reign until hee subdue all his enemies and death the last enemy Therefore hee shall destroy death and by consequence there shall bee a Resurrection Vers. 27. For hee hath put all things under his feet but when hee saith all things are put under him it is manifest that hee is excepted which did put all things under him That no man might quarrel at the word All hee excepts God from the number of All those things that should bee subdued unto Christ because it is God who subdues all other things to Christ except himself Vers. 28. And when all things shall bee subdued unto him then shall the Son also himself bee subject unto him that put all things under him that God may bee all in all This hee further illustrates because the Mediatory Kingdome of Christ being delivered up as was now said the Son himself is to bee subjected unto God who hath subdued all things to him that God may bee all in all i. e. Christ as man having laid aside his Mediatory Embassage will most fully manifest that all things which were done by him as man were done in the power authority and Name of God and that hee as man is less than the Father being for ever united to his Body the Church is subject to the Father that the mediation and means and instruments and helps which are now used being laid aside God the Father Son and Holy Ghost may supply all the necessities of the Saints immediately and may by his power bee all means in all his Saints and may altogether extinguish the necessity of all means instruments and helps by his immediate presence with them most fully for ever and hee will more than supply the room of all those and hee himself by his power and efficacy will bee more than all these and what ever may bee needful for the most happy felicity of all his Saints Vers. 29. Else what shall they do which are baptized for the dead if the dead rise not at all Why are they baptized then for
Conversion and Salvation of so many men should bee ascribed to the virtue of the Apostle that it should bee wholly ascribed unto God for by so much the more the Power of God is conspicuous in great works by how much the weakness of the Instrument more evidently appeareth Vers. 8. Wee are troubled â—n every side yet not distressed wee are perplexed but not in dispair 9. Persecuted but not forsaken cast down but not destroyed Hee answers 3. That all his afflictions are moderated and hee himself is upheld by God in all things that hee is not destitute of the help of God doth not sink under his burthen that hee doth not forsake God nor dispair is not forsaken of God not left or lost Therefore it matters nothing how weak he is in himself Wee are afflicted hee saith yet not distressed i. e. on every side wee are troubled with adversity but wee are not brought into such streights as to bee over-whelmed but wee are preserved by the help of God in the midst of afflictions Wee are perplexed but not in despair i. e. wee doubt sometimes what may bee done in the dangers of this life but wee are not so destitute that wee are void of all counsel Wee are persecuted but not forsaken i. e. God permits us to bee vexed and evil intreated by the enemies of the Gospel but hee neither permits us to bee slain before the time by him determined neither doth hee withdraw his consolations from us Wee are cast down but not destroyed that is wee sometimes seem presently ready to perish but God helping us wee are kept from perishing Vers. 10. Alwayes bearing about in the body the dying of the Lord Iesus that the life also of Iesus might bee made manifest in our body Hee answers 4. That his afflictions make for the glory of Christ because the Image of Christ suffering and dying may bee seen in them and that the virtue and strength of Christ living may appear in supporting him under so many afflictions Therefore it matters not how weak hee may bee in himself Vers. 11. For wee which live are alway delivered unto death for Iesus sake that the Life also of Iesus might bee manifest in our mortal flesh Hee confirms this from hence that the Apostles who lived in the midst of troubles by the strength of Christs Spirit for the cause of Christ daily undergo danger that the quickning Virtue of Christ may more and more appear in sustaining their fleshly infirmities obnoxious to that miserable condition Vers. 12. So then death worketh in us but life in you Object 2. But not necessarily because thou art the Servant of Christ therefore thou shouldest bee also miserable and contemned For wee Corinthians are Christians and yet wee live more prosperously Hee answers four manner of wayes 1. By granting it to bee so yet by the Wisdome of God it comes to pass that in some stronger Christians as the Apostles the Image of Christ dying might rather appear at least to the world But in others as the weaker Corinthians the efficacy of Christs Life supporting them under extreme afflictions might bee more apparent to the world Vers. 13. Wee having the same spirit of Faith according as it is written I believed and therefore have I spoken wee also believe and therefore speak 14. Knowing that hee which raised up the Lord Iesus shall raise up us also by Iesus and present us with you Hee answers 2. Although the Apostles may bee afflicted more than the Corinthians yet there is the same Spirit of Faith both in them and in the Corinthians by which Faith believing with David Psalm 116. ver 10. The Apostle dare promise to himself together with the Corinthians a glorious Resurrection although now hee is more pressed under the Cross than they Vers. 15. For all things are for your sake that the abundant grace might through the thanksgiving of many redound to the glory of God Hee answers 3. That hee was afflicted for their consolation and confirmation as also that from his afflictions and deliverances occasion of praying and suffering together with the Apostles might not onely bee given to the Corinthians But also occasion of thanksgiving with them for their eminent deliverances from trouble which God forthwith granted to him with the rest of the Apostles and was about to grant Vers. 16. For which cause wee faint not but though our outward man perish yet the inward man is renewed day by day Hee answers 4. That hee was not tyred nor wearied by his afflictions whereof hee subjoyns three Reasons Reason 1. Because as much as was diminished of those goods that made for the maintaining the State of this present life so much was added to his holiness for the increasing of his spiritual life Vers. 17. For our light affliction which is but for a moment worketh for us a far more exceeding and eternal weight of glory Reason 2. Because it did procure an unspeakable weight of glory to the promoting of which afflictions help as instruments and means both of mortification and glorification so that no afflictions are to bee accounted of yea truly the lightness of afflictions which is but for a moment clearly vanisheth and becomes as nothing in comparison with future glory Vers. 18. While wee look not at the things which are seen but at the things which are not seen for the things which are seen are temporal but the things which are not seen are eternal Reason 3. Why hee doth not wax faint is Because saith hee by Faith I look at things eternal and invisible by reason of which I despise all temporal and visible i. e. both Riches Honours and Profits c. I do not look at because those are onely durable for a time but I have my mind intent upon those good and eternal things which God hath promised Therefore I do not weigh the loss of temporal things by all which the Apostle confirmeth the Corinthians lest they should bee offended at his afflictions CHAP. V. HEE goes on to shew more fully his faithfulness in the Ministery by mentioning seven impellent causes whereby hee was moved to faithfulness in the discharge of his duty Vers. 1. For wee know that if our earthly house of this Tabernacle were dissolved wee have a building of God an house not made with hands eternal in the heavens The first impellent cause to faithfulness in the Ministery is his certain confidence of a blessed immortality which after death remains for him and all the rest of the faithful Ministers of Christ of which felicity also the body shall bee partaker in the Resurrection I am perswaded saith hee that after the dissolution of this my frail body I shall continually injoy felicity of soul and the glorious immortality of a raised body why should not I therefore bee faithful so long as I dwell in this mortal body Vers. 2. For in this wee groan earnestly desiring to bee cloathed upon with our house which is from Heaven
and the body also and endeavours the perfecting of holiness going forward and proceeding in the fear of God using one Argument for all The Promises fore-spoken of made to you by God do justly require that from you Therefore apply your selves diligently to these duties Vers. 2. Receive us wee have wronged no man wee have corrupted no man wee have defrauded no man In the rest of the Chapter hee endeavours to oblige the hearts of the Corinthians to him the signs of his love towards them being produced in the unfolding of which hee insists to the end The Proposition is clearly propounded which is to bee confirmed O Corinthians yee ought to receive us i. e. to bee perswaded of my love towards you yee ought to love mee again and to lay up my exhortations in your enlarged hearts Three Arguments are taken from the three Signs of the Apostles good will towards them No man Argum. 1. That they should receive the Apostle and the first Sign of his little ill towards them Because I do not ill deserve of any one either by bringing reproach or corrupting by perverse Doctrine or defrauding any one by any means Vers. 3. I speak not this to condemn you for I have said before that you are in our hearts to dye and live with you Argum. 2. Sign 2. Because when I speak of the things fore-going it was onely for the clearing of my self I am so far from condemning the Church of the beleeving Corinthians that out of love I have determined the contrary to cleave to you in prosperity and adversity in life and death that no change at any time may draw my affection from you Vers. 4. Great is my boldness of speech toward you great is my glorying of you I am filled with comfort I am exceeding joyful in all our tribulation Argum. 3. Sign 3. Because news being received concerning your repentance my heart so rejoyceth in the midst of afflictions that I dare safely speak the confidence of my mind towards you concerning your perseverance and glory of you amongst others Vers. 5. For when wee were come into Macedonia our flesh had no rest but wee were troubled on every side without were fightings within were fears 6. Nevertheless God that comforteth those that are cast down comforted us by the comming of Titus Hee being about to explain the experiment of his good will towards them propounds his afflictions wherewith hee was pressed in Macedonia whilst hee expected news from them hee was oppressed partly by persecution of the enemies partly by the intestine evils of the Church partly by the anxiety of his mind and also with the troubles of his body that there was no rest to his outward man Against all which troubles by mercy of God consolation was sufficiently administred to him by the comming of Titus who had now returned from the Corinthians and brought joyful news concerning their state Vers. 7. And not by his comming onely but by the consolation wherewith hee was comforted in you when hee told us your earnest desire your moarning your fervent mind toward mee so that I rejoyced the more The Apostle reckoneth eight causes of his joyfulness whereof many were signs of his good will towards them 1 Because Titus was returned safe 2 Because Titus had received consolation from you Corinthians 3 Because I had heard by Titus concerning your pious affection towards mee and desire of seeing mee concerning your weeping for the wickedness committed amongst you concerning your zeal against the Incestuous person and against my back-biters from whence hath abounded joy to mee much surpassing all that grief which I have taken for that matter Vers. 8. For though I made you sorry with a Letter I do not repent though I did repent for I perceive that the same Epistle hath made you sorry though it were but for a season Before hee propounds the fourth cause of his consolation hee solves an Objection which solution did make much to the purpose They might say Thou hast made us sorrowful in the former Epistle The Answer is fourfold Answ. 1. I was compelled and not without grief have I made you sad but this grief through your repentance hath ceased For when the Apostle writ the Epistle being uncertain concerning the event hee was sad i. e. that hee saith that hee himself repented but when hee saw the event hee was freed from grief i. e. Now hee saies hee did not repent Answ. 2 That sadness which was moved by my Epistle was short Vers. 9. Now I rejoyce not that yee were made sorry but that yee sorrowed to repentance for yee were made sorry after a godly manner that yee might receive dammage by us in nothing 10. For godly sorrow worketh repentance to salvation not to bee repented of but the sorrow of the world worketh death Hee answers 3. That sadness is turned into joy both to you and mee because it is found now good and profitable to repentance which hee proves because it brought forth repentance not to bee repented of otherwise than worldly sorrow is wont which onely encreaseth sin and misery and bringeth death as well to the soul as to the body Vers. 11. For behold this self-same thing that yee sorrowed after a godly sort what carefulness it wrought in you yea what clearing of your selves yea what indignation yea what fear yea what vehement desire yea what zeal yea what revenge in all things yee have approved your selves to bee clear in this matter Hee proveth that their sadness was after God or pious because it produced seven Effects in them even so many signs of their repentance whereof the first was the shaking off security with a carefulness to mend what was amiss 2 Is an Apology that now by no means they approve either the fact of the Incestuous person or their own negligence 3 Is an indignation against the sin both of the Incestuous person and their own in suffering him 4 Is a fear lest they should be compassed with divine justice or a new sin 5 Is a desire of taking off the scandal and satisfying all good men 6. His zeal and fervent desire in prosecuting all means for the removing of evil and repairing of the damage 7. Is his revenge in chastising the incestuous person and all their dulness in all which the Corinthians had declared their repentance and had shewed themselves no ways delighted with wickedness but that they were clear Vers. 12. Wherefore though I wrote unto you I did it not for his cause that had done the wrong nor for his cause that suffered wrong but that our care for you in the sight of God might appear unto you The fourth answer to the objection is I have not written that Epistle either only or chiefly that in chastising of the incestuous person satisfaction might bee given to the Father with whose wife the son had committed adultery or that the incestuous person might bee corrected which truly was not to bee neglected but especially
Argum. 4. Faith satisfies it self in the word of Almighty God concerning making the world out of nothing or concerning the Creation of all things which wee see out of no apparent or pre-existent matter Therefore wee must live by Faith and persevere in it although wee see nothing of those things which are promised to us in the word of God seeing God can effect our salvation promised to us out of things which appear not no less by his word than hee could create the world out of nothing Vers. 4. By Faith Abel offered unto God a more excellent sacrifice than Kain by which hee obtained witness that hee was righteous God testifying of his gifts and by it hee being dead yet speaketh The properties of Faith follow which are illustrated by the special experience of the Saints which hee disposes into four classes as it were for orders sake The first is of those which lived before the flood to vers 8. The second is of those which lived from the flood till Israel went down into Egypt to vers 23. The third is of those that lived at their comming out of Egypt to vers 32. The fourth is of those that lived after to the end The first in the first rank or classis is Abel who is said by Faith to offer a more excellent Sacrifice than Cain not onely â—hat Faith caused that hee should make choice of the best Sacrifice which by the command of God it was lawful for him to offer but especially because by Faith in the thing signified i. e. the MESSIAH the immaculate Lamb of God promised who was to take away the sins of the world hee fastened his eyes and worshiped God in Spirit whereas Cain stuck in the naked superficial Ceremony onely And so Abel is declared justified by Faith God giving testimony of the excellency of his Sacrifice which hee offered By which Faith although dead yet hee speaks teaching by his example all in the Church to beleeve in Christ and to seal their Faith with the Martyrdome of blood if it be the will of God Hence Argum. 5. The faithful are declared just by Faith their offerings are accepted their worship is approved of God and posterity is edified by the example of Beleevers as is manifest by the example of Abel Therefore ought wee to persevere in the Faith Vers. 5. By Faith Enoch was translated that hee should not see death and was not found because God had translated him for before his translation hee had this testimony that hee pleased God 6. But without Faith it is impossible to please him for hee that cometh to God must believe that hee is and that hee is a rewarder of them that diligently seek him Enoch follows in the second place who is said by Faith to bee translated into life immortal death or the separation of his Soul from his body not intervening only a change made from mortal to immortal qualifications He proves that this Translation was a fruit of Faith because Enoch pleased God or was approved before the translation of him and without faith it is impossible to please God the reason whereof is given because no man comes unto God or is admitted into fellowship with him unless hee subscribe to the All-sufficiency and goodness of God by Faith so as to apply that goodness of God to himself which is offered him and come unto God desirous of communion with him for it is Faith alone that divests a man of all his own worth and joyns him to God that is merciful and full of compassion Hence Argum. 6. By Faith wee obtain Eternal Life as God hath testified to us in the translation of Enoch who had hee not been indued with faith had not pleased God nor come unto him nor had been admitted into heaven Therefore ought wee to persevere in the Faith 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 hee condemned the world and became Heir of the Righteousness which is by Faith Noah is the third who warned of God concerning the coming of a Flood many years after believed and feared and by the Command of God prepared an Ark to the saving of his Family whereby hee convinced the rest of the world then living with himself of unbelief and is declared the Heir of that Righteousness which is by Faith in Christ who was represented by the Ark Hence Argum. 7. By Faith wee are to take heed of the anger of God and diligently use the appointed means to Salvation by which diligence wee convince the world of unbelief and slothfulness and testifie the truth of our Faith whereby wee believe in Christ and obtain the inheritance of Righteousness in him as is manifest in the experience of Noah Therefore wee ought to persevere in the Faith Vers. 8. By Faith Abraham when hee was called to go out into a place which hee should after receive for an inheritance obeyed and hee went out not knowing whither hee went 9. By Faieh hee sojourned in the Land of Promise as in a strange Country dwelling in Tabernacles with Isaac and Jacob the Heirs with him of the same Promise 10. For hee looked for a City which hath foundations whose Builder and Maker is God The second Rank or Classis of Believers which lived to the time of Israels going down into Egypt whereof the first in order is Abraham who by Faith left his Country and followed God into a strange Land leaning upon the Promise of God for an inheritance to bee given him uncertain in the mean time where hee should sojourn ver 8. By Faith also hee sojourned in the promised Land dwelling in Tabernacles as some Pilgrim and Stranger as Isaac and Iacob his Posterity did to whom the same promise of an Inheritance was made ver 9. For hee did not so much look at that typical Land of Canaan as Heaven represented by that Land of Promise which is like a fenced and strongly founded City whose Builder is God and not man Hence Argum. 8. By Faith wee being called of God leave all earthly things and content with our condition being according to the Will of God whatever it is wee sojourn in this world under hope of a most abiding Inheritance to bee possessed by us in heaven as appears in the example of Abraham Therefore c. Vers. 11. Through Faith also Sarah her self received strength to conceive Seed and was delivered of a Child when shee was past age because shee judged him faithful who had promised 12. Therefore sprang there even of one and him as good as dead so many as the stars of the Sky in multitude and as the Sand which is by the Sea shore innumerable Before hee passes from what hee had to say of Abraham hee mentions the Faith of his Wife Sarah whose Faith concurred with Abrahams to apprehend the promise of the numerous Off-spring which should issue from him
or do they read and not consider it Do they not weigh what is imported by it in sense and meaning It fareth with them as with those to whom Christ said Mat. 22.29 You erre not knowing the Scriptures nor the power of God Do they not love it Behold their Plague 2 Thes. 2.10 11 12. Because they received not the love of the Truth that they might be saved for this very cause saith the Text God shall send them strong delusion that they should beleeve a Lie that they might be damned Do they not stedfastly beleeve what they learn in Scripture In Gods judgement with the foolish and unstable they are suffered to wrest the Scriptures to their own destructioâ— were they never so great wits 2 Pet. 3.16 Do they not study to give obedience unto the â—â—own Truth of it Hee dealeth with them as with Israel Psal. 81.11 My people would not hearken unto my voice and Israel would none of mee Hee counteth himself rejected because his Word was rejected But what followeth vers 12 So I gave them up unto their own hearts lust and they walked in their own counsels But to such as will be Christs Disciples indeed Students seeking to grow in knowledge beleef and obedience of his Word seeking to love him and keep his sayings hee promiseth Joh. 14.26 to send unto them The Spirit of Truth the Comforter the Holy Ghost to teach them all things That is to perfect their knowledge more and more by his Spirit to fill their hearts with joy and comfort according to his Truth and to make them holy more and more And why are all these stiles given Even to shew that such as will have Christs Spirit to work any of these must seek him to work all of these joyntly or not to have him for working any of them at all Neither comfort without truth nor comfort without Holiness The same is it which Wisdome cryeth Prov. 8.34 35 36. Blessed is the man that heareth mee watching daily at my Gates waiting at the Posts of my Doors For who so findeth mee findeth life and shall obtain favour of the Lord. But hee that sinneth against mee wrongeth his own Soul all that hate mee love death Therefore how thou doest hate Death and love thine own Soul how thou standest affected towards Gods and the fellowship of the Comforter the holy Spirit the Spirit of Truth and towards the enlargement of the Kingdome of Christ let thy affection towards the Scriptures more abundant dwelling in thy self and for the Scriptures more free course amongst others bear witness Farewel THE EPISTLE OF PAVL to the HEBREWS WHen Peter wrote his second Epistle to the scattered Hebrews there was extant an Epistle of Paul to those same scattered Hebrews also received in the Church for a part of Canonical Scripture and distinguished from Pauls other Epistles 2 Pet. 3.15 16. Therefore amongst other reasons this may bee one to make us think this Epistle must bee it For it is without reason to think that the Churches should bee negligent in keeping such a Iewel commended unto them by the Authority of two chief Apostles or lose Pauls Epistle and keep Peters which maketh mention of it The sum of the Epistle BEcause the Hebrews were hardly drawn from the observation of Levitical Ordinances unto the simplicity of the Gospel and in danger of making Apostacy from the Christian Faith by persecution the Apostle Paul setteth before their eyes the glory of Jesus Christ in his person far above men and Angels by whose Ministery the Law was given not only as God Chap. 1. but also as man Chap. 2. and in his Office above Moses Chap. 3. Threatning them therefore if they should mis-believe Christs Doctrine Ch. 3 4. and above the Levitical High-Priest Ch. 5. Threatning them again if they should make Apostacy from him Chap. 6. yea above all the glory of the Levitical Ordinances as hee in whom all those things had their accomplishment and period of expiring Chap. 7 8 9 10. Threatning them again if they should not persevere in the Faith of Christ unto which perseverance through whatsoever difficulties hee encourageth them by the example of the Faithful before them Chap. 10 11. and by other grounds of Christian comfort Chap. 12. That so in the fruitful obedience of the Gospel they might follow upon Christ seeking for that City that is to come and not for their earthly Hierusalem any more Ch. 13. The sum of Chap. I. IF you shall make comparison O Hebrews the Ministery of the Gospel shall bee found more glorious than the Ministery of the Law For the manner of Gods dispensing his will before Christ came was by part and part and subject to his own addition not after one setled manner but subject to alteration and by the Ministery of men the Prophets Verse 1. But now hee hath declared his last Will gloriously by his own Son God and Man in one person Verse 2 3. who is as far above not only the Prophets but the Angels also as the native glory of his Person and Office is above theirs Verse 4. For hee is of the same substance with the Father Verse 5. and partaker of the same worship with him Verse 6. The Angels but servants to him Verse 7. Hee is eternal God and King over all Verse 8. and in regard of his Manhead and Office filled with the Spirit Verse 9. Yea hee is Creator unchangeable and everlasting Verse 10 11 12. Joyned with the Father in the government of the world Verse 13. The Angels but servants both to him and to his children Verse 14. The Doctrine contained in Chap. I. Vers. 1. God who at sundry times and in divers manners spake in time past unto the Fathers by the Prophets ALbeit the Apostle was willing that these Hebrews should understand that this Epistle came unto them from him as appeareth Chap. 10. vers 34. yet doth hee not prefix his name in the body of it as in all his other Epistles that by the prudent dealing of these faithful Hebrews as wee may think others who kept pâ—ejudice against his person might bee drawn on to take notice of his Doctrine more impartially and know his name after they had tasted of the truth from him in a fitter time Whence wee learn 1. That it is lawful for godly men to dispose of the expression of their names in their writings as they see it expedient 2. That it is not much to bee inquired who is the Writer of any purpose till wee have impartially pondered the matter written 3. That it is not alwayes necessary that wee should know the name of the Writer of every part of Scripture for the authority thereof is not from men but from God the Inspirer thereof 1. Hee saith not simply The Prophets spake but God spake to the Fathers by the Prophets Then 1. God was the chief Doctor of his own Church from the beginning 2. And what the Prophets conveighed from God to the Church
another World in effect of that which was of old changing the holding and nature and use of all things to his Subjectâ— For a man ere hee come in to Christ is Gods enemy and to him all things in the World are enemies the Host and Souldiers of his dreadful Judge But after a man is made Christs Subject they turn all to bee his Friends and his Fathers servants working altogether for his good That is another and a new World indeed 2. It is called the World to come because albeit this change began with the work of Grace before Christ came yet it was nothing in comparison of the World iâ— come under the Messias And that which is now under the Gospel is little or nothing in comparison of that glorious change of the nature and use of all things unto Christs Subjects which is to bee revealed at his last coming Then whatsoever thing wee have hitherto found to our good since wee knew Christ it is but little to what shall bee our World is but to come 1 Cor. 15.19 3. The World is put in subjection to Christ that hee may dispose of it at his pleasure Then Christ is twice Soveraign Lord of the World once as Creator again as Mediator in his Manhead to make all the creatures in heaven and earth serve nill they will they to farther the work of full Redemption which hee hath undertaken 4. Hee excludeth the Angels from this honour Then In Christs Kingdom the Angels are in subjection to Christ for the good of his Subjects no less than sheep and oxen as the Psalm saith and not to bee adored with him as Soveraigns over us Vers. 6. But one in a certain place testified saying What is man that thou art mindful of him Or the Son of man that thou visitest him 7. Thou madest him a little lower than the Angels Thou crownedst him with glory and honour and didst set him over the works of thine hands 1. Being to prove by Scripture his purpose hee citeth neither Book nor Chapter but the words which are of the eighth Psalm and fourth Verse Then The Apostle will have the Church so well acquainted with text of Scripture that at the hearing of the words they might know where it is written though neither book nor verse were cited 2. The Prophet looking on man even on Christs manhead wherein hee was humbled hee wondereth to see mans nature so highly dignified above all creatures Then 1. The baseness of mans natural being compared with other more glorious creatures maketh Gods love to us above all other creatures so much the more wonderful 2. Christs Humiliation and Exaltation were both foreseen and revealed by the Prophets Vers. 8. Thou hast put all things in subjection under his feet For in that hee put all in subjection under him hee left nothing that is not put under him But now wee see not yet all things put under him 1. Hee proveth that Angels are in subjection to Christ because the text of the Psalm saith All is put in subjection and so neither Angels nor other creatures are excepted Then 1. For understanding of the meaning of Scripture it is necessary to consider not only what it saith expresly but also what it saiâ—h by consequence of sound reason 2. And whatsoever is rightly deduced by evidence of sound reason of the words of Scripture is the meaning of the Scripture as if it were spoken expresly 2. Hâ—e saith There is nothing left that is not put under Christ. Then Not good Angels only but all Spirits and all that they can do also are subject to Christ and hee can make them nill they will they contribute to the furtherance of his own purpose for the good of his Subjects and hurt of his foes 3. Because Christs enemies are still troubling his Kingdome hee moveth a doubt saying Wee see not yet all things put under him Then 1. The troubles of Christs subjects hinder the natural mind to perceive the Glory of Christs advancement 2. Carnal reason the Proctor of mis-belief will admit no more of divine truth than it is capable of by sense Vers. 9. But wee see Iesus who was made a little lower than the Angels for the suffering of death crowned with Glory and Honour that hee by the Grace of God should taste death for every man 1. Hee answereth the doubt saying Wee see Jesus crowned with glory and honour and so a course taken for putting all that oppose him farther and farther under him Then 1. The subjection of all things to Christs Throne cannot bee seen but in the exaltation of his person 2. When wee see his person exalted to such high dignity in heaven it is easie to see him put all under that riseth up against him 3. That which may bee taken up of Christ partly by his word and doctrine partly by his miraculous works and extraordinary gifts of the Spirit powred out upon the Primitive Church partly by his ordinary and powerful working upon the souls of his own since that time unto this day humbling and comforting changing and reforming mens hearts and lives I say these evidences of his Power do make a spiritual eye in a manner to see Jesus the worker of these works crowned with glory and honour 2. Hee meeteth another doubt arising from the abasement of Christ in his sufferings and death to which hee answereth in the words of the Psalm first that it was fore-told in that same Psalm that hee was to bee made for a little lower than the Angels to wit by suffering of death Then 1. The Cross of Christ is a ready stumbling block for a carnal mind else what needed the removing of the scandal 2. It is true indeed Christ in his humiliation was abased under the Angels and emptied 3. This abasement was but a little and for a short time 4. It was fore-told in the Psalm that speaketh of his Exaltation 5. If wee look to the Scripture fore-telling wee shall not stumble at Christs Humiliation 3. Hee giveth a farther answer by shewing the end of Christs Suffering to bee for our cause in the favour of God to us That hee should by the Grace of God taste Death for every one of us Then 1. Christs suffering was not for his own deserving but for ours and therefore should bee glorious in our eyes 2. Every Believer and Elect Soul hath interest in that death of his and so every man bound to love him and magnifie him for it and to apply the fruit of it to himself 3. This death was but a tasting of death because hee continued but a short time under it for his short suffering was so precious that hee could not bee holden by the Sorrows of Death but Death for a little was sufficient and therefore should diminish no mans estimation of him 4. It was by the Grace of God that his Death for a short should stand for our Eternal and therefore gracious and glorious should these his sufferings bee
the performance of Gods Promises and in hope thereof renounced the world therefore God honoureth them as his confederates vers 13 14 15 16. Faith made Abraham to offer his onely Son vers 17 18 19. Isaac and Iacob and Ioseph by Faith at their death comforted themselves and others also in hope of the performance of Gods Truth vers 20 21 22. The Parents of Moses overcame the fear of man by Faith vers 23. Moses by Faith got strength to chuse the Cross of Christ before the riches and honours and pleasures of Egypt vers 24 25 26. Faith made him constant in his choise and patient vers 27. By Faith hee got the people of Israel to be saved when the first-born of Egypt were slain vers 28. By Faith the deep Sea gave open way vers 29. High walled Towns were thrown down vers 30. Rachab was saved when others perished vers 31. By Faith numbers of Gods Children did wonderful things and received wonderful comforts and overcame all persecutions vers 32 33 34 35 36 37 38. All these died in the Faith of Christ and were justified albeit Christ was not yet come vers 39. God having reserved the accomplishment of the Prophecies and Types in the comming of Jesus Christ until our time that the Fathers might not get Salvation except by looking to our times and joyning with us in the Faith of Jesus in whom they and wee also are perfected vers 40. The Doctrine of Chap. XI Vers. 1. Now Faith is the substance of things hoped for the evidence of things not seen HEE pointeth out the Nature of Faith to help them to live by it Then Hee that would live by Faith had need skilfully to search out the nature thereof 2. In describing Faith hee ascribeth unto it the property of the Word which Faith layeth hold upon For it is the Word properly which is the substance of things not seen Then There is such an union betwixt Faith and the Word that what the Word is in force and effect that Faith is said to be in force and effect also As Faith honoureth the Word so God honoureth Faith in giving it the like commendation for force with the Word What is the original of the being and existence of any thing but this God willeth it to be or promiseth it shall come to pass or commandeth that it may be Therefore let Faith get a hold of the Promise or Word and it taketh hold of the thing promised by the root thereof And in the hand of Faith doth Truth bud out and flourish unto the ripe fruit of full satisfaction in performance 3. The word Evidence in the Original is a tearm of Logick importing that it is the nature of Faith by dispensation to convince Then It were wisdome for helping of our weak Faith to make Syllogisms from the Word and to reason so convincingly against all opposition of incredulity in us as there might be a consent and yeelding to the Truth extorted from us As for example When wee cannot take to heart the danger wee are in by entertaining any known sin from Rom. 8.13 wee may reason thus The Scripture saith If yee live after the flesh yee shall dye But if I forsake not and mortifie not this known sin in mee I live after the flesh Therefore if I forsake not and mortifie not this known sin I shall die Again the Scripture saith If yee through the Spirit do mortifie the deeds of the body yee shall live Therefore if I by the Spirit mortifie such and such lusts I have Gods promise that I shall live And so in other particulars Vers. 2. For by it the Elders obtained a good report Hee proveth the nature of Faith to be as hee hath said because the Elders were approved of God as blessed in their beleeving who could not otherwise be partakers of the promised blessing in the Messiah to come except Faith had furnished unto them the substance and evidence of that hoped-for blessing Then 1. The Fathers under the Law were endued with justifying Faith and accepted of God even as wee 2. Men how base soever are brought into credit with God and into good estimation with his Church by Faith Vers. 3. Through Faith wee understand that the Worlds were framed by the Word of God So that things which are seen were not made of things which do appear Another proof to shew that Faith is the evidence of things not seen Because wee can have no other evidence of the Worlds Creation but by looking thereupon in the Word as it were in doing before our eyes Then 1. Faith must not stand whether there be Appearances or Probabilities or not of such things as are promised in the Word or else it could not beleeve the Creation which is the making of all things of nothing 2. The whole works of Creation are Pawns and Evidences of the possibility yea certainty of every thing promised For the works of Creation stand upon no better ground than Gods Word This sentence God shall make our vile bodies like unto the glorious body of Christ Iesus is as powerful to make us so as this sentence Let there be Light was powerful to create Light when there was none before Vers. 4. By Faith Abel offered unto God a more excellent sacrifice than Cain by which he obtained witness that he was righteous God testifying of his gifts and by it he being dead yet speaketh In the Catalogue of Believers he beginneth at Abel the first persecuted man for Righteousness and that by Cain professing the same worship with him Wherein we learn 1. That the wicked may joyn in the outward worship and pure forms of Religion with the godly as Cain did with Abel 2. That Faith putteth the difference betwixt their persons and service 3. That a mans person must first please God before his actions can please him For therefore was Abels Sacrifice accepted because by faith his person was justified 4. Faith maketh Abel still a speaking Doctor to the Church directing all who love to have such a reward to cleave unto God as he did and albeit they should dye for it by the hand of their persecuting and bloody Brethren not to wonder at it Vers. 5. By Faith Enoch was translated that he should not see death and was not found because God had translated him For before his translation he had this Testimony that he pleased God Enochs full felicity is expressed by Gods translating of him Then if we ask where Enoch went to we must search for him by Scriptures warrant onely in the company of God the Translator of him For before he was translated he lived a blessed man in fellowship with God And it is injurious to God and Enoch both to put him out of Gods fellowship as not blessed when he is translated 2. Enochs Translation beareth witness 1. That the blessedness of everlasting life with God after death was known in the Old Testament 2. That the Fathers got possession of
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