of necessity the Justification of Abraham consisting not in the perfection of his works but in the remission of his sins Understand the same of the Justification of all which the Apostle even now hath shewed Vers. 9. Cometh this Blessedness then on the Circumcision only or upon the uncircumcision also for wee say that Faith was reckoned to Abraham for righteousness The second Part. The second part of the Chapter wherein hee proves this to bee the ground of Abrahams Justification and obtaining Eternal Life to wit by Faith is common to the uncircumcision or the Gentiles and to Circumcision or the Jews The question is propounded in this verse the answer whereof follows till hee hath proved it common both to Jews and Gentiles Vers. 10. How was it then reckoned when hee was in circumcision or in uncircumcision not in circumcision but in uncircumcision Hee proves this ground of Justification and obtaining of happiness to bee common to the uncircumcised or the Gentiles no less than to the Jews that were circumcised By seven Arguments Argum. 1. From the state of incircumcision whereâ—n Abraham was when hee was pronounced righteous as it appears in the History Gen. 15.6 Righteousness was imputed to Abraham by Faith while hee was yet uncircumcised Therefore this way of Justification is common even to Believers while uncircumcised Vers. 11. And hee received the sign of circumcision as a seal of the Righteousness of the Faith which hee had yet being uncircumcised that hee might bee the Father of all them that believe though they bee not circumcised that Righteousness might bee imputed to them also 12. And the Father of Circumcision to them who are not of Circumcision only of our Father Abraham which hee had being yet uncircumcised Argum. 2. Abraham received from God the Sign of Circumcision as a Seal of the Covenant of Grace or the Righteousness of Faith which hee had yet being uncircumcised to that end that hee might bee the Father as well of the Faithful that were uncircumcised as of those that were circumcised which were the children of the flesh and also of the Faith of Abraham Therefore the righteousness of Faith is common to Believers both circumcised and uncircumcised or those that follow the steps of the Faith of Abraham not yet circumcised Abraham is called the Father of the Faithful because hee was the first eminent example of Faith the Righteousness which is imputed by Faith and by his example a Leader to all that they may believe Vers. 13. For the promise that hee should bee the heir of the world was not to Abraham or to his Seed through the Law but through righteousness of Faith Hee proves that Abraham was not the Father of any but Believers both circumcised and uncircumcised and with this hee adds a third Argument The Promise was made to Abraham and to his Seed that hee should bee afterwards heir of the Land of Canaan in a type and of the World and Heaven in truth being restored to that right which Adam lost and hee came not to this by the Law or upon the condition of works but by the absolute Promise being jâ—stified â—y Faith or having the Righteousness of Faith therefore his children are not they which are by the Law looking for righteousness by Works but only they which are of Faith looking for righteousness by Faith i. e. All and only they that believe circumcised and uncircumcised who have an equal community in the righteousness of Faith and the promise of the inheritance The Argument is valid for if Father Abraham is not heir of the world and hath any righteousness but by Faith certainly none are his sons but the faithful who have their righteousness by Faith and from Righteousness the Inheritance Vers. 14. For if they which are of the Law bee heirs Faith is made void and the promise made of none effect Argum. 4. This confirms the former Argument If those which are of the Law or seek Righteousness by Works are the children of Abraham and heirs of Life and partakers of Righteousness then Faith is vain and the Promise is void But this is absurd therefore they which are of the Law are not heirs but only Believers are the children of Abraham and heirs of Righteousness and Life The Argument is strong for if Righteousness and the Inheritance are given through Faith and the Promise then they are freely given But if by the works of the Law then of debt and merit and not of grace for merit or debt leaves no place for free grace and by consequence makes faith and the promise void Vers. 15. Because the Law worketh wrath for where no Law is there is no transgression Argum. 5. Confirming the former the Law worketh wrath to them that seek for Righteousness by their Works i. e. it pronounceth condemnation and death upon the guilty for their transgressions which should bee none if there was no Law Therefore they that are of the Law are not heirs of Righteousness and Life but all and only they which are of Faith both circumcised and uncircumcised Vers. 16. Therfore it is of Faith that it might bee by Grace to the end the Promise might bee to all the Seed not to that only which is of the Law but to that also which is of the Faith of Abraham who is the Father of us all Argum. 6. God hath determined that the Inheritance should bee of Faith to this end that it might appear to bee of Grace or through Grace therefore all and only Believers circumcised and uncircumcised are heirs The Argument is good because Faith and Grace concur mutually standing and falling together Faith is wholly maintained by Grace which Grace is only promised and given to them that believe It being granted that the Inheritance is through Grace it follows to bee through Faith also and it being granted that it is through Faith it follows that it is by Grace also and that Believers are heirs only through Grace That it might bee firm Argum. 7. The Inheritance is of Faith and by Grace that the Promise might bee firm to all the Seed not only to that which is of the Seed of Abraham by the Law of Nature and with all Believers i. e. to the believing circumcised Jews but also to that seed which is not after the flesh but only of the Faith of Abraham that is to the believing uncircumcised Gentiles Therefore unless wee would make the Promise of Righteousness and the Inheritance hanging it upon the condition of performing the Law infirm and uncertain the whole Seed of Abraham or all and only they that believe both circumcised and uncircumcised are heirs by Faith with Father Abraham who according to Faith is the Father of all us that believe both Jews and Gentiles The matter is clear because the Law or the condition of Works would render the Promise of the Inheritance infirm and altogether uncertain seeing that whatever depends upon our works can no wise bee firm both
than that as in a Glass it might shew to the Church how far men are distant from Righteousness what else did Legal Promises and Threatnings speak if thou canst not perform these conditions if now thou dost shamefully violate all those thou art undone and utterly lost unless thou takest another course for salvation Lastly To the same end did the Ceremonies tend For what purpose were Sacrifices and Washings but that they should bee exercised in the daily meditation of their filthinesses and deserved damnation and should behold in the image of an innocent Creature killed before their eyes the necessity of their Redemption by a Messias who is that immaculate Lamb of God and beleeving in him to Justification Vers. 25. But after that Faith is come wee are no longer under a School-Master Argum. 23. From the abolition of the external Discipline of the Legal Covenant which hee intimates vers 23. when hee determined that the use of his Discipline was before the time of the Gospel and until the time of Faith and vers 24. when hee compared this Discipline to a School-Master whose office is onely appointed for our childish age The Argument is propounded After Christ was manifested and the time of the Gospel the time of manifesting the free Covenant â—or the time of Faith is now come wee are no more under the pedagogie of the Legal Covenant or the external Discipline wherewith the Church was exercised onely until the comming of Christ i. e. until and not beyond the time of Faith Therefore wee are so far from being justified by the Law that the whole of the external Legal Discipline is now abolished under the Gospel Hee doth not say that the Moral Law is abolished but hee saith that that pedagogical manner of urging the Legal Covenant together with the appendages of Ceremonies is abolished For although the faithful are freed from the Law as a Covenant or as it imports the Covenant of Works yet they are not freed from the Law commanding or as it is the rule of manners but rather they are obliged with a nearer and sweeter tye by the Covenant of Grace to obey the Law Vers. 26. For yee are all the Children of God by Faith in Christ Iesus Hee applies the former Argument to the faithful Galatians and proves them not to bee under the Legal Pedagogie but to bee exempted from the yoak of Levitical Ceremonies by three Reasons Reason 1. All yee faithful Galatians are in the number of Children i. e. of those that are grown to full age by reason of your Faith in Christ now manifested Therefore yee are not under the childish Pedagogie of Ceremonies or Legal Discipline Vers. 27. For as many of you as have been baptized into Christ have put on Christ. Reason 2. Confirming the former Now Circumcision being made void yee by the Sacrament of Baptism have so put on Christ the Son of God and in the presence of God you carry the name and person of Christ that yee may bee esteemed to bee in him and not in your selves Therefore yee being the Children of God grown up are exempted from the Pedagogie of the Law Vers. 28. There is neither Iew nor Greek there is neither Bond nor Free there is neither Male no Female for yee are all one in Christ Iesus Reason 3. Preventing a tacit Objection and shewing that the Gentiles have no need of Legal Ceremonies that by those they may bee joyned after the manner of Proselytes with the People of God Because in the business of Faith there is no difference of Nation whether thou bee Jew or Greek nor of condition whether thou bee a Servant or Free neither whether thou bee the Male or the Female For all you whosoever are indued with true Faith do constitute and as it were make up one person in Christ Therefore yee Galatians are no less children grown up than wee Apostles or some other faithful Jews Therefore yee are exempted by Christ from the childish Pedagogie of Ceremonies Vers. 29. And if yee bee Christs then are yee Abrahams seed and heirs according to the Promise Hee prevents another tacit Objection intimating as if they could not bee the seed of Abraham any otherwise than by a being united to the People of God by Circumcision and the observation of Ceremonies and withall hee brings Argument 24. to prove that Justification is not by the Law but by Faith which may bee thus formed They that are united by Faith to Christ and so made that blessed seed of Abraham and heirs according to the Promise and not according to the Law or Covenant of Works they are not justified by the Works of the Law but by the Faith of the Promise But yee are united to Christ and made Abrahams seed according to the Promise and not Heirs hereafter according to the Law Therefore yee are not justified by the Worke of the Law but through the Faith of the Promise CHAP. IV. THere are three parts of the Chapter In the first the Apostle doth exhort them to renounce the yoak of Ceremonies to vers 12. In the second there is a courteous invitation moving them to return to a sound mind and to the Doctrine which hee had taught them in the beginning concerning Righteousness by Faith to vers 21. In the third hee confirms the whole disputation and illustrates it by a signal allegory to the end As to the first part of the Chapter bee converts his disputation into an Exhortation to the Galatians that they renouncing the servile yoak of the Law should carry themselves as the Free-men of Christ. The hortatory Proposition is this yee ought to renounce the yoak of Ceremonies The Arguments for confirmation are ten Vers. 1. Now I say that the Heir as long as hee is a Child differeth nothing from a servant though hee bee Lord of all 2. But is under Tutors and Governours until the time appointed of the Father 3. Even so wee when wee were children were in bondage under the elements of the world Argum. 1. From the servile and childish external condition in which the Church before the comming of Christ was constituted which hee illustrates by this similitude As an Heir so long as hee is an Infant or under age although hee bee Lord of all his Fathers goods according to the Law yet in respect of possession and exercise of the Law or as to external liberty hee differeth nothing from a servant vers 1. but remaineth in subjection to Tutors and Guardians until the time appointed by his Father vers 2 so the Church of God whereof wee are members as to its external state under torrene figures and worldly elements or the rudiments of legal Ceremonies as an Abeâ—edarian sticking in the rudiments of A B C did undergo a hard bondage until Christ. Hence the Argument Childish and servile is the yoak of Legal Ceremonies onely appointed to the Infant and under-age-Church before the comming of Christ Therefore yee Galatians who are under the Gospel
understand the Latin tongue Thus it pleases God to have it at this day Many Preachers in England who take upon them to teach others understand nothing but their Mother-tongue themselves nor ever came they where Learning grew But seeing they will undertake to minister to the people and the wind blows for their turn That the Church of Christ purchased with his most precious blood might not be left quâ—â—e destitute and totally subverâ—ed by comments of their own wee thought it meet to commend this useful Author to their understandings whereby they might have some assistance proportionable to their capacities These were the main inducements wee eyed in attempting this work and wee hope its general serviceableness will answer to whatever might be objected against the undertaking Sometimes through the mistakes of printing the Latin book the sense was here and there disturbed whereupon wee were forced to take the more care in finding out the Authors mind that wee might accordingly commend it to â—hy benefit Another thing I should signifie to the Reader Some years since this Author set forth his Explanation of the Epistle to the Hebrews a Book so useful and solid that it became deservedly acceptable to most men This wee have inserted in its proper place in this Volume and Edition So that besides the Analyâ—â—cal Exposition of these Epistles which was the sole intendment of the Author in this present work yoâ— have his practical observations formerly set forth upon the Epistle to the Hebrews 〈…〉 remains but that thou apply thy self to the perusal of the whole and before thou undeâ—â—â—kest â—o be a Iudge become a Reader and while thy meditations are imployed in these sacred Oracles of God I shall pray that the Spirit of truth and goodness may come down and rest upon thee For 〈◊〉 hee bâ—eathes from these mountains of spices and wee delude our selves with the visions of our own heartâ— while wee think to finde the Holy Spirit God blessed for ever in any other Chanels but these wherein he is determined to conveigh his holy and heavenly motions Farewel Thine in the work of the Lord WILLIAM RETCHFORD THE EPISTLE of PAVL to the ROMANS Analytically Expounded THE SUMME OF THE EPISTLE THe Apostle determined to visit the Romans that hee might by his presence confirm them in the faith In the mean time when hee observes his coming delayed being moved by the Spirit of the Lord hee writes this famous Epistle unto them The parts of the Epistle besides the beginning and conclusion are two The first shewes the onely and spiritual ground of sinners Iustification by faith in Christ to Chap. 12. The other part treats concerning the holy course of life which justified persons should live to the end of the Chapter That which appertains to the first part presently after the beginning of the Epistle the Apostle undertakes to prove THAT NO MAN CAN BE IUSTIFIED BY INHERENT RIGHTEOUSNESSE BUT BY THE RIGHTEOUSNESSE OF CHRIST ONLY APPREHENDED BY FAITH ALONE AND FREELY OF HIS GRACE IMPUTED BY GOD TO US THAT BELEEVE This Position hee proves by ten Arguments whereof the two first are in the first Chapter The third in the second Chapter the seven other in the third Chapter To the further fixing of these Arguments hee sub-joyns a sevenfold proof of this doctrine The FIRST is That Abraham was justified by Faith alone Chap. 4. The SECOND is That this onely reason of our justification affords us comfort against the just anger of God and original sin the poison which Adam derived upon us Chap. 5. The THIRD is That this ground of our justification very much conduces to promote sanctification in them that are justified Chap. 6. The FOURTH is That this ground of our justification onely yeelds comfort to the afflicted consciences of them that are justified upon their imperfect obedience and the reliques of sin dwelling in them Chap. 7. The FIFTH is That this ground of our justification fenceth those that are justified and sanctified not onely against condemnation or all the evils to bee feared after this life but also confirms and comforts against all the troubles and afflictions to which the Children of God are obnoxious in this life Chap. 8. The SIXTH proof is That by experience it is found that the Iews seeking righteousness from their works fall short of it and that the Gentiles destitute of all shew of inherent righteousness by faith in Iesus Christ have obtained true and saving righteousness Chap. 9. Where from occasion of the Iews cutting off election and reprobation is handled The which rejection of the Iews being apparent and manifest to all the Churches because of their foolish incredulity and obstinacy hee proves to bee just Chap. 10. Yet all the Iews not to bee despised because the obstinacy of that Nation is to last but for a time which hee shews Chap. 11. In the other part of the Epistle wherein hee treats of sanctification in the lives of all those that are justified 1 After a serious obtestation that all who are justified should consecrate themselves unto God and all the Ministers of the Gospel maintaining peace amongst themselves every one according to his ability should promote the sanctification and salvation of the faithful Hee gives general Precepts about Sanctity Chap. 12. 2 Hee descends to more special duties towards the Magistrate and their neighbours of all degrees according to the Law of Charity Chap. 13. 3 Hee handles the mutual duties of the faithful in a prudent use of their Christian liberty Chap. 14. and in the former part of Chap. 15. Lastly Assuring the Romans of his love and authority in the remaining part of Chapter 15. with salutations of the Saints hee concludes his Epistle Chap. 16. CHAP. I. THere are two parts of this Chapter The first containes the beginning of the Epistle to verse 17. The other is an entrance to prove the principal Proposition of the Epistle viz. THAT WEE ARE JUSTIFIED BY FAITH IN JESUS CHRIST AND NOT BY WORKS The beginning contains the inscription of the Epistle to verse 8. And the proemial discourse to verse 17. and all is ordered to the preparing of the faithful Romans that with all submission of mind they would receive the subsequent doctrin which designe may bee comprehended to the same sense in this or the like maxim You O Romans ought with all subjection of mind to receive this following doctrin To this end hee insinuates eighteen Arguments whereof some are contained in the inscription and the rest in the proemial discourse of the Epistle Vers. 1. Paul a Servant of Iesus Christ called to bee an Apostle separated to the Gospel of God In the inscription of the Epistle you have the description of the Pen-man to verse 7. and of those to whom hee writes verse 7. A Servant Argument 1. I Paul the writer of this Epistle unto you am a Servant of Jesus Christ i. e The matters of Christ Jesus my Lord are in hand not mine own and to
misery are in their wayes 17. And the way of peace have they not known The fifth testimony is from Psalm 59.7 8. In which unregenerate men are pronounced guilty of cruelty violence oppression and man-slaughter who create nothing but misery and destruction to themselves and others in the whole course of their lives who are very far from procuring peace or any thing that is good either to themselves or others Vers. 18. There is no fear of God before their eyes The sixth testimony is from Psalm 36.2 Wherein unregenerate men by their deeds are condemned of prophaness and contempt of God for seeing they are void of the fear of God there is nothing to restrain them from falling headlong into all kind of wickedness Vers. 19. Now wee know that what things soever the Law saith it saith to them that are under the Law that every mouth may be stopped and all the world may become guilty before God Hee prevents an Objection lest any man should elude the force of the testimonies before recited as if they belonged but to some few and those certain impious men who lived in the times of David or Isaias Here hee shews that the common disposition of mankind is taxed which live undeâ— the Law or the Covenant of Works and not under grace and hereupon these fore-cited sentences of the Law are directed against all men under the state of corrupt nature chiefly the Jewes whereupon a threefold conclusion is inferred First from hence every mouth is stopped lest any man should glory in himself or excuse himself in the judgement of God Another conclusion Hence the whole world is made lyable to condemnation and obnoxious to punishment Vers. 20. Therefore by the deeds of the Law there shall no flesh bee justified in his sight for by the Law is the knowledge of sin The third conclusion and principal drawn from the fore-cited testimonies therefore by the works of the Law no flesh shall bee justified in the sight of God for it matters not that some may bee justified by their works before men For by the Law Argument 5. Serving to prove the same assertion All men are convinced of sin and condemned by the Law for by the Law is the knowledge of sin not a procurer of righteousness to any one Therefore no man is justified by the works of the Law Vers. 21. But know the righteousness of God without the Law is manifested being witnessed by the Law and the Prophets 22. Even the righteousness of God which is by the Faith of Iesus Christ unto all and upon all them that believe for there is no difference Argum. 6. Tending to the asserting of the affirmative part of the position Now in the Gospel the righteousness of God is manifested without the works of the Law approved by the testimony of Scripture to wit that the righteousness of God which is imputed and given to all believers apprehending by Faith the righteousness of Christ Jesus without distinction of Nations or persons therefore by this Righteousness alone which is through Faith in Jesus Christ are wee justified The Argument is good for if wee cannot bee justified by the works of the Law and yet there is another way to justify us found out to wit that which God commends to us in the Law and in the Prophets As for example when hee hath said in the Law In the Seed of Abraham all Nations shall bee blessed And in the Prophets The Iust shall live by Faith It 's fitting wee should believe our selves to bee justified only upon this latter ground to wit by Faith Furthermore seeing wee can conceive only a two-fold Righteousness one is of the Law or of works inherent or a mans own righteousness another which is Evangelical called the Righteousness of Faith or the Righteousness of Christ imputed unto us to wit that Righteousness which hee imputes to all that believe After the exclusion of the former Righteousness that being now impossible the other is of necessity to bee admitted which is commended to us in the Old Testament now revealed in the New and only is possible and acceptable to God deserving alone the name of Righteousness Vers. 23. For all have sinned and come short of the Glory of God 24. Being justified freely by his Grace through the Redemption that is in Iesus Christ. Argum. 7. Wherein is shewed the common disease of all men as also the necessity of the common remedy all men without exception have sinned and by Law are shut out from the glory of God or Eternal Life therefore all are no otherwise justified but freely or by Divine Grace through the Redemption of Jesus Christ that is to say they cannot otherwayes bee justified than by Faith in Christ the Redeemer who by his Blood hath purchased for us Righteousness and Salvation and hath freely of his Grace made it ours Vers. 25. Whom God hath set forth to bee a Propitiation through Faith in his Blood to declare his Righteousness for the remission of sins that are past through the forbearance of God 26. To declare I say at this time his righteousness that hee might bee just and the Iustifier of him which believeth in Iesus Argum. 8. God hath set forth Christ that hee might bee a Reconcilement and Propitiatory Sacrifice whereby the wrath of God is appeased towards all that lay hold on him by Faith therefore it is not possible that a man should be justified but by Faith in Christ offering up this attonement in his Blood unless God should alter the means of appeasing himself To shew forth Argum. 9. God in this present time of the Gospel hath set forth Christ as the means of appeasing his anger to those that imbrace it by Faith that by this way of justifying his Righteousness might bee manifest in the time past in his forbearance and forgiveness of sins past which from the beginning of the world hee hath forborn and forgiven to wit that God did not pardon the sins of his own but upon the account of the Propitiatory Sacrifice of Christ which was to come and that without any violation of his Justice Therefore this ground of our Justification is no less to bee asserted than the glory of Gods Justice is to bee manifested The matter is clear For if Justification by Faith in the Blood of Christ shews that God never pardoned sins but upon satisfaction made to his Justice by the Blood of Christ certainly hee would have the righteousness of God concealed that would determine any other ground of our Justification than by Faith That hee might bee just This confirms the Argument that God hath set forth Christ that hee might bee a Propitiation through Faith in his Blood not only that hee might declare himself just in sending the promised Messias for whose sake freely and also justly hee would pardon sin but that hee might shew himself the Author and Doner of true Righteousness to us that were without any righteousness of our own by believing
in Jesus Christ Therefore this ground of our Justification by Faith is no less to bee maintained than the glory of Gods Justice Faithfulness and Goodness to bee declared in justifying Believers Vers. 27. Where is boasting then it is excluded By what Law of Works nay but by the Law of Faith 28. Therefore wee conclude that a man is justified by Faith without the deeds of the Law Argum. 10. Because by the Law of Faith or the Covenant of Grace which requires Faith to our Justification by the Righteousness of another mans boasting in himself is excluded and not by the Law of Works or the Covenant of Works which exacts perfect obedience and affords matter of boasting to men in their Inherent Righteousness Therefore saith hee wee conclude that a man is Iustified by Faith without the Works of the Law The Argument is good For if men were Justified by their Works and Inherent Righteousness they might boast of the meritorious cause of their Justification to bee in themselves but they that are Justified by Faith are compelled to renounce their own Inherent Righteousness and to place their only Confidence in the imputation of the Righteousness of Christ and solely in the grace of God Vers. 29. Is hee the God of the Iewes only Is hee not also of the Gentiles Yes of the Gentiles also 30. Seeing it is one God which shall justifie the Circumcision by Faith and uncircumcision through Faith Hee concludes this Disputation with the resolution of two questions which give much light to the present Doctrine The first question is Whether this way of our Justification by Faith bee common both to Jewes and Gentiles To which hee answers That it 's common to both whereof he adds a reason because there is one God of those that are Justified therefore there must bee but one way of justifying all to wit by Faith or of Faith For if hee should Justifie the Jews upon one ground and the Gentiles upon another God would seem to differ from Himself in communicating Righteousness and Salvation to sinners both to Jews and Gentiles which is absurd Vers. 31. Do wee then make void the Law through Faith God forbid yea wee establish the Law Another question is Whether the Doctrine of Faith or Justification by Faith makes the Law of none effect or to bee given in vain while it is denied that men are Justified by the Law Hee answers that the Law is no wayes rendred void but is rather established by the Doctrine of Faith for Faith or the Doctrine of Faith establishes the Law three wayes First in respect to the threatnings shewing that Christ was dead by the Sentence of the Law that hee might satisfie the Law and that wee were lyable to death unless freed from it by Christ. Secondly in respect to the Precepts because hee demonstrates that perfect obedience was yeelded to the Law in the Righteousness of Christ. Thirdly Faith establishes the Law in respect to Believers because being justified by Faith by virtue of Christ they are initiated into new obedience who before they were justified by Faith could do nothing but sin CHAP. IV. UNto the twelfth Chapter the Apostle illustrates commends and further by many Arguments establishes this Divine ground of our Iustification by Faith not by Works Wee for the more easie method shall make the Confirmation of this Doctrine seven-fold The first Confirmation of Iustification by Faith which is contained in this Chapter is chiefly from the example of Abraham the ground of whose Iustification is common both to Iews and Gentiles whose Faith is set before us all of God for a pattern There are three parts of the Chapter In the first the example of Abrahams Iustification is set down to ver 9. In the second hee proves this ground of Iustification to bee common both to Iews and Gentiles to ver 18. In the third the Faith of Abraham is commended to the use of Believers to the end of the Chapter Vers. 1. What shall wee say then that Abraham our Father as pertaining to the flesh hath found So much as pertains to the example of Abraham under the form of an interrogation hee denies that Abraham was justified according to the flesh or by the Law of Works or Inherent Righteousness which is called flesh Galat. 3.3 in respect to the Spiritual Righteousness of Christ From whence it follows that no man is justified by Works Vers. 2. For if Abraham were justified by Works hee hath whereof to glory but not before God This Thesis concerning Abraham is asserted by five Reasons Reason 1. If Abraham was justified by Works hee hath whereof hee may glory but not before God therefore hee is not justified by Works before God The reason is sufficient because boasting in our selves is not taken away by the Law of Works but by the Law of Faith Rom. 3.27 For in the question before men Whether Abraham is just Abraham can produce his Works and boast saying I will shew thee my Works and so hee shall bee justified before men by his Works But the question is Whether hee bee righteous before God whereupon hee must renounce his own works and fly to the Promise of Blessedness in Christ to come of Abrahams Seed that hee might bee justified in Christ by Faith alone Vers. 3. For what saith the Scripture Abraham hath believed God and it was counted to him for righteousness Reason 2. The Scripture testifies Gen. 15.6 that Abraham was justified by Faith or that Righteousness was imputed to him by Faith therefore hee was justified by Faith not by Works Vers. 4. Now to him that worketh is the reward not reckoned of Grace but of debt Reason 3. The reward cannot bee of Grace but of debt to him that seeks after righteousness by his works wee may assume thus But to Abraham it was imputed of Grace Therefore Abraham did not mercenarily seek after righteousness by the works of the Law Vers. 5. But to him that worketh not but believeth on him that justifieth the ungodly his Faith is counted for righteousness Reason 4. To this purpose Faith is imputed for righteousness to him that is not mercenary but renouncing his own righteousness believes in God who freely justifies the ungodly that flees to Christ Jesus But such was the Faith of Abraham Therefore Abraham was not justified by works before God but Faith was imputed to him for righteousness or the Blessing promised in Christ to come received through Faith by Abraham was imputed to him for righteousness Vers. 6. Even as David also describeth the blessedness of the man unto whom God imputed righteousness without works 7. Saying Blessed are they whose iniquities are forgiven and whose sins are covered 8. Blessed is the man to whom the Lord will not impute sin Reason 5. David testifies Psalm 32.12 that Blessedness is given to him to whom Righteousness is imputed without works and whose righteousness consists not in good works but in the forgiveness of sins therefore such was
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
prevents those Objections which might bee moved about the rejection of the Jews The first Objection Some might say Paul whatsoever thou shalt produce about the rejection of the Jews seems to savour of that hatred wherewith thou hatest them This Objection hee prevents and rowles away the suspition with seven Reasons The first Reason I clear my self by an oath that I speak the truth sincerely without hatred or prejudice as it becomes a man which is in Christ acted and inspired by the Holy Ghost in what hee speaks which two witnesses of the truth I shall speak I attest with my own conscience Vers. 2. That I have great heaviness and continual sorrow in my heart Reas. 2. Because my conscience bears mee witness and the Spirit of Christ who searcheth the hearts how sorrowful I am and how much I am troubled for the rejection of my Nation Vers. 3. For I could wish that my self were accursed from Christ for my Brethren my Kinsmen according to the flesh Reason 3. Because so great is my love towards the Iews that if it might bee I would redeem their ruine with the loss of my own salvation and truly I could wish to bee as an accursed thing separated from Christ out of an eager desire of their salvation and the glory of God if by any means the Jews might bee saved who are now separated from Christ. With so great zeal was hee carried out to the glory of God and the salvation of so many thousand souls that hee did not think his own salvation to bee compared with the salvation of so many Myriads Kinsmen Reason 4. Because I am bound to love them as my Kinsmen and Brethren according to the flesh which I do from my soul. Vers. 4. Who are Israelites to whom pertaineth the adoption and the glory and the covenants and the giving of the Law and the service of God and the promises Reason 5. Because I am bound to honour the people of the Iews because of the priviledges wherewith God hath dignified them Seven hee reckons up whereof the first is That the Israelites are paâ—takers of the honor which the Name of Israel divinely imposed upon the Patriarch Iacob brought with it Secondly the Adoption into the people of God before other Nations Thirdly the presence of the glory of God in the Ark and other representations Fourthly that God had entred into Covenant with them Fiftly that the Law was especially given to them Sixthly that the Worship of God was set up amongst them Seventhly that to them in special the Promises were made Vers. 5. Whose are the Fathers and of whom as concerning the flesh Christ came who is over all God blessed for ever Amen Reason 6. Because of their Progenitors Abraham Isaac and Iacob I think it fitting to magnifie them Reason 7. Because of this people Christ was born according to the flesh who in the unity of his person is true man and true God blessed for evermore and eternally to bee celebrated to whom wee all say Amen Which Lord whoever honors cannot maliciously detract from that people whereof according to the flesh hee came Therefore there is no reason that any man should suspect mee in those things which I speak of the rejection of my Nation or shall say Vers. 6. Not as though the Word of God hath taken none effect for they are not all Israel which are of Israel The second objection Some might say But if the Iewes bee accursed from Christ as thou teachest the Word of God is of no effect and the promise of Grace made to the Israelites is void when God said to Abraham I will bee thy God and the God of thy Seed Hee answers Although the Nation of the Jewes for the most part is rejected yet it cannot bee that the Word of God should fail or the promise should bee void The reasons of this answer are six The first reason Not all that were born of Israel the Patriarch according to the flesh are true and elect Israelites or the elect people Israel to whom the promise of Communion with God is made Therefore although many born of the Patriarch Israel are rejected it follows not that the Word of God or the Promise of God should fail because it is fulfilled in the Elect. Vers. 7. Neither because they are of the Seed of Abraham are they all children but in Isaac shall thy Seed bee called Reason 2. Neither doeth it follow because the Jews are the Seed of Abraham according to the flesh therefore they are all children or in a Scripture sense that promised Seed For so the Ishmaelites should bee reckoned the Seed of Abraham contrary to the Scripture which restrains the right of sons to Isaac and his family saying In Isaac shall thy Seed bee called Therefore although the Jews for the most part are rejected it does not follow that the Promise should fail Vers. 8. That is they which are the children of the flesh these are not the children of God but the children of the Promise are counted for the Seed Reason 3. The children of the flesh are to bee distinguished from the elect children of God For this God intended when Ishmael was secluded hee called Isaac the Seed of Abraham to wit the children of the flesh of Abraham not that they were all the elect children of God but only the children of the Promise or those whom God out of his grace did appoint to make children of the Faith of Abraham with Isaac were the children of God and the Seed to whom the promise was made Therefore although the Jews are rejected which are now alive for the most 〈◊〉 it does not follow that the promise is of no effect Vers. 9. For 〈◊〉 the word of promise At this time will I 〈◊〉 Sarah shall have a son Reason 4. Confirming the former The word of promise which is this At the very same time will I come and Sarah shall have a Son The word of promise I say shewing that Isaac not by any priviledge after the flesh but born by virtue of the Divine Promise proves that the Blessing was given not to the Seed after the flesh but to the elect Seed raised up by grace Therefore although the Jews are rejected for the most part it follows not that the promise is null because there remain Elect which are heirs of the Promise Vers. 10. And not only this but when Rebecca also had conceived by one even by our Father Isaac Reason 5. After this manner not only the former examples shew that all the children are not the true Seed to whom the promise is made but also more clearly the example of Rebecca who conceived Twins of the same Isaac our Father viz. Esau and Iacob whereof one only was truly a son to whom the Promise of the Blessing was made Therefore it follows that some Seed of Abraham may bee rejected and yet the Promise not bee void but abide firm and bee fulfilled in the Elect Seed Vers.
in question There are three parts of the Chapter In the first hee confirms the Corinthians in the Faith of the Gospel and by name of the Article of the Resurrection of Christ to vers 12. In the second hee confirms the doctrine of the Resurrection of our bodies to vers 35. In the third hee confutes the objections against this Faith that the faithful being confirmed may bee more constant to the end Vers. 1. Moreover Brethren I declare unto you the Gospel which I preached unto you which also you have received and wherein you stand That which belongs to the first Because by denying of the Resurrection hee knew the whole Gospel was overthrown First Hee confirms the Corinthians in the Faith of the Gospel in general silently admonishing them that they would not fall from it using five Arguments The first Argument I constantly preached the Gospel to you Therefore keep firmly my doctrine Yee received Argum. 2. You have now received the Truth by Faith Therefore keep it Wherein you stand Argum. 3. You have kept this doctrine hitherto and even now also you profess it Therefore keep it Vers. 2. By which also yee are saved if yee keep in memory what I preached unto you unless yee have beleeved in vain Argum. 4. By this Gospel you are to obtain salvation unless your Faith bee Hypocritical Therefore keep it Vers. 3. For I delivered unto you first of all that which I also received how that Christ died for our sins according to the Scriptures 4. And that hee was buried and that hee rose again the third day according to the Scriptures Argum. 5. Confirming also that which went before because that which is preached and beleeved by you concerning the death and resurrection of Christ c. was revealed from Heaven Therefore keep it Christ Afterwards especially confirming their Faith First Concerning the death of Christ for our sins because according to the Scriptures it is preached and beleeved 2 Concerning the burying of Christ because also it is beleeved according to the Scriptures and lastly concerning the resurrection of Christ hee confirms their Faith by an eightfold Testimony The first Testimony is of the Scriptures Vers. 5. And that hee was seen of Cephas then of the twelve 6. After that hee was seen of above five hundred Brethren at once of whom the greater part remain unto this present but some are fallen asleep 7. After that hee was seen of James then of all the Apostles 2. Testimony is of Peter the Apostle who saw Christ alive again 3. Testimony is of the twelve Apostles gathered together 4. Testimony is of the five hundred Brethren many of whom then saw him 5. Testimony is of Iames. 6. Testimony is of all the Apostles who at the second time being together saw Christ alive again Vers. 8. And last of all hee was seen of mee also as of one born out of due time 9. For I am the least of the Apostles that am not meet to bee called an Apostle because I persecuted the Church of God 10. But by the grace of God I am what I am and his grace which was bestowed on mee was not in vain but I laboured more abundantly than they all yet not I but the grace of God which was within mee 7. Is the testimony of Paul himself which although it may seem to bee little valued by some because that after Christs death and ascending into heaven hee as an abortive off-spring was suddenly sent forth into the light of the Gospel and also because for his past life in the state of nature hee might deservedly bee accounted the least of the Apostles yet in respect of the grace bestowed upon him hee shews that his testimony might bee compared with the testimony of the rest because the grace of God was by so much the clearer manifested towards him than towards the other Apostles by how much the more his Conversion was more wonderful than the Conversion of the other Apostles and by how much the grace of God was more approved by working in him and by him and his great labours in the Gospel and was more famous than that which was expected in the other Apostles in regard of the effects The whole praise of this excellency hee gives wholly to the grace of God but no part of the glory to himself Vers. 11. Therefore whether it were I or they so wee preach and so wee believed 8. Testimony is the consent of Paul and the other Apostles in the preaching of the Resurrection of Christ to all which testimonies the Corinthians set to their Faith for a Seal The second Part. Vers. 12. Now if Christ bee preached that hee rose from the dead how say some among you that there is no Resurrection of the dead The second part of the Chapter in which hee proves the Doctrine of the Resurrection delivered to them was true and the Doctrines of those that deny the Resurrection was false The Proposition is propounded in this verse hee brings fifteen arguments to the proof seven of them are drawn from a seven-fold absurdity that would follow Vers. 13. But if there bee no Resurrection of the dead then is Christ not risen The first argument and first absurdity It follows from their own Doctrines that Christ is not risen Therefore it is false for between Christ the Head and Believers who are the members there is such a union that the Resurrection of these being denied his Resurrection also is denied e contra Vers. 14. And if Christ bee not risen then is our preaching vain and your faith is also vain 2. Absurdity and Argum. 2. By consequence it follows from their tenents that the preaching of the Apostles is vain Therefore it is false Vain Absurdity 3. and Argum. 3. It will follow hee sayes that your faith is vain Therefore their Doctrine is false for unless Christ had risen neither righteousness nor eternal life nor any other effects of Christs Resurrection had been expected Vers. 15. Yea and wee are found false witnesses of God because wee have testified of God that hee raised up Christ whom hee raised not up if so bee that the dead rise not Absurd 4. and Argum. 4. It would follow that wee spoke a false testimony not only of Christ but also of God the Raiser of Christ who is not the Raiser of Christ if there bee no Resurrection Therefore their Doctrine is false Vers. 16. For if the dead rise not then is not Christ raised The reason is because if the Doctrine of our Resurrection bee false the Doctrine also of Christs Resurrection is false neither can consist Vers. 17. And if Christ bee not raised your Faith is vain yee are yet in your sins Absurd 5. and Argum. 5. It would follow also from their Doctrine that beside the vanity of your faith that you are yet in your sins without redemption Therefore it is false for hee having redeemed us unless hee had risen again our redemption had been none
many months tryal that hee had stayed amongst them In simplicity and godly sincerity I have alwaies behaved my self so as to approve my self to God my own and other mens consciences Therefore there is no reason that you should suspect any change either of my carriage or affection towards you Not with Argum. 2. Hereby hee confirms the former The fountain of my conversation was the Grace of God which is like it self and alwaies constant not that subtil wisdome whereby carnal men for their profits sake counterfeit respect to others which indeed they have not Therefore let no suspition bee amongst you about the change of my carriage and affection towards you Vers. 13. For wee write none other things unto you than what you read or acknowledge and I trust you shall acknowledge even to the end Hee confirms what hee had said before adding a third Argument Because his deeds and his writings were answerable to each other wherein hee seems to tax his adversaries who carried themselves otherwise as in the former Argument which hee proves by the testimony of the Corinthians themselves who although they were somewhat disturbed by the whisperings of adversaries yet they acknowledged his sincerity and constancy and hee hoped they would afterwards do the like Therefore c. Vers. 14. As also you have acknowledged us in part that wee are your rejoycing even as yee also are ours in the day of our Lord Iesus Argum. 4. Because in some measure although not with that confidence as became them against the false Apostles the Corinthians boasted of their conversion by the Apostle and the Apostle boasted of them as the fruit of his Apostleship and further hee hoped to glory in the day of judgement Therefore c. Vers. 15. And in this confidence I was minded to come unto you afore that you might have a second benefit 16. And to pass by you into Macedonia and to come again out of Macedonia unto you and of you to bee brought on-ward my way to Judea Argum. 5. Because hee had a purpose to go to the Corinthians in confidence of mutual good will that hee might compleat the first benefit of their conversion by confirming their Faith as a second benefit and that hee might receive expressions of their good will towards him in the duties which hee reckons up to the increase of their mutual love Therefore c. Vers. 17. When I therefore was thus minded did I use lightness or the things that I purpose do I purpose according to the flesh that with mee there should bee yea yea and nay nay Argum. 6. By answering the Objection proposed I have deferred my comming unto you longer than I would not out of the levity of a mind changed but as afterwards it shall appear out of love to you that I might spare you who ought to bee chastised with the censures of the Church had I come to you before Therefore ought you not to suspect the alienation of my mind from you The Objection is propounded in the same terms in which his adversaries did reproach him as vain and light speaking like carnal and unregenerate men and promising what hee intended not to perform as those that sleightly promise and easily change their mind neither whose words and by consequence nor doctrine carryed any certainty to whom therefore no credit was to bee given Vers. 18. But as God is true our word toward you was not yea and nay Hee answers the Objection and because hee is more careful that nothing should bee imputed to his Doctrine as also to his Credit hee answers first for his Doctrine and confirms the truth thereof by five Reasons Reason 1. Because his Doctrine was the Word of God it must of necessity bee true because God is faithful and true whose dictates and precepts onely hee taught among them not sometimes affirming sometimes denying as those that are not constant to themselves use to do Therefore they were to make no doubt of the truth of his doctrine Vers. 19. For the Son of God Iesus Christ who was preached among you by us even by mee and Sylvanus and Timotheus was not yea and nay but in him was yea Reason 2. My Doctrine and the Doctrine of my companions contained nothing but Jesus Christ onely who is the unchangeable Son of God and the eternal verity alwaies constant to himself Therefore you are not to make any doubt of my Doctrine Vers. 20. For all the Promises of God in him are yea and in him Amen unto the glory of God by us Reason 3. Confirming the former All the Promises of God in and through Christ are firm unchangeable and compleat partly inasmuch as hee is the Son of God by whom all things are made partly inasmuch as hee is Mediatour God-man who compleated for us our Redemption and procured it by his merit that the good things promised might bee performed to us and really hee applies them to us Therefore our preaching which contains nothing else is necessarily certain and no doubt to be made of it To the glory of God Reason 4. As the Promises of God are yea and Amen in Christ i. e. that is really and indeed ratified and compleat and so they are acknowledged and preached by us it makes to the glory of God who will not have his Promises fulfilled but in Christ Therefore our preaching is so sure and firm as the purpose of God is in glorifying himself in his Son neither must you doubt any thing in the matter Vers. 21. Now hee which stablisheth us with you in Christ and hath annointed us is God 22. Who hath also sealed us and given the earnest of the Spirit in our hearts Reason 5. God is the Author of this our Faith in Christ confirming both the preaching of us Apostles and the Faith of you Corinthians as many of you as are sincere partly by communicating the several gifts of the Spirit as it were an unction from Christ partly by setting to his seal to our Faith making us certain of the Truth of the Gospel and stirs up ineffable and glorious joy in us which is as it were the earnest of our future happiness Therefore our preaching is sure nor ought you to make any doubt of it All these Arguments being weighed upon no ground could the Corinthians suspect that in the preaching of the Apostles so many waies divinely confirmed there could bee any uncertainty or falshood and so hee prevents an Objection as it tended to destroy the Truth of the Gospel Vers. 23. Moreover I call God for a record upon my soul that to spare you I came not as yet unto Corinth Here hee answers the Objection so far as concerned his credit and carriage by shewing the reason of his not comming unto them viz. That time of repentance being granted to the Corinthians hee might spare them i. e. restrain himself from a severe course with them which at present hee was forced to use and hee confirms his Word with
of the Son of God who loved mee and gave himself for mee Reas. 3. Confirming the former I being justified by Faith am judicially united unto Christ crucified and in him I am judicially bound to dye unto sin to crucifie the old man Therefore I cannot consent to sin from the principles of the Doctrine of Justification by Faith This is the Reason Christ our Surety on the Cross did not onely expiate the sins of the redeemed but also for their sakes hee promised that they should dye to sin and crucifie their corrupt nature Therefore hee which by Faith apprehending his judicial union with Christ crucified it is necessary also that hee acknowledge his obligation to dye to sin or to crucifie his old nature by the virtue of Christ. Nevertheless I live I justified by Faith am a new Creature by the Spirit of Christ living in mee so that I live not as to the old man but Christ dwelling in mee useth this natural life as his Organ and Member and Effects that by Faith in his strength I may lead this life taking care of all my affairs that I may as it were bring the Spirit into obedience unto God and that out of his same love by which hee dyed for mee Therefore I cannot consent to sin from the principles of justifying Faith The force of the Argument in short is this The Spirit quickens us that are justified by the Faith of Christ to live holily Therefore Justification by Faith doth not give liberty to sin Vers. 21. I do not frustrate the Grace of God for if Righteousness come by the Law then Christ is dead in vain The Objection is removed The second Argument for Justification by Faith and not by the Works of the Law followeth If Justification bee by the Works of the Law the Grace of God is in vain and made of none effect for if Justification bee by Works it cannot bee by Grace as Rom. 11.6 But God forbid that I should make the Grace of God of none effect Therefore God forbid that I should determine Justification to bee by Works For if Argum. 3. If Justification bee by the Law Christ is dead in vain because then both otherwise and more easily Justification might bee obtained than by the death of Christ But it is absurd to say that Christ is dead in vain Therefore Justification is not by the Law but by Faith CHAP. III. Vers. 1. O Foolish Galatians who hath bewitched you that you should not obey the Truth before whose eyes Iesus Christ hath been evidently set forth crucified among you Because hee knew that the minds of the Galatians were prepossessed with a false opinion Therefore lest they should faint upon the following disputation he by a grave objurgation shaketh them out of their drowsiness and pricks their consciences as it were with four stings For first of all hee calls them foolish and unadvised Because they suffer themselves foulely to bee deceived although not out of malice yet by their own imprudence 2 He calls them bewitched i. e. deluded by the delusions of Impostors 3 Hee objects to them their defection from the saving Truth of the Gospel concerning the Grace of Christ. 4 Hee amplifies their crime from this that Christ was so evidently preached amongst them and his sufferings with the causes of them so clearly explained as if the whole matter as in a painted Table had been set before their eyes The Preface being premised hee goes on to confirm that Justification is by Faith and not by the Works of the Law in four and twenty Arguments Vers. 2. This onely would I learn of you Received yee the Spirit by the Works of the Law or by the hearing of Faith Argum. 1. Yee have not received the Spirit of Regeneration and other graces by which the preaching of the Gospel is sealed amongst you by Works or by Doctrine received from the Covenant of Works but by Faith or by the Doctrine of the Covenant of Grace applied by Faith Therefore yee are not justified by Works but by Faith Vers. 3. Are yee so foolish having begun in the Spirit are yee now made perfect by the flesh Argum. 2. Although some Impostors have perswaded you that the beginning of Justification is by Faith but the accomplishment of it is to be had from Works yet this opinion is to be condemned of folly because it is impossible that the spiritual way of justifying by Faith should consist with that carnal way of justifying by Works much less that it should take its perfection from this Therefore wee are not justified by Works but by Faith Righteousness by Works is called flesh 1 Because although now this kind of Justification is impossible yet it is a common and foolish surmise of corrupt nature that wee are justified by Works and by the pride and vaunting of the flesh this is every where defended 2 Because all the Works of the unregenerate or a man not justified by Faith all his Works by which hee seeks Justification are meer flesh or the effects of corrupt flesh as they come from those that are not justified It is as absurd therefore to say that a man is justified by the continual violation of the Law or can acquire Righteousness by sinning But as touching Works which follow Justification or the remission of sins they cannot bee the cause of a thing already past before they were or could bee except you take Justification for the declaration of Justification amongst men already passed and pronounced by God Vers. 4. Have yee suffered so many things in vain if it bee yet in vain Argum. 3. If in your foolishness you proceed 〈◊〉 seek for Justification by Works or to bee justified partly by Faith partly by Works yee will lose all the fruit of your constancy hitherto and afflictions which yee have through Faith already suffered for the defence of Righteousness by Faith but I hope better things Therefore yee are not justified by Works but by Faith alone Vers. 5. Hee therefore that ministreth to you the Spirit and worketh miracles among you doth hee it by the Works of the Law or by the hearing of Faith Argum. 4. The Ministers by whom God gives his Spirit and works miracles among you are onely they which teach Justification not by Works but onely by Faith in Christ Therefore Justification by Faith alone is approved by God but not that which is feigned to bee by Works Vers. 6. Even as Abraham beleeved God and it was accounted to him for Righteousness Argum. 5. Abraham although hee did very much abound in virtues yet hee was justified by Faith alone for hee beleeved God and it was imputed to him for Righteousness For God hath promised to bless all Nations in his seed i. e. in Christ. Hee hath applied this blessing which containeth in it self Righteousness and life eternal in Christ to himself by beleeving Therefore wee are justified not by Works but by Faith Vers. 7. Know yee therefore that they which are
of Faith the same are the children of Abraham Argum. 6. Those alone who are justified by Faith or seek to bee justified by Faith and not by Works are the Sons of Abraham Therefore the onely cause of Justification is by Faith Vers. 8. And the Scripture fore-seeing that God would justifie the Heathen through Faith preached before the Gospel unto Abraham saying In thee shall all Nations bee blessed Argum. 7. The Spirit which is the Author of the Scriptures hath known this to bee the Counsel of God that the Gentiles should bee justified by Faith and foreseeing that this would come to pass hee preached the Doctrine to Abraham concerning the blessing of the Gentiles in him as in the Father the example and type of the faithful in him in whom the blessed seed Christ was included as being in his loyns as it is said of Levi Heb. 7.10 Therefore necessarily this way alone of Justification is firm Vers. 9. So then they which bee of Faith are blessed with faithful Abraham Argum. 8. The faithful alone or they which by Faith seek Righteousness do obtain a blessing with faithful Abraham Therefore this way of Righteousness by Faith is onely solid Vers. 10. For as many as are of the Works of the Law are under the curse for it is written Cursed is every one that continueth not in all things which are written in the book of the Law to do them Argum. 9. How many soever are justified by the Law or seek justification by the works of the Law are under a curse because they adhere to the Covenant of Works yet perform not the condition of this Covenant that is perfect obedience to the Law Therefore justification is not of Works but of Faith It is written Hee confirms the antecedent because out of the Scripture Deut. 27.26 Cursed is every one that fulfilleth not the whole Law For they that seek justification by works do not fulfill the whole Law Therefore they are cursed Vers. 11. But that no man is justified by the Law in the sight of God it is evident for the just shall live by faith Argum. 10. The Scripture Hab. 2.4 pronounces that the just one shall live by faith therefore no man by the Law or by Works shall be justified in the sight of God Hee adds in the sight of God because hee doth not deny but that wee are justified by Works in the sight of men For justification before men is nothing else but the acknowledgement and declaration of justification already made by faith in the sight of God by reason of the fruits of faith that are manifested Vers. 12. And the Law is not of faith but the man that doth them shall live in them Argum. 11. Proving the consequence of the former Argument The Law or the cause of justifying by Works doth not consist with faith or with justification by faith because the legal promise is of giving life to him that doth and performeth the Law or to him who hath perfect inherent righteousness For faith bringeth righteousness imputed to them that beleeve in him who justifies the ungodly or bringeth righteousness to him who is destitute of Righteousness from himself Therefore if any righteousness bee given it is given by Faith and not by the Law and consequently righteousness of faith is alone to bee acknowledged Vers. 13. Christ hath redeemed us from the curse of the Law being made a curse for us for it is written Cursed is every one that hangeth on a tree Argum. 12. Christ hath redeemed us from the curse of the Law being made a curse for us upon the Cross undergoing a cursed death upon the Cross for us as it is manifest from Scripture which declares that kinde of death which Christ by the Counsel of God was to undergo to wit the hanging on a tree cursed Therefore justification is not by the Law but by faith in Christ who freed us from the curse of the Law Vers. 14. That the blessing of Abraham might come on the Gentiles through Iesus Christ that wee might receive the promise of the Spirit through faith Argum. 13. For this end Christ was made a curse that in Christ apprehended by faith the blessing of Abraham i. e. Righteousness and life eternal in the blessed seed might appear to the Gentiles who are destitute of works to which they may pretend to trust Therefore justification is by faith and not by works That wee might receive Hee changes the person and joynes himself and the other beleeving Jews to the beleeving Gentiles adding Arg. 14. Christ for this end is made a curse that all wee beleevers being Jews and Gentiles becoming one seed of Abraham might receive the promised Spirit of adoption by faith Therefore the justification of all us Gentiles and Jews is by faith unless wee affirm that Christ was frustrated of his end Vers. 15. Brethren I speak after the manner of men though it bee but a mans Covenant yet if it bee confirmed no man disanulleth or addeth thereto 16. Now to Abraham and his seed were the promises made Hee saith not And to thy seeds as of many but as of one and to thy seed which is Christ. 17. And this I say that the Covenant that was confirmed before of Christ the Law which was four hundred and thirty years after cannot disanul that it should make the promise of none effect In these three verses is Argum. 15. confirming the former Covenants and Agreements justly performed even amongst men cannot bee made void or bee changed by superaddition vers 15. But a Covenant is duely made betwixt God and Abraham for the uniting all the faithful both Jews and Gentiles into one seed Christ an incorporation being made of Christ the head and all his members into one Christ mystical by faith vers 16. Therefore this Covenant cannot bee made void nor by the superaddition of the Law bee changed and so justification by faith shall stand That this Argument might bee understood vers 15. The Apostle prevents an Objection some might say That the way of justifying is changed neither is there the same reason of justifying Abraham before the Law and his posterity with whom the Law was made For latter things use to derogate from former He answers that in a ratified Covenant and now confirmed by Will and Testament nothing even amongst men can bee made void or changed much lesse in the divine Covenant now established after the manner of a Will Furthermore vers 16. hee assumes that so God covenanted with Abraham concerning a blessing freely to be given to those that beleeve in Christ that hee might take into one body his seed which consists both of Gentiles and Jews by the words of the Covenant This hee proves from the words of the promise because God said not to Seeds as if there should bee more seeds to wit Gentiles asunder and Jews asunder but hee said to thy Seed as of one viz. meaning Christ in whom the faithful both of Jews
and Gentiles become one seed i. e. one Christ mystical by faith Lastly vers 17. Hee concludes that this Covenant confirmed by a sacrifice after the manner of a Will and established by God with relation unto Christ could not bee made void or of none effect by the Law which was given four hundred and thirty years after The Promise Hee includes a reason why this Covenant could not bee changed by the Law viz. because the Covenant is Gods absolute promise which as it were obligeth God promising that he cannot change it But the Law hath the nature of a commandement which bindes not the Legislators but the subject For the Legislator can change Laws but hee cannot change absolute promises Therefore the Law after so many years made cannot disanull the Covenant or the promise absolutely made to Abraham Vers. 18. For if the inheritance bee of the Law it is no more of promise but God gave it to Abraham by promise Lest any one should object that the Law and the Promise may be conjoyned Hee answers and adds Arg. 16. If the inheritance be of the Law or works then not of the free promise for the one of these takes away the other but the inheritance is freely given to Abraham by a free promise Therefore not of the Law and consequently because the inheritance or life eternal is not of the Law or any works neither shall justification bee by the Law but only by grace through faith Vers. 19. Wherefore then serveth the Law It was added because of transgressions till the seed should come to whom the promise was made and it was ordained by Angels in the hand of a Mediator 20. Now a Mediator is not a Mediator of one but God is one Hee moves a question concerning the use of the Law inquiring to what purpose the Law was made Hee answers and adds Arg. 17. The Law is given that transgressions might bee manifest and held in as it were with some bridle untill Christ should come who is the seed to whom the promise of blessing is made Therefore seeing that onely the manifestation of sin cometh by the Law justification is not by the Law but by Christ or by faith And it was necessary to the manifestation of sin that the Law should bee renewed because the Jews sinned and yet did neither acknowledge the power of sin nor their own impotency to obey the Law Therefore the Law was urged until that compleat seed arose made up of Jews and Gentiles united the partition Wall between the Jews and the Gentiles being thrown down into one body with their head Christ by Faith Ordained Argum. 18. A terrible manner of giving the Law by the Ministery of Angels and by the hand of a Messenger or Mediator it was a sign rather of discord than of peace and concord betwixt God and men Because a Mediatour or a Messenger useth not to bee onely of one party seeing no man disagreeth with himself but of parties whereof one hath made a breach with the other But God is one and alwaies constant to himself Therefore the dis-agreeing party is man and the manner of making the Law did both signifie and argue that This is the force of the Argument which being granted reconciliation is not made but discord betwixt God and man remaineth by that Justification is not But the Law being given reconciliation is not made but discord betwixt God and the people remaineth as it appears from the manner of giving the Law Therefore Justification is not by the Law Vers. 21. Is the Law then against the Promises of God God forbid For if there had been a Law given which could have given life verily Righteousness should have been by the Law Hee propounds another question whether the Law is contrary to the Promise shewing to men the contrary waies of justifying Hee answers by denying and adds Argum. 19. If a Law had been given which could communicate life to sinners and strength for the performing those things that were commanded surely Justification had been by the Law wee may assume But such a Law is neither given to sinners nor can bee Rom. 8.3 Therefore Justification is not by the Law Vers. 22. But the Scripture hath concluded all under sin that the Promise by Faith of Iesus Christ might bee given to them that beleeve Argum. 20. The Law of God and the whole Scripture hath concluded all men and whatsoever commeth from man under sin and renders all men guilty of sin that now nothing else can remain to man but Faith in Jesus Christ by which the Promise of free blessing belongs to all that beleeve Therefore Justification is not by the Law but by Faith For if all are sinners no man by Works no man but by Faith can bee saved Vers. 23. But before Faith came wee were kept under the Law shut unto the Faith which should afterwards bee revealed Argum. 21. From the end and use of external Discipline before the comming of Christ in the Church of the Jews who were daily urged under a curse to perform Obedience to the Law according to the Covenant They were daily instructed by the yoak and observance of Ceremonies imposed touching due Obedience to the commands of their impotency to obey the Law and of their manifold sins they were also daily taught that they should flie to the Altar to sacrifice to washings that by this Discipline they might acknowledge themselves to be sinners and not to bee freed but by the oblation of the Lamb of God that was to come and by expiation in his blood or by Faith in the promised Messias From hence is the Argument wee Jews before the comming of Christ or before the full revelation of the Doctrine of Faith come were kept under the external Discipline of the Legal Covenant as under a Garrison circumscribed with boundaries that wee might not by any way turn our selves from the curse unless unto that Faith alone which was to bee revealed i. e to seek Righteousness and a blessing in the promised Messias Therefore wee are so far from Justification by the Law that on the otherside by the Discipline of the Law the ancient Church was shut up in streights and compelled to look unto Justification alone by Faith But the Discipline of the Law is abused by many to a contrary end yet this was the end of the Legal Discipline instituted by God Vers. 24. Wherefore the Law was our School-Master to bring us unto Christ that wee might bee justified by Faith Argum. 22. Illustrating and confirming the former The Law or the external form of the Legal Covenant like a School-Master sent to us by God did instruct our childish Church and lead it by the hand to Christ that wee might bee justified by Faith Therefore wee are so far from Justification by the Law that on the other side unless wee bee justified by Faith the Law is frustrated in its end For what else did the Law do by propounding moral Precepts
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
presence of God whilst others fiercely strive amongst themselves only because they are ashamed to bee overcome or to bee accounted unlearned Lastly imploying himself in preaching not in mincing of words whilest the substance is neglected but in a prudent dividing and distribution of their plain meaning and applying them to the advantage of the hearers in faith and obedience to the truth Vers. 16. But shun prophane and vain bablings for they will increase unto more ungodliness Branch 3. That hee decline the lofty and sophistical manner of speech new unusual and prophane phrases Hee subjoyns three Reasons of this Branch Prophane Reas. 1. Because as those insolent speeches proceed from the prophaneness and impiety of the mind so they foster and increase ungodliness in others Vers. 17. And their word will eat as doth a canker of whom is Hymeneus and Philetus R. 2. Because the manner of teaching and the Doctrine of Sophisters will eat up the Church as a Gangrene consumes the body which as Physicians teach unless it bee very suddenly cured it invades the contiguous parts seizes upon the very bones and till the man is extinct it proceeds without ceasing Vers. 18. Who concerning the truth have erred saying That the Resurrection is past already and overthrow the Faith of some R. 3. Because experience hath demonstrated this evil in the persons of two Hereticks whom he names to their disgrace that they may be avoided as Rocks Who onely acknowledge an Allegorical Resurrection erring from the Doctrine of Truth overthrow the Faith of some and while they insinuated their perverse opinion into others gave occasion to some not well setled in the Faith to renounce the profession of the Christian Religion Vers. 19. Nevertheless the foundation of God standeth sure having this seal the Lord knoweth them that are his and let every one that nameth the name of Christ depart from iniquity Admonition 3. Of holding fast the Doctrine of perseverance of true Beleevers although the Faith of some was overthrown which admonition is propounded by way of consolation and confirmation of Faith against the scandal of Apostates especially of the famous Doctors whose levity and perfidiousness ought indeed to stir up all to watchfulness but it ought not in any wise to weaken the assurance of Faith in the Saints The Doctrine to bee maintained by Timothy in this Although the Faith of some bee overthrown yet the building of the salvation of the Elect or true Beleevers abides firm or The perseverance of the Saints is certain This hee proves by six Arguments Sure Argum. 1. By way of comparison from a building The building of the Faith and salvation of the Elect hath a sure foundation laid by God which stands unmoveable and this it is The free Election of God the constancy and stability whereof hee compares to a foundation laid upon a Rock Therefore the perseverance of the Saints is certain Seal Argum. 2. By way of comparison from a Seal to this sense The salvation of the Elect is kept in the secret custody of God as with a signet so that though it appear not to the world who they are that are elected yet it is certain that they were not of us or the number of true Beleevers who went out from us that truly beleeved or revolted from our society Therefore the perseverance of the Saints is certain Knows Argum. 3. Those are known unto God who in a special manner are his or belong to him as his peculiar ones hee knows them and their names and number and embraceth them with his special favour that hee will not suffer them to bee pulled from him To know them as his own is to acquiesce in them by his special love as his peculiar ones Therefore the perseverance of the Saints is certain Seal Argum. 4. As another seal God hath given this Precept to bee read of all men which hee makes effectual in all his Elect Let every one that names the name of Christ depart from iniquity i. e. Let him hold fast the Faith with the profession of Iesus Christ let him also depart from the waies of sin by repentance and holiness of life Therefore the Saints those whom God hath sealed for his own as it were with this Seal and in whom hee works effectual obedience to this Precept they shall not perish in their Apostacy but persevere and end their lives in the Faith and Obedience of Christ. Vers. 20. But in a great house there are not onely Vessels of Gold and of Silver but also of Wood and of Earth and some to Honour and some to Dishonour Argum. 5. As in a well-furnished and great house there are some vessels more precious for decent uses some baser vessels for dishonourable uses so in the Church some are reprobate who onely lye in their filthiness by whom the Church is corrupted they shall depart from the Church by Apostacy Some are elected and sanctified of God who shall persevere in the Faith and Obedience of Christ to the glory of God and their own commendation Therefore the perseverance of the Saints is certain Vers. 21. If a man therefore purge himself from these hee shall bee a vessel unto honour sanctified and meet for the Masters use and prepared unto every good work Argum. 6. It is not onely certain that the Elect shall persevere but it is also to bee affirmed that they may bee assured of their election and perseverance For if any one by the Grace of God shall endeavour to purge himself from the manners of Hypocrites and the defilements of sinners with which the vessels designed to shame are filled hee shall openly manifest to himself and others that hee is of the number of those precious vessels prepared to sanctification and glory Therefore the perseverance of the Saints is certain Vers. 22. Flee also youthful lusts but follow Righteousness Faith Charity Peace with them that call on the Lord with a pure heart Admonition 4. To moderation of mind and to avoid all youthly affections and whatsoever may stir up contentions or provoke the minds of others There are three branches of the Admonition 1 That hee avoid all youthful lusts or affections not onely pleasures but also headiness contention pride desire of vain-glory and the like evil affections which young men use to bee infected with who have taken upon them the office of teaching or disputing Follow 2 That on the other side hee follow 1 Righteousness which offends none 2 Faith which without disputation receives chearfully the mysteries revealed from God 3 Charity which is not envious not puffed up is not ambitious seeks not her own but even those things which conduce to the good of others 4 Peace with them that call on the Lord out of a pure heart i. e. with the true worshipers of God Vers. 23. But foolish and unlearned questions avoid knowing that they do gender strifes 3 That hee shun Questions by which no man comes to true wisdome and Christian edification The
by Abrahams special experience persevering patiently in faith and hope Therefore in the faith of the promise and hope of the blessing in like manner ought ye to persevere patiently That the force of this Argument may appear yee ought to remember that this promise made to Abraham concerning the blessing is to bee understood not of the birth of Isaac onely but of Christ which was to bee born of Isaac and of free righteousness and life eternal to bee bestowed in Christ not onely upon Abraham but also upon him as the father of the faithful and upon all beleevers represented in his person i. e. upon the true heirs of that promised blessing as the Apostle in this place and otherwhere takes it for granted and specially Gal. 3.9 10 13 c. hee expresly teaches Vers. 16. For men verily swear by the greater and an oath for confirmation is to them an end of all strife Argum. 11. Taken from the former For as men swear by the greater and an oath is used for confirmation to end strife amongst them So the promise of Blessedness or Righteousness and Life freely to bee given in Christ confirmed by the oath of the most High God to all the faithful in Abraham ought to bee the end of controversie betwixt God and the faithful lest they stumble in the Faith of the Promise Therefore yee beleeving Hebrews thus confirmed ought boldly to persevere in the Faith Vers. 17. Wherein God willing more abundantly to shew unto the Heirs of Promise the immutability of his counsel confirmed it by an oath Argum. 12. Although the bare promise of blessedness had been sufficient yet God moreover interposed his oath as a pledge that those of Isaac Children and Heirs of the Promise i. e. that hee might assure all the faithful of the immutability of his counsel and purpose to bless them Therefore yee faithful Hebrews ought the more abundantly to bee confirmed and persevere in the Faith of the Gospel Vers. 18. That by two immutable things in which it was impossible for God to lye wee might have a strong consolation who have fled for refuge to lay hold upon the hope set before us Argum. 13. To this purpose God hath sworn to this end that the faithful who endeavour to persevere might fetch consolation strong confidence and solid rejoycing in God from two immutable things against all fear and misery Therefore yee faithful Hebrews being animated with this consolation ought confidently to persevere Hee describes the faithful Heirs of the Promise who endeavour to persevere by their property that under the conscience of sin and deserved anger they flye unto Christ that they may obtain the hope of eternal life which is promised in him By the two immutable things hee means 1 The Promise of God 2 The Oath of God whereby the faithful are ascertained of the third immutable thing i. e. of the purpose and decree of God for their salvation It was impossible Hee gives a Reason of that twofold immutability because it is impossible that God should lye i. e. that hee should not perform what hee hath promised and also sworn Vers. 19. Which hope wee have as an Anchor of the soul both sure and stedfast and which entreth into that within the veil Argum. 14. Wee Beleevers have a lively hope as a safe and firm Anchor of the fluctuating soul cast within Heaven which was prefigured by the veil of the Temple Therefore ought yee constantly press towards the Haven of salvation with confidence The Anchor of hope is called sure because it safely preserves all that hope for hope never maketh ashamed It is called stedfast both because it is never altogether dissolved and because it abides firmly fixed and founded upon a Rock leaning upon the omnipotency truth and goodness of God and the merit of Christ. Vers. 20. Whither the fore-runner is for us entred even Iesus made an High Priest for ever after the order of Melchisedec Argum. 15. Jesus Christ is entred into Heaven for us Beleevers which was prefigured by the High Priests entring within the veil into the Holy of Holies the fore-runner to prepare a place for us and to intercede for us that wee faint not in our race being appointed by his Father a Priest for ever after the order of Melchisedec Therefore yee faithful Hebrews ought boldly to persevere in the Faith of the Gospel CHAP. VII IN this Chapter hee prosecutes his intended speech concerning Melchisedec and also the Doctrine of the Excellency of Christ. There are two parts of the Chapter In the first hee proves the Excellency of Christ above the Levitical Priests in respect to his person to vers 11. In the second the Excellency of Christ above them in respect of his Priestly office to the end The dignity of Christs person is propounded partly in the typical description of Melchisedec partly in Arguments drawn from thence And all the parts of the description concerning Melchisedec are taken typically but concerning Christ truly and properly meant as it appears in the end of vers 3. The Marks of the Excellency of the Person of Christ typically propounded are thirteen Vers. 1. For this Melchisedec King of Salem Priest of the most High God who met Abraham returning from the slaughter of the Kings and blessed him Mark 1. As Melchisedec was a King in the type so is Christ a King properly A Priest Mark 2. As Meschisedec was typically Priest of the most High God so Christ is Priest of the most High God properly and hee himself is the most High God Met Mark 3. As Melchisedec met Abraham returning from the slaughter of the Kings and blessed him as a type of Christ so Christ is hee who onely can effectually bless those that beleeve in him Vers. 2. To whom also Abraham gave a tenth part of all first being by interpretation King of Righteousness and after that also King of Salem which is King of Peace Mark 4. As Abraham acknowledged Melchisedec by his offering of tithes which are properly due to God to bee a Priest and the type of Christ that was to come So also therein hee acknowledged Christ the Priest of God and God represented in the type First Mark 5. As Melchisedec in the type so Christ in truth is first King of Righteousness bestowing Righteousness for that Melchisedec the King signifies then King of Salem i. e. peace or bestowing peace which follows Righteousness imputed by Faith Vers. 3. Without Father without Mother without descent having neither beginning of daies nor end of life but made like unto the Son of God abideth a Priest continually Mark 6. As Melchisedec in his typical state or in his historical being is without Father So Christ as man born of the Virgin is truely without Father Mother Mark 7. As Melchisedec in the type so Christ in the truth of the thing is without Mother Descent Mark 8. As Melchisedec in his historical and typical being So Christ as God in the truth of
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
1. Hee mitigateth his threatning of them for fear of hurting their Faith Beloved saith hee wee are perswaded better things of you though wee thus speak Then 1. A Preacher may threaten fearfully those of whom hee hath good hopes yet with prudency lest hee harm them 2. And people threatned must beware of weakning their own Faith knowing that threatnings are not used to weaken their Faith but to put away security and sloathfulness 2. Hee taketh his assurance of them from such things as accompany salvation Then In the fruits of Faith there are marks and evidences of a mans salvation to bee found which may give a charitable perswasion of their blessed estate to such as know them Vers. 10. For God is not unrighteous to forget your work and labour of love which you have shewed towards his Name in that yee have ministred to the Saints and do minister 1. The reason of his good hopes of them is their bygone and present fruits of love towards Christs name and his Saints Then 1. The works of love done for the glory of Christ or to his Saints for Christs sake from time to time as God giveth occasion are evident marks of a mans salvation and more sure tokens of saving Grace given than illumination and tastings spoken of before 2. No love is to be reckoned for love but working love 3. No works are right works which flow not from love to Christ. 2. Of such works hee saith that God is not unrighteous to forget them and so proveth their salvation because such fruits accompany salvation Then 1. With the grace of laborious love towards Christs Name the grace of salvation doth go in company 2. Justice doth agree with grace in the reward of well-doing because the reward is graciously promised and righteousness maketh promises to be performed 3. The man that loveth Christ in deed and in truth hath that which is most terrible in God for the pawn of his salvation even his Justice 3. These are they whom hee reproved for weakness of knowledge Chap. 5. vers 12. whom now hee commendeth for their good affection and fruits Then 1. Mean knowledge if it be sanctified and sound will be fruitful in the works of love 2. This virtue of love is no excuse for sloathful following of the means of knowledge wee must grow in love and grow in knowledge also Vers. 11. And wee desire that every one of you do shew the same diligence to the full assurance of hope unto the end 1. Hee exhorteth to continue diligent unto the end Then 1. The diligent have need of Exhortation to go on 2. Exhortation to perseverance importeth not suspition of falling away but serveth to further perseverance rather 3. No other Tearm-day is set to our diligence but the end No licence to slack or give over 2. The end of their going on in diligence is their full assurance of hope Then 1. Whatsoever measure of assurance men have they may yet obtain a fuller measure of it Still wee must study to grow 2. Constant diligence in the works of love is the ready mean to foster and augment our assurance 3. Christian hope is not a conjecture or probability but an assurance Vers. 12. That yee be not sloathful but followers of them who through Faith and Patience inherit the Promises 1. Hee setteth the Example of the Fathers before them to be imitated Then 1. So many examples as wee have in Scripture of the godly gone before so many leaders and encouragers must wee reckon our selves to have 2. The painful and not the sloathful are the true imitators of allowed examples 3. In the way to Heaven there are many things befalling us which make it unlikely wee shall come there for which cause there is need of Faith 4. A time must intervene and troubles also ere Heaven be possessed There is therefore need of Patience also 2. They inherit the Promise saith hee Then 1. The most patient and painful servants of God get not Heaven by merit but by inheritance 2. They get not Heaven by merit but by promise Now the promise is of Grace 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 endured hee obtained the Promise 1. For many examples hee bringeth one of Father Abraham from Gen. 22. vers 16.17 and maketh use of it by application Then because we cannot have all examples at once before our eyes we shall doe well for several duties to have some select examples singled out for our own more ready use 2. He doth not bring forth all Abrahams virtues but such as made for his purpose Then when fit examples are found out those points which most serve for our edification must bee most in our eyes 3. Hee marketh first the Promise made next the confirmation of it by an oath then the fast and constant hold laid on it by Abraham last the fruit of the holding fast Hee obtained the promise Then 1. In the example of Beleevers the nature of the Promise and how they came by it must especially bee marked for helping of our Faith 2. Preachers have Pauls example here how to handle a Text. 4. Hee setteth Abrahams obtaining for a pawn of their obtaining albeit hee knew their Faith should bee weaker in degree than Abrahams Then In making use of examples it must be held for a ground that the honest and upâ—ight imitators albeit weak shall finde the same success that the stronger gone before them have found Vers. 16. For men verily swear by the greater and an oath for confirmation is to them an end of all strife 1. The Apostle being about to comment upon this oath first hee sheweth the end of an oath amongst men vers 16. and then the use of the oath made to Abraham thereafter 1. Men swear by a greater saith hee that the authority of him by whom they swear may ratifie the oath one way or other But God hath not a greater and therefore himself and all his is laid in pawn to make his oath good 2. Hee who is the greatest and giveth authority and weight to all oaths among men must be esteemed worthy to give weight and authority to his own oath This is the force of his reasoning 2. The end of an oath is to end controversie Then This similitude importeth that as long as wee are in mis-beleef there is a controversie betwixt God and us wee testifying that wee are in suspition of his good affection towards us and of his promise keeping unto us and God is offended with us for our wicked thoughts entertained of him 3. God hath sworn his promise to us to take away the controversie Then 1. A man could condescend no further to give his party satisfaction than God hath condescended to satisfie us 2. Except wee will deny God the honour which wee
cannot deny unto an honest man wee must beleeve the sworn Covenant of God and particular Articles thereof 3. Except wee beleeve the controversie remaineth yea and is doubled after the oath Vers. 17. Wherein God willing more abundantly to shew unto the Heirs of Promise the immutability of His Counsel confirmed it by an Oath One of the ends of Gods swearing to Abraham is the Confirmation of the Faithful or the Heirs of Promise concerning the unchangeableness of Gods Counsel in making the Promise Then Every Beleever hath the same ground of certainty with Abraham seeing the Oath sworn to Abraham is sworn for their Confirmation 2. Hee calleth Beleevers by Isaaks stile Heirs of the Promise Then Beleevers are all reckoned by God as so many Isaaks and intituled with Isaak to be Heirs of Abraham with him and Heirs of the Good promised to him and Heirs begotten by the force of Gods Promise and Word and not by the force of nature And certainly albeit the Law serve for a Preparation yet it is the Gospel and the Word of Promise which pulleth in the heart of a man to God in love as a reconciled Father and converteth him Wherefore even because of the Beleevers begetting to God by the immortal seed of the Word of Promise hee may be called the Heir of Promise also 3. By the Oath God declareth himself willing to shew the immutability of his Counsel concerning the Salvation of Beleevers Then 1. As many as beleeve in Jesus and are begotten by the Promise are fore-ordained in Gods Counsel for Salvation 2. The Purpose and Counsel of God concerning such mens Salvation is immutable 3. God will have Beleevers knowing this His Counsel concerning themselves and their Salvation and assured of the immutability thereof 4. Hee will have the sworn Promise made to Abraham and his Seed serving in particular to the Heirs of Promise or Beleevers to make evident this His Counsel to them in particular as well as to Abraham because Hee sware to Abraham to shew them this His Purpose 4. By the Oath hee saith God is willing more abundantly to shew the immutability of his Counsel Then 1. Till the immutability of the Lords Counsel concerning our salvation be laid hold upon Faith cannot be stedfast as the Lord would have it 2. God is willing that wee should look in upon his Counsel by the eye of Faith and read our Names written in Heaven in His Decree and so be made sure 3. The Promise of Salvation or of the Blessing to Beleevers is of it self sufficient enough for Assurance albeit it were not sworn and the Oath is added not of necessity for any weakness of the truth of the Promise but out of super-abundant good will to have us made sure 4. It behoveth to be most pleasant to God that Beleevers have full assurance of Faith and over-come all doubting seeing hee sweareth the Promise onely for this end Vers. 18. That by two immutable things in the which it was impossible for God to lye wee might have a strong Consolation who have fled for refuge to lay hold upon the Hope set before us Another end of the Oath is That with assurance the Beleever may have strong Consolation upon solid grounds 1. But how describeth hee the Beleevers to whom this Comfort is allowed Wee saith hee who have fled for refuge to lay hold upon the Hope set before us That is Wee who to flee from deserved wrath have taken our course towards Jesus in hope to get the Salvation offered unto us in Him Fleeing for refuge a similitude whether from nature or from the Ordinance of Moses Law Numb 35.6 Giveth us to understand 1. That every true Beleever of necessity must be sensible of his own sins and the deserved wrath of God pursuing him for sin 2. Must have this estimation of Jesus That Hee is both a ready and sufficiently strong Refuge to save a man from sin and wrath when hee runneth towards Him 3. That in this sense of sin and wrath and good estimation of Christ hee set his Face towards Him onely avoiding all by-waies leading elsewhere than to this Refuge and running for death and life to be found in Him 2. Again while hee saith To lay hold upon the Hope set before us hee giveth us to understand 1. That in Christ our Refuge not onely is there deliverance from pursuing Wrath but also eternal life to be found as it is set before us in the Gospel 2. That the Beleever must have Hope to obtain this Offer 3. And as hee is driven by fear of the Law unto Christ so must hee also be drawn and allured by this Salvation set before him griping undeserved Grace as well as fleeing deserved Wrath. 3. While hee describeth the Beleever after this manner as the man to whom all these things appertain hee teacheth us That Whosoever findeth himself in any truth to be such a one as here is described so driven and so drawn to Christ fleeing from Sin and Wrath and running on to Christ in Him alone to be saved may be well assured hee is a man endued with saving Faith One of Abrahams Children An Heir of Promise One of the society of the Saints and fellowship of the Apostles whom the Apostle here taketh in with himself in this Text A Man in Gods Counsel Fore-known Elected Predestinated A Man to whom God intended both to speak and swear in Abrahams person to whom God alloweth both strong Consolation here and the Possession hereafter of whatsoever is set before him in the offer of the Gospel 4. The end of the Oath That wee might have strong Consolation by two immutable things that is Gods Promise and Gods Oath in which it is impossible that God should lie Then 1. The Consolation which God alloweth upon the Faithful is strong able to overcome the Challenge of Sin fear of Judgement Death and Hell and feeling or fearing of any misery whatsoever Other consolations are but weak in comparison hereof and can overcome none of these 2. God hath laid immutable Grounds for this Consolation His unchangeable Promise and His unchangeable Oath 3. God cannot lye nor deceive whether Hee say or swear 4. His nature maketh this impossibility of lying and immutability in promising and swearing 5. God alloweth this strong Consolation to come by Faiths resting on these two immutable things His Promise and Oath So that the less a man apprehend the grounds of his Faith to be solid the less hee shall be comforted and the more hee apply the Promise to himself and apprehend the unchangeableness of the Promise and Oath of God the more strong shall his Consolation be Vers. 19. Which Hope we have as an Anchor of the Soul both sure and stedfast and which entreth into that within the Veil 20. Whether the Fore-runner is for us entred even Iesus made an High-Priest for ever after the Order of Melchisedec 1. Hee hath told the solidity of the ground whereupon the Beleever doth
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
Then 1. Faith resteth on Gods Promise albeit carnal reason seem not to second it 2. Faith maketh us capable of benefits which otherwise wee could not receive 3. The more hinderances that Faith hath it is the more commendable 3. That which upheld her was the faithfulness of God Then 1. The consideration of the properties of God who promiseth is a special help to make us rest on the Promise which Hee maketh 2. Hee that giveth unto God the Glory of Faithfulness shall receive for a Reward the full Performance Vers. 12. Therefore sprang there even of one and him as good as dead so many as the Stars of the Skie in multitude and as the Sand which is by the Sea shore innumerable The Promise was of innumerable Children as the Stars of Heaven And so was the Performance Then Justifying Faith not onely believeth the great Promise of Redemption but also other inferiour promises which depend thereupon the beleeving whereof giveth evidence of beleeving the main Promise of Salvation through the Messiah And therefore it is that by the Faith of such Promises the Faithful are here declared to bee justified Question How can this be that Abrahams Seed should be so many I answer 1. Because the one is as innumerable as the other For they are compared together in this respect 2. Superlative speeches are to be expounded according to the scope and not captiously to be wrested beside the purpose of the speaker and beyond the common acceptation of the hearer Now the scope of the speech is to raise the dulness of the mind in weighty matters to the due consideration of a Truth in the due measure which otherwise should have been undervalued This is the proper intent of the figure hyperbolick in the ordinary use of Rhetorick Vers. 13. These all died in Faith not having received the Promises but having seen them afarre off and were perswaded of them and embraced them and confessed that they were Strangers and Pilgrims on the earth Hee commendeth the Faith of the Patriarchs and Sarah that they dyed in the Faith not having obtained the Promises Then 1. Faith loseth the commendation except wee persevere therein even until death 2. Where we have a word of Promise made to the Church or to our selves albeit we see it not performed in our time wee may go to death in assurance that it shall be performed 3. They who would dye in Faith must live in Faith 2. Though they received not the Promises yet they saw them afar off and were fully perswaded of them and embraced them Then Albeit Faith came not unto a Possession yet it cometh unto a beholding of the Possession comming unto a Perswasion of the Possession and a sort of friendly Salutation thereof as the word importeth such as Friends give one to another whilst they are drawing near to embrace one another after a long time separation 3. They confessed in their life time that they were Strangers and Pilgrims on the earth This wee read onely of Jacob before Pharaoh But the mind of one of the Faithful in the main matters maketh evident what is the mind of the rest Then 1. It is the part of true Beleevers to profess their Faith before all even before Idolaters amongst whom they live 2. They who know Heaven to be their own Home do reckon this World a strange Country 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 be called their God For Hee hath prepared for them a City From their Profession That they were Strangers hee draweth Consequences thus That they desired an homely Country And if a Country then either their own earthly Country or a better Not their own earthly Country For they might have returned when they pleased Therefore they desired a better Country And if a better Country then an heavenly Country That is They desired even Heaven it self for their Country 1. This deducing of Consequences from the Profession of the Patriarches That they were Strangers Teacheth us 1. So to read the Scriptures as wee may mark not onely what is spoken but also what is thereby imported by consequence 2. That what is imported by a speech is a plain Declaration of the mind of the speaker and not an obscure Deduction as Mockers call it They who say they are Strangers declare plainly that they seek a Country saith the Apostle 3. Yea that it is lawfull to proceed drawing one Consequence after another till we find out the full mind providing the Collection be evident in the course of sound Reason as here it is 2. The Apostle hath proved here that the Patriarchs sought Heaven for their Country because they sought a better than any on earth Then 1. The Apostle knew no place for residence of departed souls better than the Earth except Heaven onely If there had been any other place such as is feigned to be his reasoning had not been solid 2. The Patriarchs after the ending of their Pilgrimage here on earth went home to Heaven 3. Because they counted themselves strangers till they came home to Heaven God is not ashamed to be called their God Then 1. God will honour them that honour him 2. God will avow himself to be their portion who for his cause do renounce the world 3. Yea that the Lord may honour such as honour him hee will even abase himself to exalt them 4. When the Lord hath so done hee thinketh it no dishonour to Himself to do any thing that may honour his servants 4. God did prepare them a City which the Apostle before hath called Heaven or the heavenly Country Then Heaven was prepared for the Patriarchs and the rest of Gods Saints before they had ended their pilgrimage on earth And to put them into Hell or any othâ—r place there must be a Doctrine not from Heaven Vers. 17. By Faith Abraham when he was tried offered up Isaac And he that had received the promises offered up his onely begotten Son 18. Of whom it was said That in Isaac shall thy seed be called Another commendation of Abrahams Faith from the proof given thereof in his tryal about Isaac Whence we learn 1. That where the Lord giveth faith there tryal must be expected And the greater faith the greater trial 2. That faith is most commendable when it standeth strong in tryal 2. He is said to have offered up Isaac by faith Then 1. There is nothing so dear but faith in God will make a man quit it at Gods command 2. The Lord counteth that to be done wich a man is about to do Isaac is counted offered because so was he in Abrahams purpose 3. His receiving of the promises is here in another sense than ver 13. For there to
towards your poor and afflicted Brethren yee shall have judgement it is to be feared without mercy Therefore avoid respect of persons Rejoyceth Argum. 10. If yee exercise mercy especially towards your poor afflicted Brethren as the Gospel requires yee have no reason to fear wrath or judgement without mercy but yee may by this be certified of Gods mercy whereupon relying yee may rejoyce against the severity of Judgement meerly as from which yee are delivered through the mercy of God Therefore unless yee would renounce mercy and make your selves obnoxious to judgement yee ought to avoid this respect of persons which is joyned with cruelty The Second Part. Vers. 14. What doth it profit my Brethren though a man say hee hath Faith and have not works can Faith save him The other Admonition for avoiding the vanity of boasting touching a vain and idle Faith The Proposition is determined in the first words That the Profession of Faith is unprofitable and vain which is destitute of works Hee proves this by nine Arguments Argum. 1. Because such Faith which is void of fruits cannot save him that boasts of his vain Faith Therefore his profession is vain Vers. 15. If a Brother or Sister be naked and destitute of daily food 16. And one of you say unto them Depart in peace bee you warmed and filled notwithstanding yee give them not those things which are needful to the body what doth it profit Argum. 2. Verbal profession of empty charity is vain and unprofitable both to him that professes it and to the hungry to whom words are given in stead of meat Therefore also the meer Profession of Faith is vain Vers. 17. Even so Faith if it hath not works is dead being alone Argum. 3. Charity which consists onely in an outward profession is dead Therefore also Faith which consists in an outward profession without works is dead and vain Vers. 18. Yea a man may say Thou hast Faith and I have works Shew mee thy Faith without thy works and I will shew thee my Faith by my works Argum. 4. Such a profession of Faith is apparently vain when it shall come to the tryal as it appears in the supposition of the Dialogue set down betwixt the true beleever who can shew his Faith by his Works and the boasting hypocrite who cannot demonstrate his Faith by his life and works Therefore that boasting of Faith is vain and unprofitable Vers. 19. Thou beleevest that there is one God thou dost well the Devils also beleeve and tremble Argum. 5. Faith which is called Historical whereby wee beleeve the Truth of the Articles of Faith touching the unity of God and such like although this bee good yet it is not sufficient to salvation it is not saving Faith Because the Devils beleeve the Truth of the Divine Word and tremble Therefore much less doth the vain profession of Faith destitute of works profit to salvation Vers. 20. But wilt thou know O vain man that Faith without works is dead Argum. 6. Propounded by way of Dialogue Hee that glorieth and resteth upon such Faith that is without works not knowing it to be dead is a vain and empty man as a vessel the more empty it is the more it sounds and hence hee proceeds to the seventh Argument Vers. 21. Was not Abraham our Father justified by works when hee had offered Isaac his Son upon the Altar Argum. 7. Proving that faith without works is dead and consequently the profession of faith which wanteth works to be vain from the example of Abraham who in the foresaid matter touching the demonstration of his faith whether it were alive or dead is found and declared just by his works and here by an interrogation he urges the conscience of the hypocrite Abraham the Father of the faithful is justified before the whole world because his faith was not dead but alive by his works when he had offered Isaac his son upon the Altar in testimony of the sincerity of his faith or that he by a lively faith believed in God and pleased not himself in the vain profession of an idle or dead faith as many do Therefore faith which is without works is dead and vain And so Iames very well agreeth with â—aul For Paul argues thus Rom. 4.2 If Abraham was justified by works he hath whereof to glory but not before God therefore he is not justified before God by works But Iames argues thus Abraham is justified by works before men who might say to him Shew me thy faith by thy works or demonstrate to me that thy faith is not dead but alive From which antecedent it doth not onely follow Therefore faith without works is dead but also the conclusion agreeing with Pauls conclusion Therefore Abraham is justified before God not by that dead faith and void of works but by a lively faith and efficacious in works and so the Apostles agree very well Vers. 22. Seest thou how faith wrought with his works and by works was faith made perfect He shews that this is the minde of Iames by convincing the boasting hypocrite glorying of a dead faith from this that the faith of Abraham together with the profession of faith had works joyned with it so that his faith is declared to be perfected by works and not found vain or dead Vers. 23. And the Scripture was fulfilled which saith Abraham believed God and it was imputed unto him for righteousness and he was called the friend of God From hence also he infers an exposition of that Scripture which Paul cites in the matter of Justification by faith and so he fully demonstrates his consent with Paul Seeing that Abrahams faith is perfectly declared by his woâ—ks or the fruits thereof then it is declared plainly that the Scripture hath spoken true He believed c. And so when it is said that faith was imputed to Abraham for righteousness it is manifest that it is to be understood of faith not dead but lively and operative by works And Iames here sheweth that this exposition of the Scripture is the fulfilling and the full sense of it He saith that Abraham was called the friend of God that we may understand that sincere reconciliation with God is wrought by faith and true friendship is demonstrated by the manifestation of faith in works of obedience Vers. 24. Ye see then how that by works a man is justified and not by faith onely The conclusion follows from these premises against the boasting of hypocrites touching their vain faith that all proâ—â—ssing faith before men are justified by their works and not onely by the profession of their faith or by a dead and vain faith which you hypocrites boast of Vers. 25. Likewise also was not Rahab the harlot justified by works when she had received the Messengers and had sent them out another way Argum. 8. Rahab the Harlot was justified before Israel viz. that she truly believed in God and was truly converted by works when she had received the
and which they might apply to the ends and uses whereunto it serves As Reas. 4. Because yee should abide in darkness unless yee attended to the Scriptures which are in themselves and in the faithful as light that shineth in a dark place to direct in all things what and how to be done Until Reas. 5. Because the Sun of Righteousness Jesus Christ will appear at length to those that religiously attend to the Scripture viz. in the glory of the life to come hee will bring with him the perfâ—ct day which shall never have night and the light of the holy Ghost as a morning-star shall arise in their hearts now manifesting one Article of Faith and confirming it as with a seal in the inward senses at another time confirming another Article and so by degrees will illuminate the faithful attenders to the Scripture which illumination of the Spirit because it cannot be perfected in this life and because the day of Christs full presence our Sun will not be but in the life to come Therefore yee ought in all things in the whole course of your lives to attend to the Scripture Vers. 20. Knowing this first that no Prophecie of the Scripture is of any private interpretation Reas. 6. Because wee must firmly hold for a Principle of Faith and for a thing first of all to be beleeved that the Scriptures are not of humane invention but of divine revelation not derived from the mind of the Writer sense or explication but out of the mind sense and explication of God which therefore is not from the explication which men whether few or many invent but from the explication whereof the Spirit of God it self is the Author Vers. 21. For the Prophecie came not in old time by the wil of man but holy men of God spake as they were moved by the Holy Ghost Reas. 7. Confirming the former Because in the Scriptures there are Prophecies which cannot be set forth by the wil of man or from the humane sense or affection of the Prophet but of necessity those holy men spake by the instinct of the Holy Ghost who have left to us the divine Oracles sealed in their Writings Therefore it is meer that the Holy Ghost should be interpreter of their words by other places of his Scripture and that the faithful should attend to the Scriptures and compare them with themselves that they may understand the mind of the Holy Ghost CHAP. II. THat they may the better obey the former Exhortations hee admonishes them that they have a care of false teachers which will arise in the Church and were now risen Hee also describes and reproves their manners and vices from whence as from certain marks they may be known and taken heed of Vers. 1. But there were false Prophets also among the people even as there shall bee false Teachers among you who privily shall bring in damnable heresies even denying the Lord that bought them and bring upon themselves swift destruction The marks of false Teachers which also contain the reasons why they ought to bee taken heed of are nine Not that they are all to be seen in some one Heretick but that some of them may be seen in other Hereticks But there were Note 1. Such as in times past the false Prophets were amongst the people of God such shall be the false Teachers in the Church viz. Egregious hypocrites counterfeiting themselves to be true Prophets insinuating themselves into the favour of the people Bring in Note 2. They will craftily bring in damnable heresies and although not expresly yet by consequence or in very deed they will deny Christ at least-wise in some Article of Faith i. e. they will be the betrayers of Christ. The Lord Hee amplifies the crime four waies 1. From this that they will deny the Lord or Master that bought them which is spoken in the language of the Visible Church wherein they were That they would both boast that they were redeemed and also the Church esteemed them so which also in a judicial sense is true whereby whosoever confesseth with his mouth Christ to be his Redeemer and in the mean time denies him in deed being judged out of his own mouth is said to deny the Lord that bought him Because as to the merit of the crime it is as much as if hee was really bought if hee suppose and profess himself bought and yet denies him that bought him Bring 2. Hee amplifies the crime from this that by these heresies they deservedly bring upon themselves swift destruction Vers. 2. And many shall follow their pernicious waies by reason of whom the way of truth shall be evil spoken of 3. Hee amplifies the crime from this that they will seduce and draw many Disciples with them into destruction By reason of whom 4. From this that they themselves and their followers will both blaspheme the way of truth or the sound Doctrine of the Gospel and give occasion to others to speak contumeliously of it Vers. 3. And through covetousness shall they with feigned words make Merchandise of you whose judgement now of a long time lingreth not and their damnation slumbreth not Note 3. Is covetousness which is the root of all evil and for the most part the companion and Mother of all heresies Feigned Note 4. Is a false and feigned speech artificially composed to seduce covering and drawing into errours with a counterfeiting eloquence Shall make Merchandise Note 5. The selling of souls and filthy Merchandise whereby Hereticks will be solicitous to promote their profit nothing regarding the loss of souls Whose Hee apprehends the crime from the damnation and destruction which will swiftly follow them as it was prepared in times past Vers. 4. For if God spared not the Angels that sinned but cast them down to Hell and delivered them into chains of darkness to be reserved unto judgement Hee proves that punishment will follow by a three-fold Example 1. Of the lapsed Angels which if God did not spare but thrust them down from the light of the highest Heaven to the darksome lower places and detains them bound with his powerful hand in misery to be kept unto the last punishment of eternal damnation certainly God will not spare those false Teachers Vers. 5. And spared not the old world but saved Noah the eighth person a Preacher of Righteousness bringing in the flood upon the world of the ungodly Example 2. Of the old world which if it all justly perished except those seven and Noah a Preacher of Righteousness wholly for whose sake God chiefly saved the rest by the deluge brought upon the world of wicked men certainly those false Teachers shall also perish Vers. 6. And turning the Cities of Sodom and Gomorrah into Ashes condemned them with an overthrow making them an ensample unto those that after should live ungodly 7. And delivered just Lot vexed with the filthy conversation of the wicked 8. For that righteous man dwelling among them in seeing and hearing
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