the second assertion follows from a solid consolation which this way of our Iustification affords against wrath and sin The parts of the Chapter are two In the first is propounded a consolation in repeating the several fruits of our Righteousness by Faith in Christ to verse the sixth In the other is set forth the solidity of this comfort to the end of the Chapter Vers. 1. Therefore being justified by Faith wee have peace with God through our Lord Iesus Christ. The first part of the Chap. in which hee recites nine benefits or fruits which depend upon each other to shew the consolation which Justification by Faith in Christ affordâ— to us The first fruit is peace or reconciliation with God now appeased by our Mediator or through Christ who hath made peace for us Vers. 2. By whom also wee have access by Faith into his Grace wherein wee stand The second fruit is a daily leading by the hand as it were through Christ by Faith into the favour and grace of God that wee might use and enjoy it more and more and bee even wholly taken into it Stand The third fruit is the confirmation of us in this state of grace that wee may not fall from it but constantly stand And rejoyce The fourth fruit is a rejoycing in the most assured hope of enjoying of celestial glory hereafter with God Vers. 3. And not only so but wee glory in tribulations also knowing that tribulation worketh patience 4. And patience experience and experience hope The fifth fruit is a glorying in all tribulations and that in the midst of afflictions to which wee are lyable in this life after wee are justified Knowing The sixth fruit is the giving occasion of rejoycing in tribulations upon a certain knowledge or perswasion of persevering in holiness by the Cross. Because thereby God teacheth us patience and by patience in us affords us new instructions of his grace towards us giving us experience and by experience encreaseth and confirms our faith and hope of present and full freedome hereafter from tribulations Vers. 5. And hope maketh not ashamed because the love of God is shed abroad in our hearts by the Holy Ghost which is given unto us The seventh fruit is a certainty of the possession of the good hoped for or freedome from being ashamed which the frustration of conceived hope causeth for hope arising from Justifying Faith after this manner stirred up and encreased deceiveth not nor maketh him that hopes ashamed Shed abroad The eighth fruit confirming the former is a sense of Divine Love towards us shed abroad in our hearts and filling them which as a certain earnest stablisheth us in the hope of future good things The Spirit The ninth fruit is the Holy Ghost more plentifully given to us who believe in Christ which Spirit works in us this sense of Divine Love towards us and witnesses together with our Spirits that wee are the sons of God and works in us all his other works belonging to Regeneration Consolation and Salvation All that are justified by Faith have right to all these priviledges If there bee any that are Babes in Christ or under any tentation and know not that they are justified and are not acquainted with the Consolations of the Spirit and sorrow under their sins no wonder that they receive no comfort from these fruits Vers. 6. For when wee were yet without strength in due time Christ died for the ungodly 7. For scarcely for a righteous man will one die yet peradventure for a good man some would even dare to die 8. But God commendeth his love toward us in that while wee were yet sinners Christ died for us 9 Much more then being now justified by his Blood wee shall bee saved from wrath through him The second Part. The second part of the Chapter wherein hee shews the solidity of Consolation against wrath and sin by a two-fold comparison whereof the first is of Christ with Christ to ver 12. The other is of Christ which is the second Adam with Adam our first parent to the end There are three members of the comparison of Christ with Christ wherein is proved that they which are justified shall bee saved from wrath by three Arguments The fiâ—st member of the comparison is of the efficacy of Christs love towards us before Justification with the efficacy of his love towards us after our Justification To this sense when wee lay in misery and sin destitute of all strength to deliver our selves Christ in the fulness of time died for us sinners ver 6. Such great love amongst men is scarcely found towards a righteous man unless perchance for a good man and some way profitable to us some would dare to die ver 7. Whereupon the love of Christ is commended to us from this that when wee were yet sinners not yet justified Christ died for us that wee might bee delivered from wrath ver 8. Therefore much more effectual shall the love of Christ bee towards us now justified by his blood that wee might bee delivered by him from wrath ver 9. The Argument is sufficient because the love of Christ towards us now justified cannot bee less than it was towards us when wee lay in our sins This is the first Argument Vers. 10. For if whâ—n wee were enemies wee were reconciled to God by the Death of his Son much more being reconciled wee shall bee saved by his life The second member of the comparison is the efficacy of Christs death before Justification and of his life after Justification after this manner If when wee were enemies the Death of Christ was effectual for the reconciling of us unto God it shall bee effectual to free us from wrath now being justified and reconciled because it is absurd to determine that Christ being raised from the dead and living in heaven should not preserve us from wrath for whom that wee might bee freed hee both died and arose from the dead And this is the second Argument Vers. 11. And not only so but wee also joy in God through our Lord Iesus Christ by whom wee have now received the attonement The third member of the comparison is of the efficacy or virtue of Christ to procure and effect that God might bee ours as a thing properly our own which is greater with the virtue and efficacy of Christ to preserve us from wrath which is less To this sense wee have not this advantage only by Christ that wee should bee preserved from wrath but that which is chiâ—fest of all wee make our boast or rejoyce in God as our peculiar possession through our Lord Jesus Christ who hath not only obtained reconciliation for us but hath applyed it to us now justified by Faith and hath made God reconciled peculiarly ours therefore wee are sure to bee preserved from wrath And this is the third Argument In all which is shewed the solid consolation of those which are justified by Faith Vers. 12. Wherefore as by
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
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
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
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
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
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
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
and gave him to bee the Head over all things to the Church Argum. 11. All our enemies the Devil the wicked in the world Persecutors Hereticks and Impostors the power of sin in us prisons banishments all kinds of death are put under Christs feet that hee may order them and dispose of them to our good and put them under our feet Therefore c. The Head Argum. 12. Christ is appointed Head over all things in the Church that is the Father hath committed the full power and administration of all things unto him that hee onely should bee the most near Head of the Catholick Church for the illumination of the Church and all its members for the vivification exciting to all spiritual duties and preservation of spiritual life in them by the immediate presence and operation of his Spirit in the whole Church and its several members Therefore unless you will doubt of your Heads Wisdome Power and Faithfulness in his office you should bee strengthened in Faith Vers. 23. Which is his body the fulness of him that filleth all in all Argum. 13. The Church is the mystical body of Christ and all beleevers are his members Therefore you should not doubt but hee will look to and have a care of your salvation unless you will deny that Beleevers are his members The fulness Argum. 14. The Church is the fulness of Christ so far as hee is its mystical Head so that hee doth not judge himself to bee perfected and completed till all and every of the Elect bee gathered into one united to him have attained that full encrease suitable to and appointed for every member and till at last they enjoy with him a plenary happiness Therefore you should bee as sure of the perfecting of your salvation as you are that Christ will not suffer himself to bee incompleat imperfect and maimed Filleth Argum. 15. Christ filleth all in all that is according to every Creatures capacity as hee is the God of Nature hee works all things as hee is the Head of the Church hee perfects all things which belong to the Spiritual Life Sanctification and Salvation of Beleevers filling all his members by degrees Therefore it is not to bee questioned but hee will accomplish the begun work of Faith Sanctification and Salvation in you This that hee filleth all in all is adjoyned by way of correction or exposition to the former phrase of the fulness of Christ by the Church lest wee should conceive that Christs or our perfection depends upon any besides himself who of his own free love hath brought this necessity upon himself of communicating himself to us unworthy wretches who stirred up this desire of us in himself who himself hath the power to satisfie this his own desire and who by degrees fulfills his desire of sanctifying us and induing us with Faith and will proceed to fulfil it till hee hath performed all things necessary to the perfecting of salvation and that in all the faithful the greatest and least To him bee the glory of his Grace his power and his constancy for ever and ever Amen CHAP. II. THe Apostle proceeds to prosecute the same Argument proving sometimes in the Supposition that the beleeving Ephesians sometimes possitively that all Beleevers are saved by Grace The Proposition to bee made good is this you O Ephesians are saved by Grace or Beleevers are saved by Grace His Arguments are fifteen upon the last whereof hee insists to the latter end of the Chapter Vers. 1. And you hath hee quickened who were dead in trespasses and sins Argu. 1. If you O Ephesians are considered in the common State of Nature you will bee found to have been in that condition that you could not have recovered thence but by Grace There are seven parts of this Argument every one whereof heightens our first misery and proves Grace to bee the onely cause of salvation Dead 1 In the State of Nature you were not onely defiled with but dead in sin and not onely judicially dead because guilty of or liable to death but also really in effect spiritually dead so that the dead could as easily raise themselves to life or perform actions of being as you could free your selves from this death or do any good deed Therefore you are saved by Grace Vers. 2. Wherein in time past yee walked according to the course of this world according to the Prince of the power of the Air the Spirit that now worketh in the children of disobedience 2 In reference to this natural life you did wholly pass that in sin being wholly busied and walking in them or else waxing worse and worse Therefore c. Of this world 3 You walked in the waies of worldly and carnal men who favour this natural life onely and followed their manners and customes as the rule of life Therefore c. The Prince 4 You followed the Captain of this way the Devil the Prince of unclean spirits who with his Executioners or other evil Angels flying in the Air rules and governs effectually Which worketh 5 The Devil did reign and execute his will in you as now hee doth in the disobedient Therefore c. Vers. 3. Among whom also wee all had our conversation in times past in the lusts of our flesh fulfilling the desires of our flesh and of the mind and were by nature the children of wrath ever as others 6 You did fulfil the lusts of your flesh and wallowing in them did commit whatever your vain mind dictated whatever your corrupt appetite and affections of the flesh prescribed To these the Apostle adds himself before his conversion that they might see this Argument propounded in an Hypothesis would serve to confirm the general Thesis Children 7. By nature yee were children of wrath that is guilty of death and liable to divine wrath which God might justly pour upon us even to our utter destruction Hereunto hee joyns all other men as they are considered in the state of nature Therefore wee are beholding to Grace for our salvation Vers. 4. But God who is rich in mercy for his great love wherewith hee loved us Argum. 2. God out of his rich mercy and love hath delivered us who beleeve from this most miserable condition Therefore our salvation is of Grace The several parts of this Argument manifest the same God 1. Hee shews God to bee the sole Author of our deliverance who alone is meet for so great a work Rich 2. That Grace might appear the cause of our salvation is mentioned to bee the abundant or rich mercy of God whereby as it were touched with a sense of our miserie hee is moved to deliver us For his 3. The love of God wherewith he loved us from eternity is annexed as the cause both of mercy and salvation Us 4. It was of mercy that God was pleased to take us rather than others and choose us for his sons Therefore c. Ver. 5. Even when we were dead in sins hath quickened us
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
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
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
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
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
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
speaks in the singular number The first triumph is over all enemies together in one by reason of the conjunction of those that are justified with God If God bee for us who shall bee against us i. e. Seeing God is for us about to fulfil in us his eternal purpose of sanctification and glorification who or men or Devils may rise up against us to hinder our salvation Vers. 32. Hee that spared not his own Son but delivered him up for us all how shall hee not with him also freely give us all things The second triumph is concerning the want of some good necessary to salvation leaning upon such great love of God towards us that hee gave his Son to death for us After this manner God who spared not his own Son than whom hee hath nothing dearer but gave him up to death for the salvation of all the Elect cannot but give us his Son and with him all other gifts necessary to salvation and lastly salvation and glory it self what therefore can bee wanting to us to salvation Vers. 33. Who shall lay any thing to the charge of Gods Elect it is God that justifieth The third triumph is over every accuser the Devil the World our own conscience leaning upon the absolving sentence of God justifying us Who shall lay any thing to the charge of those whom God hath elected That is none will do it but in vain It is God that justifies i. e. from our sins and from any action brought against us hee absolves the Elect Therefore in Christ wee triumph over all Vers. 34. Who is it that condemneth it is Christ that died yea rather that it is risen again who is even at the right hand of God who also maketh intercession for you The fourth triumph is over every judge or any one that shall assume that office and shall undertake to condemn those that are justified Seeing God hath justified us who shall dare to condemn us Seeing Christ is dead for us yea as a Conquerour is risen from the dead and ascended into Heaven and there in glory intercedes for us no condemnation is to bee feared by us unless wee should say that the death resurrection and ascension of Christ his sitting in glory and intercession is in vain which is blasphemous Therefore wee triumph in Christ. Vers. 35. Who shall separate us from the love of Christ shall tribulation or distress or persecution or famine or nakedness or peril or sword The fifth triumph is over outward afflictions whereof hee reckons up six kinds wherein hee comprehends all adversities with which Christians in any kind by the unthankful world are used to bee persecuted for Righteousness sake Denying concerning all that any enemy by these evils can hinder the fullest effect and sweetest sense of divine love towards us but that wee should at length partake of it Vers. 36. As it is written for thy sake wee are killed all the day long wee are accounted as sheep for the slaughter Lest hee should seem to triumph over a feigned enemy hee proves out of Psal. 44.22 That all the true servants of God which then lived were liable to all those miseries that they may apply to themselves the words of the Psalm saying For thy sake O God! are wee killed all the day long and are handled as if wee were sheep for the slaughter Vers. 37. Nay in all these things wee are more than Conquerours through him that loved us Hee follows his triumphing declaring the excellency of the victory which Christians in his time had over these evils by the power of Christ for they returned alwaies from the battel more than Conquerours neither wounded nor wearied suffering no loss but more healthy and strong more holy and increased in every grace even then when they seemed to the world to bee most overcome the glory of which triumph hee wholly ascribes to the love of Christ. Vers. 38. For I am perswaded that neither death nor life nor principalities nor powers nor Angels nor things present nor things to come 39. Nor height nor depth nor any other Creature shall bee able to separate us from the love of God which is in Christ Jesus our Lord. The sixth and last act of triumph is over unbeleef and all doubtings which might arise from any Creature or any present or future cause By Life and Death hee understands prosperity and adversity by which wee might bee either allured or affrighted By Angels hee understands good and evil spirits if it was possible they should concur to the separating of us from Christ. By Principalities and Powers hee means the power of Kings Emperours Governours Tyrants in the whole world By things present and things to come hee understands all those occurrences which had already fallen out or might before death come upon us By height and depth hee means the creatures placed above or below us By any other Creature any created thing universally in the whole world or any thing besides God that may seem terrible Over all these in a full confidence of Faith hee triumphs because of the powerful and efficacious certain and immutable love of God whereby hee is pleased to promote us to Eternal Life from the embracing of whose love and a saving sense thereof nothing shall ever separate those that are justified by Faith in Christ. Whereof hee gives this reason because the efficacy of Gods free love conveyed unto us is founded in Christs infinite merit and omnipotent power whereby wee are kept through Faith unto salvation CHAP. IX THe sixth and last Confirmation remains of free Justification by faith in Christ and not of works from EXPERIENCE Partly of the rejected Israelites who seeking after Righteousness by Works did not attain it or were not justified at all Partly of the beleeving GENTILES who being destitute of works are justified by faith in Christ without the works of the Law whence it follows that justification by Faith in Christ without the works of the Law onely is true and solid Because hee saw this Argument liable to several cavils hee is careful every way to fortifie it and opens it in the three next Chapters There are three parts of the Chapter In the first four Objections are preveâ—â—ed against the Doctrine of the Apostle touching the rejection of the Jews In the answering whereof hee exactly handles the doctrine of Predestination to vers 24. In the second hee proves out of the Scriptures the rejection of the Jews and the calling of the Elect of the Jews and Gentiles to vers 30. In the third to confirm the Doctrine of Justification by Faith without works hee produces the EXPERIENCE of the Jews who seeking for Righteousness by works are not justified and the EXPERIENCE of the beleeving Gentiles who being destitute of the pretence of works are justified by Faith in Christ. Vers. 1. I say the truth in Christ I lye not my conscience also bearing mee witness in the Holy Ghost In the first part of the Chapter hee
shew of good works and they that affect Justification thereby fondly desire to bee justified as it were by works or a shew of good works The third cause because they knew not Christ by reason of his humility and the infirmity of his flesh in whom they should believe that they might bee justified but despised him and to their own destruction set themselves against him stumbling at him as at a stumbling stone Vers. 33. As it is written Behold I lay in Zion a stumbling stone and rock of offence and whosoever believeth on him shall not bee ashamed Both parts of this experience hee confirms from the Prophets prediction Isai. 8.14 and 28.16 after this manner Behold I will lay saith God Christ in the Church whose beginning is out of Zion a tryed stone a rock of offence as the incredulous Jews have experienced and whoever believeth in him in the expectation of him that is in his righteousness and life eternal hee shall not bee frustrated as the believing Jews have found by experience And thus the Apostle hath firmly proved that wee are justified by Faith CHAP. X. HEE further prosecutes the argument of the Jewes temporal rejection shewing this to bee the cause in that the Jews foolishly and stubbornly rejected the righteousness of God in Christ. There are two parts of the Chapter In the first hee shews the folly of the Jews to ver 14. In the other their stubbornness to the end of the Chapter Vers. 1. Brethren my hearts desire and prayer to God for Israel is that they might bee saved The Apostle being about to shew the just causes of the Jews rejection hee prefaces as before from his good affection lest any thing should bee thought to bee spoken by him out of hatred Vers. 2. For I hear them Record that they have a zeal of God but not according to knowledge Hee shews their preposterous zeal for God to bee the cause of his affection which zeal was worthy of humane commiseration though it was not to bee commended because it did not arise out of knowledge but ignorance therefore it was blind zeal the zeal of fools Vers. 3. For they being ignorant of Gods righteousness and going about to establish their own righteousness have not submitted themselves to the righteousness of God Hee proves the folly of the Romans by six Arguments The first Argument Out of ignorance of the righteousness of God imputed to us by Faith in Christ they affected the inherent righteousness of their own works and proudly rejected the righteousness of Christ offered to them Therefore they betrayed their folly Vers. 4. For Christ is the end of the Law for righteousness to every one that believeth The second Argum. Christ is the end of the Law for righteousness to him that believes i. e. the whole Law is therefore given that men acknowledging their sins manifested by the Law might flee unto Christ and might obtain righteousness by Faith Therefore the Jews did foolishly who making a shew of the Law did not acknowledge Christ which is the end of the Law Vers. 5. For Moses describeth the righteousness which is of the Law that the man which doth those things shall live by them Argum. 3. The righteousness of the Law or Works as Moses testifies confers life upon none but those that perform all things that are commanded in the Law which is impossible Therefore the Jews foolishly affected such a kind of righteousness Vers. 6. But the righteousness which is of Faith speaketh on this wise Say not in thine heart who shall ascend into heaven that is to bring Christ down from above 7. Or who shall descend into the deep that is to bring Christ up again from the dead Argum. 4. The righteousness of Faith as the same Moses witnesseth forbids those that believe in God from being troubled for those things which are so difficult or impossible as to ascend into heaven or to descend into the deep Because seeing Christ hath already overcome those difficulties descending from heaven and rising from the dead to bee any further troubled how to attain righteousness life eternal and freedome from death is no less than to destroy the foundations of the Christian Religion and to enquire how it was possible to descend from heaven or rise again from the dead Therefore the Jews betray their folly who renounce this righteousness of Faith Vers. 8. But what saith it the word is nigh thee even in thy mouth and in thy heart that is the word of Faith which wee preach Argum. 5. The righteousness of Faith as it gives security to those that believe touching the difficulties in the way of salvation so also it holds forth an easie way to righteousness and salvation For the Word of God or the Word of the Gospel the same which the Apostles preached is neer us that receiving it into our hearts wee may acquiesce in it and confess the truth of it with the mouth As if hee should say to us Bee not troubled cast your care upon God and believe him that speaks in the Gospel and shew forth your Faith by your works Therefore the Jews rejecting this easie way of righteousness propounded are very foolish Vers. 9. That if thou shalt confess with thy mouth the Lord Iesus and shalt believe in thine heart that God hath raised him from the dead thou shalt bee saved Argum. 6. Opening and confirming the former The sum of the Gospel is propounded under this most sweet condition viz. If thou applyest with sincere affection to thy self the redemption procured by Christ and manifested in his Resurrection by the power of God and studiest to glorifie Christ with a sincere confession without doubt thou shalt obtain salvation Therefore the Jews refusing this condition of Justification and Salvation betray their folly Vers. 10. For with the heart man believeth unto righteousness and with the mouth confession is made unto salvation This hee confirms with five reasons The first Reason is From the connection of Faith in the heart and confession in the mouth according to the order appointed by God which is that by Faith from the heart in Christ Jesus wee might obtain righteousness or Justification and that justified by Faith wee might proceed to the possession of Salvation glorifying Christ by confession of the mouth or outward works Therefore they ought to bee joyned Faith in Christ from the heart and confession of Christ in the mouth or inward Faith and outward works ought to bee joyned together Vers. 11. For the Scripture saith Whosoever believeth on him shall not bee ashamed Reason 2. Confirming the connection of true Faith and Salvation from the testimony of Isai. 28.16 which shews that they shall not bee frustrated in their hope or their expected salvation whoever believe in Christ Therefore the connection of Faith and Salvation is firm Vers. 12. For there is no difference between the Jew and the Greek for the same Lord over all is rich unto all that call upon
contention and condemning of each other propounding a rule of due carriage of themselves in such a case to wit that every one of them should labour after solid grounds for the supporting their Faith either for the doing or omitting those things which were controverted touching the Ceremonial Law and thus hee addeth a fourth Argument That they would not condemn one another because in the foresaid case some might do it with a well-grounded perswasion and another upon the like foundation might abstain Therefore it was not fitting that they should condemn one another For the Apostles in the Council at Hierusalem freed the Gentiles from the Law of Moses for the Ceremonial Law was never imposed upon them But the Apostles taking away from the Jews the necessity of Ceremonies for some time left them to a free use till after a season the Gospel shining forth more clearly they might plainly see that their Synagogue was to bee buried wherefore the Gentiles might with a full perswasion lay aside those ceremonies and the Jews observe them at least so long as the favour of God suffered the Temple at Hierusalem to stand whereunto the chief ceremonies were tyed Vers. 6. Hee that regardeth a day regardeth it unto the Lord and hee that regardeth not the day to the Lord hee doth not regard it hee that eateth eateth to the Lord for hee giveth God thanks and hee that eateth not to the Lord hee eateth not and giveth God thanks Argum. 5. Because the Jew observing a day prescribed by the Law of Moses and abstaining from meat forbidden in like manner the Gentile not observing the Law of Moses both of them acted with Thanksgiving to the glory of God The Jew because hee had meat enough not forbidden The Gentile because hee might eat any meat gave thanks Therefore neither to bee condemned by the other Vers. 7. For none of us liveth to himself and no man dieth to himself 8. For whether wee live wee live unto the Lord and whether wee die wee die unto the Lord whether wee live therefore or die wee are the Lords 9. For to this end Christ both died and rose and revived that hee might bee Lord both of the dead and living Hee confirms the end propounded to him that did observe and to him that did not observe the ceremonies and withall adds a sixth Argument They that are not in their own power but anothers nor live to themselves nor die to themselves but only to Christ they are bound to direct their actions and omissions to the glory of Christ as also not to condemn their fellow-servants But wee or none of the Faithful lives or dies to himself nor is at his own dispose ver 7. But wee live and die to Christ to his honor to whom appertains the care over us in life and death ver 8. which hee proves because Christ died and rose again to this end that hee might bee Lord over his Redeemed ones living and dying Therefore it follows that the Faithful ought not to condemn or contemn one another Vers. 10. But why doest thou judge thy Brother or why doest thou set at nought thy Brother for wee shall all stand before the Iudgement Seat of Christ. Argum. 7. The Faithful are Brethren whether Jews or Gentiles Therefore they ought not to judge or contemn one another Wee shall appear Argum. 8. All are to bee judged at the Tribunal of Christ Therefore all ought to take heed that they do not rashly condemn one another Vers. 11. For as it is written As I live saith the Lord every knee shall bow to mee and every tongue shall confess to God That hee confirms by the testimony of Isaias foretelling Chap. 45.23 that Christ shall bee Judge of all and that all shall acknowledge subjection to him as to God Vers. 12. So then every one of us shall give account of himself to God 13. Let us not therefore judge one another any more Argum. 9. Drawn from the former Every one is to give an account of himself to Christ ver 12. Therefore every one ought to prepare himself for the Judgement Seat of Christ and not to judge his Brother The second Part. Vers. 13. But judge this rather that no man put a stumbling-block or an occasion to fall in his Brothers way The second part of the Chapter follows wherein after the conclusion of his general Exhortation hee begins a special properly belonging to them that are strong that they abuse not their liberty with offence to the weak vers 13. Vers. 14. I know and am perswaded by the Lord Iesus that there is nothing unclean of it self but him that esteemeth any thing to bee unclean to him it is unclean Hee prevents an Objection Some might say I am perswaded by the Grace of Christ that no meat is impure or prohibited under the Gospel Therefore I may eat any meat indifferently Hee answers by denying the consequence because pure meat is made impure to him that eats after two sorts First if hee that eats thinks it unlawful Vers. 15. But if thy Brother bee grieved with thy meat now walkest thou uncharitably Destroy not him with thy meat for whom Christ died Secondly Meat is impure if any one perswaded of his liberty eat to the offence of his Brother In which case hee proves that hee must not eat with scandal or that hee must take heed that hee abuse not his liberty and that by eleven Arguments Argum. 1. It fights against charity to act in things indifferent to the offence of the weak Therefore wee must not abuse our liberty Destroy Argum. 2. To lay a stumbling block before the weak from the nature of the deed tends to the destruction of a Brother for whom Christ dyed and hee that puts an offence in his Brothers way in a judicial sense destroies his Brother For as much as in him lies hee is the cause of bringing destruction upon him Therefore wee must not abuse our liberty For whom Argum. 3. Hee that eats with offence thereby opposes the merit of Christs death and the intent of it for hee died that the weak might bee saved but hee that eats with offence doth what is in him to destroy him that is weak Therefore wee must not abuse our liberty Vers. 16. Let not then your good bee evil spoken of Argum. 4. Eating with offence causeth the Christian Faith to bee evil spoken of and to bee brought into contempt and that Christian liberty bee evil reported of by those that are weak and without Therefore wee must not abuse our liberty Vers. 17. For the Kingdome of God is not meat and drink but righteousness and peace and joy in the Holy Ghost Argum. 5. Because as it is 1 Cor. 8.8 meat and drink nothing promote the spiritual Kingdome of Christ but righteousness peace and joy and the other fruits of the Spirit Therefore wee are bound to abstain from meats or things indifferent when there is danger that by an unseasonable use of
are the people of God as a field or building ought to bee closely united to one another in the service of God Therefore ought they not to bee rent into parties one from another Vers. 10. According unto the Grace of God which is given unto mee as a wise Master-builder I have laid the foundation and another buildeth thereon but let every man take heed how hee buildeth thereupon Argum. 8. Is propounded under the form of an admonition whereby hee more sharply wounds their ambitious Teachers the authors of Schism which strove by their boasting of Philosophy and Eloquence every one to gain Disciples after them This is the Argument It is dangerous lest while each of these ordinary Teachers serve their own ambition they build some kind of doctrine upon the Apostles foundation which agrees not with the foundation Therefore Schism is not to bee fomented Vers. 11. For other foundation can no man lay than that is laid which is Iesus Christ. Hee gives a Reason why hee directs his admonition onely to their ordinary Teachers about superstructures because the summe of all saving doctrine concerning Jesus Christ as the sure and onely foundation is laid by the Apostles from which it is not lawful for ordinary or extraordinary Teachers to depart Vers. 12. Now if any man build on this foundation Gold Silver precious Stones Wood Hay Stubble Therefore hee compares the doctrine of the Gospel to a building the Apostles to builders laying the foundation of all saving doctrine Those Teachers that follow after hee compares to those that build the walls upon the foundation laid by the Apostles of whom some taught â—ound doctrine agreeable to the foundation for the truth of it and the spiritual manner of handling it others stuffed their preaching with Philosophical flowers and the wisdome of words building as it were Wood Stubble Hay not solid matter nor tending to salvation Vers. 13. Every mans work shall bee made manifest for the day shall declare it because it shall bee revealed by fire and the fire shall try every mans work of what sort it is That they might here know their danger hee fore-tells the tryal of every ones work in his preaching the Gospel no less exact than that of Gold-smiths in trying their metals by fire at leastwise in the last day wherein God will judge of all persons and works Vers. 14. If any mans work abide which hee hath built thereupon hee shall receive a reward In which day at least whosoever hath built solid and precious doctrine agreeable to the foundation shall receive a reward of his faithfulness according to the promises of God Vers. 15. If any mans work shall bee burnt hee shall suffer loss but hee himself shall bee saved yet so as by fire But if any one shall mingle Philosophical speculations the hay of humane wisdome the stubble of wordy eloquence with his preaching or shall add any other devices of his own which cannot indure the sentence of divine judgement hee shall suffer loss of all his labours but the Preacher shall bee saved but so as by fire i. e. if so bee hee is able to abide the fiery and exact tryal of God whereby hee wiâ—l accurately separate the sincere from Hypocrites as the fire purges the rust from the metal the summe of all is The Preacher himself shall bee saved if otherwise hee bee found sincere in the Faith of Christ. Vers. 16. Know yee not that yee are the Temple of God and that the spirit of God dwelleth in you Argum. 9. Appertains to preachers as also hearers because when they know themselves to bee the Temple of God it is a wicked thing to defile and do violence to the Church or Temple of God even their own conscience being witness Therefore this Schism is not further to bee fomented unless they will do injury to the Spirit of God dwelling in them Vers. 17. If any man defile the Temple of God him shall God destroy for the Temple of God is holy which Temple yee are Argum. 10. From the pernicious effect It is to bee feared lest God destroy you with your vanities and dissentions while you defile his Temple Therefore this Schism is not to bee fomented any further Vers. 18. Let no man deceive himself if any man among you seemeth to bee wise in this world let him become a fool that hee may bee wise Argum. 11. Propounded by way of prevention of an Objection in maintaining this Schism you seem wise to your selves but your self-confidence deceives you This is the cause of Schism and therefore you are to beware of it and that you may beware of the Schism hee prescribes the way how they should beware which is this that hee which seems to excel in humane wisdome renounce this vain opinion of his own wisdome and yeeld up himself in obedience unto God following the plain manner of Preaching which though it seem foolishness to men yet it alone is able to make us wise Vers. 19. For the wisdome of this world is foolishness with God for it is written Hee taketh the wise in their own craftiness 20. And again The Lord knoweth the thoughts of the wise that they are vain Hee confirms the counsel that hee had given from the judgement of God concerning carnal wisdome that God accounts it foolishness especially when carnal wisdome rejects the institutions of God and despises the simplicity of them which hee proves by the testimony of the Scriptures the first is of Iob 5.13 The sense whereof is However vain men may seem wise to themselves and the world yet God so frustrates their devices and turns them into snares that they may fall by their own Counsels rather than by others and thus hee convinceth them of folly Another Testimony is in Psal. 94.11 Where God declares the thoughts of the wise to bee vain which savour onely humane things for those things which they imagine to make most for their happiness contribute least Vers. 21. Therefore let no man glory in men for all things are yours 22. Whether Paul or Apollo or Cephas or the world or life or death or things present or things to come all are yours Argum. 12. Propounded by way of dehortation from the Schism which hee reprehended Because Schism and making parties concerning their Teachers is unholy boasting in men Therefore this Schism is not to bee fomented They gloried in their Teachers when they ascribed too much to them depending upon them and made them as it were Masters of their Faith when they ought onely to depend upon God who speaks by his Ministers when and as much as hee please All things Confirming this dehortation hee adds Argum. 13. Because all your Teachers the least and the greatest even the Apostles themselves and all things in the world things present and things to come life and death and whatsoever else can bee reckoned up are appointed of God that they may bee serviceable to the salvation of the faithful Therefore you
nor our sins taken away Vers. 18. Then they also which are fallen asleep in Christ are perished Absurd 6. and Argum. 6. It will follow from their Doctrines who deny the Resurrection that the Saints who are dead are perished Therefore it is false Vers. 19. If in this life only wee have hope in Christ wee are of all men most miserable Absurdity 7. Argum. 7. It would follow from their opinion that Christians were of all men most miserable because the hope of happiness by this error is not only cut off in the life to come but also in this present life because they willingly for the cause of Religion subject themselves most foolishly to many inconveniences and deprive themselves of many advantages if there was not a future Resurrection Therefore the opinion of those that deny the Resurrection is false and absurd Vers. 20. But now is Christ risen from the dead and become the first fruits of them that slept Argum. 8. As the first fruits are pledges and an earnest of a future harvest so the Resurrection of Christ is a pledge of the Resurrection of all the Saints Vers. 21. For since by man came death by man came also the Resurrection of the Dead Argum. 9. Because it is no less agreeable to the goodness and wisdome of God to restore all the Sons of Grace from the dead by the Man Christ than it is agreeable to his Justice and Wisdome to send forth death by the man Adam upon all the sons of Nature and on the other side as death came by Adam so shall the Resurrection from the Dead by Christ Therefore our Doctrine of the Resurrection is true Vers. 22. For as in Adam all die even so in Christ shall all bee made alive Argum. 10. Because as in Adam all his Posterity are dead first judicially and afterwards actually so in Christ all his Sons or Children i. e. the Faithful are judicially risen and shall actually rise For there is the like reason in both of the Sentence of the Judge and the Execution of the Sentence Vers. 23. But every man in his own order Christ the First-fruits afterward they that are Christs at his coming Argum. 11. In this hee answers to a question Why Christ being raised those that are dead in Christ are not yet risen Hee answers and propounds the eleventh Argum. That the order which God hath appointed ought to bee observed viz. that Christ as the First-fruits should rise first and afterwards the whole harvest of Christians by Christ at his second coming Christ as the First-fruits is risen first Therefore his members viz. all the Faithful as the rest of the harvest shall rise Vers. 24. Then cometh the end when hee shall have delivered up the Kingdome to God even the Father when hee shall have put down all rule and authority and power Hee further declares this Argument shewing that by the purpose of God two things are conjoyned in time with the end of the world viz. The delivering up the Kingdome by the Son into the hands of the Father and the putting down of all rule authority and contrary power whereof this is the meaning After Christ shall have subdued and abolished all adverse power as the Devil the World and the rest of what kind soever hee will vanquish those powers so far forth that they shall not any longer bee injurious to his members all of them being thrust down to hell at last Christ shall present his Church which is called the Kingdome of Christ given him of his Father every way perfect and deliver it up as it were into the hands of his Father Thirdly Having now perfected his Mediatory Office and laid aside that manner of ruling by those means which hee now useth for the gathering and governing of his Church Fourthly Having finished all things which were committed to him by his Father to finish hee shall resign up the Kingdome also committed to him over all things which are in the world to the perfecting the work of our Redemption hee shall I say deliver up the Kingdome to God according to his Humanity and to his Father according to his Divinity not that hee shall cease to reign immediately but mediately and as before not that hee shall leave off to reign with the Father but shall cease to reign as deputed by the Father to conflict with his enemies or to administer any longer in a laborious and painful work of gathering his Church otherwise there is no end of his Kingdome hee shall indeed reign much more gloriously than now hee doth when his adversaries are conquered without the Ministery of Angels or men hee shall govern together with the Father and fill all his with light love life with his virtues immediately Vers. 25. For hee must reign till hee hath put all enemies under his feet 26. The last enemy that shall bee destroyed is death Argum. 12. This confirms the former sense that was given Christ must reign until hee subdue all his enemies and death the last enemy Therefore hee shall destroy death and by consequence there shall bee a Resurrection Vers. 27. For hee hath put all things under his feet but when hee saith all things are put under him it is manifest that hee is excepted which did put all things under him That no man might quarrel at the word All hee excepts God from the number of All those things that should bee subdued unto Christ because it is God who subdues all other things to Christ except himself Vers. 28. And when all things shall bee subdued unto him then shall the Son also himself bee subject unto him that put all things under him that God may bee all in all This hee further illustrates because the Mediatory Kingdome of Christ being delivered up as was now said the Son himself is to bee subjected unto God who hath subdued all things to him that God may bee all in all i. e. Christ as man having laid aside his Mediatory Embassage will most fully manifest that all things which were done by him as man were done in the power authority and Name of God and that hee as man is less than the Father being for ever united to his Body the Church is subject to the Father that the mediation and means and instruments and helps which are now used being laid aside God the Father Son and Holy Ghost may supply all the necessities of the Saints immediately and may by his power bee all means in all his Saints and may altogether extinguish the necessity of all means instruments and helps by his immediate presence with them most fully for ever and hee will more than supply the room of all those and hee himself by his power and efficacy will bee more than all these and what ever may bee needful for the most happy felicity of all his Saints Vers. 29. Else what shall they do which are baptized for the dead if the dead rise not at all Why are they baptized then for
Reason 4. Because what hee was about to write appertained not onely to the Church of Corinth but to all the Saints and Churches in all Achaia to wit to know this asserted truth which hee was about to write Vers. 2. Grace bee to you and Peace from God our Father and from our Lord Iesus Christ. Reason 5. Comprehended in the salutation or Apostolical benediction Because Paul the Author of this Epistle would not that the dignity of the Church of Corinth should any waies bee eclipsed although hee knew there were most corrupt persons among them not onely which lay hid but openly shewed themselves enemies to the Apostle but constantly accounted the Church at Corinth a true Church to which by his Authority hee applied the benediction of the Gospel and doubted not to wish them all good things Therefore they were obliged to receive the things which hee wrote with that submission and readiness of mind that was fitting The first Part. Vers. 3. Blessed bee God even the Father of our Lord Iesus Christ the Father of mercies and the God of all comforts In the first part of the Chapter the Apostle proves that the Corinthians ought not to despise him by reason of the Cross or afflictions and that by twelve Arguments Argum. 1. In the midst of afflictions I find God the Father most merciful and abundant in all consolation so that I have cause rather to bless God than to complain of my calamities sent of God Therefore ought you not to contemn mee or to bee offended because of my afflictions Vers. 4. Who comforteth us in all our tribulation that wee may bee able to comfort them which are in any trouble by the comfort wherewith wee our selves are comforted of God Argum. 2. By the experience which I have in afflictions I am made more fit to minister comfort 〈◊〉 others that are afflicted Therefore ought you not to bee offended in mee c. Vers. 5. For as the sufferings of Christ abound in us so our consolation also aboundeth by Christ. Argum. 3. Afflictions are a part of Martyrdome and for the Gospel or for Christ are inflicted upon mee with honour that they may bee called the afflictions of Christ by way of participation For what things are inflicted upon the Martyrs Christ takes upon himself as Act. 9. Saul Saul why dost thou persecute mee Therefore c. In us Argum. 4. Christ gave testimony from his superabundant and seasonable consolations towards mee in the midst of my afflictions that the miseries which I suffer are inflicted upon mee for the defence of the Gospel Therefore c. Vers. 6. And whether wee be afflicted it is for your consolation and salvation which is effectual in enduring the same sufferings which wee also suffer or whether wee bee comforted it is for your consolation and salvation Argum. 5. Those afflictions as also these comforts tended to the benefit of the Corinthians who might bee strengthened in the Faith and built up divers waies to salvation and take comfort from the Apostles experience Therefore ought they not to bee offended in the Apostles sufferings Which effectually produceth Argum. 6. Because the salvation of the Corinthians was effectually to bee promoted by his suffering such kind of afflictions by which as by the way to salvation freely given they were earnestly to strive Therefore c. And the hope Argum. 7. I have certain hope of you that you will not despise us nor take ill the afflictions which yee shall suffer Therefore yee are bound not to frustrate our hope concerning you Vers. 7. And our hope of you is stedfast knowing that as you are partakers of the sufferings so shall you bee also of the consolation Argum. 8. I know that you are made both partakers of our sufferings by your sympathy and shall partake of our consolations Therefore you are bound not to despise us because of the afflictions which wee suffer Vers. 8. For wee would not Brethren have you ignorant of our trouble which came to us in Asia that wee were pressed out of measure above strength insomuch that wee despaired even of life 9. But wee had the sentence of death in our selves that wee should not trust in our selves but in God which raiseth the dead 10. Who delivered us from so great a death and doth deliver in whom wee trust that hee will yet deliver us Argum. 9. From his special example and late sufferings in Asia So far am I from being ashamed of my afflictions that I am desirous all should understand how great they are and also my infirmity that God may bee glorified the more Therefore ought you not to despise mee for my afflictions Hee shews the greatness of his afflictions and his own infirmities in this that in the tumult at Ephesus whereof hee speaks Act. 19.23 or some such like danger hee knâ—w not which way to turn himself to escape the danger of his life expecting in himself nothing but certain death That wee should not trust Argum. 10. I have learned by this experience and the like not to confide in my self but in God alone who can deliver from imminent death those that are ready to dye and raise up them which are dead to which end God was pleased to bring mee into danger Therefore yee ought not to despise my affliction Wee hope Argum. 11. By this late experience and such like God hath stirred up in mee a firm hope of my deliverance for the future though I fall into new calamities Therefore ought you not to despise my affliction Vers. 11. You also helping together by prayer for us that for the gift bestowed upon us by the means of many persons thanks may bee given by many on your behalf Argum. 12. Because the knowledge of his sufferings and his deliverance should stir up the Corinthians among others to pray for him and so to obtain his deliverance for the future and by consequence also to thanksgiving by many unto God which Argument being considered the Corinthians could not despise Paul for the afflictions which hee suffered at least they ought not to bee offended in him The second Part. Vers. 12. For our rejoycing is this the testimony of our conscience that in simplicity and godly sincerity not with fleshly wisdome but by the Grace of God wee have had our conversation in the world and more abundantly to you-wards The second part of the Chapter followes wherein hee removes their suspition of his estranged mind from them which the false Apostles his adversaries seem to fâ—ment with frivolous Arguments and proves that they ought not to surmise any change of his carriage towards them or that his mind was alienated from them by six Arguments after which hee answers two or three Objections which were brought to the contrary by his adversaries Argum. 1. Wherein hee gives an account why his safety ought to bee commended to them all and also proves that hee continued the same as the Corinthians had found him in so
hee could not any where rest also that great hope of promoting the Gospel being offered as in Troas until hee had known of Titus whom hee had sent to Corinth concerning their affairs for the cause of meeting him hee went into Macedonia that by him hee might bee made more certain concerning the affairs of the Corinthians and that hee might learn whether as yet it was a convenient time to come to the Corinthianâ— All which signs of his ready mind towards the Corinthians being considered the Apostle perswadeth himself that the suspicion that his mind was alienated from them was removed The second Part. Vers. 14. Now thanks bee unto God which alwaies causeth us to triumph in Christ and maketh manifest the savour of his knowledge by us in every place The second part of the Chapter follows in which hee defendeth his Ministery and proveth it to bee commendable by five Arguments intimating by the way that hee whilst hee was absent from them was not idle but was busied in the work of the Lord with success Argum. 1. Because Christ in his Ministery and hee himself in Christ did triumph concerning his enemies by snatching many out of the power of Satan and by bringing them to the Faith of the Gospel The savour Argum. 2. Because by his Ministery whatsoever the success were the sweetness of the Gospel and its efficacy was manifested in every place whilst the knowledge of Christ did breathe a quickening life by which sinners are quickened and converted unto God Vers. 15. For wee are unto God a sweet savour of Christ in them that are saved and in them that perish 16. To the one wee are the savour of death unto death and to the other a savour of life unto life and who is sufficient for these things By preventing an Objection that the Apostles and their preaching would give an ill savour to many Hee answereth and adds Argum. 3. That notwithstanding the Apostles themselves with their Ministery were acceptable unto God and through Christ brought an acceptable savour to God no less in the conviction and perdition of the Reprobates to which the Gospel by accident was a savour of death than in the faith and salvation of those that beleeve and are saved to whom the Gospel both in its own nature and proper effect was a quickening savour to life and salvation Who is sufficient Argum. 4. Because seeing that few were fit and sufficient Ministers as the interrogation shews whose Ministery God might prosper and accept that hee was in the number of those that are made fit for these things which are spoken of secretly checking the false Apostles which were not fit Ministers for the conversion of sinners although they did prefer themselves before the Apostles Vers. 17. For wee are not as many which corrupt the Word of God but as of sincerity but as of God in the sight of God speak wee in Christ. Hee confirms the next Argument more openly noting his enemies and those that envy him and also adds Argum. 5. From the unlikeness betwixt himself and many Preachers if they did not mix false doctrine yet they did mingle their own passions with true Doctrine serving their ambition and covetousness and bending the Doctrine to the favour of men But the Apostle 1 In Sincerity i. e. neither mixing false doctrine nor corrupt affections 2 Of God i. e. with confidence and authority knowing from whence it came 3 In the sight of God i. e. calling God to witness and looking at his glory 4 In Christ i. e. hee did speak in the virtue of Christ and acknowledgement of his strength From which it follows that his Ministery was commendable and not to bee contemned in any wise CHAP. III. HEE proceeds to defend his Ministery against slanderers There are two parts of this Chapter In the first hee proveth his Ministery to bee commendable by five Arguments to vers 6. In the second hee illustrateth and confirmeth the last Argument by comparing the Legal Ministery or the Covenant of Works with the Gospel or the Covenant of Grace Vers. 1. Do wee begin again to commend our selves or need wee as some others Epistles of commendation to you or Letters of commendation from you Argum. 1. Of the commendation of his Ministery containing also his clearing himself from the desire of vain-glory The efficacy of my Ministery is so apparent to all the Churches that I need not any commendatory Letters from any particular person or from you or from others neither do I say these things because I care for vain-glory but that I may defend my Ministery against my enemies for your good Therefore my Ministery is commendable Vers. 2. Yee are our Epistle written in our hearts known and read of all men Argum. 2. Because your conversion O Corinthians to the profession of the Faith by my Ministery sufficeth in my conscience and yours for a commendatory Epistle which is understood and acknowledged amongst all Vers. 3. Forasmuch as yee are manifestly declared to be the Epistle of Christ ministred by us written not with Ink but with the Spirit of the Living God not in Tables of stone but in fleshy Tables of the heart Argum. 3. by confirmation of the former Because my Ministery was effectual not onely in bringing you to the profession of the Faith but also to your saving regeneration by the speciall operation of Christs Spirit this is that which hee saith that they were the Epistle which Christ himself by his Ministery hath written by writing his will in their hearts by the Holy Ghost after a more excellent manner than any thing was wont to bee writ with Ink upon Paper or Tables of Stone Vers. 4. And such trust have wee through Christ to God-ward 5. Not that wee are sufficient of our selves to think any thing as of our selves but our sufficiency is of God Argum. 4. Because hee himself as it becomes a faithful servant doth not ascribe the whole confidence of glorying to himself but to his Lord Jesus Christ in the sight of God Which Argument hee illustrates partly by confessing his natural impotency to think that which is good or to the least beginnings of a good work much less to the converting the Corinthians partly by acknowledging the Grace of God as the fountain of his sufficiency in that hee is fitted to communicate so much Grace to others Vers. 6. Who also hath made us able Ministers of the New Testament not of the Letter but of the Spirit for the Letter killeth but the Spirit giveth lâ—fe Argum. 5. Because his Ministery is the Ministery of the New Covenant not of the Law and Covenant of Works Hee confirms this Argument with a seven-fold Comparison of the Ministery of both Covenants The second Part. Not of the Letter Compar 1. The Ministery of the Law or the Covenant of Works is onely the Letter written or spoken without efficacy without all spiritual virtue to perform that which it commands But the Ministery of
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
themselves fairly before men Onely Sign 2. That they compel the Galatians to admit of Circumcision not out of love but onely lest they should suffer persecution by the Jews for the Doctrine of the Cross or free justification by the death of Christ and not by the works of the Law Vers. 13. For neither they themselves who are circumcised keep the Law but desire to have you circumcised that they may glory in your flesh Sign 3. That although they were circumcised long since yet they little care for the observance of the Law which they required of others But desire Sign 4. That they seek occasion from the circumcision of the Galatians to glory amongst the Jews that they had converted many Proselytes to the Law Vers. 14. But God forbid that I should glory save in the Cross of our Lord Iesus Christ by whom the world is crucified unto mee and I unto the world In the other part of the comparison the sincerity of the Apostle is shewn in these two things 1. That hee onely glories in his free Redemption by Christ crucified and in his sufferings for the Doctrine 2. That hee doth not affect earthly pomp but contemn the world with all its pomp and glory which persecuted and despised him for the Doctrine of the Cross sake and by the Cross learnt daily more and more to contemn the world Vers. 15. For in Christ Iesus neither Circumcision availeth any thing nor uncircumcision but a new creature Hee gives four Reasons of his endeavour which are so many signs of his sincerity Reason 1. I know that in the Kingdome of Christ neither Circumcision nor Uncircumcision is respected by God but a new creature i. e. I know that it is necessary when any one is admitted by faith into the Kingdome of Christ and justified that hee should bee more and more renewed and sanctified but other priviledges are of no value without newness of life Therefore I will onely glory in the Cross of Christ. Vers. 16. And as many as walk according to this rule peace bee on them and mercy and upon the Israel of God Reas. 2. The rule of my intention is the summe of the whole Canonical Scripture to which as to one onely rule or one onely Canon the Doctrine and life of all is to bee conformable Therefore I will only glory in the Cross of Christ c. Peace Reas. 3. I am perswaded that whosoever shall order their faith and life by this rule they shall also obtain peace i. e. a sense of their reconciliation to God all kinde of blessings or an accumulation of good things and mercy or a remedy for the purging away all evills Therefore I will onely glory in the Cross of Christ. Israel Reas. 4. They are alone the true Israel of God that follow this Rule Therefore all things laid aside I will onely glory in the Cross of Christ by c. Vers. 17. From henceforth let no man trouble mee for I bear in my body the marks of the Lord Iesus After the Comparison as a Conquerour hee triumphs over his Emulators forbidding them to make him any further work either by gain-saying his Doctrine or by detracting from his Authority because hee bare the ensign of his Felicity towards Christ viz. the mark of a servant most devoted to Christ i. e. Hee hath all the signes of an Apostle and a faithfull Witness clearly to bee seen in him Vers. 18. Brethren the Grace of our Lord Iesus Christ bee with your spirit Amen Hee shuts up the Epistle with his accustomed seal wishing that the Grace of Jesus Christ manifested beleeved and effectual might abide in their mindes hearts and whole life that from thence they may draw consolation both in life and death to which Amen is subjoyned as a testimony of his vote and the faith of an Apostle and for a seal of the truth of the precedent Doctrine The Epistle of Paul to the EPHESIANS Analytically expounded The Contents THe City of the Ephesians was the Metropolis of Lesser Asia in which the Apostle two whole years preached the Gospel Act. 19. And when lastly hee went up to Jerusalem hee fore-told a change of the Church to the Ephesians Act. 20. Against which hee fortifies them by this Epistle when hee was now held captive at Rome and plainly despaired of his return hee endeavoureth diligently to confirm their minds in Faith and Truth There are two principal parts of the Epistle besides the Preface and the Conclusion The first is The Doctrine of Grace for the confirmation of their Faith to Chap. 4. The other is the Doctrine of gratitude and thankfulness tending to holiness of life to the end of the Epistle That which belongeth to the first part First of all hee shews that the whole reason of our salvation is free and solidly founded on Christ in the first Chapter Furthermore hee amplifies this Grace from the former misery of the Ephesians Chap. 2. Thirdly The scandal of the Cross lying upon him being taken away hee exhorts them to constancy and progress in the Faith by the glorious commendation of his Ministery and by manifesting the cause for which hee suffered Chap. 3. In the second part hee gives Precepts of keeping the unity of the Church of holiness of life as well in general as in particular in the shunning of evil and following after virtue by which the life of every one is ordered in a Christian manner Chap. 4. and in the former part of Chap. 5. After these hee descends to houshold duties to which and all other Christian duties that are to bee performed hee arms the faithful in the latter part of Chap. 5. and in the former part of Chap. 6. CHAP. I. THis Chapter besides the Preface contains two parts In the first is a thanksgiving tending to prove that the whole business of salvation both of Iews and Gentiles is meerly of Grace and wholly built on Christ to vers 15. In the other is a commemoration of the Apostles continual thanksgiving and prayer offered to God for the Ephesians tending to the confirmation of Faith the assurance of their salvation and of the perseverance of all truly faithful unto the end The Preface in the two first verses contains a direction of the Epistle and a salutation of the Ephesians which is very short because hee hath not to do here with envious persons or enemies but with conformable and obedient men to whom it would bee sufficient briefly to intimate his divine authority in writing this Epistle and the Apostles good will towards them and opinion of them Vers. 1. Paul an Apostle of Iesus Christ by the Will of God to the Saints which are at Ephesus and to the faithful in Christ Iesus In the direction of the Epistle wee have the description of the Writer from his Name Office and Authority And then of those to whom hee writes from the condition in which they stood towards God and from the place which they did inhabit on the
and hypocritical faith but the lively faith effectually working by charity towards all Saints and openly manifested to mee an Apostle and others Therefore you Ephesians should bee confirmed in the faith Vers. 16. Cease not to give thanks for you making mention of you in my prayers Arg. 2. You are esteemed worthy that thanks should bee daily given unto God for you even as I do Therefore you ought to bee strengthened in the faith of the Gospel Mention Argum. 3. Because the sincerity of your faith is manifested in the love of the Saints I continually keep you in my memory and make daily mention of you in my prayers begging that the work of God may bee perfected in you and your faith confirmed Therefore unless you think the motion of the Spirit in mee who pray for you bee in vain you ought to have your faith strengthened Vers. 17. That the God of our Lord Iesus Christ the Father of glory may give unto you the Spirit of Wisdome and Revelation in the knowledge of him Now hee comes to set down the summe of his prayers which hee put up for them wherein are contained the other Arguments for the confirmation of their faith Give unto you Arg. 4. In praying that God would give them the Spirit of Wisdome and Revelation hee intimates that they have more and greater causes viz. in the Scripture which is the fountain of Wisdome and the summe of saving Revelation for the confirmation of their faith than they did yet understand You have such and so many Arguments in Scripture for your confirmation in faith that I cannot wish any thing more to the strengthening of faith than a larger measure of the working of the Spirit of God that having more wisdome given you and the mysteries of the word being more clearly disclosed to you you may know what is the mind of God and Christ towards you Therefore even from this my evidence and prayer for you you ought to bee confirmed in the faith The God of our Lord Arg. 5. Drawn from the description of God of whom this gift is craved God who bestows the Spirit of faith or of wisdome on the Saints is the glorious God and Father of our Lord and of all us the servants of Christ who both out of Covenant as hee is our God and out of fatherly affection as hee is our Father will give the Spirit of faith to you upon our request for it Therefore even from those relations which pass between God Christ and you you should bee strengthened in faith Vers. 18. The eyes of your understanding being inlightned that yee may know what is the hope of his calling and what the riches of the glory of his inheritance in the Saints Argum. 6. It is not possible that I should express with tongue what and how great those good things which God by calling you to Christ hath commanded you to hope for or how glorious the riches of that inheritance are which is prepared for you in the sanctuary of heaven I only beg that your eyes may bee inlightned that yee may apprehend them Therefore c. Vers. 19. And what is the exceeding greatness of his power to us-ward who beleeve according to the working of his mighty power Argum. 7. That power of God is unspeakable which hee hath put forth into act in the converting you to and in thus long upholding you in the faith and which hee hath in a manner bound himself that hee will put forth that so by the infinite power and efficacy of his strength beleevers may bee carried on to salvation I onely pray for the illumination of your eyes that yee may know it Therefore c. This Argument hee confirms by a threefold comparison 1. Of the power of God with the adversaries power and with the Ephesians weakness in which respect hee calls the greatness of that power super-excellent which was actually apparent in them that they might know there was no power in Satan the world sin death or any other hindrance without them which the greatness of the power of God doth not and will not for ever overcome 2. Of the powerful work of God in their conversion with the original of that work that is Gods Omnipotency in which respect hee makes mention of the efficacy or working of his mighty power that they might know the work of God in converting them and induing them with faith and holiness was such a manifestation of that working which proceeds from the actual and exerted power of the Omnipotent God as was suitable to Omnipotency and becoming an Omnipotent God in a word it was a work very well befitting God 3. Of the power of God now actually declared in their conversion with that power which God had shewn in raising Christ from the dead 1. That they might know that as a great power was required to a mans conversion regeneration and endowment with faith and other saving graces as to revive one dead and buried 2. That they might know the very same power was exercised in our conversion as in Christs Resurrection 3. That they might understand it was no less easie for God to bring to pass all other things which pertained to the perfecting of our salvation than it was for him to perform the fore-mentioned particulars Vers. 20. Which hee wrought in Christ when hee raised him from the dead and set him at his own right hand in heavenly places Argum. 8. Taken from the raising up of Christ our Head Christ our Head who was killed in our stead God raised from the dead in our stead and for our good unto eternal life Therefore you who are his members even in the midst of afflictions and in death it self should bee stedfast in Faith touching your deliverance And set him Argum. 9. From Christs ascension and sitting at the right hand of the Father Christ our Redeemer is ascended into Heaven and reigns with the Father being partner in that great authority that hee might take us into fellowship in that happiness and make us partners of that condition in which hee is Therefore you ought to bee confirmed in the Faith and hope of your future glorification in Heaven unless you imagine Christs dominion is to no purpose Vers. 21. Far above all Principality and Power and Might and Dominion and every name that is named not onely in this world but also in that which is to come Argum. 10. Christ even in his flesh is exalted far above all both Angels and Men so that nothing should bee so high so powerful so excellent either in the earth this present world or in Heaven the world to come as that Christ should not bee infinitely higher even as hee is man and therefore there is not any thing wanting in him to the perfecting nor can any thing oppose him to hinder him from perfecting our salvation Therefore you should bee strengthened in the Faith of the Gospel Vers. 22. And hath put all things under his feet
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
that hee did in himself cease to bee what hee was but that hee laid aside the manifestation of his Glory and Majesty and so hid it under the form of a servant as if hee had had none or as if hee had so left it off that it could not bee perceived by the world nay nor by his servants that were eye-witnesses unless it were so much of it through the chinks of his Words and Works as was requisite for the dispensation of the Work of Redemption The degrees or parts of this voluntary humiliation or exinanition are five 1. That hee took or assumed the form of a servant or the true humane nature such as is found in the vilest servants or in men of the lowest rank and united the humane nature to himself by a personal union thus hee debased himself from Heaven to Earth 2 That in the humane Nature hee debased himself below the condition of free men to an external condition most reproachful among men which is servile for hee took upon him the form of a servant The likeness Hee shews the truth of his incarnation in that hee was made like to us as one of us in the essential parts of humane nature body and soul like in the natural properties of the humane nature and in all the affections like in the common infirmities which follow man-kind Lastly that hee is like to us in all things sin onely excepted Being found in fashion Hee confirms the truth of his incarnation that hee was found in fashion as a man for all that were conversant with him both good and bad by all waies whereby a man is known to bee a man observed and found that hee was true man and they did certainly know it from the true shape and substance of his humane body from the true actions of humane life and from the true properties of one truly man and from every fashion that any man is found in Hee humbled himself 3 That being now made man though hee was not obliged but by his voluntary Covenant because hee was not meerly man though truly man but God in the flesh whose flesh was the flesh of God and therefore being Lord of the Law hee was not subject to it to stay in the earth or to undergo the yoak of the Law imposed upon those that are meerly men yet hee humbled himself or by his voluntary disposition and order hee made himself in the state of humiliation less than his Father for in respect of the Divine Nature which is the same in both Father and Son hee could not bee less and took upon him the yoak of the Law appointed for meer men and not onely so but hee also absolutely submitted himself to perform all things which the Father should command for the perfecting the redemption of men Became obedient unto 4 That hee did all his life-time patiently bear the yoak hee took upon him fulfilling his Fathers commands in all things even unto death or the laying down his humane life for his sheep according to his Fathers command Of the Cross 5 That hee was obedient to the violent cursed most dishonourable death of the Cross. Vers. 9. Wherefore God also hath highly exalted him and given him a name which is above every name 10. That at the name of Iesus every knee should bow of things in Heaven and things in Earth and things under the Earth 11. And that every tongue should confess that Iesus Christ is Lord to the glory of God the Father Here in these three verses wee have Christs reward according to his humane Nature for his being humbled for us which is by his exaltation and that for us too Whence wee may gather Argument 8. to this purpose As Christ after hee had humbled himself to reconcile men unto God and to procure the confirmation of peace betwixt the parties was exalted by God and crowned with glory so you may expect exaltation if you humble your selves that yee may maintain the Churches concord Therefore if yee will keep the true way to glory you must imitate Christ and humble your selves for the preservation of unity Wherefore The meaning is this Because Christ of his own accord hath humbled himself for our sakes in our flesh being made obedient even unto death God hath for our sakes and in our flesh also advanced him to the highest honour For having raised Christ from the dead to a glorious and immortal life hee lifted him up to the highest Heaven and placed him at his own right hand in dignity and authority above all creatures hee hath according to his gracious will and the gracious dispensation of the business of our salvation given him a name above every name glorifying him with that glory which hee had from the beginning with the Father to wit by manifesting the glory of the deity which before was obscured and by making known the hypostatical union of the humane Nature commanding and causing that Christ crucified should bee preached rule bee adored bee called upon every where as true God and the onely begotten Son of God At the name The Apostle shews how the efficacy and effect of this exaltation of Christ doth follow viz. That every creature shall at length bee subject unto Christ so that unless it willingly submit it shall at last bee compelled to acknowledge his name or his power authority and dominion which is expressed by a Metonymy of bending the knee As to heavenly things there is no doubt but Angels and the spirits of just men shall bow the knee that is submit to him for spirits properly have no knees As to earthly things all men shall at last if not willingly at least unwillingly and compelled confess Christ crucified to bee the Judge the Lord and the Son of God And lastly for things under the earth by which name are understood the Devils and the spirits of the damned who are in prison All those unclean spirits shall appear before his tribunal whether they will or no and shall yeeld to the sentence of the Judge with acknowledgement of his dominion and Majesty And thus all his enemies whoever they bee that now oppose him shall bow the knee unto him And every tongue Lastly lest all acknowledgement of the name and power of Christ should wholly seem to bee deferred till the last judgement hee shews that it shall come to pass that every tongue or that of every Country and Nation Christ shall receive glory either in the voluntary confession and profession of the converted Gentiles that Christ is the Lord and that to the glory of the Father who will bee honoured in the glorifying of his onely begotten Son or seeing that many shall not bee converted it shall come to pass at last in the judgement of God that the dominion of Christ shall bee clearly and fully manifested when all creatures in Heaven in Earth and Hell shall acknowledge him to bee the Lord. Vers. 12. Wherefore my Beloved as yee have alwayes obeyed not
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
God and his Doctrine bee not blasphemed Precept 1. Concerning the instructing of Christian servants who are servants by condition and under the yoak of another the Precept is this That they account their own Masters though Infidels worthy of all honour whom they serve as those that are placed by the providence of God in a degree above them That the name of God The reason of the Precept is this lest if they should do otherwise the Gospel might bee evil spoken of and reproached by Infidels through the miscarriage of Christian servants Vers. 2. And they that have beleeving Masters let them not despise them because they are brethren but rather do them service because they are faithful and beloved partakers of the benefit These things teach and exhort But if their Masters bee beleevers Hee retorts what servants were ready to object And because being Brethren in Christianity doth not take away diversity of conditions in civil policy hee forbids servants to despise their Masters upon that account because they are equal in Christ and he commands that they serve them so much the more readily because their Masters were faithful and beloved of God and for this cause so much the more worthy to receive the fruit of their service Hee enjoyns Timothy himself to teach these things and to exhort other Pastors to teach the same Vers. 3. If any man teach otherwise and consent not to wholesome words even the words of our Lord Iesus Christ and to the Doctrine which is according to godliness Precept 2. Of a voiding perverse Teachers i. e. to put them from or to eject them out of the Ministery or to excommunicate them from the Church Many such there were in those times who taught otherwise who departed either from the Apostolical verity in the matter of their word or from Apostolical simplicity in the manner of their teaching other things or otherwise than the Apostles not resting satisfied in the simplicity of Christian Piety from whose carriages and manners the meritorious causes of the chastisemâ—nt hee gives six Reasons And consent not Reas. 1. They are obstinate who submit not themselves to the wholesome words of Christ or to sound Doctrine which in the maâ—â—er and manner of teaching is after Godliness Vers. 4. Hee is proud knowing nothing but doting about questions and strifes of words whereof cometh envy strife railings evil surmisings Reas. 2. Because they are proud puffed up with a vain opinion of their own knowledge whereas they know nothing solidly in the mystery of the Gospel Doting Reas. 3. They are of such a contentious disposition that they dote about foolish questions and strifes of words Whereof Reas. 4. Because by these cavillations they stir up envy contention railing evil surmizings Vers. 5. Perverse disputings of men of corrupt minds and destitute of the truth supposing that gain is godliness from such withdraw thy self Reas. 5. Because by their perverse disputings they discover themselves to bee of a perverse and corrupt mind destitute of the truth and more studious of gain than godliness yea to bee such who make a gain of godliness Whereupon hee infers the censure of withdrawing from them which is the consequence of excommunication Vers. 6. But godliness with contentment is great gain Precept 3. Of following after godliness as the greatest gain and avoiding covetousness The Reasons of the Precept are eight Reas. 1. Because godliness is such a gain sufficient to it self rendring the mind contented in every condition or it is a gain that carries along with it true sufficiency and contentment Vers. 7. For wee brought nothing into this world and it is certain wee can carry nothing out Reas. 2. Because riches onely have their use in this life not after death Therefore wee ought not to hunt after riches Vers. 8. And having food and raiment let us bee therewith content Reas. 3. Because wee may bee without riches even in this life and ought to bee content with meat and cloathing whatever it is Vers. 9. But they that will bee rich fall into temptation and a snare and into many foolish and hurtful lusts which drown men in destruction and perdition Reas. 4. Because they that most mind getting of riches and resolvedly hunt after them are near to the greatest sins vexations of mind and misery in this world and eternal perdition hereafter Vers. 10. For the love of mony is the root of all evil which while some coveted after they have erred from the Faith and peirced themselves thorough with many sorrows Reas. 5. Because the love of mony is the root of all evil as of ungodliness lying perjury cruelty and tyranny c. Which some Reas. 6. From the experience of some who being covetous of mony fell away from the Christian Religion and became most miserable Vers. 11. But thou O man of God flee these things and follow after Righteousness Godliness Faith Love Patience Meekness Reas. 7. With a special Application Because this vice is unworthy a Minister who is a man of God and separated to the heavenly imployments of God who therefore ought to avoid covetousness and earthly desires Follow Reas. 8. Because it becomes the man of God or Minister of the Gospel to bee in love with the riches of virtue and to accumulate these one upon another whereof hee enumerates six Vers. 12. Fight the good sight of Faith lay hold on eternal life whereunto thou art also called and hast professed a good profession before many witnesses Precept 4. That all lawful means being used for the propagating of the Gospel and defending the truth of his Doctrine hee should strive against all adversaries and impediments whatsoever Good The Reasons of the Exhortation or Precept are four Reas. 1 Because this fight is good commendable and profitable Life Reas. 2. Because so thou shalt lay hold on eternal life Whereunto Reas. 3. Because thou art called to the defence of the Gospel to the partaking of life or faith Professed Reas. 4. Thou hast already before many witnesses published a famous testimony of thy Faith Therefore go on to fight that good fight of Faith Vers. 13. I give thee charge in the sight of God who quickeneth all things and before Christ Iesus who before Pontius Pilate witnessed a good confession 14. That thou keep this Commandement without spot unrebukeable until the appearing of our Lord Iesus Christ Precept 5. With a most grave and vehement charge before God and Christ the Mediatour hee exhorts Timothy and all Pastors after him and all others upon whom the care of the Church lyes whom hee speaks to in his person that they observe these commands or that they so discharge the office committed to them faithfully observing these Rules touching the governing of the Church that they may bee found unblameable and unreproveable in doctrine and manners And because that which hee exhorts to was difficult hee laies down six Arguments of the Precept all which prove that all the former commands are
and hath brought life and immortality to light through the Gospel Reas. 5. Proving the position shewing also that all the favours which are bestowed upon us are from Grace Because the abolishing of death life and immortality and the rest which concern our salvation were unknown to us till revealed by Christ and brought to light being all acted and finished by him Therefore considering this Grace conferred upon us wee ought not to be ashamed of his Gospel Vers. 11. Whereunto I am appointed a Preacher and an Apostle and a teacher of the Gentiles Reas. 6. God so much esteems the Testimony of the Gospel that hee appointed Paul an Apostle to declare it to the whole world and specially to the Gentiles Therefore let not Timothy bee ashamed or any other of this Gospel or of Paul a Minister of it although afflicted for the Testimony of the Gospel Vers. 12. For the which cause I also suffer these things nevertheless I am not ashamed for I know whom I have beleeved and I am perswaded that hee is able to keep that which I have committed unto him against that day Reas. 7. From the example of the Apostle I my self suffer bonds for the Gospel and yet I am not ashamed Therefore in like manner ought Timothy to bee of good courage and not bee ashamed in the cause of the Gospel I know Reas. 8. Also from Pauls example confirming the former I Paul have committed my body and soul to God who is faithful and powerful to keep what I have betrusted him with to the day of judgement And I am perswaded that I shall bee kept Therefore neither ought I to bee ashamed nor thou O Timothy whatever befalls us for the Testimony of the Gospel Vers. 13. Hold fast the form of sound words which thou hast heard of mee in faith and love which is in Christ Iesus Admon 3. That hee retain and follow that same way of teaching both as to Doctrine and the manner of teaching which hee had learnt from Paul and that hee set it forth as near as hee can to the quick Hee adds in faith and love which is in Christ Iesus that hee may set forth the Summary of Doctrine which may bee wholly reduced to Faith and Love flowing from the knowledge of Christ. Vers. 14. That good thing which was committed unto thee keep by the Holy Ghost which dwelleth in us Admon 4. More general That hee faithfully preserve both the sincerity of the Christian Doctrine and the gifts of the Spirit in his Ministry lest by his slothfulness or â—imorousness any prejudice might accrue to it but that hee should secure it against the snares and force of the enemies of the Gospel The Arguments of the Exhortation are five all which prove that the form of sound Doctrine is to bee held fast Argum. 1. This form is that which is deposited or that which God hath committed to thy trust who will take an account of thee for what hee hath committed to thee Therefore this form of Doctrine is to bee held fast By the Holy Ghost Argum. 2. Although thy own strength should fail thee in the defence of thy Doctrine yet the assistance of the Holy Ghost dwelling in thee will bee at hand for the upholding of his sincere servant if thou implore his aid Therefore this form of sound Doctrine is to bee held fast Vers. 15. This thou knowest that all they which are in Asia bee turned away from mee of whom are Phygellus and Hermogenes Arg. 4. On this hand temptations are in readiness by which thou mayest bee drawn away unawares from the defence and profession of the Gospel as thou hast been taught by the example of the brethren of Asia by name Phygellus and Hermogenes by whose example thou and all other the Ministers of the Gospel being warned shouldest bee watchful Therefore c. Vers. 16. The Lord give mercy unto the house of Onesiphorus for hee oft refreshed mee and was not ashamed of my chain Arg. 5. On the other side the Spirit and grace of God is so prevalent in thee and others that are faithful to constancy in trialls that if yee bee watchful yee need not fear the losing of sound Doctrine Therefore yee ought to endeavour the holding fast the form of sound Doctrine Vers. 17. But when hee was in Rome hee sought mee out very diligently and found mee 18. The Lord grant unto him that hee may finde mercy of the Lord in that day and in how many things hee ministred unto mee at Ephesus thou knowest very well Hee propounds and confirms this Argument in Onesiphorus who saith hee boldly professed the faith and was not ashamed of my chains nor did hee fear bonds himself but at Ephesus and Rome shewed himself the same in the profession of the Gospel For whom I pray God that hee may finde mercy both hee and his whole houshold in the day of the Lord Hee wills Timothy to take courage by this mans example as also all Teachers to constancy in the profession of the faith and the keeping that good thing which is committed unto them and the defence of the Doctrine of the Gospel That which the Apostle draws from hence in the beginning of the Chapter following CHAP. II. IN this Chapter hee proceeds to instruct Timothy in the due management of his Ministry adding four Admonitions more to them that hee had laid down in his former Discourse Vers. 1. Thou there fore my son bee strong in the grace that is in Christ Iesus Admon 1. That hee endeavour the propagation of the Gospel not onely by himself but also by others that were to succeed him in the Ministry standing upon no pains that were requisite for the promoting of it There are three branches of this Admonition Branch 1. That hee arm himself with strength to the work of the Ministry and put on courage and address himself to manage his affairs well Hee insinuates two Arguments Son Arg. 1. Because it becomes Pauls Son to put on courage and bee valiant In the grace Arg. 2. Because the grace which is in Jesus Christ alone will not bee wanting to thee when thou preparest thy self for thy work Vers. 2. And the things that thou hast heard of mee among many witnesses the same commit thou to faithful men who shall bee able to teach others also Branch 2. That hee teach not the people only Sermon-wise but also Scholastically instruct the Candidates in Divinity or those that are designed for the Ministerial function by opening the Apostolical Doctrine and betrusting it as it were with faithful Depositaries which may teach others the same Doctrine that so the Doctrine of the Gospel may bee delivered and propagated from hand to hand Hee adds an Argument from his own example who had instructed Timothy and many others his fellow-disciples in this Doctrine not onely teaching them publickly together with the people but also instructing them Scholastically apart from the people Vers. 3. Thou therefore indure
an one Christ is i. e. how excellent hee is in the offices of his Apostleship or of his Prophetical and Priestly office wherein hee humbled himself and suffered Argum. 1. From Psal. 8.5 to this purpose The man Christ is highly accounted of with God and other men are subjected because of him if the Majesty of God and the Magnificence of his works bee compared with the meanness of humane nature or if it bee considered how great God is and how eminent his other works and how mean and low man is Therefore the excellency of Christ as man ought not to bee lessened with us because of the infirmities and sufferings of the humane nature which hee took Vers. 7. Thou madest him a little lower than the Angels thou crownedst him with glory and honour and didst set him ruler over the works of thy hands Argum. 2. From Psal. 8.6 Although Christ in the time of his humiliation was made lower than the Angels in respect to his sufferings in the flesh yet that humiliation was not perpetual but for a short time and onely in part in respect to the humane nature that suffered Because the price of Redemption being paid hee was raised from the dead exalted to the right hand of God and crowned with glory and honour declared Lord and King over all the works of God Therefore wee ought not to detract from him because of his sufferings in the flesh Vers. 8. Thou hast put all things in subjection under his feet For in that hee put all in subjection under him hee left nothing that is not put under him But now wee see not yet all things put under him 9. But wee see Iesus who was made a little lower than the Angels for the suffering of death crowned with glory and honour that hee by the Grace of God should taste death for every man Argum. 3. From Psal. 8.7 Christ is the Lord of Angels even as hee is man For God hath put all the works of his hands without exception in subjection to him and so amongst the rest Angels Therefore c. But now Argum. 4. Propounded by way of Solution to an Objection Although yet wee see not all things subjected unto Christ in respect to his members which are daily opposed by very many enemies Yet wee see not with the eyes of Faith onely but even the light of reason by many tokens and are convinced by the multitude of miracles Christ after his humiliation below the condition of Angels now crowned with glory and honour in his own person in Heaven and sitting at the right hand of his Father till all his enemies bee made his foot-stool and thus wee see the victory of Christ begun Therefore wee must not detract any thing from the excellency of Christ because of his sufferings either in his own person or in his members A little Argum. 5. From the fore-telling of his humiliation Psal. 8.6 From the decree of God and to the fulfilling the Prophecies of Christ it behoved him to bee humbled and suffer death and to this end in a sort to bee made lower than the Angels that hee might suffer death Therefore c. Taste Argum. 6. Not unadvisedly or compelled by necessity did Christ suffer but freely or out of the gracious good will of God towards us hee tasted death for a short time not for himself but for all us his Sons that hee might bring us to salvation as it is expounded in the following verse Therefore his estimation is not to bee lessened because of his sufferings in his assumed flesh Vers. 10. For it became him for whom are all things and by whom are all things in bringing many Sons unto Glory to make the Captain of their salvation perfect through sufferings Argum. 7. It was agreeable to the Glory of God who is the Author and End of all things seeing that his justice mercy wisdome power and the rest of his Attributes might bee manifested chiefly by the sufferings of Christ that hee might consecrate inaugurate consummate and every waies make him meet to bee Captain of our salvation the more conveniently by afflictions to bring many Sons his Elect to life and glory not by his Doctrine onely nor onely by the example of his life but also by the merit of his death undergone for the redeeming of them Therefore his excellency ought not to bee abated because of his sufferings in the flesh Vers. 11. For both hee that sanctifieth and they who are sanctified are all of one For which cause hee is not ashamed to call them Brethren Argum. 8. The Redeemer and the Redeemed Hee that sanctifies and they that are sanctified not onely by the decree of God and the predictions of Scripture but also from Justice it self are of one and the same Nature of the same Natural lump derived from the same Adam For the Justice and Wisdome of God required that in the humane Nature which had sinned sin should bee punished And therefore required that the Redeemer of men should bee truly man Therefore the reputation of Christ the Son of God because of his assuming the infirmities of humane Nature is not to bee diminished For which Argum. 9. Confirming the former The Messias would bee incarnate that wee might bee his Brethren and that hee might shew forth himself a Brother unto us And although hee is the Son of God yet hee is not ashamed to call the Redeemed or Elect his Brethren Therefore the reputation of Christ is not to bee lessened because of his sufferings in humane flesh but rather ought wee to boast in his relation to us and to glorifie him so much the more because of his sufferings for us Verâ— 12. Saying I will declare thy name unto my Brethren in the midst of the Church will I sing praise unto thee This Argument hee proves by three Testimonies of Scripture The first is taken from Psal. 22.22 wherein Christ undertakes to pay the price of our Redemption and promiseth to preach the Righteousness purchased by his Obedience to his Brethren the Elect or the Church of the faithful in whose Congregations hee is present by his Spirit even after his ascension stirring up joy and thanksgiving in the hearts of the faithful by the preaching of Righteousness Vers. 13. And again I will put my trust in him and again Behold I and the children which God hath given mee The second Testimony is taken from Psal. 18.3 whence Christ is proved to bee man because put in the number of the Covenanters depending upon God by Faith Again Testimony the third From Isa. 8.18 where Christ is brought in by the Prophet associating himself with Children as his Brethren whom God had chosen and given to him to bee redeemed and saved whom hee presents with himself to the Father to bee glorified Vers. 14. Forasmuch then as the Children are partakers of flesh and blood hee also himself took part of the same that through death hee might destroy him that had the power of
day 6 The sixt is of the last Iudgement wherein eternal life shall bee alotted to the faithful and eternal death to the wicked Vers. 3. And this will wee do if God permit Arg. 2. To perseverance and progress in the faith of the Gospel I an Apostle by the grace of God shall to my utmost endeavour that yee may persevere in the faith so far as it shall seem good to God to bless my labours in the Ministry Therefore you ought to endeavour after perseverance and progress in the faith of the Gospel Vers. 4. For it is impossible for those who were once inlightened and have tasted of the heavenly gift and were made partakers of the Holy Ghost 5. And have tasted the good word of God and the powers of the world to come 6. If they shall fall away to renew them again unto repentance seeing they crucifie to themselves the Son of God afresh and put him to an open shame Argum. 3. Whosoever do not persevere after such conviction of the Truth of the Gospel as you have here described but start from the Principles of Faith and slide into that unpardonable sin against the Holy Ghost they cannot repent nor bee saved Therefore lest yee fall into this sin yee ought to persevere and make progress in the Faith of the Gospel They against whom this commination is bent are described by six Marks 1 They are illuminated by the knowledge of the Gospel by whose light the miserable condition of men and the means of Redemption by Christ may bee opened even to the unregenerate 2 They have tasted the Heavenly gift which may bee by the contemplation of Christ and heavenly things revealed in the Gospel for every the lightest taste of truth stiâ—s up some rellish of it although not alwayes solid and permanent 3 They are made partakers of the Holy Ghost which may bee by some gifts common both to the Regenerate and unregenerate 4 They have tasted the good word of God which may bee by an historical faith of the Gospel an apprehension of the possibility of their own â—alvation which that they may actually attain they do not prosecute 5 They have tasted the powers of the world to come in some lighter joyes concerning the life to come which may come to pass by a temporary faith in those that receive the word in the stony ground with joy Mat. 13.20 not only our of an apprehension of the possibility of their future salvation but also the Probability which they may willingly with Balaam wish for and hope for with the foolish Virgins though they have not renounced the world and their wicked lusts 6 After all these degrees of conviction produced by the Holy Ghost concerning the truth of the Christian Religion they fall away or with a total voluntary anâ— malicious Apostacy as will afterwards appear they revolt from Christ. Again The punishment which hee threatens to these kinde of Apostates is this That their Repentance and by consequence salvation is impossible because â—fter this sin Repentance never follows The Reasons whereof are two 1 From their malice against Christ because by their malicious denial of the Son of God once crucified they will not bee saved by his death they abhor that way of salvation upon which alone Repentance and salvation depends and indeed as much as in them lyes they depose Christ from the Throne of his Celestial glory and if it were possible would crucifie him again Put him 2 Another Reason is taken from the scandal given Because they expose Christ to ignominy reproach and the scoffes of Infidels and that by a more cruel wickedness than they who at first through ignorance hanged Christ upon the Cross. Vers. 7. For the earth which drinketh in the rain that commeth oâ—t upon it and bringeth forth herbs meet for them by whom it is dâ—â—ssed receiveth blessing from God Arg. 4. To perseverance As the fruitful earth receives blessing from God so persevering and proceeding in the faith and obedience of the Gospel yee receive blessing from God Therefore ought yee to persevere Vers. 8. But that which beareth thorns and briars is rejected and is nigh unto cursing whose end is to bee burned Arg. 5. As the earth tilled and often watered which brings forth nothing but briars and thorns is rejected and nigh unto cursing and at length is to bee burned So Apostates who have taken in the showres of the word of God often coming upon them and bring forth no good fruit but fall back and altogether Apostatize are Reprobates and being near unto cursing shall utterly perish as those who in respect to conversion and salvation are desperate Vers. 9. But beloved wee are perswaded better things of you and things that accompany salvation though wee thus speak Hee comforts the beleeving Hebrews against the harshness of what he had said and the supposition of their future Apostacy which the Apostle might seem inwardly to surmise had hee not cleared himself and adds Arg. 6. Although I presupposed danger of your Apostacy yet wee have perswaded us better concerning your faith and sincere obedience and perseverance and other graces which have a necessary connexion with eternal salvation Therefore yee ought with so much the more courage to persevere Vers. 10. For God is not unrighteous to forget your work and labour of love which yee have shewed toward his name in that yee have ministred to the Saints and do minister Arg. 7. Confirming the former The Justice and Truth of God will not suffer that the saving grace of God already bestowed upon you and by your constant and effectual love towards the faithful or Saints hath been demonstrated by works should bee forgotten but will give you grace for grace perseverance and life eternal promised to you Therefore c. Vers. 11. And wee desire that every one of you do shew the same diligence to the full assurance of hope unto the end Arg. 8. By endeavouring after perseverance yee shall gain more and more a certain perswasion of your hope Therefore every one of you ought to endeavour after perseverance And here the Exhortation to perseverance is expresly seâ— down Vers. 12. That yee bee not sloathful but followers of them who through faith and patience inherit the promises Arg. 9. By shaking off your sloathfulness in striving after a deeper knowledge of the Gospel and proceeding in charity you ought to imitate the holy Fathers who persevering in faith and patience have obtained the promised inheritance Therefore labour yee after perseverance Vers. 13. For when God made promise to Abraham because hee could swear by no greater hee sware by himself 14. Saying Surely blessing I will bless thee and multiplying I will multiply thee 15. And so after hee had patiently indured hee obtained the promise Argum. 10. The promise of the blessing being made unto the faithful in the person of Abraham the father of the faithful and confirmed by the Oath of the great God and experienced
changeableness and the changing of the Levitical Priest-hood hath drawn along with it the mutability and change of the Levitical Law or Legal Covenant joyned with it that another Priesthood might succeed and another Law or another unchangeable Covenant Therefore the changeable Levitical Priesthood is not so excellent as that of Melchisedec or the immutable Priesthood of Christ. Vers. 13. For hee of whom these things are spoken pertaineth to another tribe of which no man gave attendance at the Altar 14. For it is evident that our Lord sprang out of Juda of which tribe Moses spake nothing concerning Priesthood Argum. 4. Proving withall the Levitical Law was to bee changed with the Priesthood Christâ— concerning whom these things are said in Psalm 110. belongs to another Tribe and that the Principal and most worthy viz. Iudah from whence it appears that our Lord sprang whereof none attends at the Altar none hath any command from Mosesâ—o â—o exercise the Levitical Priesthood Therefore Christs Priesthood being introduced the Levitical is to bee done away with the Levitical Ceremonial Law and by consequence the Priesthood of Christ which sprang of the Principal Tribe is more excellent than the Levitical Vers. 15. And it is yet far more evident For that after the similitude of Melchisedec there ariseth another Priest Arg. 5. From the words of Psalm 110. proving the same that before Christ is another Priest from the Levitical between whom and Melchisedec his type there is a similitude Therefore is follows that the Priesthood of Christ doth not hang upon the Levitical Law and also because it is Melchisedeâ—ian it is far more excellent than the Levitical Priesthood Vers. 16. Who is made not after the Law of a carnal commandement but after the power of an endless life Argum. 6. Christ is made a Priest not according to the Law which gave weak and carnal commandements concerning bodily Ceremonies as the Levitical Priests but after the power and virtue of an immortal or indissoluble life whereby Christ himself lives for ever and can as the author of life effectually bestow eternal life Therefore Christs Priesthood is more excellent than the Levitical Vers. 17. For hee testifieth Thou art a Priest for ever after the order of Melchisedec Hee confirms this Argument from Psalm 110. wherein the Father declares his Son a Priest for ever after the order of Melchisedec and by consequence declares the virtue of Christs Priesthood to bee sufficient unto eternal life Vers. 18. For there is verily a disanulling of the Commandement going before for the weakness and unprofitableness thereof Argum. 7. Taken from the foresaid Psalm The Law or Legal Covenant with the Ceremonial Precepts and the whole Levitical Priesthood joyned to that Covenant by reason of the weakness and unprofitableness of it in it self for the expiation of sins and the justification of men and the bestowing of eternal life is abolished by the introduction of an eternal Priesthood viz. of Christ Therefore the Priesthood of Christ is more excellent than the Levitical Vers. 19. For the Law made nothing perfect but the bringing in of a better hope did by the which wee draw nigh unto God Argum. 8. Confirming the former The Law or Legal Covenant under the Levitical Priesthood although it was a School-master unto Christ yet in it self it made nothing perfect it justified sanctified saved none But the Priesthood of Christ that better hope or Gospel that good prefigured and hoped for by the faithful under the Law being now introduced in the room of the Levitical Priesthood or Legal Covenant This I say brings perfection to the people of God and puts them into good hopes of life Therefore the Priesthood of Christ c. By the which Argum. 9. By the Priesthood of Christ or by that hope better than the Law or Levitical Priesthood wee that are at a great distance from God by nature all of us come near unto God to the Throne of his Grace which was the priviledge of the Priests onely or rather of the Chief Priest under the Legal types Therefore the Priesthood of Christ c. Vers. 20. And in as much as not without an oath hee was made Priest 21. For those Priests were made without an oath but this with an oath by him that said unto him the Lord sware and will not repent thou art a Priest for ever after the order of Melchisedec Argum. 10. The Levitical Priests without an oath by a Law changeable at the pleasure of God the Law-giver were made Priests But Christ as appears from Psal. 110. is declared a Priest for ever by the oath of God the Father Therefore the Priesthood of Christ c. Vers. 22. By so much was Iesus made a surety of a better Testament Argum. 11. Christ in his Priesthood is the Surety of a Covenant so much the more excellent by how much the Priesthood confirmed with an oath is more excellent than that which is mutable and commanded for a time Therefore his Priesthood is more excellent For where there is a Priest there is a Covenant the Surety whereof is a Priest the Covenant being legal and vanishing had for its Surety a typical Priest which prefigured the true Priest Christ that was to come But the Covenant of Grace hath Christ the true Priest for its Surety who first of all bound himself to give satisfaction to Divine Justice for our debt furthermore that as the friends of God in the Covenant of Grace wee should walk to life eternal There are other offices of a Surety but these suffice for the opening of the present Argument 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 Argum. 12. The Levitical Priests were many at one time and successively followed one another for one alone could not undergo all things belonging to the office and death did hinder that any one should abide long in his office But Christ alone executes his Priestly Office for ever having no Partner or Successor nor wanting any to substitute in his stead Therefore his Priesthood is more excellent than the Levitical Vers. 25. Wherefore hee is able also to save them to the uttermost that come unto God by him seeing hee ever liveth to make intercession for them Argum. 13. Following upon the former Christ our Priest living for ever and in the perpetual odour of his Sacrifice interceding for his is able to save and perfect to the utmost or every way to accomplish the sanctification and salvation of all the faithful or of all that come in to him But the Levitical Priests could not do that Therefore his Priesthood is more excellent than the Levitical Vers. 26. For such aâ— High Priest became us who is holy harmless undefiled separate from sinners and made higher than the Heavens Argum. 14. Christ as a Priest as it became our onely Redeemer hath more excellent
nothing remains but the subduing of enemies and the application of the benefits procured by that Oblation for the good of the Elect. Vers. 15. Whereof the Holy Ghost also is a witness to us for after that hee had said before 16. This is the Covenant that I will make with them after those daies saith the Lord I will put my Laws into their hearts and in their minds will I write them 17. And their sins and iniquities will I remember us more Argum. 11. The New Covenant founded on the Sacrifice of Christ absolutely without any condition promises to all the Elect full Sanctification I will put my Law c. and remission of sins I will remember them no more as the Holy Ghost testifies Ier. 31.31 c. Therefore the Sacrifice of Christ c. Vers. 18 Now where remission of these is there is no more offering for sin Argum. 12. That one Sacrifice of Christ obtains from God full pardon of sins to the faithful under the New Covenant that hee neither leaves any place for the repetition of it nor to any other offering for sin Therefore the Sacrifice of Christ is more excellent than the Levitical The Second Part of the Chapter Vers. 19. Having therefore Brethren boldness to enter into the Holiest by the Blood of Iesus The second paâ—â— follows wherein hee brings the precedent Doctrine into use by way of exhortation consisting of divers branches That with confidence in God to ver 23. promoting the work of Holiness in themselves particularly and in all the members of the Church in general to ver 26. they patiently and confidently persevere in the Faith unto the end And briefly this whole exhortation may bee gathered into this Proposition Yee ought with confidence patiently to persevere in your endeavours after holiness The Arguments of this exhortation which prove and inforce this Proposition are nineteen whereof some alluding to types so hee lays them down that withall hee may raise the minds of the Hebrews to the excellency of the thing signified Having Argum. 1. Yee have together with us boldness by Faith in your prayers in this life of entring into Heaven and full possession after this life by approaching unto God himself Therefore ought yee with boldness to persevere in the Faith By the blood Argum. 2. By the blood or death of Jesus Christ as by a full price of our Redemption and Reconciliation this priviledge is procured for you that in all your necessities yee may freely open your minds to God Therefore ought yee boldly to persevere Vers. 20. By a new and living way which hee hath consecrated for us through the veil that is to say his flesh Argum. 3. Christ being made man and uniting himself with us in our common nature hath dedicated his flesh or his humanity to this use that yee with us being advantaged with this communion of nature by his Mediation as by a new way plain safe and living which quickens those that walk in it and refreshes the weary yee may come unto God as the Levitical High Priest entred by the veil into the Sanctuary Therefore ought yee to persevere with confidence in God Vers. 21. And having an High Priest over the house of God Argum. 4. Wee have Christ our High Priest who goes before us in the way bearing the iniquity of the inferiour Priests lest the things which are done amiss by us in our imperfect services might hinder our access to God Therefore c. Over the Argum. 5. Wee have Christ very tender towards us over the house of God who hath power to admit into Heaven whom hee will and of assigning a place to them that are entered as he please and out of the treasury of his grace to bestow upon them as much as can be desired Therefore c. Vers. 22. Let us draw near with a true heart in full assurance of Faith having our hearts sprinkled from an evil conscience and our bodies washed with pure water 23. Let us hold fast the Profession of our Faith without wavering for hee is faithful that promised Argum. 6. The priviledge of a new and sincere heart is given to Beleevers to a full assurance of Faith and a peaceable conscience in Christ and to holiness of life which were signified by the Legal washings yee therefore by Faith apprehending your priviledge with us and applying to your selves the virtue of Christs blood by Faith being assured yee ought together with us in Sanctification of life to approach nearer unto God and to cleave unto him that yee may the more boldly persevere Faithful Arg. 7. God who hath promised all grace to them that hope in him that they may perseveâ—e to salvation is faithful Therefore c. Vers. 24. And let us consider one another to provoke unto love and to good works 25. Not forsaking the assembling of our selves together as the manner of some is but exhorting one another and so much the more as yee see the day approaching Argum. 8. Unless yee diligently take heed that by all waies and means which make for your particular or the Churches perseverance in general viz. by considering one another and exciting one another to love and to good works by attending publick meetings and preserving the unity of the Church c. there is danger leâ—t a separation or Schism follow and at length Apostacy from the Faith as experience testifies in the persons of some Therefore c. So much the more Argum. 9. The day of judgement approacheth wherein to those that persevere in and apostatize from the Faith a reward shall bee given according to their works Vers. 26. For if wee sin wilfully after that wee have received the knowledge of the truth there remaineth no more sacrifice for sins Argum. 10. Unless yee persevere in the Faith or if after the acknowledgement of the truth of the Gospel wilfully or on set purpose yee fall back from the Gospel which is to sin against the Holy Ghost there remains no more Sacrifice for sin nor by consequence remission of sin if so be yee rejecting Christ and his Sacrifice maliciously there is no more Sacrifice for sin left Therefore lest yee fall into this abysse yee ought carefully to persevere Vers. 27. But a certain fearful looking for of judgement and fiery indignation which shall devoure the adversaries Argum. 11. There abides for Apostates who knowingly and willfully reject Christ and maliciously betake themselves to the adversaries side a fear of the dreadful judgement of God and of eternal fire which shall devoure all the enemies of Christ and chiefly Apostates Therefore ought yee to persevere in the Faith Vers. 28. Hee that despised Moses Law died without mercy under two or three witnesses 29. Of how much sorer punishment suppose yee shall hee bee thought worthy who hath trodden under foot the Son of God and hath counted the blood of the Covenant wherewith hee was sanctified an unholy thing and hath done despite unto the spirit of grace
Argum. 4. Faith satisfies it self in the word of Almighty God concerning making the world out of nothing or concerning the Creation of all things which wee see out of no apparent or pre-existent matter Therefore wee must live by Faith and persevere in it although wee see nothing of those things which are promised to us in the word of God seeing God can effect our salvation promised to us out of things which appear not no less by his word than hee could create the world out of nothing Vers. 4. By Faith Abel offered unto God a more excellent sacrifice than Kain by which hee obtained witness that hee was righteous God testifying of his gifts and by it hee being dead yet speaketh The properties of Faith follow which are illustrated by the special experience of the Saints which hee disposes into four classes as it were for orders sake The first is of those which lived before the flood to vers 8. The second is of those which lived from the flood till Israel went down into Egypt to vers 23. The third is of those that lived at their comming out of Egypt to vers 32. The fourth is of those that lived after to the end The first in the first rank or classis is Abel who is said by Faith to offer a more excellent Sacrifice than Cain not onely â—hat Faith caused that hee should make choice of the best Sacrifice which by the command of God it was lawful for him to offer but especially because by Faith in the thing signified i. e. the MESSIAH the immaculate Lamb of God promised who was to take away the sins of the world hee fastened his eyes and worshiped God in Spirit whereas Cain stuck in the naked superficial Ceremony onely And so Abel is declared justified by Faith God giving testimony of the excellency of his Sacrifice which hee offered By which Faith although dead yet hee speaks teaching by his example all in the Church to beleeve in Christ and to seal their Faith with the Martyrdome of blood if it be the will of God Hence Argum. 5. The faithful are declared just by Faith their offerings are accepted their worship is approved of God and posterity is edified by the example of Beleevers as is manifest by the example of Abel Therefore ought wee to persevere in the Faith Vers. 5. By Faith Enoch was translated that hee should not see death and was not found because God had translated him for before his translation hee had this testimony that hee pleased God 6. But without Faith it is impossible to please him for hee that cometh to God must believe that hee is and that hee is a rewarder of them that diligently seek him Enoch follows in the second place who is said by Faith to bee translated into life immortal death or the separation of his Soul from his body not intervening only a change made from mortal to immortal qualifications He proves that this Translation was a fruit of Faith because Enoch pleased God or was approved before the translation of him and without faith it is impossible to please God the reason whereof is given because no man comes unto God or is admitted into fellowship with him unless hee subscribe to the All-sufficiency and goodness of God by Faith so as to apply that goodness of God to himself which is offered him and come unto God desirous of communion with him for it is Faith alone that divests a man of all his own worth and joyns him to God that is merciful and full of compassion Hence Argum. 6. By Faith wee obtain Eternal Life as God hath testified to us in the translation of Enoch who had hee not been indued with faith had not pleased God nor come unto him nor had been admitted into heaven Therefore ought wee to persevere in the Faith Vers. 7. By Faith Noah being warned of God of things not seen as yet moved with fear prepared an Ark to the saving of his house by the which hee condemned the world and became Heir of the Righteousness which is by Faith Noah is the third who warned of God concerning the coming of a Flood many years after believed and feared and by the Command of God prepared an Ark to the saving of his Family whereby hee convinced the rest of the world then living with himself of unbelief and is declared the Heir of that Righteousness which is by Faith in Christ who was represented by the Ark Hence Argum. 7. By Faith wee are to take heed of the anger of God and diligently use the appointed means to Salvation by which diligence wee convince the world of unbelief and slothfulness and testifie the truth of our Faith whereby wee believe in Christ and obtain the inheritance of Righteousness in him as is manifest in the experience of Noah Therefore wee ought to persevere in the Faith Vers. 8. By Faith Abraham when hee was called to go out into a place which hee should after receive for an inheritance obeyed and hee went out not knowing whither hee went 9. By Faieh hee sojourned in the Land of Promise as in a strange Country dwelling in Tabernacles with Isaac and Jacob the Heirs with him of the same Promise 10. For hee looked for a City which hath foundations whose Builder and Maker is God The second Rank or Classis of Believers which lived to the time of Israels going down into Egypt whereof the first in order is Abraham who by Faith left his Country and followed God into a strange Land leaning upon the Promise of God for an inheritance to bee given him uncertain in the mean time where hee should sojourn ver 8. By Faith also hee sojourned in the promised Land dwelling in Tabernacles as some Pilgrim and Stranger as Isaac and Iacob his Posterity did to whom the same promise of an Inheritance was made ver 9. For hee did not so much look at that typical Land of Canaan as Heaven represented by that Land of Promise which is like a fenced and strongly founded City whose Builder is God and not man Hence Argum. 8. By Faith wee being called of God leave all earthly things and content with our condition being according to the Will of God whatever it is wee sojourn in this world under hope of a most abiding Inheritance to bee possessed by us in heaven as appears in the example of Abraham Therefore c. Vers. 11. Through Faith also Sarah her self received strength to conceive Seed and was delivered of a Child when shee was past age because shee judged him faithful who had promised 12. Therefore sprang there even of one and him as good as dead so many as the stars of the Sky in multitude and as the Sand which is by the Sea shore innumerable Before hee passes from what hee had to say of Abraham hee mentions the Faith of his Wife Sarah whose Faith concurred with Abrahams to apprehend the promise of the numerous Off-spring which should issue from him
Sarah by Faith leaning upon the truth of the Promise of God that is faithful and Almighty though shee was barren and aged and above the powers of nature shee is made fit to conceive Seed and to bring forth Isaac from Abraham already in respect to children as it were dead and so the Promise of God concerning his innumerable Off-spring took effect Hence Argum. 9. By Faith wee are fitted for the performance of those things which far exceed humane strength and to receive the accomplishment of Promises incredible to carnal reason as is apparent by the experience of Sarah Therefore c. Vers. 13. These all died in Faith not having received the Promises but having seen them afar off and were perswaded of them and imbraced them and confessed that they were strangers and pilgrims on the earth Argum. 10. All these last recited viz. Abraham with Sarah his Wife and Isaac and Iacob persevered in the Faith even till death neither did they enjoy the good things in this life which God promised only by Faith they saw the certainty of the things promised and perswaded of them saluted the good promises afar off and stretching out as it were the Arms of Faith imbraced them thinking it enough that they should enjoy them after this life professing themselves in the mean time while they lived that they were pilgrims and strangers in the earth Therefore ought you to persevere in the Faith and to live by Faith Vers. 14. For they that say such things declare plainly that they seek a Country 15. And truly if they had been mindful of that Country from whence they came out they might have had opportunity to have returned 16. But now they desire a better Country that is an heavenly wherefore God is not ashamed to bee called their God for hee hath prepared for them a City Hee proves that while they lived upon earth they did not obtain the promises by two Reasons Reason 1. Because professing themselves strangers in the earth they plainly shewed that they sought a Country ver 14. but not an earthly country because they had opportunity of returning to it if they had sought it ver 15. Therefore they sought an heavenly Country promised of God Wherefore Reas. 2. God is not ashamed to bee called their God whence hee gives us to understand that hee had a City prepared for them i. e. Heaven and determined to raise them from the dead that both in body and soul they might possess that desired Country for as their God hee had prepared that City for them so hee would bee called by them Their God that all may understand that these Saints were not to bee separated from the society of God which they sought Vers. 17. By Faith Abraham when hee was tried offered up Isaac and hee that â—ad received the Promises offered up his only begotten Son 18. Of whom it was said that in Isaac shall thy seed bee called 19. Accounting that God was able to raise him up even from the dead from whence also hee received him in a figure The Arguments have been handled which were drawn from the common effect of the Faith of the Patriarchs The Arguments follow which are drawn from the proper effects of the Faith of each of them First hee commends the Faith of Abraham that when God tryed him whether hee would beleeve the Promises and also whether hee would in all things obey hee forthwith offered up Isaac for a burnt-offering though his onely Son although Abraham had immediate promises of multiplying his seed in this very Isaac vers 17. Although it was expresly said to him of this very Son that the blessed seed in whom all Nations were to be blessed should come of him vers 18. For by Faith Abraham reasoned that God who had brought forth Isaac from Parents past children was able to raise him also out of the Ashes And thus hee received Isaac snatched from the jaws of death in a similitude as it were raised from the dead vers 19. Hence Argum. 11. By Faith all impediments are conquered in temptations which may any waies hinder the performance of our obedience unto God and that with most happy success as is manifest by the experience of Abraham Therefore c. Vers. 20. By Faith Isaac blessed Jacob and Esau concerning things to come 21. By Faith Jacob when hee was a dying blessed both the Sons of Joseph and worshiped leaning upon the top of his staff The example of Iacob follows who when hee was a dying by Faith comforted himself and his Sons concerning the blessings which according to the Promise of God should come upon his Nephews and their posterity and that with so much perswasion that for joy hee worshiped God leaning upon his staffe by reason of the weakness of his body Hence Argum. 13. That by Faith they that are a dying may take comfort and not onely comfort themselves but also others concerning the blessings promised as may be seen in the example of dying Iacob Therefore c. Vers. 22. By Faith Joseph when hee dyed made mention of the departing of the children of Israel and gave commandement concerning his bones Ioseph is named the last of the Patriarchs whom neither his power nor the abundance of good things which hee enjoyed in Egypt could make unmindful or negligent of the Promises of God but being perswaded of the children of Israels going out of Egypt and of the bringing them into the Land promised to the Fathers although many years after hee commanded that his bones should be carried out also in testimony of his preferring the thing signified by the promised Land before all earthly things From whence Argum. 14. Faith overcomes length of time before the accomplishment of the Promise comming between together with the commodities of this life the corruption of death and the grave and looks for a resurrection with the Saints as wee see in the example of Ioseph dying Therefore c. Vers. 23. By Faith Moses when hee was born was hid three months of his Parents because they saw hee was a proper child and they not afraid of the Kings commandement The third rank or classis of examples follows from the times near the children of Israels departing out of Egypt to the times of the Iudges The first Example is of the Parents of Moses who gathering from the beauty of the child Moses that God had designed him for some eminent imployment by Faith hid him three months all that time not fearing the Kings command they preserved him alive whom the King hee being a male-child commanded to be cast into the river Whence Argum. 15. By Faith fear is overcome which Tyrants by their unjust commands bring upon the faithful as is manifest in the example of Moses Parents Therefore c. Vers. 24. By Faith Moses when hee was come to years refused to bee called the Son of Pharaohs Daughter 25. Chusing rather to suffer affliction with the people of God than to enjoy the
or do they read and not consider it Do they not weigh what is imported by it in sense and meaning It fareth with them as with those to whom Christ said Mat. 22.29 You erre not knowing the Scriptures nor the power of God Do they not love it Behold their Plague 2 Thes. 2.10 11 12. Because they received not the love of the Truth that they might be saved for this very cause saith the Text God shall send them strong delusion that they should beleeve a Lie that they might be damned Do they not stedfastly beleeve what they learn in Scripture In Gods judgement with the foolish and unstable they are suffered to wrest the Scriptures to their own destructioâ— were they never so great wits 2 Pet. 3.16 Do they not study to give obedience unto the â—â—own Truth of it Hee dealeth with them as with Israel Psal. 81.11 My people would not hearken unto my voice and Israel would none of mee Hee counteth himself rejected because his Word was rejected But what followeth vers 12 So I gave them up unto their own hearts lust and they walked in their own counsels But to such as will be Christs Disciples indeed Students seeking to grow in knowledge beleef and obedience of his Word seeking to love him and keep his sayings hee promiseth Joh. 14.26 to send unto them The Spirit of Truth the Comforter the Holy Ghost to teach them all things That is to perfect their knowledge more and more by his Spirit to fill their hearts with joy and comfort according to his Truth and to make them holy more and more And why are all these stiles given Even to shew that such as will have Christs Spirit to work any of these must seek him to work all of these joyntly or not to have him for working any of them at all Neither comfort without truth nor comfort without Holiness The same is it which Wisdome cryeth Prov. 8.34 35 36. Blessed is the man that heareth mee watching daily at my Gates waiting at the Posts of my Doors For who so findeth mee findeth life and shall obtain favour of the Lord. But hee that sinneth against mee wrongeth his own Soul all that hate mee love death Therefore how thou doest hate Death and love thine own Soul how thou standest affected towards Gods and the fellowship of the Comforter the holy Spirit the Spirit of Truth and towards the enlargement of the Kingdome of Christ let thy affection towards the Scriptures more abundant dwelling in thy self and for the Scriptures more free course amongst others bear witness Farewel THE EPISTLE OF PAVL to the HEBREWS WHen Peter wrote his second Epistle to the scattered Hebrews there was extant an Epistle of Paul to those same scattered Hebrews also received in the Church for a part of Canonical Scripture and distinguished from Pauls other Epistles 2 Pet. 3.15 16. Therefore amongst other reasons this may bee one to make us think this Epistle must bee it For it is without reason to think that the Churches should bee negligent in keeping such a Iewel commended unto them by the Authority of two chief Apostles or lose Pauls Epistle and keep Peters which maketh mention of it The sum of the Epistle BEcause the Hebrews were hardly drawn from the observation of Levitical Ordinances unto the simplicity of the Gospel and in danger of making Apostacy from the Christian Faith by persecution the Apostle Paul setteth before their eyes the glory of Jesus Christ in his person far above men and Angels by whose Ministery the Law was given not only as God Chap. 1. but also as man Chap. 2. and in his Office above Moses Chap. 3. Threatning them therefore if they should mis-believe Christs Doctrine Ch. 3 4. and above the Levitical High-Priest Ch. 5. Threatning them again if they should make Apostacy from him Chap. 6. yea above all the glory of the Levitical Ordinances as hee in whom all those things had their accomplishment and period of expiring Chap. 7 8 9 10. Threatning them again if they should not persevere in the Faith of Christ unto which perseverance through whatsoever difficulties hee encourageth them by the example of the Faithful before them Chap. 10 11. and by other grounds of Christian comfort Chap. 12. That so in the fruitful obedience of the Gospel they might follow upon Christ seeking for that City that is to come and not for their earthly Hierusalem any more Ch. 13. The sum of Chap. I. IF you shall make comparison O Hebrews the Ministery of the Gospel shall bee found more glorious than the Ministery of the Law For the manner of Gods dispensing his will before Christ came was by part and part and subject to his own addition not after one setled manner but subject to alteration and by the Ministery of men the Prophets Verse 1. But now hee hath declared his last Will gloriously by his own Son God and Man in one person Verse 2 3. who is as far above not only the Prophets but the Angels also as the native glory of his Person and Office is above theirs Verse 4. For hee is of the same substance with the Father Verse 5. and partaker of the same worship with him Verse 6. The Angels but servants to him Verse 7. Hee is eternal God and King over all Verse 8. and in regard of his Manhead and Office filled with the Spirit Verse 9. Yea hee is Creator unchangeable and everlasting Verse 10 11 12. Joyned with the Father in the government of the world Verse 13. The Angels but servants both to him and to his children Verse 14. The Doctrine contained in Chap. I. Vers. 1. God who at sundry times and in divers manners spake in time past unto the Fathers by the Prophets ALbeit the Apostle was willing that these Hebrews should understand that this Epistle came unto them from him as appeareth Chap. 10. vers 34. yet doth hee not prefix his name in the body of it as in all his other Epistles that by the prudent dealing of these faithful Hebrews as wee may think others who kept pâ—ejudice against his person might bee drawn on to take notice of his Doctrine more impartially and know his name after they had tasted of the truth from him in a fitter time Whence wee learn 1. That it is lawful for godly men to dispose of the expression of their names in their writings as they see it expedient 2. That it is not much to bee inquired who is the Writer of any purpose till wee have impartially pondered the matter written 3. That it is not alwayes necessary that wee should know the name of the Writer of every part of Scripture for the authority thereof is not from men but from God the Inspirer thereof 1. Hee saith not simply The Prophets spake but God spake to the Fathers by the Prophets Then 1. God was the chief Doctor of his own Church from the beginning 2. And what the Prophets conveighed from God to the Church
another World in effect of that which was of old changing the holding and nature and use of all things to his Subjectâ— For a man ere hee come in to Christ is Gods enemy and to him all things in the World are enemies the Host and Souldiers of his dreadful Judge But after a man is made Christs Subject they turn all to bee his Friends and his Fathers servants working altogether for his good That is another and a new World indeed 2. It is called the World to come because albeit this change began with the work of Grace before Christ came yet it was nothing in comparison of the World iâ— come under the Messias And that which is now under the Gospel is little or nothing in comparison of that glorious change of the nature and use of all things unto Christs Subjects which is to bee revealed at his last coming Then whatsoever thing wee have hitherto found to our good since wee knew Christ it is but little to what shall bee our World is but to come 1 Cor. 15.19 3. The World is put in subjection to Christ that hee may dispose of it at his pleasure Then Christ is twice Soveraign Lord of the World once as Creator again as Mediator in his Manhead to make all the creatures in heaven and earth serve nill they will they to farther the work of full Redemption which hee hath undertaken 4. Hee excludeth the Angels from this honour Then In Christs Kingdom the Angels are in subjection to Christ for the good of his Subjects no less than sheep and oxen as the Psalm saith and not to bee adored with him as Soveraigns over us Vers. 6. But one in a certain place testified saying What is man that thou art mindful of him Or the Son of man that thou visitest him 7. Thou madest him a little lower than the Angels Thou crownedst him with glory and honour and didst set him over the works of thine hands 1. Being to prove by Scripture his purpose hee citeth neither Book nor Chapter but the words which are of the eighth Psalm and fourth Verse Then The Apostle will have the Church so well acquainted with text of Scripture that at the hearing of the words they might know where it is written though neither book nor verse were cited 2. The Prophet looking on man even on Christs manhead wherein hee was humbled hee wondereth to see mans nature so highly dignified above all creatures Then 1. The baseness of mans natural being compared with other more glorious creatures maketh Gods love to us above all other creatures so much the more wonderful 2. Christs Humiliation and Exaltation were both foreseen and revealed by the Prophets Vers. 8. Thou hast put all things in subjection under his feet For in that hee put all in subjection under him hee left nothing that is not put under him But now wee see not yet all things put under him 1. Hee proveth that Angels are in subjection to Christ because the text of the Psalm saith All is put in subjection and so neither Angels nor other creatures are excepted Then 1. For understanding of the meaning of Scripture it is necessary to consider not only what it saith expresly but also what it saiâ—h by consequence of sound reason 2. And whatsoever is rightly deduced by evidence of sound reason of the words of Scripture is the meaning of the Scripture as if it were spoken expresly 2. Hâ—e saith There is nothing left that is not put under Christ. Then Not good Angels only but all Spirits and all that they can do also are subject to Christ and hee can make them nill they will they contribute to the furtherance of his own purpose for the good of his Subjects and hurt of his foes 3. Because Christs enemies are still troubling his Kingdome hee moveth a doubt saying Wee see not yet all things put under him Then 1. The troubles of Christs subjects hinder the natural mind to perceive the Glory of Christs advancement 2. Carnal reason the Proctor of mis-belief will admit no more of divine truth than it is capable of by sense Vers. 9. But wee see Iesus who was made a little lower than the Angels for the suffering of death crowned with Glory and Honour that hee by the Grace of God should taste death for every man 1. Hee answereth the doubt saying Wee see Jesus crowned with glory and honour and so a course taken for putting all that oppose him farther and farther under him Then 1. The subjection of all things to Christs Throne cannot bee seen but in the exaltation of his person 2. When wee see his person exalted to such high dignity in heaven it is easie to see him put all under that riseth up against him 3. That which may bee taken up of Christ partly by his word and doctrine partly by his miraculous works and extraordinary gifts of the Spirit powred out upon the Primitive Church partly by his ordinary and powerful working upon the souls of his own since that time unto this day humbling and comforting changing and reforming mens hearts and lives I say these evidences of his Power do make a spiritual eye in a manner to see Jesus the worker of these works crowned with glory and honour 2. Hee meeteth another doubt arising from the abasement of Christ in his sufferings and death to which hee answereth in the words of the Psalm first that it was fore-told in that same Psalm that hee was to bee made for a little lower than the Angels to wit by suffering of death Then 1. The Cross of Christ is a ready stumbling block for a carnal mind else what needed the removing of the scandal 2. It is true indeed Christ in his humiliation was abased under the Angels and emptied 3. This abasement was but a little and for a short time 4. It was fore-told in the Psalm that speaketh of his Exaltation 5. If wee look to the Scripture fore-telling wee shall not stumble at Christs Humiliation 3. Hee giveth a farther answer by shewing the end of Christs Suffering to bee for our cause in the favour of God to us That hee should by the Grace of God taste Death for every one of us Then 1. Christs suffering was not for his own deserving but for ours and therefore should bee glorious in our eyes 2. Every Believer and Elect Soul hath interest in that death of his and so every man bound to love him and magnifie him for it and to apply the fruit of it to himself 3. This death was but a tasting of death because hee continued but a short time under it for his short suffering was so precious that hee could not bee holden by the Sorrows of Death but Death for a little was sufficient and therefore should diminish no mans estimation of him 4. It was by the Grace of God that his Death for a short should stand for our Eternal and therefore gracious and glorious should these his sufferings bee
esteemed by us Vers. 10. For it became him for whom are all things and by whom are all things in bringing many Sons unto glory to make the Captain of their Salvation perfect through sufferings 1. Another reason of Christs Suffering This way of our saving by Christs Sufferings made for the Glory of God and our good Then When the reasons of Christs Death are seen the scandal of his Cross ceaseth 2. There is a work to do here a great many of Sons to bee brought to glory Then 1. All the Elect and saved Souls are in the rank of Children 2. Albeit they bee few in comparison of the world yet are they many of them all together 3. There is not one of them all who can go to Heaven or Salvation but by Christs leading and conduct 3. The Captain of their Salvation must bee made perfect through suffering Then 1. How perfect soever Christ be in himself yet before his suffering hee lacked one thing which his Office towards us required to wit experimental suffering of such sorrows as his souldiers and followers are subject unto 2. When his sufferings were ended hee was perfectly fitted to comfort us seeing hee found our sorrows in himself sometime 4. Hee saith It became God for whom and by whom are all things that the matter should bee so brought about Then 1. All things are for Gods Glory at the end and so should the manner of our salvation bee also 2. All things are by Gods Hand and Power brought about and reason too that hee dispose of the means of our salvation as hee pleaseth 3. This way became God most of any It brought him greatest Glory by the Shame Sorrow and Death of one to bring Glory and Joy and Life to many Vers. 11. For both Hee that sanctifieth and they who are sanctified are all of one For which cause hee is not ashamed to call them Brethren 1. If any should further ask how could hee die or how could Iustice accept him in our stead Hee answereth Because hee is one of our kind and nature Then 1. There is a natural Band betwixt Christ and his Followers They are of the same stock of the same natural substance 2. Christs natural Band with us maketh him a direct entress to redeem us 2. Hee calleth Christ him that sanctifieth and the Beleevers they who are sanctified Then 1. The Band of Nature betwixt Christ and Men is reckoned unto those onely who are sanctified with none other will Christ reckon Kindred 2. Therefore they must study to Holiness that would claim Kindred to Christ. 3. The sanctification which it behoveth us to have must proceed from Christ no holiness until a man bee in him 3. Hee saith Christ is not ashamed to call the Sanctified Brethren Then 1. As Christ hath dimitted himself to our Nature so also to the stiles of consanguinity with us 2. Christ is as kindly affectioned to his Followers as ever Brother was to another hee will not misken his own albeit unworthy 3. That which may serve to our glory and comfort Christ will think it no disgrace to himself Vers. 12. Saying I will declare Thy Name unto my Brethren In the midst of the Church will I sing praise unto Thee Hee proveth that hee calleth us Brethren from Psal. 20. vers 22. The Messias there taketh upon him to preach to men and to praise the Father Then 1. With our Nature Christ took on also the Yoke of the Exercises of Religion 2. Hee joyneth with us in the Discharge of them 3. Hee is first in the Exercise not onely because hee discharged them in his own proper person but also because still by his Spirit where two or three are gathered together in his Name hee is in the midst of them moving and moderating the Spirits of his own delectable Organs Vers. 13. And again I will put my trust in him And again Behold I and the children which God hath given mee 1. The next proof is from Psal. 18. Vers. 2. Where Christ under the type of David promiseth to beleeve in the Father Then 1. Christ is one of the number of Beleevers one of the Covenant of Grace confederate by Faith and therefore hee behoved to be a man to this end 2. Then have wee in the sense of our unbeleef the comfort of the soundness and strength of Christs beleeving as well as of his other Perfections 2. The third proof is from Isa. 8.18 Wherein Christ under the type of the Prophet Isaiah presenteth himself with his chosen Children before the Father Then 1. Christ is our Father also and wee his Children 2. Wee are given to him of the Father 3. Wee are not presented before the Father without our Mediatour Christ. 4. Christ and wee his little ones joyned together and separated from the world are a pleasant sight for the Father to behold Vers. 14. Forasmuch then as the Children are partakers of flesh and blood Hee also Himself likewise took part of the same that through death Hee might destroy him that had the power of death that is the Devil 1. Hee giveth further reasons of his Incarnation And first hee behoved by death to destroy the Devil that had the power of death and so behoved to bee a Man that hee might dye Then 1. Sinners without Christ are under the sentence of death temporal and eternal 2. Satan hath power of Death as the Burrio hath power over the Pit and Gallows at death to take them away to torment who are not delivered from his power 3. Christ hath destroyed Satans power and tyranny in this point in behalf of all his Elect and true Beleevers 4. The way how Christ hath overcome Satan is by his own death ransoming his own 5. For as death behoved to bee the way it behoved also Christ to bee a mortal man as well as God that hee might dye 2. Again hee saith Christ took part of flesh and blood with the Children that is with the Elect given to him Then 1. Love to the Elect made the Son of God come down and make himself a Man also 2. Christ in his humane Nature is as kindly a Man as any of the Elect having flesh and blood and bones as well as wee His flesh and blood is not onely like to ours but is a part of our substance who is come of the same stock of Adam and Eve as surely as ours and not made either by Creation of nothing or by trans-substantiation of some other things than our substance Vers. 15. And deliver them who through fear of death were all their life time subject to bondage Another fruit of Christs death is the delivery of Beleevers from the bondage of the fear of death wherein they do lye before Beleef Then 1. There is a natural fear of Death and the Devil and Hell rooted in all men alwaies albeit not as yet felt yet easily wakened 2. This fear putteth men in bondage that they dare not meditate on Death or Gods
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
of the New Testament is with an oath and so cannot be changed Then To make a Priest in the Gospel who is not consecrated by an oath to abide for evermore in the office but may be changed and another come in in his place is contrary to the institution of the Evangelical Priesthood The next difference hee maketh this The Law admitteth men in the plural number a plurality of Priests but the Gospel admitteth no plurality of Priests but the Son onely to be Priest Melchisedec's order in the type hath no Priest but one in it without a Suffragane or substituted Priest Therefore Christ the true Melchisedec is alone in his Priesthood without partner or Deputy or Suffragane Then To make plurality of Priests in the Gospel is to alter the order of Melchesedes sworn with an oath and to renounce the March set betwixt the Law and the Gospel 3. The third Difference The Law maketh men Priests but the Evangelical Oath maketh the Son of God Priest for the Gospel Then To make a man Priest now is to mar the Son of Gods priviledge to whom the priviledge onely belongeth 4. The fourth Difference The Law maketh such Priests as have infirmity that is sinful men who cannot make the Sacrifice which they offer effectual to pacifie nor the blessing which they pronounce to come nor the instruction which they give forcible to open the eyes But the Evangelical Oath maketh the Son who is able to save to the uttermost all that come to God through him Then To make a sinful and weak man a Priest now is to weaken the Priesthood of the Gospel and make it like the Law 5. The fift Difference The Law maketh men Priests which have infirmities over whom death had power that they could not be consecrated but for their short life time But the Evangelical Oath maketh the Son whom the sorrows of death could not hold and hath consecrated him for evermore Then As long as Christs Consecration lasteth none must meddle with his office 6. The last Difference The Law instituting Priests was not Gods last will but might suffer addition But the Evangelical Oath is since the Law and Gods last and unchangeable Will Therefore To adde unto it and bring in as many Priests now as did serve in the Temple of old is to provoke God to adde as many plagues as are written in Gods Book upon themselves and their Priests also The Summe of Chap. VIII THis is the Sum of all that I have spoken We have no Priest now but Christ who is equal in glory to his Father in Heaven vers 1. The offerer of his own body signified by the Tabernacle vers 2. For every Priest must offer something Therefore so must Christ vers 3. But the typical Sacrifice hee could not offer by the Law albeit hee were on earth vers 4. Because hee is not of the Tribe of Levi whose proper office was to meddle with the shadows Therefore hee must be the offerer of the Substance that is of his own Body signified by the shadows vers 5. And so now hee hath taken the office over the Levites head and hath an office more excellent than they and is Mediatour of a better Covenant than the Covenant which was in their time vers 6. For if that Covenant had been perfect another had been needless vers 7. But another Covenant was needful and God promised to make a new one vers 8. A better Covenant than that old which the people brake vers 9. For in this Covenant God undertaketh to make us keep our part of it vers 10.11 And to pardon where wee fail vers 12. Now when God promised a New Covenant hee declared the other to be old and to be abolished when the new came vers 13. The Doctrine of Chap. VIII Vers. 1. Now of the things which wee have spoken this is the Summe Wee have such an High Priest who is set on the right hand of the Throne of the Majesty in the Heavens 1. THe Apostle accommodating himself to help the capacity and memory of the Hebrews and urging the special point of his discourse is worthy of imitation 2. In saying Wee have such an High Priest who is set down on the right hand c. Hee setteth forth the glory of Christs person that hee may commend his Priesthood Then 1. The glory of Christs office is not seen till the glory of his person be seen 2. The glory of his person is not seen till his glorious Soveraignty and Government of the world be seen 3. Yea the glory of Christ is not rightly seen till his equality with the Father in glory be seen and acknowledged 3. In saying that Christ as High-Priest is set down on the right hand of the Throne hee giveth us to understand That Christ as in his Divine Nature hee is undivided from the Father in Glory and Dominion So in his humane Nature hee is exalted to the fellowship of Divine Glory with the Father Because of the union of the humane Nature with the Divine in one person of the Mediatour The two natures still remaining distinguished but not divided nor separated the one from the other 4. Hee noteth the place of this Glory to be in the Heavens wherein hee preferreth Christ above the Levitical Priests for their Priesthood is onely exercised on Earth But Christs in Heaven And therefore when wee will employ our High-Priest wee have no earthly City to seek him in but in the Heaven the onely place and palace of his residence Vers. 2. A Minister of the Sanctuary and of the true Tabernacle which the Lord pitched and not man 1. For all this glory yet Christ is still called here a Minister to shew us That his high honour hindreth him not to do his office for our good 2. Hee is called A Minister of the Sanctuary or of the holy things for the word will agree with both and both tend to one purpose for the holy things were all tyed to the Sanctuary and hee that was Minister of the Sanctuary was Minister of the holy things also and that in name of the Saints Now the Sanctuary or the holy things which here is spoken of is the thing signified by the Sanctuary and by the holy things And so taking all the significations of the word together we are taught That Christ in his glory is not idle but as a faithful Agent in the heavenly Sanctuary taking the care of all the holy things which his Saints and people are commanded to present procuring and giving forth all holy and spiritual things from Heaven to his Saints which their estate requireth 3. He is called a Minister of the true Tabernacle which God pitched and not man That is the Ministers of his own Body miraculously formed by God not after the ordinary manner of other men signified and represented by the Typical Tabernacle Then the Tabernacle and Temple under the Law was but the shadow and Christs Body was the true Tabernacle
the performance of Gods Promises and in hope thereof renounced the world therefore God honoureth them as his confederates vers 13 14 15 16. Faith made Abraham to offer his onely Son vers 17 18 19. Isaac and Iacob and Ioseph by Faith at their death comforted themselves and others also in hope of the performance of Gods Truth vers 20 21 22. The Parents of Moses overcame the fear of man by Faith vers 23. Moses by Faith got strength to chuse the Cross of Christ before the riches and honours and pleasures of Egypt vers 24 25 26. Faith made him constant in his choise and patient vers 27. By Faith hee got the people of Israel to be saved when the first-born of Egypt were slain vers 28. By Faith the deep Sea gave open way vers 29. High walled Towns were thrown down vers 30. Rachab was saved when others perished vers 31. By Faith numbers of Gods Children did wonderful things and received wonderful comforts and overcame all persecutions vers 32 33 34 35 36 37 38. All these died in the Faith of Christ and were justified albeit Christ was not yet come vers 39. God having reserved the accomplishment of the Prophecies and Types in the comming of Jesus Christ until our time that the Fathers might not get Salvation except by looking to our times and joyning with us in the Faith of Jesus in whom they and wee also are perfected vers 40. The Doctrine of Chap. XI Vers. 1. Now Faith is the substance of things hoped for the evidence of things not seen HEE pointeth out the Nature of Faith to help them to live by it Then Hee that would live by Faith had need skilfully to search out the nature thereof 2. In describing Faith hee ascribeth unto it the property of the Word which Faith layeth hold upon For it is the Word properly which is the substance of things not seen Then There is such an union betwixt Faith and the Word that what the Word is in force and effect that Faith is said to be in force and effect also As Faith honoureth the Word so God honoureth Faith in giving it the like commendation for force with the Word What is the original of the being and existence of any thing but this God willeth it to be or promiseth it shall come to pass or commandeth that it may be Therefore let Faith get a hold of the Promise or Word and it taketh hold of the thing promised by the root thereof And in the hand of Faith doth Truth bud out and flourish unto the ripe fruit of full satisfaction in performance 3. The word Evidence in the Original is a tearm of Logick importing that it is the nature of Faith by dispensation to convince Then It were wisdome for helping of our weak Faith to make Syllogisms from the Word and to reason so convincingly against all opposition of incredulity in us as there might be a consent and yeelding to the Truth extorted from us As for example When wee cannot take to heart the danger wee are in by entertaining any known sin from Rom. 8.13 wee may reason thus The Scripture saith If yee live after the flesh yee shall dye But if I forsake not and mortifie not this known sin in mee I live after the flesh Therefore if I forsake not and mortifie not this known sin I shall die Again the Scripture saith If yee through the Spirit do mortifie the deeds of the body yee shall live Therefore if I by the Spirit mortifie such and such lusts I have Gods promise that I shall live And so in other particulars Vers. 2. For by it the Elders obtained a good report Hee proveth the nature of Faith to be as hee hath said because the Elders were approved of God as blessed in their beleeving who could not otherwise be partakers of the promised blessing in the Messiah to come except Faith had furnished unto them the substance and evidence of that hoped-for blessing Then 1. The Fathers under the Law were endued with justifying Faith and accepted of God even as wee 2. Men how base soever are brought into credit with God and into good estimation with his Church by Faith Vers. 3. Through Faith wee understand that the Worlds were framed by the Word of God So that things which are seen were not made of things which do appear Another proof to shew that Faith is the evidence of things not seen Because wee can have no other evidence of the Worlds Creation but by looking thereupon in the Word as it were in doing before our eyes Then 1. Faith must not stand whether there be Appearances or Probabilities or not of such things as are promised in the Word or else it could not beleeve the Creation which is the making of all things of nothing 2. The whole works of Creation are Pawns and Evidences of the possibility yea certainty of every thing promised For the works of Creation stand upon no better ground than Gods Word This sentence God shall make our vile bodies like unto the glorious body of Christ Iesus is as powerful to make us so as this sentence Let there be Light was powerful to create Light when there was none before Vers. 4. By Faith Abel offered unto God a more excellent sacrifice than Cain by which he obtained witness that he was righteous God testifying of his gifts and by it he being dead yet speaketh In the Catalogue of Believers he beginneth at Abel the first persecuted man for Righteousness and that by Cain professing the same worship with him Wherein we learn 1. That the wicked may joyn in the outward worship and pure forms of Religion with the godly as Cain did with Abel 2. That Faith putteth the difference betwixt their persons and service 3. That a mans person must first please God before his actions can please him For therefore was Abels Sacrifice accepted because by faith his person was justified 4. Faith maketh Abel still a speaking Doctor to the Church directing all who love to have such a reward to cleave unto God as he did and albeit they should dye for it by the hand of their persecuting and bloody Brethren not to wonder at it Vers. 5. By Faith Enoch was translated that he should not see death and was not found because God had translated him For before his translation he had this Testimony that he pleased God Enochs full felicity is expressed by Gods translating of him Then if we ask where Enoch went to we must search for him by Scriptures warrant onely in the company of God the Translator of him For before he was translated he lived a blessed man in fellowship with God And it is injurious to God and Enoch both to put him out of Gods fellowship as not blessed when he is translated 2. Enochs Translation beareth witness 1. That the blessedness of everlasting life with God after death was known in the Old Testament 2. That the Fathers got possession of
it 3. That this felicity could not be attained unto but by flitting and removing out of this life 4. That the body is a partner with the Soul of Life eternal 5. That howsoever it be appointed for all men once to dye yet God can make when he pleaseth Translation or a Change to stand in room of death 3. Before Enoch was translated he had this testimony That he pleased God Then whosoever desireth to be blessed with God after they are removed from this life must first learn to please God before they depart hence Vers. 6. But without Faith it is impossible to please him For he that cometh to God must believe that he is and that he is a rewarder of them that diligently seek him He proveth that Enochs Translation and pleasing of God was by Faith because pleasing of God cannot be without Faith He nameth no other of Gods graces in him but Faith onely because it onely of all other graces strippeth a man naked of the worth of any thing in him and sendeth him to Gods mercy in the Mediator Then 1. Whatsoever glorious Vertues he found in Gods children yet it is not by any of these that they are justified or acceptable to God but onely by their Faith For it is by Faith that it may be by Grace And if it be by Grace it is not by worthiness of works 2. In the matter of Justification and acceptation with God to be justified by Faith or accepted not without Faith is all one to be justified and accepted by vertue of nothing in a man beside Faith else the Apostles reasoning were not strong 3. Except a man have this commended Faith in Gods Mercy he cannot please God Let him do else what you can name without this faith it is impossible to please God 2. He expoundeth what the Faith is of which he meaneth To wit A coming to God All-sufficient and merciful Then 1. God is Self-sufficient and All-sufficient 2. God is so gracious as none can seek unto him by that way which he hath revealed but he will give them that which they seek 3. Except a man believe Gods All-sufficiency and merciful Bountifulness he cannot come unto him to seek supply of wants or relief from evil 3. From these words also we may observe the nature of Faith 1. It maketh a man sensible of his indigence and misery else it could not send him a begging 2. It maketh him to acknowledge his natural alienation and farness from God else it could not set him on work to seek God and to come unto him 3. It emptieth him of the confidence in his own and all the creatures help else it could not send the man away from all these to God 4. It pointeth out God both able and willing to help else it could not encourage to take course for relief in him 5. It setteth a man on work to use the appointed means to finde God 6. It certifieth a man of Gods impartiality towards every one that seeketh to him and maketh him to hold on the way seeking diligently and never to give over And so it bringeth a man to deny himself and to have communion with God Vers. 7. By Faith Noah being warned of God of things not seen as yet moved with fear prepared an Ark to the saving of his house by the which he condemned the world and became heir of the Righteousness which is by Faith In Noahs example observe 1. He believeth the Deluge is coming and feareth and prepareth the Ark. Then 1. Faith apprehendeth Judgements threatned in the Word as well as Mercies in the Promises 2. Faith apprehending the Threatning moveth to fear 3. That is right Fear which setteth a man on work to prevent the danger 2. By his diligence he condemned the world Then The pains which the Godly take to eschew wrath condemneth careless beholders of their diligence 3. By this he became heir of the Righteousness which is by Faith that is came evidently to be such Then 1. There is a Righteousness which is onely by Faith 2. That Righteousness is Heirship to all true Believers 3. Some special point of Faith may bring this heirship unto light and give evidence of a mans Right thereunto Vers. 8. By Faith Abraham when he was called to go out into a place which he should after receive for an inheritance obeyed and he went out not knowing whither he went Abrahams following of Gods calling and leaving of his Countrey is counted a work of Faith From Abrahams example then let us learn 1. That Faith in God will cause a man quit his Countrey and Parents and every dearest thing at Gods calling 2. Faith counteth Gods Promises better than present possessions and is content to quit the one for the other 3. Yea it is content with a Promise of better in general and for the special manner of performance standeth not to be blinde 4. Faith is willing to obey as soon as it seeth a Warrant Vers. 9. By Faith he sojourned in the land of Promise as in a strange Countrey dwelling in Tabernacles with Isaac and Iacob the heirs with him of the same promise Abrahams sojourning in Canaan is counted another work of his Faith Wherein we learn 1. That Faith can for a while suffer to be a stranger even from that whereunto it hath best Right 2. When Faith hath certainty of an heavenly inheritance it can be content with a small portion of things earthly 3. A man who sojourneth amongst Idolaters should be sure of a calling thereunto and being amongst them ought to behave himself as a Stranger and Sojourner 4. Yes where he hath best Right on earth hee ought to have a Pilgrims mind Vers. 10. For hee looked for a City which hath Foundations whose builder and maker is God That which moved Abraham to behave himself as a Sojourney on earth was the hope of a setled during place with God in the society of the Saints in Heaven Then 1. Heaven is a setled commodious and safe-dwelling Place All places here are but moveable Tabernacles 2. The Fathers under the Law looked for entry into their eternal rest in the Kingdome of Heaven after the ending of their Pilgrimage here 3. The hope of Heaven is able to make a man content with Pilgrims Fare and Lodging here-away Vers. 11. Through Faith also Sarah her self received strength to conceive Seed and was delivered of a Childe when she was past age because she judged Him faithful whâ— had promised Sarah is reckoned in the Catalogue of Beleevers and her laughing through unbeleef is not remembred but her victory over her mis-beleef is commended Then 1. Even Women are made Patterns of beleeving and wisely walking with God worthy to be imitated of Men. 2. God marketh not the defects of Faith but the soundness thereof how small soever it be what good is in His Children and not what sins they are cloged with 2. When shee is past age by Faith shee getteth strength to conceive
of the Doctrine of Christ wherein with a stedfast purpose of mind yee now stand but also yee ought to endeavour after further progress and growth in grace holiness and in the knowledge or Faith of our Lord and Saviour Jesus Christ. To him be glory Hee shuts up the Epistle with a famous doxology wherein hee acknowledges Christ to be the true God For glory is onely due to God Also hee propounds Christ who is to be glorified both now whilst wee are in the warfare of the world and also in the world to come which hee calls the day of eternity because that whole eternity is one day Glory bee unto him Amen The first Epistle of IOHN Analytically expounded The Contents THere are three Epistles of John the Apostle who writ both the Gospel and the Revelation exâ—ant The scope of this which is the first is to teach by what means wee may have communion with God and how wee may be certain of that communion to a full consolation both in life and death To which end hee propounds the summe of the Doctrine of the Gospel Chap. 1. Hee shews the use of this Doctrine in divers Exhortations to follow after Holiness to love the Brethren to hate the world and constancy in the Faith Chap. 2. Hee prosecutes the Exhortation to the following after Righteousness and brotherly love Chap. 3. In like manner after the Exhortation to beware of seducers hee goes on in an Exhortation to the loving of the Brethren Chap. 4. Lastly That they which beleeve may know themselves to have life and knowing it they may more and more beleeve in Iesus Christ hee gathers together many Notes of Beleevers and Arguments to beleeve Chap. 5. The Method of this Epistle is very artificial for the Christian mysteries and rules of Faith are lincked together as with a chain For alwaies from the end of the preceding Doctrine there ariseth a following Discourse CHAP. I. In this Chapter hee propounds the summe of the Doctrine of the Gospel preached by himself and the rest of the Apostles There are two parts of the Chapter In the first hee confirms the excellency of his preaching and shews the object of Saving Faith to vers 6. In the other hee laies down the notes of a true Beleever to whom the Grace of the Gospel preached truly belongs to the end Vers. 1. That which was from the beginning which wee have heard which wee have seen with our eies which wee have looked upon and our hands have handled of the word of life Hee confirms the excellency of the Gospel which hee preached by eight reasons Of the word Reas. 1. Is contained in the last words of this verse viz. That his Gospel treats of the most excellent object viz. the word of life i. e. of Jesus Christ the Son of God who is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Word that wee may conceive the distinction of the person of the Son from the Father and the order of their working seeing that it is the Word of some one viz. the word of the Father And that hee may teach the spiritual and immanent manner of the Sons Generation and that his subsistence is inseparable from the Father and that wee may behold especially his office which is to manifest God and the counsel of God concerning our salvation Furthermore hee is called the word of Life 1. Because hee hath life in himself and hee himself is life 2. Because hee hath purchased life for us and hath shewed it to us and Lastly Because hee applies that to us and brings it about that wee may live an eternal life That which was Reas. 2. Of the excellency of his preaching that it is the ancient Truth preached viz. that which was from the beginning partly inasmuch as there was never any other ground of salvation besides this in Christ alone who is the Lamb slain from the beginning of the world partly because Christ preached by the Apostle did subsist as to his Divinity before his incarnation from the beginning of the world the same SON of GOD and MEDIATOUR of our salvation and was in the beginning of the world when created things did not as yet subsist but began to be or who is the same from eternity to eternity Therefore the subject of our Gospel is most excellent Which wee have seen Reas. 3. Because the Truth preached is certain and experienced by the Apostles because they by the infallible testimony of their senses being eye and ear-witnesses had observed that Christ himself in his own time was manifested in the flesh or incarnate Partly by hearing with their ears day by day the Doctrine of Christ which was published by an holy and audible voice partly by seeing with their eyes both the ordinary and miraculous works his sufferings in the flesh and glorification in his transfiguration and his Resurrection from the dead and by most clearly perceiving them after a most deep inquisition into the truth of the thing Lastly partly by feeling with their hands or handling his flesh or his assumed humane nature From whence the certainty of their testimony concerning Christ offered is so manifest that it cannot be doubtful Therefore most excellent is the truth that is preached by us Vers. 2. For the life was manifested and wee have seen it and bear witness and shew unto you that eternal life which was with the Father and was manifested unto us Reas. 4. By a Parenthesis confirming the former wee have known concerning Christ 1. That hee is life it self the true Jehovah who is essentially life in himself and causally in respect of us For hee is the Author of our life not onely natural but also spiritual and eternal the Author of light and illumination the Author of grace and every pious or commendable motion 2. That he is by divine inspiration manifested to be such and revealed to us and by that revelation seen and acknowledged by us to be that life 3. Whom wee have seen and acknowledge to be the life revealed him wee testifie to be life and preach him to you viz. to be both God eternal and the Procuror Giver and Preserver of eternal life to be communicated unto us 4. Wee have known the Son of God the second distinct person of the Trinity which was from eternity with the Father and from the making of the world did plead our cause with the Father and is now revealed unto us after his incarnation by divine Revelation Therefore this our preaching of Truth and Life is both most excellent and most certain Vers. 3. That which wee have seen and heard declare wee unto you that yee also may have fellowship with us and truly our fellowship is with the Father and with his Son Iesus Christ. Reas. 5. Through the Truth preached by us Apostles eye and ear-witnesses beleevers are made partakers with us of the same felicity and the same good things Therefore the Truth preached by us is most excellent And our fellowship Reas.