endeavour after holiness Vers. 6. Knowing this that our old man is crucified with him that the body of sin might bee destroyed that henceforth wee should not serve sin Argum. 6. From that judicial union which wee have with Christ crucified The force of which Argument that it may bee seen four things are to bee maintained 1. That Christ hanging upon the Cross as our Surety sustained our persons before Gods Tribunal 2. That hee under-went the punishment due to our corrupt nature or the old man so called because the evil of nature in those that are regenerated waxeth old and hastens to destruction 3. That hee took upon him to slay the old man in us 4. In that hee took upon him to represent our persons wee are thereby obliged to labour after mortification of sin by his Spirit that after Justification wee should no longer serve sin From hence the Argument wee know or believe that our old man is crucified judicially with Christ to this end that in us who are justified by Faith might bee weakned the body of death so that filthiness of habitual corruption compacted as it were into one monstrous body prepared with all its members to actual sinning that wee should no more after wee are justified serve sin Therefore wee ought to endeavour the mortification of sin unless wee will cast away the Faith of our judicial union with Christ hanging upon the Cross. Vers. 7. For hee that is dead is freed from sin Argum. 7. From the fruit of this union with Christ dying on the Cross whosoever is dead to his old Lord sin is justified and freed from the yoke and dominion of sin that hee might not serve it any longer nor obey the commands of it You may assume But wee are justified by Faith in Christ dying for sin upon the Cross wee are dead to â—our old Master Sin therefore wee are justified and freed from the yoke and dominion of sin that wee should not any longer obey its commands for what service can sin further exact from us whom Christ in his death upon the Cross hath slain as it were Vers. 8. Now if wee bee dead with Christ wee believe that wee shall also live with him Argum. 8. If wee die with Christ i. e. are united to him dying in his power endeavouring to mortifie sin wee need not doubt but wee shall live a spiritual new and heavenly life with him therefore it behoves us to endeavour the mortifying of sin Vers. 9. Knowing that Christ being raised from the dead dieth no more death hath no more dominion over him Argum. 9. Confirming the former Wee believe that Christ rose to an immortal life neither is hee for ever hereafter lyable unto death but alwayes living hee both will and is able to perpetuate in us a new life that death may no more have dominion over us Therefore as wee do not believe in vain that by his power wee shall live a new and eternal life so ought wee to labour that the new life to which wee have risen with Christ may bee continued not to suffer sin should any more prevail or have dominion over us Vers. 10. For in that hee died hee died unto sin once but in that hee liveth hee liveth unto God 11. Likewise reckon yee also your selves to bee dead indeed unto sin but alive unto God through Iesus Christ our Lord. Argum. 10. As Christ died but once to wash away and abolish sin and rising from the dead hee lives for ever to the glory of God so you that are justified by arguments of Faith gather and reckon your selves in the death of Christ to bee once dead nor to bee obliged to dye for sin any more that yee were once dead by the dethroneing of sin neither are yee bound to serve sin any longer that yee were once dead to the destroying of sin nor can yee bee destitute of the strength of Christ to mortifie sin but in his resurrection yee are bound to live unto God or the glory of God and that yee might so live yee have strength and help enough by Jesus Christ our Lord. Therefore the Doctrine of free Justification by Faith is so far from opening a door of liberty to sin that on the contrary nothing is more effectual and conducible to the promoting of Sanctity and Holiness Second Part. Vers. 12. Let not sin therefore reign in your mortal bodies that you should obey it in the lusts thereof The second part of the Chapter follows wherein the Apostle infers out of what went before an exhortation to all that are justified by Faith that they follow after Holiness The Proposition to bee proved is the same with the former viz. They that are justified ought not to continue in sin but labour after Holiness Hee produceth thirteen Arguments whereof the three former are included in the following Exhortation The branches of this Exhortation are three and the Arguments as many couched in the Exhortation to the confirming of the Proposition The first branch of the Exhortation is that they would not obey sin by indulging the sinful lusts of the body Argum. 1. The first Argument is this To obey the sinful lusts of the body is to suffer in your mortal body the reign of sin or of the Devil from whence yee are freed which they that are justified should tremble at Therefore being now justified you ought not to follow after sin but holiness Vers. 13. Neither yeeld you your members as instruments of unrighteousness unto sin but yeeld your selves unto God as those that are alive from the dead and your members as instruments of righteousness unto God The second branch of the Exhortation is that they would not fight for this Tyrant viz. sin making use of the faculties of their souls or bodies as servants to contend for it wherein is the second Argument To serve sin is to yeeld the faculties of the Soul and members of the body as weapons of iniquity to fight for sin and the Devil against God and our own Salvation which all that are justified ought to abhor Therefore they that are justified ought not to serve sin Yeeld The third member of the Exhortation that they would yeeld themselves Souldiers and Servants unto God who hath freed them from death wherein is the third Argument God hath called you back from death in sin and Eternal Perdition unto Life that you might bee Servants unto righteousness and might contend for God against his enemies therefore ought you to labour after Holiness Vers. 14. For sin shall not have dominion over you for yee arae not under the Law but under Grace Argum. 4. If you contend and fight against sin the Tyrant shall not recover his dominion over you which hee hath lost neither shall sin reign over you but you shall become Conquerours through Christ therefore ought you to labour after Holiness For you are not Argum. 5. Confirming the former you are not under the Law under the Covenant of works wherein
you Vers. 10. And if Christ bee in you the body is dead because of sin but the Spirit is Life because of righteousness Reas. 3. Seeing that Christ is in you though your bodie indeed in respect to the remnants of sin not to bee abolished but by death is destined to death and shall certainly dye Yet the Spirit of Regeneration which is given to you is eternal life it self in you or begun in your souls because of the Righteousness of Christ imputed unto you Therefore there is no condemnation unto you Vers. 11. But if the Spirit of him that raised up Jesus from the dead dwell in you hee that raised up Christ from the dead shall also quicken your mortal bodies by his Spirit that dwelleth in you Reas. 4. The Spirit of Christ dwelling in you will never forsake his habitation but will render you to himself a glorious and immortal receptacle To which end God will no less certainly and powerfully raise even your mortal bodies to life immortal as hee hath raised the body of Christ from the dead Therefore to you there is no condemnation Vers. 12. Therefore Brethren wee are debtors not to the flâ—sh to live after the flesh The Consolation which hee had applied to the Romans from their immunity from condemnation bee draws into use exhorting them to the study of holiness by which they should strengthen their consolation The Arguments of his exhortation are six The first Argument Wee are bound by all means to obey the Holy Ghost continually minding us of our duty both inwardly and by the Word But wee â—re no debtors to the flesh or to serve the lusts of our nature because wee are nothing indebted to that besides hatred and all means of mortification Therefore ought wee to follow after holiness Vers. 13. For if yee live after the flesh yee shall dye but if you through the Spirit do mortifie the deeds of the body yee shall live Argum. 2. If you set up the lusts of the flesh and corrupt Nature for a Rule that you may order your lives according to that yee shall eternally dye Therefore as you would not perish follow after holiness Argum. 3. If you obey the Holy Ghost using onely those means prescribed by it and make use of that power communicated by the Spirit to you that beleeve in Christ for the mortifying the corrupt affections and deeds of your bodies without doubt you shall obtain Eternal Life through the grace of God Therefore ought you to follow after holiness Vers. 14. For as many as are led by the Spirit of God are the Sons of God Argum. 4. Confirming the former All that follow the command and guidance of the Holy Spirit testifie themselves to bee the Children of God by virtue of the regenerating Spirit Therefore that you may prove your selves the Sons of God obeying the Spirit of God follow after holiness Vers. 15. For yee have not received the spirit of bondage again to fear but yee have received the spirit of adoption whereby wee cry Abba Father Argum. 5. Further confirming that they are the Sons of God Because after they fled to Christ and embraced the Covenant of Grace being set free by Faith from the servile fear of condemnation which the Spirit strikes all those with who seek Life from the Covenant of Works and are indued with the Spirit of Adoption from hence the Argument After yee have imbraced the Covenant of Grace by Faith in Christ a servile fear of Condemnation according to the tenor of the Gospel is no more given unto you but the Spirit of Adoption that you may most familiarly call upon God the Father with the people of God every one in his own tongue Therefore you are both the Sons of God and also it becomes you to behave your selves as the Sons of God in following after holiness Vers. 16. The Spirit it self beareth witness with our spirit that wee are the Children of God Argum. 6. The Spirit of God seals up in our hearts and witnesses together with our spirits or consciences that wee are the Children of God Wee are therefore bound as it becomes the Sons of God to follow after holiness The second Part. Vers. 17. And if Children then Heirs Heirs of God and Joynt-heirs with Christ if so bee that wee suffer with him that wee may bee also glorified together The second part of the Chapter comprehends the consolations of justified persons by Faith against the sharpness of afflictions in this life Hee premises a Conclusion drawn from what was said before wherein hee proves that they who are justified by Faith are not onely Heirs of God and have right to all his good things but also co-heirs with Christ and brought by Adoption into communion with the onely begotten Son and into the inheritance with him being the Sons of God This is the right of those that are justified to the inheritance which inheritance that they might bee brought into the possession of hee subjoyns the condition of suffering with Christ. And this affords thirteen Arguments of consolation The first Argument of Comfort Communion with Christ in the Kingdome of Heaven and the possession of the glorious inheritance will follow our communion with him in his sufferings Therefore let us comfort our selves in our afflictions Vers. 18. For I reckon that the sufferings of this present time are not worthy to bee compared with the glory which shall bee revealed in us Argum. 2. This is no hard condition because casting up the account I finde that whatever wee suffer in this life for righteousness sake is unworthy to bee compared with the glory that shall hereafter bee revealed and at length bee bestowed upon us whether wee respect the quality of the things or the duration of time Therefore let us comfort our selves in our tribulations Vers. 19. For the earnest expectation of the Creature waiteth for the manifestation of the Sons of God Argum. 3. Figurately propounded the whole frame of the world in its kind suffering together with us sustains it self in the hope of the glory of God to bee revealed in the day of judgement and very earnestly as it were with the head stretched out expects that wished-for time Therefore wee also with this hope ought to support our selves Vers. 20. For the Creature was made subject to vanity not willingly but by reason of him who hath subjected the same in hope Hee explicates this Argument shewing first that created things are subject to vanity i. e. a corruptible condition and to the abuse of the vainest men who abuse the Creature to all manner of sin and prostitute it to their service to the fulfilling of their vainest lusts Secondly That the Creature is not subject to this vanity willingly or of its natural propensity or its natural use to which it was created of God but for the will and pleasure or the judgement of God which hath subjected the Creature to this curse with sinful man for whose sake the
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
the Commandment exacted strict obedience but affords no strength to assist in our obedience but you are under Grace or the Covenant of Grace wherein the Grace of God with the Command confers life to Believers and strength to obey therefore certain of the victory against sin yee ought to endeavour after Holiness Vers. 15. What then shall wee sin because wee are not under the Law but under grace God forbid Hee repeats and rejects the absurd objection of Libertines who take occasion from the grace of God to sin more freely when the contrary follows viz. because wee are under grace therefore wee ought not to indulge to our selves a liberty of sinning Vers. 16. Know you not that to whom you yeeld your selves servants to obey his servants yee are to whom yee obey whether of sin unto death or of obedience unto righteousness Argum. 6. Serving by the way to confute the objection seeing there is a necessity that you bee servants to him whom you obey and that you receive a reward proportionable to your work whether you obey sin or the Divine Commands unless you will bee accounted the servants of sin and will receive the reward of eternal death it behoves you to beware that you indulge not your selves in sin and if you will bee accounted the Servants of God that you may bee pronounced Righteous and Heirs of Life of necessity you must labour after Holiness Vers. 17. But God bee thanked that yee were the servants of sin but yee have obeyed from the heart that form of doctrine which was delivered to you Argum. 7. By the grace of God the time of your bondage is past in which you were servants to sin before your regeneration and now converted you have begun to yeeld sincere obedience to the Gospel the impression whereof you have received as from a print Therefore to return to the service of sin or to depart from the sound Doctrine is unworthy but it behoves you to persevere in your obedience to the Doctrine into which you were delivered Vers. 18. Being then made free from sin yee became the servants of righteousness Argum. 8. Being now freed from sin by the Omnipotent Arm of God yee are servants of righteousness to holiness Therefore by the Law of servitude being servants to righteousness yee are bound to become servants also unto holiness Vers. 19. I speak after the manner of men because of the infirmity of your flesh for as yee have yeelded your members servants to uncleanness and to iniquity unto iniquity even so now yeeld your members servants to righteousness unto holiness After his excuse of his homely similitude which in many things holds no proportion with these spiritual things yet notwithstanding the Holy Ghost is pleased to use because of the infirmity of the Romans for the sake of those that were carnal which could not so easily apprehend an higher or more spiritual way of speaking Hee repeats the exhortation and addeth Argum. 9. You have sometimes yeelded your members unto uncleanness and have been altogether servants to unrighteousness therefore now 't is fitting that with equal industry at least you yeeld your members servants unto righteousness and to holiness not to bee less studious of doing well than heretofore you have been of sinning and doing ill Vers. 20. For when yee were the servants of sin yee were free from righteousness Argum. 10. Confirming the former When you were servants of sin yee were free from righteousness for you were not at all servants unto righteousness Therefore now 't is equal seeing you are the servants of righteousness that you should bee free from sin and not at all servants unto it Vers. 21. What fruit had you then in those things whereof yee are now ashamed for the end of those things is death Argum. 11. You have gained no other fruit for your former sinful course of life but shame which is now upon you nor could you expect any other fruit for the future but eternal death which is the end of sin Therefore it behoves you to beware that you serve sin no longer Vers. 22. But now being made free from sin and become servants to God yee have your fruit unto holiness and the end everlasting life Arg. 12. After you gained your liberty from the bondage of sin you became servants unto God and have your fruit unto holiness encreasing and abounding daily therein at length you shall obtain eternal life therefore ought you diligently to follow after holiness Vers. 23. For the wages of sin is death but the gift of God is eternal life through Iesus Christ our Lord. Arg. 13. Confirming those which went before after this manner Whatsoever hath hitherto been spoken in this Argument is sufficient and firm for it is decreed by a Divine Sentence to render a reward to sinners according to their deserts which is eternal death and to bestow life eternal with Justification and Sanctification which are chained to eternal life not of debt but freely of his grace and that no way but in our Lord Jesus Christ Therefore ought wee not to continue in sin lest wee perish but with Faith in Christ wee must joyn the practice of holiness which holiness with eternal life God will freely give to those that believe in Christ and follow after holiness as it is largely proved before CHAP. VII IN the former Chap. hee exhorts those that are justified by Faith to Holiness and because they who most follow after Holiness are most sensible and lament the power of sin dwelling in them not yet extinguished Therefore for the sake of these ariseth the fourth Confirmation of the Doctrine of Free Iustification by Faith in Christ in that it yeelds consolation to the afflicted consciences of the Saints by reason of their imperfect obedience to the Law and the reliques of sin that dwell in them There are three parts of the Chapter in the first that they who are justified should take comfort against their imperfâ—ct obedience to the Law hee handles the freedome of justified persons from the Covenant of Works and their interest in the Covenant of Grace which is the first place of Consolation to ver 7. The second contains an Apology for the Holiness of the Law two objections against the Law being answered to verse 14. In the third is contained the second place of Consolation wherein from the Doctrine of Iustification by Faitâ— in Christ the Apostle propounds the wrestling which hee had with the remnants of sin and the victory which hee gained that by his example and experience troubled consciences might take comfort The first Part. Vers. 1. Know yee not Brethren for I speak to them that know the Law how that the Law hath dominion over a man as long as hee liveth 2. For the Woman which hath an Husband is bound by the Law to her Husband so long as hee liveth but if the Husband bee dead shee is loosed from the Law of her Husband 3. So then if while
sin taking occasion by the Commandement wrought in mee all manner of concupiscence for without the Law sin was dead Reason 2. Because the sin that dwells in us or the habitual pravity of our nature is the cause of actual sins but the Law is not the cause but the occasion to sin not given but taken For sin that dwells in us saith hee or the evil of nature taking occasion from the Law forbidding lust so much the more is inflamed and excited And indeavouring after what was forbidden begat in mee all manner of concupiscence and evil motions against the Law For without the Law Which hee confirms by a sign Because the Law not being known sin lies hid and is as dead but when the Law comes it is stirred up and appears as filthiness is not seen in the absence of the Sun but that arising it appears and stinks not by the Suns fault but by its own Therefore the Law is holy Vers. 9. For I was alive without the Law once but when the Commandement came sin revived and I died By his own experience hee further explains the matter shewing that formerly when hee was a Pharisee and unregenerate in his own opinion hee was alive that is very just and in no wise guilty of eternal death but when his eies were opened by the grace of God the true sense of the Law was unfolded then hee understood the force of sin and that hee was guilty of eternal death Vers. 10. And the Commandement which was ordained to life I found to bee unto death From this experience hee saith that hee learned two things First That the end of the command and the effect was good in it self because the command is good in it self and by it self ordained to life if men obeyed it The other that the effect of the Law by accident was death so farre as it threatned death to the sinner and urges him from justice with the sentence of death Vers. 11. For sin taking occasion by the Commandement deceived mee and by it slew mee 12. Wherefore the Law is holy and the Commandement holy and just and good The third Reason in defence of the Law The sin that dwells in us is the cause of death onely taking occasion from the Law or the command as hee had learned by experience for sin while hee thought of what was forbidden in the Law invited and inticed him to forbidden things and polluted him and so by the Command made him more and more obnoxious to death Therefore the Law is altogether holy and particularly that which forbids Concupiscence is holy just and good because it is given by an holy God according to equity and for our profit Vers. 13. Was that then which is good made death unâ—o mee God forbid But sin that it might appear sin working death in mee by that which is good that sin by the Commandement might become exceeding sinful The second Objection Some might say Therefore hath that which is good been the cause of death Hee answers by rejecting the reproach for the occasion is to bee distinguished from the cause and the use of a thing from the abuse of it Hee therefore acquits the Law and casts all the blame upon the sin that dwells in us Truly saith hee it is not the Law but sin that dwells in mee which is the cause of death and discovers it self to bee sin so farre forth as it is stirred up in mee and kindled by the good Law of God it enkindles rebellious motions to the Law of God and so much the more upon this account doth it cause death that so sin in mee by the Command might appear above measure sinful Which is spoken most seasonably to stop the mouths of all who otherwise would deny inborn concupiscence now natural to all to be sin was it not found to bee the cause of actual sins and death and this defence hee makes for the Law The third Part. Vers. 14. For wee know that the Law is spiritual but I am carnal sold under sin The third part of the Chapter wherein is set down the second head of comfort to those who bewail the imperfection of their obedience to the Law from the Apostles example wrastling with the same evil and getting the victory by the favour and benefit of free justification as appears from vers the last This is the force of the Argument I bewailing in my self the power of sin wrastle against it taking comfort from justification by faith in Christ Therefore you holy Champions take comfort in your wrastling and conflict In the conflict of the Apostle appears a threefold difficulty and a threefold victory in the retreat in all which are mixed some Arguments of comfort drawn from the Apostles experience The first difficulty arises from a threefold contention The first is of the Law and himself I saith hee with the rest of beleevers acknowledge the Law to bee spiritual which wholly favourâ— the holiness of the Spirit of God and is wholly referred to a spiritual course of life But when I look upon my self and compare the imperfection of my obedience with the spiritualness of the Law I am compelled in respect to the Old Man in mee not yet mortified to acknowledge my self carnal and as a slave sold to subjection under sin out of whose bonds I cannot deliver my self but I am carryed away whither I would not Vers. 15. For that which I do I allow not for what I would that do I not but what I hate that I do Hee proves what hee hath said and shews the second contest betwixt his actions and his judgement renewed That which I do I do not approve viz. when I examine my actions to the perfect Rule of the Law I am forced not to approve but condemn many things in my actions The third disagreement hee shews to bee betwixt his actions and his will renewed I do not that good which I would saith hee hindered by the body of death in mee and that evil which I hate that I do failing of the Rule where I would not for I would perform perfect obedience to the Law of God but I fall short and in many things I offend Vers. 16. If then I do that which I would not I consent unto the Law that it is good The first difficulty you have seen the victory follows and three Arguments of Consolation whereby the Apostle comforts himself and the rest of his fellow-combatants Argum. 1. I my self am in the number of those who bewail their imperfect holiness and finde the same conflict in my self as they do from the imperfection of my obedience Therefore they have Consolation that mourn over the imperfection of their holiness seeing they suffer nothing different from other Saints nay not from the Apostles themselves I consent Argum. 2. Of Consolation Because from this conâ—â—ict it appears that sanctification is begun in him that wrastles and a consent to the Law of God that it is holy and good
manner The first comparison is in the opposite state of a natural and a spiritual body The first Adam was made a living soul not giving life which had a life indeed but supported as other creatures are with meat and drink c. And not such as could continue life to the body without nourishment But Christ the last Adam is made a quickning Spirit who could communicate virtue to those that were his by his Spirit that without nourishments of the body the most blessed union of body and soul may bee preserved Vers. 46. Howbeit that was not first which is spiritual but that which is natural and afterward that which is spiritual The second comparison in respect to Order The first Adam had the precedency in the natural state of the body The second Adam was latter in the spiritual state of the body for the imperfect state ought to precede so God is wont to proceed to the highest perfection Hee saith not simply that Adam was before Christ but that the Natural state of the first Adam is first in time in Adam in Christ and in us And our Spiritual state which is from Christ is latter Vers. 47. The first man is of the earth earthy the second man is the Lord from Heaven The third comparison in the order and dignity of the person The first-Man meer man is of the earth earthy whose body rose out of the earth and is resolved again into earth upon the substraction of food whereupon hee could communicate unto us nothing but a terrene life But the second Adam is both man and God from Heaven who although hee hath a body from the earth yet because hee is God from Heaven and therefore is called heavenly as hee could support his body that it should not see corruption though in its own nature terrene and resoluble into dust and as it being raised out of the grave hee could make it every way glorious immortal and heavenly not needing earthly supports So in like manner can hee make our bodies such Vers. 48. As is the earthy such are they that are earthy and as is the heavenly such are they also that are heavenly From these hee proves the future mutation of the qualities of the body from earthly to heavenly from natural to spiritual by four Arguments Argum. 1. Such as was the earthly Adam the head of our stock after the fleshly propagation such it became us to bee born viz. mortal Therefore as the heavenly Adam our head in respect to regeneration and glorification is after his resurrection viz. Spiritual glorious incorruptible immortal such shall wee bee that are born again of him after our resurrection Vers. 49. And as wee have born the image of the earthy wee shall also bear the image of the heavenly Argum. 2. From its future certainty As sure as wee bear the image of the first Adam in the qualities of our substance being made conform to him in soul and body so sure shall wee bear the image of the second Adam in the glorious qualities of our substance Vers. 50. Now this I say Brethren that flesh and blood cannot inherit the Kingdome of God Neither doth corruption inherit incorruption Argum. 3. The promises of glorifying our bodies or of bringing us into the glorious Kingdome of God ought to bee fulfilled But flesh and blood i. e. our bodies as now they are corruptible cannot enter into the Kingdome of God unless they bee fitted for that glorious state Therefore our bodies shall bee made meet by the mutation of their qualities to enter into the Kingdome of Glory Corruption By way of confirmation to this reason hee adds Argum. 4. Corruption cannot inherit incorruption Therefore necessary it is that our bodies bee changed in their qualities from corruptibility to incorruptibility Vers. 51. Behold I shew you a mystery wee shall not all sleep but wee shall all bee changed Objection 3. What shall become of those that are alive at the comming of our Lord How shall they arise which shall not dye but bee found alive by the Judge at his comming Hee answers by opening the mystery viz. that all shall not die nor rise again but they shall bee taken that remain alive at the comming of our Lord and changed into an eternal state of immortality either in glory or torments which change shall bee in stead of death and a resurrection Vers. 52. In a moment in the twinckling of an eye at the last Trumpet for the Trumpet shall sound and the dead shall bee raised incorruptible and wee shall be changed Hee shews the manner of this change that it shall bee in the twinckling of an eye i. e. in a moment all that are alive and dead shall be summoned by a fearful alarum to the judgement of God Vers. 53. For this corruptible must put on incorruption and this mortal must put on immortality Hee gives two Reasons of this change First Mortality must bee swallowed up of immortality and this mortal body must put on immortality Therefore they shall bee changed that are found alive at the comming of our Lord. Vers. 54. So when this corruptible shall have put on incorruption and this mortal shall have put on immortality then shall bee brought to pass the saying that is written Death is swallowed up of victory 55. O death where is thy sting O grave where is thy victory Reason 2. The Prophecie of Hosea ought to bee fulfilled chap. 13. v. 14. who fore-told our full victory over death and the grave Therefore they that are alive shall bee changed at the comming of the Lord which shall bee in stead of death Vers. 56. The sting of death is sin and the strength of sin is the Law That this victory may appear the greater hee intimates the victory wee shall have over sin and the Law without which the grave cannot prevail any thing over us for unless satisfaction bee given to the Law sin wrath and death remain in full power But after satisfaction is made to the Law for us sin and wrath are taken away wherewith death is armed as with a sting which being disarmed is abolished and triumphed over Vers. 57. But thanks bee to God who giveth us the victory through our Lord Iesus Christ. Hee shews a twofold use of this victory The first is that thanks may bee given to God who hath given us through Christ victory over death sin and the Law yea verily hee hath imputed the victory of Christ to us and hath made it ours for hee hath died for us and by his resurrection hath obtained for us victory over death that hee might make us conquerours Vers. 58. Therefore my beloved Brethren bee yee stedfast unmoveable alwaies abounding in the work of the Lord forasmuch as you know that your labour is not in vain in the Lord. Another use of this doctrine is this That under hope of the free gift at the day of resurrection wee would persevere constantly in the Faith of the Gospel
God is a Mediatour by whom God would have expiation for sin made his life being laid down upon the Cross and expiation being made by his death hee would that reconciliation and a renewing of friendship betwixt God and them should bee made that are the members of the Church no less betwixt God and those members which are in the Earth than betwixt God and those that are in Heaven yea hee would have reconciliation made in himself or by the intuition of his glory amongst the heavenly Angels and earthly men amongst whom by reason of sin there is a natural disagreeing Lastly Hee would have the Elect Angels to bee confirmed whose various and changeable nature is already demonstrated by the fall of wicked Angels and that by a gathering of them together to himself For the Angels are added to Christ as a surplusage in the Covenant of Redemption for the use of his body that is the Church that they might bee ministring spirits for the use of the redeemed ones All which as they did confirm the solidity and certainty of Redemption so the Faith of the Colossians very much in Christ and ought also to confirm ours Vers. 21. And you that were sometimes alienated and enemies in your mind by wicked works yet now hath hee reconciled 22. In the body of his flesh through death to present you holy and unblameable and unreprovable in his sight The 5. Reason of his thanksgiving is the grace of reconciliation made with the Colossians by name Hee amplifies this benefit by nine Arguments 1 Hee saith that you were sometimes alienated from God strangers from the Common-wealth of Israel and the life of God 2 Yee were not onely born strangers but were made more and more strangers by the custome of sinning 3 Neither this onely but yee were enemies and with an hostile mind did both disdain and speak against God 4 That you were enemies not only in your sensitive appetite and your affections but also in your mind which should bee the most excellentest faculty the Mistress and Captain of all the rest 5 That yee have expressed the enmities conceived in your mind by wicked works 6 That nevertheless Christ now hath reconciled you 7 That hee hath obtained reconciliation in taking upon him in the body of his flesh the humane nature like to us in all things sin onely excepted 8 That by his death hee hath paid the price of your Redemption and Reconciliation 9 That Christ hath determined with himself that at length you should remain holy in his sight and the sight of God without any spot of sin and misery viz. to the day of his comming all which did chiefly make for the upholding of their Faith Vers. 23. If yee continue in the faith grounded and settled and bee not moved away from the hope of the Gospel which yee have heard and which was preached to every creature which is under heaven whereof I Paul am made a Minister The fourth manner of confirming the Colossians faith follows by an exhortation to perseverance in the faith of the Gospel to which hee passeth giving a caution for this end that hee might suspend the benefit commonly applied to them given as it were the Characteristical note of them to whom the benefit of reconciliation belongs viz. That they who have right to these benefits may remain in the faith of Christ upon which the other degrees of perseverance depend The Arguments of the Exhortation are chiefly three If Argum. 1. It is contained in the condition of perseverance Your constancy in the faith of Christ and hope of the Gospel is a sign not onely of your reconciliation made through Christ but also of your holiness and salvation to bee perfected by him Therefore persevere yee In the mean while three things are required to their perseverance 1 That they bee grounded in the faith that is that they lay hold upon the foundations of faith solidly laid in the truth goodness and power of God 2 That they bee settled i. e. Now they are grounded in Christ they may fixedly abide may adhere to Christ and bee joyned to this truth 3 That they resist all temptations with which they may by any manner bee moved from the hope of eternal life or the good things promised in the Gospel The force of this Argument is you shall not possess the good things fore-spoken of except you have persevered in the faith Therefore persevere yee Preached Argum. 2. Of his exhortation to perseverance The Gospel which you have heard from Epaphras your Pastor is the same with the Gospel preached by the other servants of God to every creature through the whole world or all kindes of men Jews and Gentiles without difference Therefore abide you founded and settled in the same faith Whereof Argum. 3. I Paul my self am made a Minister to preach this Gospel to the Gentiles with great approbation from God and his blessing poured upon all that are faithful amongst the Gentiles Therefore persevere yee in that faith Vers. 24. Who now rejoyce in my sufferings for you and fill up that which is behinde of the afflictions of Christ in my flesh for his bodies sake which is the Church Hee insists in this Argument and commendeth his Ministry to them by fourteen Arguments all which confirm his glorious Ministry Argum. 1. I Paul in the administration of this Gospel do bear afflictions with joy Therefore my Ministry is glorious Argum. 2. I bare those afflictions for the sake of you Colossians or for your confirmation in the faith Therefore my Ministry is glorious amongst you Argum. 3. Seeing that after the personal sufferings of Christ for our redemption the suffering of the Martyrs remain for a testimony of the truth of Christs doctrine I Paul in some part do so fill up the appointed measure of those afflictions that I am prepared to seal this my Ministry even with my death Therefore this my Ministry is glorious Argum. 4. I suffer these afflictions for Christs honour and his whole Churches edification viz. That his mystical body may bee knit together in faith Therefore my Ministry is glorious All these make to the taking away the offence of the Cross incumbent upon the Apostle Vers. 25. Wherefore I am made a Minister according to the dispensation of God which is given to mee for you to fulfil the word of God Argum. 5. I am appointed a Minister of the Catholick Church and am made an Apostle of the Gentiles both by special authority and divine dispensation Therefore is my Ministry glorious To fulfil Arg. 6. I am constituted an Apostle especially for this end that fully manifesting the Gospel amongst the Gentiles I might fulfil by my Ministry not onely my Office but also the Decree of God and the Prophecies concerning the calling of the Gentiles and the grace of Christ which was to come unto them Therefore this my Ministry is glorious Vers. 26. Even the Mystery that hath been bid from ages and from
from himself as the Surety and from his for whom hee stood engaged and that Salvation is obtained for the faithful who expect his coming Therefore his once Oblation upon the Cross for our Redemption was compleat It is said that Christ shall appear the second time without sin in respect to his first coming wherein though hee was most free from the pollution of sin inherent yet hee was not free from the sins of others or ours which were imputed to him And thereupon hee became obnoxious to infirmity and misery till hee satisfied for our sins but at the Day of Judgement hee shall appear in glory which will testifie the total abolition of sin and by consequence will demonstrate that that one Oblation upon the Cross was abundantly sufficient to take away sin CHAP. X. HEE proceeds to extol the Priest-hood of Christ above the Levitical There are two parts of the Chapter In the first hee proves that the Sacrifice of Christ once made was more excellent than all the Legal Sacrifices to ver 19. In the second part hee makes use of this Doctrine by way of exhortation to boldness and constancy in the profession of the Faith and holiness of life with patience to the end Vers. 1. For the Law having a shadow of good things to come and not the very image of the things can never with those Sacrifices which they offered year by year continually make the comers thereunto perfect The Arguments for proving the excellency of the Sacrifice of Christ above the Levitical Sacrifices are twelve Argum. 1. The Levitical Sacrifices prescribed in the ceremonial Law only contained the shadow of the Sacrifice of Christ and his benefits not a lively representation of the things themselves as it appears in the Mirrour of the Gospel from the things themselves as now exhibited and considered in themselves Therefore they were far inferiour to the Sacrifice of Christ represented by them Never Argum. 2. Even the most excellent Levitical Sacrifices yearly performed by the High-priest could not justifie or sanctifie those for whom or by whom they were offered Therefore they are inferiour to the Sacrifice of Christ. Vers. 2. For then would they not have ceased to bee offered because that the worshippers once purged should have had no more conscience of sin Argum. 3. Confirming the former the Levitical Sacrifices by their often repetition argued their imperfection and weakness to justifie the sinners for whom they were offered Therefore they were inferiour to Christs Sacrifice For then A reason is given of the former If those Sacrifices had justified the worshippers the frequent offering them had ceased because the worshippers purged from the guilt of sin and quieted in conscience by one Oblation had no need to repeat it often But those Levitical Sacrifices ceased not to bee often offered because the Law commanded that it should bee so Therefore those Sacrifices did not justifie their worshippers Vers. 3. But in those Sacrifices there is a remembrance again made of sins every year Argum. 4. Confirming the same thing even their most principal Sacrifices amongst them carried along with them a repeated mention of all sins past which had been in vain if by the former Sacrifices they had been abolished Therefore these Sacrifices were far inferiour to the Sacrifice of Christ. Vers. 4. For it is not possible that the blood of Bulls and of Goats should take away sins Argum. 5. Confirming also the second These Sacrifices were meaner as of beasts than that they could take away sin Therefore far inferiour to the Sacrifice of Christ. Vers. 5. Wherefore when hee cometh into the world hee saith Sacrifice and Offering thou wouldest nor but a body hast thou prepared mee 6. In Burnt-offerings and Sacrifices for sin thou â—ast had no pleasure 7. Then said I Lo I come in the volume of the book it is written of mee to do thy will O God 8. Above when hee said Sacrifice and Offering and Burnt-offerings and Offering for sin thou wouldest not neither hadst pleasure therein which are offered by the Law 9. Then said hee Lo I come to do thy will O God hee taketh away the first that hee may establish the second Hee proves this Argument from Psal. 40. Wherein Christ is introduced by the Prophet as to the time hee was made man and appeared in the flesh publishing the abolition of Legal Sacrifices by his Father and that in their stead his obedience in the body was appointed even to the Death of the Cross in that hee saith His ears were opened or God had prepared him a Body by both phrases is signified that the Son of God Incarnate was formed to obedience unto his Father Forseeing the Legal Sacrifices not accepted as not able to expiate sins hee offers himself up to death according to the Will of his Father according to the Prophecies which in the volume of the books are contained concerning him and so hee takes away the Levitical Sacrifices that hee may establish the Sacrifice of Christ. Vers. 10. By the which will wee are sanctified through the offering of the Body of Iesus Christ once for all Argum. 7. By the Oblation of the Body of Christ according to the Will of God wee are Justified and Sanctified which could not bee justified nor sanctified by the Legal Sacrifices Therefore the Sacrifice of Christ by Divine institution is more excellent than the Levitical Vers. 11. And every Priest standeth daily ministring and offering oftentimes the same Sacrifices which can never take away sins 12. But this man after hee had offered one Sacrifice for sins for ever sat down on the right hand of God Argum. 8. The Priests offering the daily Sacrifice daily stood as Ministers labouring and offering the same Sacrifices ineffectual to take away sin But Christ by one Oblation once offered as Lord of Heaven and Earth sat down and Reigns as Partner of Glory with his Father Therefore his Sacrifice is more excellent than the Levitical Vers. 13. From henceforth expecting till his enemies be made his footstool Argum. 9. After the Sacrifice of Christ nothing remains to bee done for the expiation of the sins of Believers or the Elect only the subduing of the Devil the World sin dwelling in us death and a full subjection of the rest of ours and Christs enemies remains that the Redeemed may enjoy a full happiness being freed from all their enemies Therefore his Sacrifice is more excellent than the Levitical Vers. 14. For by one offering hee hath perfected for ever them that are sanctified Argum. 10. Confirming the former The Oblation of Christ once made hath an infinite virtue not only to satisfie for the sins of the Elect or Believers who have devoted themselves in holiness unto God but also effectually to bestow holiness and salvation gradually to bee accomplished and eternally to endure upon all those which were are and shall bee hereafter Therefore his Oblation is more excellent than the Levitical and that being now offered up
those true Principles concerning God â—hrough their own false reasonings they drew false conclusions about God and the worshiping of him Lastly They apparently manifested their ingratitude and folly by their works they framed the images of men and beasts whereby they would represent God or the properties of God to the eye thus as much as in them lay they changed the glory of God dishonoured by so vile a comparison into those abominable images Vers. 24. Wherefore God also gave them up to uncleanness through the lusts of their own hearts to dishonour their own bodies between themselves 25. Who changed the Truth of God into a Lie and worshipped and served the Creature more than the Creator who is blessed for ever Amen The impiety and unrighteousness of men against God being manifested in the Example of the Gentiles hee shews the wrath of God to bee poured out upon the wicked and withall the greatness of their iniquity In that God gave them up judicially to their own affections and most justly left them to themselves for a punishment of their abominable Idolatry That they which robbed God of his glory might suffer in and by themselves the foulest ignominy And that they which changed the glorious Attributes of God into lying images which are nothing less than what they are called should change themselves into beasts by their unbridled lusts They are said to worship and serve things created passing by the Creator For although Idolaters seem in the false representation of God by an Image to intend him honour and worship yet God altogether rejects that worship and leaves it wholly to the Image or Creature with whom hee will not by any means share his worship God is called in this place Blessed for ever that wee may know that the injurious carriage of Idolaters can detract nothing from the felicity of God But that his glory and blessedness will abide for ever to whom wee all of us ought with the Apostle to ascribe it saying AMEN Vers. 26. For this cause God gave them up unto vile affections for even their women did change their natural use into that which is against nature 27. And likewise also the men leaving the natural use of the woman burned in their lust one toward another men with men working that which is unseemly and receiving in themselves that recompence of their errour which was meet In the Example of the Gentiles is propounded a further demonstration of mans unrighteousness and Gods wrath against the wicked To wit that God gave them up judicially to the hands of their own lusts and defiled spirits who served their own corrupt affections in matter of Religion that against Nature the men and women in their abominable Sodomitical filthiness below beasts in their unnatural lusts by way of requital should debase themselves who by their Idolatry had abased the glory of God in resembling him to Creatures and fictions of their own Vers. 28. And even as they did not like to retain God in their knowledge God gave them over to a reprobate mind to do those things which are not convenient 29. Being filled with all unrighteousness fornication wickedness covetousness maliciousness full of envy murder debate deceit malignity whisperers 30. Back-biters haters of God despiteful proud boasters inventers of evil things disobedient to Parents 31. Without understanding Covenant-breakers without natural affections implacable unmerciful Hee proceeds further to manifest the unrighteousness of man and the wrath of God to wit That God most justly gave them up to a reprobate mind who refused to retain in their minds the knowledge of him which by the light of nature was apparent in all the works of Creation that being deprived of the use of common judgement as if they had turned beasts they ran mad into all wickedness against the Law of Nations and Nature without the least shew of Reason Filled That wee might not imagine them guilty of one fault onely the Apostle reckons up a Catalogue of about three and twenty with which these were filled that were left to themselves With all unrighteousness That is with all unrighteousness against their neighbour Fornication Under this hee comprehends all unlawful lying of the Man with the Woman Maliciousness That is a desire to hurt joyned with fraud and indeavour Wickedness That is a frowardness of mind openly discovering it self Malignity That is with roughness and harshness of manners Whisperers Such as privily back-bite their neighbours on purpose to dissolve the bonds of friendship Back-biters Such as injure the reputation and fame of others Haters of God Such are they who out of an evil conscience will not endure to hear any thing of God Spightful Such are those that are cruel oppressing others by force Boasters Such as make a shew of great matters Inventers of evil things Such as devise new kinds of sins Without understanding Such are they which are hurried like brute beasts without any shew of reason which way soever their lust draws them Vers. 32. Who knowing the judgement of God that they which commit such things are worthy of death not only do the same but have pleasure in them that do them The last demonstration of mans unrighteousness and the wrath of God in his justice leaving them to themselves appears with a threefold aggravation 1 They practised the foresaid wickednesses against the dictate of conscience for they knew that those wickednesses were displeasing unto God 2 They sâ—â—ned against the knowledge of the judgement of God and the due desert of sin They knew them worthy of death that committed such things 3 They themselves onely did not commit such things but not onely by their silence but consent flattery and authority became Patrons to them that did confirming and hardening them in their sins This is the condition of the wisest men out of Christ who are so farre from the righteousness of works that they do nothing but abuse the known principles of Righteousness provoke the wrath of God against themselves and more and more pollute themselves with all manner of filthiness to their final perdition CHAP. II. IN this Chapter wee have the third Argument set down to prove the Position viz. CONCERNING THE RIGHTEOVSNESSE NOT BY WORKS BVY BY FAITH Which is propounded in the first and second verses in the remaining part of the Chapter it is confirmed and the objections removed Vers. 1. Therefore thou art inexcusable O man whosoever thou art that judgest for wherein thou judgest another thou condemnest thy self for thou that judgest doest the same things 2. But wee are sure that the judgement of God is according to truth against them which commit such things The third Argument against Justification by works from the self-condemnation of all men drawn from the last verse of the former Chapter Every man condemning others and doing the same things which hee condemns in his own judgement is condemned without excuse Therefore every man is so farre from being justified by works that on the
contrary hee is condemned In the second verse a reason of this is subjoyned because the judgement of God is just and according to the merit of the deed condemns every sinner both him that judgeth and him that is judged Therefore hee which according to the judgement of God condemns another to death for sin condemns himself doing the like things Vers. 3. And thinkest thou this O man that judgest them which do such things and doest the same that thou shalt escape the judgement of God This Argument in the following part of the Chapter is confirmed removing the four pretended Objections whereby men may evade the force of the Argument Object 1. Hee securely contemns the judgement of God who because God hath hitherto spared him promiseth himself impunity or freedome from punishment when hee judgeth others I am not afraid saith hee of the judgement of God The Apostle refutes this Objection and proves it null by six Reasons Reas. 1. That such an imagination is vain and foolish for Thinkest thou c. which is the same as if hee had said In vain doest thou think to escape the judgement of God Vers. 4. Or despisest thou the riches of his goodness and forbearance and long-suffering not knowing that the goodness of God leadeth thee to repentance Despisest Reas. 2. Such an imagination puts contempt and abuse upon the riches of the bounty forbearance and gentleness of God when any one because God hath spared hitherto goes on in sin and conceives hopes to go unpunished Bounty Reas. 3. That the bounty of God ought to invite and move to repentance not to go on in sin out of hopes to go unpunished Vers. 5. But after thy hardness and impenitent heart treasurest up unto thy self wrath against the day of wrath and revelation of the righteous judgement of God Hardness Reas. 4. That such a thought is the hardening of our hearts in sin and a sealing of them up that wee cannot repent Treasure Reas. 5. That hee who securely contemns the judgement of God heaps up unto himself a kinde of treasure of punishments from divine justice to the time of that last and terrible judgement wherein that whole treasure of punishments in the most righteous anger of God shall bee openly poured out upon him Vers. 6. Who will render to every man according to his deeds 7. To them who by patient continuance in well-doing seek for glory and honour and immortality eternal life 8. But unto them that are contentious and do not obey the truth but obey unrighteousness indignation and wrath 9. Tribulation and anguish upon every soul of man that doth evil of the Jew first and also of the Gentile 10. But glory honour and peace to every man that worketh good to the Jew first and also to the Gentile Reas. 6. God will give to every man in the day of Judgement according to his works good or evil his rewards of grace or punishments of his justice To wit eternal life to them that persevere in obedience to the truth hoping for a reward vers 6 7. And besides the signs of wrath in this life eternal death also after this life as it is just for an angry God to inflict upon the adversaries of the truth and the servants of unrighteousness verse 8. Hee confirms this reason in that God will have no respect to any Nation or outward Priviledges in the inflicting of his punishments But the Jews which had the chiefest favours of God should bee first in their punishments and that hee would inflict upon the soul and body of the Heathens or Gentiles their deserved torments verse 9. And to the same manner in his rewards without difference of Nations hee will glorifie i. e. with all gifts that may externally accomplish a man such as Glory and Honour and inwardly which is signified by Peace and will heap upon the pious and honest Jew according to all the priviledges which hee hath vouchsafed to that Nation and will crown the pious and honest Gentile in his place with eternal life verse 10. from whence it follows that hee is deceived who indulges hopes of impunity because God hath hitherto spared him Vers. 11. For there is no respect of persons with God Hee confirms the former reason from the equity of God in that hee is no respecter of persons and hee meets with the second Objection propounded verse 2. against the severe judgement of God against sinners Some might object In the executing of Judgement respect is to bee had as well of the Heathen who lives out of the Church without the knowledge of the Law or the doctrine of God as also of the Jew which is a Disciple of God and an hearer of the Law God forbid that either of them should perish for both seems unjust although they are sinners Hee refutes this Objection and proves it just that every sinner should perish by five Reasons Reas. 1. Because there is no respect of persons with God that hee should exempt from condemnation those that persevere in sin whether Jews or Gentiles for any reason which appertains to the person not the cause And here it is to bee observed that God looks with an equal eye upon the Jew and Gentile out of Christ not in the degrees of punishment but in the guilt of eternal death which all sinners are worthy of although not in the like degree Vers. 12. For as many as have sinned without Law do by nature the things contained in the Law those having not the Law shall be judged by the Law Reas. 2. This confirms and unfolds the other because they that have sinned without the Law scil written Against the Law written upon their hearts by nature even by the same Law within them shall perish without the written Law by the sentence of Justice And whoever have sinned in the Law or in the knowledge of the Law written shall bee condemned even by the sentence of the written Law Vers. 13. For not the hearers of the Law are just before God but the doers of the Law shall be justified Reas. 3. Especially intended against the Jews who according to the rule of Righteousness cannot bee accounted for Righteous before God even they that are hearers of the Law unless they perform perfect obedidience to the Law which because neither Jew nor Gentile can do by consequence neither can they bee exempted from deserved condemnation but on the contrary especially the Jews which are hearers of the Law and do not keep it are most worthy of judgement Vers. 14. For when the Gentiles which have not the Law do by nature the things contained in the Law these having not the Law are a Law unto themselves 15. Which shew the work of the Law written in their hearts their conscience also bearing witness and their thoughts the mean while accusing or else excusing one another Reas. 4. Especially intended against the Gentiles which though they have not the written Law yet they have a Law within
because wee are mutable as also the condition of works by reason of our infirmity is impossible but that which is of Grace that which is by Faith that which is in Christ is necessarily firm because it leans upon the unchangeable good pleasure of God and the Merit of Christ. Vers. 17. As it is written I have made thee a Father of many Nations before him whom hee believed even God who quickeneth the dead and calletâ— those things which bee not as though they were The third Part. The third part of the Chapter follows in which the Faith of Abraham is commended to the use and benefit of all Believers that they may learn by his example to believe more and more Tâ—e grounds upon which the Faith of Abraham is commended are six Reason 1. Because Abraham through his Faith by the special Sentence of God is declared the Father of many Nations and so the Father of us that believe according to the Faith For as Abraham begat Isaac by virtue of the Divine Promise and not by the power of Nature even so by virtue of the Divine Promise promising that hee should bee the Father of many Nations Abraham took all Believers into the number of his Children to bee reckoned amongst his Seed And thus in the virtue of the Promise hee begot or conceived the Faithful as Children of the Promise which hee shews more clearly by calling Abraham the Father of the Faithful not only before God or in the sight of God that is after a spiritual manner and in the account of God but also to the likeness of God by a kind of similitude answering to God whom hee believed for in the Act of Faith Abraham standing in the light of the countenance of God Almighty who spake unto him believed the Promise Those sons which God promised hee looked upon as present by Faith And thus after a sort hee became the Father of them after the similitude of God Quickning Reason 2. Because Abraham by Faith fixed his eyes upon the truth and Omnipotency of God effectually bringing life out of death and a beeing out of nothing and effectually calling things that were not yet as if they were or had a beeing to which Omnipotent Truth when Abraham believed his Faith put on a kind of similitude to the Truth of God Almighty Vers. 18. Who against hope believed in hope that hee might become the Father of many Nations according to that which was spoken So shall thy Seed bee Reason 3. Because Abraham believed in Spiritual hope i. e. hee had in his heart a firm and invincible confidence with a lively and strong hope of the promised issue Against hope viz. of the flesh and natural reason which did object nothing but impossibility and as it were affirmed that they could not bee his Seed as God had spoken Vers. 19. And being not weak in Faith hee considered not his own body now dead when hee was about an hundred years old neither yet the deadness of Sarah's womb Reas. 4. Because hee was not weak in faith hee did not consider or did not stand upon those impediments that lay before his Faith from himself and his wife as now dead in respect to natural generation but rather magnified the power and faithfulness of God which had promised Vers. 20. Hee staggered not at the promise of God through unbelief but was strong in Faith giving glory to God Reas. 5. Because hee disputed not against the Promise not was stopt by those objections which unbelief suggested but valiantly defended the Promise of God and set himself against temptations ascribing to God the glory of his truth and Omnipotency Vers. 21. And being fully perswaded that what hee had promised hee was also able to perform Reas. 6. Because hee gave to God speaking the glory of his truth out of a most full perswasion of Gods power for the performance of his Promise For the Promise once made there is no doubt to bee made of his will to perform what hee promiseth But the question which remains is touching the Power of him that promiseth Which question being laid aside Abraham rests in the promise of him whom hee knew to bee Almighty Vers. 22. And therefore it was imputed to him for righteousness Reas. 7. Wherein the Faith of Abraham is commended in that his Faith by this act shewing it self to bee true such a Faith which uniteth humbled and emptied man in the sight of God to God that promiseth was imputed to him for righteousness Because hee imbraced for his righteousness the blessing promised in that Seed which was to come i. e. Christ. Vers. 23. Now it was not written for his sake alone that it was imputed to him 24. But for us also to whom it shall bee imputed if wee believe on him that raised up Iesus our Lord from the dead Now the Apostle shews forth the example of Abrahams Faith fitted to the common use of Believers giving a pledge as it were by this example promising that our Faith in Christ Jesus in like manner should bee imputed unto us for righteousness And that hee might invite us to believe hee first compares the Gospel ministred unto us in the Name of God touching the Death and Resurrection of Christ for us to the promise made unto Abraham And further hee requires of us Faith in God who offers us this grace by the preaching of the Gospel that wee might believe with Abraham And lastly hee affirms our Faith in God who hath willingly satisfied himself in the death of Christ whom hee hath raised also from the dead that hee might impute and apply to us the righteousness obtained by the death of Christ no less certainly to bee imputed unto us for righteousness than it is certain that Abrahams Faith was imputed to him for righteousness and so sure it is that this was not written for his sake alone but for us to whom in like manner this Faith was to bee imputed for righteousness Vers. 25. Who was delivered for our offences and was raised again for our Iustification Hee layes the foundation of this certainty in a twofold judicial act of God towards Christ. The first act is the delivering up of Christ our Surety to death for our offences The other is the raising of him for our Justification In the first whereof God testifies that the sins of the Redeemed were translated upon Christ by Covenant And in the other that hee is abundantly satisfied for their sins and that the Redeemed in the person of their Surety are justified From whence it follows that to those who are Redeemed seeing they by Faith agree in this Covenant revealed in the Gospel Faith is imputed to righteousness or the Righteousness obtained by Christ is applyed to them that as in the person of their Surety they are justified so also they may bee justified in themselves CHAP. V. THe first Confirmation of this Divine ground of the Iustification of sinners by Faith in Christ you have had
for if I do what I woâ—ld not then I assent to the Law of God that it is good and the same sign of their sanctification have all those that bewail the imperfection of their obedience Vers. 7. Now then it is no more I that do it but sin that dwelleth in mee Argum. 3. Of Comfort Because to him that laments his imperfection and disallows it that evil shall not bee imputâ—d which is also to bee understood of all the other holy Combatants but to sin dwelling in him Because God esteems those that weep over the evil of their nature from their better part viz. that which is renewed which doth and shall prevail in the mortification and abolition of sin that dwells in us from which renewed part hee is called the Christian Champion It is no more I saith hee but sin that dwells in mee Vers. 18. For I know that in mee that is in my flesh dwelleth no good thing for to will is present with mee but how to perform that which is good I finde not The other difficulty or sharp contest consisting in a threefold conflict First Betwixt himself and the Old Man or that part which was not yet renewed and himself the New Man or the renewed part and here hee himself renewed condemns himself unrenewed as void of any good and a fit receptacle for all evil I know saith hee that there doth not dwell in mee that is in my flesh or corrupt and unrenewed nature which I receive from my carnal Generation any spiritual good thing whereby I may please God Hee proves what hee said and propounds the second conflict betwixt his will renewed and the weakness of his flesh or his perverse nature hindring that the holy motions stirred up by the Spirit were not brought into act and performed Vers. 19. For the good that I would I do not but the evil which I would not that I do The third conflict betwixt the regenerated Will and the Flesh or the Old Man not onely hindring the execution of the Will renewed but also producing evil effects contrary to the renewed Will Some may wonder what hee means when hee speaks of the commission of evil seeing wee all know from the Scriptures how holily and unblameably our Apostle behaved himself in all things after his conversion But it will bee no wonder when wee consider that by reason of the abundant measure of holiness which was bestowed upon him hee could not behold those rebellious motions of his nature but hee would accuse himself of the omission of good and the commission of evil for hee took notice of those motions either hindring him from performing all the parts of his duty towards God and men which hee strictly desired to do or polluting some way or other all his actions in the sight of God What wonder therefore if after this manner hee set out himself as a great sinner Vers. 20. Now if I do that I would not it is no more I that do it but sin that dwelleth in mee The Conquest follows after this sharp conflict repeating the consolations of himself and the rest of the Saints That the sin committed would not bee imputed to him bewailing this his imperfection but to the corruption of his nature or his habitual corruption indwelling designed to destruction and abolition And because hee conflicted with sin therefore is hee denominated from the better and renewed part as above vers 17. and not from the worser part Verse 21. I finde then a Law that when I would do good evil is present with mee The third sharp Conflict follows consisting of a three-fold contention The first is betwixt himself regenerated endeavouring after holiness and an evil inclination cleaving unto him and impelling him with a kind of necessity and as it were by a Law inciting and provoking to evil Vers. 22. For I delight in the Law of God after the inward man 23. But I see another Law in my members warring against the Law of my mind and bringing mee into captivity to the Law of sin which is in my members The second Contention is betwixt the inner spiritual man renewed with his affections and the Law of God on the one part and the outward or Old Man not renewed furnished with his instruments and faculties with his rebellious motions on the other side Against the Law of God and the Law or inclination of his renewed mind fighting and sometimes prevailing and making him captive to the evil disposition of his nature This is the fight whereof hee speaks Gal. 5.17 The flesh lusteth against the spirit and the spirit against the flesh and these are contrary that you cannot do the things which you would Which wrastling onely they understand that feel it within them and the force of sin some way or other polluting their most holy actions all their life long Vers. 24. O wretched man that I am who shall deliver mee from the body of this death The third Contention is betwixt evil Concupiscence and the holy servant of God lying prostrate under the oppression of the conquering perverseness of his nature or this body of death groaning lamenting and crying out to God for deliverance Vers. 25. I thank God through Jesus Christ our Lord. After this feirce combate follows the victory and Comfort by faith in Christ justifying together with his thanksgiving to God his deliverer who hath provided comfort in his Son not for those that continue in sin but which bewail their sins and imperfections Vers. 25. So then with the mind I my self serve the Law of God but with the flesh the Law of sin At length with a composed mind after his being affected with sorrow for sin dwelling in him and with joy because of his hoped-for liberty by Christ the Apostle at length propounds himself a fellow-souldier with other Saints in this holy war against the remainder of sin After this manner I therefore an Apostle that for comfort to those who bewail their sins I may briefly recollect what I have spoken of my self I profess that I have not attained to that measure of Sanctity after which I aspire But together with the rest of the Saints mourning and conflicting under the hope of freedome I go forward and as if I was divided from my self the spirit and the flesh wrastling in me with my mind or my spiritual part delightfully I serve the Law of God but with my flesh or my unregenerate part I am as a Captive to the Law of sin or the prevalency of corrupt nature CHAP. VIII THe fift Confirmation of Justification by Faith is this That this way of Iustifying affords solid consolation not only against all evil to bee dreaded after this life but also against all troubles and afflictions to which the children of God are lyable in this life There are three parts of the Chapter The first is to comfort those that are Iustified against the fear of Condemnation which might trouble those that bewail the imperfection
of their Sanctification and the reliques of sin Which consolation hee appropriates to those that are justified endeavouring after holiness secluding those that are unregenerate and delight in sin to ver 9. which hee applyes to the Romans to ver 12. and thus applyed hee shews the use of it to ver 17. The second part contains the Consolations of the Iustified in respect to the calamities of this life to which the godly are lyable to ver 31. The third part contains the triumph of those that are justified over all their enemies to the end Vers. 1. There is therefore now no condemnation to them which are in Christ Iesus who walk not after the flesh but after the spirit From what hath been spoken hee infers consolation to those that are justified against the fear of condemnation which the conscience of sin dwelling in us may easily affright us with There is no condemnation saith hee to those which by true Faith are ingrafted into Christ And because many profess the Faith they have not hee describes true Believers and justified persons from this property that they do not indulge themselves in sin neither do they willingly follow the guidance of the flesh and corrupt nature but walk after the Commands of God and the motions of the Holy Ghost inwardly perswading them to direct the course of their life according to the Rule of the Word of God Vers. 2. For the Law of the Spirit of Life in Christ Iesus hath made mee free from the Law of Sin and Death That this consolation belongs to them that are truly justified and endeavour after holiness hee proves by three Arguments Argum. 1. The Law of Faith of Life and the Spirit in Christ or the Covenant of Grace hath freed every Believer and mee in particular from the law of sin and death or the Covenant of Works Therefore to them that are justified truly united unto Christ there is no condemnation For by the Law of the Spirit of Life in Christ Jesus hee understands the Law of Faith or the Covenant of Grace because by Faith or the Covenant of Grace the Spirit is received and communion with the Life of Christ. And by the Law of Sin and Death hee understands the Law of Works as Rom. 3.27 or the Covenant of Works by which Law or Covenant conviction of sin is made and condemnation unto death of them that are guilty Vers. 3. For what the Law could not do in that it was weak through the flesh God sending his own Son in the likeness of sinful flesh and for sin condemned sin in the flesh Argum. 2. Seeing the Law was found weak to procure for us Justification by reason of the infirmity of the flesh or humane nature now corrupted not able to yeeld perfect obedience to the Law God sending his Son in the flesh of the same nature with us and in all things like unto us sin excepted in the flesh of his Son crucified condemned our sin that satisfaction being made for us it might bee abolished in us Therefore sin in us that are justified who are in Christ cannot bee the cause of condemnation and thus there is no condemnation to us Vers. 4. That the righteousness of the Law might bee fulfilled in us who walk not after the flesh but after the spirit Argum. 3. To this very end sin is condemned in Christ that is condemned and dead for us that wee being once dead and condemned in him it might appear that the Law is satisfied in us I say who follow not the lusts of the flesh but the guidance of the Holy Ghost Therefore now no condemnation remains us Vers. 5. For they that are after the flesh do mind the things of the flesh but they that are after the spirit the things of the spirit Hee gives four reasons why hee makes this consolation peculiar to them that follow after holiness secluding all that are unregenerate and continue in sin The first reason They that are carnal and unregenerate savour and affect only those things that are carnal and wicked but those that are regenerate savour and affect spiritual things Therefore its no wonder that only they that follow after holiness are admitted to the consolation of an immunity from condemnation and they which are carnal are excluded Vers. 6. For to bee carnally minded is death but to bee spiritually minded is life and peace Reason 2. The wisdome of carnal men which is the Governour of their counsels and actions and is carried only to those things which please the flesh whether in respect to God or eternal life and so it inclines to death But the wisdome of the spirit or an habit directing the actions of regenerate men is carried to those things which belong to spiritual life and peace Therefore it s no wonder if only they that are regenerate and spiritual are exempted from condemnation but not they that are carnal Vers. 7. Because the carnal mind is enmity against God for it is not subject to the Law of God neither indeed can bee Reason 3. Confirming the former the wisdome of the flesh it self the principal virtue of politick wits is enmity against God for it only seeks and cares for its own rejecting God neither is it subject to the Law of God or can bee subject for it cannot but subject to its own carnal ends the Soul Heaven God and all things and pursue after these so far as it thinks them conducible to carnal ends Therefore it s no wonder that carnal men are not freed from condemnation Vers. 8. So then they that are in the flesh cannot please God Reason 4. Whoever are unregenerate in the state of corrupt nature or the flesh cannot please God because they cannot but follow after those things which please them Therefore no wonder they are not freed from condemnation Vers. 9. But yee are not in the flesh but in the spirit if so bee that the Spirit of God dwell in you Now if any man have not the Spirit of Christ hee is none of his Applying the character of justified persons out of the judgement of charity to the Romans hee also applies to the same Romans to whom hee writes the consolation which arises from freedome from condemnation hee prudently in the mean time bespeaks them that they would not indulge hypocrisie in any and hee gives four Reasons of this application The first Reason You are not subject to the domâ—nion of the flesh you are not unregenerate but in a spiritual condition following the guidance of the Spirit Therefore there is no condemnation to you or which is the same to you belongs the foresaid consolation Reas. 2. Confirming the former the Spirit of God dwelling in you framing your hearts and lives unto holiness for unless I should thus judge of you I should think you did not belong unto Christ for hee that hath not the sanctifying Spirit of Christ is not yet a living member of Christ Therefore there is no condemnation unto
gifts Vers. 6. Even as the testimoâ—â— of Christ was confirmed in you Argum. 8. Those gifts are conferr'd upon you for the confirmation of our testimony and your faith concerning this Gospel of Christ Therefore yee ought that you might more abound in the gifts of the Spirit to give credit and yeeld obedience to mee admonishing and teaching the things which are sound from the same Author Christ. Vers. 7. So that yee come behind in no gift waiting for the coming of our Lord Iesus Christ Argum. 9. You want no kind of Ecclesiastical and Spiritual gifts which are necessary for those that are travellers in the way yet notwithstanding you are not perfect you must expect your fulness at the coming of Christ Therefore that you may with joy receive Christ at his coming to Judgement you ought to yeeld obedience to my admonitions and doctrine which may promote your perfection Vers. 8. Who shall also confirm you unto the end that yee may bee blameless in the day of our Lord Iesus Christ. Argum. 10. I am perswaded I speak concerning the Elect such as in charity it is fitting I should think you to bee that Christ will confirm you and cause you to persevere in grace and will purge you from all spot and at length will present you without blemish in the presence of God Therefore to this very end ought you to hearken to my teaching and admonition Vers. 9. God is faithful by whom yee were called unto the fellowship of his Son our Lord Iesus Christ. Argum. 11. Confirming that hee had said before Your effectual calling into communion with Christ which is a lasting and saving gift as also the faithfulness of God who hath promised perseverance and confirmation in grace to that very end to those that are effectually called into the fellowship of his Son are pledges of this my perswasion of you Therefore that you may answer my expectation and your calling you ought to obey my counsel and doctrine The second Part. Vers. 10. Now I beseech you Brethren by the Name of our Lord Iesus Christ that yee all speak one thing and that there be no divisions amongst you but that yee bee perfectly joyned together in the same mind and in the same judgement The second part of the Chapter follows wherein hee endeavours to re-call them from Schism exhorting that if Christ was dear unto them laying aside their making of parties they would follow after unity in Doctrine and the manner of reaching and to this end that they might bee knit together in the same affections in the same mind and the same judgement Vers. 11. For it hath been declared unto mee of you my Brethren by them which are of the house of Cloe that there are contentions among you That hee might not exhort them in vain hee shews that hee heard of their Schism from Authors of credit Vers. 12. Now this I say that every one of you saith I am of Paul and I of Apollo and I of Cephas and I of Christ. Now hee comes to the Schism they contend concerning their Teachers preferring some before others as if they were more perfect denominating themselves from them with envy and contempt of each other Which Teachers hee names not but by concealing them hee pacifies the minds of the Schismaticks that the Schism might more easily bee laid aside And as it were for example sake hee names himself and Apollos and Cephas although in the following part of the Epistle it is plain that their own vain babling Teachers were the Authors and furtherers of Schism who also brought Paul himself so far into contempt amongst the Corinthians that hee could scarcely keep his own place amongst them they were so far from having their denomination from him Vers. 13. Is Christ divided Was Paul crucified for you Or were yee baptized in the name of Paul Hee strives now to cure and take away this Schism the arguments of dehorting and reproving are five The first argument is this By this Schism the mystical body of Christ is rent and its unity divided into so many parts as there are Sects Therefore Schism is to bee cured and abolished Crucified The second argument None of your Teachers purchased the Church to himself by death Therefore this honour is due to none that the Church should have its name from him and bee rent in pieces for his sake In the Name The third argument You were baptized in the name of none of your Teachers that you should take your denomination from them Therefore for the sake of your Teachers you are not to bee divided into parties Vers. 14. I thank God that I baptized none of you but Crispus and Gaius 15. Lest any should say that I had baptized in mine own name 16. And I baptized also the houshold of Stephanas besides I know not whether I baptized any other The fourth argument Schismatick Teachers among you are to bee blamed who by affecting the baptizing of many confusedly endeavour to challenge to themselves the Disciples taken away from others as if they had been baptized into their name and that God by his Providence using my help but to the baptizing of few I give thanks unto him who hath freed mee from the suspition of this evil Therefore you are not to bee divided in parties for the sake of your Teachers Vers. 17. For Christ sent mee not to baptize but to preach the Gospel not with wisdome of words Hee adds another reason why so few were baptized by him because hee endeavoured to exercise his chief parts in the discharging of the trust committed to him i. e by preaching to convert one after another committing the care of those that were converted to bee baptized by others lest hee himself should bee distracted because Christ sent him not to baptize viz. chiefly to hinder his preaching but specially to preach the Gospel Not with wisdome of words The fifth argument Those Schismaticks your Teachers who endeavour to draw Disciples after them by their specious eloquence do not follow my example in the spiritual manner of teaching for I preach not with the wisdome of words or the elegancy of speech or acuteness of wit with set form of speech as the Precepts of Oratorie injoyn but in the plainness and simplicity of speech ordered for edification I preached according to the mind of our Lord Therefore for the vain eloquence of such Teachers your Church is not to bee rent in pieces Vers. 17. Lest the Cross of Christ should bee made of none effect Lest of none effect The third part of the Chapter wherein hee confirms his practice in the manner of preaching and also his duty viz. that hee might not preach with the wisdome of words but in the simplicity of the truth to the capacity of all his Auditors and to their edification not to please their ears and hee proves that it was no wonder that Christ sent him to preach the Gospel not with wisdome of words to this end
Scripture calls Reprobate silver that which is not true and genuine and that Approved which is sincere so the Apostle calls him Reprobate who answers not 〈◊〉 profession and is not sincere and as hee ought to bee If wee should imagine that here hee takes Reprobate in an absolute sense wee are to take notice of nothing but the necessary connection betwixt a prophane life if it bee supposed to continue to the end and Reprobation For whoever dies in his sins shews himself to bee a reprobate For it is absurd and no waies agreeable to the writings of this our Apostle to affirm that hee made any doubt of his Election or thought the decree of his Election changeable For on the other side Because hee was perswaded of his Election and Regeneration the demonstration whereof hee gave in the holiness of his life taking all heed lest by an evil life hee should shew forth in himself the signs of Hypocrisie not in any wise of Reprobation CHAP. X. HItherto hee hath spoken of things offered to Idols by way of Concession as if they were indifferent In this Chapter hee sets down a twofold use of things offered to Idols The one publick in the Idols Temple simply unlawful to vers 23. The other private in their houses which without the case of scandal was lawful but in case of scandal unlawful from which hee dehorts to the end That which pertains to the publick eating of things offered to Idols in the Idols Temple hee disswades from by five Arguments Vers. 1. Moreover Brethren I would not that you should bee ignorant how that all your Fathers were under the cloud and all passed thorough the Sea 2. And were all baptized to Moses in the Cloud and in the Sea Argum. 1. There is danger lest you fall into those sins and punishments into which the Israelites fell if you proceed to participate of and bee present at Idolatrous Banquets and covet after things offered in Sacrifice to Idols Therefore you ought not to eat things sacrificed to Idols in the Idols Temple That the likeness of the Israelites example may appear hee shews that they had the like priviledges with us because the Iseaelites were our Fathers not of the Israelites onely but also of the Christians amongst the Gentiles viz. in the profession of the true Religion and propagation of them to us their posterity for as they are wont to bee called Fathers who lived in ancient times with some certain relation of propagating Religion to us So hee calls the Israelites our Fathers because they went before us in the partaking of the same Religion the same Covenant and like Sacraments For the walking under the cloud and the Sea which was over their heads as if they had with us been bapized into the doctrine and outward profession of Moses of obtaining salvation by the Messias Vers. 3. And did all eat the same spiritual meat 4. And did all drink the same spiritual drink for they drank of that spiritual Rock that followed them and that Rock was Christ. 5. But with many of them God was not well pleased for they were overthrown in the wilderness They did also as it were partake of the same Supper of the Lord with us eating Manna and drinking out of the Rock or waters gushing out of the Rock which followed the Camp of the Israelites which are called spiritual meat and drink because they had a spiritual meaning figuring the same Grace of Christ which the Supper of the Lord doth yet notwithstanding many of those Israelites because they displeased God perished in the wilderness Vers. 6. Now these things were our examples to the intent wee should not lust after evil things as they also lusted Furthermore hee reckons up the sins for which God inflicted punishments and death it self upon them for an example to posterity from which sins the Apostle dehorts the Corinthians lest they also perish and first hee exhorts them in general lest they covet evil things as they did i. e. lest they indulge their fleshly lusts as those ancient Israelites did who by their lusts were hurried beyond the bounds appointed by God Vers. 7. Neither bee you Idolaters as were some of them as it is written The people sate down to eat and drink and rose up to play 8. Neither let us commit fornication as some of them commited and fell in one day three and twenty thousand 9. Neither let us tempt Christ as some of them also tempted and were destroyed of Serpents 10. Neither murmure yee as some of them also murmured and were destroyed of the destroyer More especially hee admonishes them that they bee not Idolaters or Fornicators or Tempters of Christ trying how true and just Christ is and that by unlawful waies or murmurers against the providence of God as the Scripture witnesses of the Israelites The meaning of this dehortation is this That you bee not amongst any Idolatrous Banquets made in the honour of any Idol lest yee suffer that which the Israelites did sacrificing to the honour of the Golden Calf whose indulging their gluttony and sport was in stead of Religion vers 7. Bee not taken with the desire of pleasing Idolaters that for their sakes you bee mixed with them in Idolatrous Banquets lest God also deliver you to your hearts lusts that together with the pollution of your souls you defile also your bodies by Fornications Adulteries and so perish with those Israelites vers 8. Tempt not Christ by abusing of his knowledge and pretending Christian liberty for your lusts which is nothing else than to provoke Christ to anger As the Israelites in the wilderness provoked the Angel of the Covenant or Christ who went before them in the wilderness and perished by Serpents vers 9. Lastly Murmure not because it is not lawful to you by Christian Religion to bee present at the Idolatrous feasts of your friends in the Idols Temple lest you perish with the murmuring Israelites Vers. 11. Now all these things happened unto them for ensamples and they are written for our admonition upon whom the ends of the world are come 12. Wherefore let him that thinketh hee standeth take heed lest hee fall Further hee shews that the use of these examples belong unto all men living and those that shall live hereafter hee declares the danger of falling into the same sins and the same punishments if they shall mix themselves with Idolatrous Feasts rebuking in the mean time their vain confidence who feared not the danger but fed securely upon things offered to Idols in the Idols Temple Vers. 13. There hath no temptation taken you but such as is common to man but God is faithful who will not suffer you to bee tempted above that you are able but will with the temptation also make a way to escape that yee may bee able to bear it Hee prevents an Objection from the fear of evil things which did hang over them from the Idolaters their fellow Citizens if they should
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
in question There are three parts of the Chapter In the first hee confirms the Corinthians in the Faith of the Gospel and by name of the Article of the Resurrection of Christ to vers 12. In the second hee confirms the doctrine of the Resurrection of our bodies to vers 35. In the third hee confutes the objections against this Faith that the faithful being confirmed may bee more constant to the end Vers. 1. Moreover Brethren I declare unto you the Gospel which I preached unto you which also you have received and wherein you stand That which belongs to the first Because by denying of the Resurrection hee knew the whole Gospel was overthrown First Hee confirms the Corinthians in the Faith of the Gospel in general silently admonishing them that they would not fall from it using five Arguments The first Argument I constantly preached the Gospel to you Therefore keep firmly my doctrine Yee received Argum. 2. You have now received the Truth by Faith Therefore keep it Wherein you stand Argum. 3. You have kept this doctrine hitherto and even now also you profess it Therefore keep it Vers. 2. By which also yee are saved if yee keep in memory what I preached unto you unless yee have beleeved in vain Argum. 4. By this Gospel you are to obtain salvation unless your Faith bee Hypocritical Therefore keep it Vers. 3. For I delivered unto you first of all that which I also received how that Christ died for our sins according to the Scriptures 4. And that hee was buried and that hee rose again the third day according to the Scriptures Argum. 5. Confirming also that which went before because that which is preached and beleeved by you concerning the death and resurrection of Christ c. was revealed from Heaven Therefore keep it Christ Afterwards especially confirming their Faith First Concerning the death of Christ for our sins because according to the Scriptures it is preached and beleeved 2 Concerning the burying of Christ because also it is beleeved according to the Scriptures and lastly concerning the resurrection of Christ hee confirms their Faith by an eightfold Testimony The first Testimony is of the Scriptures Vers. 5. And that hee was seen of Cephas then of the twelve 6. After that hee was seen of above five hundred Brethren at once of whom the greater part remain unto this present but some are fallen asleep 7. After that hee was seen of James then of all the Apostles 2. Testimony is of Peter the Apostle who saw Christ alive again 3. Testimony is of the twelve Apostles gathered together 4. Testimony is of the five hundred Brethren many of whom then saw him 5. Testimony is of Iames. 6. Testimony is of all the Apostles who at the second time being together saw Christ alive again Vers. 8. And last of all hee was seen of mee also as of one born out of due time 9. For I am the least of the Apostles that am not meet to bee called an Apostle because I persecuted the Church of God 10. But by the grace of God I am what I am and his grace which was bestowed on mee was not in vain but I laboured more abundantly than they all yet not I but the grace of God which was within mee 7. Is the testimony of Paul himself which although it may seem to bee little valued by some because that after Christs death and ascending into heaven hee as an abortive off-spring was suddenly sent forth into the light of the Gospel and also because for his past life in the state of nature hee might deservedly bee accounted the least of the Apostles yet in respect of the grace bestowed upon him hee shews that his testimony might bee compared with the testimony of the rest because the grace of God was by so much the clearer manifested towards him than towards the other Apostles by how much the more his Conversion was more wonderful than the Conversion of the other Apostles and by how much the grace of God was more approved by working in him and by him and his great labours in the Gospel and was more famous than that which was expected in the other Apostles in regard of the effects The whole praise of this excellency hee gives wholly to the grace of God but no part of the glory to himself Vers. 11. Therefore whether it were I or they so wee preach and so wee believed 8. Testimony is the consent of Paul and the other Apostles in the preaching of the Resurrection of Christ to all which testimonies the Corinthians set to their Faith for a Seal The second Part. Vers. 12. Now if Christ bee preached that hee rose from the dead how say some among you that there is no Resurrection of the dead The second part of the Chapter in which hee proves the Doctrine of the Resurrection delivered to them was true and the Doctrines of those that deny the Resurrection was false The Proposition is propounded in this verse hee brings fifteen arguments to the proof seven of them are drawn from a seven-fold absurdity that would follow Vers. 13. But if there bee no Resurrection of the dead then is Christ not risen The first argument and first absurdity It follows from their own Doctrines that Christ is not risen Therefore it is false for between Christ the Head and Believers who are the members there is such a union that the Resurrection of these being denied his Resurrection also is denied e contra Vers. 14. And if Christ bee not risen then is our preaching vain and your faith is also vain 2. Absurdity and Argum. 2. By consequence it follows from their tenents that the preaching of the Apostles is vain Therefore it is false Vain Absurdity 3. and Argum. 3. It will follow hee sayes that your faith is vain Therefore their Doctrine is false for unless Christ had risen neither righteousness nor eternal life nor any other effects of Christs Resurrection had been expected Vers. 15. Yea and wee are found false witnesses of God because wee have testified of God that hee raised up Christ whom hee raised not up if so bee that the dead rise not Absurd 4. and Argum. 4. It would follow that wee spoke a false testimony not only of Christ but also of God the Raiser of Christ who is not the Raiser of Christ if there bee no Resurrection Therefore their Doctrine is false Vers. 16. For if the dead rise not then is not Christ raised The reason is because if the Doctrine of our Resurrection bee false the Doctrine also of Christs Resurrection is false neither can consist Vers. 17. And if Christ bee not raised your Faith is vain yee are yet in your sins Absurd 5. and Argum. 5. It would follow also from their Doctrine that beside the vanity of your faith that you are yet in your sins without redemption Therefore it is false for hee having redeemed us unless hee had risen again our redemption had been none
the Gospel or the Covenant of Grace through Christ is the Ministring of the Spirit because according to and by that the Holy Ghost is administred whereby the hearer is quickened and strengthened to embrace that which is propounded Killeth Compar 2. Confirming the former The Ministery of the Law of Works or the written Letter onely convinceth of sin and killeth the sinner by pronouncing to him the sentence of death But the Ministery of the Gospel or grace in the New Covenant sheweth liberty from sin absolves the sinner and so brings him life Vers. 7. But if the ministration of death written and engraven on stones was glorious so that the children of Israel could not stedfastly behold the face of Moses for the glory of his countenance which glory was to bee done away 8. How shall not the ministration of the Spirit rather bee glorious In Stones Compar 3. The Law of Works which onely administers death for according to this Covenant no man doth obtain righteousness or life was engraven in stones to signifie that the heart by it cannot bee mollified nor renewed but remaineth dead But the Gospel of Grace is writ in the fleshy Tables of the heart i. e. in hearts by the power of the holy Ghost quickened and mollified it is so imprinted that the virtue of divine Grace may bee discerned in all the expressions of the heart Glorious Compar 4. The Ministery of the Covenant of Works which is the Ministery of death to all that have sinned was truly glorious as it appeared in Moses for justice is glorious in punishing of sin But the Ministery of the New Covenant which is the Ministery of the Spirit quickening is more glorious for as in Moses pronouncing the curse of the Law against sinners his bodily glory did shine but O how much spiritual glory doth shine in the face of Christ setting sinners at liberty by his Grace Vers. 9. For if the ministration of condemnation bee glory much more doth the ministration of righteousness exceed in glory Compar 4. The Ministery of the Law or the Old Covenant of Works is a Ministery of condemnation for sin therefore indeed glorious But the Ministry of the Gospel or the New Covenant is the Ministery of the Righteousness of Christ and absolution from sin and therefore so much the more glorious by how much absolution and justification do excel condemnation and sin Because by the Covenant of Works wee are all accused of sin wee are all condemned and made obnoxious to death Therefore its Ministery is called the Ministery of sin condemnation and death Vers. 10. For even that which was made glorious had no glory in this respect by reason of the glery that excelleth Compar 5. The Ministery of the Law although it was glorious was exceedingly excelled by the glory of the Ministery of the Gospel or of Grace that it not deserves to bee called glorious but let it vanish rather in comparison as the glory of the Stars when the Sun appears is obscured But the Ministery of the Gospel is simply and by way of excellency glorious Vers. 11. For if that which was done away was glorious much more that which remaineth is glorious Compar 6. The Ministery of the Covenant of Works in respect to the annexed ceremonies hath onely the glory of temporal dispensation because so long it was to endure whilst men in the infancy of the Church convicted of sins and of their own impotency to deliver themselves were taught to fly unto Christ and as it were by the hand of a School-master might bee led to him which manner of instructing the Church being now at its full growth and continuing under the brightneâ—s of the revealed Gospel is abolished as unprofitable But the Ministery of the New Covenant hath permanent glory until the glorious coming of Christ. Vers. 12. Seeing then that wee have such hope wee use great plainness of speech 13. And not as Moses which put a veil over his face that thâ— children of Israel could not stedfastly look to the end of that which is abolished Compar 7. The Ministery of the New Covenant is plain and perspicuous so that the Ministers thereof can plainly and confidently preach the way of Salvation having Christ now revealed who in times past being to come was hoped for But the Ministery of the Law as it did appear in the type of the Mosaical ministration was obscure and wrapped up in types Put Hee follows this comparison to the end of the Chapter illustrating the latter part thereof to the last verse in this sense Moses the Minister of the Law turned from the Tabernacle from the Altar from the Ark and the Propitiatory speaking with his face veiled signified to the people and typically related the nature of the legal Covenant of Works and of its Ministery divided from Christ and did also figure out the blindness of the people under the legal Covenant because they did not perceive Christ to bee the end of the Law and temporal ceremonies now abolished Vers. 14. But their minds were blinded for until this day remaineth the same veil untaken away in the reading of the Old Testament which veil is done away in Christ. 15. But even unto this day when Moses is read the veil is upon their heart The Apostle observes that now blindness also may bee perceived in the Iews who while they read the Old Testament they see nothing besides the veil of ceremonies because the veil of ignorance and infidelity remaineth upon their minds which veil represented by the type of the external veil covering Moses his face by Christ is taken away from all the Faithful for righteousness life virtue and lastly all grace and glory is published and communicated to the Faithful in Christ But hitherto this veil doth remain upon the hearts of the unbelieving Iews Vers. 16. Nevertheless when it shall turn to the Lord the veil shall bee taken away Hee hath hope of the Iews Conversion when by the Grace of God the heart of the Israelites or the Doctrine of Moses now veiled should bee turned by them to God i. e. should bee brought according to this typical signification to Christ who is the end of the Law Then the veil of ignorance and of the darkness of ceremonies should bee taken from them as the veil was taken from the face of Moses when hee entred in unto God sitting betwixt the Cherubins chiefly that they might see God their Lord and their Saviour Christ and might acknowledge him to bee the true end of the whole Law Vers. 17. Now the Lord is that Spirit and where the Spirit of the Lord is there is liberty The reason of this is given Because 1. Christ is the Spirit or the Soul of all ceremonies that a spiritual thing is signified by them 2. Christ is also the Spirit or the Soul of the Moral Law because hee fulfilled the Law in whom alone the perfect righteousness of the Law is to bee found 3. Christ
The solidity of this his confidence or perswasion is confirmed by seven Signs all which did stir up his mind to faithfulness Sign 1. Is a desire of departing out of this life that hee might obtain immortality or bee endued instead of a corruptible body with immortal glory An Argument certainly of a mind conscious of its sincerity and certified of future happiness Vers. 3. If so bee that being clothed wee shall not bee found naked Hee limits this sign and priviledge of being endued with future glory That it may belong to those onely who departing out of this life to an immortal and immutable state are not found naked i. e. not destitute of that true covering whereby our filthy nakedness is covered which covering is Christ or Christs Righteousness which can alone cover our sins wherein our nakedness consists This therefore is the second Sign of his solid desire of going out of this life and of a mind very conscious of the faithful administration of his office that hee knew himself to bee in the number of those to whom alone the certainty of being cloathed upon with glory belonged to wit of those who are cloathed already with that covering whereby the foul nakedness of sinners is covered i. e. the Righteousness â—f Christ with which except a man bee cloathed in this life hee shall bee found naked in the other and shall remain naked for ever Vers. 4. For wee that are in this Tabernacle do groan being burdened not for that wee would bee uncloathed but cloathed upon that mortality might bee swallowed up of life Sign 3. That the desire of his departing this life arising from this confidence was holy i. e. it was derived not so much from the weariness of natural life but from the hope of a better This is that which hee saith although hee groan and bee sorrowful in his body yet hee would not bee uncloathed of this body but that this body might bee cloathed upon with immortality and that mortality might bee swallowed up of immortality Vers. 5. Now hee that hath wrought us for the self-same thing is God who also hath given unto us the earnest of this Spirit Sign 4. That this desire is not natural but the supernatural work of God stirred up and formed in the hearts of his own by the special work of God It is God that hath wrought formed and created us for this thing His confidence therefore is solid Who also Sign 5. That this confidence of a better life is sealed by the earnest of the Spirit having as it were a taste and experience of that life in the peace and joy of the Spirit i. e. in the first fruits of that happiness which is to come Vers. 6. Therefore wee are alwaies confident knowing that whilst wee are at home in the body wee are absent from the Lord. Sign 6. That this confidence is firmly grounded in the certain perswasion of his nigher access to the Lord which should bee vouchsafed to him after death when doubtless even as in one house hee should dwell with God who now in the body is as absent from the Lord. Vers. 7. For wee walk by Faith not by sight 8. Wee are confident I say and willing rather to bee absent from the body and to bee present with the Lord. Sign 7. Confirming the former that hee knoweth himself to walk by Faith in this life and not by sight of the beatifical vision which abideth for us in the life to come who in our sense are absent from the Lord while wee are present iâ— the body Therefore more vehemently and confidently hee did both desire and chuse to go to the Lord rather than to remain in the body Vers. 9. Wherefore wee labour that whether present or absent wee may bee accepted of him That this confidence confirmed by so many signs of sincerity was the impellent cause to his faithfulness in his Ministery hee now expresly declares Because whatsoever change towards life or death did happen to him out of this confidence hee did indeavour to please God with no less diligence than those which contend for honour that both in this life or pilgrimage and in his death or approaching to God hee might bee made acceptable to him Vers. 10. For wee must all appear before the judgement seat of Christ that every one may receive the things done in his body according to that hee hath done whether it bee good or evil His second impellent cause to faithfulness in his Ministery is the consideration of punishments and rewards which abide every one according to their works at the last judgement in which God will inflict punishments upon the wicked but to the godly whose good works after their sins are pardoned onely remain hee shall render rewards Vers. 11. Knowing therefore the terrour of the Lord wee perswade men but wee are made manifest unto God and I trust also wee are manifest in your consciences He shews by calling God and the consciences of the Corinthians to bee his witnesses that this Argument hath urged him to faithfulness in the Ministery For the apprehension of that future terrible judgement hath affected this that he exhorted all to reconciliation with God by Faith Vers. 12. For we commend not our selves again unto you but give you occasion to glory on our behalf that you may have somewhat to answer them which glory in appearance and not in heart He solves two Objections which his adversaries may object against him so earnestly glorying of his faithfulness Object 1. Thou O Paul gloriest some one may say whilst thou commendest thy self Hee answers that hee did not say these things for that end but that the Corinthians may have that for his defence whereby to repress their vain and boasting Teachers who did diminish the authority of the Apostle amongst them and did glory in the presence of men otherwise than their conscience and the truth of the matter did permit For they being destitute of piety or matter of glorying in heart they gloried in their adulterated eloquence Vers. 13. For whether wee bee besides our selves it is to God or whether wee bee sober it is for your cause Object 2. But O Paul thou art besides thy self who doest so openly confute such Teachers Hee answers that hee did not dispute but give a reason of the fact as it did become a wise man to wit that hee uttered those things for the glory of God and their salvation For sayes hee if I praise my Ministery which seems to bee the part of one besides himself I do it for the Glory of God lest my Gospel should bee undervalued If I speak humbly of my self as sober men use to do I do it for your good Vers. 14. For the Love of Christ constraineth us because wee thus judge that if one dâ—ed for all then were all dead The third impellent cause to faithfulness containing a reason of the former saying is his love wherewith hee loved Christ which did cast
and the body also and endeavours the perfecting of holiness going forward and proceeding in the fear of God using one Argument for all The Promises fore-spoken of made to you by God do justly require that from you Therefore apply your selves diligently to these duties Vers. 2. Receive us wee have wronged no man wee have corrupted no man wee have defrauded no man In the rest of the Chapter hee endeavours to oblige the hearts of the Corinthians to him the signs of his love towards them being produced in the unfolding of which hee insists to the end The Proposition is clearly propounded which is to bee confirmed O Corinthians yee ought to receive us i. e. to bee perswaded of my love towards you yee ought to love mee again and to lay up my exhortations in your enlarged hearts Three Arguments are taken from the three Signs of the Apostles good will towards them No man Argum. 1. That they should receive the Apostle and the first Sign of his little ill towards them Because I do not ill deserve of any one either by bringing reproach or corrupting by perverse Doctrine or defrauding any one by any means Vers. 3. I speak not this to condemn you for I have said before that you are in our hearts to dye and live with you Argum. 2. Sign 2. Because when I speak of the things fore-going it was onely for the clearing of my self I am so far from condemning the Church of the beleeving Corinthians that out of love I have determined the contrary to cleave to you in prosperity and adversity in life and death that no change at any time may draw my affection from you Vers. 4. Great is my boldness of speech toward you great is my glorying of you I am filled with comfort I am exceeding joyful in all our tribulation Argum. 3. Sign 3. Because news being received concerning your repentance my heart so rejoyceth in the midst of afflictions that I dare safely speak the confidence of my mind towards you concerning your perseverance and glory of you amongst others Vers. 5. For when wee were come into Macedonia our flesh had no rest but wee were troubled on every side without were fightings within were fears 6. Nevertheless God that comforteth those that are cast down comforted us by the comming of Titus Hee being about to explain the experiment of his good will towards them propounds his afflictions wherewith hee was pressed in Macedonia whilst hee expected news from them hee was oppressed partly by persecution of the enemies partly by the intestine evils of the Church partly by the anxiety of his mind and also with the troubles of his body that there was no rest to his outward man Against all which troubles by mercy of God consolation was sufficiently administred to him by the comming of Titus who had now returned from the Corinthians and brought joyful news concerning their state Vers. 7. And not by his comming onely but by the consolation wherewith hee was comforted in you when hee told us your earnest desire your moarning your fervent mind toward mee so that I rejoyced the more The Apostle reckoneth eight causes of his joyfulness whereof many were signs of his good will towards them 1 Because Titus was returned safe 2 Because Titus had received consolation from you Corinthians 3 Because I had heard by Titus concerning your pious affection towards mee and desire of seeing mee concerning your weeping for the wickedness committed amongst you concerning your zeal against the Incestuous person and against my back-biters from whence hath abounded joy to mee much surpassing all that grief which I have taken for that matter Vers. 8. For though I made you sorry with a Letter I do not repent though I did repent for I perceive that the same Epistle hath made you sorry though it were but for a season Before hee propounds the fourth cause of his consolation hee solves an Objection which solution did make much to the purpose They might say Thou hast made us sorrowful in the former Epistle The Answer is fourfold Answ. 1. I was compelled and not without grief have I made you sad but this grief through your repentance hath ceased For when the Apostle writ the Epistle being uncertain concerning the event hee was sad i. e. that hee saith that hee himself repented but when hee saw the event hee was freed from grief i. e. Now hee saies hee did not repent Answ. 2 That sadness which was moved by my Epistle was short Vers. 9. Now I rejoyce not that yee were made sorry but that yee sorrowed to repentance for yee were made sorry after a godly manner that yee might receive dammage by us in nothing 10. For godly sorrow worketh repentance to salvation not to bee repented of but the sorrow of the world worketh death Hee answers 3. That sadness is turned into joy both to you and mee because it is found now good and profitable to repentance which hee proves because it brought forth repentance not to bee repented of otherwise than worldly sorrow is wont which onely encreaseth sin and misery and bringeth death as well to the soul as to the body Vers. 11. For behold this self-same thing that yee sorrowed after a godly sort what carefulness it wrought in you yea what clearing of your selves yea what indignation yea what fear yea what vehement desire yea what zeal yea what revenge in all things yee have approved your selves to bee clear in this matter Hee proveth that their sadness was after God or pious because it produced seven Effects in them even so many signs of their repentance whereof the first was the shaking off security with a carefulness to mend what was amiss 2 Is an Apology that now by no means they approve either the fact of the Incestuous person or their own negligence 3 Is an indignation against the sin both of the Incestuous person and their own in suffering him 4 Is a fear lest they should be compassed with divine justice or a new sin 5 Is a desire of taking off the scandal and satisfying all good men 6. His zeal and fervent desire in prosecuting all means for the removing of evil and repairing of the damage 7. Is his revenge in chastising the incestuous person and all their dulness in all which the Corinthians had declared their repentance and had shewed themselves no ways delighted with wickedness but that they were clear Vers. 12. Wherefore though I wrote unto you I did it not for his cause that had done the wrong nor for his cause that suffered wrong but that our care for you in the sight of God might appear unto you The fourth answer to the objection is I have not written that Epistle either only or chiefly that in chastising of the incestuous person satisfaction might bee given to the Father with whose wife the son had committed adultery or that the incestuous person might bee corrected which truly was not to bee neglected but especially
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
you a fuller knowledge that yee may bee more stedfast in faith till at length in a perfect happiness with all other beleevers yee may by experience fully know and comprehend this love of God Therefore hold on and proceed daily in the obedience of faith Vers. 19. And to know the love of Christ which passeth knowledge that yee might bee filled with all the fulness of God Argum. 9. So great is Gods love towards you in Christ and so great is Christs love towards all his and towards you that it can never bee known enough for it surmounts the understanding of both men and Angels and of this I wish you a more full knowledge that yee may persevere stedfast in the Faith That yee might bee filled Argum. 10. All the fulness of God which sufficeth to fill you and fully to perfect salvation is opened and communicated to you in the Gospel that yee might bee more and more united to God in Christ by Faith might more and more partake of holiness or the divine Nature and might become more and more blessed by a more abundant in-dwelling of Christ till at length yee bee filled with it in the world to come in which God will bee all in all to your compleat holiness and happiness which I continually beg of God for Therefore c. Vers. 20. Now unto him that is able to do exceedingly above all that wee ask or think according to the power that worketh in us Hee concludes his prayer with a thanksgiving adding Argum. 11. God is both able to give more than wee ask yea and abundantly more than wee can ask or desire and also so good and free that hee wills what hee can do yea hee hath already exercised both his power and his good will in converting us and also in preserving us Therefore you should bee encouraged to a stedfast continuance in Faith Vers. 21. Unto him bee glory in the Church by Christ Iesus throughout all ages world without end Amen Argum. 12. The everlasting praise of the effectual good will and power of God to the perfecting of Beleevers salvation by Christ shall bee for ever celebrated in the Church And you are bound to subscribe and say AMEN with mee unto this Truth Therefore you should continue and make progress in Faith glorifying God unto the end Some of these Arguments prove that the Saints perseverance is sure and certainly established CHAP. IV. NOw follows the second part of this Epistle wherein hee gives several Precepts touching holiness of life and manners There are two parts of this Chapter in the first hee joyntly exhorts all to the study of Christian Peace and unity in the Church to vers 17. In the other hee gives Precepts to every one severally touching the ordering and leading of their lives holily to the end Vers. 1. I therefore the prisoner of the Lord beseech you that yee walk worthy of the vocation wherewith yee are called 2. With all lowliness and meekness with long-suffering forbearing one another in love 3. Endeavouring to keep the union of the Spirit in the bond of Peace As for the first having begun with a grave entreaty and a general exhortation to a holy conversation which indifferently concerns all things that follow viz. that they should bee holy as God who called them was holy vers 1. Hee descends to a particular exhortation unto the study of peace and unity laying down seven special virtues which are necessarily required to preserve the unity of the Church that so concord might abound in all its members The 1 is Humility to which pride is opposite 2 Gentleness to which cruelty is oppâ—site 3 Quietness of mind or easiness to bee pleased to which is opposed rashness or a readiness to bee angry 4 Forbearance to which revenge is opposed 5 Charity whence hee would have the rise of all other virtues especially forbearance to which is opposed hatred of ones neighbour and self-love and without these virtues it is not possible to maintain the unity of the Church vers 2. The 6 Virtue is the unity of the Spirit in the Faith and in its opinions touching things belonging to Religion 7 Peace or external concord and if these precede both the spiritual and external unity of the Church will bee easily preserved it being one and the same labour to keep it and these virtues Vers. 4. There is one body and one Spirit even as yee are called in one hope of your calling The Arguments for this exhortation are fifteen Argum. 1. The Church is one body made up of divers members Therefore you should study the Churches unity and concord One Spirit Argum. 2. The Holy Spirit is one by whom the whole body is quickened and governed Therefore c. One Hope Argum. 3. All are called to one hope of their calling that is to the same eternal happiness Therefore c. Vers. 5. One Lord one Faith one Baptisme Argum. 4. There is one Lord of us all even Christ whom wee are all bound to obey and who should not bee divided in his members Therefore c. One Faith Argum. 5. There is one Faith or one Doctrine which is to bee beleeved and such also is that saving gift of Grace viz. justifying Faith by which wee beleeve Therefore the unity of Beleevers should bee preserved Baptisme Argum. 6. There is one Baptisme both in respect of the sign and the thing signified confirming us all in the fellowship of one mystical body Vers. 6 One God and Father of all who is above all and through all and in you all Argum. 7. Wee have all one God who requires that those that worship him should bee unanimous and wee have all one Father whose will is that his Sons should bee linked together in a brotherly love who in excellency infinitely surmounts all who in his providence sustains and governs all and who in a special manner by Grace dwells in all the Elect Therefore you ought diligently to practize concord among your selves Vers. 7. But unto every one of us is given Grace according to the measure of the gift of Christ. Argum. 8. How different soever our gifts are yet the unity of the Church should not therefore be â— broken but rather maintained because Grace is given to every one according to the measure of the gift which Christ thought fit to bee given Therefore c. Vers. 8. Wherefore hee said when hee ascended up on high hee led captivity captive giving gifts unto men Hee confirms this Argument touching gifts and the different measure of them from the testimony of Psal. 68. where there is a Prophecy first of Christs Ascension then of his Triumphing over his enemies the Devil Death and Sin and lastly of his bestowing gifts for the use of the Church Vers. 9. Now that hee ascended what is it but that hee also descended first into the lower parts of the earth From this Prophecie of Christs Ascension the Apostle proves that wee must first necessarily presuppose
Christ of contention not sincerely supposing to add affliction to my bonds 17. But the other of love knowing that I am set for the defence of the Gospel Argum. 4. Proposed by way of redargution to an objection Though it bee true that some envy my glory which I get by constancy under my bonds such as are the Jewish false Apostles who were wont to contend with mee about their Legal Ceremonies and who preach the Gospel of Christ mixing it with their leaven partly to trouble and vex mee and to breed envy in their hearers partly lest I should seem to surpass them in any thing and in the last place partly that by these means they may add affliction to my bonds yet there are others who preach Christ with an honest mind and out of love indeavour to uphold my cause knowing that Christ hath appointed mee an Apostle for the defence of the Gospel and now honoured mee with the glory of bonds Therefore you ought not to bee ashamed of my chain or offended at my cross Vers. 18. What then notwithstanding every way whether in pretence or in truth Christ is preached and I therein do rejoyce yea and will rejoyce Argum. 5. Every way I occasion the preaching of the Gospel by those that envy mee for this I rejoyce that the name of Christ is made famous by my bonds and by others preaching let it bee what it will Therefore you also should rejoyce with mee and not bee offended at my bonds Vers. 19. For I know that this shall turn to my salvation through your prayers and the supply of the Spirit of Iesus Christ Argum. 6. I am so far from being dejected at my afflictions that I am fully perswaded that even this affliction shall turn to my salvation and that by the help of your prayers the Spirit of Christ shall daily bee more plentifully bestowed upon mee Therefore c. Vers. 20. According to my earnest expectation and my hope that in nothing I shall bee ashamed but that with all boldness as alwaies so now also Christ shall bee magnified in my body whether it bee by life or by death He explains this perswasion more particularly and adds Argum. 7. In Christ my advanced Head I do with hope expect not onely that I shall never bee ashamed as being destitute of Christs help but also that Christ shall bee glorified in mee by a free preaching and confession of the Gospel whether my life bee further prolonged or ended by Martyrdome Therefore c. Vers. 21. For to mee to live is Christ and to dye is gain Argum. 8. I am prepared to dye for Christ and am indifferent whether I live or dye whether I bee afflicted or no so that Christ bee glorified for Christ is gain to mee if I live longer because being alive I shall preach Christ Christ is gain also though I dye presently because then I shall go to Christ and for ever continue with him And therefore you regarding nothing but what advanceth the glory of Christ ought not to bee offended at my chain Vers. 22. But if I live in the flesh this is the fruit of my labour yet what I shall chuse I wot not Hee confirms this Argument in that it would bee very difficult for him to chuse what to do if hee had his liberâ—y either to dye or live for the fruit of the work of his Ministery encouraged him still to live but his desire to enjoy Christ perswaded him to dye so that hee could not easily determine which of these hee should chuse Hence it is plain that the Apostle was not troubled at his bonds as long as they made for the glory of Christ. Vers. 23. For I am in a straight betwixt two having a desire to depart and to bee with Christ which is far better 24. Nevertheless to abide in the flesh is more needful for you Hee further illustrates the same shewing that hee is mightily straightned on the one side with a desire to enjoy Christ than which nothing could bee more desirable if hee respected his own advantage but on the other side hee saw it would conduce to the Churches profit if his bodily life were yet continued 'T is therefore evident that not onely affliction but death also would bee acceptable to him for Christ. Vers. 25. And having this confidence I know that I shall abide and continue with you all for your furtherance and joy of Faith 26. That your rejoycing may bee more abundant in Iesus Christ for mee by my comming to you again Arg. 9. To remove the scandal of the cross lying upon him hee further adds that although I am prepared to dye yet I am assured by revelation I shall not dye yet but shall live to further your salvation and the joy of your Faith and that I shall return to you and bee with you that your glorying in Christ may abound considering and seeing the power of Christ in my freedome and return Therefore you ought not to bee offended at my bonds but to bee confirmed in the Faith The third Part. Vers. 27. Onely let your conversation bee as becommeth the Gospel of Christ that whether I come and see you or else bee absent I may hear of your affairs that you stand fast in one Spirit with one mind striving togethar for the Faith of the Gospel The third part of the Chapter follows containing an exhortation to constancy in Faith that they would persist unanimous in the profession of the Gospel striving by Faith against all adversaries The Arguments hereof which prove they must stedfastly persevere in the profession of Faith are nine Onely Argum. 1. I onely desire one thing of you that yee would walk worthy of the Gospel that is that yee would order your conversation according to the rule of the Evangelical Doctrine onely looking to your own duty but not medling with any thing else Therefore whatever doth befall you must proceed stedfastly in the Faith of the Gospel Worthily Argum. 2. The worthiness of the Gospel of Chrisâ— and your right unto the City of the Saints requires this of you Persevere therefore stedfastly That whether Argum. 3. Whether I am present or absent I shall receive comfort from your courage and constancy in the Faith Therefore c. Vers. 28. And in nothing terrified by your adversaries which is to them an evident token of perdition but to you of salvation and that of God Argum. 4. There is no reason you should bee afraid of your adversaries threatnings or power Therefore c. Which is to them Argum. 5. It is a token of sudden destruction to all your persecutors that they bear a hostile mind towards the Church Therefore c. To you Argum. 6. Your constant defence of the Gospel against opposers is a certain mark and sign of victory and salvation which God will bestow upon you that are defenders of the Gospel Therefore c. Of God Argum. 7. It comes from God by his special counsel
City wherein wee are now conversant in mind and affection as Citizens of the Kingdome which is above 2 That knowing Christ is corporally and locally in Heaven wee expect him to come from thence at the last day not as a Judge who will condemn us but as our Saviour who will perfectly accomplish our salvation Vers. 21. Who shall change our vile bodie that it may bee fashioned like unto his glorious body according to the working whereby hee is able even to subdue all things 3 That though our bodies are now corruptible vile and miserable yet Christ will hereafter throughly change them as to the condition which they are now in and free them from corruption Fashioned That 4 Christ will make our bodies conformable unto his glorious body that as Christs body continues the same as to substance and lineaments as it was in the earth but is changed in qualities so our bodies also shall remain the same in substance and being freed from their base shall bee adorned with glorious qualities According to the working Hee confirms the certainty of this future condition from Christs power and efficacy whereby hee can destroy death and the grave and subject all creatures unto himself and therefore is able to endow our bodies with what qualities hee please CHAP. IV. THere remains now the last way of confirming the Philippians in Faith and Holiness by some Exhortations and a Commendation of their liberality towards him There are especially two parts of the Chapter In the first hee exhorts them unto Christian virtues unto vers 10. In the other hee shews his gratitude towards the Philippians for that present which they sent him to vers 20. After these follows the conclusion of the whole Epistle Vers. 1. Therefore my Brethren dearly beloved and longed for my Ioy and Crown so stand fast in the Lord my dearly beloved The Exhortations to Christian Virtues are seven 1 That they would safely keep the Doctrine of Christs Grace and Virtue stedfastly persevering in Faith and Holiness The Arguments hereof are two 1 From the earnest love which the person exhorting bears towards them which hee discovers by various compellations 2 Yee have hitherto been so constant and have so profited in the Faith of the Gospel that you have brought both joy and credit to mee your Teacher Therefore hold on still Vers. 2. I beseech Euodias and beseech Syntiche that they bee of the same mind in the Lord. Exhort 2 Is particular unto two women that were no mean ones in the Church who as it seems did not agree with the Church in matters pertaining to Religion and were at variance betwixt themselves these hee entreats by name that laying aside disagreement in opinions and affections they would maintain such a holy and sincere peace as God should approve of Vers. 3. And I intreat thee also true yoak follow help those Women which laboured with mee in the Gospel with Clement also and with other my fellow-labourers whose names are in the book of life Exhort 3 To some one of the Pastors who was intimate with the Apostle and better known to him than others that hee would do his indeavour to reduce these women to the right way and to agreement betwixt themselves The reason iâ— Because that when the Apostle did first gather a Church at Philippi these two women did earnestly labour and strive according to their place to promote the business of the Gospel together with other brethren whereof Clement was one and some other private beleevers who were the Apostles helpers in gathering the Church of the Philippians all which though it were needless to name yet hee sayes their names were written in the book of life that is they are of the Elect which may suffice them Vers. 4. Rejoyce in the Lord alway and again I say Rejoyce Exhort 4. That acknowledging the matter of joy in Christ they would rejoyce with stedfast gladness in both prosperity and adversity and in every change of their condition whatsoever Vers. 5. Let your moderation bee known unto all men The Lord is at hand Exhort 5. That they would not deal in strictness of Law with their neighbours but rather considering their condition lose something of their own right that every one might take notice of this their moderation The reason is because the Lord is in the midst of us by the presence of his Spirit and also his visible coming to Judgement is not far off Vers. 6. Bee carefull for nothing but in every thing by prayer and supplication with thanksgiving let your requests bee made known unto God Exhort 6. That endeavouring to fulfil their duties they would take heed of having a distrustful carefulness in any business and that in prayer and supplication with thanksgiving they would cast their cares into the lap of God Vers. 7. And the peace of God which passeth all understanding shall keep your hearts and mindes through Christ Iesus The reason of the Exhortation is because by this means they might gain that peace or tranquillity of minde transcending any capacity of natural reason which God hath granted to beleevers as if thereby hee would guard their hearts by a kinde of Military engine against the temptations of the Devil and the world and would preserve their mindes stedfast in Christ. Vers. 8. Finally brethren whatsoever things are true whatsoever things are honest whatsoever things are just whatsoever things are pure whatsoever things are lovely whatsoever things are of good report if there bee any virtue and if there bee any praise think on these things Exhort 7. That they would not bee averse from any vertue which they observed among the Heathens but on the other side after a serious examination would imbrace whatever they found true grave or honourable just and pure and whatever was lovely in manners or worthy of commendation Vers. 9. Those things which yee have both learned and received and heard and seen in mee do and the God of peace shall bee with you Hee confirms this Exhortation by two Arguments Argum. 1. From his own example that the Apostle had both taught and done these things when hee was among them as they themselves could witness And the God Argum. 2. From the blessed effect that by this means they should finde the peace of God and communion with the God of peace more firm and constant The Second Part. Vers. 10. But I rejoyced in the Lord greatly that now at the last your care of mee hath flourished again wherein you were also careful but yee lacked opportunity The second part of the Chapter follows wherein that hee may shew his thankfulness to the Philippians for the money they sent him by Epaphroditus hee commends this their action by ten Arguments 1. Because that relief sent from them was very acceptable to him 2. Because the sending of that present did proceed from the vertue and habit of Christian liberallty which was in them which habit like a living root had manifested it self
lot it is not obtained by any humane merit but by free election and once given it is not taken away 5 It is called the Inheritance of Saints because by that wee shall have society with the Saints alone whose communion makes the Inheritance more delightful to us 6 This Inheritance consisteth in the most perfect light viz. of Knowledge Holiness Joy Glory immortal and eternal life Vers. 13. Who hath delivered us from the power of darkness and hath translated us into the Kingdome of his dear Son The 2. Reas. Of his thanksgiving explaineth the former because the Father hath delivered us from the power of darkness and hath translated us into the Kingdome of the Son of his love This benefit is commended to us by these four things 1 Because power is used to our perverse nature and the power of Satan by whom wee are kept bound from whence God by force hath delivered us 2 Because hee hath delivered us from the darkness of ignorance sin and misery 3 because hee hath not suffered us being delivered to wander and erre without a King and defender without governance and society but hath translated us into a better Kingdome i. e. the Kingdome of Light Knowledge Sanctity and spiritual life where wee may safely and securely inhabit that wee fall not back or bee brought again into darkness 4 Because the Kingdome into which wee are translated is the Kingdome of his Son a Kingdome most pleasant to God wherein the Son of God the Son of his love ruleth and reigneth whom the Father intimately loves and doth represent himself a Father in his love towards us whose Kingdome and all things are most beloved by God yea in whose Kingdome all subjects are beloved Sons Vers. 14. In whom wee have redemption through his blood even the forgiveness of sins The 3. Reason of his thanksgiving is the benefit of his liberty from the revenging Justice of God this benefit more especially appears in these five things 1 Wee are not onely kept by force in the power of darkness that wee might bee delivered from thence a greater strength was required but also wee were captives to the Law and Righteousness from whence without a price paid wee cannot bee freed and where that price is already paid there is made already a lawful redemption 2 Wee have this our redemption made by the consent of parties upon the best right 3 Wee have the same redemption in the person of the Son who is our Advocate and hee who keepeth us and all ours 4 Wee have that by the blood of the Son who existing in the image of God i. e. true God hath taken upon him our nature and in that made obedient unto the death of the Cross hath paid the price of Redemption for us 5 This Redemption is free in respect of us who have paid nothing and yet obtain the remission of sins and consequently also free liberty from wrath and death which follow upon sin Vers. 15. Who is the Image of the invisible God the first born of every Creature The 4. Reason of his thanksgiving shewing the solidity of the foundation of Redemption in the description of the excellency of Christ the Redeemer of which description there are twelve Articles The Image Artic. 1. Christ is the most perfect Image of the invisible God not onely because hee is the substantial Character of the Fathers person substantially representing the Father that so the Father cannot bee beholden unless in the Son and brightness of him but also because the incarnate Son hath represented to the world in word and deed in sanctity power and mercy the Fathers Nature Will and Goodness The first born Artic. 2. Christ is the first born of every Creature i. e. begotten from eternity before every Creature and because of his eternal Generation of the Father hee is the Lord of all Creatures by right as the first born in the Law is Lord of his Brethren and the Family Vers. 16. For â—y him were all things created that are in Heaven and that are in Earth visible and invisible whether they bee thrones or dominions or principalities or powers all things were created by him and for him Artic. 3. Illustrating the former Christ is the efficient cause or the Creator of all Creatures For by him were all things created hee amplifies this Article by a threefold distribution of the Creatures 1 From the place wherein they are in Heaven and in Earth 2 From their nature into visible and invisible 3 From the division of Angels both from their dignity office and honourable names From which the glory of Christ appeareth who hath created all From him Artic. 4. Christ is the end of all for whom and for whose glory all things were created For all things whatsoever and of what sort soever were created all these were created for the glory of Christ God-man hee is the beginning and end of all to whose glory it is necessary all things whatsoever in their manner should be serviceable as the means to the end Vers. 17. And hee is before all things and by him all things consist Artic. 5. Christ is eternal because hee in himself was before all Creatures neither is hee any thing changed by the Creatures as to his subsistence By him Artic. 6. Christ is not onely the Creatour but is the preserver and conserver of all Vers. 18. And hee is the head of the body the Church who is the beginning the first born from the dead that in all things hee might have the preheminence Artic. 7. Christ is the Head of the Church i. e. of his body from whence the vital spirits sense and spiritual motion floweth through all the members who both governeth and defendeth all of them The beginning Artic. 8. Christ is the beginning fountain and spring of the Church viz. that new Adam the root and principle of the regeneration of the Saints by whose virtue all Saints are begotten The first born Artic. 9. Christ is the first born from the dead and the first fruits of them that slept because hee alone hath risen by his own strength and is the cause of the resurrection of the dead to life everlasting That in Artic. 10. Hee hath the preheminence in all and ought to have amongst Angels and men amongst the living and dead And this is the end of the former degrees of the excellency of Christ. Vers. 19. For it pleased the Father that in him should all fulness dwell Artic. 11. Confirming the preheminence of Christ and the dignity of his preheminence because from the good Will of God not onely the fulness of the gifts of the Spirit dwell in the Man Christ but also the God-head it self most fully comprehending all fulness Vers. 20. And having made Peace through the blood of his cross by him to reconcile all things unto himself by him I say whether they bee things in Earth or things in Heaven Artic. 12. Christ by the good will and purpose of
and by baptism sealed to you so that there is no need to seek any thing out of Christ that belongs to the full paying the price of Redemption Therefore wee must not depart from him Yee are risen Argum. 7. Yee beleevers by baptism are brought into the communion of Christs Resurrection or his victory that hee gained over death and sin by which yee are not onely risen to newness of life in holiness but also yee shall rise in respect of your bodies to a glorious and immortal life so that nothing as to holiness and eternal life is to bee desired out of Christ Therefore yee must not at all depart from him Through the faith But yet lest too much be attributed to external baptisme from the work as they say done hee requires the faith of God efficaciously working in those that are baptized i. e. That wee beleeve that God who powerfully raised Christ from the dead according to his promises will also effectually raise us according to his promise to all manner of newness of life For by how much the nearer wee imbrace the power of God that raised Christ our head from the dead by so much the more wee shall make progress in newness of life Vers. 13. And you being dead in your sins and the uncircumcision of your flesh hath hee quickned together with him having forgiven you all trespasses Argum. 8. God hath made you Colossians in times past dead in sins and lying in the uncircumcision of irregenerate nature partakers of the holy and immortal life of Christ as to right and an inchoate possession all your sins by grace being forgiven therefore as to a plenary remission of sins and to an holy and immortal life nothing is to bee sought out of Christ. This benefit is called a quickning together with Christ although Christ had risen some years before they were converted because in what moment soever any one is by faith united to Christ in the same moment is hee united to him now reigning in heaven yea in his dying burial and rising again after a judicial or forinsical manner so that in all things in which hee hath or doth sustain our person it is no less than if wee had in a Physical manner been present and consented to every act of his in our behalf Vers. 14. Blotting out the hand-writing of Ordinances that was against us which was contrary to us and took it out of the way nayling it to his Cross. Argum. 9. In which also hee explains how Christ obtained remission of sins for us viz. by taking away the hand-writing in this sense The Covenant of works is an hand-writing established partly in threatnings partly in appointed positive Ceremonials excluding the Gentiles from the Church was against us and contrary to us But Christ hath blotted out this hand-writing taking it out of the way and nailing it to his Cross Therefore you must not look back to the legal Covenant or ceremonial appointments in them to seek for any thing neither must yee depart in the least from the death of Christ by which yee are delivered from that hand-writing Hee compares this Covenant of works with its appurtenances to an hand-writing by which any one bindes himself for the paying of a debt for whosoever are convicted of sin by the light of nature are also by the force of the Covenant of Works obnoxious to wrath and as often as wee are convinced of sin so often also by nature wee confirm the punishment of sin or the condition of the legal Covenant by the judgement of our consciences against our selves as by an hand-writing The conscience of every one performs this much more which hath received the written Law and daily bears the punishment of the Law for the breaking of it But chiefly all justiciaries are compelled to subscribe to this hand-writing who acknowledge no righteousness besides inherent or that which is by works Of which number were those that Judaized and observeers of Ceremonies who adhered to this Covenant seeking Righteousness by works and the appointed Ceremonies For by how much they did indeavour by this means more manifestly to establish their own Righteousness by so much the more openly they did derive the punishment of the Law broken by the force of the Covenant upon themselves For no man enters a Covenant but hee also admits all the conditions of the Covenant The hand-writing is said to bee in Ordinances or rather subscribed to Ordinances so far as they took upon them those commands or Legal Ordinances that they might bee perfected in themselves they did withall oblige themselves to bear the punishment of the breach of those commands Hee calls it the hand-writing against us or contrary to us partly because it separated the Jews from the Gentiles and the Gentiles from the Jews Partly because it was a yoak which neither they nor their Fathers could bear Partly because as often as they did any work of the Law either moral or ceremonial to bee justified thereby so often by the imperfection of their work and the profession of their imperfection in the use of the Levitical Ceremonies they did argue themselves guilty or rather did acknowledge themselves guilty of death As for example when they offered Sacrifices and did repeat them they not onely acknowledged themselves sinners against the Moral Law but did also really confess that their frequent Sacrifices could not purge their consciences from sin and so the hand-writing of the Covenant of works was alwaies contrary to them But Christ hath blotted out this hand-writing and took it out of the way nailing it to his Cross insomuch as hee for the sake of them that were his hath paid for the redeemed the penalty due upon the hand-writing by the death of his Cross and hath compleated and abolished the positive Ordinances concerning those vanishing Ceremonies by the real Sacrifice of his own body once offered Vers. 15. And having spoiled principalities and powers hee made a shew of them openly triumphing over them in it Argum. 10. Christ hath brought all the Devils who exercise their power and tyranny upon the Elect overthrown by the price of Redemption paid upon the Cross and gloriously triumpheth over them openly in the sight of God Angels and men whose eyes are open unto their own disgrace and our deliverance Therefore it remains that nothing is to bee sought out of Christ. The Devils are called Principalities and Powers 1 Because in the world they potently exercise authority over all the reprobate children of disobedience and all the unregenerate which do nothing else but execute the will of the Devil 2 Because they are Sergeants executing the judgement of God holding those captive that are not reconciled to God in Christ. 3 Because they fight against Christ the Redeemer neither do they dismiss the redeemed and reconciled from the prison of darkness unless compelled by the stronger power of Christ. They are said to bee spoiled by Christ on the Cross 1 Inasmuch as
Christ paying the price of our Redemption hath obtained by Covenant of the Father that all the redeemed should bee delivered from the prison of darkness ignorance sin and death 2 Inasmuch as Christ infinite in power when hee had once satisfied justice on the Cross broke the bars and chains of sin judgement and the Law wherewith the Devil held the redeemed bound that henceforth they cannot have any power 3 Inasmuch as hee hath made his redeemed his possession and peculiar people that they might not any longer bee the flock of Satan Christ is said to have made a shew of the Devils and to have openly triumphed on the Cross 1 Inasmuch as hee hath valiantly received overcome and extinguished all their temptations and poisoned darts whether immediately cast by them against him hanging on the Cross or hurled by the poisonous tongues of furious adversaries or brandished by the provocation of the ingratitude of his Disciples flying from him 2 Inasmuch as Christ hath turned the malice of the Devils all their subtilties and machinations by which they sought his life incessantly stirring up their slaves to crucifie him till hee hanged upon the Cross to their own destruction and to the most open ruine of their dominion 3 Inasmuch as hee hath shewn himself Lord of Heaven and Earth by signs and wonders in the very time of his crucifying 4 Inasmuch as hee hath shewn openly his power by converting the thief hanging at his right hand and the Centurion standing at his feet 5 Inasmuch as the price of Redemption being already paid the Conqueror not onely in the sight of God and Angels but also in the sight of these Devils and also in the bearing of all beholders cryed out that his work was finished and that to his own eternal glory and the perpetual ignominy of â—his enemies From which it follows that wee must not depart from Christ for the obtaining of any good or that wee might bee delivered from any evil The Third Part. Vers. 16. Let no man therefore judge you in meat or drink or in respect of an holy day or of the new Moon or of the Sabbath daies The third part of the Chapter in which by way of consequence hee brings in a special admonition to beware of some special corruptions of the false Apostles The admonitions are three 1 That they do not regard the judgement and censure of any who shall dare to condemn them for not observing of Mosaical Ceremonies as for example for meat or drink or for neglecting an holy-day or an part of any holy-day or for not observing the Sabbath of the Jews Vers. 17. Which are a shadow of things to come but the body is of Christ. The reason of the admonition is Because those Legal Ceremonies were the shadows of future things which were onely to remain until the body or Christ the truth and substance of them should come which therefore ought to cease after his comming Vers. 18. Let no man beguile you of your reward in a voluntary humility and worshiping of Angels intruding into those things which hee hath not seen vainly puft up by his fleshly mind 2 Is That they beware of the worshiping and invocation of Angels For this end hee alledges seven Arguments Argum. 1. Because whosoever doth teach you this worshiping in very deed hee endeavours to defraud you of the reward of Religion or Life Eternal Voluntarily Argum. 2. Because not from the authority of God but of his own will and lust hee doth deliver this Doctrine Humility Argum. 3. Because hee that teacheth the worshiping of Angels doth hypocritically abuse you with the pretence of humility Intruding Argum. 4. Because hee that teacheth the worshiping of Angel proceeds boldly without the light of the Word of God yea without the light of right reason For hee never saw any thing concerning this Doctrine either in holy writ or with bodily eyes or by the light of sound reason Vainly Argum. 5. Because whosoever teacheth the worshiping of Angels is not humble as hee pretends but swelling in his own carnal opinion is most vainly puffed up Vers. 19. And not holding the head from which all the body by joynts and bands having nourishment ministred and knit together increaseth with the increase of God Arg. 6. Because whosoever teacheth the worshipping of Angels is void of true faith hee is not joyned nor cleaves unto Christ although hee know all other things yet hee is ignorant of the vertue of Christ and the grace that is in him yea hee is divided from Christ our head and doth renounce him From which Arg. 7. Because in Christ alone is the storehouse from which all grace and whatsoever is required to life and spiritual growth is abundantly derived to all his members so that neither is it necessary to ask any thing of the Angels neither can any thing be done in that kinde without dishonour done to Christ either by invoking the Angels or by worshipping them after any other manner Therefore ye are to beware of the invocation of Angels In this Argument by the comparison of the humane natural head Christ is described by a sixfold Similitude 1 As the humane natural head hath a body subject to it so Christ hath the Church subject to him as his mystical body 2 As sense and motion is derived from the humane head to the whole body and so to all its members so sense and spiritual motions are derived from Christ to all the members of the Church 3 As from the humane head the conjunction of the nerves and ligaments which go through the whole body are extended so from the head Christ the holy Spirit flows and faith in Christ and love towards our neighbour which are diffused through the whole body mystical 4 As by those junctures life sense and motion is administred to the whole body so by these all spiritual grace is administred to the faithful 5 As by these the members are compacted with the head and amongst themselves so by these Christ and his members are united 6 As by these in the natural body so by these in Christs body mystical first of all there is made an increase of every member and also of the whole body mystical 7 As there is the increase of nature so here of grace the increase of God i. e. great and solid according to the measure given to every one Vers. 20. Wherefore if yee bee dead with Christ from the Rudiments of the world why as though living in the world are ye subject to Ordinances The third Admonition follows with a reprehension because they had subjected themselves to decrees or humane traditions and doctrines of men determining Religion in those things which God hath not determined There are five Arguments of the Admonition or Reprehension 1 Because yee are freed by the death of Christ from all carnal rudiments of Religion such as Judaical ceremonies so that you have no further to do with them yee ought not to admit the
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
death that is the Devil Argum. 10. Christ out of his love to the Elect the Children of God would partake of the same humane Nature with them that hee might by his death satisfie for them and so abolish the power of the Devil which hee as an exeâ—utioner hath by the Law against all sinners Therefore the reputation of Christ is not to bee diminished because of his sufferings in the flesh Vers. 15. And deliver them who through fear of death were all their life time subject to bondage Argum. 11. Amongst the fruits and ends of Christs death this is one that hee might deliver his from the fear of death both temporal and eternal under which fear all sinners are held all their life long till they see themselves freed from sin and death upon the merit of Christ dying for them Therefore c. Vers. 16. For verily hee took not on him the nature of Angels but hee took on him the seed of Abraham Argum. 12. Christ by assuming the seed of Abraham or humane nature into the unity of his person wherein from eternity hee subsisted heâ— advanced the humane nature in respect to priviledges dignity and honour above the Nature of Angels which hee took not Therefore the reputation of Christ is noâ— to bee lessened because of his sufferings in the flesh Vers. 17. Wherefore in all things it behoved him to bee made like unto his Brethren that hee might bee a merciful High Priest in things pertaining to God to make reconciliation for the sins of the people Argum. 13. Christ ought to bee made like his Brethren the Elect in Nature Properties Affections and all infirmities except sin that his Brethren might bee the more certain and assured of his faithfulness and mercy in the exercise of his Priestly Office and perpetual intercession with God for them Therefore the excellency of Christ ought not to bee diminished because of his sufferings in the flesh Vers. 18. For in that hee himself hath suffered being tempted hee is able to succour them that are tempted Argum. 14. Confirming the former Christ by his suffering afflictions and temptations in the humane Nature was fitted by his experience of sufferings in whom wee may trust to bee able and willing to succour us under the like trials Therefore his reputation is not to bee diminished because of his sufferings in the flesh And thus as in the former Chapter it was demonstrated that Christ is the true Son of God so in this Chapter hee hath demonstrated him to bee the son of man The one true God-man and hath removed the scandal of infirmities and sufferings of Christ in the flesh which all the beleeving Hebrews did dash against CHAP. III. THe excellency of the Prophetical Office and person of Christ being vindicated in the fore-going discourse even under all his sufferings in the flesh Hee exhorts them now to a consideration of this excellency that they may hold fast the profession of the Christian Faith and not apostatize from it to this end producing fifteen Arguments Vers. 1. Wherefore holy Brethren partakers of the heavenly calling consider the Apostle and High Priest of our Profession Christ Iesus The Proposition concerning the holding fast their Profession of the Faith is contained in an Exhortation to a serious consideration of Christ the Apostle and High Priest of our Profession Argum. 1. Yee are sanctified and by Faith made partakers of an effectual calling to heavenly things Therefore you ought to hold fast the Profession of this Faith Apostle Argum. 2. Yee have Jesus Christ the Son of God the Apostle or Teacher of your Faith sent from God and our High Priest who hath expiated our sins by his blood You have him I say the Author of this Profession Therefore it is to bee held fast Vers. 2. Who was faithful to him that appointed him as also Moses was faithful in all his house Argum. 3. Christ in the administration of his Apostleship and Priesthood committed to him is not less faithful than Moses who obtained testimony from God that hee was faithful in all his house Therefore ought yee to hold fast your Christian Profession Because the Hebrews ascribed too much to Moses and could hardly bee drawn away from Mosaical Ceremonies that they might bee brought to Christ Therefore here on set purpose hee compares Christ with Moses Vers. 3. For this man was counted worthy of more glory than Moses inasmuch as hee who hath builded the house hath more honour than the house Argum. 4. Christ is so much more excellent than Moses and the whole Church also by how much the builder of the house is more excellent than the house it self or any part of it Moses also is but a member of that Church and a part onely of that house Therefore the Profession of your Faith is to bee held fast Vers. 4. For every house is builded by some man but hee that built all things is God Argum. 5. Confirming the former under the same comparison As no house not part of an house is built by it self but by another man so neither the Church nor Moses who is a member of the Church is built by himself but owes his building to some higher Architect But Christ who is proved God is the builder of the Church and of every member of it and also of all things Therefore hee is more excellent than Moses and the Faith and Profession of his Doctrine is to bee held fast Vers. 5. And Moses verily was faithful in all his house as a servant for a testimony of those things which were to bee spoken after 6. But Christ as a Son over his own house whose house are wee if wee hold fast the confidence and the rejoycing of the hope firm unto the end Argum. 6. Moses was faithful as a servant in anothers family to testifie and that indeed darkly which afterwards more fully and openly was to bee spoken of Christ and his dominion But Christ is faithful as Son and Heir who is over his house and speaks from his own authority Therefore Christ is more excellent than Moses and the Profession of his Doctrine is to bee held fast Whose house Argum. 7. If wee firmly hold fast the confidence and hope of eternal life procured for us by Christ and to bee communicated in which hope wee now make our boast wee shall declare our selves to bee his house or his true Church in which the Lord will dwell Therefore the Profession of our Faith is to bee held fast Vers. 7. Wherefore as the Holy Ghost saith Today if yee will hear his voice 8. Harden not your hearts as in the provocation in the day of temptation in the wilderness 9. When your Fathers tempted mee proved mee and saw my works forty years Argum. 8. From Psal. 95.8 9 c. unless you hold fast the Faith of Christ you will disobey the Holy Ghost who in the Scripture forbids you to harden your hearts when you hear the Word of God
holiness dwells yet our High Priest is merciful and sometime felt those temptations in his flesh which wee feel yet without sin Therefore wee may boldly press unto him and wee ought to endeavour to enter into that rest Vers. 16. Let us therefore come boldly unto the Throne of Grace that wee may obtain mercy and finde Grace to help in time of need Argum. 11. God doth not sit in the Throne of Justice upon our approaches to him in Christ but in the Throne of Grace that hee may communicate help to us in time of need under all our necessities Therefore wee ought to come with boldness to the Throne of Grace that wee may rest under the wings of the Propitiatory which is the same with entring into Gods Rest by Faith CHAP. V. THe Excellency of Christs Prophetical Office and the necessity of cleaving to him and his Doctrine who is the Apostle and great Prophet of our Profession hath been spoken to The Excellency of his Priestly Office follows There are two parts of the Chapter In the first hee proves Christ to bee the chief and great Priest more excellent than any typical Priest that hee might instruct the Hebrews to moderate their thoughts about the Levitical Priesthood which they too highly esteemed of to the prejudice of Christ to vers 11. In the second part â—ee reproves the slothfulness of the Hebrews that hee might render them more attentive to the following Doctrine And hee proves the Excellency of Christs Priesthood above the Levitical by nine Arguments Vers. 1. For every High Priest taken from among men is ordained for men in things pertaining to God that hee may offer both gifts and sacrifices for sins 2. Who can have compassion on the ignorant and on them that are out of the way for that hee himself also is compassed with infirmity 3. And by reason hereof hee ought as for the people so also for himself to offer for sins Argum. 1. The perfections which were required in the Levitical Priests vers 1 2. were joyned with some notes of imperfection and with the sins of the Priests vers 2 3. Therefore Christ which was declared a Priest without sin in the end of the former Chapter is more excellent than the Levitical Priests Among men The Perfections of the Levitical High Priest were four 1 The Levitical Priest was taken from among men and was chosen one of many 2 Was ordained for men in those things which appertained to God i. e. That in the place and name of the people hee should administer about the worship of God praying to him for the people teaching the people in the name of God and that hee should by all possible means promote the Glory of God and the salvation of the people 3 Hee offered gifts of inanimate things and sacrifices of beasts sometimes burnt-offerings for the sins of the people sometimes peace-offerings for the obtaining of benefits sometimes thank-offerings for benefits received other whiles sacrifices for special sins By all which the virtues of Jesus Christs Sacrifice was dimly shadowed out Have compassion 4 The fourth perfection requisite in the Priestly Office is a sympathy and commiseration proportioned to the greatness of the peoples misery wherewith they ought to bee touched towards sinners whether sinning out of ignorance or voluntary errour and deliberate counsel For that There are two notes of Imperfection in the Priest-hood 1 That they themselves were obnoxious to the same infirmities i. e. of ignorance and errours and the miseries consequent to sin So also 2 This second nâ—â—e demonstrates the former That they are obliged out of duty to offer Sacrifices no less for their own sins than the sins of the people This is the first Argument Vers. 4. And no man taketh this honour unto himself but hee that is called of God as was Aaron 5. So also Christ glorifieth not himself to bee made an High Priest but hee that said unto him Thou art my Son to day have I begotten thee Argum. 2. As the lawful Priests were called to the honour of this office so Christ was not onely lawfully called by the Father as Aaron but also further was acknowledged and declared the onely begotten Son of God in this Priestly office Therefore hee is much more excellent than the Levitical Priests The Antecedent is proved out of Psalm 2. where the Father speaking to his Son vers 7. calls him his Son whom hee begot before hee command him vers 8. to ask of him the ends of the earth or intercede for the salvation of men which are parts of the Priests office Therefore in this Psalm hee is not onely called by the Father to his Priestly office but also is acknowledged his Son and so more excellent than the Levitical Priests Vers. 6. As hee saith also in another place Thou art a Priest for ever after the order of Melchisedec Argum. 3. From Psal. 110. Christ is appointed by the Father a Priest for ever of whose Priest-hood there is no end according to the order of Melchisedec the type Therefore hee is more excellent than the Levitical High Priests Vers. 7. Who in the daies of his flesh when hee had offered up prayers and supplications with strong crying and tears unto him that was able to save him from death and was heard in that hee feared Argum. 4. This Argument consists of five Branches which may bee so many Arguments 1 Christ is so the Son of God that hee is man also the Son in our flesh the infirmitiâ—s whereof sometime hee felt without sin and so is a more excellent man than the Levitical Priests 2 Hee offered up prayers and supplications and himself to death for his people and so offered a more excellent Sacrifice than the Levitical Priests 3 Hee interceded with a greater sense of our misery and guilt with strong crying and tears and so in his sympathy towards us excelled the Levitical Priests 4 With greater confidence hee pleaded our cause than any of the typical Priests could even then when in the pangs of death and sense of the Divine wrath or curse due to our sins his sanctified humane nature conflicted with the terrours of death 5 Hee prayed with greater efficacy and fruit than any typical Priest For hee was freed according to his prayer from fear which the sight of an angry God put upon his sense and holy reason because having paid a sufficient price for us all cause of anger and fear was taken away Therefore Christ is a far more excellent Priest than the Levitical Priests Vers. 8. Though hee were a Son yet learned hee obedience by the things which hee suffered Argum. 5. Drawn from the former which with the removal of the scandal of the Cross shews also the excellency of Christs Priest-hood Christ was not imployed in beholding of the Sacrifices slain and himself free from all suffering as the Levitical Priests in the slaying of Sacrifices but although hee was the Son of God yet hee really felt by
the sufferings in his body and in his soul how hard a matter it was to expiate our sins taught by experience what a difficult thing it was to perform expiatory obedience even to the death of the Cross for the appeasing of his Fathers wrath and the satisfaction of Justice Christ is therefore far more exellent than the Levitical Priests Vers. 9. And being made perfect hee became the Author of eternal salvation unto all them that obey him Argum. 6. Christ the Chief Priest was every way compleat and perfect in whom there was not the least thing wanting which is requisite in a Priest For being now sanctified or offered up for a Propitiatory Sacrifice to the Father hee compleated the whole price of Redemption or what remained hee perfected in his last sufferings of which price no part was paid by the Levitical Priests Therefore hee is far more excellent than those Levitical Priests The Author Argum. 7. Christ having fully paid the price of our Redemption by his efficacious merit became and was declared the Author Lord Giver and Finisher of eternal life to all that beleeve in him and give up themselves to his instruction Therefore Christ is far more excellent c. Vers. 10. Called of God an High Priest after the order of Melchisedec Argum. 8. Confirming the former Christ is called of God whose word is effectual a Priest after the order of Melchisedec which order is far more excellent than that of Levi Therefore Christ is the Chief Priest far more excellent than the Levitical Priests Vers. 11. Of whom wee have many things to say and hard to bee uttered seeing yee are dull of hearing Argum. 9. The Doctrine of the excellency of Christs Priest-hood especially as it is represented in the type of Melchisedec is more ample and high than the Apostle can well declare to their capacity Therefore hee is far more excellent than the Levitical Priests The Second Part. The second part of the Chapter follows wherein from the Excellency of Christs Priest-hood hee taxes the Hebrews with ignorance and slowness of understanding in learning the mysteries of the Gospel The Proposition containing this reproof is this You Hebrews are to bee reproved for your slothfulness in not apprehending the mysteries of the Gospel such as the Priest-hood of Christ is Vers. 12. For when for the time yee ought to bee Teachers yee have need that one teach you again which hee the first Principles of the Oracles of God and are become such as have need of Milk and not of strong meat Hee gives four Reasons of his reproof Reas. 1. Because you have need of an Elementary Catechetical and Childish kind of Doctrine even now after that for the time which you have enjoyed the light of the Gospel you might have learned many things and have been able to instruct others Become Reas. 2. Confirming the former Because yee are Children and Infants in the knowledge of the Gospel who have need of Milk or to bee instructed in the Principles of Doctrine rather than of solid meat or perfection of Doctrine Vers. 13. For every one that useth Milk is unskilful in the Word of Righteousness For hee is a Babe Reas. 3. Proving the former Because yee are unskilful in the Word of Righteousness or yee do not well understand the Doctrine of Justification by Faith in Christ but are ready to conjoyn the Ceremonies of the Law with the Faith of Christ Therefore are yee babes and to bee reproved for your ignorance Vers. 14. But strong meat belongeth to them that are of full age even those who by reason of use have their senses exercised to discern both good and evil Reas. 4. Explaining the latter part of the second Reason Because you want the property of those that are at full age for men grown up delight in strong meat or love the Doctrine which is more perfect 2 They delight in frequent exercise 3 By frequent exercise of themselves in the Doctrine of the Gospel they have contracted an habit of saving Doctrine not easily changeable and they have their senses or the faculties of their mind more ready to judge of the Truth and falsehood of the Doctrine propounded of the benefit of Truth and the danger of errour that they may follow that which is good and avoid that which is evil Such are not you Hebrews although for the time since your profession of the Faith you might have been such Therefore are you to bee reproved CHAP. VI. FRom the former Reprehension of their slotâ—fulness an Exhortation is drawn to perseverance and making progress in the Faith of the Gospel Vers. 1. Therefore leaving the Principles of the Doctrine of Christ let us go on unto perfection not laying again the foundation of Repentance from dead works and of Faith towards God The Proposition is contained in the first words Yee ought to persevere and make progress in the Faith of the Gospel For to leave Catechetical Principles which enters those that are unskilful in the Doctrine of Christ is to presuppose and grant that they are acquainted with those rudiments already in some measure Therefore hee that writes to them need not stay in these things but leaving Principles perswade them to perfection i. e. to persevere and make progress in the Faith The Arguments of this Exhortation are fifteen Argum. 1. As the foundation of an House so also of Religion is not to bee laid twice but being once laid wee must proceed in raising up the building Therefore ought yee to persevere in the Faith of the Gospel Hee reckons up six fundamental or Catechetical Doctrines 1 Repentance from dead works or from sins This foundation comprehends the first Doctrine touching the Law of God of the knowledge of sin and the deserved condemnation following of grief for sin and the desire of being freed from sin and death 2 Faith towards God which contains the Doctrine of Redemption by Christ and life obtained by him and of Faith in him to salvation Vers. 2. Of the Doctrine of Baptismes and of laying on of hands and of Resurrection of the dead and of eternal judgement 3 The Doctrine of Baptisms containing the ground of confirming faith by the Sacrament of Baptism and the Doctrine of Sanctification and Affliction or of bearing the Cross for the defence of the Gospel which Doctrine is signified by Baptism 4 The Doctrine of laying on of hands which was anciently done in the bestowing the gifts of the Holy Ghost for the confirmation of the Divine truth of the Gospel after an extraordinary manner in the Primitive Church now in an ordinary manner it is done in the Ordination of the Ministers of the Church of whose Authority and Office as anciently it belonged to all the Catechumeni so now it appertains to all the faithful to see that they be rightly ordained that they may the more cheerfully submit themselves in obedience to Ecclesiastical Discipline 5 The Doctrine of the Resurrection of the dead at the last
without blood which hee offered for himself and for the errours of the people Hee proceeds in describing the anniversary rites which were of this sort 1 The High Priest alone without any companion 2 Once a year not oftener 3 Never without the offering the blood of a Calf and an Hee-Goat in a basin 4 This blood hee offered for his own sins great and small and for the sins of the people All these outward worldly and shadowy things were in no wise efficacious in themselves For they prefigured the entring of Christ into Heaven by his own blood the true Propitiatory This is the first Argument of the earthly imperfection in the Levitical Priesthood Vers. 8. The Holy Ghost this signifying that the way into the holiest of all was not yet made manifest while as the first Tabernacle was yet standing Argum. 2. Propounded by way of exposition of the next mystery In the time of the Levitical Priesthood while it obtained a standing Tabernacle and that Ceremonial worship about the Sanctuary the way to Heaven or the true Sanctuary was not manifestly declared as it is now under the Priesthood of Christ That which the Holy Ghost taught by excluding the Priests from the inward Sanctuary by admitting the High Priest once a year the Sanctuary remaining shut all the year after Therefore the Priesthood of Christ is more excellent than the Levitical Vers. 9. Which was a figure for the time then present in which were offered both gifts and Sacrifices that could not make him that did the service perfect as pertaining to the conscience Argum. 3. The rites of the foresaid expiatory and the other such exercises of the Levitical High Priest were typical and parabolical and a meer pattern of those things which were to bee performed by Christ Therefore the excellency of the Levitical Priesthood is no waies to bee equallized with the Priesthood of Christ. For the time Argum. 4. The things which were done by the High Priest and the Levitical Priests served onely for the time present of the Law institution viz. in the infancy and beginning of the Church wherein gifts and typical Sacrifices were offered Therefore the Levitical Priesthood is far inferiour to the Priesthood of Christ. Could not Argum. 5. The gifts and sacrifices which were offered by the Levitical Priesthood could not sanctifie the conscience of him that worshiped or take away the evil conscience of sins committed Therefore the Levitical Priesthood c. Vers. 10. Which stood onely in meats and drinks and divers washings and carnal ordinances imposed on them until the time of reformation Argum. 6. Confirming the former Those things which were offered by the Levitical Priest consisted onely in meats and drinks and divers washings and carnal rites which did not commend a man to God 1 Cor. 8.2 but onely they did these things as sanctified in the flesh ceremonially they might bee accounted pure worshipers Therefore the Levitical Priesthood is nothing being compared to the Priesthood of Christ. Until Argum. 7. These gifts and sacrifices and the other offices of the Levitical Priests were imposed as a yoak and burden onely till the time of Reformation i. e. till the comming of Christ who would reform the imperfect sacrifices and gifts of the old Priesthood and they being abolished hee would introduce a more perfect gift and sacrifice Therefore the Priesthood of Christ is more perfect c. Vers. 11. But Christ being come an High Priest of good things to come by a greater and more perfect Tabernacle not made with hands that is to say not of this building Argum. 8. Christ is the High Priest not of types but of spiritual good things of Justification Sanctification and Salvation which were figured by the types Therefore c. By a greater Argum. 9. Christ had a greater and more perfect Tabernacle not made with hands not of a common structure viz. the Tabernacle of his body which was formed in the womb of the Virgin by the Holy Ghost after a special manner without the spot of Original sin in which Tabernacle the fulness of the Godhead dwels Therefore his Priesthood is far more excellent than c. Vers. 12. Neither by the blood of Goats and Calves but by his own blood hee entred in once into the holy place having obtained eternal redemption for us Argum. 10. Christ offered not the blood of Bulls or Goats as the Levitical Priests but his own blood and the same is made the Priest and the Sacrifice Therefore his Priesthood c. Once Argum. 11. Christ hath once entred into the true holy place i. e. Heaven and there abides not often as the Levitical Priests into the typical holy place Therefore his Priesthood c. Eternal Argum. 12. Christ hath purchased eternal Redemption with his own blood which was impossible for the Levitical Priests Therefore his Priesthood is more excellent than c. Vers. 13. For if the blood of Bulls and of Goats and the Ashes of 〈◊〉 Heifer sprinkling the unclean sanctifieth to the purifying of the flesh 14. How much more shall the blood of Christ who through the eternal Spirit offered himself without spot to God purge your conscience from dead works to serve the Living God Shall purge Argum. 13. Confirming the former The blood of Christ purges the conscience partly as the conscience seeing full satisfaction made in the death of Christ to divine Justice for it self closeth with its perfect discharge and rests therein partly as the power of sanctifying the heart to the service of God flowes from him For if Hee confirms this Argument a minori The blood of Bulls and other types performed what they were appointed to viz. Ecclesiastical purification of the outward man that hee might be sanctified to the works of external worship how much more shall the blood of Christ the Antitype perform that which is signified by the types viz. The purifying of the conscience from sins to the service of God Sins are called dead works because they deserve death and make sinners guilty of death By the Spirit Argum. 14. In the Sacrifice of Christ the Eternal Spirit or Christ as God acted the chief parts of the Priest and offered up himself as a man without spot for a Sacrifice Therefore his Priesthood is so much the more excellent than the Levitical as God is more excellent than man and his holy humanity than a beast Vers. 15. And for this cause hee is the Mediatour of the New Testament that by means of death for the redemption of the transgressions that were under the first Testament they which are called might receive the promise of eternal inheritance Argum. 15. Under the Old Covenant neither Remission of sin nor the Inheritance of Eternal Life was given to them that were called but for the sake of Christs death interceding under the New Covenant to which end hee being now the Mediatour of the New Covenant is ordained for all them that are called Therefore his Priesthood is more excellent
than c. The Second Part. Vers. 16. For where a Testament is there must also of necessity bee the death of the Testator The second part of the Chapter follows wherein to take off the scandal of the Cross hee first proves the necessity of Christs death by six Arguments to vers 25. Furthermore the sufficiency of his offering once upon the Cross hee proves it by five Arguments to the end Argum. 1. The New Covenant of Christ is the New Testament of Christ Therefore it was necessary that the death of the Testator Christ should intercede Vers. 17. For a Testament is of force after men are dead otherwise it is of no strength at all while the Testator liveth Argum. 2. Confirming the former unless Christ had died the Covenant or Testament had not been firm for even amongst men a Testament is not valid while the Testator is alive but onely after his death For while hee lives it may be changed but not when hee is dead Therefore it was necessary that Christ should dye Vers. 18. Whereupon neither the first Testament was dedicated without blood Argum. 3. As the Old Testament was not dedicated unto God without typical blood so neither the New Testament can be dedicated or offered by way of satisfaction for sinful men without the true blood of Christ the true Mediatour the Antitype Therefore it was necessary Christ should dye Vers. 19. For when Moses had spoken every Precept to all the people according to the Law hee took the blood of Calves and of Goats with water and Scarlet wool and hysop and sprinkled both the book and all the people 20. Saying This is the Blood of the Testament which God hath enjoyned unto you Hee explicates and proves this Argument out of the History Exod. 24. concerning the dedication of the first Tabernacle by Blood where Moses sprinkled the Book of the Covenant and the people with the blood of Calves and Goats withall expounding the signification and use of the ceremony that that Blood was the Blood of the Covenant or a symbol of the Covenant typically made in those ceremonies and truly to bee fulfilled in the Blood of Christ. Vers. 21. Moreover hee sprinkled with blood both the Tabernacle and all the Vessels of the Ministery 22. And almost all things are by the Law purged with blood and without shedding of blood is no remission Argum. 4. As under the Law all things were purged either with blood or washings drawing virtue to purge from the Sacrifices so that without typical shedding of blood there was no remission of sins So in the New Covenant there can bee no remission of sins but by the shedding of the Blood of Christ Therefore the Death of Christ was necessary The Tabernacle and the Holy Vessels which were in themselves without pollution are said to bee sprinkled with blood because in respect to us were wee not purified by the Blood of Christ all things become polluted unto us Therefore the use of the most holy things must bee sanctified to us by Christ otherwise to the impure all things are impure in as much as in all things unbeleevers pollute themselves 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 Argum. 5. If the types ought to bee purged with typical blood heavenly things signified by those types ought to bee consecrated by better Sacrifices i. e. with the Blood of the Mediator himself who in his Virtue comprehends all Sacrifices and by consequence the Death of Christ was necessary Vers. 24. For Christ is not entered 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 Argum. 6. Confirming the former Christ is not entred into the typical Holy place made with hands but into heaven signified by the holy place that constantly appearing there hee might intercede for us Therefore it behoved him to offer up a more excellent Sacrifice viz. himself as much as heaven exceeds the earthly Holy place and by consequence his death was necessary Vers. 25. Nor yet that hee should offer himself often aâ— the High-Priest entereth into the Holy place every year with blood of others Now hee proves the sufficiency of the one Oblation of Christ upon the Cross by five Arguments Argum. 1. Christ entred not often into the Terrestrial Sanctuary that hee might often offer up himself as the Levitical High-Priest who offered not his own but other blood yearly but is once entered into heaven Therefore that one Oblation of himself upon the Cross was sufficient whereby hee was admitted into heaven Vers. 26. For then must hee often have suffered since the foundation of the world but now once in the end of the world hath hee appeared to put away sin by the Sacrifice of himself Argum. 2. Unless that one Oblation of Christ upon the Cross had been sufficient hee must by often offering himself die often from the beginning of the world for if an Oblation of the Body of Chirst ought to have been often offered up for sin it would have been necessary that the Oblation should have begun at what time sin began to bee committed i. e. from the beginning of the world and from that time that Sacrifice ought to have been so often repeated as new sins were committed after the Sacrifice the courses of Sacrifice being acted over and over without number But this is absurd Therefore his once offering up upon the Cross was sufficient But now once Argum. 3. Christ in the fulness of time appeared to that end that by his one Oblation of himself he might abolish the sins of his people present past and to come For to the obtaining and application of remission of sins to the mortification and abolishing of sins of all the Redeemed or Elect there is virtue enough in the Death of Christ Therefore his one Oblation is sufficient Vers. 27. And as it is appointed unto men once to die but after this the Iudgement 28. So Christ was once offered to bear the sins of many and unto them that look for him shall hee appear the second time without sin unto Salvation Argum. 4. As it is appointed of God that all men shall once die and after death come to Judgement so it is appointed of God that Christ should onely once offer up himself to expiate the sins of many i. e. of his Elect and that hee should come the second time judge both of quick and dead Therefore his one Oblation of himself upon the Cross is sufficient The second time Argum. 5. Christ coming the second time at the Day of Judgement shall make it manifest to all the world that hee with one Oblation of himself hath most fully satisfied for sin and that the imputation of sin and the punishment or misery and whatever footsteps there are of sin are removed
Himself to bee made an High-Priest But hee that said unto Him Thou art My Son to day have I begotten Thee 1. Our Lord is commended for not glorifying himself by intrusion in his Office Then 1. Such as pretend to bee Christs Servants must beware to intrude themselves into any Office and must attend as Christ did Gods Calling to Gods Employment 2. Hee that usurpeth a Calling doth glorifie himself and taketh the honour that is not given him for which hee must give a Reckoning 2. Thou art My Son this day have I begotten Thee doth import by the Apostles alledging not onely Christs God-head and Declaration to be Gods Son but also the Declaration of him To be High-Priest in his Man-head taken out from amongst men So deep are the Consequences of Scripture when the Spirit bringeth forth his own Mind from it Vers. 6. As hee saith also in another place Thou art a Priest for ever after the Order of Melchisedec Hee alledgeth another place more clear Then Howbeit Truth may bee proved from one place yet it is needful also for the â—earers cause to alledge more places till the hearer bee convinced Vers. 7. Who in the daies of his flesh when hee had offered up Prayers and Supplications with strong Crying and Tears unto him that was able to save him from Death and was heard in that hee feared Having proved Christs Office hee sheweth his Exercise of it in offering for our sins a more precious Oblation than the typical Even himself with Tears to Death In these words Then Christ is pointed out unto us 1. An High-Priest taken from amongst men a very true Man of our substance Flesh of our flesh 2. A Man subject to the sinless infirmities of our nature as Grief Fear Mourning Death 3. Having a set-time during which hee was to bear these our infirmities in the daies of his flesh 4. Exercising his Priestly Office in these his daies and offering his precious Tears and Cryes yea his life for us 5. One who howsoever Fear was upon his holy Nature yet knew hee should bee delivered from death 6. Who as a man in confidence of delivery made prayers to the Father 7. Whose prayers are not refused but accepted and heard on our behalf 8. And that these his sufferings were ended with the daies of his humiliation 1. These Acts of Fear and Tears c. are the proper Acts of his humane nature Then 1. As the Divine Nature had its own Acts proper to it self so had the humane Nature acts proper to it self also and some acts were common to both the Natures So of Christs acts some are Divine some Humane some are both Divine and Humane 2. As Man hee was unable to bear our burthen or to help himself and therefore behoved to have the help of the God-head 3. Albeit hee was God in his own person yet as Man hee behoved to take our room and place and pray for assistance both as surety for us and teacher of us To give us example how to behave our selves in straights 2. Hee feared death and offered Prayers and Tears and strong cries Because not onely death temporal presented it self before him but which was much more the curse of the Law the Fathers wrath for sin duly deserved by us was set in a Cup to his head which should have swallowed him up for ever if hee had not by the worthiness of his person overcome it and turned the eternal wrath and curse due unto us into a temporal equivalent to himself Then 1. The sense of Gods wrath whom will it not terrifie since it wrought so on Christ And Nature cannot chuse but fear when sense feeleth wrath 2. Felt wrath seemeth to threaten yet more and worse and therefore beside feeling doth breed yet further fear 3. The curse of God due to our sins virtually implying the deserved pains of Hell is more terrible than can bee told and such as the Creature cannot chuse but fear and abhor 4. Christs sufferings were no phantasie but very earnest vehement and terrible 5. No weapon nor Buckler against wrath but flying to God by supplication and crying and tears 3. Hee prayed to him that was able to save him and was heard Then 1. Albeit sense of wrath seeth no out-gate but black fears are alwaies before it yet Faith looking to Gods omnipotency seeth an out-gate 2. Christs prayers in our behalf receive no repulse but are heard 3. Christ both died and was saved from death also because it could not keep Dominion over him So shall wee bee saved from death though wee die Vers. 8. Though hee were a Son yet learned hee obedience by the things which hee suffered Hee removeth the scandal of his Cross by shewing the necessity and use thereof Albeit hee was the Son yet hee learned obedience by those things which hee suffered Then 1. In the time of Christs deepest humiliation the union betwixt his God-head and Man-head was not loosed hee remained the Son of God still 2. The excellency of his person exempted him not from suffering having once taken on our debt 3. Christ knew what suffering was before hee suffered but hee knew not by experience till hee actually suffered 4. Christs holy life was a part of his obedience to the Father but his obedience in suffering for our sins was obedience in an higher degree 5. To obey God by way of action is a common lesson to every holy creature but that a sinless and holy person should suffer for sin was a new lesson proper to Christ a practick which never passed but in Christs person onely Vers. 9. And being made perfect hee became the Author of eternal salvation unto all them that obey him 1. The suffering of Christ is called his Perfection Then 1. Christ though perfect in his person yet hee wanted something to make him perfect in his Office till hee suffered for hee could not satisfie the Fathers justice till hee suffered nor yet could hee have fellow-feeling from experience of the miseries of his members 2. After suffering Christ lacketh nothing that may pacifie God or comfort and save sinners 2. The fruit followeth Being perfected hee is become the Author of salvation to all that obey him Then 1. The proper cause of our salvation is to bee sought in Christ perfected by suffering not in any one part of his holiness or obedience in doing or any part of his suffering but in him perfected by his obedience even to the death of the Cross. Wee may take comfort from and make use of his holy conception life and several virtues but wee must remember that his accomplished obedience in doing and suffering is our ransome joyntly considered and not any particular act looked on alone 2. None should stumble at Christs sufferings which perfected him in his Office and likewise perfected our ransome to the Father 3. Christ felt the bitterness of his own sufferings himself but wee got the sweet fruit thereof even eternal life 4. Onely they
2. But for Christs Priesthood God is bound with an Oath Never to change it and it leaneth on his nature which cannot altar nor repent and upon his Oath which cannot be violated 2. Another comparison betwixt the Levitical Covenant and the Evangelical Covenant As far as the Oath is above the changeable commandement by so much is the new Covenant better than the Covenant under the Law Then 1. There was a Covenant or Testament whereby Beleevers were saved as well under the Law as under the Gospel 2. The Covenant now though in substance of salvation one with the former yet in the manner of down-setting the Articles and the form of it is better than the Covenant then more clear more free more full more largely extended and more firm 3. Christ is here called Surety of this Covenant Then 1. Christ must see the Covenant kept and be good for it 2. God hath Christ to crave for our performance of the Covenant and we have Christ to crave for Gods part of the Covenant Yea and Christ to crave to give us Grace to perform that which God requireth of us in his Covenant 3. Jesus is content to be Surety and the Father hath consented and ordained and made him Surety So it resteth only that wee bee content also and make much of Christ that hee may do all our work for us and all Gods work in us Vers. 23. And they truly were many Priests because they were not suffered to continue by reason of death 24. But this man because hee continueth ever hath an unchangeable Priesthood Another Excellency of Christs Priesthood above the Levitical which may be branched out in thâ—se particulars following 1. The Levitical Priests were many both at one time and one after another by reason whereof that Priesthood was weakened while one part of the Office for such a time was in the hands of this man and another part for another time was in the hands of that man And because one man could not be ready to take the Sacrifices from all the people therefore several men behoved to take several parts of the burden But in Christs Priesthood there is but one man even himself His Priesthood is undivided no man beareth a part of the burden with him Hee alone attendeth all mens Sacrifices by himself Hee is at leisure for every mans employment at all times in the greatest throng of Sacrifices Then as long as Christ is at leisure no reason to employ another to carry our prayers 2. The Levitical Priesthood did pass from one person to another Death made interruption But Christs Priesthood cannot pass from his own person to any other neither death nor any other infirmity can interrupt his Office Then 1. To make any Priest by special Office in the New Testament beside Christ is to rent the Priesthood of Christ and make it imperfect like Aarons which for the same reason that it had many Priests was weak and imperfect and inferiour to Christs 2. To make Priests by office in the New Testament to offer up any corporal Sacrifice is to make Christs Priesthood separable from his own person which is against the nature of Christs Priesthood which cannot pass from one to another for so importeth the word 3. To make plurality of Priests in Christs Priesthood Vicars or Substitutes or in any respect partaker of the office with him is to presuppose that Christ is not able to do that office alone but is either dead or weak that hee cannot fulfil that office contrary to the Text here which saith Because hee continueth ever he hath an unchangeable Priesthood or a Priesthood which cannot pass from one to another Vers. 25. Wherefore hee is able also to save them to the uttermost which come unto God by him seeing hee ever liveth to make intercession for them 1. Hee sheweth the fruit of Christs keeping still the Priesthood altogether in his own person to be the perfect Salvation of all beleevers for ever Hee is able to save to the uttermost them that come unto God through him Then 1. Whosoever communicateth Christs Priesthood with any other beside his own person maketh Christ not able alone to save to the utmost those that come unto God through him 2. From this ground also it doth follow that Christ not only beginneth the beleevers salvation but perfecteth it also Hee doth not work a part of a mans salvation and leave the rest to his own merits or the merits of others but perfecteth it himself even to the uttermost 3. And if a man joyn any thing meritorious unto Christs Priesthood or any Mediatour for intercession beside him or seeketh by his own works to purchase salvation hee denieth Christ to be able to save him to the uttermost 2. Hee describeth Beleevers to be those that come to God through Christ. Then 1. Christ is the door and the way through which onely access is gotten to God By Saints or Angels there is not a way to come to God but by Christ onely 2. They that come not through him alone to God seclude themselves from the sufficiency of salvation to be had in him 3. The nature of beleeving is to make a man come towards God to get communion with him through Christ. 4. And none but such as come in Faith to God through Christ can take comfort from his Priesthood or look for salvation 3. Hee giveth a reason why perfect salvation is to be had for such as come to God through Christ Because Hee liveth for ever to make intercession for them Hee saith not to offer or cause to offer up the sacrifice of his body for them But Hee liveth and is not to be offered any more and liveth to make intercession Then 1. The sacrificing part is done and ended His intercession hath now the place and by his intercession wee get the merit of his death and passion applied unto us and not by any new oblation 2. If hee brook his life hee will not fail to intercede for us who come unto God through him and not through Saint or Angel or any person beside For hee liveth for ever to make intercession for us Vers. 26. For such an High-Priest became us who is holy harmless undefiled separate from sinners and made higher than the Heavens To the end hee may force the Hebrews to forsake the Priesthood of Levi hee draweth a strong reason from the nature of our estate under the Gospel Whereby hee proveth not onely that the Priests of Aarons Order are abolished but also every Son of Adam is excluded from the office of the Priesthood except Jesus Christ in his own person onely Because every Priest that wanteth the properties of Jesus Christ is unbeseeming for us under the Gospel A sinful man might have been a Priest under the Law to prefigure Christ before hee came But now no sinful man may be a Priest by office but Christ onely in whom there is no sin When the Sacrifice was a beast then a
repeated But Christs entry into Heaven to be perfect because but once not to be repeated 3. The Levitical Priests entred by the blood of Goats and Calves But Christ entred by his own blood 1. And if Christ entred but once into Heaven after his Suffering Then Wee must not think that his Body is any where else but in Heaven onely wherein it is once onely entred 2. If the blood whereby Christ entred into Heaven was his own blood Then 1. Verily Christs Body was like ours in substance having blood in it as ours and wee must not conceive otherwise of his body than to be of the same substance and substantial properties with ours 2. The blood belonged to the same person to whom the properties of God belongeth so often in this Epistle attributed unto Christ. His Blood was the blood of God Act. 20.28 That is the same Jesus was God and man with flesh and blood in one person 3. The Fruit of Christs bloody Sacrifice hee maketh The Eternal Redemption of those for whom hee offered it And to the typical Sacrifice hee ascribeth no redemption at all in the comparison Thereby giving us to understand 1. That from the worlds beginning to the end thereof salvation of sinners is by way of Christs Redemption That is by his loosing them through payment of a price 2. That the Redemption was manifested to have force when after his bloody Sacrifice hee entred into Heaven 3. That such as are once redeemed by Christ are Eternally Redeemed not for a time to fall away again but eternally to be saved most certainly Vers. 13. For if the blood of Bulls and of Goats and the Ashes of an Heifer sprinkling the unclean sanctifieth to the purifying of the flesh Vers. 14. How much more shall the blood of Christ who through the Eternal Spirit offered himself without spot to God purge your consciences from dead works to serve the living God To prove that eternal Redemption is the fruit of Christs Sacrifice he reasoneth thus If the Typical Sacrifices and Rites of old were able to work that for which they were ordained that is external Sanctification Much more shall Christs true Sacrifice be able to work that for which it was appointed that is Eternal Remission of sins and inward Sanctification unto eternal life Then there are two sorts of Sanctification One external of the flesh which maketh a man holy to the Church whatsoever he be within Another internal of the conscience and inner man which maketh a man holy before God 2. The purifying of the flesh he maketh to be by the exercise of such and such Ordinances of Divine Service for the time Then External or Church-holiness of the outward man is procured by such and such exercises of Divine Ordinances in the Church as serve to make a man to be reputed and holden for clean before men and so to be received for a member of the Church as is to be seen Numb 19. 3. From his form of reasoning we learn That whatsoever liberty and access of coming to the Church was made to the Jew of old by these ceremonies of the Law as much and more liberty is made to the Christian to come in to God by the blood of Christ. 4. In describing Christs Sacrifice he saith Christ through the Eternal Spirit offered himself without spot to God Then 1. Christ is both the Sacrifice and the Priest in one person He offered himself as man through the Eternal Spirit that is by the vertue and power of his own Godhead by which he preached before his Incarnation to sinners 1 Pet. 3.19 2. His sacrifice was without spot He was that spotless Lamb in whom was no sin nor imperfection nor defect of any thing that the sacrifice required 3. The vertue of the sacrifice which made it to purchase Eternal Redemption unto us floweth from the infinite worth of his Eternal Godhead 4. Albeit Christs two natures have their distinct respects in the actions of his Office yet Christ is one and undivided in the execution of his Office 5. The fruit and force of the sacrifice is set down in this that this Blood shall purge our conscience from dead works to serve the living God That is shall both absolve a man from his foregon sin and also enable him to serve God for time to come Then 1. Sins are but dead works flowing from nature dead in sin and not onely deserving but also drawing on death upon the sinner 2. The conscience lieth polluted with the filthiness of dead works till the vertue of the blood of Jesus applied bring intimation of absolution 3. Christs blood doth not purge the Conscience from dead works that a man should go wallow in them again but that he may serve the living God more acceptably 4. The purging vertue of Christs blood is joyned with the sanctifying and renewing of the absolved sinner and what God hath conjoyned let no man put asunder Vers. 15. And for this cause he is the Mediator of the New Testament that by means of death for the redemption of the transgressions which were under the first Testament they which are called might receive the promise of eternal inheritance Now lest any man should stumble at Christs death he sheweth a necessity thereof in respect of his office of Mediation and the purchase to be made by his Redemption The force of the reason is this Remission of sins could not have been given under the Law except the Mediator had been to pay the price of the same under the Gospel Nor could the faithful and called ones either then or now obtain eternal life for an inheritance otherwise than by the Mediators death Therefore it behoved the true Mediator by means of death to pay the promised price of the purchase of remission of sins and eternal life Then 1. The remission of transgressions and the inheritance of eternal life are both fruits of Christs Passion 2. The fruits of his Passion extended themselves unto them who were under the Old Testament as well as unto us under the New 3. The way of purchase of these benefits was by Redemption that is to say by lawful purchase such as might satisfie justice 4. The way in special was by means of the Mediators death His life was laid down to redeem ours His one life as good as all ours 5. For this cause Christ took the office of a Mediator unto himself that he might have right and interest by death to make this purchase 6. And therefore except he had really died the purchase could not have been lawfully made Vers. 16. For where a Testament is there must also of necessity be the death of the Testator Another reason to prove the necessity of Christs death from the force of the word Covenant which signifieth also a Testament The force of the reason is this Christ Jer. 31.31 promised to make a New Covenant and therefore also a New Testament iâ— to make a New Testament then also he promised
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
Reconciled or to condemn the unreconciled sinner Mens Devises for the Relief of the Dead are but Delusions of the Living Vers. 28. So Christ was once offered to bear the sins of many and unto them that look for Him shall Hee appear the second time without sin unto Salvation Hee applyeth the Common Law of dying once to Christ saying Christ was once offered to bear the sins of many Then 1. It is as unreasonable that Christ should offer Himself oftner than once as it is to exact of Him the laying down of His life oftner than once for that is to exact more than the severity of Gods Justice requireth of Him 2. Christs Death was not for any sin in Him but for our sins 3. Hee took not away the sins of every man in particular for many dye in their sins and bear their own judgement but the sins of many the sins of his own Elect People Mat. 1.21 Hee shall save his people from their sins 2. Hee saith That unto them that look for him hee shall appear the second time Then 1. After that once offering of Christ and ascending to Heaven Hee is not to be corporally present on earth again till the Day of Judgement The Apostle acknowledgeth corporal presence no oftner 2. To look for Christs corporal presence upon earth then and not till then is the property of true Beleevers 3. Corporal presence is joyned with Appearance the one is put here for the other 3. Hee will appear the second time without sin Then In his first comming hee was not without our sin yet lying upon him by imputation as his baseness and misery declared But the glorious manner of his second comming shall make evident That hee is without sin that is Fully exonored by that one Offering of the debt thereof which hee took upon him 4. In stead of saying That those who look for him shall be without sin hee saith That Christ shall appear without sin To teach us 1. That the defraying the Debt of the sins of such for whom Christ hath undertaken lyeth upon Christ and not upon the Beleevers for whom hee undertook 2. And that if his once sacrificing himself for them did not expiate their sins sufficiently then Sin should cleave unto Christ until His second comming 3. That Christs freedome from Sin shall evidence our freedome from Sin for whom hee became Surety 5. Hee will appear unto them who look for Him unto salvation Then 1. The full accomplishment of the salvation of the Beleevers shall not be until Christs second comming Though their souls be blessed before yet the full blessedness of soul and body is deferred till then 2. As Christs Glory shall testifie then that His once offering freed Him of the Suretiship for our sins So our salvation shall testifie that His Offering was sufficient to exonor us 3. They that love not his comming cannot look for salvation The Summe of Chap. X. THis once offering of Christ putteth the main difference betwixt this Sacrifice and those offerings of the Law which because they were repeated could never perfect the worshiper vers 1. For if they could have perfected the worshiper they should have ceased to be repeated vers 2. Now cease they did not but were repeated vers 3. Because they could not take away sin vers 4. Wherefore as the Scripture doth witness Psal. 40. Sacrifices of the Law were to bee abolished and Christ His Sacrifice to come in their room vers 5 6 7 8 9. By which Sacrifice once offered wee are for ever sanctified vers 10. And as their Sacrifice was imperfect so was their Priesthood also ever repeating the same Sacrifices which could not because they were repeated abolish sin vers 11. But Christ hath ended His Sacrificing in His once offering and entred to His Glory to subdue His Enemies vers 12 13. Having by that once offering done all to his Followers that was needful to perfect them vers 14. As the word of the New Covenant Ier. 31. proverb vers 15 16 17 18. Having spoken then of Christs Divine Excellency and of the Priviledges which the Faithful have in Him I exhort you to make use of it in special seeing wee have by Chrisâ—â— blood access unto Heaven vers 19. By so perfect a Way as is Christs Fellowship of our Nature vers 20. And so great Moyen by Christ before us there vers 21. Let us strengthen our Faith for the better holding of our Justification and Sanctification through him vers 22. And let us avow our Religion constantly vers 23. And help forwards one another vers 24. Neglecting no means publick nor private for that end as some Apostates have done vers 25. For if wee make wilful Apostacy from his known Truth no Mercy to be looked for vers 26. But certain Damnation of us as of his Enemies vers 27. For if the Despisers of the Law were damned to death without mercy vers 28. What Judgement abideth those who so abuse Jesus his Grace and Spirit as wilful Apostates do vers 29. For Gods threatning in the Law is not in vain vers 30. And it is a fearful thing to fall as a Foe in Gods Hand vers 31. But rather prepare you for such sufferings as you began to feel at your Conversion vers 32. Partly in your own persons and partly by your fellowship with Sufferers vers 33. Which you did joyfully bear in hope of a Reward vers 34. Therefore retain your Confidence vers 35. And be patient vers 36. God will come and help shortly vers 37. And till hee come you must live by Faith and not by sense But if you will not you shall bee rejected vers 38. But I and you are not of that sort that shall make Apostasie but of the number of true Beleevers who shall persevere and be saved vers 39. The Doctrine of Chap. X. THat hee may yet further show the impossibility of offering Christ oftner hee giveth the often repetition of Levitical Sacrifices year by year for a reason of their imperfection and inability to perfect the worshiper and therefore of necessity Christs Sacrifice could not be repeated except wee should make it imperfect like the Levitical and unable to perfect the worshiper as the Legal Sacrifice was The force of his reasoning is this The most solemn Sacrifice offered by the High-Priest himself Levit. 16. and lest subject to repetition of all the Sacrifices being offered not so often as each month or each week or each day as some Sacrifices were but once a year onely yet because they were repeated year by year they were declared by this means unable ever to make the commers thereunto perfect Therefore Christs Sacrifice could not be often offered lest for that same reason it should be found imperfect also And this is his drift in vers 1. Hee proveth his reason to be good thus If they could have perfected the commer then they should not have been repeated but ceased from being offered because
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
hand of God from henceforth expecting till his enemies be made his foot-stool that is his Manhead being no more on earth now subject unto suffering is entred into the Fellowship and Fruition of the glory of his Godhead to exercise his power and authority for the good of his Church and overthrow of his Enemies Then 1. Albeit all Christs personal sufferings are ended yet the warfare of the subjects of his Kingdom endureth still against enemies such as are Satan and the wicked of the World and Sin and Death 2. That battel is CHRISTS he is adversary to all the foes of his Kingdom They are his Enemies 3. He is not alone in the battel the Father is joyned with him and set on work to subdue his Enemies as it is said Psal. 110. vers 1 2. whereunto this place hath reference His enemies shall be made his footstool 4. Albeit this victory be not compleated for a time yet it is in working and shall surely be brought to pass 5. As our Lord expecteth and waiteth on patiently till it be done so must we his subjects do also 6. At length the highest of his enemies shall be made lower than the basest of Christs Members They shall be made his footstool subdued under him and trampled upon Vers. 14. For by one offering he hath perfected for ever them that are sanctified He giveth a reason why Christ now hath no more offering to make nor no more suffering to endure but onely to behold the fruit of his sufferings brought about by the Father and to concur with the Father on his Throne for that end Because by one offering he hath perfected for ever them that are sanctified that is by that one offering on the Cross done and ended before he sate down on the right hand of God he hath paid the full price for ever of the purchase of remission of sins and salvation to those that are consecrated to GOD in holiness Then 1. Whosoever will have any more offering up of Christ than that one once offered before his Ascension denieth that Christ by once offering hath perfected for ever them that are sanctified 2. Howsoever you take the word Sanctified whether for those that are separated from the world and dedicated unto God in Christ in Gods purpose and decree comprehending all those whom the Father hath given unto Christ out of the world that is the elect or whether you take it for the renewed and sanctified in time the offering of Christ is not but for the sanctified that is for such as are consecrated and separated out of the world and dedicated to be vessels of honor unto God 2. They for whom Christ hath made that offering once those saith he he hath perfected for ever Then 1. He hath not made purchase of a possibility of their salvation onely But he hath perfected them in making purchase of all that they need to have even to their full perfection 2. He hath not purchased unto them the remission of some sins and left the satisfaction to be paid by themselves for other some but hath perfected them perfectly satisfied for them and perfectly expiated all their sins 3. He hath not made purchase of some graces unto them onely for a certain time so as he will let them be taken out of his hand afterwards and perish but he hath perfected them for ever 4. He hath not appointed any offering for them to be made by any other after him but hath made one offering Himself for them which satisfieth for ever so as the Father craveth no more offering for expiating their sin for ever For God hath set forth Christ to be a propitiation through faith in his blood Rom. 3.25 that is God maketh it manifest by his Gospel that he is pacified in Christ towards them that believe in his blood that believe in him crucified Vers. 15. Whereof the Holy Ghost also is a witness unto us For after that he had said before 16. This is the Covenant that I will make with them after those days saith the Lord I will put my Laws into their hearts and in their mindes will I write them 17. And their sins and iniquities will I remember no more He proveth that it is needless there should be any repetition of a sacrifice for sin in the New Testament because remission of sins purchased by Christs death who is the Testator is still in force continually in Christs Kingdom there being an Article of the Covenant for remission of sins to be consecrated And if remission of sins be no oblation for sin can be vers 8. 1. He saith that the Holy Ghost is witness unto us of this truth That Christ cannot be offered again Then 1. We who do teach this doctrine and deny any more offering of Christ as a sacrifice have the holy Ghost testifying for us 2. The Holy Ghost is the author of the Scripture and doth speak unto us thereby 2. He declareth the New Covenant to be of the Holy Ghosts making and calleth him THE LORD Wherein he teacheth us 1. That the Holy Ghost is a distinct person of the Godhead bearing witness by himself to the Church of the Truth 2. And one in essence with the Father and the Son even the LORD JEHOVAH author of the New Covenant with the Father and the Son Vers. 18. Now where remission of these is there is no more offering for sin From this Article of remission of sins in the New Covenant he concludeth No more offering for sin but once under this Covenant because sin is expiated Quest. How then could there be remission of sin under the Law where there was daily offering for sin Or if there was remission how could there be offering for sin I answer There is a remission granted upon surety given for satisfaction to be made for the party remitted and there is a remission granted for satisfaction already made for the party remitted The remission that the Fathers under the Law had was of the first sort upon promise of the Mediator to come and to satisfie And with remission of this sort a typical sacrifice might stand for signifying that the true expiatory Sacrifice was not yet paid but was coming to be paid But the remission that we get under the Gospel is upon Satisfaction already made by the true Expiatory and Satisfactory Sacrifice of Jesus Christ done and ended with the personal suffering And this sort of remission is it whereof the Apostle here speaketh and it admitteth no manner of offering for sin neither typical offering because Christ is come and hath fulfilled what the typical sacrifice did signifie neither the repeating of true Expiatory Sacrifice of Christs Body because then Christ behoved to suffer daily and dye daily after that he hath made satisfaction And besides these two sorts of offering the Iewish bloody sacrifices typical and the true Expiatory bloody Sacrifice of Christs Body on the Cross the Scripture acknowledgeth none So the meaning of the Apostle
it 3. That this felicity could not be attained unto but by flitting and removing out of this life 4. That the body is a partner with the Soul of Life eternal 5. That howsoever it be appointed for all men once to dye yet God can make when he pleaseth Translation or a Change to stand in room of death 3. Before Enoch was translated he had this testimony That he pleased God Then whosoever desireth to be blessed with God after they are removed from this life must first learn to please God before they depart hence Vers. 6. But without Faith it is impossible to please him For he that cometh to God must believe that he is and that he is a rewarder of them that diligently seek him He proveth that Enochs Translation and pleasing of God was by Faith because pleasing of God cannot be without Faith He nameth no other of Gods graces in him but Faith onely because it onely of all other graces strippeth a man naked of the worth of any thing in him and sendeth him to Gods mercy in the Mediator Then 1. Whatsoever glorious Vertues he found in Gods children yet it is not by any of these that they are justified or acceptable to God but onely by their Faith For it is by Faith that it may be by Grace And if it be by Grace it is not by worthiness of works 2. In the matter of Justification and acceptation with God to be justified by Faith or accepted not without Faith is all one to be justified and accepted by vertue of nothing in a man beside Faith else the Apostles reasoning were not strong 3. Except a man have this commended Faith in Gods Mercy he cannot please God Let him do else what you can name without this faith it is impossible to please God 2. He expoundeth what the Faith is of which he meaneth To wit A coming to God All-sufficient and merciful Then 1. God is Self-sufficient and All-sufficient 2. God is so gracious as none can seek unto him by that way which he hath revealed but he will give them that which they seek 3. Except a man believe Gods All-sufficiency and merciful Bountifulness he cannot come unto him to seek supply of wants or relief from evil 3. From these words also we may observe the nature of Faith 1. It maketh a man sensible of his indigence and misery else it could not send him a begging 2. It maketh him to acknowledge his natural alienation and farness from God else it could not set him on work to seek God and to come unto him 3. It emptieth him of the confidence in his own and all the creatures help else it could not send the man away from all these to God 4. It pointeth out God both able and willing to help else it could not encourage to take course for relief in him 5. It setteth a man on work to use the appointed means to finde God 6. It certifieth a man of Gods impartiality towards every one that seeketh to him and maketh him to hold on the way seeking diligently and never to give over And so it bringeth a man to deny himself and to have communion with God Vers. 7. By Faith Noah being warned of God of things not seen as yet moved with fear prepared an Ark to the saving of his house by the which he condemned the world and became heir of the Righteousness which is by Faith In Noahs example observe 1. He believeth the Deluge is coming and feareth and prepareth the Ark. Then 1. Faith apprehendeth Judgements threatned in the Word as well as Mercies in the Promises 2. Faith apprehending the Threatning moveth to fear 3. That is right Fear which setteth a man on work to prevent the danger 2. By his diligence he condemned the world Then The pains which the Godly take to eschew wrath condemneth careless beholders of their diligence 3. By this he became heir of the Righteousness which is by Faith that is came evidently to be such Then 1. There is a Righteousness which is onely by Faith 2. That Righteousness is Heirship to all true Believers 3. Some special point of Faith may bring this heirship unto light and give evidence of a mans Right thereunto Vers. 8. By Faith Abraham when he was called to go out into a place which he should after receive for an inheritance obeyed and he went out not knowing whither he went Abrahams following of Gods calling and leaving of his Countrey is counted a work of Faith From Abrahams example then let us learn 1. That Faith in God will cause a man quit his Countrey and Parents and every dearest thing at Gods calling 2. Faith counteth Gods Promises better than present possessions and is content to quit the one for the other 3. Yea it is content with a Promise of better in general and for the special manner of performance standeth not to be blinde 4. Faith is willing to obey as soon as it seeth a Warrant Vers. 9. By Faith he sojourned in the land of Promise as in a strange Countrey dwelling in Tabernacles with Isaac and Iacob the heirs with him of the same promise Abrahams sojourning in Canaan is counted another work of his Faith Wherein we learn 1. That Faith can for a while suffer to be a stranger even from that whereunto it hath best Right 2. When Faith hath certainty of an heavenly inheritance it can be content with a small portion of things earthly 3. A man who sojourneth amongst Idolaters should be sure of a calling thereunto and being amongst them ought to behave himself as a Stranger and Sojourner 4. Yes where he hath best Right on earth hee ought to have a Pilgrims mind Vers. 10. For hee looked for a City which hath Foundations whose builder and maker is God That which moved Abraham to behave himself as a Sojourney on earth was the hope of a setled during place with God in the society of the Saints in Heaven Then 1. Heaven is a setled commodious and safe-dwelling Place All places here are but moveable Tabernacles 2. The Fathers under the Law looked for entry into their eternal rest in the Kingdome of Heaven after the ending of their Pilgrimage here 3. The hope of Heaven is able to make a man content with Pilgrims Fare and Lodging here-away Vers. 11. Through Faith also Sarah her self received strength to conceive Seed and was delivered of a Childe when she was past age because she judged Him faithful whâ— had promised Sarah is reckoned in the Catalogue of Beleevers and her laughing through unbeleef is not remembred but her victory over her mis-beleef is commended Then 1. Even Women are made Patterns of beleeving and wisely walking with God worthy to be imitated of Men. 2. God marketh not the defects of Faith but the soundness thereof how small soever it be what good is in His Children and not what sins they are cloged with 2. When shee is past age by Faith shee getteth strength to conceive
seven Arguments Vers. 3. Knowing this that the tryal of your Faith worketh patience Arg. 1. Those temptations are the tryal of your Faith the polishing of it and bringing it into open view Therefore yee ought to esteem it matter of great joy when yee fall into divers ttmptations Worketh Argum. 2. Because this exercise will bring forth patience in you which is of greater price than that your affliction may be compared with it Therefore c. Vers. 4. But let patience have her perfect work that yee may be perfect and enâ—ire wanting nothing Argum. 3. Joyned with an exhortation There is need of divers afflictions and that they stay upon you viz. so long as God shall see fit that the work of patience may be perfected and that yee that have other endowments may also have the gift of patience and so the image of Christ may be compleated in you that nothing may be wanting to you for perfection of the parts of holiness Therefore yee ought to count it all joy when yee fall into afflictions Vers. 5. If any of you lack wisdome let him ask it of God that giveth to all men liberally and upbraideth not and it shall be given him Argum. 4. Propounded by way of answer to an objection Wisdome is at hand which may effectually administer to all that are afflicted that ask this gift of God reasons both of joy and patience in these tryals Therefore wee ought to rejoyce in afflictions Who gives Hee confirms this Argument from the abundant Grace of God who gives to all that ask freely abundantly and without upbraiding their unworthiness or ingratitude in praying and gives to the penitent person whatsoever spiritual gift is asked as much as is sufficient to salvation Vers. 6. But let him ask in Faith nothing wavering for hee that wavereth is like a wave of the Sea driven with the wind and tossed Hee explains the same Argument from the praying party requiring that he ask in Faith or confidence grounded in the promise of God concerning giving the gift not doubting whether God will grant that necessary gift promised to him Of which confidence required and wavering prohibited hee gives three Reasons For hee Reas. 1. Because hee that wavereth being tossed hither and thither in his prayers doubtful whether hee shall finde God true and merciful is like to waves of the Sea which are by the wind driven hither and thither and vanish without profit Vers. 7. For let not that man think that hee shall receive anything of the Lord. Reas. 2. Because that wavering which ends not in the conclusion of Faith makes prayers of none effect which God doth not grant Vers. 8. A double-minded man is unstable in all his waies Reas. 3. Because such an unfaithful doubter or uncertain what to determine is unstable and unconstant in his counsels and actions and no less ready to depart from God than to remain with him holding nothing firmly in the present business of Religion which is before him Vers. 9. Let the Brother of low degree rejoyce in that hee is exalted Hee returns to his purpose and adds the fifth Argument to prove that in the exercise of the cross there may be matter of joy Hee that through afflictions or the cross is humbled by the Lord can glory in his tryals as in the mark of his adoption and exaltation to the dignity of being an adopted Son of God and to the priviledges of the Saints which preferment doth far surpâ—ss the Riches of the Rich and the Thrones of Kings Therefore yee ought to glory in the tryals which the Cross makes Vers. 10. But the Rich in that hee is made low because as the flower of the grass hee shall pass away 11. For the Sun is no sooner risen with a burning heat but it withereth the grass and the flower thereof falleth and the grace of the fashion of it perisheth so also shall the rich man fade away in his waies Argum. 6. Hee that is rich and yet untouched by persecutours and afflictions hath no matter of joy in his prosperity but in the abasement of his mind or in his preparation to bear the cross or afflictions with others that are afflicted Because The reason is given Because hee that is not so wise but trusteth in his riches is vain and shall come to nothing as the flower of the grass shall wither and perish with all his counsels Vers. 12. Blessed is the man that endureth temptation for when hee is tryed hee shall receive the Crown of life which the Lord hath promised to them that love him Argum. 7. Hee that patiently bears afflictions and is found approved in the Faith is already blessed and shall at length obtain the promised Crown of eternal life whereunto hee is now prepared by the exercise of the cross Therefore this exercise by the cross is to be esteemed matter of joy Vers. 13. Let no man say when hee is tempted I am tempted of God for God cannot be tempted with evil neither tempteth hee any man Admon 2. Touching a right judgement of inward temptations lest any one violate the sanctity of God even in their thoughts as if God solicited any one to sin which is a familiar thing with the Sons of Adam to cast the blame upon God as the Author There are eight Arguments of the Admonition or Dehortation all which prove that temptations to evil are not to be ascribed to God For God Argum. 1. God cannot be solicited or moved to sin Therefore neither can hee solicit any other to sin and consequently temptation to sin is not to be ascribed to God Vers. 14. But every man is tempted when hee is drawn away of his own last and enticed Argum. 2. Every mans proper lust is the true cause of temptation Therefore it is not to be ascribed to God Hee proves the Antecedent by unfolding the method of temptation to sin in its five degrees For first Man is drawn by his depraved lust from the true good that hee may not rest quiet in it Furthermore hee is enticed by a false appearance of good to follow that which is evil Vers. 15. Then when lust hath conceived it bringeth forth sin and sin when it is finished bringeth forth death Thirdly Hee conceives in his will and heart the purpose of sinning actually Fourthly Hee actually sins And fifthly Sin committed by its desert bringeth forth as it were and procureth death And so original wickedness bringeth forth actual sin and by degrees carries it on to further encrease Vers. 16. Do not erre my beloved Brethren Argum. 3. Yee will mistake and hold a false and blasphemous opinion if yee ascribe the cause of your impulse to sin unto God Vers. 17. Every good gift and every perfect gift is from above and cometh down from the Father of lights with whom is no variableness neither shadow of turning Argum. 4. God is the fountain and author of all good which is in us or that which is given to
will fall into the judgement and condemnation of God as he hath threatned in the Law Vers. 13. Is any among you afflicted let him pray Is any merry let him sing Psalms Admonit 4. Is concerning the manner of carrying themselves in prosperity and adversity but especially sickness whereof there are four branches 1. Touching those that are sick in minde by reason of any affliction that they may pray unto God i. e. in God they may have ease from their trouble 2. Touching them that are cheerful in mind lest they being drowned in security forget God but that they change their chearfulness of minde into praising of God and thanksgiving unto him i. e. that they by some spiritual exercise cherish their chearfulness lest their joyfulness degenerate into fleshly lasciviousness Vers. 14. Is any sick among you let him call for the Elders of the Church and let them pray over him anointing him with oyl in the name of the Lord. 3. Touching the sick in body that before they fly to Physitians they would turn themselves to God and call for the Ministers of the Church who may stir up repentance faith and comfort in them Furthermore that the Elders pray to God for the sick person Thirdly That if any one amongst the Elders of what order soever hath the gift of healing which flourished in the Church in the Apostles times let him in the name and authority of the Lord Jesus Christ who gave this gift use it and by the example of Christs Disciples who Mark 6.13 having received power from Christ anointed many sick persons with oyl and healed them let him anoint him that is sick concerning the restoring of whose health the Holy Ghost hath certified him For it is certain that the Elders which were endued with the gift of healing did not anoint any that were sick but those onely concerning restoring of whose health they were certified by the Holy Ghost Vers. 15. And the prayer of faith shall save the sick and the Lord shall raise him up and if he have committed sins they shall be forgiven him He shews that there will follow a double effect upon this unction and prayer 1. If he that hath prayed for the gift of miraculous healing believing by special revelation touching the success this prayer coming from such a faith will save the sick from a bodily disease For the Lord saith he will restore health to him and will raise him up The other effect is this If any special sins have drawn the disease to the sick person God being intreated by the sick and the Elders will forgive them Vers. 16. Confess your faults one to another and pray one for another that ye may be healed The effectual fervent prayer of a righteous man availeth much 4. Concerning the giving assistance to one another in the wounds and burthens of conscience that whether admonished by the brethren of their sins or tormented within by the burthen of sin they would confess their sins one to another and pray one for another mutually succouring one another both by counsel and prayer to God that they might be healed There are four reasons of the branch That ye may be healed Reas. 1. Because so the wounds of conscience and errours of life might be healed with which as with diseases they were sick Much Reas. 2. Because the frequent prayer of a righteous man or true believer stirred up by faith and love availeth much as a special means sanctified by God for the obtaining of things necessary for us Vers. 17. Elias was a man subject to like passions as we are and he prayed earnestly that it might not rain and it rained not on the earth by the space of three years and six moneths 18. And he prayed again and the heaven gave rain and earth brought forth her fruit Reas. 3. Confirming the former because the praying of Elias was efficacious not therefore because it was free from infirmities and passions whereto other believers are obnoxious for he also was subject to like passions But because he prayed fervently in faith according to the will of God revealed to him that the Heavens might be shut and opened Therefore if ye shall earnestly pray one for another he sayes your prayers shall prevail Vers. 19. Brethren if any of you do erre from the truth and one convert him 20. Let him know that he which converteth the sinner from the errour of his way shall save a soul from death and shall hide a multitude of sins Reas. 4. Because if they admonish one another and confess their sins one to another and be instant in prayers to God one for another and become instruments of God for the converting of any wandring sinner Then they should be for the future instruments of saving the souls of their neighbours from death to which he that erres hastens and also instruments for the future of covering and hiding the multitude of sins of an erring brother who unless he had repented his sins should be produced at the Judgement of God for condemnation and death which now are after the admonition of the wandring person and the repentance of him that is admonish'd covered The first Epistle general of PETER Analytically expounded THE CONTENTS THe scope of the Epistle is to confirm in the faith of Christ the Hebrews dispersed amongst the Gentiles and converted to the Faith and to stir them up to perseverance and progress in faith and holiness of life according to the vocation of every one as it appears from the end and intention of the Epistle Chap. 5. ver 12. For which end thanks being given to God for their conversion he exhorts them in general to an holy conversation and to exercise mutual charity in the first Chapter and in the former part of the second Furthermore he descends in particular to duties of subjects towards Magistrates servants towards Masters to mutual duties of husbands and wives and brethren in Christ as well amongst themselves as towards their persecutors in the remaining part of the second Chapter and in the third and fourth Chapter He prosecutes the same doctrine in the fifth Chapter by instructing Elders in the Church and younger men and men of what rank soever in their duties CHAP. I. THere are two parts of the Chapter besides the inscription of the Epistle In the first by way of thanksgiving for their conversion to the faith he commends the truth of the Doctrine of the Gospel or the grace and the excellency of the condition whereunto by faith they were arrived that so he might confirm them in the faith to Ver. 13. In the second from the mentioning of spiritual benefits bestowed upon the believing Hebrews he draws an Exhortation to the study of piety in general and brotherly love in particular Vers. 1. Peter an Apostle of Iesus Christ to the strangers scattered throughout Pontus Galatia Cappadocia Asia and Bithynia 2. Elect according to the fore-knowledge of God the Father through sanctification of the Spirit
conscience which in every condition can inwardly give you a good testimony Therefore ought yee to follow after these virtues They may bee ashamed Argum. 8. By the following after these virtues yee will stop the mouthes of the enemies of the Gospel who lye in wait to defame you and speak ill of you as of evil doers Vers. 17. For it is better if the will of God be so that yee suffer for well doing than for evil doing Argum. 9. For it is far better that yee following after these virtues should be afflicted for well doing if the will of God be so than for doing evil For from hence arâ—sâ—s praise and commendation from the other judgement and disgrace Therefore yee ought to follow these virtues Veâ—s 18. For Christ also hath once suffered for sins the just for the unjust that hee might bring us to God being put to death in the flesh but quickened by the Spirit Argum. 10. Christ hath once suffered for the expiating of sins Therefore yee Beleevers being exempted from the punishment of sins are obliged if God will so have it to suffer troubles for the following of these virtues Iust Argum. 11. Christ being just and innocent hath suffered for us being unjust Therefore wee being beleevers who are not altogether innocent are bound for righteousness sake not to refuse the suffering of what God will have us suffer That he might bring us Argum. 12. Christ the just one hath suffered that hee might confirm us being justified and suffering afflictions to himself and bring us to God Therefore beleevers are bound to follow him in the pursute of virtue and patience of afflictions for weldoing Quickened Argum. 13. Seeing that the issue of Christs sufferings was happy because although he is dead by reason of the infirmity of our flesh yet he rose from the dead by the virtue and power of his Spirit or Deity ye beleevers suffering afflictions for Christ and his righteousness without doubt shall also obtain a joyfull issue out of your sufferings and death it self Therefore ye ought to follow after these virtues although for that cause yee bee afflicted Vers. 19. By which also hee went and preached unto the Spirits in prison 20. Which sometimes were disobedient when once the long suffering of God waited in the days of Noah while the Ark was a preparing wherein few that is eight souls were saved by water 21. The like figure whereunto even baptism doth also now save us not the putting away of the filth of the flesh but the answer of a good conscience toward God by the resurrection of Iesus Christ. Argum. 14. The spirits or soules of those unbeleeving and disobedient men are now in prison or hell to which Christ by his spirit in times past by Noah the preacher of righteousness came and preached repentance and following after righteousness because in times past to wit in the time of Noah they were disobedient abusing Gods long suffering towards them whilst the Ark was preparing Therefore it is expedient for you Hebrews to obey this exhortation to the study of virtue lest yee bee involved in the same punishment Few Argum. 15. As those few soules which were in the Ark were saved in the deluge of waters by the Ark So all beleevers being baptized are preserved that they perish not in any afflictions by baptism which answers to the Type of the Ark Therefore yee that follow after righteousness ought to fear nothing although yee suffer for righteousness sake Not the filth of the flesh Hee explains this argument shewing that hee doth not understand the outward baptism which consists in the washing away of the filth of the body but the inward baptism which consists in the washing away of sins or the filthiness of the soul the sign and proper effect whereof is the engagement of a good conscience towards God or that confidence which a good conscience purged by Faith hath towards God by and through the resurrection of Christ. Hee also adds Argum. 16. Now yee are endued with that confidence which a good conscience purged by Faith hath towards God by and through the resurrection of Christ Therefore there is no cause that for the following after the Scriptures yee should fear afflictions Hee adds by the resurrection of Christ partly because in Christs resurrection was declared the sentence of God absolving us in Christ from sinne and death partly because Christ being raised from the dead hath powerfully perfected those things in and for beleevers which by his death hee merited and obtained for them Vers. 22. Who is gone into Heaven and is on the right hand of God Angels and Authorities and Powers being made subject unto him Argum. 17. Confirming the former and also the exhortation to the following after virtue although for that cause afflictions were born Christ the Author of our salvation is lifted up into Heaven to the highest glory of ruling over all things and obtain supream and everlasting power over all Creatures not any of the Angels excepted Therefore yee Beleevers ought strongly to prosecute the study of virtue against all dangers and terrours being assured of your salvation because you have such a Saviour in Heaven CHAP. IV. HEE here prosecutes the same Argument which hee handled in the former Chapter There are two parts of the Chapter in the first are contained Exhortations to holiness to vers 12. The other is consolatory against persecutions to the end The exhortations to holiness are six The first is more general to vers 7. the rest more especial Vers. 1. Forasmuch then as Christ hath suffered for us in the flesh arm your selves likewise with the same mind for hee that hath suffered in the flesh hath ceased from sin The Arguments to holiness in general are seven which that they may be the better conceived wee must maintain that Christ hanging on the Cross hath after four manner of waies acted in our behalf First That hee judicially representing us and bearing our person did bear the guilt of our sins and punishment due to them 2. That hee being a Surety for us did take upon himself the mortifying or crucifying of our old man by the virtue of his crucifixion 3. Hee set forth himself an efficacious example to us whereto wee might conform our selves in the denying our selves and renouncing all things which might hinder us in our progress towards Heaven 4. As a Surety Advocate Patron Father Husband Head and common person hee did binde us with many bonds to deaden us to sin and to use all means whereby that might be effected These presupposed the following Arguments more strongly binde Argum. 2. Christ hath suffered for us in the flesh and publickly acted in our behalf after those foresaid waies Therefore yee beleeving Hebrews ought to arm your selves with this meditation of Faith against all temptations that yee may dye to the lusts of the corrupt flesh Who hath suffered Argum. 2. Confirming the former from the judicial uniting of Beleevers
with Christ in his death In whose suffering in the flesh beleevers are judged to have suffered in the flesh Therefore as they which have suffered in the flesh or are dead have ceased from sin for which they have suffered and are justified as well from sin as from the punishment of sin wherein they are already dead so you beleeving Hebrews whom I account as having judicially suffered in the flesh or as dead ought to cease from sin and no further have any thing to do with it Vers. 2. That hee no longer should live the rest of his time in the flesh to the lusts of men but to the will of God Argum. 3. The judicial freedome of Beleevers from sin purchased by the death of Christ is for this end that so long as wee live in this mortal life we might not spend our time in following fleshly lusts according to the will of men but fulfilling the will of God Therefore yee ought to labour that yee may bee conformable to the will of God Vers. 3. For the time past of our life may suffice us to have wrought the will of the Gentiles when yee walked in lasciviousness lusts excess of Wine revellings banquettings and abominable Idolatries Argum. 4. Yee have sinned enough and too much against God in the time past of your life when yee did follow in ignorance and unbeleef the vices which did reign amongst the Gentiles against the first and second Table Now the time of Gospel light requires another carriage Therefore yee ought to follow after holiness Vers. 4. Wherein they think it strange that you run not with them to the same excess of riot speaking evil of you 5. Who shall give account to him that is ready to judge the quick and the dead Argum. 5. By preventing an objection Although unbeleevers may be offended at your abstaining from former vices and may blaspheme your Religion for which they shall be punished in the day of judgement yet it behoveth not you therefore to be moved because if God doth not in this life yet hee will in the day of judgement require an account of such reproaches Therefore yee ought to go forward in the study of holiness Vers. 6. For for this cause was the Gospel preached also to them that are dead that they might be judged according to men in the flesh but live according to God in the Spirit Argum. 6. Serving to remove the stumbling-block laid by unbeleevers who did blaspheme and condemn Christians for the dissimilitude of their courses to their own To the faithful that are already dead or not long since or in former ages the Gospel hath been preached for this same end as to the promoting of holiness and with the same success as to the judgement of worldly men and lastly with the same hope of fruit or benefit to wit that they being condemned of men and chastised of God according to the flesh or outward man should obtain spiritual life in their souls or inward man yea and life eternal with God Therefore it is meet that yee beleeving Hebrews do not refuse to embrace the like manner and condition of life but in the same condition that yee follow after holiness Vers. 7. But the end of all things is at hand bee yee therefore sober and watch unto prayer Argum. 7. The last judgement is at hand which will put an end to the conveniences and inconveniences of this life Therefore nothing regarding either yee ought to follow after holiness Bee yee therefore From these Arguments and chiefly the last hee infers an exhortation to holiness and especially to six Christian Virtues Unto Prayer The first special Exhortation is to diligent prayer and for this end let them be sober and vigilant that they may be the more fit to pray observing every occasion of praying and that in all their affairs they so carry themselves that they be not rendred unfit for prayer Vers. 8. And above all things have fervent charity among your selves for charity shall cover the multitude of sins Exhort 2. The second special Exhortation is Charity which hee requires them chiefly to follow after above all things with singular care and that their charity bee fervent and earnest Charity Hee renders a special reason of this because Charity prevents and in preventing covers anger brawlings reproaches contentions and hatred lest they bee stirred up amongst men and break forth and spread abroad it doth repress the breaking forth of these evils and remit and cover them and therefore in the first place yee ought to follow after it Vers. 9. Use hospitality one to another without grudgings Exhort 3. To hospitality which hee commands that it be not forced but voluntary For that good turn which is done with murmuring is destitute of charity Vers. 10. As every man hath received the Gift even so minister the same one to another as good Stewards of the manifold grace of God Exhort 4. To a mutual communication of all the gifts of God There are two reasons of the Exhortation included 1. Because gifts are of grace and are given by God for the common use As good 2. Because hee which hath the gift is not Master of it but a Steward Vers. 11. If any man speak let him speak as the Oracles of God if any man minister let him do it as of the ability which God giveth that God in all things may be glorified through Iesus Christ to whom bee praise and dominion for ever and ever Amen Exhort 5. The fifth more special Exhortation That hee which speaks the word of God either out of special duty as a Pastour or Teacher or out of common dutie as other Christians in their mutual edification speak it with that reverence and Faith which becomes the word of God i. e. that speaking hee shew forth the sense of the divine word rightly conceived by Faith with that reverence which the Truth of God requires lest the name of God be taken in vain Ministreth Exhort 6. That hee which ministreth unto the necessities of others either by his assistance or goods let him perform that readily and chearfully according to the ability God hath given him The Reasons of the Exhortation are two That in all Reas. 1. That glory may be given to God both from our work and the manner of doing it Through Iesus Reas. 2. That glory may bee given to God through Christ by whose grace and virtue alone the duty is performed To whom Hee shuts up these Exhortations with giving glory to God whereunto hee is moved by the consideration of the excellency of God The Second Part. Vers. 12. Beloved think it not strange concerning the fiery tryal which is to try you as though some strange thing happened unto you The other part of the Chapter follows wherein hee encourages Beleevers against persecutions and exhorts them not to be offended or troubled with persecutions as a new thing The Arguments of the Exhortation are thirteen all which prove that
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
6. They who are united in the Faith of the Truth preached by us shall also be united with the Father and his Son Jesus Christ by virtue of the Holy Ghost Therefore c. Vers. 4. And these things write wee unto you that your joy may be full Reas. 7. The summe of our preaching which is written to you hath this end that yee being made certain of your election and glorification may have a true and spiritual joy and that your joy may remain and be perfected Therefore it is deservedly to be accounted the most excellent Vers. 5. This then is the message which wee have heard of him and declare unto you that God is light and in him is no darkness at all Reas. 8. The summe of our preaching is that God is light or a most present and perfect remedy against the evils of ignorance errours falshood vices and miseries which are in us and that God in himself is most free from these evils so that it is impossible for those that come unto him to be deceived not to be illuminated and directed not to be delivered from sins and misery and not to obtain eternal life Therefore it is necessary that my preaching and the rest of the Apostles should be excellent Vers. 6. If wee say that wee have fellowship with him and walk in darkness wee lye and do not the Truth The other part of the Chapter follows wherein hee propounds partly negatively and partly affirmatively the notes or signs of him that is a true Beleever who shall be partaker of the good things promised in the Gospel And the Notes are five Note 1. Is negatively propounded with his confirmation Hee that is a true beleever doth not walk in darkness is not given ever to sin leading his life according to the lusts of the flesh Because if any one profess himself to have communion with God who is light and holiness and in 〈◊〉 mean time walketh in the darkness of his sins hee is an hypocrite and a lyar seeing that hee doth not that which is right but that which hee professes with his mouth hee denies in his works Vers. 7. But if wee walk in the light as hee is in the light wee have fellowship one with another and the blood of Iesus Christ his Son cleanseth us from all sin Note 2. Is propounded affirmatively Hee that walks in the light or hee that follows after holiness that hee may be conformable to God who is light and perfect holiness hee is a true beleever having communion truly with God and the Saints to whom the fruit also of Christs death to the remission of sins doth wholly belong Vers. 8. If wee say that wee have no sin wee deceive our selves and the truth is not in us Note 3. Is negative Hee that is a true Beleever is not so just in his own eies that hee denies that hee cannot sin either in word or deed or that hee hath not sinned after Justification or that hee as if hee could not want the daily intercession of Christ and the daily applying of his merit for the delivering of his conscience from new guilt is not touched with the sense of sin so that hee must forthwith flye unto Christ as his Redeemer For whosoever either in word or deed doth really so deny that hee hath sin in him for the present deceives himself and is an hypocrite in whom there is no sincerity Vers. 9. If we confess our sins hee is faithful and just to forgive us our sins and to cleanse us from all unrighteousness Note 4. Hee that is a true Beleever is so affected with the sense of his sins that hee acknowledgeth them before God and doth confess from his soul that hee deserves eternal death and that his guilt can no otherwise be expiated but by the merit of the blood of the Son of God and that hee cannot be sanctified but by the divine virtue of the Spirit of Christ or be free from the pollution of sin Faithful The Apostle promiseth to him that doth so confess his sins that upon the faithfulness and righteousness of God hee shall be absolved and purged from the guilt of sin or sanctified from the stain of it For God is faithful who hath promised these things and God is just who hath taken satisfaction from Christ the Surety hee doth not exact the debt from him for whom Christ hath satisfied but on the other side hee bestowes all the good things upon him that beleeves which Christ hath purchased for his salvation Vers. 10. If wee say that wee have not sinned wee make him a lyar and his word is not in us Note 5. Is negative Hee that is a true Beleever doth neither deny nor extenuate his sins past as if either with that Pharisee hee had performed all the commands of God from his youth or as if there was no original sin or as if it was not at all worthy of death Neither is hee impenitent as if the sins which hee had committed were light and venial which need not the expiation of the blood of Christ or as if there were not so much corruption in his nature but that by his free will hee might confide in his own strength to dispose himself for grace and merit it or at leastwise bee able to obtain it For hee that either so or by any other means directly or indirectly denies that hee hath not sinned and consequently denies that hee is not nor hath not been so guilty of death that hee needed such an expiation as the death of the Son of God is hee is a blasphemer against God accusing him of a lye who hath in his word condemned all as sinners and guilty of death and hath affirmed that there is no remission of sins but by the blood of his Son neither is the Word of God received by Faith at any time in his heart i. e. neither hath hee beleeved the Doctrine of the Law not yet of the Gospel CHAP. II. THe rest of the whole Epistle enforceth the use of the former Doctrine to which end five Exhortations are propounded The first to vers 9. The second to vers 15. The third to vers 18. The fourth to vers 29. The fifth to verse the last Vers. 1. My little Children these things write I unto you that yee sin not And if any man sin wee have an Advocate with the Father Iesus Christ the righteous The first Exhortation is to the following after holiness that they sin not The Reasons of the Exhortation besides a friendly compellation are eleven Reas. 1. Because this is the end and use of the Doctrine of the Gospel and the Apostles writing These things write I unto you that yee sin not saith hee Therefore follow yee holiness And if Reas. 2. If yee follow after holiness the sins which perhaps yee shall fall into shall bee taken away through the intercession of Christ Jesus our Advocate and Lord Therefore endeavour after holiness When hee names one
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
Part. Vers. 11. For this is the message which yee heard from the beginning that wee should love one another From hence hee proceeds to the other Exhortation viz. the love of Brethren The Arguments of the Exhortation are fifteen Argum. 1. The Precept concerning the love of the Brethren is given to you by Christ from the beginning of your calling Therefore love your brethren Vers. 12. Not as Cain who was of that wicked one and slew his Brother and wherefore slew hee him Because his own works were evil and his Brothers righteous Argum. 2. The faithful ought to bee unlike to Cain the Son of the Devil and murtherer of his Brother Therefore c. Wherefore Argum. 3. Confirming and illustrating the former those that do not love their brethren but hate them shall bee found to hate the Grace of God in them and in this to bee like Cain who out of envy persecuted with hatred the Image of God in his Brother Therefore yee ought to endeavour after brotherly love Vers. 13. Marvail not my Brethren if the world hate you Argum. 4. By preventing and retorting an Objection That charity amongst Brethren ought by no means to wax cold because they see themselves hated by the world but on the contrary they ought so much the more vehemently to love one another Therefore c. Vers. 14. Wee know that wee have passed from death unto life because wee love the Brethren Hee that loveth not his Brother abideth in death Argum. 5. Wâ—e are more assured by our love of the Brethren or the love of the Image of God in them as by a certain sign that wee our selves are regenerated and translated from death to life Hee that doth not Argum. 6. Hee that loveth not his Brother remaineth unregenerate in the state of sin and death Therefore that yee may prove your selves regenerate love your Brethren Vers. 15. Whosoever hateth his Brother is a Murtherer and yee know that no Murtherer hath eternal life abiding in him Argum. 7. Confirming the former Hee that doth not love his Brother hates him and therefore hee is a murtherer and consequently hee hath neither the beginnings of eternal life in himself neither right to eternal life but remains obnoxious to eternal death Therefore yee ought to love the Brethren unless yee will bee accounted such Vers. 16. Hereby perceive wee the love of God because hee laid down his life for us and wee ought to lay down our lives for the Brethren Argum. 8. Christ exceedingly loved us when hee laid down his own life for us Therefore wee imitating his example ought to love one another Wee Argum. 9. Wee owe this gratitude to Christ who hath laid down his life for us and our Brethren that wee bee ready to pour out our lives for the good of the Church or our Brethren Therefore so much the rather ought wee sincerely to affect them and perform the inferiour duties of love towards them Vers. 17. But whose hath this worlds good and seeth his Brother hath need and shutteth up his bowels of compassion from him how dwelleth the love of God in him Argum. 10. Confirming the former They who do not so love their brethren as to communicate of their substance to those that want being moved to it out of bowels of mercy are Hypocrites and far from that love which is ready to lay down its life for the brethren Vers. 18. My little children Let us not love in word neither in tongue but in deed and in truth Hence is inferred the Exhortation it self that they testifie their mutual love in deed and in truth and not in words and in tongue onely Vers. 19. And hereby wee know that wee are of the truth and shall assure our hearts before him Argum. 11. By love of the brethren as by the fruit of sincere Faith wee know that wee are sincere or truly faithful and born of God Therefore wee ought to love the brethren Before him Argum. 12. By love wee shall confirm our confidence with God and shall from this effect of Faith help conscience in the conflict of Faith to the giving of us a testimony of our absolution and justification by Faith Therefore c. Vers. 20. For if our heart condemn us God is greater than our heart and knoweth all things 21. Beloved if our heart condemn us not then have wee confidence towards God Hee confirms this Argument by comparing of a watchful and an evil conscience in this verse in the effects of condemnation with a good conscience in the following verse in the effect of absolution as when an evil conscience condemneth him that is altogether void of brotherly love the sentence of condemnation is ratified by God the supream and omniscient Judge until they flye unto Christ so on the other side when a good conscience which howsoever it accuse us of imperfection doth not condemn us as if wee were altogether destitute of this fruit of persevering in brotherly love wee retain a confidence of going to God as our Father in Christ Therefore by following after brotherly love wee shall assure our hearts before him as it is vers 19. Vers. 22. And whatsoever wee ask wee receive of him because wee keep his commandements and do those things that are pleasing in his sight Argum. 13. Conscience of brotherly love gives confidence of obtaining those good things which wee ask of God according to his will because wee can reason from our endeavour of keeping and doing Gods Commandements which are pleasing to him that wee are of the number of those that are true beleevers who through Faith in Christ are in favour with God and whose prayers God doth not reject as hee doth the prayers of Hypocrites and wicked men Therefore yee ought to follow after brotherly love Vers. 23. And this is his Commandement that wee should beleeve on the name of his Son Iesus Christ and love one another as hee gave us commandement Argum. 14. Confirming the former and answering an objection Lest any man should abuse the things spoken before to defend the merits of works or justification by works The Commandement concerning brotherly love is consequently included in the precept of saving Faith which is to bee placed upon Christ. For when God commands Faith in Christ which works by love he also commands that wee should love one another Therefore if any man have respect to the Precept concerning Faith in the Son of God it is necessary also that hee have respect to the command touching mutual love and that hee obey it Therefore yee ought to follow after brotherly love Vers. 24. And hee that keepeth his Commandements dwelleth in him and bee in him and hereby wee know that hee abideth in us by the spirit which hee hath given us Argum. 15. In whom there is an indeavour to obey the commands of God and namely the precept touching Faith in Christ which worketh efficaciously by brotherly love hee hath communion with God and knows that hee hath
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
communion with him by the free presence of the Holy Ghost which spiritual presence hee may know by its effects viz. from a desire in him to obey Gods command concerning lively Faith in Christ working by love Therefore yee ought to follow after brotherly love CHAP. IV. IN this Chapter the Apostle is wholly in establishing their Faith and in stirring up their love towards the brethren The Chapter contains two parts In the first he exhorts to try the spirits that they may beware of Impostors to vers 7. In the other hee again provokes them to brotherly love to the end Vers. 1. Beloved beleeve not every spirit but try the spirits whether they are of God because many false Prophets are gone out into the world The occasion of mentioning the Spirit of God in the last verse of the former Chapter hee exhorts them to beleeve no spirit or doctrine coming from any spirit before they have examined and proved whether it bee of God The Arguments of the Exhortation are six Argum. 1. Many false Prophets or Hereticks are risen and are now gone out openly into the world Therefore yee ought not to beleeve any doctrine unless it bee first examined Vers. 2. Hereby know yee the Spirit of God every spirit that confesseth that Iesus Christ is come in the flesh is of God Argum. 2. Yee have a rule ready whereby as by a touchstone yee may examine every spirit or the doctrine of any spirit whether it bee of God This is the first part of the Rule whatsoever spirit doth seriously and truly confess the person of Christ according to the divinity wherein it did exist from eternity and according to the humanity which hee truly assumed in his incarnation and doth also seriously acknowledge him to be the Christ according to all his offices and attributeth to him alone the whole glory of a perfect Saviour this spirit or this doctrine is of God Vers. 3. And every spirit that confesseth not that Iesus is come in the flesh is not of God and this is that spirit of Antichrist whereof you have heard that it should come and even now already is it in the world This other part of the Rule is negative Whatsoever spirit or whatsoever doctrine doth not really and firmly confess Jesus Christ after that manner viz. as is above-said but doth diminish any thing from his person or from his offices or his virtue or efficacy for the beginning or most fully perfecting salvation for us hee is not of God but it is the spirit of Antichrist which spirit is now already in the world although it hath not as yet so prevailed that it can erect a Throne to it self openly in the Church Therefore seeing yee have this Rule yee ought not to admit any doctrine unless it bee examined Vers. 4. Yee are of God little Children and have overcome them because greater is hee that is in you than hee that is in the world Argum. 3. Your victory as touching seducers is as certainly ready as if it was already gained Therefore tryal being made yee need not fear to contend with them Of God Hee confirms this Argument by three Reasons from God Reas. 1. Yee are elected and regenerated by God Therefore yee shall certainly overcome seducers In you Reas. 2. Yee have the Spirit of God dwelling in you whereby yee may discern and beware of impostors Therefore yee shall certainly overcome them Greater Reas. 3. The Spirit of God dwelling in you is more powerful than the Devil that spirit the seducer that is in the world or in wicked deceivers Therefore yee shall certainly overcome them Vers. 5. They are of the world therefore speak they of the world and the world heareth them Argum. 4. By answering an objection yee ought not to bee troubled that the lying world hearkens to the lyes of seducers for those seducers are of the world and teach lyes which are pleasing to the world but on the contrary yee ought the more diligently to beware of and shun seducers by how much the more the world is addicted to them Therefore yee ought to try the spirits whether they bee of God and not admit any doctrine without examination Vers. 6. Wee are of God hee that knoweth God heareth us hee that is not of God heareth not us hereby know wee the Spirit of Truth and the spirit of errour Argum. 5. By preventing an objection Seeing that wee Apostles and sincere teachers have our doctrine and effectual calling from God both to the Faith of Christ and to the preaching of Faith it is sufficient that Gods elect or those that are taught by him should hear our doctrine although perhaps the number of them may bee but small Therefore hear us and tryal being made reject the spirit of errour Hee that is not of God Argum. 6. It is the property of a man not renewed who hath not as yet any communion with God not to adhere to our Apostolical doctrine but to beleeve seducers And this is the sign whereby any one may be discerned whether hee bee lead by the spirit of errour or of truth For hee that hath not hearkened to the doctrine of the Apostles is lead by a spirit of errour but if hee shun errours and hath constantly adhered to the Apostles doctrine hee is lead by the spirit of truth Therefore yee ought to prove and discern the Spirits that yee may beware of seducers The Second Part. Vers. 7. Beloved let us love one another for love is of God and every one that loveth is born of God and knoweth God The other part of the Chapter follows wherein hee exhorts to brotherly love The Arguments of the Exhortation are twenty Argum. 1. Love towards the brethren is from God viz. as a special gift which is given onely to the elect Therefore ought yee to endeavour after it Everyone Argum. 2. Confirming the former Hee that is indued with love towards brethren as brethren is of the number of the regenerate Therefore yee ought to endeavour after love Knoweth Argum. 3. Hee that exercises love knoweth God i. e. believes in him and loves him Therefore yee ought to love the brethren Vers. 8. Hee that loveth not knoweth not God for God is Love Argum. 4. Hee that is altogether without love towards the brethren doth neither beleeve God nor love him The reason of this is because God is love All love as to his essence altogether lovely in himself and in his Image every way altogether loving us and the author or efficient of all love in all his children so hee that is void of love cannot know God Therefore yee ought to endeavour after love Vers. 9. In this was manifested the love of God towards us because that God sent his onely begotten Son into the world that wee might live through him Argum. 5. Confirming the preceding Reason God hath so loved us who are now his people that hee hath sent his onely begotten Son that wee being freed from death by
his sufferings might obtain eternal life Therefore wee ought to love his adopted Sons or our Brethren Vers. 10. Herein is love not that wee loved God but that hee loved us and sent his Son to bee the propitiation for our sins 11. Beloved if God so loved us wee ought also to love one another Argum. 6. Confirming and illustrating the former God hath freely loved us unworthy and undeserving and also enemies who have not onely not merited his love but have no not first desired it but God hath first loved us and that most exceedingly by sending his Son who offered up himself a sacrifice for the expiating of our sins and for the obtaining all the gifts which are necessary for the preparing of us to the possession of eternal life From whence it follows that wee ought to exercise brotherly love one towards another Vers. 11. Vers. 12. No man hath seen God at any time if wee love one another God dwelleth in us and his love is perfected in us Argum. 7. Although God is invisible who could never with corporeal senses bee seen of any in his essence yet if wee love one another wee have communion with him and hee dwells in us Therefore wee ought to follow after love Perfected Argum. 8. From our love of Brethren our love is perfected towards God or demonstrated to bee sincere such God accepts and approves Therefore c. Vers. 13. Hereby know wee that wee dwell in him and hee in us because hee hath given us of his Spirit Argum. 9. Wee have not onely communion with God but wee are also brought to a certain knowledge and perswasion as touching our communion with God and mutual inhabitation from this that God hath given his Spirit or the spirit of love to us from which spirit hee himself cannot bee separated Therefore c. Vers. 14. And wee have seen and do testifie that the Father sent the Son to bee the Saviour of the world Argum. 10. From the experience of the Apostles to this sense Although no man hath seen God at any time yet wee Apostles have seen the effect of the greatest love in him viz. that the Father hath sent his Son to bee the Saviour of the world or all his elect children dispersed throughout the whole world neither can wee conceal from men so much good but out of the love which is in us towards the elect Brethren wee testifie boldly concerning that love of God towards men Therefore all the faithful ought to do the same every one according to his measure Vers. 15. Whosoever shall confess that Iesus is the Son of God God dwelleth in him and hee in God Argum. 11. Inferred from the former and confirming it because not onely the Apostles but also whoever hee bee who out of love to God and the Brethren shall confess both in word and deed the excellency and virtue of Jesus Christ the Son of God as wee do hee hath communion with God as well as wee Therefore yee ought to follow after brotherly love Vers. 16 And wee have known and beleeved the love that God hath to us God is love and hee that dwelleth in love dwelleth in God and God in him Argum. 12. Also from the experience of the Apostles to this sense We Apostles being perswaded by experience and faith as touching Gods love to us are constrained both to bear him witness that hee is love it self both in himself and towards others and to love him and his children Therefore all the faithful who beleeve and have experienced the same ought to do likewise God is love Argum. 13. Seeing that God is love it self whosoever constantly abides in the Faith of divine love towards him and in the endeavour both of exercising love towards God and the Brethren hath constant communion with God and God with him Therefore that this communion may remain firm yee ought to follow after brotherly love Veâ—s 17. Herein is our love made perfect that wee may have boldness in the day of judgement because as hee is so are wee in this world Argum. 14. Both that love of God towards us which is to bee beleeved and that love of God which is to bee exercised towards God and the Brethren is known to bee perfect and sincere and is urged to bee fulfilled by us for this end that wee may stand without fear before God in the day of judgement and as now thinking of that day wee may have boldness as if wee were now standing at Gods tribunal Therefore wee ought to follow aftâ—r brotherly love As hee Argum. 15. Giving a reason of the former from the love of God found in us wee firmly gather that wee in this life are beloved of God and are made conformable to God in this world who is love And therefore wee may bee perswaded as by a certain sign that wee are of the number of those to whom there is no condemnation in the life to come Therefore yee ought to follow after brotherly love Vers. 18. There is no fear in love but perfect love caâ—â—eth out fear because fear hath torment hee that feareth is not made perfect in love Argum. 16. Confirming the former The love of God apprehended by faith and kindling love in us towards God and the Brethren doth so confirm us in a sure belief touching our salvation that wee do not fear wrath and judgement and by how much the perswasion of Gods love towards us doth the more ardently excite in us the endeavour of loving God and our neighbour so much the more strongly the fear of condemnation is cast out at leastwise that which is joyned with torment Feareth Argum. 17. As a conclusion deducted from the former Argument whosoever is tormented with the fear of condemnation is not strongly enough confirmed in the belief of Gods love and the exercise of love towards God and the brethren but wanâ—â— further enâ—rease and exhortations that hee may proceed in love to a fuller certainty Therefore all that perceive in themselves this imperfection ought to endeavour after the love of the Brethren from â—he perswasion of Gods love towards them Vers. 19. Wee love him because hee first loved us Argum. 18. The love whereby wee love God is not the cause of the love whereby God loves us but an after effect Therefore let us endeavour from the perswasion of Gods love towards us more and more to love God and by how much the more vehemently wee endeavour to love God in himself and offering himself in his children to bee loved by us wee shall bee so much the more confirmed of his love towards us Therefore yee ought to follow after love Vers. 20. If any man say I love God and â—â—teth his Brother hee is a lyer For hee that loveth not his Brother whom hee hath seen how can hee love God whom hee hath not seen Argum. 19. The boasting of love towards God is vain where there is not love to the Brethren because Gods grace doth