of Christs obedience upon his And it is meer that as one sin of Adam was imputed to his children to condemnation and death so the intire obedience of Christ only should bee imputed to his sons to Justification and the obtaining of Eternal Life Vers. 20. Moreover the Law entred that the offence might abound but where sin abounded grace did much more abound 21. That as sin hath reigned unto death even so might grace reign through righteousness unto eternal life by Iesus Christ our Lord. Hee illustrates and concludes this whole comparison by shewing the abundance of sin in those that are justified renders the grace of Christ more illustrious and this hee does by answering an objection concerning the end and use of the published Law It may bee questioned if death reigned by the Law of Nature not written before Moses what need was there of any written Law and seeing righteousness comes not by the Law as is said before to what end was the Law Hee answers by shewing a three-fold end of giving the Law First The Law entred that the offence might abound i. e. The Law forbidding sin and enjoyning righteousness in that space of time betwixt Adam and Christ came in that sin which was daily committed and yet because of ignorance not acknowledged might bee known to bee sin and that the natural wickedness of men might appear which occasions that by how much the more the Law requires righteousness by so much the more concupiscence is stirred up agaâ—nst the Law and that by this the sin which lyes hid in men might bee manifested and known to abound But where The second end that from the abundance of sin in those that were to bee justified the exceeding abundant grace of Christ towards those that are justified might appear seeing that where sin abounds in the conviction of men that are to bee justified there the grace of Christ justifying is found to super-abound Even as The third end that the power of sin as a King by the Law might more clearly appear shewing forth its condemning power the power of the righteousness of Christ as a Superiour King held forth in the Gospel might bee more â—minent prevailing not only to the abolishing of the Kingdome of sin but also to the conferring of Eternal Life upon those that are justified Therefore by how much the more the force of sin reigning over men not justified crowding them to the prison of Eternal death might more clearly appear by so much the more the virtue power and excellency of the grace of Christ overcoming and subduing sin leading men powerfully unto Eternal Life might more manifestly bee declared CHAP. VI. THe third proof of the Doctrine of Iustification freely by Faith in Christ in that it conduceth very much to the promoting of Sanctity and Holiness There are two PARTS of the Chapter In the first hee shews that by Faith in Christ or the Doctrine concerning the free ground of Iustification several wayes promotes endeavours after Sanctification to verse 12. In the other part hee exhorts those that are justified to follow after holiness to the end Vers. 1. What shall wee say then Shall wee continue in sin that grace may abound 2. God forbid how shall wee that are dead to sin live any longer therein By answering an objection which seems to arise from this Doctrine hee sets down a confirmation of the Proposition That this Doctrine of Grace or of Free Justification makes for the promoting of holiness Some may say Shall wee persevere in our sins wee that are justified by Faith that the grace of God may appear more abundant as this Doctrine of Free Justification by the imputation of the Righteousness of Christ seems to intimate Hee answers by denying and rejecting Far from us bee such a thought As if hee had said They that are justified by Faith ought not to indulge themselves in any sin but to endeavour after holiness And this Proposition hee confirms by ten Arguments Argum. 1. Wee are dead unto sin in as much as when wee gave up our names unto Christ that wee might bee justified and sanctified by him wee renounced sin that wee might not have any more to do with it than the dead have with the living Therefore wee that are justified ought not any longer to live in sin Vers. 3. Know you not that so many of us as were baptized into Iesus Christ were baptized into his death Argum. 2. Wee as you know which are freely justified by Faith in Christ are also taken into the fellowship of his Death by Baptism by which Sacrament wee have bound our selves to die unto sin and Christ hath bound himself unto us to communicate the power of his Death that wee might die unto sin Therefore wee ought not to undulge our selves in our sins but endeavour after holiness Vers. 4. Therefore wee are buried with him by Baptism into death that like as Christ was raised up from the dead by the glory of the Father even so wee also should walk in newness of life Argum. 3. Our communion with Christ in his Death is sealed to us in our Baptism for the abolishing of the old Man of Sin i. e. Not only that wee might bee bound to mortifie the old man but also that wee might bee made certain concerning the mortifying and subduing of sin by virtue of Christs Death Therefore wee ought not to indulge our selves in sin but endeavour the mortifying of it Argum. 4. As our communion with Christ in his Death is sealed to us in our Baptism so also in his Resurrection that as Christ was raised from the dead to a blessed and immortal life by the glory of the Father who powerfully raised him so should wee endeavour by Faith applying the virtue of Christ to arise from sin and to walk in newness of life to the glory of the Father powerfully renewing us Therefore ought wee not to continue in sin but follow after holiness Vers. 5. For if wee have been planted together in the likeness of his death wee shall bee also in the likeness of his resurrection Argum. 5. Drawn from our spiritual and neerest union with Christ by Faith which union is the ground of the communication of that virtue which flows from the Death and Resurrection of Christ for by Faith wee are planted into Christ as the Branch into the Vine and this ingrafting brings us into that conformity with the Death and Resurrection of Christ that wee dying unto sin Christ dying and following after newness of life Christ rising again may bee clearly seen in a certain likeness to himself Hence hee confirms his former Argument when wee are planted together with Christ by Faith wee are so neerly united to him that there follows of necessity a conformity with him in his death to the mortification of sin and in his resurrection to newness of life Therefore unless wee will acknowledge no union with him and implanting into him wee must renounce all sin and
AN EXPOSITION OF ALL St. PAULS EPISTLES TOGETHER With an Explanation of those other Epistles of the Apostles St. James Peter John Jude Wherein the sense of every Chapter and Verse is Analytically unfolded and the Text enlightened By DAVID DICKSON Professor of Divinity in the University of Glascoe Published for the Benefit of such as desire clearly to understand and rightly to improve the Scriptures JOHN 15.4 Abide in mee and I in you As the Branch cannot bring forth fruit of it self except it abide in the Vine No more can yee except you abide in mee LONDON Printed by R. I. for Francis Eglesfield and are to bee sold at the Marygold in St. Pauls Church-yard 1659. TO THE MOST ILLUSTRIOUS MARQUESSE Earl of Kintar Lord Cambel Lord of Lorn c. AND To the most Noble Lord the Lord Archibald Cambell Lord of Lorn his Eldest Son and Heir c. David Dickson wisheth all happiness THe name of Wisdome and Happiness most Illustrious Marquess hath alwaies and every where been very eminent and all men have justly commended him that hath been studious of both But few they are who well understand the things themselves For they that place their Happiness in any thing besides the enjoyment of God in the matter of true Wisdome are much mistaken That indeed is the true Wisdome by which wee are directly and infallibly led to solid and eternal Happiness It is a most sad spectacle and to wise observers not unprofitable to behold the misery of mankind joyned with madness Man is banished from Heaven and as a Vagabond wanders upon Earth tossed up and down with the stings of misery and a certain blinde desire of Happiness inquires after his Remedy But the Felicity hee should seek after above hee looks for among terrene trash and so misseth of it every where For the chiefest Good hee embraceth the meanest things and the deceitful shadows of Vanity By the frequent frustration of his conceived hopes hee is minded of his errour and urged with the perpetual agitation of a restless spirit to seek after the heavenly Country and his Fathers house But hee goes astray from the womb and his errour is endless encreasing and multiplying the miseries that hee flies from The contemplation of Divine Goodness conflicting with mans obstinacy and stubbornness heightens the sadness of this spectacle The fountain of happiness descends from Heaven cloathed with Majesty and Light as with a garment manifesting to those that are in the dark his invisibility to wit his eternal power and God-head shining forth in the works of Creation that hee might invite rebels into favour with him But they either look not towards God or looking to him they acknowledge him not or knowing him in some measure they glorifie him not as God but become vain in their imaginations and bowed downward they cry out Who will shew us any good None seriously pray Lift up the light of thy Countenance upon us God comes neerer in the works of his providence and leaves himself not without witness but communicates his good things to men unworthy gives Rain from Heaven and fruitful seasons filling the hearts of his most ingrateful enemies with food and gladness that they might feel after the Lord and finde him whom they had lost so by the riches of his goodness and forbearance they might be reduced to repentance But they receive these benefits and sacrifice them to gluttony and intemperance And even with these things which Divine bounty vouchsafed arming themselves with the weapons of iniquity they rebel against God But here the Man-kindness of God doth not end but hee comes close to us reacheth forth his hand knocks at every mans breast produceth the Law written legibly upon every mans heart shakes their consciences stirs up their thoughts to summon those fugitive enemies to the Tribunal of Justice to accuse the guilty and convince them of their odious ingratitude takes away all excuse from those that are convicted and all this that men might repent and sue out for pardon But they convinced of their iniquity contumaciously lift up themselves against God fall out with conscience and lay violent hands upon it to bee silent they invade that truth of God written upon their hearts which once suppressed they imprison and with-hold in unrighteousness It s no wonder if God suffer such desperately stubborn and self-condemned creatures to walk in their own waies and leaves them to Satan giving them up to their own corrupt affections Alas Alas millions are lost and will bee so By how much the more this spectacle is lamentable by so much the goodness of God is more lovely which will not endure that Divine Grace should suffer a repulse by those which the good pleasure of God will have to be his own to come to themselves and be saved You will easily affirm that to be a joyful sight which for ever will bless the beholders and make them happy The Eternal Wisdome the Beloved of the Father the Delight of Angels the Light of the World the Life of Men the Son of Righteousness under whose wings is healing and salvation Our Lord Jesus Christ came down from the bosome of his Father Who having discharged the price of our Redemption conquered our enemies gets up into his triumphant Chariot passes through all places where his redeemed ones abide for their sakes hee sets up the banner of his love hee sends forth the voice of saving wisdome in the Gospel of Peace By the Ministery whereof hee opens the fountain of mans misery wider reproves of sin creates in them a sorrow after God holds forth wrath to come and terrifies demonstrates to them their folly unworthiness and impotency to deliver themselves from those evils and humbles them to an abnegation of their own wisdome and strength Hee offers himself a Mediatour for the restoring of amity betwixt God and man provokes in us a thirst after Life and Righteousness holds forth to us freedome from the Law of works as also the ratification of the New and Free Covenant of Grace to which hee causeth them to consent perswades them to embrace Christ that great gift of God and wholly resign themselves up to him Hee exhibits also to them Remission of sins and causes them to lay hold upon it to Justification Hee wills those that are justified to mortifie the old man and enkindles in them no less desire after holiness than after Heaven and Happiness it self Hee requires the fruits of Faith in obedience to the Divine Law and causes them to suck vital juice from the vine which they send forth in fruits worthy of the Gospel Hee commands that every one take up his own Cross which lies in his way to Heaven causing them to observe his commands and after the Lord of Glory bearing reproach for him through prosperity and adversity to pass on unto eternal life This is that saving Wisdome which deceives no man but justifies and blesseth all her Children and in like
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
the second assertion follows from a solid consolation which this way of our Iustification affords against wrath and sin The parts of the Chapter are two In the first is propounded a consolation in repeating the several fruits of our Righteousness by Faith in Christ to verse the sixth In the other is set forth the solidity of this comfort to the end of the Chapter Vers. 1. Therefore being justified by Faith wee have peace with God through our Lord Iesus Christ. The first part of the Chap. in which hee recites nine benefits or fruits which depend upon each other to shew the consolation which Justification by Faith in Christ affordâ— to us The first fruit is peace or reconciliation with God now appeased by our Mediator or through Christ who hath made peace for us Vers. 2. By whom also wee have access by Faith into his Grace wherein wee stand The second fruit is a daily leading by the hand as it were through Christ by Faith into the favour and grace of God that wee might use and enjoy it more and more and bee even wholly taken into it Stand The third fruit is the confirmation of us in this state of grace that wee may not fall from it but constantly stand And rejoyce The fourth fruit is a rejoycing in the most assured hope of enjoying of celestial glory hereafter with God Vers. 3. And not only so but wee glory in tribulations also knowing that tribulation worketh patience 4. And patience experience and experience hope The fifth fruit is a glorying in all tribulations and that in the midst of afflictions to which wee are lyable in this life after wee are justified Knowing The sixth fruit is the giving occasion of rejoycing in tribulations upon a certain knowledge or perswasion of persevering in holiness by the Cross. Because thereby God teacheth us patience and by patience in us affords us new instructions of his grace towards us giving us experience and by experience encreaseth and confirms our faith and hope of present and full freedome hereafter from tribulations Vers. 5. And hope maketh not ashamed because the love of God is shed abroad in our hearts by the Holy Ghost which is given unto us The seventh fruit is a certainty of the possession of the good hoped for or freedome from being ashamed which the frustration of conceived hope causeth for hope arising from Justifying Faith after this manner stirred up and encreased deceiveth not nor maketh him that hopes ashamed Shed abroad The eighth fruit confirming the former is a sense of Divine Love towards us shed abroad in our hearts and filling them which as a certain earnest stablisheth us in the hope of future good things The Spirit The ninth fruit is the Holy Ghost more plentifully given to us who believe in Christ which Spirit works in us this sense of Divine Love towards us and witnesses together with our Spirits that wee are the sons of God and works in us all his other works belonging to Regeneration Consolation and Salvation All that are justified by Faith have right to all these priviledges If there bee any that are Babes in Christ or under any tentation and know not that they are justified and are not acquainted with the Consolations of the Spirit and sorrow under their sins no wonder that they receive no comfort from these fruits Vers. 6. For when wee were yet without strength in due time Christ died for the ungodly 7. For scarcely for a righteous man will one die yet peradventure for a good man some would even dare to die 8. But God commendeth his love toward us in that while wee were yet sinners Christ died for us 9 Much more then being now justified by his Blood wee shall bee saved from wrath through him The second Part. The second part of the Chapter wherein hee shews the solidity of Consolation against wrath and sin by a two-fold comparison whereof the first is of Christ with Christ to ver 12. The other is of Christ which is the second Adam with Adam our first parent to the end There are three members of the comparison of Christ with Christ wherein is proved that they which are justified shall bee saved from wrath by three Arguments The fiâ—st member of the comparison is of the efficacy of Christs love towards us before Justification with the efficacy of his love towards us after our Justification To this sense when wee lay in misery and sin destitute of all strength to deliver our selves Christ in the fulness of time died for us sinners ver 6. Such great love amongst men is scarcely found towards a righteous man unless perchance for a good man and some way profitable to us some would dare to die ver 7. Whereupon the love of Christ is commended to us from this that when wee were yet sinners not yet justified Christ died for us that wee might bee delivered from wrath ver 8. Therefore much more effectual shall the love of Christ bee towards us now justified by his blood that wee might bee delivered by him from wrath ver 9. The Argument is sufficient because the love of Christ towards us now justified cannot bee less than it was towards us when wee lay in our sins This is the first Argument Vers. 10. For if whâ—n wee were enemies wee were reconciled to God by the Death of his Son much more being reconciled wee shall bee saved by his life The second member of the comparison is the efficacy of Christs death before Justification and of his life after Justification after this manner If when wee were enemies the Death of Christ was effectual for the reconciling of us unto God it shall bee effectual to free us from wrath now being justified and reconciled because it is absurd to determine that Christ being raised from the dead and living in heaven should not preserve us from wrath for whom that wee might bee freed hee both died and arose from the dead And this is the second Argument Vers. 11. And not only so but wee also joy in God through our Lord Iesus Christ by whom wee have now received the attonement The third member of the comparison is of the efficacy or virtue of Christ to procure and effect that God might bee ours as a thing properly our own which is greater with the virtue and efficacy of Christ to preserve us from wrath which is less To this sense wee have not this advantage only by Christ that wee should bee preserved from wrath but that which is chiâ—fest of all wee make our boast or rejoyce in God as our peculiar possession through our Lord Jesus Christ who hath not only obtained reconciliation for us but hath applyed it to us now justified by Faith and hath made God reconciled peculiarly ours therefore wee are sure to bee preserved from wrath And this is the third Argument In all which is shewed the solid consolation of those which are justified by Faith Vers. 12. Wherefore as by
endeavour after holiness Vers. 6. Knowing this that our old man is crucified with him that the body of sin might bee destroyed that henceforth wee should not serve sin Argum. 6. From that judicial union which wee have with Christ crucified The force of which Argument that it may bee seen four things are to bee maintained 1. That Christ hanging upon the Cross as our Surety sustained our persons before Gods Tribunal 2. That hee under-went the punishment due to our corrupt nature or the old man so called because the evil of nature in those that are regenerated waxeth old and hastens to destruction 3. That hee took upon him to slay the old man in us 4. In that hee took upon him to represent our persons wee are thereby obliged to labour after mortification of sin by his Spirit that after Justification wee should no longer serve sin From hence the Argument wee know or believe that our old man is crucified judicially with Christ to this end that in us who are justified by Faith might bee weakned the body of death so that filthiness of habitual corruption compacted as it were into one monstrous body prepared with all its members to actual sinning that wee should no more after wee are justified serve sin Therefore wee ought to endeavour the mortification of sin unless wee will cast away the Faith of our judicial union with Christ hanging upon the Cross. Vers. 7. For hee that is dead is freed from sin Argum. 7. From the fruit of this union with Christ dying on the Cross whosoever is dead to his old Lord sin is justified and freed from the yoke and dominion of sin that hee might not serve it any longer nor obey the commands of it You may assume But wee are justified by Faith in Christ dying for sin upon the Cross wee are dead to â—our old Master Sin therefore wee are justified and freed from the yoke and dominion of sin that wee should not any longer obey its commands for what service can sin further exact from us whom Christ in his death upon the Cross hath slain as it were Vers. 8. Now if wee bee dead with Christ wee believe that wee shall also live with him Argum. 8. If wee die with Christ i. e. are united to him dying in his power endeavouring to mortifie sin wee need not doubt but wee shall live a spiritual new and heavenly life with him therefore it behoves us to endeavour the mortifying of sin Vers. 9. Knowing that Christ being raised from the dead dieth no more death hath no more dominion over him Argum. 9. Confirming the former Wee believe that Christ rose to an immortal life neither is hee for ever hereafter lyable unto death but alwayes living hee both will and is able to perpetuate in us a new life that death may no more have dominion over us Therefore as wee do not believe in vain that by his power wee shall live a new and eternal life so ought wee to labour that the new life to which wee have risen with Christ may bee continued not to suffer sin should any more prevail or have dominion over us Vers. 10. For in that hee died hee died unto sin once but in that hee liveth hee liveth unto God 11. Likewise reckon yee also your selves to bee dead indeed unto sin but alive unto God through Iesus Christ our Lord. Argum. 10. As Christ died but once to wash away and abolish sin and rising from the dead hee lives for ever to the glory of God so you that are justified by arguments of Faith gather and reckon your selves in the death of Christ to bee once dead nor to bee obliged to dye for sin any more that yee were once dead by the dethroneing of sin neither are yee bound to serve sin any longer that yee were once dead to the destroying of sin nor can yee bee destitute of the strength of Christ to mortifie sin but in his resurrection yee are bound to live unto God or the glory of God and that yee might so live yee have strength and help enough by Jesus Christ our Lord. Therefore the Doctrine of free Justification by Faith is so far from opening a door of liberty to sin that on the contrary nothing is more effectual and conducible to the promoting of Sanctity and Holiness Second Part. Vers. 12. Let not sin therefore reign in your mortal bodies that you should obey it in the lusts thereof The second part of the Chapter follows wherein the Apostle infers out of what went before an exhortation to all that are justified by Faith that they follow after Holiness The Proposition to bee proved is the same with the former viz. They that are justified ought not to continue in sin but labour after Holiness Hee produceth thirteen Arguments whereof the three former are included in the following Exhortation The branches of this Exhortation are three and the Arguments as many couched in the Exhortation to the confirming of the Proposition The first branch of the Exhortation is that they would not obey sin by indulging the sinful lusts of the body Argum. 1. The first Argument is this To obey the sinful lusts of the body is to suffer in your mortal body the reign of sin or of the Devil from whence yee are freed which they that are justified should tremble at Therefore being now justified you ought not to follow after sin but holiness Vers. 13. Neither yeeld you your members as instruments of unrighteousness unto sin but yeeld your selves unto God as those that are alive from the dead and your members as instruments of righteousness unto God The second branch of the Exhortation is that they would not fight for this Tyrant viz. sin making use of the faculties of their souls or bodies as servants to contend for it wherein is the second Argument To serve sin is to yeeld the faculties of the Soul and members of the body as weapons of iniquity to fight for sin and the Devil against God and our own Salvation which all that are justified ought to abhor Therefore they that are justified ought not to serve sin Yeeld The third member of the Exhortation that they would yeeld themselves Souldiers and Servants unto God who hath freed them from death wherein is the third Argument God hath called you back from death in sin and Eternal Perdition unto Life that you might bee Servants unto righteousness and might contend for God against his enemies therefore ought you to labour after Holiness Vers. 14. For sin shall not have dominion over you for yee arae not under the Law but under Grace Argum. 4. If you contend and fight against sin the Tyrant shall not recover his dominion over you which hee hath lost neither shall sin reign over you but you shall become Conquerours through Christ therefore ought you to labour after Holiness For you are not Argum. 5. Confirming the former you are not under the Law under the Covenant of works wherein
the Commandment exacted strict obedience but affords no strength to assist in our obedience but you are under Grace or the Covenant of Grace wherein the Grace of God with the Command confers life to Believers and strength to obey therefore certain of the victory against sin yee ought to endeavour after Holiness Vers. 15. What then shall wee sin because wee are not under the Law but under grace God forbid Hee repeats and rejects the absurd objection of Libertines who take occasion from the grace of God to sin more freely when the contrary follows viz. because wee are under grace therefore wee ought not to indulge to our selves a liberty of sinning Vers. 16. Know you not that to whom you yeeld your selves servants to obey his servants yee are to whom yee obey whether of sin unto death or of obedience unto righteousness Argum. 6. Serving by the way to confute the objection seeing there is a necessity that you bee servants to him whom you obey and that you receive a reward proportionable to your work whether you obey sin or the Divine Commands unless you will bee accounted the servants of sin and will receive the reward of eternal death it behoves you to beware that you indulge not your selves in sin and if you will bee accounted the Servants of God that you may bee pronounced Righteous and Heirs of Life of necessity you must labour after Holiness Vers. 17. But God bee thanked that yee were the servants of sin but yee have obeyed from the heart that form of doctrine which was delivered to you Argum. 7. By the grace of God the time of your bondage is past in which you were servants to sin before your regeneration and now converted you have begun to yeeld sincere obedience to the Gospel the impression whereof you have received as from a print Therefore to return to the service of sin or to depart from the sound Doctrine is unworthy but it behoves you to persevere in your obedience to the Doctrine into which you were delivered Vers. 18. Being then made free from sin yee became the servants of righteousness Argum. 8. Being now freed from sin by the Omnipotent Arm of God yee are servants of righteousness to holiness Therefore by the Law of servitude being servants to righteousness yee are bound to become servants also unto holiness Vers. 19. I speak after the manner of men because of the infirmity of your flesh for as yee have yeelded your members servants to uncleanness and to iniquity unto iniquity even so now yeeld your members servants to righteousness unto holiness After his excuse of his homely similitude which in many things holds no proportion with these spiritual things yet notwithstanding the Holy Ghost is pleased to use because of the infirmity of the Romans for the sake of those that were carnal which could not so easily apprehend an higher or more spiritual way of speaking Hee repeats the exhortation and addeth Argum. 9. You have sometimes yeelded your members unto uncleanness and have been altogether servants to unrighteousness therefore now 't is fitting that with equal industry at least you yeeld your members servants unto righteousness and to holiness not to bee less studious of doing well than heretofore you have been of sinning and doing ill Vers. 20. For when yee were the servants of sin yee were free from righteousness Argum. 10. Confirming the former When you were servants of sin yee were free from righteousness for you were not at all servants unto righteousness Therefore now 't is equal seeing you are the servants of righteousness that you should bee free from sin and not at all servants unto it Vers. 21. What fruit had you then in those things whereof yee are now ashamed for the end of those things is death Argum. 11. You have gained no other fruit for your former sinful course of life but shame which is now upon you nor could you expect any other fruit for the future but eternal death which is the end of sin Therefore it behoves you to beware that you serve sin no longer Vers. 22. But now being made free from sin and become servants to God yee have your fruit unto holiness and the end everlasting life Arg. 12. After you gained your liberty from the bondage of sin you became servants unto God and have your fruit unto holiness encreasing and abounding daily therein at length you shall obtain eternal life therefore ought you diligently to follow after holiness Vers. 23. For the wages of sin is death but the gift of God is eternal life through Iesus Christ our Lord. Arg. 13. Confirming those which went before after this manner Whatsoever hath hitherto been spoken in this Argument is sufficient and firm for it is decreed by a Divine Sentence to render a reward to sinners according to their deserts which is eternal death and to bestow life eternal with Justification and Sanctification which are chained to eternal life not of debt but freely of his grace and that no way but in our Lord Jesus Christ Therefore ought wee not to continue in sin lest wee perish but with Faith in Christ wee must joyn the practice of holiness which holiness with eternal life God will freely give to those that believe in Christ and follow after holiness as it is largely proved before CHAP. VII IN the former Chap. hee exhorts those that are justified by Faith to Holiness and because they who most follow after Holiness are most sensible and lament the power of sin dwelling in them not yet extinguished Therefore for the sake of these ariseth the fourth Confirmation of the Doctrine of Free Iustification by Faith in Christ in that it yeelds consolation to the afflicted consciences of the Saints by reason of their imperfect obedience to the Law and the reliques of sin that dwell in them There are three parts of the Chapter in the first that they who are justified should take comfort against their imperfâ—ct obedience to the Law hee handles the freedome of justified persons from the Covenant of Works and their interest in the Covenant of Grace which is the first place of Consolation to ver 7. The second contains an Apology for the Holiness of the Law two objections against the Law being answered to verse 14. In the third is contained the second place of Consolation wherein from the Doctrine of Iustification by Faitâ— in Christ the Apostle propounds the wrestling which hee had with the remnants of sin and the victory which hee gained that by his example and experience troubled consciences might take comfort The first Part. Vers. 1. Know yee not Brethren for I speak to them that know the Law how that the Law hath dominion over a man as long as hee liveth 2. For the Woman which hath an Husband is bound by the Law to her Husband so long as hee liveth but if the Husband bee dead shee is loosed from the Law of her Husband 3. So then if while
for if I do what I woâ—ld not then I assent to the Law of God that it is good and the same sign of their sanctification have all those that bewail the imperfection of their obedience Vers. 7. Now then it is no more I that do it but sin that dwelleth in mee Argum. 3. Of Comfort Because to him that laments his imperfection and disallows it that evil shall not bee imputâ—d which is also to bee understood of all the other holy Combatants but to sin dwelling in him Because God esteems those that weep over the evil of their nature from their better part viz. that which is renewed which doth and shall prevail in the mortification and abolition of sin that dwells in us from which renewed part hee is called the Christian Champion It is no more I saith hee but sin that dwells in mee Vers. 18. For I know that in mee that is in my flesh dwelleth no good thing for to will is present with mee but how to perform that which is good I finde not The other difficulty or sharp contest consisting in a threefold conflict First Betwixt himself and the Old Man or that part which was not yet renewed and himself the New Man or the renewed part and here hee himself renewed condemns himself unrenewed as void of any good and a fit receptacle for all evil I know saith hee that there doth not dwell in mee that is in my flesh or corrupt and unrenewed nature which I receive from my carnal Generation any spiritual good thing whereby I may please God Hee proves what hee said and propounds the second conflict betwixt his will renewed and the weakness of his flesh or his perverse nature hindring that the holy motions stirred up by the Spirit were not brought into act and performed Vers. 19. For the good that I would I do not but the evil which I would not that I do The third conflict betwixt the regenerated Will and the Flesh or the Old Man not onely hindring the execution of the Will renewed but also producing evil effects contrary to the renewed Will Some may wonder what hee means when hee speaks of the commission of evil seeing wee all know from the Scriptures how holily and unblameably our Apostle behaved himself in all things after his conversion But it will bee no wonder when wee consider that by reason of the abundant measure of holiness which was bestowed upon him hee could not behold those rebellious motions of his nature but hee would accuse himself of the omission of good and the commission of evil for hee took notice of those motions either hindring him from performing all the parts of his duty towards God and men which hee strictly desired to do or polluting some way or other all his actions in the sight of God What wonder therefore if after this manner hee set out himself as a great sinner Vers. 20. Now if I do that I would not it is no more I that do it but sin that dwelleth in mee The Conquest follows after this sharp conflict repeating the consolations of himself and the rest of the Saints That the sin committed would not bee imputed to him bewailing this his imperfection but to the corruption of his nature or his habitual corruption indwelling designed to destruction and abolition And because hee conflicted with sin therefore is hee denominated from the better and renewed part as above vers 17. and not from the worser part Verse 21. I finde then a Law that when I would do good evil is present with mee The third sharp Conflict follows consisting of a three-fold contention The first is betwixt himself regenerated endeavouring after holiness and an evil inclination cleaving unto him and impelling him with a kind of necessity and as it were by a Law inciting and provoking to evil Vers. 22. For I delight in the Law of God after the inward man 23. But I see another Law in my members warring against the Law of my mind and bringing mee into captivity to the Law of sin which is in my members The second Contention is betwixt the inner spiritual man renewed with his affections and the Law of God on the one part and the outward or Old Man not renewed furnished with his instruments and faculties with his rebellious motions on the other side Against the Law of God and the Law or inclination of his renewed mind fighting and sometimes prevailing and making him captive to the evil disposition of his nature This is the fight whereof hee speaks Gal. 5.17 The flesh lusteth against the spirit and the spirit against the flesh and these are contrary that you cannot do the things which you would Which wrastling onely they understand that feel it within them and the force of sin some way or other polluting their most holy actions all their life long Vers. 24. O wretched man that I am who shall deliver mee from the body of this death The third Contention is betwixt evil Concupiscence and the holy servant of God lying prostrate under the oppression of the conquering perverseness of his nature or this body of death groaning lamenting and crying out to God for deliverance Vers. 25. I thank God through Jesus Christ our Lord. After this feirce combate follows the victory and Comfort by faith in Christ justifying together with his thanksgiving to God his deliverer who hath provided comfort in his Son not for those that continue in sin but which bewail their sins and imperfections Vers. 25. So then with the mind I my self serve the Law of God but with the flesh the Law of sin At length with a composed mind after his being affected with sorrow for sin dwelling in him and with joy because of his hoped-for liberty by Christ the Apostle at length propounds himself a fellow-souldier with other Saints in this holy war against the remainder of sin After this manner I therefore an Apostle that for comfort to those who bewail their sins I may briefly recollect what I have spoken of my self I profess that I have not attained to that measure of Sanctity after which I aspire But together with the rest of the Saints mourning and conflicting under the hope of freedome I go forward and as if I was divided from my self the spirit and the flesh wrastling in me with my mind or my spiritual part delightfully I serve the Law of God but with my flesh or my unregenerate part I am as a Captive to the Law of sin or the prevalency of corrupt nature CHAP. VIII THe fift Confirmation of Justification by Faith is this That this way of Iustifying affords solid consolation not only against all evil to bee dreaded after this life but also against all troubles and afflictions to which the children of God are lyable in this life There are three parts of the Chapter The first is to comfort those that are Iustified against the fear of Condemnation which might trouble those that bewail the imperfection
speaks in the singular number The first triumph is over all enemies together in one by reason of the conjunction of those that are justified with God If God bee for us who shall bee against us i. e. Seeing God is for us about to fulfil in us his eternal purpose of sanctification and glorification who or men or Devils may rise up against us to hinder our salvation Vers. 32. Hee that spared not his own Son but delivered him up for us all how shall hee not with him also freely give us all things The second triumph is concerning the want of some good necessary to salvation leaning upon such great love of God towards us that hee gave his Son to death for us After this manner God who spared not his own Son than whom hee hath nothing dearer but gave him up to death for the salvation of all the Elect cannot but give us his Son and with him all other gifts necessary to salvation and lastly salvation and glory it self what therefore can bee wanting to us to salvation Vers. 33. Who shall lay any thing to the charge of Gods Elect it is God that justifieth The third triumph is over every accuser the Devil the World our own conscience leaning upon the absolving sentence of God justifying us Who shall lay any thing to the charge of those whom God hath elected That is none will do it but in vain It is God that justifies i. e. from our sins and from any action brought against us hee absolves the Elect Therefore in Christ wee triumph over all Vers. 34. Who is it that condemneth it is Christ that died yea rather that it is risen again who is even at the right hand of God who also maketh intercession for you The fourth triumph is over every judge or any one that shall assume that office and shall undertake to condemn those that are justified Seeing God hath justified us who shall dare to condemn us Seeing Christ is dead for us yea as a Conquerour is risen from the dead and ascended into Heaven and there in glory intercedes for us no condemnation is to bee feared by us unless wee should say that the death resurrection and ascension of Christ his sitting in glory and intercession is in vain which is blasphemous Therefore wee triumph in Christ. Vers. 35. Who shall separate us from the love of Christ shall tribulation or distress or persecution or famine or nakedness or peril or sword The fifth triumph is over outward afflictions whereof hee reckons up six kinds wherein hee comprehends all adversities with which Christians in any kind by the unthankful world are used to bee persecuted for Righteousness sake Denying concerning all that any enemy by these evils can hinder the fullest effect and sweetest sense of divine love towards us but that wee should at length partake of it Vers. 36. As it is written for thy sake wee are killed all the day long wee are accounted as sheep for the slaughter Lest hee should seem to triumph over a feigned enemy hee proves out of Psal. 44.22 That all the true servants of God which then lived were liable to all those miseries that they may apply to themselves the words of the Psalm saying For thy sake O God! are wee killed all the day long and are handled as if wee were sheep for the slaughter Vers. 37. Nay in all these things wee are more than Conquerours through him that loved us Hee follows his triumphing declaring the excellency of the victory which Christians in his time had over these evils by the power of Christ for they returned alwaies from the battel more than Conquerours neither wounded nor wearied suffering no loss but more healthy and strong more holy and increased in every grace even then when they seemed to the world to bee most overcome the glory of which triumph hee wholly ascribes to the love of Christ. Vers. 38. For I am perswaded that neither death nor life nor principalities nor powers nor Angels nor things present nor things to come 39. Nor height nor depth nor any other Creature shall bee able to separate us from the love of God which is in Christ Jesus our Lord. The sixth and last act of triumph is over unbeleef and all doubtings which might arise from any Creature or any present or future cause By Life and Death hee understands prosperity and adversity by which wee might bee either allured or affrighted By Angels hee understands good and evil spirits if it was possible they should concur to the separating of us from Christ. By Principalities and Powers hee means the power of Kings Emperours Governours Tyrants in the whole world By things present and things to come hee understands all those occurrences which had already fallen out or might before death come upon us By height and depth hee means the creatures placed above or below us By any other Creature any created thing universally in the whole world or any thing besides God that may seem terrible Over all these in a full confidence of Faith hee triumphs because of the powerful and efficacious certain and immutable love of God whereby hee is pleased to promote us to Eternal Life from the embracing of whose love and a saving sense thereof nothing shall ever separate those that are justified by Faith in Christ. Whereof hee gives this reason because the efficacy of Gods free love conveyed unto us is founded in Christs infinite merit and omnipotent power whereby wee are kept through Faith unto salvation CHAP. IX THe sixth and last Confirmation remains of free Justification by faith in Christ and not of works from EXPERIENCE Partly of the rejected Israelites who seeking after Righteousness by Works did not attain it or were not justified at all Partly of the beleeving GENTILES who being destitute of works are justified by faith in Christ without the works of the Law whence it follows that justification by Faith in Christ without the works of the Law onely is true and solid Because hee saw this Argument liable to several cavils hee is careful every way to fortifie it and opens it in the three next Chapters There are three parts of the Chapter In the first four Objections are preveâ—â—ed against the Doctrine of the Apostle touching the rejection of the Jews In the answering whereof hee exactly handles the doctrine of Predestination to vers 24. In the second hee proves out of the Scriptures the rejection of the Jews and the calling of the Elect of the Jews and Gentiles to vers 30. In the third to confirm the Doctrine of Justification by Faith without works hee produces the EXPERIENCE of the Jews who seeking for Righteousness by works are not justified and the EXPERIENCE of the beleeving Gentiles who being destitute of the pretence of works are justified by Faith in Christ. Vers. 1. I say the truth in Christ I lye not my conscience also bearing mee witness in the Holy Ghost In the first part of the Chapter hee
as hee please Therefore God may of the mass of man-kind fashion some to honour others to dishonour as hee please and by consequence unrighteousness is not to bee objected against God in the matter of Election and Reprobation Vers. 22. What if God willing to shew his wrath and to make his power known endured with much long-suffering the Vessels of wrath fitted to destruction The fourth Answer not onely freeing God from all unrighteousness in this his free choice of some and the reprobation of the rest but also shewing the wisdome and exact justice in this whole business that neither the Reprobate can complain of unrighteousness nor the Elect glory in their merits The force of the answer by way of question to touch the consciences of men the more sharply is urged thus What if God willing to shew his wrath or his vindicative justice and would make known his power in the execution of his justice which was most just hee hath indured with much patience the vessels of wrath by their own wickedness fitted to destruction before he would give up their deserved condemnation to execution What is here I say that common reason can reply against God what is here which any man may not commend in this Counsel of God Thus the matter was in the casting off the Jews whom God rejected not from the grace of the Gospel until they had refused the grace of Christ and abused much gentleness and lenity which Righteousness in the execution of the decree frees God from all unrighteousness in making the difference seeing that hee executes no otherwise than hee hath decreed Vers. 23. And that â—ee might make known the riches of his glory on the Vessels of mercy which hee had afore prepared unto glory A question yet depends therefore wee must repeat What if God that hee might render the riches of his glorious grace more illustrious towards the Vessels of mercy whom hee hath prepared unto glory will have his wrath and power manifested in the just destruction of the vessels of wrath what is there in this decree that any one can blame in the execution whereof there is so much Righteousness and wisdome and goodness manifested The second Part. Vers. 24. Even us whom hee hath called not of the Jewes onely but also of the Gentiles The second part of the Chapter wherein that hee might satisfie all concerning the calling of the Gentiles and the casting off the Iews and strengthen the Faith of the Romans that they might not bee offended with doubtful thoughts of Reprobation First hee applies the Doctrine of Election to the Christian Jews and Gentiles whose election and future glorification God had made manifest by their effectual calling to Faith in Christ. Vers. 25. As hee saith also in Hosea I will call them my people which were not my people and her beloved which was not beloved 26. And it shall come to pass that in the place where it was said unto them yee are not my people there shall they bee called the children of the living God Secondly hee proves the calling of the Gentiles to bee fore-told by the testimony of Hos. 2. ver 23. after this manner Those that were not my people I will effectually call or make them my people and they that were not indued with the gifts of my grace and love shall partake of the same Chap. 1.10 to this purpose The Gospel was preached in Greece Italy and other places among the Gentiles where they lived that were alienated from the Covenant of God that they might bee effectually called the children of the living God or the Elect should bee converted to the true Worship of God Vers. 27. Esaias also cryeth concerning Israel Though the number of the children of Israel bee as the sand of the Sea a remnant shall bee saved 28. For hee will finish the work and cut it short in righteousness because a short work will the Lord make upon the earth 29. And as Esaias said before Except the Lord of Sabaoth had left us a seed wee had been as Sodomah and been made like unto Gomorrah Thirdly hee proves the rejection of the Jews to bee fore-told by the testimony of Isai. 10.22 crying out on this manner Although the people of Israel according to the flesh after the promise of God should bee so multiplyed that they might bee compared with the sand which is on the Sea shore yet a remnant only i. e. a very few shall bee saved but a multitude shall bee rejected and perish ver 27. For God after much abuse of his lenity will in short time end his controversie with that people following the exactness of Justice because God determined quickly to execute and compleat his severity in casting off that people And Chap. 1. ver 9. the same Isaias foretold Except the Lord of Hosts had left to the people of Israel a very small remnant in which the promised blessings should bee fulfilled wee should have been wholly consumed and destroyed as Sodom and Gomorrah The third Part. Vers. 30. What shall wee say then that the Gentiles which followed not after righteousness have attained to righteousness even the righteousness which is of Faith The third part of the Chapter wherein the Apostle opens this as his scope to what went before that the experience of Believers among the Gentiles and of Justiciaries among the Jews might confirm his former Doctrine of Justification by Faith and not of Works The first part of the experience touching the Gentiles is this The Gentiles saith hee which did not follow after the righteousness of works attained true righteousness viz. that righteousness which is by Faith Therefore that is the only ground of Justification which is by Faith and not of Works Vers. 31. But Israel which followed after the law of righteousness hath not attained to the law of righteousness The other part of the experience is of the unbelieving Jews The Israelites saith hee followed after the law of righteousness that they might bee justified according to that but attained not that righteousness which is by works because righteousness by the Law is impossible Therefore Justification is not by Works or according to the Law but of Faith Vers. 32. Wherefore because they sought it not by Faith but as it were by the works of the Law for they stumbled at that stumbling stone That hee might further make use of this experience hee enquires after the cause why the Jews that followed after the Law did not attain to righteousness By way of answer hee assigns a threefold cause The first is because they did not seek after righteousness by Faith which is the only ground of Justification Another cause in as much as they sought after righteousness by works which way is impossible not only because no man could perfectly observe the Law but also because good works which the followers after legal righteousness without Faith perform are not worthy the name of good works they have only the
shew of good works and they that affect Justification thereby fondly desire to bee justified as it were by works or a shew of good works The third cause because they knew not Christ by reason of his humility and the infirmity of his flesh in whom they should believe that they might bee justified but despised him and to their own destruction set themselves against him stumbling at him as at a stumbling stone Vers. 33. As it is written Behold I lay in Zion a stumbling stone and rock of offence and whosoever believeth on him shall not bee ashamed Both parts of this experience hee confirms from the Prophets prediction Isai. 8.14 and 28.16 after this manner Behold I will lay saith God Christ in the Church whose beginning is out of Zion a tryed stone a rock of offence as the incredulous Jews have experienced and whoever believeth in him in the expectation of him that is in his righteousness and life eternal hee shall not bee frustrated as the believing Jews have found by experience And thus the Apostle hath firmly proved that wee are justified by Faith CHAP. X. HEE further prosecutes the argument of the Jewes temporal rejection shewing this to bee the cause in that the Jews foolishly and stubbornly rejected the righteousness of God in Christ. There are two parts of the Chapter In the first hee shews the folly of the Jews to ver 14. In the other their stubbornness to the end of the Chapter Vers. 1. Brethren my hearts desire and prayer to God for Israel is that they might bee saved The Apostle being about to shew the just causes of the Jews rejection hee prefaces as before from his good affection lest any thing should bee thought to bee spoken by him out of hatred Vers. 2. For I hear them Record that they have a zeal of God but not according to knowledge Hee shews their preposterous zeal for God to bee the cause of his affection which zeal was worthy of humane commiseration though it was not to bee commended because it did not arise out of knowledge but ignorance therefore it was blind zeal the zeal of fools Vers. 3. For they being ignorant of Gods righteousness and going about to establish their own righteousness have not submitted themselves to the righteousness of God Hee proves the folly of the Romans by six Arguments The first Argument Out of ignorance of the righteousness of God imputed to us by Faith in Christ they affected the inherent righteousness of their own works and proudly rejected the righteousness of Christ offered to them Therefore they betrayed their folly Vers. 4. For Christ is the end of the Law for righteousness to every one that believeth The second Argum. Christ is the end of the Law for righteousness to him that believes i. e. the whole Law is therefore given that men acknowledging their sins manifested by the Law might flee unto Christ and might obtain righteousness by Faith Therefore the Jews did foolishly who making a shew of the Law did not acknowledge Christ which is the end of the Law Vers. 5. For Moses describeth the righteousness which is of the Law that the man which doth those things shall live by them Argum. 3. The righteousness of the Law or Works as Moses testifies confers life upon none but those that perform all things that are commanded in the Law which is impossible Therefore the Jews foolishly affected such a kind of righteousness Vers. 6. But the righteousness which is of Faith speaketh on this wise Say not in thine heart who shall ascend into heaven that is to bring Christ down from above 7. Or who shall descend into the deep that is to bring Christ up again from the dead Argum. 4. The righteousness of Faith as the same Moses witnesseth forbids those that believe in God from being troubled for those things which are so difficult or impossible as to ascend into heaven or to descend into the deep Because seeing Christ hath already overcome those difficulties descending from heaven and rising from the dead to bee any further troubled how to attain righteousness life eternal and freedome from death is no less than to destroy the foundations of the Christian Religion and to enquire how it was possible to descend from heaven or rise again from the dead Therefore the Jews betray their folly who renounce this righteousness of Faith Vers. 8. But what saith it the word is nigh thee even in thy mouth and in thy heart that is the word of Faith which wee preach Argum. 5. The righteousness of Faith as it gives security to those that believe touching the difficulties in the way of salvation so also it holds forth an easie way to righteousness and salvation For the Word of God or the Word of the Gospel the same which the Apostles preached is neer us that receiving it into our hearts wee may acquiesce in it and confess the truth of it with the mouth As if hee should say to us Bee not troubled cast your care upon God and believe him that speaks in the Gospel and shew forth your Faith by your works Therefore the Jews rejecting this easie way of righteousness propounded are very foolish Vers. 9. That if thou shalt confess with thy mouth the Lord Iesus and shalt believe in thine heart that God hath raised him from the dead thou shalt bee saved Argum. 6. Opening and confirming the former The sum of the Gospel is propounded under this most sweet condition viz. If thou applyest with sincere affection to thy self the redemption procured by Christ and manifested in his Resurrection by the power of God and studiest to glorifie Christ with a sincere confession without doubt thou shalt obtain salvation Therefore the Jews refusing this condition of Justification and Salvation betray their folly Vers. 10. For with the heart man believeth unto righteousness and with the mouth confession is made unto salvation This hee confirms with five reasons The first Reason is From the connection of Faith in the heart and confession in the mouth according to the order appointed by God which is that by Faith from the heart in Christ Jesus wee might obtain righteousness or Justification and that justified by Faith wee might proceed to the possession of Salvation glorifying Christ by confession of the mouth or outward works Therefore they ought to bee joyned Faith in Christ from the heart and confession of Christ in the mouth or inward Faith and outward works ought to bee joyned together Vers. 11. For the Scripture saith Whosoever believeth on him shall not bee ashamed Reason 2. Confirming the connection of true Faith and Salvation from the testimony of Isai. 28.16 which shews that they shall not bee frustrated in their hope or their expected salvation whoever believe in Christ Therefore the connection of Faith and Salvation is firm Vers. 12. For there is no difference between the Jew and the Greek for the same Lord over all is rich unto all that call upon
no other Gospel besides that onely true Gospel preached by mee amongst you but all other Doctrine of the Gospel is feigned and counterfeit which doth not accord with my Doctrine Therefore yee must renounce this errour Trouble Arg. 5. Those Teachers which have seduced you are enemies to your peace because they take away from you that peace which the justified by Faith have towards God Therefore yee must renounce their Doctrine Pervert Arg. 6. The supplantours and overthrowers of the Gospel of Christ are those seducers which would seem Teachers For nothing is more contrary to the Gospel concerning free Justification by Faith than Justification by Works Therefore you must renounce this errour Vers. 8. But though wee or an Angel from Heaven preach any other Gospel unto you than that which wee have preached unto you let him bee accursed Arg. 7. If there bee any one who hath preached another Gospel besides that which I have preached unto you hee is obnoxious to an eternal curse I do not except my self yea neither the Angels if it could bee that if I should teach another Doctrine or that if they should propound any other than that which is preached by mee Therefore you must renounce this errour Vers. 9. As wee said before so say I now again if any man preach any other Gospel unto you than that yee have received let him bee accursed Hee urges this Argument that they might understand that hee spake not from any perturbation of mind concerning the curse pronounced against them who preached that any thing was to bee joyned with the Gospel either contrary to or besides the Doctrine which hee had preached Vers. 10. For do I now perswade men or God or do I seek to please men for if I yet pleased men I should not bee the servant of Christ. Arg. 8. From the comparing himself with the false Apostles my Doctrine doth not perswade you that men are to bee heard as the Doctrine of your seducers who alwaies boast of the authority of so many Jews But my Doctrine perswadeth that God is to bee heard I do not seek to please men as your seducers who by seducing you indeavour to make themselves acceptable to the unconverted Jews as to those that superstitiously are zealous of the Law Therefore yee must renounce the errour which they have taught you For Hee confirms this Argument Because if hee had as yet studied to please men as hee did in times past when hee was a Pharisee hee could not bee the servant of Christ but of men viz. of those which hee had endeavoured to please Vers. 11. But I certifie you Brethren that the Gospel which was preached of mee is not after man 12. For I neither received it of man neither was I taught it but by the revelation of Iesus Christ. Arg. 9. My Doctrine is heavenly from the immediate revelation of God not feigned by men neither derived to mee from God by a meer man after an ordinary manner but immediately revealed by Jesus Christ Therefore yee ought to persevere in that and to renounce the contrary errour The third Part. Vers. 13. For yee have heard of my conversation in time past in the Iews Religion how that beyond measure I persecuted the Church of God and wasted it In this Chapter hee gives six signs of this matter Sign 1. Is the enmity of his mind which hee bore against Christ and his Church in times past when hee was a Pharisee which mind hee had never changed had not God from Heaven convinced and turned him to the Faith Vers. 14. And profited in the Iews Religion above many my equals in my own Nation being more exceedingly zealous of the traditions of my Fathers Sign 2. That being bewitched by the knowledge of the Law and zeal of the traditions of his Fathers hee could neither see nor bear the Truth of the Gospel unless hee had been taught by inspiration concerning the Truth much less know and preach the hidden mysteries of it Vers. 15. But when it pleased God who separated mee from my Mothers womb and called mee by his Grace 16. To reveal his Son in mee that I might preach him among the Heathen immediately I conferred not with flesh and blood Sign 3. His wonderful and free calling to the Faith and Apostleship the history whereof is contained in Act. 9. powerfully derived from the predestinating counsel of God which Grace God most clearly manifested in his embassage to the Gentiles and his providence prepared a way to the manifestation of grace in his nativity and education That hee was born of such Parents of such a temperament and constitution of body that hee was brought up at the feet of Gamaliel that hee was a Pharisee that the providence of God concerning him worthy of special observation was apparent in all things and brought it so to pass that hee may say that hee was prepared from the womb and ready to preach the Gospel to the Gentiles so that all things by the counsel of God did make for the preparation of the Apostle to this business I conferred not Sign 4. That being so manifestly convinced concerning the certainty of the voice from Heaven and his immediate calling and being sufficiently perswaded of this hee durst not deliberate of a matter so certain neither hear humane reasons or counsels which might with-draw him from the obedience of his calling Vers. 17. Neither went I up to Jerusalem to them which were Apostles before mee but I went into Arabia and returned again unto Damascus 18. Then after three years I went up to Jerusalem to see Peter and abode with him fifteen daies 19. But other of the Apostles saw I none save James the Lords Brother Sign 5. That being sufficiently by Christ himself immediately instructed in the mystery of salvation hee went not to the Apostles called before him but hee preached the Gospel the three first years of his Apostleship in Arabia and Damascus And after three years comming to Ierusalem hee visited Peter and Iames onely and tarryed with them a few daies and that by reason of that intimacy betwixt them and not for the confirmation of his knowledge Vers. 20. Now the things which I write unto you behold before God I lie not For the confirmation of which history besides those witnesses that now live who could not bee ignorant of so notable a matter hee uses an oath Vers. 21. Afterwards I came into the Regions of Syria and Silicia 22. And was unknown by face unto the Churches of Judea which were in Christ. 23. But they had heard onely that hee which persecuted us in times past now preacheth the Faith which once hee destroyed 24. And they glorified God in mee Sign 6. That hee had publickly taught and that by his Apostolical authority in Syria and in Cilicia all the Apostles and all the Churches approving of it and by name the beleeving Jews who had never seen him but being certified of his conversion from a Persecutor
him publickly Vers. 12. For before that certain came from James he did eat with the Gentiles but when they were come hee with-drew and separated himself fearing them which were of the Circumcision The reasons of his reprehension are three Reason 1. Because hee dissembled the freeing of Christians from the yoak of Moses for fear of the hatred of some Jews when hee ought rather to fear lest hee should give scandal to the Jews or Gentiles Vers. 13. And the other Iews dissembled likewise with him insomuch that Barnabas also was carried away with their dissimulation Reason 2. Because by his example hee drew others with himself into the same dissimulation Vers. 14. But when I saw that they walked not uprightly according to the Truth of the Gospel I said unto Peter before them all If thou being a Iew livest after the manner of Gentiles and not as do the Iews why compellest thou the Gentiles to live as do the Iews Reason 3. For which Paul rightly reproves Peter because when hee had preached that a man is justified by Faith alone without the works of the Law by this hee confirms the false Doctrine of those that taught Moses Law necessarily to bee observed to salvation which was to halt in his course towards the mark of Evangelical Truth or to take a very ill course for the preservation of the Doctrine of Grace pure which fact was a most manifest sign that his Doctrine which hee had taught to the Churches of Galatia concerning justification by the Grace of Christ and freedome from the yoak of Ceremonies was so heavenly and divine that thereby hee had convinced Peter himself of errour when hee did not do things consentaneous to his doctrine The Second Part. Vers. 15. Wee who are Iews by nature and not sinners of the Gentiles 16. Knowing that a man is not justified by the Works of the Law but by the Faith of Iesus Christ even wee have beleeved in Iesus Christ that wee might bee justified by the Faith of Christ and not by the Works of the Law for by the Works of the Law shall no flesh bee justified From the occasion of his contention with Peter Paul commeth to the other part of the Chapter wherein as in the Epistle to the Romans hee confirms that Justification is not by Works of the Law but onely by Faith whilst hee affirms this Doctrine hee repeats his discourse had with Peter that all might know that hee had taught nothing else to the Galatians than that many faithful both of the Jews and Gentiles hearing speaking openly for the convincing of Peter which hee had taught before and defended viz. wee who are Iews by Nature c. The sense whereof is if referred to Peter wee who are Jews by Nature or propagation wee are holy in Gods account by the Covenant and not sinners i. e. strangers from the Covenant as the Gentiles wee sayes hee Jews and Apostles knowing that man is not justified by the Works of the Law but by Faith in Christ flie by Faith to Christ to this end that wee may bee justified by Faith and not by the Works of the Law Therefore the Gentiles are not to bee compelled to Judaize and to undergo the yoak of the Law as if they were any way under the Covenant of Works But if these words bee referred to the principal intent it is a Proposition of the Doctrine and of the same kind with that which hee had taught the Galatians and to which hee exhorted them to return to this sense wee Jews who by the Covenant are born the holy people of God and not strangers from the Covenant as you Gentiles wee are compelled to renounce the Works of the Law in point of Justification and to seek Righteousness through Faith in Christ Therefore much more to bee done by you gentile Galatians Furthermore hee confirms this Doctrine in this Chapter with three Arguments by the way answering Objections Argum. 1. No flesh is justified by the Works of the Law Therefore the Jews nor Gentiles Vers. 17. But if while wee seek to bee justified by Christ wee our selves also are found sinners is therefore Christ the Minister of sin God forbid Turning his speech to the Galatians hee solves the adversaries Objection The adversaries might say If whilst yee seek to be justified by Christ and not by the Law or Works yee are found sinners as from your own confession and your own mouth wee may judge of you then it will be lawful for you Christians justified by the Faith of Christ to give your selves liberty to sin and through you Christ will bee the Author and Minister or the Teacher of sin that you may sin by his authority Hee answers by abhorring the Objection as blasphemy God forbid sayes hee confidently denying it to follow from the Doctrine of Justification that it is lawful for him that is justified by Faith to sin or that Christ can bee said to bee the Minister or Teacher of sin Vers. 18. For if I build again the things which I destroyed I make my self a transgressor Hee gives four reasons of his Answer The first is this I betaking my self to Justification by the Faith of Christ have entred upon a sure course for the destroying of sin because I betook my self to Christ that hee might both forgive my sin and administer grace to the mortification of sin Therefore if I should again give my self up to sin as is objected and build the work of the Devil in mee I should bee contrary to my self I should transgress the means which is now laid for the destroying of sin and so I should bee foolish and mad not following the Doctrine of Justification by Faith Therefore from the Principles of Justification by Faith it is impossible that I should abuse the Grace or Name of Christ to sin more freely Vers. 19. For I through the Law am dead to the Law that I might live unto God Reas. 2. I by the strength of the Law am slain in the death of Christ and in respect of the Law or Legal Covenant I am dead to the Law and so set free from the Covenant of the Law to that end not that I should sin but that I should live unto God and should obey him Therefore from the Principles of this Doctrine I cannot indulge my self to sin The Argument is of force for if through the Law or Covenant of Works Christ is dead in the place of those that are to bee justified to this end that they being justified should live unto God It is impossible that the justified who in Christ are dead to the Law and would bee accounted free from the Covenant of Works should not also acknowledge themselves bound to live unto God and consequently that they ought not to indulge themselves in sin Vers. 20. I am crucified with Christ. Nevertheless I live yet not I but Christ liveth in mee and the life which I now live in the flesh I live by the Faith
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
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
hath the virtue of consolation so also of admonition that they would not adhere to their errour in seeking Righteousness by the Works of the Law and moreover of an exhortation that they hold fast Righteousness by Grace through Faith in Christ unless they would exclude themselves from the inheritance CHAP. V. THere are two parts of the Chapter In the first hee goes on to urge that shaking off the yoak of the Covenant of â—orks and Legal Ceremonies they may defend their Christian Liberty to vers 13. In the other hee gives Precepts concerning the right use of Christian Liberty to the end Vers. 1. Stand fast therefore in the Liberty wherewith Christ hath made us free and bee not entangled again with the yoak of bondage The Proposition to bee confirmed in the former part is plainly proposed under the form of an Exhortation Yee must stand fast in the Christian Liberty which is the scope of the former Doctrine and disputation and it is drawn from that as the conclusion The Arguments for the proving this Proposition are thirteen Argum. 1. Liberty from the servile yoak of the Legal Covenant or Ceremonies thereof is obtained by the blood of Christ Therefore you must stand stedfast in that Vers. 2. Behold I Paul say unto you that if yee bee circumcised Christ shall profit you nothing Argum. 2. Is established by an Apostolical obtestation If you bee circumcised according to the Ceremonial Law now abolished and add but this one Ceremony to free Justification by Christ Christ whom you declare by this fact an imperfect Saviour will not advantage you to salvation Therefore you must stand fast For if they could not be justified except they joyned Circumcision together with the Grace of Christ making Christ the half of their Righteousness they destroy the whole making him an imperfect Saviour they made him none at all Vers. 3. For I testifie again to every man that is circumcised that hee is a debter to do the whole Law Argum. 3. Is established by the same obtestation The Covenant of Works being abrogated and the Ceremonial Law now abolished if any one returns to Circumcision the Sacrament of initiation to this Legal Covenant hee by this means makes himself a debtor to the whole Law and consequently obliges himself to the curse unless hee perfectly with his whole strength fulfil the Law which is the condition of the Covenant of Works The matter is clear Because although Circumcision by the purpose of God to the faithful expecting the Messias until Christ was a Sacrament of the Righteousness of Faith as Abraham was circumcised and although in the time of toleration till the clear manifestation of Christian Liberty to them that were born Jews Circumcision was accounted amongst things indifferent so Timothy born of a Jewish Mother is circumcised and Titus is not yet to all the Jews and Proselytes of the Gentiles seeking Righteousness by Works or by the Law Circumcision is made part of the Legal Righteousness or of the Obedience of the Covenant of Works yea and the Sacrament of that Covenant And after this manner the false Apostles did urge Circumcision amongst the Galatians to whom religious Circumcision was every way unlawful No wonder then if hee said Christ will not profit them if they bee circumcised because they that were circumcised by that very fact did imbrace the Covenant of Works Vers. 4. Christ is become of no effect unto you whosoever of you are justified by the Law yee are fallen from Grace Argum. 4. Confirming the former whosoever of you return to Circumcision and Legal Customes abolished seeking Justification by the Law yeâ— by that same fact renounce Christ and the Covenant of Grace because the Covenant of Works and the Covenant of Grace in Christ do mutually exclude one another neither can they consist For if Justification is by Works it is not by Grace and on the contrary Therefore yee must stand in your liberty except you would be separated from Grace and Christ. Vers. 5. For wee through the Spirit wait for the hope of Righteousness by Faith Argum. 5. Wee Jews and Apostles that are circumcised after our conversion to the faith being taught by the Spirit renounce the Covenant of works and legal customes and do expect life eternal as the fruit of justification by Faith you that are Gentiles by nature cannot otherwise be justified or saved either by the Law or Circumcision Therefore you must stand fast in your Christian liberty Vers. 6. For in Iesus Christ neither Circumcision availeth any thing nor uncircumcision but faith which worketh by love Argum. 6. Confirming the former In the Kingdome of Christ or the new state of the Church under the Covenant of Grace the difference of circumcision and uncircumcision is taken away that neither helps nor hinders any thing to justification Therefore you must stand fast in your liberty from the yoak of the Law But faith Arg. 7. True faith alone or that which worketh by love without respect to circumcision or uncircumcision availeth to the act of justification Therefore in this way of justification yee that are in the Kingdome of Christ must necessarily stand fast Vers. 7. Yee did run well who did hinder you that yee should not obey the truth Argum. 8. Not long since yee ran well in the course of the truth of this Doctrine neither can any account bee given of your falling from the truth Therefore you must as yet go forward and stand fast in that course Vers. 8. This perswasion cometh not of him that calleth you Argum. 9. By answering an Objection Although perhaps yee are perswaded that yee continue in a right way yet that credulity and perswasion to depart from that which you have received from mee is not from God calling you but some other way viz. from impostors from your inconstancy and from the Devil Therefore this perswasion is to bee rejected and yee must stand fast in the liberty Vers. 9. A little leaven leaveneth the whole lump Argum. 10. By answering an Objection Although it may seem that wee muâ—â— not contend about the introduction of some few customes for peace sake and that the Jews might the more easily bee won yet this little legal leaven or Judaism doth corrupt the whole sincerity of the Doctrine of faith Therefore yee must have a care of that and stand fast in the liberty Vers. 10. I have confidence in you through the Lord that you will bee none otherwise minded but hee that troubleth you shall bear his judgement whosoever he bee Argum. 11. Although the danger of your errour and inconstancy make mee suspect the event yet love and the constancy of Divine grace commands mee to hope better things which whilst I behold I am perswaded that you will return into that opinion with mee concerning the casting away the yoak of the Law and defending your liberty by faith in Christ Therefore it is meet to satisfie my expectation Troubleth Argum. 12. Your seducers who trouble your
led to salvation conceive the same of other means which are not from our selves but the Holy Ghost or God the sole Author who alone without us instituted the layer of Baptism for a Sacrament and the grace signified by Baptism viz. the washing of us from the filth of our sins and the renewing of the Image of God in righteousness and holiness hee alone works in us Vers. 6. Which hee shed on us abundantly through Iesus Christ our Saviour Reas. 8. From the meritorious cause of the graces of the Spirit plentifully shed upon us which is Jesus Christ our Saviour both the fountain from whom and the chanel through whom the grace of God is conveighed to us Vers. 7. That being justified by his grace wee should bee made heirs according to the hope of eternal life Reas. 9. From the nature of free Justification seeing wee are justified not by works but by the grace of Christ. Reas. 10. From the manner of entring upon life eternal to the possession whereof wee are admitted not as buyers or Merchants but as heirs appointed Reas. 11. From the instrumental cause hope or faith which relye upon the free promises of God not any of our merits and altogether exclude our works so that wee are made heirs of life according to the hope which the promises of God have given to us Vers. 8. This is a faithful saying and these things I will that thou affirm constantly That they which have beleeved in God might bee careful to maintain good works these things are good and profitable unto men 9. But avoid foolish questions and genealogies and contentious and strivings about the Law for they are unprofitable and vain The third Precept is this That hee conjoyn with the Doctrine of faith the Doctrine of good works proceeding from faith and urge it with Authority and see that the faithful maintain or bee Patrons of good works seeing life is freely bestowed upon them Hee gives two Reasons of the Precept Reas. 1. Because this saying concerning this Precept is a faithfull saying or worthy to bee beleeved and most necessary and true which cannot frustrate or deceive those that obey it Good Reas. 2. Because this kinde of Doctrine is good and profitable unto men because it tends to the glory of God the confirmation of our selves touching the certainty of salvation and to the edification of others in the faith and the conversion of Infidels Foolish Precept 4. That hee restrain foolish questions wherewith men use to intangle themselves and to hinder themselves from holding any thing firmly in the known truth Such are Genealogical questions or Chronological and contentious disputations and strivings about Law-ceremonies or the like For they are Hee adds the Reason Because though those questions make a shew of wisdome yet they are foolish and vain and unprofitable nothing tending to edification in faith and holiness of life Vers. 10. A man that is an heretick after the first and second admonition reject Precept 5. Wherein the Apostle enjoyns Titus to reject by Excommunication the man that is an Heretick or that holds contrary to sound Doctrine and makes a division or sect in the Church or breaks the unity of the Church by any errour of his when hee is openly convicted before the Presbytery and admonished the first and second time and neither trouble himself and the Church more than needs with the disputations of such kinde of men or spend that time which is appointed for instructing of the Chuch in vain disputations with these perverse men Vers. 11. Knowing that hee that is such is subverted and sinneth being condemned of himself Hee subjoyns a Reason because it is in vain to dispute against one convinced of obstinacy already for hee hath fallen from the truth and is so overthrown that hee will not indure to bee edified any longer and rejecting the light offered in the admonishing of him hee makes it plainly appear that hee doth violence to his own conscience Vers. 12. When I shall send Artemas unto thee or Tychicus bee diligent to come unto mee to Nicopolis for I have determined there to Winter Precept 6. Concerning private affairs whereby hee recalls Titus from Crete and wills him to come to Nicopolis where the Apostle seems not to have been when hee wrote these things as the addition of some unskilful Scribe hath set it down in the end of the Epistle but there hee intended to Winter Vers. 13. Bring Zenas the Lawyer and Apollos on their journey diligently that nothing bee wanting unto them Precept 7. Concerning private matters also That hee would assist Zenas and Apollos in their journey men very well skilled in the Scripture but no wise wealthy Vers. 14. And let ours also learn to maintain good works for necessary uses that they bee not unfruitful Precept 8. That hee instruct not onely the faithful amongst the people but also the Preachers of the Gospel or those that are of the Pastoral order that they go before others in the communication of their goods and distributing according to necessity The reason whereof is given lest whilst they exhort others to good works they themselves should bee without fruit Vers. 15. All that are with mee salute thee Greet them that love us in the faith Grace bee with you all Amen Hee concludes the Epistle 1 With commendations sent to Titus from the Brethren 2 With salutations sent from himself to the faithful in Crete 3 With an Apostolical benediction where hee comprehends not Titus onely but the Churches also to whose use this Epistle was written sealing up his wish and the truth of the whole Doctrine with his AMEN The Epistle of Paul to PHILEMON Analytically expounded The Contents PHilemon one of the Colossian Pastors had a servant called Onesimus who being guilty of theft came to Rome and by the special providence of God upon his hearing of Paul who preached the Gospel at Rome in bonds hee is converted to the Faith This Onesimus the Apostle sends back to his Master Philemon and earnestly with many Arguments pleads his pardon that hee might bee received into favour And because the Holy Ghost in the business of Onesimus would set forth an instance both of his divine love and of our duty towards penitent sinners though of the meanest rank amongst men therefore for the universal and perpetual edification of the Church God would admit this among the other Canonical Epistles THe parts of the Epistle are three The first is a Preface accommodated to the purpose in hand to vers 8. The second contains the Arguments of his request that Onesimus might be restored to vers 21. The third is the Epilogue or Conclusion Vers. 1. Paul a prisoner of Iesus Christ and Timothy our brother unto Philemon our dearly beloved and fellow-labourer The direction of this Epistle hath the same persons sending their salutations as the Epistle to the Colossians hath which together with this seemes to bee written and sent by Tychicus and this Onesimus
the sufferings in his body and in his soul how hard a matter it was to expiate our sins taught by experience what a difficult thing it was to perform expiatory obedience even to the death of the Cross for the appeasing of his Fathers wrath and the satisfaction of Justice Christ is therefore far more exellent than the Levitical Priests Vers. 9. And being made perfect hee became the Author of eternal salvation unto all them that obey him Argum. 6. Christ the Chief Priest was every way compleat and perfect in whom there was not the least thing wanting which is requisite in a Priest For being now sanctified or offered up for a Propitiatory Sacrifice to the Father hee compleated the whole price of Redemption or what remained hee perfected in his last sufferings of which price no part was paid by the Levitical Priests Therefore hee is far more excellent than those Levitical Priests The Author Argum. 7. Christ having fully paid the price of our Redemption by his efficacious merit became and was declared the Author Lord Giver and Finisher of eternal life to all that beleeve in him and give up themselves to his instruction Therefore Christ is far more excellent c. Vers. 10. Called of God an High Priest after the order of Melchisedec Argum. 8. Confirming the former Christ is called of God whose word is effectual a Priest after the order of Melchisedec which order is far more excellent than that of Levi Therefore Christ is the Chief Priest far more excellent than the Levitical Priests Vers. 11. Of whom wee have many things to say and hard to bee uttered seeing yee are dull of hearing Argum. 9. The Doctrine of the excellency of Christs Priest-hood especially as it is represented in the type of Melchisedec is more ample and high than the Apostle can well declare to their capacity Therefore hee is far more excellent than the Levitical Priests The Second Part. The second part of the Chapter follows wherein from the Excellency of Christs Priest-hood hee taxes the Hebrews with ignorance and slowness of understanding in learning the mysteries of the Gospel The Proposition containing this reproof is this You Hebrews are to bee reproved for your slothfulness in not apprehending the mysteries of the Gospel such as the Priest-hood of Christ is Vers. 12. For when for the time yee ought to bee Teachers yee have need that one teach you again which hee the first Principles of the Oracles of God and are become such as have need of Milk and not of strong meat Hee gives four Reasons of his reproof Reas. 1. Because you have need of an Elementary Catechetical and Childish kind of Doctrine even now after that for the time which you have enjoyed the light of the Gospel you might have learned many things and have been able to instruct others Become Reas. 2. Confirming the former Because yee are Children and Infants in the knowledge of the Gospel who have need of Milk or to bee instructed in the Principles of Doctrine rather than of solid meat or perfection of Doctrine Vers. 13. For every one that useth Milk is unskilful in the Word of Righteousness For hee is a Babe Reas. 3. Proving the former Because yee are unskilful in the Word of Righteousness or yee do not well understand the Doctrine of Justification by Faith in Christ but are ready to conjoyn the Ceremonies of the Law with the Faith of Christ Therefore are yee babes and to bee reproved for your ignorance Vers. 14. But strong meat belongeth to them that are of full age even those who by reason of use have their senses exercised to discern both good and evil Reas. 4. Explaining the latter part of the second Reason Because you want the property of those that are at full age for men grown up delight in strong meat or love the Doctrine which is more perfect 2 They delight in frequent exercise 3 By frequent exercise of themselves in the Doctrine of the Gospel they have contracted an habit of saving Doctrine not easily changeable and they have their senses or the faculties of their mind more ready to judge of the Truth and falsehood of the Doctrine propounded of the benefit of Truth and the danger of errour that they may follow that which is good and avoid that which is evil Such are not you Hebrews although for the time since your profession of the Faith you might have been such Therefore are you to bee reproved CHAP. VI. FRom the former Reprehension of their slotâ—fulness an Exhortation is drawn to perseverance and making progress in the Faith of the Gospel Vers. 1. Therefore leaving the Principles of the Doctrine of Christ let us go on unto perfection not laying again the foundation of Repentance from dead works and of Faith towards God The Proposition is contained in the first words Yee ought to persevere and make progress in the Faith of the Gospel For to leave Catechetical Principles which enters those that are unskilful in the Doctrine of Christ is to presuppose and grant that they are acquainted with those rudiments already in some measure Therefore hee that writes to them need not stay in these things but leaving Principles perswade them to perfection i. e. to persevere and make progress in the Faith The Arguments of this Exhortation are fifteen Argum. 1. As the foundation of an House so also of Religion is not to bee laid twice but being once laid wee must proceed in raising up the building Therefore ought yee to persevere in the Faith of the Gospel Hee reckons up six fundamental or Catechetical Doctrines 1 Repentance from dead works or from sins This foundation comprehends the first Doctrine touching the Law of God of the knowledge of sin and the deserved condemnation following of grief for sin and the desire of being freed from sin and death 2 Faith towards God which contains the Doctrine of Redemption by Christ and life obtained by him and of Faith in him to salvation Vers. 2. Of the Doctrine of Baptismes and of laying on of hands and of Resurrection of the dead and of eternal judgement 3 The Doctrine of Baptisms containing the ground of confirming faith by the Sacrament of Baptism and the Doctrine of Sanctification and Affliction or of bearing the Cross for the defence of the Gospel which Doctrine is signified by Baptism 4 The Doctrine of laying on of hands which was anciently done in the bestowing the gifts of the Holy Ghost for the confirmation of the Divine truth of the Gospel after an extraordinary manner in the Primitive Church now in an ordinary manner it is done in the Ordination of the Ministers of the Church of whose Authority and Office as anciently it belonged to all the Catechumeni so now it appertains to all the faithful to see that they be rightly ordained that they may the more cheerfully submit themselves in obedience to Ecclesiastical Discipline 5 The Doctrine of the Resurrection of the dead at the last
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
Messengers of Israel and dismissed them safe Therefore vain is the profession of an idle faith That Iames takes Justification for no other than as we have said doth appear from this that he calls Rahab an Harlot or prostitute to filthy lusts Therefore how impossible was it for her to be justified by workes before God but onely by true faith which sheweth it self to be true by works Vers. 26. For as the body without the spirit is dead so faith without works is dead also Argum. 9. Even as an animate body if it doth not breathe it is dead so faith if it doth not produce works it is dead Therefore vain is the boasting of such an idle faith wherein hypocrites please themselves CHAP. III. THis Chapter contains two Admonitions The first for governing of the tongue to vers 13. The other concerning wisdom which asswages the evils of the tongue and avoids strifes and contentions to the end Vers. 1. My brethren be not many masters knowing that we shall receive greater condemnation As for the first Admonition he commands them to bridle the tongue namely from invective and rigid rehearsals of other mens vices or infirmities Be not saith he many masters i. e. arrogate not to your selves the authority of mastership over others and too much liberty of carping at things as many do but bridle your tongues He confirms the admonition by ten Arguments Knowing Argum. 1. Because that unjust censurers should suffer heavier judgement from God the revenger of injuries Therefore the tongue is to be bridled lest ye suffer an heavier judgement Vers. 2. For in many things we offend all If any man offend not in word the same is a perfect man and able also to bridle the whole body Argum. 2. Seeing that we are all liable to many failings it becometh us to deal more diligently with the infirmities of others not to arrogate the authority of judging without a calling or to shew our selves unjust in judging If any man Argum. 3. If any man know how to govern his tongue he hath this to manifest a perfect or sincere man who can moderate all his actions and on the contrary he that cannot moderately rule his tongue but in all things carps at the carriages of other men hath the sign of an hypocrite Therefore the tongue is to be bridled Vers. 3. Behold we put bits in the horses mouthes that they may obey us and we turn about their whole body 4. Behold also the ships which though they be so great and are driven of fierce winds yet are they turned about with a very small helm whithersoever the governor listeth 5. Even so the tongue is a little member and boasteth great things Behold how great a matter a little fire kindleth 6. And the tongue is a fire a world of iniquity So is the tongue amongst our members that it defileth the whole body and setteth on fire the course of nature and it is set on fire of hell Argum. 4. Confirming the former Even as if thou guidest the bridle thou also rulest the horse and if thou rulest the stern of the ship thou dost also the ship even so if thou hast rightly governed thy tongue thou wilt also rule thy whole body and thy outward actions although those instruments are small and the tongue is a small member Therefore c. Boasts Argum. 5. The tongue carrieth it self highly and boasteth it self gloriously that it can on both sides perform much good in speaking the truth in constancy taciturnity courtesie and such like and also much evil in lyes reproaches calumnies and such like Therefore it ought to be governed with great care A fire Argum. 6. Because as a small fire can kindle and devour much matter so the tongue unless it be appeased and bridled can stir up a world of evils and create infinite sins and seeing it is a small part of the body it can involve and defile all the other members and the whole body with wickednesses and set on fire with its wickedness the wheel or course of all natural faculties Therefore it is diligently to be governed Of bell Argum. 7. There is some affinity of an evil tongue with Hell and the Devil whom the tongue is ready to serve and from him to send the flame of lyes calumnies and brawlings to burn the whole world Therefore there is need of great diligence in ruling the tongue Vers. 7. For every kinde of beasts and of birds and of serpents and things in the sea is tamed and hath been tamed of man kinde 8. But the tongue can no man tame it is an unruly evil full of deadly poyson Argum. 8. There is no kinde of beasts but may be tamed by humane reason or art and experience teacheth us that some of all kindes are tamed ver 7. but the tongue no humane reason or art can tame because it is in its own nature an unquiet and an unruly evil full of deadly poyson whereby it brings and is ready to bring deadly mischiefs unto others Therefore ye must diligently endeavour to bridle the tongue by Gods supernatural grace Vers. 9. Therewith bless we God even the Father and therewith curse we men which are made after the similitude of God 10. Out of the same mouth proceedeth blessing and cursing my brethren these things ought not so to be Argum. 9. The tongue is mutable deceitful crafty one while pretending it self to very good blessing God another while openly putting forth its nature expresly by cursing men and God obliquely to whose similitude men are made from the same mouth sometimes sending forth blessing sometimes cursing ver 9. But this is absurd and monstrous which is in no wise to be suffered ver 10. Therefore ye must necessarily endeavour the ruling of the tongue Vers. 11. Doth a fountain send forth at the same place sweet water and bitter 12. Can the fig-tree my brethren bear olive berries either a vine figs so can no fountain both yield salt water and fresh Argum. 10. Confirming the former by a fourfold similitude of a fountain a fig-tree a vine and the sea And he argues from this which is impossible according to nature to an absurdity in manners As it is not naturally that from the same channel of the fountain sweet and bitter water should flow or a fig-tree should bring forth grapes and a vine figs or the same sea should both yield salt and sweet water so reason doth not suffer us to believe that it is the tongue of a regenerated man which although sometimes it blesses yet being unbridled it is carried otherwise to cursing for a bad tree doth not bear good fruits Therefore it becomes the Regenerate to follow the simplicity of holiness in speech and to endeavour to bridle their tongues The second part Vers. 13. Who is a wise man and endued with knowledge amongst you let him shew out of a good conversation his workes with meeknesse of wisdom The other Admonition wherein he exhorts to wisdom
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
them and by nature do some external works of the Law although they have not the written Law yet that Law within them is a Law and that really and indeed written upon their hearts as their consciences witness accusing them when they do ill and excusing them when they do well Therefore they have nothing to pretend why they should not undergo deserved condemnation when they sin much less the Jews Vers. 16. In the day when God shall judge the secrets of men by Jesus Christ according to my Gospel Reas. 5. Because in the day of judgement God will bring forth the secrets of the heart and according to this my doctrine in the Gospel will pronounce the condemnation of sinners to bee just whether Jews or Gentiles Therefore they cannot bee excused who sin but perish by their own just desert Vers. 17. Behold thou art called a Jew and restest in the Law and makest thy boast of God 18. And knowest his will and approvest the things that are more excellent being instructed out of the Law 19. And art confident that thou thy self art a guide of the blind a light of them which are in darknâ—ss 20. An instructer of the foolish a teacher of babes which hath the form of knowledge and of the truth in the Law The third Objection But something must bee allowed to the priviledges of the Jews that they come not into the like condemnation with the Gentiles And here hee seems to conflict with some principal teacher of the Law and Patron of Righteousness by works and brings forth seven props of his vain confidence by way of concession granting all 1 The first that hee grants is the external honour of a worshiper of God Thou art called a Jew which was a name not of Nation only but of a confessor of the true Religion 2 A submission of mind to the doctrine of the Law Thou restest in the Law and thou applaudest thy self in this as an eminent benefit 3 Thou makest thy boast in God viz. that thou art of that people chosen above all other Nations in Covenant with God vers 17. 4 The knowledge of Gods will taken out of the Law 5 The discerning of good and evil and of things that differ and controversies by the benefit of the same Law verse 18. 6 The confidence of such abundant knowledge and certainty that they could teach others 7 That they had a systeme and collection of that knowledge which was here and there contained in the Law and that all the rest besides this our Rabbi are infants and foolish verse 19 20. Vers. 21. Thou therefore that teachest another teachest thou not thy self Thou that preachest a man should not steal doest thou steal 22. Thou that sayest a man should not commit adultery doest thou commit adultery Thou that abhorrest idols doest thou commit sacriledge 23. Thou that makest thy boast of the Law through breaking the Law dishonourest thou God The Apostle answers the Objection and all these being granted hee shews them insufficient to righteousness by two Reasons Reas. 1. Because thou doest not teach thy self i. e. thou dost not shew forth thy doctrine by thy deeds but either pollutest thy self with those vices or the like which thou forbiddest in others Therefore those things suffice not to free thee from condemnation Vers. 24. For the Name of God is blasphemed among the Gentiles through you as it is written Reas. 2. Confirming the former Because through your fault the Gentiles speak evil of God as if hee had or could bear prophane worshipers Therefore the forecited priviledges make nothing to Righteousness This reason hee confirmes by the testimony of Ezekiel 36.22 who complains of the Hypocrites of his time boasting in the same priviledges Vers. 25. For Circumcision verily profiteth â—f thou keep the Law but if thou be a breaker of the Law thy Circumcision is made uncircumcision The fourth Objection But because of the Covenant of God the sign whereof is Circumcision I shall not perish who am circumcised saith the Jew confiding in the outward Ceremony The Apostle answers and proves that Circumcision does not exempt us from condemnation or death by four Reasons Reas. 1. Because Circumcision if it bee joyned with perfect obedience to all the rest of the commandements if it could bee it would profit as a part of that obedience to justification by works for which the Jew did contend but if the transgression of the Law bee found in him that is circumcised as touching justification by works circumcision and uncircumcision will bee the same Therefore circumcision exempts not from condemnation Vers. 26. Therefore if the uncircumcision keep the righteousness of the Law shall not this uncircumcision be counted for circumcision Reas. 2. Because the Gentiles uncircumcision joyned with perfect obedience to the Law if it could bee shall bee of the same account with the Jews circumcision If so bee God require to justification by works nothing but a perfect observation of the Moral Law Therefore circumcision frees not from condemnation Vers. 27. And shall not uncircumcision which is by nature if it fulfil the Law judge thee who â—y the letter and circumcision dost transgress the Law Reas. 3. Because the Gentile being by nature uncircumcised if it was possible that hee could keep the Moral Law compared with thee who are outwardly circumcised and yet transgressest the Law by thy own judgement hee shall argue thee worthy of condemnation Therefore circumcision doth not free from condemnation Vers. 28. But he is not a Jew which is one outwardly neither is that circumcision which is outward in the flesh 29. But hee is a Jew which is one inwardly and circumcision is that of the heart in the spirit and noâ— in the letter whose praise is not of men but of God Reas. 4. Because neither the outward profession of the true Religion long ago erected among the Jewes by God himself is to be accounted for a true profession of the true Religion nor outward Circumcision of the flesh is to bee reckoned for true Circumcision ver 28. But hee is a true Professor of the true Religion who is such an one in the Spirit and that is true Circumcision which is of the heart spiritual in the inward soul and not that which is outwardly in the body or the letter which is commonly called Circumcision He that is a Jew indeed and that which is true and spiritual Circumcision hath commendation and praise not only among men who only see things that are open and manifest but with God who looks into the heart Therefore outward Circumcision perfects not our righteousness nor frees any man from condemnation ver 29. CHAP. III. THere are two parts of this Chapter in the FIRST he answers five objections against the foresaid Doctrine to ver 9. In the SECOND part he proceeds to prove the POSITION touching JUSTIFICATION NOT BY WORKS BVT BY FAITH Ver. 1. What advantage then hath the Iew or what profit is there of
Circumcision 2. Much every way chiefly because unto them were committed the Oracles of God The first objection is from this Doctrine some might say then the Jew hath no prerogative above the Gentile nor is there any profit of Circumcision ver 1. Hee answers ver 2. that this is the principal and chief priviledge of the Jewes that the Covenant was made with the Jewes and this Nation had the custody of the holy Scriptures i. e. the Tables of the Covenant committed to them of God and the Jewes were made Depositaries Treasurers which was a singular benefit and a famous honour Vers. 3. For what if some did not believe shall their unbelief make the Faith of God without effect The second Object But they are fallen from that honour because they have not believed the Oracles of God and so the Faith of God given in that Covenant is made void to which hee answers four wayes First It follows not that the faithful Promises of God made to this Nation were void because some of them believed not Vers. 4. God forbid yea let God be true but every man a lyar as it is written That thou mightest bee justified in thy sayings and mightest overcome when thou art judged Secondly He answers by detesting the Objection because it is absurd to imagine that God should fail our Faith Thirdly He answers by laying down a most true assertion to the contrary that God is to bee avouched alwayes true and that every man by nature is a lyar Fourthly That the sins of men and their lyes are no hindrance to God in the performing of his Promise but rather serve to illustrate his Truth Mercy and Justice because by how much the greater and more the sins of men are so much the more is the Justice of God eminent when hee punisheth and his mercy and truth when hee spares which hee confirms out of Psal. 51.4 Where David in the Confession of his sins commends the truth of God and pronounceth God alwayes to overcome when hee judges as often as any one Undertakes to judge of what hee doth or saith Vers. 5. But if our unrighteousness commend the righteousness of God what shall wee say Is God unrighteous who taketh vengeance I speak as a man The third Object From the words of the Psalm perverted to blasphemy If our sins illustrate the righteousness of God then God seems to be unrighteous who avenges those sins whereby hee is glorified This is objected by the Apostle in the person of a man ignorant of God Vers. 6. God forbid for then how shall God judge the world Hee answers 1 By rejecting the Objection as blasphemous God forbid saith hee 2 Hee answers by giving a reason why hee rejects the Objection Because it is impossible that hee which shall judge the world should be unjust Vers. 7. For if the truth of God hath more abounded through my lye unto his glory why also yet am I judged as a sinner 8. And not rather as wee bee slanderously reported and as some affirm that wee say Let us do evil that good may come whose damnation is just The fourth Objection urging the former If by my sin to wit my lye the truth of God is more glorified I am not only not to be condemned for sin but I may follow after it that the glory of God may bee more advanced In answer hee saith 1 They were malicious slanderers that thus charged the Apostles Doctrine Let us do evil that good may come of it Hee answers 2 That these calumniators and those that teach and follow this Doctrine doing evil that good may come were justly to bee condemned of God Vers. 9. What then Are wee better than they No in no wise for wee have before proved both Iewes and Gentiles that thâ—y are all under sin The fift Object But by this Doctrine wee Jewes have no preheminence of the Gentiles to wit in the matter of Iustification by Works which is the principal question Hee answers that in this respect the Jew is no better than the Gentile and hee renders a reason of it because hitherto wee have proved that both Jewes and Greeks are under sin The second Part. In the second part of the Chapter hee returns to prosecute the Dispute concerning Iustification not by works but by faith Vers. 10. As it is written there is none righteous no not one 11. There is none that understandeth there is none that seeketh after God 12. They are all gone out of the way they are together become unprofitable there is none that doth good no not one Argument 4. Concerning Justification not by works but by faith The Scripture witnesseth that all men are under sin and liable to condemnation to ver 20. therefore no man is justified by the works of the Law ver 20. The testimonies of Scripture are six 1 Out of Psa. 14.1 2 3. and Psalm 53.1 2 3. where the Prophet speaking of the unregenerate in his time and of all in their natural estate out of Christ pronounceth first that no man is righteous ver 10. Secondly that all are blind and ignorant of the things which make for their Salvation Thirdly that there were none which were affected with a desire of knowing or worshipping or having any communion with God ver 11. Fourthly that all were guilty of Original Apostasie from God and his known Will Fifthly that all were unprofitable polluted abominable by reason of the filthiness of their wickednesses Sixthly that there were none viz. of those that were unregenerated that did any good and by consequence that there was none but did evil and only evil for when hee does the work commanded not to God commanding being unregenerate hee serves himself and sacrificeth to his own idols Vers. 13. Their throat is an open sepulchre with their tongues they have used deceit the poyson of Aspes is under their lips The second testimony is from Psalm 5.9 wherein David under the type of his enemies condemns all unregenerate men or men not reconciled to God of impurity of heart from whence proceeds nothing but that which is abominable and loathsome unto God that the throat of every one is as a Sepulchre newly opened sending forth a pestilential smell of wicked thoughts out of whose mouth comes forth nothing but pestilent injurious and deceitful speeches Poyson The third testimony is from Psalm 140.3 In which the same is confirmed of Davids enemies which were types of persons unreconciled unto God in that they are alwayes ready to send out from their mouths as from a quiver poysonful speeches no less hurtful than the poyson of Aspes Vers. 14. Whose mouth is full of cursing and bitterness The fourth testimony is from Psalm 10.7 to the foresaid sense wherein the Psalmist complains of the natural man that his mouth is full of cursing and reproachful words whereby the glory of God and the fame of our Neighbour is wronged Vers. 15. Their feet are swift to shed blood 16. Destruction and
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
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
sin taking occasion by the Commandement wrought in mee all manner of concupiscence for without the Law sin was dead Reason 2. Because the sin that dwells in us or the habitual pravity of our nature is the cause of actual sins but the Law is not the cause but the occasion to sin not given but taken For sin that dwells in us saith hee or the evil of nature taking occasion from the Law forbidding lust so much the more is inflamed and excited And indeavouring after what was forbidden begat in mee all manner of concupiscence and evil motions against the Law For without the Law Which hee confirms by a sign Because the Law not being known sin lies hid and is as dead but when the Law comes it is stirred up and appears as filthiness is not seen in the absence of the Sun but that arising it appears and stinks not by the Suns fault but by its own Therefore the Law is holy Vers. 9. For I was alive without the Law once but when the Commandement came sin revived and I died By his own experience hee further explains the matter shewing that formerly when hee was a Pharisee and unregenerate in his own opinion hee was alive that is very just and in no wise guilty of eternal death but when his eies were opened by the grace of God the true sense of the Law was unfolded then hee understood the force of sin and that hee was guilty of eternal death Vers. 10. And the Commandement which was ordained to life I found to bee unto death From this experience hee saith that hee learned two things First That the end of the command and the effect was good in it self because the command is good in it self and by it self ordained to life if men obeyed it The other that the effect of the Law by accident was death so farre as it threatned death to the sinner and urges him from justice with the sentence of death Vers. 11. For sin taking occasion by the Commandement deceived mee and by it slew mee 12. Wherefore the Law is holy and the Commandement holy and just and good The third Reason in defence of the Law The sin that dwells in us is the cause of death onely taking occasion from the Law or the command as hee had learned by experience for sin while hee thought of what was forbidden in the Law invited and inticed him to forbidden things and polluted him and so by the Command made him more and more obnoxious to death Therefore the Law is altogether holy and particularly that which forbids Concupiscence is holy just and good because it is given by an holy God according to equity and for our profit Vers. 13. Was that then which is good made death unâ—o mee God forbid But sin that it might appear sin working death in mee by that which is good that sin by the Commandement might become exceeding sinful The second Objection Some might say Therefore hath that which is good been the cause of death Hee answers by rejecting the reproach for the occasion is to bee distinguished from the cause and the use of a thing from the abuse of it Hee therefore acquits the Law and casts all the blame upon the sin that dwells in us Truly saith hee it is not the Law but sin that dwells in mee which is the cause of death and discovers it self to bee sin so farre forth as it is stirred up in mee and kindled by the good Law of God it enkindles rebellious motions to the Law of God and so much the more upon this account doth it cause death that so sin in mee by the Command might appear above measure sinful Which is spoken most seasonably to stop the mouths of all who otherwise would deny inborn concupiscence now natural to all to be sin was it not found to bee the cause of actual sins and death and this defence hee makes for the Law The third Part. Vers. 14. For wee know that the Law is spiritual but I am carnal sold under sin The third part of the Chapter wherein is set down the second head of comfort to those who bewail the imperfection of their obedience to the Law from the Apostles example wrastling with the same evil and getting the victory by the favour and benefit of free justification as appears from vers the last This is the force of the Argument I bewailing in my self the power of sin wrastle against it taking comfort from justification by faith in Christ Therefore you holy Champions take comfort in your wrastling and conflict In the conflict of the Apostle appears a threefold difficulty and a threefold victory in the retreat in all which are mixed some Arguments of comfort drawn from the Apostles experience The first difficulty arises from a threefold contention The first is of the Law and himself I saith hee with the rest of beleevers acknowledge the Law to bee spiritual which wholly favourâ— the holiness of the Spirit of God and is wholly referred to a spiritual course of life But when I look upon my self and compare the imperfection of my obedience with the spiritualness of the Law I am compelled in respect to the Old Man in mee not yet mortified to acknowledge my self carnal and as a slave sold to subjection under sin out of whose bonds I cannot deliver my self but I am carryed away whither I would not Vers. 15. For that which I do I allow not for what I would that do I not but what I hate that I do Hee proves what hee hath said and shews the second contest betwixt his actions and his judgement renewed That which I do I do not approve viz. when I examine my actions to the perfect Rule of the Law I am forced not to approve but condemn many things in my actions The third disagreement hee shews to bee betwixt his actions and his will renewed I do not that good which I would saith hee hindered by the body of death in mee and that evil which I hate that I do failing of the Rule where I would not for I would perform perfect obedience to the Law of God but I fall short and in many things I offend Vers. 16. If then I do that which I would not I consent unto the Law that it is good The first difficulty you have seen the victory follows and three Arguments of Consolation whereby the Apostle comforts himself and the rest of his fellow-combatants Argum. 1. I my self am in the number of those who bewail their imperfect holiness and finde the same conflict in my self as they do from the imperfection of my obedience Therefore they have Consolation that mourn over the imperfection of their holiness seeing they suffer nothing different from other Saints nay not from the Apostles themselves I consent Argum. 2. Of Consolation Because from this conâ—â—ict it appears that sanctification is begun in him that wrastles and a consent to the Law of God that it is holy and good
of their Sanctification and the reliques of sin Which consolation hee appropriates to those that are justified endeavouring after holiness secluding those that are unregenerate and delight in sin to ver 9. which hee applyes to the Romans to ver 12. and thus applyed hee shews the use of it to ver 17. The second part contains the Consolations of the Iustified in respect to the calamities of this life to which the godly are lyable to ver 31. The third part contains the triumph of those that are justified over all their enemies to the end Vers. 1. There is therefore now no condemnation to them which are in Christ Iesus who walk not after the flesh but after the spirit From what hath been spoken hee infers consolation to those that are justified against the fear of condemnation which the conscience of sin dwelling in us may easily affright us with There is no condemnation saith hee to those which by true Faith are ingrafted into Christ And because many profess the Faith they have not hee describes true Believers and justified persons from this property that they do not indulge themselves in sin neither do they willingly follow the guidance of the flesh and corrupt nature but walk after the Commands of God and the motions of the Holy Ghost inwardly perswading them to direct the course of their life according to the Rule of the Word of God Vers. 2. For the Law of the Spirit of Life in Christ Iesus hath made mee free from the Law of Sin and Death That this consolation belongs to them that are truly justified and endeavour after holiness hee proves by three Arguments Argum. 1. The Law of Faith of Life and the Spirit in Christ or the Covenant of Grace hath freed every Believer and mee in particular from the law of sin and death or the Covenant of Works Therefore to them that are justified truly united unto Christ there is no condemnation For by the Law of the Spirit of Life in Christ Jesus hee understands the Law of Faith or the Covenant of Grace because by Faith or the Covenant of Grace the Spirit is received and communion with the Life of Christ. And by the Law of Sin and Death hee understands the Law of Works as Rom. 3.27 or the Covenant of Works by which Law or Covenant conviction of sin is made and condemnation unto death of them that are guilty Vers. 3. For what the Law could not do in that it was weak through the flesh God sending his own Son in the likeness of sinful flesh and for sin condemned sin in the flesh Argum. 2. Seeing the Law was found weak to procure for us Justification by reason of the infirmity of the flesh or humane nature now corrupted not able to yeeld perfect obedience to the Law God sending his Son in the flesh of the same nature with us and in all things like unto us sin excepted in the flesh of his Son crucified condemned our sin that satisfaction being made for us it might bee abolished in us Therefore sin in us that are justified who are in Christ cannot bee the cause of condemnation and thus there is no condemnation to us Vers. 4. That the righteousness of the Law might bee fulfilled in us who walk not after the flesh but after the spirit Argum. 3. To this very end sin is condemned in Christ that is condemned and dead for us that wee being once dead and condemned in him it might appear that the Law is satisfied in us I say who follow not the lusts of the flesh but the guidance of the Holy Ghost Therefore now no condemnation remains us Vers. 5. For they that are after the flesh do mind the things of the flesh but they that are after the spirit the things of the spirit Hee gives four reasons why hee makes this consolation peculiar to them that follow after holiness secluding all that are unregenerate and continue in sin The first reason They that are carnal and unregenerate savour and affect only those things that are carnal and wicked but those that are regenerate savour and affect spiritual things Therefore its no wonder that only they that follow after holiness are admitted to the consolation of an immunity from condemnation and they which are carnal are excluded Vers. 6. For to bee carnally minded is death but to bee spiritually minded is life and peace Reason 2. The wisdome of carnal men which is the Governour of their counsels and actions and is carried only to those things which please the flesh whether in respect to God or eternal life and so it inclines to death But the wisdome of the spirit or an habit directing the actions of regenerate men is carried to those things which belong to spiritual life and peace Therefore it s no wonder if only they that are regenerate and spiritual are exempted from condemnation but not they that are carnal Vers. 7. Because the carnal mind is enmity against God for it is not subject to the Law of God neither indeed can bee Reason 3. Confirming the former the wisdome of the flesh it self the principal virtue of politick wits is enmity against God for it only seeks and cares for its own rejecting God neither is it subject to the Law of God or can bee subject for it cannot but subject to its own carnal ends the Soul Heaven God and all things and pursue after these so far as it thinks them conducible to carnal ends Therefore it s no wonder that carnal men are not freed from condemnation Vers. 8. So then they that are in the flesh cannot please God Reason 4. Whoever are unregenerate in the state of corrupt nature or the flesh cannot please God because they cannot but follow after those things which please them Therefore no wonder they are not freed from condemnation Vers. 9. But yee are not in the flesh but in the spirit if so bee that the Spirit of God dwell in you Now if any man have not the Spirit of Christ hee is none of his Applying the character of justified persons out of the judgement of charity to the Romans hee also applies to the same Romans to whom hee writes the consolation which arises from freedome from condemnation hee prudently in the mean time bespeaks them that they would not indulge hypocrisie in any and hee gives four Reasons of this application The first Reason You are not subject to the domâ—nion of the flesh you are not unregenerate but in a spiritual condition following the guidance of the Spirit Therefore there is no condemnation to you or which is the same to you belongs the foresaid consolation Reas. 2. Confirming the former the Spirit of God dwelling in you framing your hearts and lives unto holiness for unless I should thus judge of you I should think you did not belong unto Christ for hee that hath not the sanctifying Spirit of Christ is not yet a living member of Christ Therefore there is no condemnation unto
is the Spirit because hee quickens those that believe to new obedience and life everlasting and hee delivereth those from sin and misery for when it is said Where the Spirit of Christ the Lord is or where Christ is there is liberty the liberty is to bee understood not from the obedience of the Commandments but from the ceremonial yoke from the bondage of sin and yoke of the Legal Covenant and all evils which do follow from its violation Liberty I say was given to the Faithful by the Spirit of the Gospel at leastwise that which belongeth to them of right although not alwayes according to sense nor ever before the end of life as to a full possession For although the Spirit with a loud voice proclaimeth that there is a gate opened unto us that wee may go out of prison yet wee by reason of the weakness of Faith do go slowly forth And this is the Explication of the first part of the Comparison concerning the Ministery of the Law Vers. 18. But wee all with open face beholding as in a glass the glory of the Lord are changed into the same image from glory to glory even as by the Spirit of the Lord. Here followeth another branch of the Comparison concerning the Ministery of the Gospel in those that believe which is propounded in this sense But wee that by the Ministery of the Gospel believe in Christ the veil of ceremonies and ignorance the veil of infidelity and hardness of heart also being removed are freely admitted to the clear beholding of Christ and the glory of the grace of God shining in the Gospel as in a glass and beholding Christ by Faith wee are sanctified and more and more made happy in conformity with Christ encreased daily by degrees from one measure of glory and sanctity to another and that by the powerful working of the Holy Ghost Sanctification is called glory because Sanctification is the beginning of Glorification for by that the Image of God is repaired in us which is our glory CHAP. IV. HEE goes on to defend his Ministery There are two parts of this Chapter in the first hee proveth his faithfulness or sincerity in the Ministery by seven Arguments to the sixth verse In the second hee confirms the seventh Argument by answering the objections concerning the scandal of the Cross lying upon him to the end Vers. 1. Therefore seâ—ing wee have this Ministery as wee have received mercy wee faint not Argum. 1. The inward testimony of so glorious a Ministery committed unto mee by the mercy of God is effectual to sustain mee lest I bee overcome in the doing of my duty with the hurthen of evils and that by the measure of grace given to mee I go forward valiantly From hence therefore it appeareth that I am sincere and faithful For modesty sake hee joyneth others but hee himself in the conflict was especially aimed at by his Adversaries Vers. 2. But having renounced the hidden things of dishonesty not walking in craftiness nor handling the Word of God deceitfully but by manifestation of the truth commending our selves to every mans conscience in the sight of God Argum. 2. I have renounced ambition covetousness and the other shameful lusts which some secretly indulging do cover this their disgrace in corners under other or the like veils and pretences Therefore I am faithful Not with Argum. 3. I have not walked in craftiness deceitfully handling the Word of God or bending and fitting that to the dispositions of men as the false Apostles do Therefore I am faithful By manifestation Argum. 4. I have carried my self so mildly in the cleaâ— preaching of the Word of God that the consciences of all men are compelled to acknowledge my integrity of which thing also I have God to my witness Therefore I am faithful Vers. 3. But if our Gospel bee hid it is hid to them that are lost 4. In whom the God of this world hath blinded the minds of them that believe not leâ—t the light of the glorious Gospel of Christ who is the Image of God should shine unto them Object But how comes it to pass that thy Doctrine is not understood by so many wise and potent men if it bee so clearly taught Hee answers that the ignorance of the Gospel so plainly unfolded to them was no argument of the obscurity of the Doctrine but of the incredulity of the hearer and his future perdition from the blindness of unbelievers blinded by the Devil whom the world serves For the Devil further blindeth the blind Infidels lest they should see God offering himself in Christ lest they should behold Christ to their Salvation shining in the Gospel who hath brought forth the invisible God as to our view by his Doctrine and Power manifested in the flesh that wee may behold God in Christ the true Image of God the Father Vers. 5. For wee preach not our selves but Christ Iesus the Lord and our selves your servants for Iesus sake Argum. 5. Of the Apostles fidelity I saith hee seek the glory of Christ alone and acknowledge Christ only Lord in the Church Truly I declare my self and other Teachers not only Ministers of Christ but also of his people that Christ alone may bee exalted Therefore I shew my self faithful Vers. 6. For God who commanded the light to shine out of darkness hath shined into our hearts to give the light of the knowledge of the glory of God in the face of Iesus Christ. Argum. 6. Confirming the former wherein hee compares his Conversion from Pharisaism to the creation of light out of darkness God who by his Omnipotent Word hath produced light out of darkness by no less efficacy hath hee brought mee lost sinner out of the darkness of Pharisaism and sin and hath so powerfully enlarged my heart illuminated by the light of Christ his glorious Son that I cannot but communicate to others this glorious knowledge of the grace of God given to mee manifestly shining in Christ Therefore it behoveth mee to bee faithful Vers. 7. But wee have these treasures in earthen vessels that the excellency of the power may bee of God and not of us Argum. 7. God by shewing my infirmity in all exercises and also by maintaining his strength in mee under frequent afflictions and by keeping mee constant hitherto hath rendred my faithfulness commendable with all men Therefore I can affirm my self faithful The Second Part. Hee so handles this argument that in the mean while hee solves two objections that hee might take away the scandal of the Cross. Earthen Object 1. In the mean while thy condition of life is miserable and contemptible as a certain earthen vessel Hee answers four manner of wayes 1. That it is true that hee is an earthen vessel frail and contemptible but not withstanding hee contains the Treasure of Grace and the knowledge of the Gospel May bee of God Furthermore hee answers that that happened by the Wisdome of God lest the glory of the
there are three chief parts In the first hee deals with the Galatians that they would renounce the errours which they had drunk in but by the way that hee might prevent those that accuse him hee couragiously asserts his Apostleship lest hee should give place to those three chief Apostles in his Apostolical authority In the first Chapter and the first part of the second In the second part hee purposely disputes of Iustification by Faith and of the temporary use and abrogation of the Mosaical Law in the latter part of the second Chapter also in the third and fourth Lastly In the third part his Exhortation for perseverance in Christian Liberty being premised hee counsels them to use it well and shews which are the true exercises of Christians lest either by a dissolute licentiousness or the superstitious observation of Ceremonies they should neglect the chief Christian duties In the fift and sixt Chapter CHAP. I. THere are three parts of the Chapter In the first is a Preface to vers 6. In the second hee begins to deal with the Galatians that they return into the way from their errour in observing the Levitical Law and that imaginary conjunction of Iustification by Works with Iustification by Faith as if this had been possible some Arguments to this end being propounded to vers 13. In the third part the Apostle confirms the last Argument from signs concerning the divinity of his Doctrine to the end Vers. 1. Paul an Apostle not of men neither by man but by Iesus Christ and God the Father who raised him fâ—om the dead The whole Preface is ordered for the preparing the mind of the Galatians to obey his Doctrine concerning the Grace of Christ. The scope may bee perceived in this or the like Proposition to the same sense Yee ought to beleeve and obey mee admonishing you of the true cause of Justification and Sanctification Eight Arguments are intimated to this end whereof some are contained in the inscription vers 1 2. Some in the salutation vers 3. Some in the description of Christ vers 4. Some in the doxology vers 5. An Apostle Argum. 1. I Paul which write these things unto you am an Apostle of supream authority in the ministery of the Church Therefore you must beleeve and obey mee Neither of men Argum. 2. My office is not of humane invention or is not founded in humane authority but God is the Author of it so that my Doctrine cannot bee contemned without injury done to God Therefore except you would reject God that sent mee yee must hearken to mee Neither by man Argum. 3. I am not mediately or by the Ministery of men called but immediately by God viz. Christ by him now raised from the dead and by God the Father who gave testimony to the Doctrine of his Son by raising him from the dead Therefore yee must beleeve and obey my Doctrine Vers. 2. And all the Brethren which are with mee unto the Churches of Galatia Argum. 4. I have called all the Brethren which are with mee to the society of this admonition written to you all the Brethren with mee which together with my self salute you will sometimes bee witnesses against you unless you obey my Doctrine Therefore yee ought to beleeve and obey mee Churches Argum. 5. Although yee bee infected with a dangerous errour yet I think you are to bee accounted in the number of the Churches Therefore recompence mee and acknowledge mee as an Apostle sent to the Churches to bee obeyed and believed Vers. 3. Grace bee to you and peace from God the Father and from our Lord Iesus Christ. Argum. 6. I according to the authority bestowed upon mee by the providence of God do not doubt to give you right to the blessing of the Gospel and to intreat Grace i. e. a more plentious acknowledgment sense and fruit of Gods free mercy reconciliation and forgiveness of sins and the other effects of the Grace of God conducing to sanctification Together with peace or a sound tranquillity of heart and other good things which appertain to your happiness that all things may bee derived to you from the God of Peace and from the Lord Christ the Mediatour the onely Fountain of Grace and Peace Therefore I ought to bee beleeved while I open to you the reason of this Grace and Peace communicated to you Vers. 4. Who gave himself for our sins that hee might deliver us from this present evil world according to the Will of God and our Father Hee makes a description of Christ from the work of Redemption that hee might shew that our whole salvation by the Grace of God comes to us through his merit from whence Argum. 7. Our salvation or redemption from that lost condition of the wicked who are of this world without Christ is obtained by the death of Christ alone and that by the decree and institution of God the Father who hath ordained this onely free cause of salvation Therefore I ought to bee beleeved and obeyed admonishing you that you would acknowledge this the alone cause of your salvation Vers. 5. To whom bee glory for ever and ever Amen Argum. 8. God is worthy and Christ also to whom for such a gift and ineffable Grace Glory should bee given by all for ever Therefore I ought to bee beleeved by you vindicating this glory of the Grace of Christ amongst you lest it should bee obscured or taken away by the merit of humane works The second Part. Vers. 6 I marvel that you are so soon removed from him that called you in the Grace of Christ unto another Gospel The second part of the Chapter follows wherein hee proves that the errour concerning that imaginary and impossible conjunction of justification by works and justification by Grace or by Faith in Christ must bee renounced in which errour now they were entangled by the false Apostles who taught the observation of the Mosaical Law to bee also necessary for the salvation and justification of those that beleeve in Christ The Arguments which hee urges that they may renounce this errour are nine Of whom some are used by way of reprehension others are openly brought in the disputation following I marvel Argum. 2. Your revolting O Galatians from the Grace of Christ to the merits of humane works Is to bee wondred that so soon as ever the Faith of Christ was admitted and Grace for your conversion received yee fell from it Therefore yee must renounce this errour Removed Argum. 2. By this your errour yee have forsaken God who hath called you into the Grace of Christ and have betaken your selves to humane works Therefore you must renounce this errour Removed away Argum. 3. By this errour yee are removed from the Gospel of Christ into another I know not what Gospel feigned by men Therefore you must renounce this errour Vers. 7. Which is not another but there bee some that trouble you and would pervert the Gospel of Christ. Arg. 4. There is
ought to renounce that yoak Vers. 4. But when the fulness of the time was come God sent forth his Son made of a Woman made under the Law 5. To redeem them that were under the Law that wee might receive the Adoption of Sons Having spoken of the servile and childish condition of the Church before the comming of Christ as to the outward man for as to the Spirit and inward man the faithful that saw the day of Christ were freed and rejoyced in the Lord now follows the manner of delivering the Church by the comming of Christ. The fulness of time Argum. 2. Now the fulness of time is come which the Father had fore-appointed to the Legal Pedagogie and that Guardianship of Legal Ceremonies is finished Therefore you Christians must renounce the yoak of Ceremonies Sent forth his Son Argum. 3. The Son of God is sent into the world takes upon him flesh and is born of the Virgin Mary and subjected to the Covenant of Works and the yoak of Legal Ceremonies that hee might redeem those that were subject to the Law Therefore yee Christians redeemed from the yoak ought to renounce it That the Adoption Argum. 4. For that end Christ is made subject to the Law that wee might clearly attain to the Adoption or to the Priviledge of Sons grown up held forth under the Gospel Therefore wee being under the Gospel ought to renounce the servile and childish yoak of Ceremonies unless wee would render the benefit of Redemption of none effect to us Vers. 6. And because yee are Sons God hath sent forth the Spirit of his Son into your hearts crying Abba Father Argum. 5. For a testimony of your Adoption and advancement to the priviledge of Sons now grown up God hath given you the holy Spirit by which together with other Sons of God out of Jews and Gentiles yee may call God confidently in every tongue your Father Therefore except yee would carry your selves as unworthy of this priviledge yee must renounce the childish and servile yoak of Ceremonies Vers. 7. Wherefore thou art no more a Servant but a Son and if a Son then an Heir of God through Christ. Argum. 6. Yee are no more in that servile condition under the yoak of Ceremonies but in a free state as Sons grown up and Heirs actually partakers of their Fathers goods or spiritual graces in a larger measure than the ancient Church and that by Christ manifested in the flesh Therefore now you must renounce that serviâ—e and childish yoak Vers. 8. Howbeit then when yee knew not God yee did service unto them which by nature are no gods 9. But now after that yee have known God or rather are known of God how turn yee again to the weak and beggarly elements whereunto yee desire again to bee in bondage Hee upbraids them with their ingratitude reprehending them for their observance of Legal Ceremonies as of daies and months c. in which they were neither born nor educated Howbeit Argum. 7. Before yee were Sons you were in a worser condition than the Jews to wit you were Idolatrous knowing not the true God and serving feigned Idols but now converted from that ignorance yee have known God or rather by the preventing Grace of God known and beloved yee are drawn to God that you might know him and are invested with the liberty of Sons How is it that a fresh as if you had been under no bondage do you turn again to the yoak of abolished ceremonial bondage Therefore this yoak you must renounce The force of this Argument is this yee bear the yoak of Ceremonies having less to pretend for your excuse and with a more signal note of ingratitude than the Jews born and brought up under the yoak Therefore you must renounce this yoak Again Argum. 8. Yee being advanced to the liberty of Sons grown up it is an unworthy thing willingly to return again to the yoak of slavery and to bee willing to bee in bondage Therefore you must renounce this yoak Beggerly Argum. 9. Those Legal Ceremonies the yoak whereof now yee affect although they had their pedagogical use before Christ came yet now Christ is come they have no use but are weak and beggerly rudiments which neither have virtue to justifie nor power to bring consolation nor their old use to prefigure Christ Therefore yee ought to renounce this so unprofitable a yoak Vers. 10. Yee observe daies and months and times and years 11. I am afraid of you lest I have bestowed upon you labour in vain Argum. 10. Your bondage begun again in the observation of Legal Ceremonies as for example of daies Sabbaths New Moons set Feasts and Sabbatical years c. hath given mee just cause of fear left I have preached to you the Gospel of free Justification in vain Because this is a sign that you are revolted from Justification by Faith or from the Grace of Christ to seek Justification by Works of the Law Therefore unless yee will renounce the Gospel yee must renounce this yoak The second Part. Vers. 12. Brethren I beseech you bee as I am for I am as yee are yee have not injured mee at all The second part of the Chapter follows wherein is contained a loving Exhortation to return into the way and the wholesome opinion of Justification by Grace through Faith without the Works of the Law This Proposition of the Exhortation may bee laid down You must return to my Doctrine of Righteousness by Faith without the Works of the Law bee yee saies hee as I am or bee yee in the same opinion with mee The Arguments of the Exhortation are twelve Furthermore Argum. 1. Because I though in times past a Pharisee have been very stiffe for Righteousness by the Law but now being made a Christian I am as you and I seek with you your salvation no less than you your selves seek it Therefore yee must return to my opinion Brethren I beseech Argum. 2. My fear concerning you hath neither alienated my mind from you neither hath it caused a doubtful judgement of charity concerning you but as Brethren let mee friendly bespeak you and as Brethren let mee beseech you to return Therefore return yee No Argum. 3. My severe reproof ariseth not against you either from anger or hatred who have not privately injured mee at all but out of an earnest desire of your salvation Therefore return yee Vers. 13. Yee know how through infirmity of the flesh I preached the Gospel unto you at first Argum. 4. I have suffered many things for preaching the Gospel unto you for yee know that I have preached the Gospel to you constantly through infirmities and a contemptible condition as to the outward-man whereunto through afflictions I am driven Therefore return yee to sound Doctrine sealed by my sufferings Vers. 14. And my temptation which was in the flesh yee despised not nor rejected but received mee as an Angel of God even as Christ Iesus Argum. 5. In
times past you have allowed the causes of my afflictions neither have yee contemned mee whilst I was exercised with temptations in my flesh but yee have received mee as an Angel as bearing the person of Christ Therefore now do both the same thing and return unto the same mind Vers. 15. Where is then the blessedness you speak of for I bear you record that if it had been possible yee would have plucked out your own eyes and have given them to mee Argum. 6. In times past you did account your selves blessed in my Ministery Therefore if you would bee blessed it behoveth you to adhere constantly to my Doctrine Hee minds them the more earnestly of this blessedness by an interrogation because they seemed to have forgotten it Record Argum. 7. In time past that you might every way gratifie mee yee spared not your most dear injoyments Therefore return yee and by my example cast off the Legal yoak If you will do that which is acceptable unto mee Vers. 16. Am I therefore become your enemy because I tell you the Truth Argum. 8. So far as yee are offended by this sharper reprehension yee ought to esteem mee an enemy whom therefore you would not imitate that on the otherside because I speak the Truth for your good yee are bound to make more of mee and my Exhortation Vers. 17. They zealously affect you but not well yea they would exclude you that you might affect them Argum. 9. From his unlikeness to the seducers The false Apostles saith hee who earnestly contend that you may bee brought under and submit to the Legal yoak they little regard you and with a preposterous zeal are carried out towards you and in very deed they go about to destroy you desiring to exclude you from mee and my Doctrine and consequently from the society of Christ that yee might follow them and become their Disciples Therefore return yee to my Doctrine Vers. 18. But it is good alwaies to bee zealously affected in a good thing and not onely when I am present with you Argum. 10. My zeal for you is good and in a good thing and constant when I am absent as well as present The zealousie of my Emulators concerning you is perverse and counterfeit Therefore return yee to my Doctrine Vers. 19. My little children of whom I travel in birth again until Christ bee formed in you Argum. 11. The Image of Christ consisting in the Knowledge and true Faith concerning Christ is deformed in you by your falling to the yoak of the Law and Justification by Works Therefore return yee to my Doctrine I travel in birth I am no less seriously anxious concerning your repentance nor less solicitously do I labour concerning the reparation of your Faith and the Image of Christ in you than one labouring in birth for the bringing forth of a child or than I myself did labour for the conversion of you to the Faith Therefore return yee to my Doctrine Vers. 20. I desire to bee present with you now and to change my voice for I stand in doubt of you Hee confirms this perplext anxiety of minde by a sign to wit from his desire of seeing their faces and instructing them and accommodating himself to their necessity Lastly from the cause of this anxiety to wit that hee was uncertain and dubious about them whether gently or severely or what course hee should take with them For how deeply this errour was rooted in them how many infected how every one was affected in his business unless hee had been present it could not easily bee known to him The Third Part. Vers. 21. Tell mee yee that desire to bee under the Law do yee not bear the Law The Third Part of the Chapter follows in which hee confirms and illustrates the whole disputation from the history of the condition of Abrahams family in which by a typical Allegory God hath prefigured the whole matter now disputed The summe of which is this God in times past prefigured that they who seek justification by Works or a Covenant of works are in a servile miserable and cursed condition and at length shall bee cast from the face of God and society of the Saints they that seek justification by grace through faith in Christ are free Sons of the family of God and blessed and at length shall certainly come to an inheritance of life eternal why therefore are you so foolish O Galatians that yee willingly affect this servile miserable and cursed way of justification sought by the works of the Law For this end the Apostle in this last part of the Chapter First of all provokes them to the Law or to the books of Moses that the whole question may bee decided vers 21. Furthermore he propounds a typical history of the condition of Abrahams family ver 22 23. Thirdly he propounds the type and opens the mystery vers 24 25 26. Fourthly hee confirms the exposition out of Isaiah vers 27. Fifthly hee applies the allegory or type to the truly faithfull Christians and hee comforts himself and the rest against the persecution of the false brethren strangers to the grace of God vers 28 29 30 31. Tell That which appertaines to the first hee reproves the Galatians of a double errour The first errour is that willingly they had affected to bee under the Law i. e. under the legal Covenant or the Covenant of works whose condition is this that thou binde thy self to the perfect fulfilling the Law and God deals with thee according to the Covenant of the Law that is hee saves thee if thou offend in nothing but doth curse and destroy thee if thou become guilty in the least tittle of that which is written in the book of the Law or art found in the least to turn aside from the Rule For otherwise all the faithful are under the Law as a rule and direction of life and they are to endeavour obedience to it sincerely in all things through grace administred by Christ. The second errour is That they were very ignorant both of the sense and scope of the Law or of books that were written by Moses Vers. 22. For it is written that Abraham had two Sons the one by a bond-maid the other by a free-woman 23. But hee who was of the bond-woman was born after the flesh but hee of the free-woman was by promise In the second place hee propounds from Gen. 16. 21. the typical history of Abrahams family wherein there were two wives that were mothers Hagar and Sarah The conditions of the mothers twofold Hagar was a servant Sarah free-born Two Sons Ishmael a servant of his mother a servant Isaac free of his mother free-born a twofold principle of their Nativity viz. The power of nature according to the flesh eminent in the nativity of Ishmael of a young woman and the vertue of the promise or divine supernatural vertue in the nativity of Isaac of Sarah an old woman and conspicuously barren From
and gave him to bee the Head over all things to the Church Argum. 11. All our enemies the Devil the wicked in the world Persecutors Hereticks and Impostors the power of sin in us prisons banishments all kinds of death are put under Christs feet that hee may order them and dispose of them to our good and put them under our feet Therefore c. The Head Argum. 12. Christ is appointed Head over all things in the Church that is the Father hath committed the full power and administration of all things unto him that hee onely should bee the most near Head of the Catholick Church for the illumination of the Church and all its members for the vivification exciting to all spiritual duties and preservation of spiritual life in them by the immediate presence and operation of his Spirit in the whole Church and its several members Therefore unless you will doubt of your Heads Wisdome Power and Faithfulness in his office you should bee strengthened in Faith Vers. 23. Which is his body the fulness of him that filleth all in all Argum. 13. The Church is the mystical body of Christ and all beleevers are his members Therefore you should not doubt but hee will look to and have a care of your salvation unless you will deny that Beleevers are his members The fulness Argum. 14. The Church is the fulness of Christ so far as hee is its mystical Head so that hee doth not judge himself to bee perfected and completed till all and every of the Elect bee gathered into one united to him have attained that full encrease suitable to and appointed for every member and till at last they enjoy with him a plenary happiness Therefore you should bee as sure of the perfecting of your salvation as you are that Christ will not suffer himself to bee incompleat imperfect and maimed Filleth Argum. 15. Christ filleth all in all that is according to every Creatures capacity as hee is the God of Nature hee works all things as hee is the Head of the Church hee perfects all things which belong to the Spiritual Life Sanctification and Salvation of Beleevers filling all his members by degrees Therefore it is not to bee questioned but hee will accomplish the begun work of Faith Sanctification and Salvation in you This that hee filleth all in all is adjoyned by way of correction or exposition to the former phrase of the fulness of Christ by the Church lest wee should conceive that Christs or our perfection depends upon any besides himself who of his own free love hath brought this necessity upon himself of communicating himself to us unworthy wretches who stirred up this desire of us in himself who himself hath the power to satisfie this his own desire and who by degrees fulfills his desire of sanctifying us and induing us with Faith and will proceed to fulfil it till hee hath performed all things necessary to the perfecting of salvation and that in all the faithful the greatest and least To him bee the glory of his Grace his power and his constancy for ever and ever Amen CHAP. II. THe Apostle proceeds to prosecute the same Argument proving sometimes in the Supposition that the beleeving Ephesians sometimes possitively that all Beleevers are saved by Grace The Proposition to bee made good is this you O Ephesians are saved by Grace or Beleevers are saved by Grace His Arguments are fifteen upon the last whereof hee insists to the latter end of the Chapter Vers. 1. And you hath hee quickened who were dead in trespasses and sins Argu. 1. If you O Ephesians are considered in the common State of Nature you will bee found to have been in that condition that you could not have recovered thence but by Grace There are seven parts of this Argument every one whereof heightens our first misery and proves Grace to bee the onely cause of salvation Dead 1 In the State of Nature you were not onely defiled with but dead in sin and not onely judicially dead because guilty of or liable to death but also really in effect spiritually dead so that the dead could as easily raise themselves to life or perform actions of being as you could free your selves from this death or do any good deed Therefore you are saved by Grace Vers. 2. Wherein in time past yee walked according to the course of this world according to the Prince of the power of the Air the Spirit that now worketh in the children of disobedience 2 In reference to this natural life you did wholly pass that in sin being wholly busied and walking in them or else waxing worse and worse Therefore c. Of this world 3 You walked in the waies of worldly and carnal men who favour this natural life onely and followed their manners and customes as the rule of life Therefore c. The Prince 4 You followed the Captain of this way the Devil the Prince of unclean spirits who with his Executioners or other evil Angels flying in the Air rules and governs effectually Which worketh 5 The Devil did reign and execute his will in you as now hee doth in the disobedient Therefore c. Vers. 3. Among whom also wee all had our conversation in times past in the lusts of our flesh fulfilling the desires of our flesh and of the mind and were by nature the children of wrath ever as others 6 You did fulfil the lusts of your flesh and wallowing in them did commit whatever your vain mind dictated whatever your corrupt appetite and affections of the flesh prescribed To these the Apostle adds himself before his conversion that they might see this Argument propounded in an Hypothesis would serve to confirm the general Thesis Children 7. By nature yee were children of wrath that is guilty of death and liable to divine wrath which God might justly pour upon us even to our utter destruction Hereunto hee joyns all other men as they are considered in the state of nature Therefore wee are beholding to Grace for our salvation Vers. 4. But God who is rich in mercy for his great love wherewith hee loved us Argum. 2. God out of his rich mercy and love hath delivered us who beleeve from this most miserable condition Therefore our salvation is of Grace The several parts of this Argument manifest the same God 1. Hee shews God to bee the sole Author of our deliverance who alone is meet for so great a work Rich 2. That Grace might appear the cause of our salvation is mentioned to bee the abundant or rich mercy of God whereby as it were touched with a sense of our miserie hee is moved to deliver us For his 3. The love of God wherewith he loved us from eternity is annexed as the cause both of mercy and salvation Us 4. It was of mercy that God was pleased to take us rather than others and choose us for his sons Therefore c. Ver. 5. Even when we were dead in sins hath quickened us
back of Epaphroditus the Philippians Pastor who had brought mony for Pauls use and for a time had ministred to him in prison Hee commends him in five honourable Epithites or Titles 1 His Brother 2 His companion in labour 3 Fellow-souldier 4 The faithful messenger of the Philippians And 5 The publick Minister to the Apostles necessity in prison Vers. 26. For hee longed after you all and was full of heaviness because that yee had heard that hee had been sick Hee adds four causes of sending him back which would serve also for his commendation 1 The Pastoral love of Epaphroditus towards the Philippians 2 His trouble for the Philippians grief because hee knew they would hear certainly of his sickness but nothing of his recovery Vers. 27. For indeed hee was sick nigh unto death but God had mercy on him and not on him onely but on mee also lest I should have sorrow upon sorrow Hee confirms the tydings of Epaphroditus his sickness and commends the special grace of God shewn to Epaphroditus and himself whereby God was careful to restore Epaphroditus to health lest the Apostle should bee too much afflicted Vers. 28. I sent him therefore the more carefully that when yee see him again yee may rejoyce and that I may bee the less sorrowful 3 The joy of the Philippians was another cause 4 The ease of the Apostles sickness who for the Philippians sake would deprive himself of Epaphroditus his service otherwise very necessary to him rather than hee would suffer them any longer to want their Minister Vers. 29. Receive him therefore in the Lord with all gladness and hold such in reputation Hence hee wisheth them to receive him according to his worth and to esteem of him and such Ministers as Jewels and treasures Vers. 30. Because for the work of Christ hee was nigh unto death not regarding his life to supply your lack of service towards mee Hee adds four Reasons of his desire 1. Because hee had carried on the work of Christ in comforting the Apostle 2. Because hee had ministred to the Apostle with danger of his life 3. Because hee preferred the service hee undertook before his own life being more heedless of his own health than of taking care of the Apostles business 4. Because hee had supplied the Philippians absence who as they ought did earnestly desire to serve the Apostles necessities CHAP. III. IN this Chapter the Apostle exhorts them joyfully to relye upon Christ alone or onely upon his Righteousness Grace and Vertue as abundantly sufficient for holiness and happiness that they would beware of false Apostles and follow the examples of the Apostles and faithful Ministers of Christ. There are three members of the first Exhortation contained in the three first verses 1. That they would rejoyce in Christ alone 2. That they would take heed to themselves of false Iewish teachers 3. That they would imitate the example of the Apostles and faithful who do wholly adhere unto Christ. The Arguments of this Exhortation are nine all which do urge that cleaving unto Christ they should follow the example of the Apostles Vers. 1. Finally my brethren rejoyce in the Lord to write the same things to you to mee indeed is not grievous â—ut for you it is safe The first member of the Exhortation That they would rejoyce in Christ that is that with joy they would rest upon his Righteousness and Vertue nor seek for any other helps to their salvation besides him This is propounded as the end of the whole former Doctrine and as a brief of all Christian duties The same things Argum. 1. By prevention of an Objection This Exhortation is so profitable for you that it is not at all troublesome to me to inculcate repeat it often to you nor should it bee tedious to you to hear the same often Therefore cleave unto Christ earnestly imbracing this Doctrine of his sufficiency Vers. 2. Beware of Dogs beware of evil workers beware of the concision The second member of the Exhortation is That they would beware of false Apostles who endeavouring after an impossibility would joyn righteousness by the works and ceremonies of the Law with free justification by faith Dogs Argum. 2. These false Apostles that act the part of Jews confounding the righteousness of the Law with the righteousness of faith and so teaching that wee must not rest only on Christs righteousness are not holy worshippers of God as they pretend but unclean Dogs barking at the pure Doctrine of the Gospel and defaming the sincere servants of Christ with their revilings They are not upholders of good works but evill workers they are not worthy to have the honour of Circumcision but they shall bee called authors of Concision and perdition because that by their false doctrine they do ruine and separate both themselves and others from Christ and of these you must take heed by reason of the imminent danger Therefore you must relye only upon Christs Grace and Vertue Vers. 3. For wee are the Circumcision which worship God in the Spirit and rejoyce in Christ Iesus and have no confidence in the flesh The third member of the Exhortation is wherein hee proposeth the example of the Apostles and faithful who do wholly cleave unto Christ first in general then more particularly further repeating the Exhortation unto vers 18. Wee are Argum. 3. Onely wee Apostles and other beleevers who rest upon Christs righteousness are to bee honoured with the title of truly Circumcised viz. Those 1. who worship God with an internal and spiritual affection of the heart And 2. who glory in Jesus Christ as the only and sufficient Saviour 3. Who do not place our confidence in Ceremonies in carnal Circumcision in any external priviledges or any other such Helps Therefore you should as wee do onely rest upon the Grace and Vertue of Christ if yee will bee accounted truly Circumcised Vers. 4. Though I might also have confidence in the flesh if any other man thinketh that hee hath whereof hee may trust in the flesh I more Argum. 4. From the particular example of the Apostle preventing an Objection I Paul who have more cause to glory in fleshly or external priviledges than any false Apostles can have do nevertheless renouncing all confidence in priviledges or my works only relye on Christ and endeavour through Christ alone to make progress in holiness unto salvation Therefore you ought to acquiesce with mee in the Grace and Vertue of Christ alone Vers. 5. Circumcised the eighth day of the flock of Israel of the Tribe of Benjamin an Hebrew of the Hebrews as touching the Law a Pharisee 6. Concerning zeal persecuting the Church touching the righteousness which is in the Law blameless Hee clearly explaines this example by reckoning up eight causes of carnal boasting vers 5. 6. 1. I am circumcised and so brought into the number of Gods people 2. I was circumcised the eighth day exactly according to the Law not as a
Proselyte but as a born Jew 3. I am of the most famous people of Israel 4. And of one of the nobler Tribes of Israel Benjamin who with Ioseph was born of the free mother Rachel out of which Tribe Saul the first King was chosen after whose name it may â—eem that the Apostle was called Saul 5. I am an Hebrew of the Hebrews that is of such a family that hath not mingled it self by marriage with the Gentiles 6. I was a Pharisee which is the most famous sect among the Jews 7. I was forward in zeal above other Pharisees even unto persecuting the Church this zeal though it were worst in it self yet it was highly accounted in the eyes of those who did glory in the zeal of the Law 8. In outward righteousness which may bee obtained by the Law I was before men blameless Vers. 7. But what things were gain to mee those I counted loss for Christ. First hee reckons up all his priviledges and more matter of boasting than any false Apostles could have And then hee casts away all these ornaments of Religion which were highly esteemed by the Jews And though formerly before his conversion to Christ hee had prized these falsely thinking they did much conduce to salvation yet now after hee had attained the knowledge of Christ being instructed by the Holy Ghost hee did vilifie them yea for Christ hee did account them all hurtful to him so far as they drew him from the faith of Christ or so far as they cost him some trouble and labour that hee should renounce them all and keep himself pure lest they should any wayes hinder his faith in Christ For it is a very difficult thing for those who excel in any thing and have any priviledges not at all to trust and relye upon them Vers. 8. Yea doubtless and I count all things but loss for the excellency of the knowledge of Christ Iesus my Lord for whom I have suffered the loss of all things and do count them but dung that I may win Christ. In the third place besides these things which in Judaism he did excell others in hee throws away all things else For it is known that hee converted many thousand souls unto God that hee did and suffered many things for Christ in which if any one might glory hee more yet in the matter of justification hee rejects all his inherent righteousness or all his own works which hee had done since faith or should do as losses and hindrances not that it repented him of his labours or that hee did not expect the reward through grace promised unto them but that those priviledges and confidence of works would altogether hinder the application of Christs righteousness if in the matter of justification hee should bring them to Gods Tribunal where works exclude grace and grace excludes works nor did it grieve him for this loss because it was exceedingly recompensed by the excellency of Christs righteousness which was imputed to him and should bee more and more applied to him by faith For whom Hee proves the sincerity of his purpose in rejecting all things for the desire of having Christs righteousness by two Signs 1. That hee forsook Friends Country and all things which could bee dear to him in the flesh when hee first betook himself to the preaching of Christ and the bearing of his Cross. 2. That being rejected hee did despise them as base things in respect of Christs righteousness or in respect of Christ applied by faith unto righteousness Here the force of the Argument more clearly appears I who may trust to outward priviledges and works if any one may do renounce them all that I may relye upon the Righteousness and Vertue of Christ Therefore you c. That I may win Christ Hee gives several Reasons of this his settled resolution which may serve as Arguments to confirm the Exhortation Argum. 5. I renounce all priviledges and the merits of my own works that I may gain Christ who doth not communicate himself and his Righteousness to any but such as have renounced their own righteousness and throw aside all confidence in their own works and worthiness Therefore you must do the same with mee unless yee will lose Christ. That I may win Argum. 6. By renouncing confidence in my own works and priviledges and imbracing Christ in their stead I gain Christ and all things that are Christs so far I am from losing any thing by this renouncing my own works and priviledges Therefore do you likewise as well as I cast aside all carnal confidence and win Christ by relying on him Vers. 9. And bee found in him not having mine own righteousness which is of the Law but that which is through the faith of Christ the Righteousness which is of God by faith Argum. 7. This explains the former When God comes to judgement I cannot bee found in Christ but by renouncing my own merits being void of all confidence in the inherent righteousness of my own works and indued with that Righteousness of Christ which God gives by grace and wee apply by faith Therefore you as well as I must renounce your own merits and relye upon Christs Vertue and Righteousness unless you will bee found out of Christ at the day of Judgement Vers. 10. That I may know him and the power of his Resurrection and the fellowship of his sufferings being made conformable unto his death This Verse depends upon Vers. 8. The meaning is this I account all matter of confidence out of Christ as dung to the end that I may know Christ c. Whence wee have Argum. 8. I shall never bee able by experience truly to know how faithful good powerful c. Christ is unless I more and more renounce all matter or object of confidence besides Christ nor shall I otherwise ever experimentally finde the vertue of his Resurrection to free mee from the guilt and power of sin nor the fellowship and vertue of his sufferings in which consists conformity with his death therefore I count all things but dung that I may more and more have the benefit of this fruit Therefore do you likewise rest upon Christ renouncing your own excellencies that yee may more and more finde his Grace and Vertue Vers. 11. If by any means I might attain to the Resurrection of the dead Hee explains what hee had said of the Communion of Christs sufferings and conformity with his death and adds Argum. 9. To this purpose After that I have now renounced all my priviledges and all the worth of my own works as dung that I might win Christ though I know I must tread Christs steps in my journey to salvation by the continual sorrows of the Cross and the communion of his sufferings yet I shall think I have done well if I may any waies at length attain the perfection of Holiness and happiness in the resurrection of the dead Bee yee therefore of the same mind with mee and do as I
Paul as his Brother not onely for profession of Faith but also for the office of preaching the same Gospel Vers. 2. To the Saints and faithful Brethren in Christ which are at Coloss Grace bee unto you and Peace from God our Father and the Lord Iesus Christ Furthermore the persons saluted are described or the Members of the Colossian Church and are called 1 Brethren Because they are begot again by the same Father to the same hope of the inheritance 2 Holy Because they are consecrated to God and sanctified by the Holy Ghost 3 Faithful Because they were ingrafted into Christ by Faith Lastly By an Apostolical blessing Grace and Peace are applied to the Colossians Grace comprehends all the special effects of Gods favour which by way of Sanctification tend to happiness But Peace comprehends all the degrees of happiness even to perfection in Heaven God the Father and Jesus Christ is counted the Author and efficient cause of good things as hee is the Son and Mediatour hee is after the Father in effecting according to order of working Vers. 3. Wee give thanks to God and the Father of our Lord Iesus Christ praying alwaies for you Vers. 4. Since wee heard of your Faith in Christ Iesus and of the love which you have to all the Saints The first way of his confirming the Faith of the Colossians is by giving thanks for their sincere conversion Of this kind there are seven Arguments all which do prove that the Colossians ought to bee strengthened in Faith Argum. 1. You gave mee much cause of thanksgiving and prayer to God after I heard of your conversion to the Faith Therefore even upon this account you ought to bee stedfast in the Faith And love Argum. 2. The sincerity of your Faith in Christ appeared openly in your love towards all the Saints the report whereof came to my hearing Therefore it is fit you should bee stablished in the Faith Vers. 5. For the hope which is laid up for you in Heaven whereof yee heard before in the word of the Truth of the Gospel Argum. 3. I know of a truth that the happiness yee hope for is laid up in Heaven for you and as it were conferred upon you I give thanks to God for that favour Therefore c. Yee heard Argum. 4. Confirming the former You have the unquestionable Word of God the Word of Gospel-Truth for the foundation of your Faith and Hope Therefore ought you to bee stedfast in the Faith Vers. 6. Which is come unto you as it is in all the world and bringeth forth fruit as it doth also in you since the day yee heard of it and knew the Grace of God in truth Argum. 5. The Word of the Gospel whereby yee are converted is the same Gospel which was dispersed abroad to the rest of the world and hath the same efficacy to make you fruitful from the day wherein by Faith yee imbraced the Grace of God which hee hath communicated to other Christian-Churches Therefore it is fitting you should bee established in the Faith Vers. 7. As yee also learned of Epaphras our dear Fellow-servant who is for you a faithful Minister of Christ Argum. 6. Your Pastor Epaphras taught you no other things than wee Apostles every where teach who therefore willingly acknowledge Epaphras our fellow-servant and a faithful Minister of Christ Therefore c. Vers. 8. Who also declared unto us your love in the Spirit Argum. 7. You have given a special token of your sincere Faith viz. the demonstration of your Christian love towards mee whereof I have the testimony of Epaphras your Minister which as all the former affords mee Arguments of thanksgiving unto God and of the confirmation of your Faith towards God Vers. 9. For this cause wee also since the day wee heard it do not cease to pray for you and to desire that yee might bee filled with the knowledge of his Will in all wisdome and spiritual understanding The second way of confirming the Colossians Faith and of the Apostles love towards them is his earnest and constant prayer for them excited upon the report of their Faith in Christ and love towards the Saints there are six branches of his prayer 1 I pray that yee may obtain a large measure of knowledge of the Divine Will revealed in the Word of the Gospel concerning Christ and his benefits In all Wisdome 2 I pray that this knowledge may abound in you in wisdome and spiritual understanding i. e. in an holy contemplation of the mysteries of Faith and in a prudent application of knowledge received to practice in the exercise of every virtue Vers. 10. That yee might walk worthy of the Lord unto all pleasing being fruitful in every good work and increasing in the knowledge of God I pray 3 That you may walk or lead your lives worthy of the Lord or as it becomes those that are converted in the sight of God that in all things you may please him Every I pray 4 That you may bee fruitful not in one but in all kinds of good works May increase I pray 5 That you may grow up in experience and acknowledgement of the Divine Virtue through obedience of his Will endeavouring more and more to know love and cleave to him more and more Vers. 11. Strengthened with all might according to his glorious power unto all patience and long-suffering with joyfulness I pray 6 That such a measure of heavenly strength may bee vouchsafed to you out of the rich treasury of his glorious power that you may bee able to endure any burden of afflictions or persecution with a good courage and that so long as it shall seem good to the pleasure of God not onely without disturbance of mind but with the greatest delight and rejoycing Therefore yee ought to bee established in the Faith unless you think the prayers which the Holy Ghost stirs up in my heart for you are in vain Vers. 12. Giving thanks unto the Father which hath made us meet to be partakers of the inheritance of the Saints in light The third way of confirming their Faith is a thankful declaration of the certainty of our Redemption founded in the Grace of God and the excellency of Christs person The reasons of the thanksgiving are five Reas. 1. Because God the Father hath prepared us to enter into the Kingdome of Heaven This benefit is more especially seen in the following Reasons 1 The donor of the benefit is God the Father the Author and first Fountain of all good bearing a Fatherly affection towards us 2 When wee are said to bee made meet c. Our misery is presupposed and that wee are unfit by nature born wretched and polluted by sin and the sons of wrath 3 Although wee were unmeet yet the Grace of God hath made us meet by an efficacious vocation and regeneration of us 4 The felicity whereunto wee are called is an enduring inheritance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is given by
generations but now is made manifest to his Saints Argum. 7. This word of the Gospel administred amongst you and the preaching of it afterwards amongst the Gentiles was in times past a mystery But now is laid open to the faithful by us Apostles more plainly than ever since the beginning of the world Therefore c. Vers. 27. To whom God would make known what is the riches of the glory of this mystery among the Gentiles which is Christ in you the hope of glory Would Argum. 8. The revelation of this mystery by my Ministry is made to the Saints not from their merit but from the good pleasure of God Therefore c. The riches Argum. 9. Glorious and rich is the grace of this mystery now revealed opening clearly all things which make for our compleat felicity Therefore c. Christ Argum. 10. The summe of this glorious and rich grace manifested by my Ministry is Christ received by faith and dwelling in you The hope Argum. 11. Christ preached by mee and dwelling in you by faith is the hope of future glory now manifested in the earnest and first fruits viz. Because Christ is the author pledge and finisher of our faith For the faithful seek no other glory than that they may enjoy Christ more and more in this life and at length fully in the life to come Vers. 28. Whom wee preach warning every man and teaching every man in all wisdome that wee may present every man perfect in Christ Iesus Argum. 12. The end of my Ministry and Christ preached is this that I might admonish and instruct men of all sorts in the Doctrine of the Gospel which is the most perfect wisdome that at length I may present beleevers perfect in all points of holiness and happiness in Christ in the sight of God Therefore this my Ministry is glorious Vers. 29. Whereunto I also labour striving according to his working which worketh in mee mightily Argum. 13. Hitherto by the grace of God I do earnestly prosecute my Ministry striving against all enemies and impediments that were laid against mee From whence my Ministry is made glorious According to his working Argum. 14. Lastly through the grace and power of God working in mee my Ministry is made powerfull and effectuall to the appointed effect i. e. to the salvation of the elect and conviction of others All which as they are Arguments of the commendation of Pauls Ministry so also they are so many Arguments of exhortation to the Colossians That they would persevere in the faith of the Gospel preached by Paul For it follows upon all Therefore abide yee constant and go forward in the faith of the Gospel the Ministry whereof is so glorious CHAP. II. THere are three parts of the Chapter In the first Hee makes a way to his Exhortation that they satisfied with Christ alone avoid the corruptions which might draw them from Christ and that by shewing his indeavour for their constancy in the Faith to vers 6. In the second hee follows his exhortation that they cleave fast to Christ and bee careful in general of any thing that might draw them from Christ to vers 16. In the third there is a special admonition that they beware of special corruptions to the end Vers. 1. For I would that yee knew what great conflict I have for you and for them at Laodicea and for as many as have not seen my face in the flesh That which concerns the first Hee shews his endeavour for their salvation and constancy in Faith in short clauses which are six 1 I am very careful about all the Churches which have not seen my face and namely about you Colossians and your neighbours the Laodiceans Therefore do not yee think that you are neglected by mee Vers. 2. That their hearts might bee comforted being knit together in love and unto all riches of the full assurance of understanding to the acknowledgement of the mystery of God and of the Father and of Christ. 2 I endeavour that you may know you are no less dear to mee than other Churches planted by mee Let your hearts then bee comforted from the same Gospel In love 3 I very much desire that all those Churches dissentions amongst themselves and with other Churches and questions which are stirred up by the Devil and his members being laid aside may bee knit together in the bond of love All 4 I wish and I have no mean conflict that all those Churches may bee joyned together in Faith and Hope This more especially is explicated for hee endeavoured that they might get understanding Because Faith ought not to bee blind or ignorant nor that they might onely have some taste of Faith but that they might obtain a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a full assurance whereby doubts might be excluded from their hearts neither that they might onely have an assurance but also all riches of assurance in the Faith that Faith might abound in them and might bee strengthened in a solid and peaceable certainty and might bee established in all the riches of a more fully certain understanding yet more specially the Apostle endeavoured that they might profit in knowing the mystery or the Gospel that was in times past hid but now revealed concerning the Grace of Christ which is extended no less to the Jews than to the Gentiles Hee adds to these that they might not onely profit in the knowledge but also in the acknowledgement of the mystery from a lively sense and experience of the most sweet Grace of Christ which is very far distant from the natural capacity of men Lastly Hee most specially indeavoured that they might profit in acknowledging the mystery concerning the unity of the divine essence and the distinction of persons and the offices of the Mediatour Christ and more and more applying those things to their use might aquiesce in the knowledge and first fruits of so great a good until they should injoy a full felicity by Christ. Vers. 3. In whom are hid all the treasures of wisdome and knowledge Hee gives the reason of this desire from the excellency of Christ who is the summe and foundation of the Gospel whoâ—e glory hee doth not onely describe from the perfection of his person considered in himself in which are hid all the treasures of wisdome and understanding infinitely as to the divine Nature and as much as hee is capable of to the humane but also and most especially from the perfection of his person as hee was cloathed with the office of a Mediatour as hee is CHRIST anointed of God the object author and finisher of our Faith or all saving Knowledge In which respect there is in Christ all sufficiency to eternal salvation that there is no need of knowing any thing besides him who is made unto us by God Wisdome Righteousness Sanctification and Redemption He calls this sufficiency of Christ Treasures and all Treasures and hid Treasures which the world cannot behold which the sagacity of the
The Pontificians are not ashamed to confess these and many other of the like sort concerning their Bishops and publickly in their writings so that there is no further need to enquire who hee is that sits Antichrist in the Temple or in the Visible Church as to his Title when wee know that the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may signifie two things according to the various acceptation of the Preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 viz. the Vicar of Christ and the Adversary of Christ and wee hear the Pope of Rome boasting himself Antichrist in one of these significations i. e. professing himself the Vicar of Christ but in the mean while wee apprehend the same as it were in the very act openly affirming himself to bee amongst Christians that hee is neither subject to Civil nor Ecclesiastical Laws but without blushing to profess himself above them And whereas now it is manifest to the world that the authority of the Pope of Rome is by himself and by his attendants extolled above Scripture or divine Laws as to the constitution of the Canon determination of the sense judgement and deciding of controversies dispensatian as it is called about divine commands c. shall wee doubt who hee is that sits lawless in the Temple of God or amongst the Professors of Christian Religion As to what concerns the second or the possession of his Kingdome Antichrist shall not possess his Kingdome without war Christ shall fight against him with the sword of his mouth i. e. by preaching of the Truth revealed in the Gospel and by the power of his Spirit concurring with the Word As to the third touching the end of Antichrists Kingdome or the issue of his War and Kingdome Christ will detect and confute the lyes of Antichrist the deceits wickednesses tyranny false interpretations and allegations of Scriptures and will by degrees demolish consume and waste his Kingdome and at length will destroy and abolish it by the illustrious manifestation of his comming to the last general judgement Vers. 9. Even him whose comming is after the working of Satan with all power and signs and lying wonders Artic. 6. Wherein hee resumes and furthermore describes the rise and progress of Antichrist his arms arts and helps wherewith hee will acquire his Kingdome and as much as hee can will uphold it The first help is Satan who will with his manifold crafts instruct Antichrist and by him hee will strongly put forth his effectual power in the whole time of Antichrists dominion Signs Help 2. His faculty of dissimulation or power of setting forth some miracles with deceitful signs and wonders used for the confirmation of their false opinions In the Popish Legends as they are called thou mayest read a thousand such Vers. 10. And with all deceiveableness of unrighteousness in them that perish because they received not the love of the Truth that they might bee saved Help 3. All deceiveableness of unrighteousness or all unjust or fraudulent deceit such are false counterfeit or fawning Doctrines sophistical disputations the inticements of riches honours or dignities of this world together with threatnings and terrors the top and height of which deceit will bee in him because hee will not openly or directly fight against Christ but hee will set upon the matter secretly and in an hidden manner counterfeiting himself to act the cause of Christ when as much as hee can hee subverts it Because Artic. 7. Touching the subjects of Antichrist and their perdition and the causes thereof The retinue of Antichrist properly called his houshold and familiars are described to bee such as with obstinate minds stubbornly cleave unto him even to the end and in whom the Devil is very effectual 1 From the property of Reprobates They perish they are of the number of those that perish 2 From the meritorious cause of their perdition because they receive not the Truth offered in the Word of God with love that they might bee saved Vers. 11. And for this cause God shall send them strong delusions that they should beleeve a lye They are described 3 From the most just revenge of the Judge upon them punishing sin with sin and delivering them to bee blinded by the Devil that they which have refused to behold light and have renounced divine truth should beleeve errors and delusions the devices of men most gross fables and lyes and so should perish Vers. 12. That they all might bee damned who beleeved not the Truth but had pleasure in unrighteousness They are described 4 From their last condition and from the meritorious cause of their condemnation They shall bee all eternally damned at that last judgement because they have not beleeved the plain truth of God laid open in the Gospel but with a full will have most unrighteously rested in the belief of lyes and obedience to their carnal desires And this is the issue of them who obstinately cleave to the Bishop of Rome and his errours fore-told by the Spirit of God The Second Part. Vers. 13. But wee are bound to give thanks alway to God for you Brethren beloved of the Lord because God hath from the beginning chosen you to salvation through sanctification of the Spirit and belief of the Truth The other part of the Chapter follows wherein hee confirms three waies the Faith of the Thessalonians lest they should bee moved by this sad Prophecy 1 By thanksgiving in their behalf 2 By an exhortation of them to constancy and 3 By prayer for them As for the first way in their thanksgiving hee produces three Arguments for the confirmation of their Faith Brethren beloved Arg. 1. Yee are our Brethren comprehended with the same love of God with us Therefore yee need not fear perishing with the Antichristian sect Chosen Arg. 2. In his decree touching the end and saving means God hath chosen you that yee may obtain salvation through Faith and Sanctification by the Holy Ghost as by means whereby yee may attain salvation freely appointed for you Therefore c. Vers. 14. Whereunto hee called you by our Gospel to the obtaining of the Glory of the Lord Iesus Christ. Arg. 3. God hath now effectually called you through the Gospel preached by mee that yee may obtain glory purchased by Christ Therefore there is no reason that yee should bee moved by this sad Prophecy Vers. 15. Therefore Brethren stand fast and hold the traditions which yee have been taught whether by word or our Epistle The second way of confirming their Faith By an exhortation to constancy in the Faith that they stand fast and strongly maintain the traditions or the Doctrines delivered to them by the Apostles against all enemies which Doctrines they had learnt either by voice whilst Paul was present or by writing as they had received in the former and this Epistle and in other Scriptures Vers. 16. Now our Lord Iesus Christ himself and God even our Father which hath loved us and hath given us everlasting consolation and good
given him about restraining certain perverse Zelots of the Law and admonishing them that they teach no Doctrine diverse from that which is Apostolical In prescribing of which the Apostle chuses to use words of beseeching and intreating rather than to speak imperiously that hee might supply the stead of Timothy who could scarcely bee loosed from the most sweet society of Paul not for a time even by the intreaties of the Apostle Vers. 4. Neither give heâ—d to fables and endless genealogies which minister questions rather than godly edifying which is in Faith so do For example Hee commands that Fables and Jewish Genealogies bee avoided i. e. newly devised opinions or traditions besides the holy Scriptures and curious speculations about unnecessary things such are very many Talmudical and Cabaliâ—tical such also are to bee found amongst the School-men Endless The Reasons of his admonition are six Reas. 1. Because those vain speculations are idle and endless whereof there is no use Which rather Reas. 2. Because they beget curious and contentious questions nor do they promote the knowledge of piety which lead unto God for edification proceeds not from probable and dubious questions but by the solid beleeving of the Word of God Vers. 5. Now the end of the Commandement is charity out of a pure heart and a good conscience and of Faith unfeigned Reas. 3. Because those Teachers that are wholly exercised in discussing of smaller matters which may bee fetched from the Law though they seem to bee carried with a Zeal to the Law of Moses yet they refer not the Law to its true end or to the proper scope of the whole Scripture which is that men by the Law being led to the knowledge of sin and deserved misery may seriously betake themselves to Christ by Faith unfeigned Charity This Faith hee describes from a three-fold effect 1 That true Faith in the propitiaâ—ory blood of Christ renders the conscience good or peaceable and quiet 2 That the conscience being now pacified Faith will not suffer that the heart bee any longer delighted in evil but rather endeavours after purity and that it may bee purged from all evil affections 3 That true Faith is not idle in that which is good but stirs up a man diligently to labour in the obedience of every Precept by love to God and men Vers. 6. From which some having swâ—rved have turned aside unto vain jangling Reas. 4. Confirming the former Because it is approved by the experience of some that unless Teachers abstain from their vain curiosities and intend more earnestly the edification of mâ—n in Faith and Charity they cannot but bee drawn away from the simplicity of Doctrine into vain babling for where there is vanity there verity is not Vers. 7. Desiring to bee Teachers of the Law understanding neither what they say nor whereof they affirm Reas. 5. Because it is also known by experience that those ambitious Teachers while they affect a new kind of teaching and seek after applause from their knowledge of the Law betrayed their ignorance whilst they understood not the questions whereof nor the Arguments from which they disputed Therefore avoiding idle speculations Timothy was to take care that in the Apostolick Doctrine or the manner of teaching it no innovation was made by any one Vers. 8. But wee know that the Law is good if a man use it lawfully Hee answers an Objection Therefore are thou against the divine Law who so earnestly rebukest the Teacherâ— of it The Apostle answers that hee did not at all detract from the Law reproving those that abuse it but rather commends and teaches the right use of the Law Vers. 9. Knowing this that the Law is not made for a righteous man but for the lawless and disobedient for the ungodly and for sinners for unholy and prophane for murderers of Fathers and murderers of Mothers for man-slayers 10. For Whore-mongers for them that defile themselves with man-â—ind for men-stealers for lyars for perjurâ—â— persons and if there â—ee any other thing that is contrary to sound Doctrine 11. According to the glorious Gospel of the blessed God which was committed to my trust Hee confirms the Answer with three Reasons The first is from the end of the Law or the Legal Covenant so far as it is opposed to the Gospel the Law is established not that the faithful justified by Faith in Christ should bee justified by the Law as the perverse Teachers of the Law intended but that the unrighteous and unbeleevers as are all wicked and prophane persons condemned by the Law might acknowledge their unrighteousness and deserved condemnation repent and flye unto Christ Therefore the Apostles Doctrine detracts nothing from the Law According Reas. 2. All sins which are forbidden by the Law are also prohibited by the sound Doctrine of the glorious Gospel and all the duties which are commanded by the Law are earnestly urged and taught in the Gospel so much as concerns the performance of our obedience unto God the demonstration of our thankfulness and the proof of the sincerity of Faith in the fruits of holiness Therefore the Doctrine of the Gospel detracts nothing from the Law Committed Reas. 3. I an Apostle to whom the Gospel of God in himself most blessed and the Author of all blessings towards us is committed do no less urge this wholesome doctrine of Sanctification and all good works which in the Law are commanded than any Zelot of the Law although not to the same end Therefore the Apostolical Doctrine nothing at all detracts from the Law The Second Part. Vers. 12. And I thank Iesus Christ our Lord who hath enabled â—ee for that hee counâ—ed mee faithful putting mee into the Ministery The second part of the Chapter follows which contains the vindication of the authority of his Apostleship against those that denied it or in consideration of his fore-acted life did lessen it and that with thanksgiving for the Grace that was bestowed upon him Seven Reasons are laid down of his thanksgiving All which prove that his Apostleship is in no wise to bee disparaged Reas. 1. Christ by the grace of his Spirit hath strengthened mee an infirm man and heretofore a slave to sin the Devil and the world appointed an Apostle by him that as a leader I should with an invincible courage stand up for the defence of the Gospel against all the insulâ—â—tions of the world the flesh â—nd the Devil Therefore thanks are to bee given for my confirmation in the Apostleship so little reason is there that any thing should bee detracted Accounted mee faithful Reas. 2. Christ hath endued mee being appointed an Apostle with the gifts of his Spirit and hath so far honoured mee that hee made and accounted mee his faithful friend who would commit to mee the Gospel to bee dispensed to the souls of his Elect Therefore my authority is not to bee disparaged Hath appointed Reas. 3. Christ the Lord hath placed mee in the Ministâ—ry i. e. in
nothing remains but the subduing of enemies and the application of the benefits procured by that Oblation for the good of the Elect. Vers. 15. Whereof the Holy Ghost also is a witness to us for after that hee had said before 16. This is the Covenant that I will make with them after those daies saith the Lord I will put my Laws into their hearts and in their minds will I write them 17. And their sins and iniquities will I remember us more Argum. 11. The New Covenant founded on the Sacrifice of Christ absolutely without any condition promises to all the Elect full Sanctification I will put my Law c. and remission of sins I will remember them no more as the Holy Ghost testifies Ier. 31.31 c. Therefore the Sacrifice of Christ c. Vers. 18 Now where remission of these is there is no more offering for sin Argum. 12. That one Sacrifice of Christ obtains from God full pardon of sins to the faithful under the New Covenant that hee neither leaves any place for the repetition of it nor to any other offering for sin Therefore the Sacrifice of Christ is more excellent than the Levitical The Second Part of the Chapter Vers. 19. Having therefore Brethren boldness to enter into the Holiest by the Blood of Iesus The second paâ—â— follows wherein hee brings the precedent Doctrine into use by way of exhortation consisting of divers branches That with confidence in God to ver 23. promoting the work of Holiness in themselves particularly and in all the members of the Church in general to ver 26. they patiently and confidently persevere in the Faith unto the end And briefly this whole exhortation may bee gathered into this Proposition Yee ought with confidence patiently to persevere in your endeavours after holiness The Arguments of this exhortation which prove and inforce this Proposition are nineteen whereof some alluding to types so hee lays them down that withall hee may raise the minds of the Hebrews to the excellency of the thing signified Having Argum. 1. Yee have together with us boldness by Faith in your prayers in this life of entring into Heaven and full possession after this life by approaching unto God himself Therefore ought yee with boldness to persevere in the Faith By the blood Argum. 2. By the blood or death of Jesus Christ as by a full price of our Redemption and Reconciliation this priviledge is procured for you that in all your necessities yee may freely open your minds to God Therefore ought yee boldly to persevere Vers. 20. By a new and living way which hee hath consecrated for us through the veil that is to say his flesh Argum. 3. Christ being made man and uniting himself with us in our common nature hath dedicated his flesh or his humanity to this use that yee with us being advantaged with this communion of nature by his Mediation as by a new way plain safe and living which quickens those that walk in it and refreshes the weary yee may come unto God as the Levitical High Priest entred by the veil into the Sanctuary Therefore ought yee to persevere with confidence in God Vers. 21. And having an High Priest over the house of God Argum. 4. Wee have Christ our High Priest who goes before us in the way bearing the iniquity of the inferiour Priests lest the things which are done amiss by us in our imperfect services might hinder our access to God Therefore c. Over the Argum. 5. Wee have Christ very tender towards us over the house of God who hath power to admit into Heaven whom hee will and of assigning a place to them that are entered as he please and out of the treasury of his grace to bestow upon them as much as can be desired Therefore c. Vers. 22. Let us draw near with a true heart in full assurance of Faith having our hearts sprinkled from an evil conscience and our bodies washed with pure water 23. Let us hold fast the Profession of our Faith without wavering for hee is faithful that promised Argum. 6. The priviledge of a new and sincere heart is given to Beleevers to a full assurance of Faith and a peaceable conscience in Christ and to holiness of life which were signified by the Legal washings yee therefore by Faith apprehending your priviledge with us and applying to your selves the virtue of Christs blood by Faith being assured yee ought together with us in Sanctification of life to approach nearer unto God and to cleave unto him that yee may the more boldly persevere Faithful Arg. 7. God who hath promised all grace to them that hope in him that they may perseveâ—e to salvation is faithful Therefore c. Vers. 24. And let us consider one another to provoke unto love and to good works 25. Not forsaking the assembling of our selves together as the manner of some is but exhorting one another and so much the more as yee see the day approaching Argum. 8. Unless yee diligently take heed that by all waies and means which make for your particular or the Churches perseverance in general viz. by considering one another and exciting one another to love and to good works by attending publick meetings and preserving the unity of the Church c. there is danger leâ—t a separation or Schism follow and at length Apostacy from the Faith as experience testifies in the persons of some Therefore c. So much the more Argum. 9. The day of judgement approacheth wherein to those that persevere in and apostatize from the Faith a reward shall bee given according to their works Vers. 26. For if wee sin wilfully after that wee have received the knowledge of the truth there remaineth no more sacrifice for sins Argum. 10. Unless yee persevere in the Faith or if after the acknowledgement of the truth of the Gospel wilfully or on set purpose yee fall back from the Gospel which is to sin against the Holy Ghost there remains no more Sacrifice for sin nor by consequence remission of sin if so be yee rejecting Christ and his Sacrifice maliciously there is no more Sacrifice for sin left Therefore lest yee fall into this abysse yee ought carefully to persevere Vers. 27. But a certain fearful looking for of judgement and fiery indignation which shall devoure the adversaries Argum. 11. There abides for Apostates who knowingly and willfully reject Christ and maliciously betake themselves to the adversaries side a fear of the dreadful judgement of God and of eternal fire which shall devoure all the enemies of Christ and chiefly Apostates Therefore ought yee to persevere in the Faith Vers. 28. Hee that despised Moses Law died without mercy under two or three witnesses 29. Of how much sorer punishment suppose yee shall hee bee thought worthy who hath trodden under foot the Son of God and hath counted the blood of the Covenant wherewith hee was sanctified an unholy thing and hath done despite unto the spirit of grace
Reconciled or to condemn the unreconciled sinner Mens Devises for the Relief of the Dead are but Delusions of the Living Vers. 28. So Christ was once offered to bear the sins of many and unto them that look for Him shall Hee appear the second time without sin unto Salvation Hee applyeth the Common Law of dying once to Christ saying Christ was once offered to bear the sins of many Then 1. It is as unreasonable that Christ should offer Himself oftner than once as it is to exact of Him the laying down of His life oftner than once for that is to exact more than the severity of Gods Justice requireth of Him 2. Christs Death was not for any sin in Him but for our sins 3. Hee took not away the sins of every man in particular for many dye in their sins and bear their own judgement but the sins of many the sins of his own Elect People Mat. 1.21 Hee shall save his people from their sins 2. Hee saith That unto them that look for him hee shall appear the second time Then 1. After that once offering of Christ and ascending to Heaven Hee is not to be corporally present on earth again till the Day of Judgement The Apostle acknowledgeth corporal presence no oftner 2. To look for Christs corporal presence upon earth then and not till then is the property of true Beleevers 3. Corporal presence is joyned with Appearance the one is put here for the other 3. Hee will appear the second time without sin Then In his first comming hee was not without our sin yet lying upon him by imputation as his baseness and misery declared But the glorious manner of his second comming shall make evident That hee is without sin that is Fully exonored by that one Offering of the debt thereof which hee took upon him 4. In stead of saying That those who look for him shall be without sin hee saith That Christ shall appear without sin To teach us 1. That the defraying the Debt of the sins of such for whom Christ hath undertaken lyeth upon Christ and not upon the Beleevers for whom hee undertook 2. And that if his once sacrificing himself for them did not expiate their sins sufficiently then Sin should cleave unto Christ until His second comming 3. That Christs freedome from Sin shall evidence our freedome from Sin for whom hee became Surety 5. Hee will appear unto them who look for Him unto salvation Then 1. The full accomplishment of the salvation of the Beleevers shall not be until Christs second comming Though their souls be blessed before yet the full blessedness of soul and body is deferred till then 2. As Christs Glory shall testifie then that His once offering freed Him of the Suretiship for our sins So our salvation shall testifie that His Offering was sufficient to exonor us 3. They that love not his comming cannot look for salvation The Summe of Chap. X. THis once offering of Christ putteth the main difference betwixt this Sacrifice and those offerings of the Law which because they were repeated could never perfect the worshiper vers 1. For if they could have perfected the worshiper they should have ceased to be repeated vers 2. Now cease they did not but were repeated vers 3. Because they could not take away sin vers 4. Wherefore as the Scripture doth witness Psal. 40. Sacrifices of the Law were to bee abolished and Christ His Sacrifice to come in their room vers 5 6 7 8 9. By which Sacrifice once offered wee are for ever sanctified vers 10. And as their Sacrifice was imperfect so was their Priesthood also ever repeating the same Sacrifices which could not because they were repeated abolish sin vers 11. But Christ hath ended His Sacrificing in His once offering and entred to His Glory to subdue His Enemies vers 12 13. Having by that once offering done all to his Followers that was needful to perfect them vers 14. As the word of the New Covenant Ier. 31. proverb vers 15 16 17 18. Having spoken then of Christs Divine Excellency and of the Priviledges which the Faithful have in Him I exhort you to make use of it in special seeing wee have by Chrisâ—â— blood access unto Heaven vers 19. By so perfect a Way as is Christs Fellowship of our Nature vers 20. And so great Moyen by Christ before us there vers 21. Let us strengthen our Faith for the better holding of our Justification and Sanctification through him vers 22. And let us avow our Religion constantly vers 23. And help forwards one another vers 24. Neglecting no means publick nor private for that end as some Apostates have done vers 25. For if wee make wilful Apostacy from his known Truth no Mercy to be looked for vers 26. But certain Damnation of us as of his Enemies vers 27. For if the Despisers of the Law were damned to death without mercy vers 28. What Judgement abideth those who so abuse Jesus his Grace and Spirit as wilful Apostates do vers 29. For Gods threatning in the Law is not in vain vers 30. And it is a fearful thing to fall as a Foe in Gods Hand vers 31. But rather prepare you for such sufferings as you began to feel at your Conversion vers 32. Partly in your own persons and partly by your fellowship with Sufferers vers 33. Which you did joyfully bear in hope of a Reward vers 34. Therefore retain your Confidence vers 35. And be patient vers 36. God will come and help shortly vers 37. And till hee come you must live by Faith and not by sense But if you will not you shall bee rejected vers 38. But I and you are not of that sort that shall make Apostasie but of the number of true Beleevers who shall persevere and be saved vers 39. The Doctrine of Chap. X. THat hee may yet further show the impossibility of offering Christ oftner hee giveth the often repetition of Levitical Sacrifices year by year for a reason of their imperfection and inability to perfect the worshiper and therefore of necessity Christs Sacrifice could not be repeated except wee should make it imperfect like the Levitical and unable to perfect the worshiper as the Legal Sacrifice was The force of his reasoning is this The most solemn Sacrifice offered by the High-Priest himself Levit. 16. and lest subject to repetition of all the Sacrifices being offered not so often as each month or each week or each day as some Sacrifices were but once a year onely yet because they were repeated year by year they were declared by this means unable ever to make the commers thereunto perfect Therefore Christs Sacrifice could not be often offered lest for that same reason it should be found imperfect also And this is his drift in vers 1. Hee proveth his reason to be good thus If they could have perfected the commer then they should not have been repeated but ceased from being offered because
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
the example of holy women in the Old Testament whose praise is in the Scripture not for the external adorning of the body but for faith in God and subjection paid to their husbands Vers. 6. Even as Sarai obeyed Abraham calling him Lord whose daughters ye are as long as you do well and are not afraid with any amazement Reas. 4. From the example of Sarah who meekly obeyed Abraham and acknowledged him to be her Lord. Whose Reas. 5. Because if they would express the piety and mâ—deâ—ty of Sarah in her manners and would not suffer themselves by any worldly fear to be drawn from the puâ—suâ—e of Piety they should declare themselves to be the daughters of this holy Matron Vers. 7. Likewise ye husbands dwell with them according to knowledge giving honour unto the wife as unto the weaker vessel and as being heirs together of the grace of life that your prayers be not hindred On the other side he commands husbands to dwell with their wives that is that they indulge them courteously and treat them according to knowledge and as it becomes wise men wisely rule their wives Likewise There are four Reasons of the Precept Reas. 1. Because in like manner by the obligation of the Divine Law husbands are bound to perform mutual offices to their wives as wives are to their husbands To the weaker Reas. 2. Because prudence requires that the female sex should be so much the more respected because it is the weaker and otherwise may suspect it self contemned by the man Heirs Reas. 3. Because wives are not onely partakers of the honour and earthly goods which belong to their husbands but are also coheirs of saving grace with their believing husbands Lest Reas. 4. Because otherwise brawlings and strifes would arise whereby publique and private prayers of the husband as well as of the wife might be hindred and disturbed The second part Vers. 8. Finally be ye all of one minde having compassion one of another love as brethren be pittiful be courteous The second part of the Chapter follows wherein he exhorts to the study of holiness although it be joyned with the Cross or to the common duties of holiness and to vertues which belong to men of what condition soever and he reckons six whereof the first is Concord without which the whole life is disquieted with perpetual troubles and brawlings The second is Sympathy which makes us affected as it becomes us both with the troubles and happinesses of our neighbours grieving with those that grieve and rejoycing with those that rejoyce The third is Brotherly love whereby we closely embrace Christians as brethren in the Lord. The fourth is Mercy whereby we succour the poor and strangers or banished men The fifth is Gentleness whereby we yield our selves affable and courteous towards others for the publique good and edification of others Vers. 9. Not rendring evil for evil or railing for railing but contrariwise blessing knowing that ye are thereunto called that ye should inherit a blessing The sixth is Patience whereby we patiently bear injuries received from others whether by word or deed yea whereby we repay good turns for bad The Arguments of the Exhortation to follow after these vertues especially patience are seventeen All which prove that we must follow after these vertues although we therefore suffer afflictions That ye Argum. 1. Because we are called to this condition by God that by perseverance in well doing and by patient bearing evils we may attain eternal life vouchsafed to us by an hereditary right Therefore we ought to follow after these vertues and especially patience Vers. 10. For he that will love life and see good days let him refrain his tongue from evil and his lips that they speak no guile 11. Let him eschew evil and do good let him seek peace and ensue it 12. For the eyes of the Lord are over the righteous and his ears are open unto their prayers but the face of the Lord is against them that do evil Argum. 2. From the testimony of Scripture out of Psal. 34.12 13 14 15 16. verses where the next way to happiness is taught that the children of God follow after good works and abstain from impatience and all kinde of evil deeds and that on this side being compassed about with the hope of Divine blessing and on the other with the fear of Divine wrath they go forward in the courses of holiness Therefore yee ought to endeavour after these virtues and chiefly patience Vers. 13. And who is hee that will harm you if yee bee followers of that which is good Argum. 3. Because this course is best whereby they following after these virtues may bee freed from many inconveniences which the wicked take occasion to bring upon them for hee is like to a Monster that will harm the Innocent and those that follow after goodness Therefore yee ought to endeavour after all these virtues and especially patience Vers. 14. But and if yee suffer for Righteousness sake happy are yee and bee not affraid of their terrour neither be troubled Argum. 4. Because if whilst yee follow after these virtues yee suffer evils for Righteousness sake yet yee remain blessed in Gods account howsoever your condition may seem miserable in this world Therefore yee ought to follow after these virtues Vers. 15. But sanctifie the Lord God in your hearts and bee ready alwaies to give an answer to every man that asketh you a reason of the hope that is in you with meekness and fear Argum. 5. Yee Christians ought not to be deterred from the following after these virtues by the threatnings and the terrour of the wicked nay not so much as be troubled in mind but on the contrary yee ought to sanctifie God in your hearts i. e. so much to value the terrour and the good will of God the commands threatnings promises power help comforts issues and deliverances of God which hee both can and will perform to set at naught and undervalue whatsoever men can do against you Bee ready Argum. 6. It is so far unbecoming you to be deterred from the following after virtue by the fear of men that on the contrary confiding in the goodness and omnipotency of God yee ought to be ready to sanctifie God in open confession of the Christian Faith not being ashamed to produce the word of God as the ground and foundation of your Faith as often as a reason of your Faith is required of you so that the answer which is required may tend to the glory or sanctification of his name Yet hee commands that this confession bee uttered with meekness towards men and fear or reverence towards God lest the Truth of God by any means should be polluted by our passions Vers. 16. Having a good conscience that whereas they speak evil of you as of evil doers they may bee ashamed that falsely accuse your good conversation in Christ. Argum. 7. In following after these virtues yee will have a good
Part. Vers. 11. For this is the message which yee heard from the beginning that wee should love one another From hence hee proceeds to the other Exhortation viz. the love of Brethren The Arguments of the Exhortation are fifteen Argum. 1. The Precept concerning the love of the Brethren is given to you by Christ from the beginning of your calling Therefore love your brethren Vers. 12. Not as Cain who was of that wicked one and slew his Brother and wherefore slew hee him Because his own works were evil and his Brothers righteous Argum. 2. The faithful ought to bee unlike to Cain the Son of the Devil and murtherer of his Brother Therefore c. Wherefore Argum. 3. Confirming and illustrating the former those that do not love their brethren but hate them shall bee found to hate the Grace of God in them and in this to bee like Cain who out of envy persecuted with hatred the Image of God in his Brother Therefore yee ought to endeavour after brotherly love Vers. 13. Marvail not my Brethren if the world hate you Argum. 4. By preventing and retorting an Objection That charity amongst Brethren ought by no means to wax cold because they see themselves hated by the world but on the contrary they ought so much the more vehemently to love one another Therefore c. Vers. 14. Wee know that wee have passed from death unto life because wee love the Brethren Hee that loveth not his Brother abideth in death Argum. 5. Wâ—e are more assured by our love of the Brethren or the love of the Image of God in them as by a certain sign that wee our selves are regenerated and translated from death to life Hee that doth not Argum. 6. Hee that loveth not his Brother remaineth unregenerate in the state of sin and death Therefore that yee may prove your selves regenerate love your Brethren Vers. 15. Whosoever hateth his Brother is a Murtherer and yee know that no Murtherer hath eternal life abiding in him Argum. 7. Confirming the former Hee that doth not love his Brother hates him and therefore hee is a murtherer and consequently hee hath neither the beginnings of eternal life in himself neither right to eternal life but remains obnoxious to eternal death Therefore yee ought to love the Brethren unless yee will bee accounted such Vers. 16. Hereby perceive wee the love of God because hee laid down his life for us and wee ought to lay down our lives for the Brethren Argum. 8. Christ exceedingly loved us when hee laid down his own life for us Therefore wee imitating his example ought to love one another Wee Argum. 9. Wee owe this gratitude to Christ who hath laid down his life for us and our Brethren that wee bee ready to pour out our lives for the good of the Church or our Brethren Therefore so much the rather ought wee sincerely to affect them and perform the inferiour duties of love towards them Vers. 17. But whose hath this worlds good and seeth his Brother hath need and shutteth up his bowels of compassion from him how dwelleth the love of God in him Argum. 10. Confirming the former They who do not so love their brethren as to communicate of their substance to those that want being moved to it out of bowels of mercy are Hypocrites and far from that love which is ready to lay down its life for the brethren Vers. 18. My little children Let us not love in word neither in tongue but in deed and in truth Hence is inferred the Exhortation it self that they testifie their mutual love in deed and in truth and not in words and in tongue onely Vers. 19. And hereby wee know that wee are of the truth and shall assure our hearts before him Argum. 11. By love of the brethren as by the fruit of sincere Faith wee know that wee are sincere or truly faithful and born of God Therefore wee ought to love the brethren Before him Argum. 12. By love wee shall confirm our confidence with God and shall from this effect of Faith help conscience in the conflict of Faith to the giving of us a testimony of our absolution and justification by Faith Therefore c. Vers. 20. For if our heart condemn us God is greater than our heart and knoweth all things 21. Beloved if our heart condemn us not then have wee confidence towards God Hee confirms this Argument by comparing of a watchful and an evil conscience in this verse in the effects of condemnation with a good conscience in the following verse in the effect of absolution as when an evil conscience condemneth him that is altogether void of brotherly love the sentence of condemnation is ratified by God the supream and omniscient Judge until they flye unto Christ so on the other side when a good conscience which howsoever it accuse us of imperfection doth not condemn us as if wee were altogether destitute of this fruit of persevering in brotherly love wee retain a confidence of going to God as our Father in Christ Therefore by following after brotherly love wee shall assure our hearts before him as it is vers 19. Vers. 22. And whatsoever wee ask wee receive of him because wee keep his commandements and do those things that are pleasing in his sight Argum. 13. Conscience of brotherly love gives confidence of obtaining those good things which wee ask of God according to his will because wee can reason from our endeavour of keeping and doing Gods Commandements which are pleasing to him that wee are of the number of those that are true beleevers who through Faith in Christ are in favour with God and whose prayers God doth not reject as hee doth the prayers of Hypocrites and wicked men Therefore yee ought to follow after brotherly love Vers. 23. And this is his Commandement that wee should beleeve on the name of his Son Iesus Christ and love one another as hee gave us commandement Argum. 14. Confirming the former and answering an objection Lest any man should abuse the things spoken before to defend the merits of works or justification by works The Commandement concerning brotherly love is consequently included in the precept of saving Faith which is to bee placed upon Christ. For when God commands Faith in Christ which works by love he also commands that wee should love one another Therefore if any man have respect to the Precept concerning Faith in the Son of God it is necessary also that hee have respect to the command touching mutual love and that hee obey it Therefore yee ought to follow after brotherly love Vers. 24. And hee that keepeth his Commandements dwelleth in him and bee in him and hereby wee know that hee abideth in us by the spirit which hee hath given us Argum. 15. In whom there is an indeavour to obey the commands of God and namely the precept touching Faith in Christ which worketh efficaciously by brotherly love hee hath communion with God and knows that hee hath