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
speaks in the singular number The first triumph is over all enemies together in one by reason of the conjunction of those that are justified with God If God bee for us who shall bee against us i. e. Seeing God is for us about to fulfil in us his eternal purpose of sanctification and glorification who or men or Devils may rise up against us to hinder our salvation Vers. 32. Hee that spared not his own Son but delivered him up for us all how shall hee not with him also freely give us all things The second triumph is concerning the want of some good necessary to salvation leaning upon such great love of God towards us that hee gave his Son to death for us After this manner God who spared not his own Son than whom hee hath nothing dearer but gave him up to death for the salvation of all the Elect cannot but give us his Son and with him all other gifts necessary to salvation and lastly salvation and glory it self what therefore can bee wanting to us to salvation Vers. 33. Who shall lay any thing to the charge of Gods Elect it is God that justifieth The third triumph is over every accuser the Devil the World our own conscience leaning upon the absolving sentence of God justifying us Who shall lay any thing to the charge of those whom God hath elected That is none will do it but in vain It is God that justifies i. e. from our sins and from any action brought against us hee absolves the Elect Therefore in Christ wee triumph over all Vers. 34. Who is it that condemneth it is Christ that died yea rather that it is risen again who is even at the right hand of God who also maketh intercession for you The fourth triumph is over every judge or any one that shall assume that office and shall undertake to condemn those that are justified Seeing God hath justified us who shall dare to condemn us Seeing Christ is dead for us yea as a Conquerour is risen from the dead and ascended into Heaven and there in glory intercedes for us no condemnation is to bee feared by us unless wee should say that the death resurrection and ascension of Christ his sitting in glory and intercession is in vain which is blasphemous Therefore wee triumph in Christ. Vers. 35. Who shall separate us from the love of Christ shall tribulation or distress or persecution or famine or nakedness or peril or sword The fifth triumph is over outward afflictions whereof hee reckons up six kinds wherein hee comprehends all adversities with which Christians in any kind by the unthankful world are used to bee persecuted for Righteousness sake Denying concerning all that any enemy by these evils can hinder the fullest effect and sweetest sense of divine love towards us but that wee should at length partake of it Vers. 36. As it is written for thy sake wee are killed all the day long wee are accounted as sheep for the slaughter Lest hee should seem to triumph over a feigned enemy hee proves out of Psal. 44.22 That all the true servants of God which then lived were liable to all those miseries that they may apply to themselves the words of the Psalm saying For thy sake O God! are wee killed all the day long and are handled as if wee were sheep for the slaughter Vers. 37. Nay in all these things wee are more than Conquerours through him that loved us Hee follows his triumphing declaring the excellency of the victory which Christians in his time had over these evils by the power of Christ for they returned alwaies from the battel more than Conquerours neither wounded nor wearied suffering no loss but more healthy and strong more holy and increased in every grace even then when they seemed to the world to bee most overcome the glory of which triumph hee wholly ascribes to the love of Christ. Vers. 38. For I am perswaded that neither death nor life nor principalities nor powers nor Angels nor things present nor things to come 39. Nor height nor depth nor any other Creature shall bee able to separate us from the love of God which is in Christ Jesus our Lord. The sixth and last act of triumph is over unbeleef and all doubtings which might arise from any Creature or any present or future cause By Life and Death hee understands prosperity and adversity by which wee might bee either allured or affrighted By Angels hee understands good and evil spirits if it was possible they should concur to the separating of us from Christ. By Principalities and Powers hee means the power of Kings Emperours Governours Tyrants in the whole world By things present and things to come hee understands all those occurrences which had already fallen out or might before death come upon us By height and depth hee means the creatures placed above or below us By any other Creature any created thing universally in the whole world or any thing besides God that may seem terrible Over all these in a full confidence of Faith hee triumphs because of the powerful and efficacious certain and immutable love of God whereby hee is pleased to promote us to Eternal Life from the embracing of whose love and a saving sense thereof nothing shall ever separate those that are justified by Faith in Christ. Whereof hee gives this reason because the efficacy of Gods free love conveyed unto us is founded in Christs infinite merit and omnipotent power whereby wee are kept through Faith unto salvation CHAP. IX THe sixth and last Confirmation remains of free Justification by faith in Christ and not of works from EXPERIENCE Partly of the rejected Israelites who seeking after Righteousness by Works did not attain it or were not justified at all Partly of the beleeving GENTILES who being destitute of works are justified by faith in Christ without the works of the Law whence it follows that justification by Faith in Christ without the works of the Law onely is true and solid Because hee saw this Argument liable to several cavils hee is careful every way to fortifie it and opens it in the three next Chapters There are three parts of the Chapter In the first four Objections are preveâ—â—ed against the Doctrine of the Apostle touching the rejection of the Jews In the answering whereof hee exactly handles the doctrine of Predestination to vers 24. In the second hee proves out of the Scriptures the rejection of the Jews and the calling of the Elect of the Jews and Gentiles to vers 30. In the third to confirm the Doctrine of Justification by Faith without works hee produces the EXPERIENCE of the Jews who seeking for Righteousness by works are not justified and the EXPERIENCE of the beleeving Gentiles who being destitute of the pretence of works are justified by Faith in Christ. Vers. 1. I say the truth in Christ I lye not my conscience also bearing mee witness in the Holy Ghost In the first part of the Chapter hee
â—eing unmindful of the Cross of Christ and unacquainted with those afflictions wherein the Apostle was involved Hee taxes this vanity thus that hee wishes them the happiness which they dream't they had that their happiness might comfort the Apostles who lay in many afflictions Vers. 9. For I think that God hath set forth us the Apostles last as it were appointed to death for wee are made a spectacle unto the world and to Angels and to men Hee shews the afflictions of himself and Barnabas which are called the last of the Apostles because they were called after the Ascension of Christ and by a special command sent to the Gentiles as it is Act. 13.2 14.14 shewing that they were set forth of God in the sight of all as those that conflicted with all kind of troubles Vers. 10. Wee are fools for Christs sake but yee are wise in Christ wee are weak but yee are strong yee are honourable but wee are despised Further hee compares his afflictions with their prosperity and their unequal opinion concerning themselves and the Apostle hee shews in three particulars 1. In Wisdome wee are accounted fools both by the world and perhaps by you that wee run into so many hazards for Christ Yee seem to yourselves and others wise because you enjoy the Gospel and prosperity withall 2. In strength wee appear weak broken with distresses you seem strong and powerful living out of the reach of any the darts of tribulation 3. In honor you shine forth in glory and authority wee in the mean time are ignominious and despicable both to you and others Vers. 11. Even unto this present hour wee both hunger and thirst and are naked and are buffeted and have no certain dwelling-place 12. And labour woâ—king with our own hands being reviled wee bless being persecuted wee suffer it 13. Being defamed wee entreat wee are made as the filth of the world and are the off-scouring of all things unto this day Hee rehearses other sorts of his troubles Wee are saith hee exposed to want and injuries ver 11. It is not by our fault that wee are poor for wee labour with our hands wee suffer injuries but not by our own desert for wee are so far from giving occasion either by word or deed that on the other side wee patiently requite good for evil ver 12 13. Vers. 14. I write not these things to shame you but as my beloved sons to warn you In the other part of the Chapter hee concludes his reprehension of their Schism First by way of exhortation to obedience and the following of him to ver 18. Secondly by threatning a severer discipline unless upon his admonition they repent As for the first hee propounds four Arguments by way of perswasion to obedience Argum. 1. By way of preventing an objection I have not writ these things to shame you but to admonish you Therefore bee obedient to mee Children Argum. 2. I account you and love you as Sons Therefore taking in good part these my admonitions bee obedient to mee Vers. 15. For though you have ten thousand Instructers in Christ yet have yee not many Fathers for in Christ Iesus I have begotten you through the Gospel 16. Wherefore I beseech you bee you followers of mee Argum. 3. After a special manner in comparison with your other Teachers I am a Father unto you because you have been converted by my Ministery Therefore bee obedient to mee and follow mee rather than your ambitious Teachers for I was the Minister of your Regeneration not those ambitious teachers which are at the most but Instructers not Fathers Vers. 17. For this cause have I sent unto you Timotheus who is my beloved son and faithful in the Lord who shall bring you into remembrance of my wayes which bee in Christ as I teach every where in every Church Argum. 4. To this end have I sent Timothy unto you that I might the more easily procure your following of mee Therefore bee obedient unto mee and follow mee in those things wherein I shine forth to all the Churches by reason of my Apostleship both in doctrine and holiness of life Vers. 18. Now some are puffed up as though I would not come to you 19. But I will come to you shortly if the Lord will and will know not the speech of them which are puffed up but the power As to the other part of the conclusion because some amongst them were puffed up in hopes to escape censure as if the Apostle would not come unto them Hee threatens 1. That hee would come 2. That hee would try whether in those Teachers there bee that Power of the Spirit or meerly the eloquence of words without the demonstration of the Spirit Vers. 20. For the Kingdome of God is not in word but in Power Hee gives an account why hee esteemed nothing of their meer eloquence or their boasting in human wisdom because the Kingdome of Christ and the Salvation or edification of men is not promoted with words or the wisdome of words but by the Power of God Vers. 21. What will yee Shall I come unto you with a rod or in love and in the spirit of meekness Lastly lest any of the Corinthians whether Teachers or their Followers should foment Schism hee propounds this choice to them Whether they would that hee should come to their correction with the authority of Church-censures which hee resolved to do if they further made Parties and fomented Schism Or whether they would that hee should come to their comfort in the spirit of love and meekness which hee intended if they repented Thus hee passes to the Excommunication of the Incestuous Person CHAP. V. THE SECOND ARTICLE CONCERNING THE INCESTUOUS PERSON LEst they should think his Commination vain whereof hee speaks toward the end of the former Chapter he commands that the Incestuous Person be Excommunicated propounding to that end eleven Argum. Vers. 1. It is reported commonly that there is fornication among you and such fornication as is not so much as named among the Gentiles that one should have his Fathers Wife The first Argument because the Incestuous Person is defiled by an hainous wickedness which the Gentiles will not so much as speak of without detestation Therefore hee is to bee Excommunicated Vers. 2. And yee are puffed up and have not rather mourned that hee that hath done this deed might bee taken away from among you The second Argument is joyned with the reproof of the Corinthians because you ought long since to have grieved for the great offence and to have excommunicated the wicked person and not to excuse his fault by lessening of it or making a jest at it or glorying in it as if you were taken with the fact Vers. 3. For I verily as absent in body but present in spirit have judged already as though I was present concerning him that hath so done this deed 4. In the Name of our Lord Iesus Christ when yee are gathered
unto you that the Lord Iesus the same night in which hee was betrayed took bread 24. And when hee had given thanks hee brake it and said Take eat this is my body which is broken for you this do in remembrance of mee That hee may correct these errours First hee sets down the institution of the Sacrament to vers 27. and then hee exhorts them to and teaches them the lawful use of this Sacrament to the end As for the institution of the Supper hee shews that the Lord Jesus being about to suffer by way of Testament set his seal to the Covenant of Grace which by his mediation hee entred into between God and the Church Whereby the glorious memory of his death might bee celebrated in the world till his second comming and might bee delivered to the faithful and being delivered it might judicially confirm a right to his person and the benefits of his sufferings and a living virtue flowing from his death resurrection and exaltation to the sanctification and salvation of Beleevers and that by the symbols of this holy Banquet and holy Communion with God and amongst themselves To which end Christ sitting at Table with his Disciples after the eating of the Paschal Lamb First Took Bread and sanctified it by giving of thanks brake and gave it to his Disciples commanding them to take and eat further hee declared the Bread received and eaten to bee his body represented after a Sacramental manner that iâ— being given for our Redemption and after a judicial manner applied to us and lastâ—y hee commanded that his Disciples or all the faithful should imitate this his action in the Church in remembrance of him who had paid the price of Redemption by the sufferings of his body Vers. 25. After the same manner also hee took the Cup when hee had supped saying This Cup is the New Testament in my blood this do you as oft as yee drink it in remembrance of mee That which concerns the other part of the Supper follows In the same Supper viz. after the Paschal Supper when the Bread was distributed Christ took the Cup with Wine sanctified by the giving of thanks gave it to the Disciples to drink further concerning the Cup hee declared That it being taken and drunk was that new Covenant of Grace between God and the Church established Sacramentally by his blood i. e. As it is ratified on Gods part that gives so it is confirmed on the beleevers part that receives and judicially applied and sealed Lastly Hee commanded that his Disciples should frequently imitate him in this action in remembrance of him who had paid the price of Redemption for the Church by the shedding of his blood Vers. 26. For as often as yee eat this Bread and drink this Cap yee do shew the Lords death till hee come And that wee might acknowledge that of two Elements Bread and Wine one Supper frequently to bee celebrated in the Church ought to bee made the Apostle would have perpetuated in the Church a publick commemoration of our Lords death by the often reiteration of this Sacrament and that because Christ would not bee present in his body with the Church before the last judgement by this Sacrament hee would that the memorial of the Churches redemption by his death might bee preserved and celebrated until hee come out of Heaven in the last day Vers. 27. Wherefore whosoever shall eat this Bread and drink this Cup of the Lord unworthily shall bee guilty of the body and blood of the Lord. After the Apostle had repeated the institution of this Sacrament hee exhorts and instructs the Corinthians in the right use of it and that in six waies First Shewing the danger of guilt which they are liable to who prophane this Sacrament For whosoever without preparation and reverence otherwise than becomes such an Ordinance approaches so great mysteries abuses the Sacrament despiseth Christ and comes near to the wickedness of those that crucified Christ. Vers. 28. But let a man examine himself and so let him eat of that Bread and drink of that Cup. Secondly Shewing the easiness of preparation that every one may worthily receive this Sacrament Onely saith hee set every man examine himself that being sensible of the greatness of his sin and misery hee may see how much need hee hath of a remedy by Christ and let him consider with what Faith and purposes of holiness hee is bound to approach communion with Christ who is a thousand times lost without him and when hee hath examined himself so let him eat and drink in that holy Banquet i. e. so let him apply the thing signified with his participation of the sign that hee consider what need hee hath of it Vers. 29. For hee that eateth and drinketh unworthily eateth and drinketh damnation to himself not discerning the Lords body Thirdly Having shewed the punishment of eating unworthily That hee brings judgement or temporal and eternal punishment unless hee repent upon himself by unworthy eating and drinking who participates of the outward Sacrament without examination of himself because hee discerns not this Feast or the thing signified from his own common Supper but comes to the Lords Table no otherwise than to some common one Vers. 30. For this cause many are weak and sickly among you and many sleep Fourthly Shewing before their eyes the examples of Gods temporal anger in diseases and death it self inflicted already upon many of the Corinthians for their prophanation of the Sacrament Vers. 31. For if wee would judge our selves wee should not bee judged Hee clears from severity this infliction of temporal judgement First From the equity of it That God justly punishes those that judge not themselves or repent not but lye securely in their sin which hee would not do if they repenting would judge themselves Vers. 32. For when wee are judged wee are chastened of the Lord that wee should not bee condemned with the world Further That the inflicting of these punishments is a fatherly chastisement whereby the faithful may bee brought to repentance and not perish with the world Vers. 33. Wherefore my Brethren when yee come together to eat tarry one for another Fifthly The Apostle directs the Corinthians to a right use of the Supper giving a Precept to avoid Schism that they would tarry one for another and would partake of the holy Supper together and every man take not his supper asunder because the Supper of the Lord is a common action of the Church in the publick Assembly to bee celebrated after the manner of a Feast Vers. 34. And if any man hunger let him eat at home that yee come not together unto condemnation And the rest will I set in order when I come Sixthly By forbidding their manner of feasting in publick by their feasts of charity before the holy Communion and commanding that if need were they would eat at home to satisfie their hunger repeating the danger of prophaning the Supper and of 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
and gave him to bee the Head over all things to the Church Argum. 11. All our enemies the Devil the wicked in the world Persecutors Hereticks and Impostors the power of sin in us prisons banishments all kinds of death are put under Christs feet that hee may order them and dispose of them to our good and put them under our feet Therefore c. The Head Argum. 12. Christ is appointed Head over all things in the Church that is the Father hath committed the full power and administration of all things unto him that hee onely should bee the most near Head of the Catholick Church for the illumination of the Church and all its members for the vivification exciting to all spiritual duties and preservation of spiritual life in them by the immediate presence and operation of his Spirit in the whole Church and its several members Therefore unless you will doubt of your Heads Wisdome Power and Faithfulness in his office you should bee strengthened in Faith Vers. 23. Which is his body the fulness of him that filleth all in all Argum. 13. The Church is the mystical body of Christ and all beleevers are his members Therefore you should not doubt but hee will look to and have a care of your salvation unless you will deny that Beleevers are his members The fulness Argum. 14. The Church is the fulness of Christ so far as hee is its mystical Head so that hee doth not judge himself to bee perfected and completed till all and every of the Elect bee gathered into one united to him have attained that full encrease suitable to and appointed for every member and till at last they enjoy with him a plenary happiness Therefore you should bee as sure of the perfecting of your salvation as you are that Christ will not suffer himself to bee incompleat imperfect and maimed Filleth Argum. 15. Christ filleth all in all that is according to every Creatures capacity as hee is the God of Nature hee works all things as hee is the Head of the Church hee perfects all things which belong to the Spiritual Life Sanctification and Salvation of Beleevers filling all his members by degrees Therefore it is not to bee questioned but hee will accomplish the begun work of Faith Sanctification and Salvation in you This that hee filleth all in all is adjoyned by way of correction or exposition to the former phrase of the fulness of Christ by the Church lest wee should conceive that Christs or our perfection depends upon any besides himself who of his own free love hath brought this necessity upon himself of communicating himself to us unworthy wretches who stirred up this desire of us in himself who himself hath the power to satisfie this his own desire and who by degrees fulfills his desire of sanctifying us and induing us with Faith and will proceed to fulfil it till hee hath performed all things necessary to the perfecting of salvation and that in all the faithful the greatest and least To him bee the glory of his Grace his power and his constancy for ever and ever Amen CHAP. II. THe Apostle proceeds to prosecute the same Argument proving sometimes in the Supposition that the beleeving Ephesians sometimes possitively that all Beleevers are saved by Grace The Proposition to bee made good is this you O Ephesians are saved by Grace or Beleevers are saved by Grace His Arguments are fifteen upon the last whereof hee insists to the latter end of the Chapter Vers. 1. And you hath hee quickened who were dead in trespasses and sins Argu. 1. If you O Ephesians are considered in the common State of Nature you will bee found to have been in that condition that you could not have recovered thence but by Grace There are seven parts of this Argument every one whereof heightens our first misery and proves Grace to bee the onely cause of salvation Dead 1 In the State of Nature you were not onely defiled with but dead in sin and not onely judicially dead because guilty of or liable to death but also really in effect spiritually dead so that the dead could as easily raise themselves to life or perform actions of being as you could free your selves from this death or do any good deed Therefore you are saved by Grace Vers. 2. Wherein in time past yee walked according to the course of this world according to the Prince of the power of the Air the Spirit that now worketh in the children of disobedience 2 In reference to this natural life you did wholly pass that in sin being wholly busied and walking in them or else waxing worse and worse Therefore c. Of this world 3 You walked in the waies of worldly and carnal men who favour this natural life onely and followed their manners and customes as the rule of life Therefore c. The Prince 4 You followed the Captain of this way the Devil the Prince of unclean spirits who with his Executioners or other evil Angels flying in the Air rules and governs effectually Which worketh 5 The Devil did reign and execute his will in you as now hee doth in the disobedient Therefore c. Vers. 3. Among whom also wee all had our conversation in times past in the lusts of our flesh fulfilling the desires of our flesh and of the mind and were by nature the children of wrath ever as others 6 You did fulfil the lusts of your flesh and wallowing in them did commit whatever your vain mind dictated whatever your corrupt appetite and affections of the flesh prescribed To these the Apostle adds himself before his conversion that they might see this Argument propounded in an Hypothesis would serve to confirm the general Thesis Children 7. By nature yee were children of wrath that is guilty of death and liable to divine wrath which God might justly pour upon us even to our utter destruction Hereunto hee joyns all other men as they are considered in the state of nature Therefore wee are beholding to Grace for our salvation Vers. 4. But God who is rich in mercy for his great love wherewith hee loved us Argum. 2. God out of his rich mercy and love hath delivered us who beleeve from this most miserable condition Therefore our salvation is of Grace The several parts of this Argument manifest the same God 1. Hee shews God to bee the sole Author of our deliverance who alone is meet for so great a work Rich 2. That Grace might appear the cause of our salvation is mentioned to bee the abundant or rich mercy of God whereby as it were touched with a sense of our miserie hee is moved to deliver us For his 3. The love of God wherewith he loved us from eternity is annexed as the cause both of mercy and salvation Us 4. It was of mercy that God was pleased to take us rather than others and choose us for his sons Therefore c. Ver. 5. Even when we were dead in sins hath quickened us
after the flesh so that they could not please God 2 They were uncircumcised that is had in reproach by the Jews who boasted in an external circumcision made with hands Vers. 12. That at that time yee were without Christ being Aliens from the Common-wealth of Israel and strangers from the Covenants of Promise having no hope and without God in the world 3 They were without Christ or destitute of all actual communion with Christ in the Spirit 4 Aliens from the Common-wealth of Israel that is without the Church of God 5 Strangers from the Covenants of Promise that is from all right to apply unto themselves the Covenants and Promises of God 6 They were without any certain hope of future good 7 They were without the true God that is without his knowledge and worship 8 They were worldly or a part of the world which wallows in sin and which is the Kingdome of Satan Therefore that yee are delivered from this so miserable a condition cannot bee any thing else but of Grace Vers 13. But now in Iesus Christ yee who sometime were far off are made nigh by the blood of Christ. Argum. 15. If the happiness of this present state were compared with the former state it would bee found to bee so great that it could proceed from nothing but Grace There are eight parts of this Argument every one whereof hath the same tendency 1 The Ephesians who were far off from the Covenant and from the Church and its priviledges are now made nigh their way unto the Covenant and to the Church being laid open which benefit hath for its meritorious cause the blood of Christ for its instrumental Faith whereby they are implanted into Christ and consequently it is of Grace Vers. 14. For hee is our Peace who hath made both one and haâ—h broken down the middle wall of partition between us 2 Christ hath reconciled the Gentiles and Iews to one another hee is a peaceable Mediatour and the very cause of Peace hee hath joyned both his people into one body hee took away the Ceremonial Law which as a body or partition-wall did divide betwixt Jews and Gentiles and was a cause of enmity by his suffering in the flesh hee hath procured this Peace And are not all these of Grace Vers. 15. Having abolished in his flesh the enmity even the Law of Commandements contained in Ordinances for to make in himself of twain one new man so making Peace 3 This is propounded more specially and in express words Christ hath abrogated the Law of Commandements consisting in Ordinances that is the positive Ceremonial Law which was fulfilled by his comming thus that Law being taken away which stirred up enmity between the two people hee joyned them both being reconciled to one another as one new man in himself the common head making one mystical Christ or joyning the Jews and Gentiles as the members of one mystical body into one body hee himself being the Head thereof And here wee may perceive Grace in the highest degree Vers. 16. And that hee might reconcile both unto God in one body by the Cross having slain the enmity thereby 4 Here hee brings another end of the abolished Law that hee might reconcile in this his own body not onely both people to one another but unto God paying the price of their Redemption from their sins by the death of the Cross and removing the enmities between God and his redeemed people by his own death Here Grace also is very conspicuous Vers. 17. And â—ame and preached Peace to you which were afar off and to them that were nigh 5 Here hee declares how this Peace was made known to the world viz. in the preaching of the Gospel by Jesus Christ who as hee was the Author of Peace so hee was the first publisher of this Peace in the Gospel to the consolation and salvation of the Jews who were called such as were nigh because of the Covenant and to the salvation of the Gentiles who were called Aliens because they were strangers to the Covenant Here also Grace shews it self Vers. 18. For through him wee both have an access by one Spirit unto the Father 6 Here hee gives the reason why this Peace was preach'd to both because the price being paid by one Christ there is one way and access opened to both Jews and Gentiles that Gentiles as well as Jews might call upon one Father through one Spirit and therefore Peace was preach'd to Jews and Gentiles Here is nothing but Grace Vers. 19. Now therefore wee are no more strangers and forreigners but fellow-Citizens with the Saints and of the houshold of God 7 In this hee gathers by way of a Corolary that the Ephesians are now no more guests or strangers but Citizens of the City of the Saints and of the family of God which also is the priviledge of all us that beleeve Vers. 20. And are built upon the foundation of the Apostles and Prophets Iesus Christ himself being the chief corner-stone 8 In which explaining more at large the union of the Ephesians with Christ and the holy Church hee shews that they are living stones of the Temple of God as streightly united with other Beleevers and with Christ as stones are to the foundation of a building And here is a graphical description of the Church in its likeness to a Temple the parts whereof are three 1 The Church is like to the Temple of God whose foundation is Christ not onely upholding the whole building but also joyning together the several walls the Jews and Gentiles and uniting them in himself 2 The Apostles and other faithful Ministers after them are the builders who teach that Christ who alone is able to bear the whole business of Redemption and Salvation is the onely foundation of this Temple and by thus teaching do edifie and build the Saints upon Christ according to the Doctrine of the Prophets and Apostles 3 The stones of this Temple are the Elect or all true Beleevers who â—re built upon Christ by the preaching of the Truth amongst whom were these beleeving Ephesians Vers. 21. In whom all the building fitly framed together groweth unto an holy Temple in the Lord Hee proceeds in his allegorical description of the true Catholick Church and explains four conditions and properties of the Church or Temple of God 1 This Temple is said to bee artificiously made or fitly compiled because the whole building of the Church and all its members are then fitly compacted with the greatest wisdome when Christ and his will is so preached that every Beleever hath his proper place and function according to the quality of the gifts of the Holy Ghost so that some in publick office some in their private calling and all in their several places concur to the edification of the whole Temple 2 This Temple is living because Christ who is the foundation is living and quickening and his true members all Beleevers are living stones being quickened and
decrees and precepts of men as if as yet after the manner of children under Rudiments yee were obnoxious to such sort of Elements The force of this first Argument consisteth in these five things 1 Christ hath fulfilled that which was prefigured by Moses his ceremonies and by his death hath abrogated those typical ceremonies and that shadowy manner of teaching the Church and worshipping God so that the legal Covenant cannot exact any thing more from him than that which was paid and perfected in his death 2 Christ dying all in Covenant are dead judicially with him whose person Christ hath born Therefore the legal Covenant could exact nothing more from them for whose sake Christ dyed than the Laws of men required of those that are dead For all in him are reckoned as dead 3 All ceremonial Precepts in respect of the authority commanding were divine and heavenly untill Christ But now abolished through Christ they cease to bee divine and begin to bee humane elements or rudiments worldly and carnal not so much in respect to the things commanded as to the mundane authority commanding them 4 So long as the Colossians were not converted to Christ but did live in the world as worldlings free from righteousness so they were slaves to devils and men obnoxious to all manner of servitude and to all kinde of evil 5 But now after they were one body with Christ they were made free by faith and also were set at liberty from all evill neither ought they to submit themselves to any yoak unless to that which Christ would have them subjugated and consequently they ought not to bee subject in the business of Religion to the opinions and traditions of men Vers. 21. Touch not taste not handle not Argum. 2. Because those your superstitious commanders and authors of humane decrees by their precise prohibition of things left at liberty do also discover their tyranny and intolerable hypocrisie in the rigid exaction of their commands such as hee recites with some indignation Taste not touch not and the like in which they were not only willing to continue the Levitical Law contrary to the will of God but also to superadde their rigid exactions of the Law which was abolished Therefore do not yee subject your selves to them Vers. 22. Which all are to perish with the using after the commandements and doctrines of men Argum. 3. Because these corporeal things instituted by God to use that at length in using they might bee consumed and perish c. Therefore it is unjust to prohibit their use under the pretence of Religion Therefore do not yee subject your selves to these commands Of men Argum. 4. Because decrees of this sort are not the commands of God but the commands of men according to which God hath declared that he will not bee worshipped Therefore do not yee admit them Vers. 23. Which things have indeed a shew of wisdome in will-worship and humility and neglecting of the body not in honour to the satisfying of the flesh Argum. 5. With the confutation of an Objection because although these observations have a shew of wisdome as part of a voluntary and not compelled worship as exercises of humility towards Angels as of obedience towards the Governours of the Church as somewhat conducing to the mortification of flesh yet in very deed they have onely a meer shew of wisdome and are of no value or esteem before God Lastly so much as they seem to detract from the body so much they adde to the satisfaction of the flesh or corrupt nature which alwayes most earnestly desires in its forgeries about Religion to satisfie itself CHAP. III. THe second part of the Epistle is concerning the endeavours after a Christian life There are two parts of the Chapter In the first are contained general Exhortations pertaining to true piety and holiness of life to Vers. 18. In the other are special Exhortations which belong to certain and particular conditions of men to the end Vers. 1. If yee then bee risen with Christ seek those things which are above where Christ sitteth at the right hand of God The general Exhortations are Nine 1 Is to the study of heavenly things that they no longer spend their endeavours and labours in seeking earthly pleasures honours and riches but that they seek Christian vertues and those that pertain to eternal life If yee bee risen The Arguments of the Exhortation are six all which prove that wee ought to study heavenly things 1 In Baptism yee have taken upon yee a resemblance of the resurrection or of pursuing a new and spiritual life and ingrafted by Faith into Christ yee have communion with Christ rising who for the sake of his own as a surety hath risen to spiritual life and hath undertaken to raise Beleevers by the virtue of his resurrection communicated to them Therefore yee ought to indeavour after heavenly things Where Christ Argum. 2. Above i. e. in Heaven Christ as to the local presence of his body is our head and the fountain of all our felicity Therefore that yee may injoy him yee ought to seek things above The right hand Argum. 3. Christ sitteth at the right hand of God by which as man hee hath gotten the highest advancement and a name above every name that he may grant to us all things above Therefore things above are to bee sought by you Vers. 2. Set your affections above not on things on the earth Hee amplifies this Exhortation commanding that they savour heavenly things i. e. that they study to know esteem care for effect and with earnestness pursue those things which pertain to an heavenly life and not those things that pertain to this terrestrial life which although they may be lawful and necessary yet they are to bee looked after by the by onely Vers. 3. For yee are dead and your life is hid with Christ in God Argum. 4. Yee by Faith in Baptism are partakers of the death of Christ and are obliged by the virtue of his death to dye to the world and sin yea yee are dead to them or in respect of them viz. after a judicial and spiritual manner savour not any more those earthly things or serve them Therefore yee ought to savour and follow things above heavenly and not earthly things And your life Argum. 5. Although your life i. e. your Adoption your Righteousness your Inheritance your full Sanctification and Glorification is hid to the world yea to you your selves for the most part for now you receive them onely by Faith and a little possession of first fruits yet it is preserved in Heaven in its causes with Christ hid in God Therefore yee ought to savour and seek those things which pertain to life eternal Vers. 4. When Christ who is our life shall appear then shall yee also appear with him in glory Arg. 6. By answering an Objection arising from the former Argument although your life is now hid yet fully and openly it shall bee
Ioshua some of whose names he reckons up six in number and to these hee adjoyns the Prophets and other Saints who lived before Christ whereof some what were they not able to do by Faith Others what were they not able to suffer Hee reckons up ten sorts of their actions 1 Some by Faith subdued Kingdomes as the fore-mentioned Iudges and David the King 2 Others wrought righteousness being tryed in difficult matters as when David twice spared Saul persecuting him in an hostile manner 3 Some having overcome difficulties constantly persevered till the special promises made to them were performed as David obtained the promised Kingdome by Faith 4 Others by Faith stopped the mouths of Lions as Sampson David Daniel ver 33. 5 Some by Faith quenched the violence of fire as the three companions of Daniel 6 Others escaped the edge of the sword or present death as Elias flying from the threatnings of Iezabel 7 Some ouâ— of weakness were made strong and recovered out of mortal diseases as Hezekiah 8 Others waxed valiant in fight as Sampson and David 9 Some put to flight the Armies of the Aliens as Gideon ver 34. 10 Others received their dead raised to life again as the Widdow of Sarepta the Hostess of Elias and the Shunamite the Hostess of Elizeus ver 35. Vers. 35. And others were tortured not accepting deliverance that they might obtain a better Resurrection And these are the kinds of their famous actions wherein the Saints excelled by Faith then follows ten sorts of sufferings in bearing of which with a good courage some other servants of God were eminent whom hee names not But to question whether there were such is impious when the Holy Ghost is the Author who certified Paul the Pen-man concerning the truth of what he spake so that there remains no place for doubting or curious enquiring from what History hee fetched those things seeing wee know this very Narration to bee beyond all exception The first sort of sufferings others were racked or stretched out by their tormentors as a skin is stretched upon a Drum and beaten with Clubs till they swelled and died who had the offer of deliverance if they would deny the Faith but upon that condition they refused deliverance hoping for a Resurrection to a better life Vers. 36. And others had tryal of cruel mockings and scourgings yea moreover of bonds and imprisonment The second sort of sufferings others endured mockings 3 Others were scourged 4 Others also were laid in bonds 5 And others imprisoned Vers. 37. They were stoned they were â—awn asunder were tempted were slaiâ— with the sword they wandered about in Sheep-skins and Goat-skins being destitute afflicted tormented 38. Of whom the world was not worthy they wandered in deserts and in mountains and in deâ—s and caves of the earth 6. Some were stoâ—ed 7 Some were sawn asunder 8 Some were tempted sometimes allured with promises other while affrighted with threatnings sometimes solicited with the importuâ—ity of friends other whiles vexed with Disputes and Sophistry devised for opposing of the Faith which kind of torment is more cruel than death to those that are conscious to their own weakness and are afraid lest they should bee foiled by the temptation 9 Some were slain with the sword 10 Others to avoid death wandered up and down having no certain dwelling place forced to change places because of the Persecutors cruelty for want of cloaths they covered their nakedness with sheep-skins and goat-skins being destitute of humane help reduced to divers straights and evil entreated by the world where ever they came so that they chose to live in mountains and deserts in caves and dens of the earth among wild-beasts rather than men who that they might not seem forsaken in these afflictions the Apostle declares that man-kind which dealt so cruelly with them was not worthy of the company of such precious servants of God From all these wee shall briefly draw but one Argument which for memories sake wee set down thus Argum. 22. What is there which God requires of us that wee are not able to effect by Faith What are wee not able to suffer that God laies upon us as appears by the experience of the faithful Saints Therefore Faith is to be cherished we ought to live by it and to persevere in it Vers. 39. And these all having obtained a good report through Faith received not the Promise Argum. 23. All the Saints whereof wee have spoken by Faith were approved of God justified or God gave testimony to them that they pleased him although they had not that great Promise of Christs Incarnation or of the seed of the woman compleated wherein all the Promises are Yea and Amen while they lived Seeing therefore that they who lived in that obscurity persevered in all persecutions constant in the Faith of Christ that was to come how much more ought wee to persevere who see that Promise compleated in the Faith of Christ now exhibited Vers. 40. God having provided some better thing for us that they without us should not be made perfect Hee answers a doubt some may question why God deferred the comming of Christ or why hee was not manifested in the times of the Ancient Fathers Hee answers adding Argum. 24. It seemed good to God to vouchsafe us this happiness that wee should see with our eyes the fulfilling of all the Oracles and Types the honour of seeing Christs day and hearing the Gospel hee vouchsafed this not to the Fathers but reserved it for us Therefore so much the more are wee obliged to persevere in the Faith of Christ and the constancy of our Profession to the honour of Christ. Without us Hee opens the Counsel of God concernning the reservation of the honour of seeing Christ exhibited to our times and addeth Argum. 25. God would not have the Infant condition of the Church perfect before the exhibition of Christ without the more compleat condition of the Church after Christ manifested in the Flesh that the whole Church as well before as after Christ might be one perfect man in Christ nor would God that the faithful living under Legal types should be otherwaies perfected than by looking together with us to the thing signified which is exhibited in our times Seeing therefore that they in the Infant condition of the Church obtained perfect Righteousness and Salvation by Faith looking with us upon the thing signified by the Legal types i. e. upon Christ that was to be manifested as if he had been manifested already and patiently persevered through all adversities It will bee unworthy if wee persevere not constantly in the Faith of Christ who is exhibited CHAP. XII THe other part of the Epistle follows wherein divers Exhortations to Christian duties are contained There are three in this Chapter The first is a consolatory Exhortation to patience and constancy in the Faith in adversity to vers 14. The second is to holy peace vers 14. The third is to hold fast the
So hee but by his Word commandeth and all standeth fast And this his Word is nothing else but his powerful Will ordaining things to bee and continue and powerfully making them so to bee and continue so long as hee will 4. Christ by himself purged our sins To wit by bearing our sins upon his body on the Tree 1 Pet. 2.4 Then 1. Our sins are filthiness that must bee purged 2. The satisfactory cleansing of our sins is not a thing to bee done by mens meritorious doings or sufferings but already done and ended by Christ before hee ascended and that by himself alone all creatures being secluded 3. Hee that upholdeth all things by the Word of his own Power and hee that purged our sins by his own Blood is but one self-same Person God and Man is He in one Person 5. Christ sate down on the right hand of the Majesty on high That is when Christ had cleansed our sins by his death hee ascended to Heaven and possessed himself as Man in the fellowship of the same Glory which as God hee had before the World was Joh. 17.4 5. Then 1. The Son is joyned in the fellowship of the same Glory with the Father as well in his Manhead after his Resurrection as in his Godhead before his Incarnation For though the glory of Christs Godhead was hid for a while by the sufferings of his Manhead yet was it not abolished nor in it self abated thereby but the Manhead first assumed unto the unity of Person with the Godhead that our Ransome might bee rich and then to the union of the same Glory that the Redeemer after the Ransomes paying might bee altogether glorious 2. Seeing hee that hath cleansed our sins is so glorious a Person all the means of his cleansing us how base soever such as were his Hunger and Thirst his Poverty and Weakness his shameful and painful Death should bee glorious in our eyes also 3. Majesty and Magnificence and Grandeur properly so called is the Lords The highest excellencies of the creature are but sparks of his Majesty and weak resemblances onely albeit their earthly glory often hold mens eyes so as they forget the Lords Greatness Vers. 4. Being made so much bâ—tter than the Angels as hee hath by Inheritance obtained a more excellent Name than they 1. Hee proveth Christ to bee greater than the Angels because his Name is more excellent than theirs For they are called Angels and hee Gods Son which hee is said to have by inheritance as due to him both as God by eternal Generation and as Man by assumption of our Nature in unity of one person according to which hee is not the adopted but natural Son of God Filius natus non filius factus Then God giveth not idle titles as God calleth things so they are or are made to be Christ as God is called Gods Son because by eternal Generation hee is so as Man hee is called Gods Son because by assumption of the humane nature unto the personal union of his Godhead hee is made so to be 2. As far as Sonship is above servile imployment so far is Christ more excellent than the Angels Vers. 5. For unto which of the Angels said hee at any time Thou art my Son this day have I begotten thee And again I will be to him a Father and hee shall be to mee a Son 1. Hee proveth this point by Scripture Psal. 2.7 2 Sam. 7.19 and putteth them to improbation of his Doctrine by Scripture if they could Then 1. In the Primitive Church in matters of Religion all Authority was silent and Divine Scripture spake and determined questioned points of Truth 2. The Apostle counted it sufficient to bring Scripture for his Doctrine and permitteth no impugning of it but by Scripture 2. Onely of Christ saith God I have begotten thee Then 1. Howsoever God hath many Sons by Creation by Office by Grace and Adoption yet a Son by Generation a native Son hath hee none but Christ. 2. Christ is of the same Nature and Essence with the Father consubstantial with him because begotten of him in himself without beginning the Son being eternally in the Father and the Father eternally in the Son of the self-same Nature and God-head 3. This day have I begotten thee Being understood of Christ according to his God-head signifieth the Fathers timeless eternal perpetual constant and present Generation of his Son in himself being understood according to his state in his Man-head it signifieth the Fathers bringing forth of the Son to the knowledge of the World and declaring him to bee the Son of God with power by his Resurrection from the dead Rom. 1.4 These places it is true were spoken of David and Solomon as Types of Christ typically in a slender resemblance Psal. 2.7 and 2 Sam 7.19 But the body of the Truth aimed at and signified was Christ resembled by them as here wee see Whence wee learn that typical speeches in Scripture have not their perfect meaning neither can be fully expounded nor truly understood till they be drawn to Christ in whom they have their accomplishment and of whom they mean to speak under the name of the Types And therefore neither could the old Church of the Jews nor can wee get comfort in any of them till Christ in whom all the Promises are Yea and Amen be found included in them Vers. 6. And again when hee bringeth in the first begotten into the world Hee saith And let all the Angels of God worship him 1. Hee saith that is the Father saith Psal. 97.7 Then The Scripture which elsewhere is called the Speech of the Holy Ghost is also the speech of the Father 2. Hee bringeth in his first begotten into the World Then 1. The Father is the Author of Christs Incarnation and of his Kingdome amongst Men and of Divine Glory given to him in his Kingdome 2. Christ is the Fathers first begotten both for the eternity of his Person begotten without beginning before the world was and for the excellency of his Person being more glorious than all Angels or Men which get the name of Children either by Creation or Adoption 3. The Father commandeth Let all the Angels of God adore Him Then 1. The Father communicateth to Christ as his own Nature and God-head by Generation so also his own Glory by commanding the creatures to adore him 2. What the creatures adore they acknowledge by adoration to be God so God esteemeth 3. And Christ is the Angels God because they must adore Him Vers. 7. And of the Angels Hee saith Who maketh His Angels Spirits and His Ministers a flame of fire Hee maketh his Angels Spirits c. Psal. 104.5 Then 1. God made not the Angels to get any part of Christs room in the Churches worship but to serve Christ as lowly as any of the meanest creatures 2. And the Angels indeed are as ready to do so and as swift and active in their service as the Winds and fire-slaughts
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
Judgement or Hell as deserved by themselves 3. Christs death delivereth his Subjects from the danger of this evil and from the bondage of this fear also 4. None but a Childe of Christ can have solid and true courage against death neither is there a free man in the world except true Christians Vers. 16. For verily Hee took not on Him the nature of Angels But Hee took on him the seed of Abraham Hee insisteth in the Doctrine of Christs Incarnation because it is the ground of all our comfort and secludeth the Angels from such an honour as wee have thereby The Son of God took on him the seed of Abraham and not the nature of Angels saith the Apostle Then 1. Christ hath his proper subsistance and being in himself before the Incarnation even his own Divine Nature with personal properties existing For hee is the Son of God the second person of the God-head before hee took on our nature 2. Hee chose to assume our nature for our delivery and not the Angels nature for delivery of such as were fallen of their kind 3. The nature that hee taketh on is mans very nature the seed of Abraham 4. Hee preventeth the personal subsistance of our nature hee assumeth the seed of Abraham 5. Hee maketh an Union of our nature with his Divine Nature 6. The way of making the Union is Assumption or Taking of our nature unto his own whereby remaining the same which hee was before to wit The Son of God hee joyneth our nature to himself and becometh what hee was not before to wit The Son of Man 7. Hee assumeth the seed of Abraham that hee may be known to be no other but the same Messias which was promised by the Prophets to the Fathers 8. When hee hath assumed Mans Nature to His own Divine Nature Hee remaineth the same Hee that Hee was before still one person So Christ Jesus is the promised Messias the second person of the God-head very God from everlasting and very Man since the conception of the Virgin Mary before his Incarnation having onely his own Divine Nature in his person but now since that time having our Nature also personally united with his Divine Nature so to remain both God and Man in one person for our good for ever Vers. 17. Wherefore in all things it behoved Him to be made like unto His Brethren that Hee might be a merciful and faithful High Priest in things pertaining to God to make reconciliation for the sins of the people Hee concludeth That Christ behoved to partake both of our nature and punishment or misery that wee might receive the more good of Him 1. First Hee saith Hee behoved to be like his Brethren in all things that is for substance of nature for natural properties for sinless infirmities for fellowship in temptations and miseries and in all things whatsoever our good did require his making like unto us Then 1. They who imagine and worship a Christ not like to us in all these things wherein the Scripture pronounceth him like unto us do mistake the true Christ and worship a false 2. It is very necessary that wee conceive rightly of Christs person seeing the Scripture doth press the knowledge thereof upon us so particularly 2. Hee sheweth the end of his conforming himself unto us to be That hee might be a faithful and merciful High Priest Then 1. As Christ took on our nature so in our nature hee took on a special Office of Priest-hood to do us good 2. In this his Office hee is faithful and will neglect nothing night nor day that may help us 3. In our slips and over-sights hee will bee merciful unto us 4. Seeing hee hath conformed himself to us for this end wee may take his communion of nature and miseries with us for a Pawn and pledge to assure us that hee will both pitty and help us 3. The extent of his Priest-hood hee maketh in general to be in all things pertaining to God and in special To make Reconciliation for the sins of the people Then 1. If God have any thing to do with us any Direction or Comfort or Blessing to bestow upon us it must come by our High Priest Jesus unto us 2. If hee command us in any thing or be to make covenant with us or have controversie to debate with us our High-Priest will answer for us 3. If wee have any thing to do with God to seek any good thing of him or deprecate any evil or to offer any Offering of Praise or Service Christs Office stretcheth it self to all this to do for us 4. In special as our sins daily deserve and provoke Gods anger so doth Christs Priest-hood pacifie Gods wrath and work Reconciliation to us Vers. 18. For in that Hee Himself hath suffered being tempted Hee is able to succour them that are tempted 1. Hee sheweth Christs experience to be both of sufferings and temptations that whether of the two annoy us wee may get comfort for either or both from him Then 1. There are two Evils which attend the Children of God to annoy them to wit Troubles and Sin or Sin and Misery 2. Christ hath experience albeit not of Sin in his own person yet of temptation to sin and of suffering of trouble 2. Hee applieth the Comfort expresly to the tempted Then 1. Men in trouble have need of comfort and relief but men under temptation to sin much more 2. Yea sin and temptation to sin is more grievous to a true Childe of God when hee seeth matters rightly than any trouble 3. No bearing out under tryals or standing in temptations but by succour and help from Christ. 4. Christs experience of temptation may assure us both of his ability and willingness to succour such as seek relief from him in this case The Summe of Chap. III. THerefore weigh well what a one Christ is and prefer none before him Vers. 1. For he is as faithful in his Message for changing of the typical Priesthood as Moses was in his Message when hee delivered it Vers. 2. And so much more honourable than Moses as the Builder is over the stones builded Vers. 3 4. And Moses was faithful as a servant in the Church Vers. 5. But Christ as Son and Lord over the Church to dispose of the service thereof at his pleasure Vers. 6. Therefore beware of old Israels hard heart lest you be debarred of Gods rest Vers. 7 8 9 10 11. Beware of like unbelief for it is the ground of Apostacy Vers. 12. And do your best to preserve others from it also Vers. 13. For perseverance in Faith is necessary to salvation Vers. 14. For Davids words do prove that there were some albeit not all hearers of Gods word of old that did provoke him Vers. 15 16. And who were these but such as hee punished Vers. 17. And whom punished hee but unbeleevers Vers. 18. So misbelief debarred them out of Gods rest of old and will also do the like
to dye The Articles of the Covenant also evinceth it to be a Testament and the promiser bound to make his word good and so to dye For Jer. 31. the Lord Christ promiseth to reconcile his people to God to take away their sins and to be their God Iustice required satisfaction of them before they could be reconciled Satisfaction they could not make themselves therefore he who promised to make the Reconciliation with God was bound to make the satisfaction for them to God and if satisfaction for them then to undergo the curse of the Law for them and so to dye Then 1. The New Covenant is of the nature of a Testament and the benefits promised therein to wit Remission of sins Reconciliation Sanctification and Life Eternal are Legacies freely left unto us by our Defunct Lord who was dead and is alive to execute his own will for evermore The Scripture is the instrument and evidence the Apostles Notaries the Sacraments are seals witnesses from Heaven the Father the Word and the Spirit witnesses on earth the Water the Blood and the Spirit 2. Christ Jesus is both the maker of the Covenant which is in Ier. 31. and the Mediator thereof also the Testator and Executor of that blessed Testament 3. Christs death was concluded and resolved upon and intimated before he came into the world Vers. 17. For a Testament is of force after men are dead otherwise it is of no strength at all whilest the Testator liveth He cleareth his reasoning from the nature of Testaments amongst men which not before but after a mans death have force But here it may be objected How can this be seeing by vertue of the testament of Christ benefits not a few were bestowed upon the Church before his death from the beginning of the world not onely Remission of sins and Eternal Life but also many graces and blessings in this life both bodily and spiritual I answer Albeit Christs death was not accomplished in act till of late yet for the certainty of his death to follow and the unchangeableness of his minde towards his Church before his death he was reckoned both with God and the Church for dead and the promise of laying down his life for his people accepted for the time as if it had been performed For which cause he is called Rev. 13.8 The Lamb slain from the beginning of the world And Christ was still represented as a slain man in all these Sacrifices which the Apostle pointeth at as meeting this doubt in the next words which follow hereafter Vers. 18. Vers. 18. Whereupon neither the first Testament was dedicated without blood He proveth the necessity of Christs death yet farther Under the Law his bloodshed was represented by types of bloody Sacrifices therefore it behoved those types to be answered by his real bloodshed and death Then 1. What the types of the Law did signifie Christ behoved to accomplish in verity 2. The Old Church was taught that by vertue of the blood signified by these types the Covenant stood betwixt God and them Vers. 19. For when Moses had spoken every Precept to all the people according to the Law he took the blood of Calves and of Goats with Water and Scarlet Wooll and Hyssope and sprinkled both the book and all the people 20. Saying This is the blood of the Testament which God hath enjoyned unto you 21. Moreover he sprinkled with blood both the Tabernacle and all the Vessels of the Ministery From Moses example we learn 1. That the Lords Word should be manifested to all the people and none of them debarred from taking knowledge thereof 2. That the Word must be spoken plainly with a distinct voyce in the common Language and not muttered in an unknown Tongue 3. That with the use of holy Rites appointed of God the Preaching of Gods Word should be joyned to shew the Institution and force of Gods Ordinances to his people 2. In that the Book and the People and Instruments of Service were all to be sprinkled we learn That every thing which we touch or meddle with or make use of is unclean unto us were it never so holy in it self except the Blood of Jesus make it clean unto us and cleanse us in the using of it Vers. 22. And almost all things are by the Law purged with blood and without shedding of blood is no remission He saith Almost because of some purging which was done by washing and yet even that washing also drew the Vertue of Ceremonial purging from the Sacrifice whereunto the washing was annexed 2. In saying Without shedding of blood there is no remission of sins he teacheth us That wheresoever a sacrifice is offered for obtaining remission of sin there shedding of blood must really be and where an unbloody sacrifice is pretended to be offered for obtaining remission it serveth not the purpose because Without shedding of blood there is no remission Either therefore must such as pretend to offer Christ for obtaining the remission of sin grant that Christ is daily murthered by them and his blood shed anew in their pretended Offering or else that by their Offering no new Remission is purchased But the truth is Christs Blood is once shed and never to be shed again and that once Offering and Blood shedding is sufficient for everlasting remission without any new Offering of him again Vers. 23. It was therefore necessary that the Patterns of things in the Heavens should be purified with these but the Heavenly things themselves with better Sacrifices than these Another reason of the necessity of Christs death in force thus much If things figuratively holy behoved to be cleansed with the Typical Blood of Beasts Then things truly holy behoved to be cleansed with better blood even the blood of the Messias Hence we learn 1. That for the significations cause God would not have the Tabernacle nor any Instrument of Service about it to â—e esteemed holy till blood was shed to sprinkle it That it might be known thereby that without the shedding of Christs blood he would not accept of any thing from us as holy 2. That the blood of Beasts was sufficient to make representation but better blood even the Blood of the Messiah behoved to be shed to give the truth of the signification For as far as Heaven is above the earthly sanctuary and mens souls above the vessels thereof so far better behoved to be that blood which made souls acceptable to God and to get entrance into heaven than the blood of Levitical sacrifices was Vers. 24. For Christ is not entred into the Holy Places made with hands which are the figures of the true but into Heaven it self now to appear in the presence of God for us He cleareth the matter how Christ hath offered a better Sacrifice than the Levitical yea and behoved to offer a better because he is entered into a better Sanctuary another man in another manner and to another end than the High Priest under
of the true Lamb of God which taketh away the sins of the World And therefore when Attonement and expiation of sin is attributed to the Levitical sacrifices as Lev. 17.11 the form of speech is Sacramentall the property of the thing signified being ascribed to the sign as was marked before Quest. But do not we Christians make a commemoration of our sins year by year yea daily remembring even the sins of our youth deprecating the wrath which they deserve I answer It is true we do but not by way of offering a sacrifice as they for of them it is said here In those sacrifices there is a remembrance of sin Quest. What is the difference betwixt commemoration of sin without renewd sacrifice and commemoration of sin with renewed sacrifices betwixt the Jews commemoration of sins year by year spoken of in this place and the commemoration which true Christians do make I answer The Iew in his solemn Commemoration of sin by renewed sacrifice did really profess two things One That no sacrifice formerly offered was sufficient to expiate his sin or cleanse his conscience Another That he had not sufficiently holden by Faith that signified sacrifice which was to come but had need through the Spectacles and Transparent of these typical sacrifices enjoyned for his help to take a new view of that true sacrifice which was to come of both which the repeated sacrifice did bear witness But we by commemoration of our sins and not sacrificing profess That by Christs sacrifice already past Gods justice is so well satisfied as there is no need of new sacrifice nor ofâ—ner offering of that one And therefore that we desire no other ransome but Christs which is payed already on the Cross but onely crave to have by Faith a better hold of Christ who hath payed the ransome for us that we may finde the vertue of his ransome yet more and more in our selves Quest. But what if with the commemoration of sins year by year and day by day we should pretend to joyn a Sacrifice that new expiation might be made by offering of Christ over again as is pretended to be done now adays I answer By so doing we should take away the Difference which the Apostle here putteth betwixt the Levitical sacrifices and Christ and make Christs no better than theirs We should avow That Christs sacrifice on the Cross done by himself was not a full ransome for our sins but that a mans offering were able to do that which Christs sacrifice on the Cross had not done Finally with the Iew we should avow that the true and satisfactory sacrifice were not as yet come nothing heretofore being done which were able to pacifie God or purge the Worshippers from the Conscience of sin For if a man think that the price of expiation of sin be already payed he doth but mock Gods justice and disgrace the Price payed if he presume to pay the Price over again Vers. 4. For it is not possible that the blood of Bulls and of Goats should take away sins He giveth a Reason why these Sacrifices could not pacifie the conscience even because it is not possible that they should take away sin Then 1. The conscience can never be purged except it see sin taken away by a perfect sacrifice and a ransome so worthy as justice may be satisfied 2. It is impossible that Attonement was properly made by the Levitical sacrifice but onely figuratively because here it is said It was impossible they could take away sins 3. Sin is not wiped away by any unworthy mean for sin being the breach of the Law of nature and of the written Law Gods Majestie so glorious his Justice so exact his Truth in threatning death to the offender so constant no less worthy sacrifice can expiate sin than that which is of value to answer all these Vers. 5. Wherefore when he cometh into the world he saith Sacrifice and offering thou wouldest not but a body hast thou prepared me 6. In burnt offerings and sacrifices for sin thou hast had no pleasure He proveth by testimony of the 40 Psalm vers 6 7 c. That these sacrifices did never by themselves pacifie God and therefore were not to endure longer than Christ should come to fulfil what they did signifie and so abolish them Then of necessity the Old Church was not altogether ignorant of the imperfection of their Legal service for removing of their sins and that the true expiation of their sins signified by these sacrifices was to be sought in the Messias 2. Christ is brought in by the Prophet coming into the world that is taking on our nature and manifesting himself in the flesh because by the Word he is set before the Church of that time as incarnate removing the Levitical Sacrifices and offering himself in their place Then the Word of God bringeth all Divine Truth to a present being unto Faith and so by prophecie made Christ incarnate present unto the Faith of the Fathers under the Law 3. Christs words unto the Father are Sacrifice and oblation thou wouldest not but a body hast thou prepared me Which is in substance the same with Mine ear hast thou opened or bored unto me in the Hebrew Psal. 40.6 For if the Father open the ear of his son by making him a wise servant for the work of Redemption If he bore his ear by making him a willing and obedient Servant then must he also prepare a Body unto him and bring him into the world by incarnation that he may accomplish that service as became Then 1. Christs Body is of Gods preparation and fitting made of God so holy and harmless so free of sin as it should be fit to be joyned with the God-head of the Son and fit to be an expiatory Sacrifice for sin 2. The Sacrifice of Christs Body and the obedience done to God in it by him is the Accomplishment and Substance of these Sacrifices 3. God was never pleased nor pacified by these Sacrifices in themselves but by Christs Sacrifice signified by them 4. God prepared a Satisfaction to himself for us when wee could not Vers. 7. Then said I Loe I come in the Volume of Thy Book it is written of Mee to do Thy Will O God Then said Christ Lo I come to do Thy Will O God That is When the Legal Sacrifices are found and declared unable to pacifie God Christ Then findeth it the fit time to come into the world and to do that which the Sacrifices did fore-signifie but could not effectuate Then 1. Christ did not think it the due time for himself to come into the world till it should be found that without him neither God could be satisfied nor man saved by any other mean but by his obedience 2. Christ assumed our nature and offered himself in our room to the Father willingly ready to perform what the Fathers Will could exact of us yea earnestly desired he to discharge that service for us Blessed
him and powerfully seize upon the conscience to cause it acknowledge the Judge represented by the sound of the Trumpet 5. The killing Letter of the Law read out unto us shewing us our Duty what we should have done and have omitted and what we should not have done and have committed without giving any strength to obey for time to come represented by the sound of Words 6. By this Charge and new exaction of the Law an unsupportable weight lieth upon the Conscience pressing it down to Desperation and Death that we would give all the world if we had it to be free of the terror of the Lord and challenge of the Conscience upon so fearful a ditty represented by the peoples entreating That the word should not be spoken to them any more 7. There is an impossibility to help our selves by any thing we can do or to do any thing better than we have done and the seen impotency of our cursed Nature maketh the commandement for time to come a matter of desperation as well as the challenge for breaking the Law in time by gone represented by their inability to endure the thing which was commanded 8. No drawing near to God here such terrour in his Majestie justice being onely seen and no mercy represented by their debarring from touching of the Mountain 9. Such uncleanness and vileness as not onely our selves but our beasts and cartel and all that we have is counted unclean for our cause and liable to the curse with us represented by the debarring of the Beasts from the Mount 10. Such a loathsome abomination in the guilty as the Judge will not put hand on the Malefactor himself nor employ any of his clean Angels but give them over to death if they remain in that estate to be destroyed ignominiously represented by stoning or darting where the stone or darâ— lighteth upon the Malefactor but not the hand which threw it Vers. 21. And so terrible was the sight that Moses said I exceedingly fear and quake Yet further 11. If God deal with us as Judge and by the Rule of the Law examine our works were we like Moses The meekest men under Heaven the least harmful and innocent in the world richest in good works for service done to GOD and to his Church yet could we not stand before this Tribunal all that ever we had done all our works were not able to free us from the curse of the Law and Gods fearful wrath for our sinfulness mixed amongst our works represented by Moses his confessed fear and quaking 12. And with all this no place to flee unto no place to remain in no company but an evil conscience within and matter of terror without represented by the Wilderness wherein this Throne of Justice was set up And this is the estate wherein we are by Nature according to the Law from which we are delivered by Christ according to the Gospel as followeth Vers. 22. But ye are come unto Mount Sion and unto the City of the living GOD the Heavenly Ierusalem and to an innumerable company of Angels This is the estate whereunto we are advanced under the Gospel by CHRIST which by comparison with the former shall be more clear thus 1. Before we come to CHRIST we have to do with God as Judge sitting upon his Throne terrible After we come to Christ we finde God upon a Throne of Grace reconciled unto us resembled by Mount Sion 2. Without Christ we are kept under upon the earth depressed in the valley and may not touch the Mount to ascend But through Christ we get access to climb up towards God and to advance piece and piece above the world and sin and misery towards Heaven resembled by going up Mount Sion 3. Without Christ vagabonds wandring abroad in a waste Wildernesse but through Christ collected together under a head and brought to a place of refuge and rest and commodious dwelling to the Kingdom of Heaven resembled by the City where Mount Sion stood 4. Without Christ exposed to the wrath of the living God Through Christ admitted to remain as reconciled in the City of the living GOD. 5. Without Christ afraid by the terrible sight of wrath and judgement Through Christ brought into Ierusalem the Vision of Peace not onely in this world by faith but in Heaven by fruition resembled by Ierusalem 6. Without Christ heirs of Hell Through Christ Citizens of Heaven 7. Without Christ exposed to the fellowship of Devils in sin and torments Through Christ admitted to the society of innumerable Angels resembled by the inhabitants of Ierusalem on earth 8. Without Christ Angels our foes Through Christ our fellow-Citizens Vers. 23. To the general Assembly and Church of the first-born which are written in Heaven and to God the Iudge of all and to the spirits of just men made perfect Without Christ we are scattered as sheep in the Wilderness a prey to all the ravenous Beasts But through Christ gathered together in one to the Society of the true Catholick Church of the Elect under the Government of one Head even CHRIST 9. Without Christ living with the world in the Suburbs of Hell Through Christ made Members of the true Church and Company which is called out of the world by the effectual calling of his Word and Spirit 10. Without Christ forlorn Children who have deprived our selves of our inheritance and wasted all our Fathers benefits on vanities Through Christ our fore-faulting is reduced our inheritance redeemed we brought back to the Family restored to the inheritance dignified with the first-born and made Priests to our God as his portion from amongst men 11. Without Christ living amongst them whose names are written in the earth and whose portion is beneath Through Christ our names are enrolled in Heaven amongst those who are written in the Book of Life elected and predestinated unto Grace and Glory 12. Without Christ without God in the world having God our Judge against us Through Christ we are reconciled to God get accesâ— unto him and have our God Judge of all upon our side to absolve us and to plead for us against all our foes 13. Without Christ we are for guiltiness in the rank of those who are already damned and brethren to those whose spirits are in prison But through Christ we are brethren to those who are already saved whose souls and spirits are freed from sin and misery and made perfect in holiness and glory having the same grounds of right to Heaven through CHRIST which they have who are entered already into possession Vers. 24. And to IESVS the Mediator of the NEW COVENANT and to the blood of sprinkling which speaketh better things than that of Abel He goeth on 14. In our natural estate we are under the Law and the Covenant of Works which bindeth us to perfect Obedience or to the Curse When we come to Christ we are under the Covenant of Grace which proclaimeth remission of sins unto all who are in him 15.
wishes desires applies and seals salvation to all the faithful and all things which belong to holiness and happiness The second Epistle general of PETER Analytically expounded THE CONTENTS THe Apostle being now nigh unto death seals up this last testimony of his will in this Epistle as it appears in the first Chapter 12 13. vers c. for the use of all the faithful wheresoever and chiefly the Hebrews whose Teacher hee was There are three principal parts of the Epistle according to the number of the Chapters In the first hee exhorts them to persevere in true Faith and Christian Piety Chap. 1. In the second hee dâ—hâ—rts them from attending to false Prophets which hee foretells will arise in the Church Chap. 2. In the third hee seriously admonishes them to beware of those prophane Scoffers who account the coming of Christ to judgement as a Fable in Chapter 3. CHAP. I. THere are three parts of the Chapter In the first there is the Exordium of the Epistle to vers 5. In the second an exhortation to proficiency in Faith and Holiness to vers 19. In the third hee digresses in the commendation of prophetical Scripture to the end Vers. 1. Simon Peter a Servant and an Apostle of Iesus Christ to them that have obtained like precious Faith with us through the Righteousness of God and our Saviour Iesus Christ The inscription of the Epistle contains three things 1. The description of the Writer from his common name Simon and from his Sirname Peter given him by Christ together with his office in the Church Servant and from his special office An Apostle of Iesus Christ whence hee had authority to write 2. The description of the faithful to whom it is written from the excellency of Faith which was bestowed upon them The excellency whereof is propounded by way of distinction from historical Faith 1. That it is precious 2. That it is proper to the Elect not hypocritical 3. That it is equally precious with the Faith of the Apostles he doth not compare the degree and quantity but the quality and nature of the gift because it was given by the same Holy Spirit for the same merits of Christ and to the same good purposes viz. the apprehending of Christ and his benefits 4. That it flows from Gods Righteousness or Faithfulness faithfully performing the free promises made to our Fathers and is derived to us together with all other benefits through the Righteousness of Jesus Christ our Lord. Vers. 2. Grace and Peace bee multiplied unto you through the knowledge of God and of Iesus our Lord The third thing in the inscription of the Epistle is a salutation wherein is his prayer and confirmation of it In his prayer hee wishes to all the faithful Hebrews a fuller manifestation multiplication and encrease of all saving gifts of the Holy Ghost and multiplication of peace or of all benefits which conduce to the promoting and perfecting of their present and future felicity and that by the encrease of saving Faith or acknowledgement of God and Christ as they are revealed in the Gospel Vers. 3. According as his divine power hath given unto us all things that pertain unto life and godliness through the knowledge of him that hath called us to glory and virtue Hee confirms the hope of his desires viz. that God will multiply grace and peace towards them by Faith in five Arguments Divine Power Argum. 1. The power or effectual grace working powerfully hath bestowed upon you all expedients which belong to holiness or grace to life or peace by the knowledge or Faith of him both in respect of the right to as also the admission of you into the profession Therefore God will encrease and multiply those gifts until yee obtain perfection of life and holiness For there is the like reason for the beginning and progress as touching the favour of God Hath called Argum. 2. God hath called you to virtue or Grace and to Glory or Peace Therefore hee will perfect those things in you to which hee hath called you Vers. 4. Whereby are given unto us exceeding great and precious promises that by these you might be partakers of the Divine Nature having escaped the corruption that is in the world through lust Argum. 3. Confirming the former God hath given you the promises of the Gospel which as they are very great because of the greatest things viz. of Righteousness and eternal life So also they are precious and mainly necessary to you for the obtaining of life Therefore hee will perform those promises by multiplying even unto perfection those things which hee hath promised That by these Argum. 4. For this end hee hath given both the promises and beginnings of these things promised to you that yee might be partakers of the Divine Nature not as to the essence but as to the virtues and perfections which represent the Nature of God in heavenly wisdome holiness and happiness as in a lively Image Therefore hee will multiply to you grace and peace that hee may attain his end in perfecting of you Having escaped Argum. 5. Now you have escaped from the Kingdome of death and the Covenant of sin being freed from destruction wherein the world lies through lust or concupiscencâ—â— Therefore the same gracious good pleasure of God 〈◊〉 multiply to you grace which is opposed to sin and peace which is opposed to destruction Vers. 5. And besides this giving all diligence adde to your Faith Virtue and to Virtue Knowledge After the Preface hee exhorts them to a serious endeavour of growing in Faith and Godliness reckoning up by degrees the chief Christian virtues whereof the first is Faith which opens unto us the first entrance to God to this is adjoyned virtue or following after Righteousness in general because without Faith it is dead and ineffectual Prudence or Knowledge follows which consists in a fuller knowledge of heavenly mysteries and the application of them to practice Vers. 6. And to Knowledge Temperance and to Temperance Patience and to Patience Godliness After this hee requires Temperance whereby every one keeps himself from those enticements whereby hee might be taken off from his duty Hee would have Patience or Fortitude which consists in bearing adversity and not in ceasing from our duty for the evils which pursue us annexed to Temperance and these virtues are four which are commonly called Cardinals to these hee would have three other joyned 1. Godliness which chiefly consists in the very worship of God Vers. 7. And to Godliness Brotherly Kindness and to Brotherly Kindness Charity The other virtue which hee would have added is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Brotherly love whereby wee embrace our Brethren or the houshold of Faith The last virtue is Charity or common love which is to be extended to all men even to enemies Vers. 8. For if these things be in you and abound they make you that yee shall neither be barren nor unfruitful in the knowledge of our Lord Iesus
of the Doctrine of Christ wherein with a stedfast purpose of mind yee now stand but also yee ought to endeavour after further progress and growth in grace holiness and in the knowledge or Faith of our Lord and Saviour Jesus Christ. To him be glory Hee shuts up the Epistle with a famous doxology wherein hee acknowledges Christ to be the true God For glory is onely due to God Also hee propounds Christ who is to be glorified both now whilst wee are in the warfare of the world and also in the world to come which hee calls the day of eternity because that whole eternity is one day Glory bee unto him Amen The first Epistle of IOHN Analytically expounded The Contents THere are three Epistles of John the Apostle who writ both the Gospel and the Revelation exâ—ant The scope of this which is the first is to teach by what means wee may have communion with God and how wee may be certain of that communion to a full consolation both in life and death To which end hee propounds the summe of the Doctrine of the Gospel Chap. 1. Hee shews the use of this Doctrine in divers Exhortations to follow after Holiness to love the Brethren to hate the world and constancy in the Faith Chap. 2. Hee prosecutes the Exhortation to the following after Righteousness and brotherly love Chap. 3. In like manner after the Exhortation to beware of seducers hee goes on in an Exhortation to the loving of the Brethren Chap. 4. Lastly That they which beleeve may know themselves to have life and knowing it they may more and more beleeve in Iesus Christ hee gathers together many Notes of Beleevers and Arguments to beleeve Chap. 5. The Method of this Epistle is very artificial for the Christian mysteries and rules of Faith are lincked together as with a chain For alwaies from the end of the preceding Doctrine there ariseth a following Discourse CHAP. I. In this Chapter hee propounds the summe of the Doctrine of the Gospel preached by himself and the rest of the Apostles There are two parts of the Chapter In the first hee confirms the excellency of his preaching and shews the object of Saving Faith to vers 6. In the other hee laies down the notes of a true Beleever to whom the Grace of the Gospel preached truly belongs to the end Vers. 1. That which was from the beginning which wee have heard which wee have seen with our eies which wee have looked upon and our hands have handled of the word of life Hee confirms the excellency of the Gospel which hee preached by eight reasons Of the word Reas. 1. Is contained in the last words of this verse viz. That his Gospel treats of the most excellent object viz. the word of life i. e. of Jesus Christ the Son of God who is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Word that wee may conceive the distinction of the person of the Son from the Father and the order of their working seeing that it is the Word of some one viz. the word of the Father And that hee may teach the spiritual and immanent manner of the Sons Generation and that his subsistence is inseparable from the Father and that wee may behold especially his office which is to manifest God and the counsel of God concerning our salvation Furthermore hee is called the word of Life 1. Because hee hath life in himself and hee himself is life 2. Because hee hath purchased life for us and hath shewed it to us and Lastly Because hee applies that to us and brings it about that wee may live an eternal life That which was Reas. 2. Of the excellency of his preaching that it is the ancient Truth preached viz. that which was from the beginning partly inasmuch as there was never any other ground of salvation besides this in Christ alone who is the Lamb slain from the beginning of the world partly because Christ preached by the Apostle did subsist as to his Divinity before his incarnation from the beginning of the world the same SON of GOD and MEDIATOUR of our salvation and was in the beginning of the world when created things did not as yet subsist but began to be or who is the same from eternity to eternity Therefore the subject of our Gospel is most excellent Which wee have seen Reas. 3. Because the Truth preached is certain and experienced by the Apostles because they by the infallible testimony of their senses being eye and ear-witnesses had observed that Christ himself in his own time was manifested in the flesh or incarnate Partly by hearing with their ears day by day the Doctrine of Christ which was published by an holy and audible voice partly by seeing with their eyes both the ordinary and miraculous works his sufferings in the flesh and glorification in his transfiguration and his Resurrection from the dead and by most clearly perceiving them after a most deep inquisition into the truth of the thing Lastly partly by feeling with their hands or handling his flesh or his assumed humane nature From whence the certainty of their testimony concerning Christ offered is so manifest that it cannot be doubtful Therefore most excellent is the truth that is preached by us Vers. 2. For the life was manifested and wee have seen it and bear witness and shew unto you that eternal life which was with the Father and was manifested unto us Reas. 4. By a Parenthesis confirming the former wee have known concerning Christ 1. That hee is life it self the true Jehovah who is essentially life in himself and causally in respect of us For hee is the Author of our life not onely natural but also spiritual and eternal the Author of light and illumination the Author of grace and every pious or commendable motion 2. That he is by divine inspiration manifested to be such and revealed to us and by that revelation seen and acknowledged by us to be that life 3. Whom wee have seen and acknowledge to be the life revealed him wee testifie to be life and preach him to you viz. to be both God eternal and the Procuror Giver and Preserver of eternal life to be communicated unto us 4. Wee have known the Son of God the second distinct person of the Trinity which was from eternity with the Father and from the making of the world did plead our cause with the Father and is now revealed unto us after his incarnation by divine Revelation Therefore this our preaching of Truth and Life is both most excellent and most certain Vers. 3. That which wee have seen and heard declare wee unto you that yee also may have fellowship with us and truly our fellowship is with the Father and with his Son Iesus Christ. Reas. 5. Through the Truth preached by us Apostles eye and ear-witnesses beleevers are made partakers with us of the same felicity and the same good things Therefore the Truth preached by us is most excellent And our fellowship Reas.
Advocate hee excludes all others for otherwise Christ was not simply our Advocate but one of our Advocates The Righteous Reas. 3. Confirming the former Christ our Advocate is righteous i. e. not onely meet to intercede for sinners by reason of the Righteousness of his person but also righteous in his office who requires nothing of the Father in our behalf but what is justly due to him interceding for us from the covenant and merit of his death Also hee is Righteous that hee might cover us with his imputed Righteousness And lastly hee is righteous who upon the Covenant of Redemption promotes us in the following after Righteousness and raises us up again when wee fall and at length perfectly makes us righteous or holy Therefore beleevers ought both to endeavour after holiness and if at any time they fall into sin to hope for the virtue of Christs intercession Vers. 2. And hee is the propitiation for our sins and not for ours onely but also for the sins of the whole world Reas. 4. Confirming the second reason The death and expiatory Sacrifice of Christ was offered not onely for us viz. elected out of the Jews and converted to the Faith of Christ but also for the sins of all the elect or redeemed in the world Therefore yee ought to beware of the evil of sin which cannot bee expiated unless by the death of Christ but if yee sin yee may confidently expect the virtue both of the rich expiation and intercession of Christ. Vers. 3. And hereby wee know that wee know him if wee keep his commandements Reas. 5. By endeavouring sincerely to keep the commandements of God as by a sure sign yee may know the truth of your Faith or that yee truly beleeve in God and love him sincerely Therefore follow yee after holiness or sin not Vers. 4. Hee that saith I know him and keepeth not his commandements is a lyer and the truth is not in him Reas. 6. Hee that professes that hee knows God i. e. that hee beleeves in him and loves him and doth not follow after holiness for according to the stile of the Gospel to endeavour sincerely after holiness is to keep the commandements is an hypocrite in whom there is no sincerity or truth of Faith Therefore endeavour after holiness Vers. 5. But who so keepeth his word in him verily is the love of God perfected hereby know wee that wee are in him Reas. 7. Hee that endeavours after holiness proves the sincerity of his love towards God which love is perfected or manifested to bee sincere from an endeavour of keeping the word of God and obeying it Therefore yee ought to endeavour after holiness Hereby Reas. 8. Hee that endeavours after holiness or not to sin or to keep the word of God hath an evidence of his communion with God and knows that hee dwells in Christ by Faith Therefore c. Vers. 6. Hee that saith hee abideth in him ought himself also to walk even as hee walked Reas. 9. Confirming the former whosoever professes that hee hath communion with Christ ought to endeavour after holiness or to imitate Christ in his life and conversation Therefore yee ought to endeavour after holiness Vers. 7. Brethren I write no new commandement unto you but an old commandement which yee had from the beginning the old commandement is the word which yee have heard from the beginning Reas. 10. I require no new duty from you when I urge you to follow after holiness or the observance of Gods commandements but I repeat an old commandement which yee have not onely heard from the beginning from Christ and his Ministers but yee have had it also commended to you out of the Law and Prophets Therefore endeavour after holiness Vers. 8. Again a new Commandement I write unto you which thing is true in him and in you because the darkness is past and the true light now shineth Reas. 11. This Commandement is not old in the oldness of the letter as in times past it was so long as you lived irregenerate under the Covenant of works when the Law did command and conferred no strength to perform but it is now in the newness of Spirit To the performing whereof Christ will administer new grace to you Therefore yee ought to follow after holiness Which What the New Covenant is hee expounds in the next words affirming that the command is new both in respect of Christ who quickens the Commandement and in respect of themselves who were now by regeneration made new Creatures i. e. to whom grace was administred and was furthermore to bee administred to obedience Because the darkness The reason is given to this sense Because yee are not under the Law but under Grace yee are not in a state of irregeneration but are renewed For the darkness of the Legal Covenant and the state of irregeneration are passed away and now Christ who brings life and grace with him and is the true light is risen as the Sun of Righteousness upon you that beleeve and hath both communicated the light and also the heat of life to you Therefore the commandement is new to you that yee ought to bee encouraged to follow after holiness with more alacrity Vers. 9. Hee that saith hee is in the light and hateth his Brother is in darkness even until now The second Exhortation drawing the former to the love of the Brethren The Arguments of the Exhortation are ten besides those two which are next recited and may also bee referred hither Argum. 1. Whosoever professeth himself to bee in the light or regenerate and hateth his Brother hee lies yet unregenerated in the darkness of ignorance and sin Therefore yee ought to endeavour after brotherly love Vers. 10. Hee that loveth his Brother abideth in the light and there is none occasion of stumbling in him Argum. 2. He that loves his Brother remains in the light and perseveres in the way of truth in part possessing the lot and condition of the Saints Therefore yee ought to follow after c. And none occasion of stumbling Argum. 3. Hee that loveth his Brother doth neither stumble himself in the way of holiness alwaies seeing whither hee goes viz. to God by Faith in the way of obedience nor is hee an occasion of stumbling to others whereby they may either be drawn into sin or hardened in it Therefore yee ought to endeavour after brotherly love Vers. 11. But hee that hateth his Brother is in darkness and walketh in darkness and knoweth not whither hee goeth because that darkness hath blinded his eyes Argum. 4. Hee that hateth his Brother hee wholly lyes and perseveres in sin and swarving from the right way which leads to salvation hee is carried to a precepice not knowing whither hee goes because his mind is darkened with sin Therefore yee must follow after brotherly love Vers. 12. I write unto you little children because your sins are forgiven you for his names sake Argum. 5. O faithful
of his prayers Therefore for this cause yee ought to beleeve in Christ. Vers. 16. If any man see his Brother sin a sin which is not unto death hee shall ask and hee shall give him life for them that sin not unto death There is a siâ— unto death I do not say that hee shall pray for it Argum. 13. Hee that beleeves in Christ not onely praying for himself but also out of love for his sinning brethren shall bee heard to whom through the merit of sin declining to destruction and perdition God will if hee bee but asked by a faithful man restore him to life Therefore c. Not unto death Hee excepts in case of the sin of the Holy Ghost When a Professor of the Faith or a Brother as to the external communion of the Church falls into open Apostacy from the Faith of Christ and maintains cruel haâ—red against the Gospel and those that are faithful against the light of conscience illuminated once by the Holy Ghost hee commands not to pray for him that commits this sin when it may bee discerned It is called a sin unto death because eternal death follows that sin and hee that falls into it remains in it without repentance until hee is thrust down into Hell Vers. 17. All unrighteousness is sin and there is a sin not unto death Hee explains what hee had said that although all transgression of the Law is sin wherefore it deserves the wages of death yet death follows not all sin because all kind of sin is remitted except this sin which is called blasphemy against the Holy Ghost which was never remitted to any nor never shall Vers. 18. Wee know that whosoever is born of God sinneth not but hee that is begotten of God keepeth himself and that wicked one toucheth him not Argum. 14. Hee that is regenerate or truly beleeves in the Son of God is kept that hee sin not this sin yea nor doth hee lye alwaies intangled in any sin but by the grace of God and virtue of Gods seed remaining in him keepeth himself lest the Devil touch him to death with his sin Therefore yee must beleeve in Christ. Vers. 19. And wee know that wee are of God and the whole world lyeth in wickedness Hee applies this Argument by way of assumption from the proposition to their comfort and the comfort of the faithful to which hee writes and confirms it by five Reasons viz. that the faithful whereunto hee writes are kept together with himsâ—lf and shall be preserved in Faith and Obedience of the Gospel Wee know Reas. 1. Wee are certainly perswaded of our regeneration Therefore wee are perswaded that wee shall not sin that unpardonable sin neither shall bee in bondage to it but shall bee freed from the Devil fully through Christ. The World Reas. 2. Those that are of the world are onely in the power of that malicious Devil that hee may throw them headlong out of one wickedness into another Therefore wee who are translated out of the world into the Kingdome of God are not in the power of that malicious one but shall bee preserved as the free-men of God Vers. 20. And wee know that the Son of God is come and hath given us an understanding that wee may know him that is true and wee are in him that is true even in his Son Iesus Christ. This is the true God and eternal life Reas. 3. Wee are certain of the coming of Christ our Redeemer into the world who hath enlightened our minds with his grace and hath given us true Faith in God Therefore wee shall not sin unto death but shall bee preserved And wee Reas. 4. Wee have communion with God and Christ wherein wee are and dwell by Faith Therefore wee shall bee untouched by that sin This is Reas. 5. Christ is the very true God and Life eternal who in himself is Life and the fountain of life to be communicated to the faithful and also the Procurer Giver and Preserver of it Therefore wee are certainly perswaded of our perseverance and eternal salvation Vers. 21. Little children keep your selves from Idols Amen For the conclusion of the Epistle hee proposes a short admonition that they have a care and keep themselves from Idols in the plural number and that from all sorts of Idols which after any manner might thrust themselves into the place of truth or of the true God to draw them from beleeving of the true Doctrine or from the true worship or obedience of God under any pretence whatsoever and that so much the more because these Idols may bee obtruded upon the faithful by the Devil and his Ministers and by all possible cunning Therefore hee the more diligently commands them to watch and to keep themselves from them lest they should bee in any wise polluted by them but by name that they beware of Images wherein Antichrist will glory and by these deceive the world The second Epistle of IOHN Analytically expounded The Contents AS Luke writ the Book of the Gospel and the Acts of the Apostles to a certain noble Theophilus for the use of all the faithful So John wrote this familiar Epistle to one Noble and Holy Matrone and her children not onely that hee might appropriate the Doctrine which hee had commended in his former Epistle to the universal Church of the faithful to this private family but also that hee might teach the Pastors how they ought to teach publickly and from house to house from the Apostles example Act. 20 20. The parts of the Epistle are three the Preface containing the direction of the Epistle and Salutation to vers 4. An Exhortation to perseverance in the obedience of the Gospel or a constant exercise of Faith working by love to vers 12. The third is the conclusion Vers. 1. THe Elder unto the Elect Lady and her Children whom I love in the Truth and not I onely but also all they that have known the Truth The direction of the Epistle shews who to whom and with what minde hee wrote this Epistle The writer is Iohn the Apostle who makes no doubt of his authority in this family content with the title of the ordinary and common ministery hee calls himself an Elder by which name hee being now very antient hee also notes his age to the end that his admonition who could not live long by reason of his age might bee the more deeply fixed in them The person whereunto it is chiefly writ is the Elect Lady To signifie civil and due honour hee calls her Lady acknowledging her more happy spiritual condition in the Lord. Hee calls her Elect because in that this Matron had from the sincerity of her Faith declared her self to bee elect a farre more excellent commendation than that shee was accounted a Lady in a civil condition by men Her children are adjoyned because they were partakers with their Mother of the Grace of God in the knowledge of Christ. As for the mind of the