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
one man sin entred into the world and death by sin and so death passed upon all men for that all have sinned Another comparison is of Christ and Adam tending to shew that the righteousness of Christ is no less effectual to save those that are justified by Faith than the sin of Adam was of force to destroy those that are not justified There are six parts of the Comparison The first As by one man viz. Adam sin entred into the world and death by sin and so death passed upon all men that are the sons of Adam by nature in as much as in him as in a common parent all have sinned so by one man Christ Jesus the second Adam Righteousness entred into the world and Life by Righteousness and so life was communicated to all men which are the sons of Christ by grace such as all are which are justified by Faith in as much as in him as in a common parent surety and advocate all are justified This Antithesis remains to bee collected from what follows and especially from the end of ver 14. where Christ is made the Anti-type of Adam because hee is the Gate and Fountain of Righteousness and Life as Adam was the Gate and Fountain of sin and death Vers. 13. For until the Law sin was in the world but sin is not imputed when there is no Law 14. Nevertheless death reigned from Adam to Moses even over them that had not sinned after the similitude of Adams transgression who is the figure of him that was to come Hee proves that sin entred into the world by one man Adam and was propagated to his posterity For from Adam to the Law written by Moses sin was in the world and imputed and that could not bee unless there had been some Law at least unwritten and innate for had there been no Law neither written nor innate sin could not bee imputed ver 13. but it was imputed because the punishment was inflicted If so bee the wages of sin is death it reigned from Adam to Moses not only over those that were of riper years but also over infants which sinned originally in him seeing all men were in Adam one man though not actually or after the similitude of Adams actual transgression ver 14. The sum of all is there was death the wages of sin therefore there was sin therefore a Law and sin from one passed unto all Hee calls Adam a type of him that was to come viz. of the second Adam Christ that wee might understand how Christ ought to answer in his saving effects to those destructive effects of Adam and that by the purpose of God who would represent Christ the Saviour of men in the lost original of mankind that Christ might bee no less acknowledged the Fountain Head and Root of Righteousness and Life to bee derived to those that are his as Adam was the Fountain Head and Root of propagating sin and death to his Vers. 15. But not as the offence so also is the free gift for if through the offence â—f one many be dead much more the grace of God and â—he gift by grace which is by one man Iesus Christ hath abounded unto many The second member of the Comparison wherein they disagree which is first briefly propounded afterward more largely explained The offence is not like the gift of God for that good which proceeds from God is of Divine efficacy and virtue therefore infinitely surpasses the evil which is from man Wherefore if the offence of one man i. e. Adam could bring forth death to many that were naturally propagated from him much more the infinite grace of God and the free gift of one mâ—n Jesus Christ who also is God shall abundantly convey life to them which are spiritually born of Christ. The sum of all is Hee would have us know that the grace of Christ is more potent to save than the sin of Adam to destroy and the gifts which are bestowed through the grace of God are more excellent than those which Adam lost Vers. 16. And not as it was by one that sinned so was the gift for the judgement was by one to condemnation but the free gift is of many offences unto Iustification The third branch of the Comparison shewing the dissimilitude between the evil that entred only by Adam sinning and the gift which is by Jesus Christ because the just judgement of God from one sin of Adam proceeded to the just condemnation of himself and of all that by the Law of Nature were comprehended in his loyns But grace or the free gift of God not only frees us from that one Original sin but from a multitude of actual sins committed by every one to a full justification from all sin The sum of all is condemnation is from one offence but the gift of grace is an acquittal from all offences Vers. 17. For if by one mans offence death reigned by one much more they which receive abundance of grace and the gift of righteousness shall reign in life by one Iesus Christ. The fourth branch of the Comparison with a confirmation of the former after this manner If by one only sin of Adam death entring as a King subdued mankind to it much more being justified by Faith receiving that abundant grace of God and the gift of Righteousness shall reign in life by one Jesus Christ By how much the more excellent therefore the Kingdome of Life is which makes its Subjects Kings and companions with Christ in Life Eternal than the Kingdome of death which destroyes all its subjects by so much the gift of Christ in respect to its efficacy excells the offence of Adam Vers. 18. Therefore as by the offence of one judgement came upon all men to condemnation even so ly the righteousnâ—ss of one the free gift came upon all men unto â—ustification of Life The fifth branch of the Comparison As by the fall of Adam only the guilt came upon all that sprang of Adam by a natural propagation to their condemnation so by the obedience of Christ only wherein hee was obedient to his Father unto the death the satisfaction came to justification of all men which spring of Christ by a spiritual regeneration Vers. 19. For as by one mans disobedience many were made sinners so by the obedience of one shall many bee made righteous The sixth branch of the Comparison illustrating and â—onfirming the former after this manner As by the disobedience of Adam only it comes to pass that many are accounted and dealt with in the judgement of God as sinners because they are derived from him according to the flesh so by the obedience of Christ only many shall bee made righteous that is shall bee accounted as righteous to wit all they that are in Christ by Faith born of him after the Spirit For equal it is that the poyson of sin should not pierce deeper or the sin of Adam spread further upon his Off-spring than the virtue
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
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
faith at length howsoever they are esteemed amongst you shall bee punished by God Therefore bee yee not intangled in the same snares but repent and stand fast in the liberty Vers. 11. And I brethren if I yet preach Circumcision why do I yet suffer persecution then is the offence of the Cross ceased Hee refutes the calumny of his Adversaries and produces Arg. 13. Thou thy self dost teach Circumcision because thou hast circumcised Timothy Therefore undeservedly thou dost accuse us Hee answers by denying that hee taught Circumcision because although hee circumcised Timothy born of a Jewish mother for the use of Ceremonies with the Jews after the yoak of necessity was broken by the Decree of the Synod for a time it was left free yet hee never preached that Circumcision was to bee observed but hee both admonished the Jews concerning the abolition of Ceremonies and taught that legal Ceremonies upon no account should bee received amongst the Gentiles which hee proves because upon this ground hee suffered persecution by the Jews and because the Jews were not offended at the preaching of the Gospel or the Cross of Christ but freely tolerarated the Apostle if withall hee would promote the reception of Jewish customes amongst the Gentiles The strength of the Argument is this I had rather suffer persecution than preach that Circumcision is to bee joyned with the Gospel for if I should conjoyn them the offence of the Cross would cease the Jews would tolerate my preaching of Christ crucified But I dare not in the least depart from the purity of the Gospel Therefore yee must also stand fast in that Vers. 12. I would they were even cut off which trouble you At length shutting up the whole Disputation with an Apostolical Spirit hee both imprecates and denounces destruction to the Impostors by whom the Galatians were deceived The Second Part. Vers. 13. For Brethren yee have been called unto liberty onely use not liberty for an occasion to the flesh but by love serve one another The second part of the Chapter follows wherein the reason of his imprecation is given viz. because the seducers called them back and drew them again under the yoak whom God called to liberty under the form of an exhortation hee gives three Precepts concerning the right use of Christian liberty Onely 1. That bridleing the flesh or the sinful lusts of corrupt nature lest that being unsubdued it should draw Christian liberty into a licentiousness to sin they may serve one another in the duties of love Vers. 14. For all the Law is fulfilled in one word even in this Thou shalt love thy neighbour as thy self Hee gives two reasons of this Precept 1. Because the Law is fulfilled in love and not in bare ceremonies Vers. 15. But if you bite and devour one another take heed yee bee not consumed one of another 2. Because unless they follow after love they will mutually devour and destroy one another by contentions Vers. 16. This I say then walk in the Spirit and yee shall not fulfill the lust of the flesh The second Precept is for the confirmation of the former that they follow the guidance of the Holy Ghost walking as hee himself out of the Scripture hath suggested to their hearts And that which The reasons of the Precept are six Reas. 1. Because so the lusts of the flesh shall not rule over you that yee may as servants obey its commands Therefore follow yee the guidance of the Spirit Vers. 17. For the flesh lusteth against the Spirit and the Spirit against the flesh and these are contrary the one to the other Reas. 2. Confirming the former because hee that follows the guidance of the Spirit will become victorious in the contest betwixt the flesh and the Spirit That this reason might bee plain the Apostle presupposes three things 1. Hee that is lead by the Spirit hath his nature partly renewed which is called the Spirit and partly corrupt which is called the Flesh. 2. Hee presupposes these two contrary principles with contrary endeavours to fight with one another that neither good nor evill without opposition and a mutual impediment can bee put in execution 3. Hee presupposes that the Holy Ghost doth help Beleevers in their striving by the Word and Grace From whence it is concluded that hee which hearkeneth to the Spirit will become victorious in striving Vers. 18. But if yee bee led by the Spirit yee are not under the Law Reason 3. Confirming the former Because they that are led by the Spirit are not servants to sin under the servile Covenant of the Law to whom onely the knowledge of sin is vouchsafed but not the victory or strength against sin but Gods Free-men are they who under the Covenant of Grace obtain strength of God for the resisting of sin Vers. 19. Now the Works of the flesh are manifest which are these Adultery Fornication Uncleanness Lasciviousness 20. Idolatry Witchcraft Hatred Variance Emulations â—rath Strife Seditions Heresies 21. Envyings Murders Drunkenness Revellings and such like of the which I tell you before as I have also told you in time past that they which do such things shall not inherit the Kingdome of God Reason 4. Because if they do not follow the Spirit but rather the flesh doing the Works of the flesh of which sort hee reckons seventeen they shall not bee heirs of the Kingdome of God Vers. 22. But the fruit of the Spirit is Love Ioy Peace Long-suffering Gentleness Goodness Faith 23. Meekness Temperance against such there is no Law Reason 5. Because if they follow the Spirit and bring forth such fruit of whith sort hee reckons nine they will not have the Law against them i. e. cursing them and condemning them but for Reconciliation sake towards God they shall finde the Law their friend Therefore it behoved you to follow the Spirit Vers. 24. And they that are Christs have crucified the flesh with the affections and lusts Hee proves that they shall not have the Law against them because they that are Christs and judicially crucified in Christ for satisfaction to the Law they are also judicially obliged to crucifie the body of sin i. e. corrupt nature with the affections and lusts Wherefore they that actually indeavour to peform that and to bring forth the fruit of the Spirit they cannot have the Law against them as they that now seriously indeavour to promote the scope and end of the Law Vers. 25. If wee live in the Spirit let us also walk in the Spirit Reason 6. Because by the Spirit wee have Consolation Peace and Joy wherein life consists Therefore wee ought to follow the guidance of the Spirit Vers. 26. Let us not bee desirous of vain-glory provoking one another envying one another The third Precept is especially concerning the shunning Ambition with the attendants of that vice viz. backbiting and envy with which evils the Churches used to bee infected But because the Doctors of the Church were chiefly obnoxious
Vers. 8. Yet it is begun in Christs personal Exaltation And for his short humiliation under the estate of Angels by suffering wee must not stumble For it is both glorious to himself and profitable for us Vers. 9. For Gods glory required that our salvation should be wrought by sufferings of the Mediatour Ves. 10. And to this end hee behoved to be partaker of our Nature as was foretold Vers. 11 12 13. That hee might take on our due punishment that is Death Vers. 14. And deliver his own from the fear thereof Vers. 15. And herein wee have a priviledge above the Angels in that hee took on our Nature and not theirs Vers. 16. And by his sufferings a ground of so much greater comfort in him Vers. 17 18. The Doctrine of Chap. II. Vers. 1. Therefore wee ought to give the more earnest heed to the things which wee have heard lest at any time wee should let them slip 1. THerefore Wee ought to give heed c. From the Excellency of Christs Person bee urgeth the Belief of his Doctrine Then 1. CHRIST must be esteemed of as becommeth the Excellency of his Person 2. The way how CHRIST will be respected of us is by respecting his Doctrine And the Excellency of his Person should procure our reverend receiving of his Word and stedfast holding of it 2. Hee will have us to take heed lest wee should let it slip The word is borrowed from rent and leaking Vessels or sandy ground Then 1. The Gospel is a precious liquor worthy to be well kept And wee of our selves are as rent Vessels ready to let it slip when wee have heard it or like sandy ground which keepeth not the rain 3. For this wee ought to give the more earnest heed Then The Conscience of the worth of CHRIST and his Gospel and of our own unfitness to retain it should sharpen our vigilancy and attendance to keep it else wee will doubtless let it slip 4. Hee saith not lest shortly but lest at any time Then It is not sufficient to beleeve the Word for a while and for a while to remember it but wee must gripe it so as never to quit it by mis-regard or misbeleef For Faith and love of the Truth is the good memory that specially hee requireth here Vers. 2. For if the word spoken by Angels was stedfast and every transgression and disobedience received a just recompence of reward 1. Hee reasoneth from the Law spoken by Angels Then The Angels were employed in giving of the Law they did blow the Trumpet they from GOD uttered the word to Moses 2. The word spoken by them was stedfast Then What God delivereth by the Ministery of Messengers is authorized and ratified by GOD. 3. Every transgression was punished Then The punishment of transgressors or his Law is a proof of GODS authorizing the Doctrine 4. Hee calleth the punishment a just Recompence Then There is no evil befalleth sinners more than they do deserve None hath cause to complain of injustice Vers. 3. How shall wee escape if wee neglect so great salvation which at the first began to bee spoken by the Lord and was confirmed unto us by them that heard him 1. How shall wee escape The Apostle joyneth himself with them in the Threatning Then So should Preachers threaten their people as willing to undergo the same punishment except they flee the sin for which they threaten others 2. Hee reasoneth for the punishment of the Law-breaking to prove the punishment of misbelieving the Gospel Then 1. The not-embracing of the Gospel is a greater sin than the breach of the Law The despising of forgiveness is much worse than the making of the fault 2. Examples of Judgement upon Transgressors of the Law are evidences of greater Judgements to come on the misregarders of the Gospel 3. Hee calleth the Gospel so great a Salvation because of the free Offer of Remission of sins and eternal Life in it Then The greatness of the benefit to bee gotten by the Gospel aggravateth the sin of the misregarders of it 4. Hee sayeth not If wee reject deny or persecute the Gospel but if wee neglect Then The neglect of the Doctrine of the Gospel the careless receiving of it the not studying to know it is sufficient to draw down heavier judgements than ever fell on the breakers of the Law albeit a man bee not an Under-miner or open Enemy to the Gospel 5. Hee describeth the Gospel to bee that Doctrine which Christ himself preached and his Apostles from him Then wee are not bound to believe any more for Gospel than that which is made clear unto us by his Apostles word And the misregarding of other Doctrine which is not conveyed so from him falleth under the threatning 6. Hee marketh the Apostles certainty of what they have delivered unto us in that they were ear-witnesses of his Doctrine Then The more certainty the Apostles had from Christ of their Doctrine the surer is the ground-work of our belief and the greater is the contempt done to Christ in their Message by unbelief Vers. 4. God also bearing them witness both with Signs and Wonders and with divers Miracles and gifts of the Holy Ghost according to his own Will 1. Hee saith God bare witness to the Apostles Doctrine by signs and wonders Then 1. What the Apostles have spoken from Christ they spake not alone but God with them witnessed with them 2. The proper use of Miracles and extraordinary Gifts powred out in the Apostolick times was to testifie that the Apostles Doctrine was Divine Truth Those then must bee lying wonders which are alledged for confirming any Doctrine beside theirs 2. The distribution of the gifts of the Holy Ghost was according to his own will not as possibly the Apostles would have carved either to themselves or others in the nature of the gift or measure of it Then The Apostles were so employed in the working of Miracles as it was evident even then that not they but God was the worker of them while hee was seen to follow his own will therein and not mans carving in distributing his gifts And the more Gods over-ruling Will was seen in the miracles then the more confirmation have wee of that Doctrine now Vers. 5. For unto the Angels hath hee not put in subjection the World to come whereof wee speak 1. Hee calleth the World under the Kingdome of the Messias The World to come first to put a difference betwixt the estate of the World considered as under Sin and under the Messias For as it is under sin it is said of it Old things are past away 2 Cor. 5.17 Esa. 43.19 The creature is waxing old and running to ruine But under the Messias it is said of it Behold I make all things new 2 Cor. 5.17 The creature is lifting up its head and waiting for the day of liberation from â—anity and the manifestation of the Sons of God Rom. 8.19 Then The Kingdome of the Messias maketh
Vers. 14. wee learn That Christs Genealogy was well known in the Apostles times and no controversie about it And it sufficeth us that wee know this by the Apostles Testimony albeit wee could not lineally deduce the same 3. Observe how hee reasoneth That none of the Tribe of Juda attended the Altar because Moses spake nothing of that Tribe concerning the Priesthood Then Negative Conclusions in Matters of Faith and duties follow well from the Scriptures silence It is not warranted from Scripture therefore I am not bound to beleeve it The Scripture doth not require any such thing of mee therefore God accounteth it not service to Him to do it is good reasoning 4. From Vers. 15. The Apostle comparing the Proofs of his Argument calleth this last in plain tearms Far more evident Then Of Reasons drawn from Scripture by Consequence some will be less evident some more evident and yet all be good Reasons and prove the purpose strongly Vers. 16. Who is made not after the Law of a carnal Commandement but after the power of an endless life Hee entreth into a more particular comparison of the Levitical Priesthood and Christs to shew the weakness of the one in comparison of the other The Levitical Priests in their Consecration got a commandment for the exercise of bodily and carnal Rites some few years of their mortal life without power to convey the Grace signified by those bodily Rites But Christ in his Consecration is endued with power to confer grace and life eternal from Generation to Generation to all that seek the Benefit of his Priesthood Then wee may be assured of Christs power to make the means which hee useth for our salvation effectual as wee may be assured of his endless life Vers. 17. For Hee testifieth Thou art a Priest for ever after the Order of Melchisedec He proveth this by Scripture because God calleth him a Priest for ever Therefore Hee hath power for ever as living for ever to make his own Priesthood effectual So The eternity of Christs Priesthood proveth it to be forcible to give eternal life For if it did not endure in his person it could not give eternal life and peoples hearts would not rest upon it with any ground And so it behoved to be renounced and another Priesthood sought But seeing it is not to be changed but shall endure Then of necessity it hath the thing to give us which wee are seeking that is eternal life Then As long as Christ endureth we want not a Priest to hear confession of sin to give absolution to bless us give us eternal life Vers. 18. For there is verily a disannulling of the Commandement going before for the weakness and unprofitableness thereof 1. By the same words of establishing Christs Priesthood Psal. 110. hee proveth that the Levitical Law was to be abolished when Christ came Because the establishing of Christs Priesthood and bringing it to light is the disanulling of the Levitical Then There needeth no more to declare That the Levitical Priesthood and Law is abolished and wee freed from the Ceremonies thereof but the coming of Christ and His entring to his Office of Priesthood 2. Hee giveth a reason of the abolishing of this Priesthood Because it was weak and unprofitable Quest. How can that be seeing it was ordained to strengthen the Beleevers then and was profitable for that end I answer It is called weak and unprofitable in regard of any power to make satisfaction to Gods justice for our sins or to purchase any salvation unto us For other waies as a mean to lead men for that time unto the Messias who should satisfie for us it was not weak nor unprofitable But to pacifie God and purchase salvation as the misbeleeving Iews did use it it was weak and unprofitable altogether Again being considered as a mean to prefigure Christ it was profitable still till Christ came namely for that end and use But when He is come no end nor use more for it but that it should be abolished having served the turn whereunto it was ordained Then 1. Levitical Ceremonies whatsoever use they might have had before Christ are weak and unprofitable after His comming 2. It is evil reasoning to say such Rites and Ceremonies were used before Christ came therefore they may be used now also Vers. 19. For the Law made nothing perfect but the bringing in of a better hope did by the which we draw nigh unto God He proveth That those Rites were weak Because the Law whether Moral or Ceremonial could not perfect any thing that is justifie sanctifie and save any man 1. They served as a Pedagogue to lead a man to Christ for expiation of sin and purchase of salvation but could not effectuate this by themselves And this maketh good the Answer to the Question in the former Ver. Then To seek to bee perfected justified and saved by works is to seek that by the Law which could never bee brought to pass by it 2. What then doth perfect all Hee answereth The bringing in of a better Hope perfecteth all That is Christ then hoped for and looked unto who is that Better Thing even the End and the Signification of those Legal Ordinances being brought in unto Beleevers Hee doth perfect all Then 1. What the Beleevers could not get under the Law by their outward service they got it by Christ hoped for and beleeved into 2. The Beleevers of old rested not on the shadows but had the Eye of their Hope on Christ. 3. Hee commendeth this Better Hope that is Christs Priesthood hoped for under the Law Because by it wee draw nigh unto God Now Drawing nigh importeth a distance before drawing nigh and again Drawing nigh was the Priests prerogative under the Law Then By Nature and without Christ wee are Aliens from God and far away from Him But by Christ wee get Liberty to come nigh not onely as Gods people but as Priests through Christ to offer our Spiritual Oblations The Priests Priviledge of old is common to beleevers now Ver. 20. And inasmuch as not without an Oath He was made Priest 21. For those Priests were made without an Oath but This with an Oath by Him that said unto Him The Lord sware and will not repent Thou art a Priest for ever after the Order of Melchisedec 22. By so much was Iesus made a Surety of a better Testament 1. Hee goeth on to compare the Levitical Priesthood with Christs· Two Comparisons are here conjoyned First Levitical Priests were made without an Oath only by way of simple Ordinance and Direction God leaving room to himself how long hee pleased to hold on the Direction and when hee pleased to change it But Christ was made Priest with an Oath that hee should never be changed Then 1. When God gave forth the Ceremonial Law hee reserved room to himself to change it yea gave evidence that hee was to change it for hee obliged the people during his will but not himself
of the Exhortation to vers 11. In the second hee adjoyns another Exhortation to the love of the Brethren to the end Vers. 1. Behold what manner of love the Father hath bestowed upon us that wee should bee called the Sons of God Therefore the world knoweth us not because it knew him not Argum. 2. God hath out of his meer and free love adorned you that beleeve with the honour of Adoption amongst his Sons Therefore yee are bound to requite your Father with following after Righteousness Knew not Argum. 3. By answering an Objection That the worlds not acknowledging you for the Sons of God should bee no hinderance to you in the following after Righteousness seeing that this contempt is common to you with God your Father whom also the world contemns but it ought rather to stir you up to union and conformity with God in the following after Righteousness Therefore c. Vers. 2. Beloved now are wee the Sons of God and it doth not yet appear what wee shall bee but wee know that when hee shall appear wee shall bee like him For wee shall see him as hee is Argum. 4. By preventing another Objection That your glory doth not as yet appear ought not to bee any hinderance to you in the following after Righteousness it is enough that wee know that the right of the Sons of God is already given to us and that wee shall come into the possession when Christ shall bee manifested and wee shall bee like him in glory and happiness and wee shall enjoy the beatifical vision of him for ever Therefore yee ought to endeavour after Righteousness Vers. 3. And every man that hath this hope in him purifieth himself even as hee is pure Argum. 5. Whosoever hath a lively hope of conformity with Christ in glory purifies himself that hee may be made conformable unto Christ in this life in his endeavours after purity and righteousness Therefore yee ought to follow after righteousness Vers. 4. Whosoever committeth sin transgresseth also the Law for sin is the transgression of the Law Argum. 6. Whosoever doth not follow after Righteousness but gives himself to sin hee also transgresseth the Law because sin is nothing else but the transgression of the Law which if any one doth hee proclaims war with God Therefore yee ought â—o follow after Righteousness Vers. 5. And yee know that hee was manifested to take away our sins and in him is no sin Argum. 7. For this end Christ was manifested that hee might purge and take away the guilt of sin from his which hee confirms from this that Christ had no sin in himself for which hee could satisfie whence it comes to pass that hee which gives himself to sin in that hee sets himself contrary to Christ and doth vilifie the price of Redemption Therefore unless yee would appear contrary to Christ yee ought to follow after Righteousness Vers. 6. Whosoever abideth in him sinneth not whosoever sinneth hath not seen him neither known him Argum. 8. It is the property of every Beleever or every one that abideth in Christ not to follow after sin but to endeavour after Righteousness Therefore yee ought to follow after Righteousness Whosoever Argum. 9. Whosoever either applies himself to or indulges any sin pretends falsely to the Faith or knowledge of Christ which cannot bee without indeavours after newness of lâ—fe Therefore yee ought to follow after Righteousness Vers. 7. Little Children Let no man deceive you hee that doth Righteousness is righteous even as hee is righteous Argum. 10. Whosoever doth not so follow after Righteousness that in his works and actions hee â—estifies his endeavours after newness of life deceives himself or suffers himself to bee deceived For men perswade themselves in vain that they have Righteousness in their hearts whilst open iniquity possesses their feet hands tongue and eyes Therefore yee ought to follow after Righteousness Hee that doth Hee confirms this Argument by describing him that is righteous or justified by Faith from his inseparable propriety viz. his practise of Righteousness and conformity with God which the justified person indeavours after that hee may manifest his Righteousness by his works No man is justified who doth not endeavour to bee conformable to the righteous God or doth not paractise Righteousness in work Therefore whosoever thinks otherwise deceives himself Vers. 8. Hee that committeth sin is of the Devil For the Devil sinneth from the beginning for this purpose the Son of God was manifested that hee might destroy the works of the Devil Argum. 11. Whosoever gives up himself to sin is a childe of the Devil in his practises resembling his Father Hee confirms this from the antiquity of the Devil in sinning who sinned presently after the creation and from that time hath been the author of sinning to men Therefore follow after Righteousness unless you would bee accounted the children of the Devil For this Argum. 12. For this end Christ is manifested that hee might destroy the works of the Devil i. e. destroy the dominion of sin in his and abolish the indwelling of sin by degrees through sanctification From hence it comes to pass that hee who gives himself to sin builds up that which Christ was manifested to destroy Therefore yee ought to follow after c. Vers. 9. Whosoever is born of God doth not commit sin for his seed remaineth in him and hee cannot sin because hee is born of God Argum. 13. Although hee that is regenerate may bee overtaken by sin yet hee cannot give up himself to sin because of the nature of Regeneration or because of the seed of God remaining in him that is because Gods Word and the Spirit or lively Grace of God in Regeneration is communicated in the number of those gifts of which God doth not repent by virtue whereof the regenerate is continually withdrawn from sin and is carried on to follow after Righteousness neither can hee sin or indulge himself in sin Therefore yee ought to follow after Righteousness if you would prove your selves born of God Hee cannot Argum. 14. Hee that is regenerate cannot sin because hee is born of God who will not forsake him that is born of him but so governs and moves the heart of him that is born of him that hee stedfastly wars against sin following the guidance of the Spirit Therefore ought yee to follow after Righteousness if you will prove your selves born of God Vers. 10. In this the children of God are manifest and the children of the Devil whosoever doth not Righteousness is not of God neither hee that loveth not his Brother Argum. 14. In this the regenerate and the unregenerate the Sons of God and the Sons of the Devil differ that those who are of God follow after Righteousness but those who do not follow after Righteousness and namely the love of the Brethren are not of God but of the Devil Therefore yee ought to follow after Righteousness and especially brotherly love The Second
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
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
her Husband liveth shee bee married to another man shee shall bee called an adulteress but if her Husband bee dead shee is free from that Law so that shee is no adulteress though shee bee married to another man As to the first part taking a comparison from Marriage hee shews that the Justified which are delivered from the conjugal Covenant of the Law and Espoused by a new Covenant of Grace to a new Husband Christ should bring forth the fruits of holiness in new obedience to the Law to the glory of our new Husband Christ. In the three first verses hee propounds the protasis of the comparison after this manner As no Law hath dominion over the dead as yee know but only over them that are alive ver 1. and particularly the Law of Marriage is dissolved the one being dead so that the Wife the Husband being dead without adultery may marry another ver 2 3. so you c. as it shall appear by and by Vers. 4. Wherefore my Brethren yee also are become dead to the Law by the Body of Christ that yee should bee married to another even to him who is raised from the dead that wee should bring forth fruit unto God The Apodosis of the comparison to this manner So you that were espoused formerly to the Law by a Covenant of Works Christ being dead for you that hee might satisfie the Law Justice and the Covenant of Works in our name you are judicially dead to the Law in the body of Christ for the Law or Covenant of Works hath slain Christ and you in him and by consequence you are delivered from the matrimonial Covenant of the Law so that without the breach of Justice you may enter into a new Covenant of Grace with Christ being raised from the dead To this end hee shews that the purpose of marriage being disannulled betwixt the Law of Works and us not that wee should live as wee list but being raised from a state of death by the Resurrection of Christ that wee should bee espoused to another Husband viz. to him which is raised from the dead i. e. to Christ who rose from the dead and hath raised us with himself to newness of life and hath espoused us to himself according to the Covenant of Grace that being married unto Christ wee might bring forth fruits of obedience to the glory of God There are five Arguments of consolation to the Justified who bewail the imperfection of their own obedience Become dead Argum. 1. You are freed from the Covenant of Works which admits no obedience besides what is perfect and every way compleat Therefore all you that are Justified have consolation which bewail the imperfection of your new obedience Of another Argum 2. You are now married to another Husband viz. to Christ who is raised from the dead who when hee could answer the imperfections of your obedience and according to the Covenant of Grace render your begun obedience acceptable unto God hee took it upon himself You have this consolation that mourn over the imperfections of your new obedience Fruit Argum. 3. Yeâ— are married unto Christ which is raised from the dead that you may not abide unfruitful but may bring forth fruit to the glory of God Therefore take yee comfort who bewail your imperfect obedience Vers. 5. For when wee were in the flesh the motions of sins which were by the Law did work in our members to bring forth fruit unto death Argum. 4. Confirming the former from the change of our condition while wee were unregenerate and by consequence under a Law-Covenant evil affections by the holy Law of God were stirred up and put forth themselves powerfully in our members and all our faculties both of soul and body to the production of the deadly fruit of actual sin Therefore it will follow when wee are now regenerated and under the Covenant of Grace holy desires stirred up by the New Covenant powerfully shew forth themselves in our members to the bringing forth the fruit of good works unto God that wee might not abide unfruitful Which is no small consolation for if wee by Faith would lay hold upon the Covenant of Grace and would stir up our souls by the promises thereof applyed unto us there is no doubt but wee should more plentifully bring forth good works That is it which Christ saith Joh. 15.5 I am the vine yee are the branches hee that abides in mee and I in him hee brings forth much fruit for without mee you can do nothing Vers. 6. But now wee are delivered from the Law that being dead wherein wee were held that wee should serve in newness of spirit and not in the oldness of the letter Argum. 5. Opening and confirming the former from the end of our changed condition Now to wit after Justification through the Grace of Christ wee are freed from the Law-Covenant that Covenant being dead in which wee were held or wee being dead in Christ in whom wee were contained judicially to that very end that wee should serve God by the power of the Holy Ghost bestowing new strength upon us by bringing forth new and spiritual fruit not superficial and hypocritical which the letter of the old legal Covenant now abolished at the most brought forth Therefore God will not fail of his end but will cause those that are justified bewailing their imperfect obedience to bring forth much fruit in the newness of the letter for the fruits which are brought forth by virtue of the Covenant of Grace are truly new and arise from the regenerating Spirit furnishing us with new strength forthwith to good works But the fruits which are brought forth by virtue of the Covenant of Works either are open rebellion of corrupt Nature against Gods Law or counterfeit obedience onely in the outward performance such as the fruits of the Pharisees are who in the letter that is the outward shew and formality obeyed without any renovation of the heart The second Part. Verse 7. What shall wee say then Is the Law sin God forbid Nay I had not known sin but by the Law For I had not known lust except the Law had said Thou shalt not covet The second part of the Chapter containing an Apology for the holiness of the Law in answering two Objections arising out of what was said before The first Objection seeing that evil and sinful motions are excited by the Law as was said the Law seems to bee sin or the cause of sin Hee answers by way of negation farre bee it from us to entertain any such thought hee gives three Reasons of his negation illustrated by his own experience wherein hee pleads for the Law The first Reason Because the Law discovers sin and manifests the evil that is in it which hee confirms by his own experience who had not known that lust which lurked in his heart to bee sin had hee not seen it forbidden by the Law Therefore the Law is holy Vers. 8. But
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
ordinary infirmities in those that differ from us and that wee do not proudly lift up our selves against or above others but that wee condescend to men of low degree so farre as the truth shall give way alwaies bewaring that wee bee not puffed up with an opinion of our own wisdome Vers. 17. Recompence to no man evil for evil provide things honest in the sight of all men Precept 11. That wee do not recompence injuries with injuries and because the flesh is ready to make exceptions hee saith Requite no man evil for evil Providing Precept 12. That following after honesty and innocency of life wee cut off all occasion as well from our-selves of doing evil as from our adversaries of â—urting us or reviling us Vers. 18. If it bee possible as much as lieth in you live peaceably with all men Precept 13. That wee follow peace with all men Whereunto is added a limitation if it bee possible and as much as lies in us that wee use all means of peace and if any thing falls out to the contrary let it be by anothers fault not by ours Vers. 19. Dearly beloved avenge not your selves but rather give place unto wrath for it is written Vengeance is mine and I will repay saith the Lord. Precept 14. Forbidding in particular more than before requiring like for like because wee are more prone to revenge Therefore hee friendly forbids private revenge and commands that wee let our anger and the anger of our adversary to cool exciting neither by words or deeds adding a grave Argument because it belongs to God either immediately by himself or else by the Magistrate to revenge all injuries offered unto us What is to bee done in case of unblameable defence is to bee inquired amongst common places Vers. 20. Therefore if thine enemy hunger feed him if hee thirst give him drink for in so doing thou shalt heap coals of fire on his head Precept 15. Of doing good to our enemies when opportunity and their necessity requires it And this Reason is subjoyned because by this wee heap coals upon them that they may either bee softened as metal is melted in the fire if there bee any ingenuity in them or that their conviction and condemnation might bee made so much the more heavy and that not by ours but their own fault Vers. 21. Bee not overcome of evil but overcome evil with good Precept 16. Tending to the same purpose but more generally That in contending with our enemies wee judge rightly of the victory which is not that wee requite or overcome evil with evil for then wee are rather overcome of evil than overcome but this is the only victory that by doing well we overcome evil and this is the victory which here hee exhorts us to seek after CHAP. XIII HEe proceeds to exhort them that they bring forth fruits worthy of their profession towards the Magistrate and men of all conditions There are two parts of the Chapter The first of Civil Subjection to vers 8. The other of Love as it respects the second Table of the Law Vers. 1. Let every soul bee subject to the higher powers for there is no power but of God the powers that bee are ordained of God The Exhortation is propounded in the first words That every soul or every man bee subject or subordinate to the higher Powers i. e. To the Civil Magistrate The Arguments of the Exhortation are ten For there is no Argument 1. Because the Magistrate of what kind or order soever is from Gods institution and ordination Vers. 2. Whosoever therefore resisteth the Power resisteth the Ordinance of God and they that resist shall receive to themselves damnation The Ordinance Argum. 2. Because hee that is not subject but resists and opposes the Magistrate sets himself against the Ordinance of God Damnation Argum. 3. Because hee that resists brings upon himself revenge and punishment as well from God as the Magistrate Vers. 3. For Rulers are not a terrour to good works but to the evil Wilt thou then not bee afraid of the Power do that which is good and thou shalt have praise of the same Argum. 4. Because the office of the Magistrate is ordained of God that it may restrain the evil and punish evil deeds but not what is good Therefore wee ought to bee subject unto him Praise Argum 5. Because the Magistrate confers rewards and praise upon those that do well and observe the Law Vers. 4. For hee is the Minister of God to thee for good but if thou do that which is evil bee afraid for hee beareth not the Sword in vain for hee is the Minister of God a Revenger to execute wrath upon him that doth evil Argum. 6. Because the Magistrate is the Minister of God for our good for by the Magistrate God enjoyns us things honest and profitable and takes away those that are evil which is very advantagious to us For hee bears not the sword Argum. 7. Because hee is armed with the sword to punish them that are evil by that authority which is divinely given him Therefore it behoves them that are guilty of evil even in danger of life to fear and to bee subject Vers. 5. Wherefore yee must needs bee subject not only for wrath but also for conscience sake Argum. 8. Because it is necessary to bee subject not only for avoiding the anger of the Prince and civil punishments but also for the sake of a good conscience in respect to the command of God commanding subjection Vers. 6. For for this cause pay you tribute also for they are Gods Ministers attending continually upon this very thing Argum. 9. Because wee owe tribute to Magistrates as to the Ministers of God who are imployed in the defence of the publique and solely attend that Therefore ought you to bee subject unto them Vers. 7. Render therefore to all their dues tribute to whom tribute is due custome to whom custome fear to whom fear honour to whom honour Argum. 10. Brought in by way of conclusion Because as it is just to give every one his due so also to the Magistrate tribute fear honor is to bee paid Even as all or some of these belong to the Supreme or inferiour Magistrate and their Ministers The second Part. Vers. 8. Owe no man any thing but to love one another for hee that loveth another fulfilleth the Law The second part of the Chapter follows wherein hee handles holiness of life and love as in respect to duties of the Second Table There are six Arguments of this exhortation Except this Argum. 1. Because love is a perpetual debt Therefore alwayes to bee paid Fulfilled Argum. 2. Because love to our neighbour is the fulfilling of the Law Therefore alwayes to bee endeavoured Vers. 9. For this Thou shalt not commit adultery Thou shalt not kill Thou shalt not steal Thou shalt not bear false witness Thou shalt not covet And if there bee any other Commandment it is briefly comprehended in
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
the office of an Apostle that I might wholly attend to the preaching of the Gospel separated from the world to this business who is it therefore that dares detract from my authority Vers. 13. Who was before a blasphemer and a persecuter and injurious but I obtained mercy because I did it ignorantly in unbeleef Reas. 4. Notwithstanding the wickedness and the evil deserts of my former life God is not hindred from taking mee into his service who was in times past an enemy Who therefore will disparage my authority upon the wickedness of my former conversation Ignorantly Hee prevents an Objection Some man might say how could so open an enemy of Christ obtain pardon Hee answers that his sin was out of ignorance and so hee proves that it was not that unpardonable sin against the Holy Ghost or a malicious insurrection against Christ which the devilish enemies of the Gospel knowingly practise in opposition to the Kingdome of Christ but sin committed out of ignorance while hee was yet an unbeleever Vers. 14. And the Grace of our Lord was exceeding abundant with Faith and Love which is in Christ Iesus Reas. 5. God hath vouchsafed mee more than an ordinary measure of Faith and Love and hath abundantly shewed forth his Grace in the bestowing of his saving gifts Therefore there is no reason that any one should detract from my Apostolick authority from my former conversation Vers. 15. This is a faithful saying and worthy of all acceptation that Christ Iesus came into the world to savâ— sinners of whom I am chief Reas. 6. Christ through his eminent mercy towards mee hath effected this that being taught by experience I should bee drawn first as the chief of sinners in my oâ—n opinion to subscribe to that sentence of the Gospel concerning the person of Christ his office comming virtue merit and efficacy to save sinners so that I cannot but declare openly to the whole world the truth and benefit of that sentence for by experience I speak It is a faithful saying c. Therefoee no disparagement ought to bee offered to my authority who not onely beleeve my self what is committed to mee but I also preach what I have experience of Vers. 16. Howbeit for this cause I obtained mercy that in mee first Iesus Christ might shew forth all long-suffering for a patern to them that should hereafter beleeve on him to life everlasting Reas. 7. The Lord hath set mee for an example of his long-suffering mercy goodness and admirable grace that sinners to the end of the world who shall hear of my wonderful conversion and the bounty of God towards mee may bee abundantly confirmed in the love of Christ and expect the like goodness towards themselves looking upon mee as a type and exemplar of unspeakable mercy Therefore am I most fit to bee made a Preacher of that grace and far bee it from any one to detract from my authority because of my former conversation while I was an unbeleever Vers. 17. Now unto the King eternal immortal invisible the onely wise God bee honour and glory for ever and ever Amen Thâ— Apostle now affected with the greatness of the benefit not satisfying himself in the amplification of it with a pathetick thanksgiving he concludes his speech with an illustrious celebration of Christ concerning whom hee produces four Epithites which are so agreeable unto Christ that they may also bee ascribed to the Father and to the Holy Ghost 1 God or Christ as God is King of ages i. e. by an Hebraism the eternal King that hee may bee distinguished from mundane and mortal Kings 2 Immortal because God is without all alteration change and corruption and alwayes the same like himself 3 Invisible because hee cannot bee comprehended by the eyes or any senses because their faculties are corporeal and circumscribed with narrow limits 4 Hee is onely wise because hee alone knows all things not by objects nor by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ratiocination but in and by and of himself as one in whom are all things as in their first efficient and their ultimate end Hence the Apostle ascribes honour to God or a testification to his eminency Glory a celebrious fame with praise which is eternally due unto God adding Amen as a seal of his faith and willingness to glorifie God The Third Part of the Chapter Vers. 18. This charge I commit unto thee son Timothy according to the Prophecies which went before on thee that thou by them mightest war a good warfare The third part contains his Exhortation to Timothy that hee would behave himself couragiously in his Ministry viz. That hee would war a good warfare or that hee would prepare himself to fight against all enemies and all impediments and would use all diligence that the Church might receive no detriment by any one According The Arguments of his Exhortation are two Arg. 1. Because certain things are foretold Prophetically of pious men by a kinde of divine instinct which afford great hope of famous actions to bee done by thee as appears out of Act. 16.2 Therefore war a good warfare Vers. 19. Holding fast faith and a good conscience which some having put away concerning faith have made shipwrack Hee explains his Exhortation by shewing the manner of warring to wit that hee would defend faithfully and profess sound Doctrine and by an holy life according to the truth preached by him that hee would maintain the light and peace of a good conscience which would inwardly acquaint him with his duty towards God and men if hee would attend to it and would administer comfort to him if hee suffered for defending the truth Which being put away Arg. 2. Because â—â—less thou behave thy self with a good courage and observest this law of war concerning the joyning of a good conscience with the profession of the faith there is danger upon the loss of a good conscience that thou make shipwrack of sound Doctrine or the profession of the faith as some have done Therefore war a good warfare In the mean time hee casts in no scruple here to Timothy about the uncertainty of perseverance but uses the best and most effectual argument to perswade him to it For it makes nothing in Hypothetical propositions that the parts of it taken by themselves and Categorically may bee false or impossible It is sufficient to the truth of the rule annexed that the connexion of the parts is certain Vers. 20. Of whom is Hymeneus and Alexander whom I have delivered unto Satan that they may learn not to blaspheme The Apostle names two Apostates for example Hymeneus and Alexander whom hee had not long before delivered unto Satan i. e. excommunicated For they that are cast out from the face of God shining in the Church fall into the kingdome of Satan as to the condition of the outward man or the enjoyment of Church priviledges The end of this Excommunication hee shews to bee this That being led to repentance they might return
servants of God reconciled by Faith from the fountain of saving Grace which administers knowledge and strength to their performances And this Doctrine of Faith is propounded by way of confirmation of the Precepts or the Doctrine of manners upon four Reasons All which prove that the aforesaid virtues are to bee endeavored after Hath appeared Reas. 1. Because the Gospel of the Grace of God bringing salvation of all kinds to men being published and manifested hath appeared to all sorts of men Therefore it is meet that men of all sorts shew their thankfulness to God in an holy conversation prosecuting the foresaid virtues Vers. 12. Teaching us that denying ungodliness and worldly lusts wee should live soberly righteously and godly in this present world Reas. 2. Because this Gospel of God doth not onely teach us what duties wee are bound to perform but also instructs us how to draw strength from the fountain of the Grace of Christ from his death and resurrection to deny ungodliness and worldly lusts and to live soberly as to our selves justly as to our neighbours and holily as to God Therefore ought wee to bee ready for the performance of these duties Vers. 13. Looking for that blessed hope and the glorious appearing of the great God and our Saviour Iesus Christ. Reas. 3. Because wee expect eternal life at the second coming of Christ who is the great God one with the Father and the Holy Ghost and our Saviour Therefore it behoves us to bee armed and stirred up to follow after all the foresaid good works which God requireth of us Vers. 14. Who gave himself for us that hee might redeem us from all iniquity and purifie unto himself a peculiar people zealous of good works Reas. 4. Because therefore Christ offered up himself for us that hee might effectually redeem us from the bondage of sin and purchase us to himself as a peculiar people that wee might follow after good works Therefore if wee would not have that Redemption to bee void as to us wee must of necessity forsake our sins and follow after the foresaid virtues and newness of life Vers. 15. These things speak and exhort and rebuke with all authority Let no man despise thee Hee repeats the command of attending to his Doctrine willing him to insist upon these things i. e. That hee sharpen his exhortations and reproofs with Authority which Authority hee commands that no Professor despise and that Titus do nothing that may expose him to contempt CHAP. III. HEE proceeds to instruct Titus in his office to which end hee adds eight other Precepts Vers. 1. Put them in mind to bee subject to principalities and powers to obey Magistrates to bee ready to every good work Precept 1. That hee command all Christians quietly to give respect to Civil Order i. e. That they submit themselves to the supreme Magistrate and the inferiour Powers or Magistrates that they bee obedient to Civil Laws and shew themselves ready and chearful to every good work for the promoting of which Magistrates are appointed Vers. 2. To speak evil of no man to bee no brawlers but gentle shewing all meekness unto all men Precept 2. Of the duties of Charity towards any our of the Church or within it these duties are four 1 That they respect the credit and reputation of others speaking evil of no man 2 That they bee free from strifes and contentions 3 That they follow after moderation and equity being ready when need requires to part from their private right 4 That they bee gentle towards all even the worst of men Vers. 3. For wee our selves also were sometime foolish disobedient deceived serving divers lusts and pleasures living in malice and envy hateful and hating one another Hee gives two Reasons why gentleness should bee shewed towards some Reas. 1. Because wee before our conversion were such as they now are wee are all of us by nature upon many considerations to bee blamed yet wee desired to bee treated courteously and mildly by all Therefore let us deal accordingly with those who are not yet converted Hee sets down five diseases of our Natures 1 Wee were foolish because all the wisdome of men is meer vanity so long as wee know not God for wee are ignorant of the right rule and the true fountain and the due end of our actions 2 Disobedient Because men by nature do nothing of those things which either God or conscience command but that which pleases themselves 3 Straying viz. from the true way which leads to eternal life and being deceived with errours they go further off from God daily 4 Serving with delight divers lusts and pleasures which reign together and as it were by turns challenge a dominion over all the unregenerate 5 Wee were destitute of the true love of God living in malice and envy rejoycing in the hurt and sorry for the good that befalls our neighbour hating one another when all of us were most worthy to bee hated of God Vers. 4. But after that the kindness and love of God our Saviour toward man appeared Reas. 2. Because wee although perverse yet at length were converted by the Grace of God Therefore ought wee to use gentleness towards those that are unconverted and hope well of them who may possibly bee converted by the same Divine Grace Kindness Hee explains this reason and commends the grace that was shewed to us in our conversion and proves it by eleven Reasons Reas. 1. From the more remote cause viz. the goodness and kindness of God which rejoyceth to put forth it self for our advantage and to communicate good to us Reas. 2. From the neerer cause which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the love of God wherewith God is affected to man-kind above all other creatures Reas. 3. From the instrumental cause or the manner of revealing the Gospel which hath no less graciously shined forth upon us and without our procurement than the Sun from whence the similitude of shining forth or appearing is fetch 't rises upon us without our help Reas. 4. From the next cause of our conversion which is the effectual manifestation of God as a Saviour made to us who as soon as hee manifests himself to our hearts not as our Judge to condemn us but as our Saviour to save us by this manifestation of himself hee draws our hearts to him and converts us Vers. 5. Not by works of Righteousness which wee have done but according to his mercy hee saved us by the washing of regeneration and renewing of the Holy Ghost Reas. 5. By way of removing all our works and all merit in us which either went in time before our effectual calling or which could bee fore-seen and considered as if wee had done them Reas. 6. Expresly affirming that mercy is the cause of salvation Reas. 7. Making God the Author of the Sacraments or the external means of salvation and also the Author of our regeneration and so of the internal means whereby wee are
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
changeableness and the changing of the Levitical Priest-hood hath drawn along with it the mutability and change of the Levitical Law or Legal Covenant joyned with it that another Priesthood might succeed and another Law or another unchangeable Covenant Therefore the changeable Levitical Priesthood is not so excellent as that of Melchisedec or the immutable Priesthood of Christ. Vers. 13. For hee of whom these things are spoken pertaineth to another tribe of which no man gave attendance at the Altar 14. For it is evident that our Lord sprang out of Juda of which tribe Moses spake nothing concerning Priesthood Argum. 4. Proving withall the Levitical Law was to bee changed with the Priesthood Christâ— concerning whom these things are said in Psalm 110. belongs to another Tribe and that the Principal and most worthy viz. Iudah from whence it appears that our Lord sprang whereof none attends at the Altar none hath any command from Mosesâ—o â—o exercise the Levitical Priesthood Therefore Christs Priesthood being introduced the Levitical is to bee done away with the Levitical Ceremonial Law and by consequence the Priesthood of Christ which sprang of the Principal Tribe is more excellent than the Levitical Vers. 15. And it is yet far more evident For that after the similitude of Melchisedec there ariseth another Priest Arg. 5. From the words of Psalm 110. proving the same that before Christ is another Priest from the Levitical between whom and Melchisedec his type there is a similitude Therefore is follows that the Priesthood of Christ doth not hang upon the Levitical Law and also because it is Melchisedeâ—ian it is far more excellent than the Levitical Priesthood Vers. 16. Who is made not after the Law of a carnal commandement but after the power of an endless life Argum. 6. Christ is made a Priest not according to the Law which gave weak and carnal commandements concerning bodily Ceremonies as the Levitical Priests but after the power and virtue of an immortal or indissoluble life whereby Christ himself lives for ever and can as the author of life effectually bestow eternal life Therefore Christs Priesthood is more excellent than the Levitical Vers. 17. For hee testifieth Thou art a Priest for ever after the order of Melchisedec Hee confirms this Argument from Psalm 110. wherein the Father declares his Son a Priest for ever after the order of Melchisedec and by consequence declares the virtue of Christs Priesthood to bee sufficient unto eternal life Vers. 18. For there is verily a disanulling of the Commandement going before for the weakness and unprofitableness thereof Argum. 7. Taken from the foresaid Psalm The Law or Legal Covenant with the Ceremonial Precepts and the whole Levitical Priesthood joyned to that Covenant by reason of the weakness and unprofitableness of it in it self for the expiation of sins and the justification of men and the bestowing of eternal life is abolished by the introduction of an eternal Priesthood viz. of Christ Therefore the Priesthood of Christ is more excellent than the Levitical Vers. 19. For the Law made nothing perfect but the bringing in of a better hope did by the which wee draw nigh unto God Argum. 8. Confirming the former The Law or Legal Covenant under the Levitical Priesthood although it was a School-master unto Christ yet in it self it made nothing perfect it justified sanctified saved none But the Priesthood of Christ that better hope or Gospel that good prefigured and hoped for by the faithful under the Law being now introduced in the room of the Levitical Priesthood or Legal Covenant This I say brings perfection to the people of God and puts them into good hopes of life Therefore the Priesthood of Christ c. By the which Argum. 9. By the Priesthood of Christ or by that hope better than the Law or Levitical Priesthood wee that are at a great distance from God by nature all of us come near unto God to the Throne of his Grace which was the priviledge of the Priests onely or rather of the Chief Priest under the Legal types Therefore the Priesthood of Christ c. Vers. 20. And in as much as not without an oath hee was made Priest 21. For those Priests were made without an oath but this with an oath by him that said unto him the Lord sware and will not repent thou art a Priest for ever after the order of Melchisedec Argum. 10. The Levitical Priests without an oath by a Law changeable at the pleasure of God the Law-giver were made Priests But Christ as appears from Psal. 110. is declared a Priest for ever by the oath of God the Father Therefore the Priesthood of Christ c. Vers. 22. By so much was Iesus made a surety of a better Testament Argum. 11. Christ in his Priesthood is the Surety of a Covenant so much the more excellent by how much the Priesthood confirmed with an oath is more excellent than that which is mutable and commanded for a time Therefore his Priesthood is more excellent For where there is a Priest there is a Covenant the Surety whereof is a Priest the Covenant being legal and vanishing had for its Surety a typical Priest which prefigured the true Priest Christ that was to come But the Covenant of Grace hath Christ the true Priest for its Surety who first of all bound himself to give satisfaction to Divine Justice for our debt furthermore that as the friends of God in the Covenant of Grace wee should walk to life eternal There are other offices of a Surety but these suffice for the opening of the present Argument Vers. 23. And they truly were many Priests because they were not suffered to continue by reason of death 24. But this man because hee continueth ever hath an unchangeable Priesthood Argum. 12. The Levitical Priests were many at one time and successively followed one another for one alone could not undergo all things belonging to the office and death did hinder that any one should abide long in his office But Christ alone executes his Priestly Office for ever having no Partner or Successor nor wanting any to substitute in his stead Therefore his Priesthood is more excellent than the Levitical Vers. 25. Wherefore hee is able also to save them to the uttermost that come unto God by him seeing hee ever liveth to make intercession for them Argum. 13. Following upon the former Christ our Priest living for ever and in the perpetual odour of his Sacrifice interceding for his is able to save and perfect to the utmost or every way to accomplish the sanctification and salvation of all the faithful or of all that come in to him But the Levitical Priests could not do that Therefore his Priesthood is more excellent than the Levitical Vers. 26. For such aâ— High Priest became us who is holy harmless undefiled separate from sinners and made higher than the Heavens Argum. 14. Christ as a Priest as it became our onely Redeemer hath more excellent
nothing remains but the subduing of enemies and the application of the benefits procured by that Oblation for the good of the Elect. Vers. 15. Whereof the Holy Ghost also is a witness to us for after that hee had said before 16. This is the Covenant that I will make with them after those daies saith the Lord I will put my Laws into their hearts and in their minds will I write them 17. And their sins and iniquities will I remember us more Argum. 11. The New Covenant founded on the Sacrifice of Christ absolutely without any condition promises to all the Elect full Sanctification I will put my Law c. and remission of sins I will remember them no more as the Holy Ghost testifies Ier. 31.31 c. Therefore the Sacrifice of Christ c. Vers. 18 Now where remission of these is there is no more offering for sin Argum. 12. That one Sacrifice of Christ obtains from God full pardon of sins to the faithful under the New Covenant that hee neither leaves any place for the repetition of it nor to any other offering for sin Therefore the Sacrifice of Christ is more excellent than the Levitical The Second Part of the Chapter Vers. 19. Having therefore Brethren boldness to enter into the Holiest by the Blood of Iesus The second paâ—â— follows wherein hee brings the precedent Doctrine into use by way of exhortation consisting of divers branches That with confidence in God to ver 23. promoting the work of Holiness in themselves particularly and in all the members of the Church in general to ver 26. they patiently and confidently persevere in the Faith unto the end And briefly this whole exhortation may bee gathered into this Proposition Yee ought with confidence patiently to persevere in your endeavours after holiness The Arguments of this exhortation which prove and inforce this Proposition are nineteen whereof some alluding to types so hee lays them down that withall hee may raise the minds of the Hebrews to the excellency of the thing signified Having Argum. 1. Yee have together with us boldness by Faith in your prayers in this life of entring into Heaven and full possession after this life by approaching unto God himself Therefore ought yee with boldness to persevere in the Faith By the blood Argum. 2. By the blood or death of Jesus Christ as by a full price of our Redemption and Reconciliation this priviledge is procured for you that in all your necessities yee may freely open your minds to God Therefore ought yee boldly to persevere Vers. 20. By a new and living way which hee hath consecrated for us through the veil that is to say his flesh Argum. 3. Christ being made man and uniting himself with us in our common nature hath dedicated his flesh or his humanity to this use that yee with us being advantaged with this communion of nature by his Mediation as by a new way plain safe and living which quickens those that walk in it and refreshes the weary yee may come unto God as the Levitical High Priest entred by the veil into the Sanctuary Therefore ought yee to persevere with confidence in God Vers. 21. And having an High Priest over the house of God Argum. 4. Wee have Christ our High Priest who goes before us in the way bearing the iniquity of the inferiour Priests lest the things which are done amiss by us in our imperfect services might hinder our access to God Therefore c. Over the Argum. 5. Wee have Christ very tender towards us over the house of God who hath power to admit into Heaven whom hee will and of assigning a place to them that are entered as he please and out of the treasury of his grace to bestow upon them as much as can be desired Therefore c. Vers. 22. Let us draw near with a true heart in full assurance of Faith having our hearts sprinkled from an evil conscience and our bodies washed with pure water 23. Let us hold fast the Profession of our Faith without wavering for hee is faithful that promised Argum. 6. The priviledge of a new and sincere heart is given to Beleevers to a full assurance of Faith and a peaceable conscience in Christ and to holiness of life which were signified by the Legal washings yee therefore by Faith apprehending your priviledge with us and applying to your selves the virtue of Christs blood by Faith being assured yee ought together with us in Sanctification of life to approach nearer unto God and to cleave unto him that yee may the more boldly persevere Faithful Arg. 7. God who hath promised all grace to them that hope in him that they may perseveâ—e to salvation is faithful Therefore c. Vers. 24. And let us consider one another to provoke unto love and to good works 25. Not forsaking the assembling of our selves together as the manner of some is but exhorting one another and so much the more as yee see the day approaching Argum. 8. Unless yee diligently take heed that by all waies and means which make for your particular or the Churches perseverance in general viz. by considering one another and exciting one another to love and to good works by attending publick meetings and preserving the unity of the Church c. there is danger leâ—t a separation or Schism follow and at length Apostacy from the Faith as experience testifies in the persons of some Therefore c. So much the more Argum. 9. The day of judgement approacheth wherein to those that persevere in and apostatize from the Faith a reward shall bee given according to their works Vers. 26. For if wee sin wilfully after that wee have received the knowledge of the truth there remaineth no more sacrifice for sins Argum. 10. Unless yee persevere in the Faith or if after the acknowledgement of the truth of the Gospel wilfully or on set purpose yee fall back from the Gospel which is to sin against the Holy Ghost there remains no more Sacrifice for sin nor by consequence remission of sin if so be yee rejecting Christ and his Sacrifice maliciously there is no more Sacrifice for sin left Therefore lest yee fall into this abysse yee ought carefully to persevere Vers. 27. But a certain fearful looking for of judgement and fiery indignation which shall devoure the adversaries Argum. 11. There abides for Apostates who knowingly and willfully reject Christ and maliciously betake themselves to the adversaries side a fear of the dreadful judgement of God and of eternal fire which shall devoure all the enemies of Christ and chiefly Apostates Therefore ought yee to persevere in the Faith Vers. 28. Hee that despised Moses Law died without mercy under two or three witnesses 29. Of how much sorer punishment suppose yee shall hee bee thought worthy who hath trodden under foot the Son of God and hath counted the blood of the Covenant wherewith hee was sanctified an unholy thing and hath done despite unto the spirit of grace
cannot deny unto an honest man wee must beleeve the sworn Covenant of God and particular Articles thereof 3. Except wee beleeve the controversie remaineth yea and is doubled after the oath Vers. 17. Wherein God willing more abundantly to shew unto the Heirs of Promise the immutability of His Counsel confirmed it by an Oath One of the ends of Gods swearing to Abraham is the Confirmation of the Faithful or the Heirs of Promise concerning the unchangeableness of Gods Counsel in making the Promise Then Every Beleever hath the same ground of certainty with Abraham seeing the Oath sworn to Abraham is sworn for their Confirmation 2. Hee calleth Beleevers by Isaaks stile Heirs of the Promise Then Beleevers are all reckoned by God as so many Isaaks and intituled with Isaak to be Heirs of Abraham with him and Heirs of the Good promised to him and Heirs begotten by the force of Gods Promise and Word and not by the force of nature And certainly albeit the Law serve for a Preparation yet it is the Gospel and the Word of Promise which pulleth in the heart of a man to God in love as a reconciled Father and converteth him Wherefore even because of the Beleevers begetting to God by the immortal seed of the Word of Promise hee may be called the Heir of Promise also 3. By the Oath God declareth himself willing to shew the immutability of his Counsel concerning the Salvation of Beleevers Then 1. As many as beleeve in Jesus and are begotten by the Promise are fore-ordained in Gods Counsel for Salvation 2. The Purpose and Counsel of God concerning such mens Salvation is immutable 3. God will have Beleevers knowing this His Counsel concerning themselves and their Salvation and assured of the immutability thereof 4. Hee will have the sworn Promise made to Abraham and his Seed serving in particular to the Heirs of Promise or Beleevers to make evident this His Counsel to them in particular as well as to Abraham because Hee sware to Abraham to shew them this His Purpose 4. By the Oath hee saith God is willing more abundantly to shew the immutability of his Counsel Then 1. Till the immutability of the Lords Counsel concerning our salvation be laid hold upon Faith cannot be stedfast as the Lord would have it 2. God is willing that wee should look in upon his Counsel by the eye of Faith and read our Names written in Heaven in His Decree and so be made sure 3. The Promise of Salvation or of the Blessing to Beleevers is of it self sufficient enough for Assurance albeit it were not sworn and the Oath is added not of necessity for any weakness of the truth of the Promise but out of super-abundant good will to have us made sure 4. It behoveth to be most pleasant to God that Beleevers have full assurance of Faith and over-come all doubting seeing hee sweareth the Promise onely for this end Vers. 18. That by two immutable things in the which it was impossible for God to lye wee might have a strong Consolation who have fled for refuge to lay hold upon the Hope set before us Another end of the Oath is That with assurance the Beleever may have strong Consolation upon solid grounds 1. But how describeth hee the Beleevers to whom this Comfort is allowed Wee saith hee who have fled for refuge to lay hold upon the Hope set before us That is Wee who to flee from deserved wrath have taken our course towards Jesus in hope to get the Salvation offered unto us in Him Fleeing for refuge a similitude whether from nature or from the Ordinance of Moses Law Numb 35.6 Giveth us to understand 1. That every true Beleever of necessity must be sensible of his own sins and the deserved wrath of God pursuing him for sin 2. Must have this estimation of Jesus That Hee is both a ready and sufficiently strong Refuge to save a man from sin and wrath when hee runneth towards Him 3. That in this sense of sin and wrath and good estimation of Christ hee set his Face towards Him onely avoiding all by-waies leading elsewhere than to this Refuge and running for death and life to be found in Him 2. Again while hee saith To lay hold upon the Hope set before us hee giveth us to understand 1. That in Christ our Refuge not onely is there deliverance from pursuing Wrath but also eternal life to be found as it is set before us in the Gospel 2. That the Beleever must have Hope to obtain this Offer 3. And as hee is driven by fear of the Law unto Christ so must hee also be drawn and allured by this Salvation set before him griping undeserved Grace as well as fleeing deserved Wrath. 3. While hee describeth the Beleever after this manner as the man to whom all these things appertain hee teacheth us That Whosoever findeth himself in any truth to be such a one as here is described so driven and so drawn to Christ fleeing from Sin and Wrath and running on to Christ in Him alone to be saved may be well assured hee is a man endued with saving Faith One of Abrahams Children An Heir of Promise One of the society of the Saints and fellowship of the Apostles whom the Apostle here taketh in with himself in this Text A Man in Gods Counsel Fore-known Elected Predestinated A Man to whom God intended both to speak and swear in Abrahams person to whom God alloweth both strong Consolation here and the Possession hereafter of whatsoever is set before him in the offer of the Gospel 4. The end of the Oath That wee might have strong Consolation by two immutable things that is Gods Promise and Gods Oath in which it is impossible that God should lie Then 1. The Consolation which God alloweth upon the Faithful is strong able to overcome the Challenge of Sin fear of Judgement Death and Hell and feeling or fearing of any misery whatsoever Other consolations are but weak in comparison hereof and can overcome none of these 2. God hath laid immutable Grounds for this Consolation His unchangeable Promise and His unchangeable Oath 3. God cannot lye nor deceive whether Hee say or swear 4. His nature maketh this impossibility of lying and immutability in promising and swearing 5. God alloweth this strong Consolation to come by Faiths resting on these two immutable things His Promise and Oath So that the less a man apprehend the grounds of his Faith to be solid the less hee shall be comforted and the more hee apply the Promise to himself and apprehend the unchangeableness of the Promise and Oath of God the more strong shall his Consolation be Vers. 19. Which Hope we have as an Anchor of the Soul both sure and stedfast and which entreth into that within the Veil 20. Whether the Fore-runner is for us entred even Iesus made an High-Priest for ever after the Order of Melchisedec 1. Hee hath told the solidity of the ground whereupon the Beleever doth
Types is more excellent than all their offerings 2. This Ministery is proper unto Christ onely in his own person 2. From this hee preferreth the Mediatorship of Christ to the typical The Promises and the Covenant now to the Covenant then His reasoning is As the Ministery is so is the Mediatour The Ministery is more excellent in offering up himself than the shadows Therefore the Mediatour is more excellent now than the typical of old Then The offering of Christs Body which is the more excellent Ministery is still annexed to the Person of the Mediatour onely And whosoever intrudeth himself in that excellent Ministery of offering up Christs Body intrudeth himself also into the Office of the Mediatour 3. In comparing the Covenant then and now hee maketh this the better Because the Promises are better Whence wee learn 1. That there was a Covenant betwixt God and his Church of old under the Law And so Reconciliation to be had with God then 2. That howsoever in substance of Grace both the Covenants agreed yet the form of this Covenant under the Gospel is better Because the express conditions are better the Promises are more spiritual and more free of straight conditions Vers. 7. For if that first Covenant had been faultless then should no place have been sought for the second To clear the abolishing of the Old Covenant hee proveth it not to be faultless Because a New Covenant was promised in place thereof Not that any thing was wrong in that Covenant but because it was imperfect and all things needful not expressed in it clearly Whence wee learn 1. That the Lords proceeding with his Church hath ever been from the less perfect to the more perfect till Christ came 2. That where-ever God addeth or altereth what hee once did institute by so doing hee sheweth that before his Addition hee had not expressed all his Mind as in the time of the Old Testament 3. When once hee hath perfected his course taken with his Church as now hee hath done under the New Testament hee altereth the matter no more Vers. 8. For finding fault with them hee saith Behold the daies come saith the Lord when I will make a New Covenant with the House of Israel and the House of Judah 1. Hee proveth That there was an imperfection in the Old Covenant Because God found fault with the people under it Then The imperfection of the Covenant of Old was especially in default of the parties with whom it was made who by their inability to fulfil it or behold the drift of it made it unable to save themselves 2. In the words of Jeremiah 31.31 the Lord promiseth to make a Covenant afterwards with the House of Israel and Judah Then 1. The party in the New Covenant is not all Mankind but the Church of the New Testament the spiritual Israel and Iudah 2. This Covenant was not brought to light of old but had its own time of manifestation 3. Even then the Church was made wise of the imperfection of the Old Covenant that they might learn to look through the outward form of it to a better 4. The Hope and Too-look which they had towards the New Covenant held up their heart that they without us and our Priviledges should not be perfected Vers. 9. Not according to the Covenant that I made with their Fathers in the day when I took them by the hand to lead them out of the Land of Aegypt because they continued not in my Covenant and I regarded them not saith the Lord. 1. The Prophet distinguisheth the Old Covenant from the New by describing the Old what it was how broken and how punished For the first the ten Commandements and the rest of the Law delivered unto them when they came out of Aegypt was the Covenant of Old wherein God promised To be their God upon condition That they did all that hee commanded them and they accepted the condition So albeit there was Grace here in sundry Articles covenanted yet the form of the Covenant was like the Covenant of Works Compare Ier. 17.23 with Ier. 31.31 32 33 c. 2. For the next They continued not in it through leaning to their own strength and seeking to establish their own Righteousness being ignorant of the Righteousness of God They dealt deceitfully in the Covenant and fell to open Idolatry from time to time So By the Covenant of Works no man will be found stedfast 3. For the punishment of it I regarded them not In the Hebrew it is as much as I Lorded it over them That is used My Husbandly and Lordly Authority over them and so mis-regarded them Whereof wee have to learn 1. That as Gods Lordship and Husbandship is an Obligation of doing well to the Covenant-keeper So is it a Declaration of his just Freedome and Authority to punish the Covenant-breaker 2. That when God is pleased to exercise his Dominion and Authority over Covenant-breakers the transgressour falleth in mis-regard with God that is As little account is made of his life as of one without the Covenant 3. That to be mis-regarded of God is the sum of all judgement 4. That the impotency of the people to keep the Old Covenant did not exempt them from the punishment due to the breaking of it 4. The Lord maketh their instability in the Old Covenant the Reason of his making of a New one Wherein the Lords bounty is very remarkable Who out of our evil taketh occasion to do us so much more good And because of mens instability in the Old Covenant maketh another Covenant whereby hee maketh us to persevere in obedience Vers. 10. For this is the Covenant that I will make with the House of Israel after those daies saith the Lord I will put My Laws into their mind and write Them in their hearts and I will be to them a God and they shall be to Mee a People This is the better Cevenant containing better Promises whereof Christ is Mediatour and Surety unto all them that beleeve in Him Wherein consider 1. That all the Articles are Promises and so do require in the party that will joyn in the Covenant Faith to embrace the Promises that the Covenant may be agreed unto on both sides God promising and the needy Sinner heartily accepting 2. That what is required in the Old Covenant as a Condition is here turned into a Promise by God in the New In the Old Covenant hee required obedience to his commandements and here hee promiseth to write his Laws in our hearts God undertaketh to do our part in us if wee will beleeve in Him 3. That the sense of Wants and the feeling of our Imperfections yea of our hearts wickedness and carefulness both of heart and mind yea the feeling of the inlacks or defects of Repentance and Faith are not just hinderances to make a soul that gladly would be reconciled with God in Christ stand back from embracing this Covenant But by the contrary the feeling of
they should have delivered the worshiper perfectly from sin and having done that the repetition was to no purpose vers 2. But they did not free the worshiper from sin for still after offering hee professed himself guilty for any thing these Sacrifices could do by offering of a new offering vers 3. And no wonder because such Sacrifices were not worthy to expiate sin and so unable to take away sin and so also unable to quiet the conscience Vers. 1. For the Law having a shadow of good things to come and not the very Image of the things can never with those Sacrifices which they offered year by year continually make the commers thereunto perfect THE Old Covenant is called the Law because it was drawn up in a Legal form upon conditions of obedience to the Law and Grace and Life in Iesus Christ to come were set before them in shadows not in a clear manner as in the Gospel Then 1. In the Old Covenant the Law was expresly urged and Grace in the Messias covered and hid under Veils 2. Christ and his Grace and the good things which come by him were not so hid but they might have been seen albeit but darkly being as by their shadows represented 3. The revealing of Christ and his benefits under the Gospel and under the Law differ as far in measure of light as the shadow of a thing and the lively image thereof drawn with all the lineaments For they saw Christ and Righteousness and Eternal Life through him as those which are in the house see the shadow of a man comming before hee enter within the doors but wee with open face behold in the Gospel as in a Mirrour Christs Glory shining Christ in the preaching of his word crucified before our Eyes as it were and bringing with him life and immortality to light 2. Hee maketh the repeating of the Sacrifices a reason of their inability to perfect the commers thereunto That is perfectly to satisfie for those who came to the Sacrifice and to sanctifie and save them in whose name it was offered Then 1. A Sacrifice that perfectly satisfieth Gods Justice for sin cannot be repeated and a Sacrifice which hath need to be repeated hath not perfectly satisfied Gods Justice for the sinner nor perfected the sinner for whom it is offered by doing all that Justice required to purchase Justification Sanctification and Salvation to him 2. Whosoever will have Christ offered up in a Sacrifice oftner than once whether by himself or by another denieth the perfection of that Sacrifice on the Cross denieth that by that one Sacrifice purchase is made of all that is required to perfect sinners which is fearful blasphemy Vers. 2. For then would they not have ceased to be offered because that the worshipers once purged should have had no more conscience of sin By way of question hee asketh Would not those Sacrifices have ceased to be offered if they could have made the commers thereunto perfect Then The Apostle esteemeth this Reason so clear that any man of sound judgement being asked the question must of necessity grant it For Natures light doth teach thus much That if a Sacrifice do all that is to be done for the sinner it standeth there because there is no more to do If it pay the full price of the sinners expiation at once offering what need can there be to offer it over again And therefore if Christs one Sacrifice once offered perfect the commers thereunto must it not cease to be offered any more by this reasoning of the Apostle For if he have made a perfect purchase of whatsoever is required to perfect us by once offering Wisdome and Justice will not suffer the price of the purchase to be offered again And if hee must be offered again hee hath not perfected the purchase for us by any Offering going before 2. The Apostle his Reason why a Sacrifice which perfecteth the worshiper must cease to be offered is Because that the worshiper once purged should have no more conscience of sins By which hee meaneth not that the purged worshiper may do hereafter what hee listeth and make no conscience to sin nor yet that after hee is purged and falleth into a new sin hee should not take with his guiltiness and repent and run again to the benefit of that Sacrifice But this hee meaneth That the purging of his conscience by virtue of a perfect Sacrifice is such that hee is freed from the just challenge and condemnatory Sentence of the conscience for that sin wherefrom hee is purged Quest. How is it then will you say that many of Gods Children are often times troubled with the guiltiness of their Conscience for those same sins which they have repented and sought pardon for through Christs sacrifice and found remission intimated and peace granted I answer Not for any imperfection of the sacrifice or of their remission but for the weakness of their holding of the ever-flowing Vertue of that once offered sacrifice and the remission granted there-through Then 1. He that is purged by vertue of the sacrifice of Christ hath Gods Warrant to have a quiet and peaceable conscience 2. And if he have a challenge after he is fled to this sacrifice he may by Gods approbation stop the same by opposing the vertue of that perfect sacrifice to the challenge 3. The comers unto the sacrifice to have benefit thereby vers 1. are here called Worshippers vers 2. Then the Lord reckoneth it a part of Divine service and worship done unto him to come and seek the benefit of that sacrifice whereby he is pacified and we ransomed 4. To make the worshipper perfect v. 1. is expounded by purging them delivering them from the conscience of sin v. 2. Then that sacrifice which purgeth the conscience from sin doth also perfect the man Neither needeth he any thing unto salvation which such a sacrifice doth not purchase And such is that once offered sacrifice of Christ. Verse 3. But in those sacrâ—â—â—ces there is a remembrance again made of sins every year He proveth That the Levitical sacrifices took not away the conscience of sin because there was a yearly commemoration made of the same sins not onely of that year but also of former yea beside the commemoration expresly done by the Priest even in these repeated sacrifices saith he there was in effect a real taking up again of those sins for which sacrifice had been offered before because the offering of sacrifice a new did plainly import That by no preceding sacrifice was the ransome of the sinner payed And so in effect the Sacrificers did profess That for any thing which the former sacrifice could merit their sins remained unexpiated Quest. But you will ask Were not Believers under the Law purged from their sins and made clean and white as snow Psal. 51.7 I answer Yes indeed but not by vertue of those Typical sacrifices but by vertue of the sacrifice signified by them to wit the sacrifice
him and powerfully seize upon the conscience to cause it acknowledge the Judge represented by the sound of the Trumpet 5. The killing Letter of the Law read out unto us shewing us our Duty what we should have done and have omitted and what we should not have done and have committed without giving any strength to obey for time to come represented by the sound of Words 6. By this Charge and new exaction of the Law an unsupportable weight lieth upon the Conscience pressing it down to Desperation and Death that we would give all the world if we had it to be free of the terror of the Lord and challenge of the Conscience upon so fearful a ditty represented by the peoples entreating That the word should not be spoken to them any more 7. There is an impossibility to help our selves by any thing we can do or to do any thing better than we have done and the seen impotency of our cursed Nature maketh the commandement for time to come a matter of desperation as well as the challenge for breaking the Law in time by gone represented by their inability to endure the thing which was commanded 8. No drawing near to God here such terrour in his Majestie justice being onely seen and no mercy represented by their debarring from touching of the Mountain 9. Such uncleanness and vileness as not onely our selves but our beasts and cartel and all that we have is counted unclean for our cause and liable to the curse with us represented by the debarring of the Beasts from the Mount 10. Such a loathsome abomination in the guilty as the Judge will not put hand on the Malefactor himself nor employ any of his clean Angels but give them over to death if they remain in that estate to be destroyed ignominiously represented by stoning or darting where the stone or darâ— lighteth upon the Malefactor but not the hand which threw it Vers. 21. And so terrible was the sight that Moses said I exceedingly fear and quake Yet further 11. If God deal with us as Judge and by the Rule of the Law examine our works were we like Moses The meekest men under Heaven the least harmful and innocent in the world richest in good works for service done to GOD and to his Church yet could we not stand before this Tribunal all that ever we had done all our works were not able to free us from the curse of the Law and Gods fearful wrath for our sinfulness mixed amongst our works represented by Moses his confessed fear and quaking 12. And with all this no place to flee unto no place to remain in no company but an evil conscience within and matter of terror without represented by the Wilderness wherein this Throne of Justice was set up And this is the estate wherein we are by Nature according to the Law from which we are delivered by Christ according to the Gospel as followeth Vers. 22. But ye are come unto Mount Sion and unto the City of the living GOD the Heavenly Ierusalem and to an innumerable company of Angels This is the estate whereunto we are advanced under the Gospel by CHRIST which by comparison with the former shall be more clear thus 1. Before we come to CHRIST we have to do with God as Judge sitting upon his Throne terrible After we come to Christ we finde God upon a Throne of Grace reconciled unto us resembled by Mount Sion 2. Without Christ we are kept under upon the earth depressed in the valley and may not touch the Mount to ascend But through Christ we get access to climb up towards God and to advance piece and piece above the world and sin and misery towards Heaven resembled by going up Mount Sion 3. Without Christ vagabonds wandring abroad in a waste Wildernesse but through Christ collected together under a head and brought to a place of refuge and rest and commodious dwelling to the Kingdom of Heaven resembled by the City where Mount Sion stood 4. Without Christ exposed to the wrath of the living God Through Christ admitted to remain as reconciled in the City of the living GOD. 5. Without Christ afraid by the terrible sight of wrath and judgement Through Christ brought into Ierusalem the Vision of Peace not onely in this world by faith but in Heaven by fruition resembled by Ierusalem 6. Without Christ heirs of Hell Through Christ Citizens of Heaven 7. Without Christ exposed to the fellowship of Devils in sin and torments Through Christ admitted to the society of innumerable Angels resembled by the inhabitants of Ierusalem on earth 8. Without Christ Angels our foes Through Christ our fellow-Citizens Vers. 23. To the general Assembly and Church of the first-born which are written in Heaven and to God the Iudge of all and to the spirits of just men made perfect Without Christ we are scattered as sheep in the Wilderness a prey to all the ravenous Beasts But through Christ gathered together in one to the Society of the true Catholick Church of the Elect under the Government of one Head even CHRIST 9. Without Christ living with the world in the Suburbs of Hell Through Christ made Members of the true Church and Company which is called out of the world by the effectual calling of his Word and Spirit 10. Without Christ forlorn Children who have deprived our selves of our inheritance and wasted all our Fathers benefits on vanities Through Christ our fore-faulting is reduced our inheritance redeemed we brought back to the Family restored to the inheritance dignified with the first-born and made Priests to our God as his portion from amongst men 11. Without Christ living amongst them whose names are written in the earth and whose portion is beneath Through Christ our names are enrolled in Heaven amongst those who are written in the Book of Life elected and predestinated unto Grace and Glory 12. Without Christ without God in the world having God our Judge against us Through Christ we are reconciled to God get accesâ— unto him and have our God Judge of all upon our side to absolve us and to plead for us against all our foes 13. Without Christ we are for guiltiness in the rank of those who are already damned and brethren to those whose spirits are in prison But through Christ we are brethren to those who are already saved whose souls and spirits are freed from sin and misery and made perfect in holiness and glory having the same grounds of right to Heaven through CHRIST which they have who are entered already into possession Vers. 24. And to IESVS the Mediator of the NEW COVENANT and to the blood of sprinkling which speaketh better things than that of Abel He goeth on 14. In our natural estate we are under the Law and the Covenant of Works which bindeth us to perfect Obedience or to the Curse When we come to Christ we are under the Covenant of Grace which proclaimeth remission of sins unto all who are in him 15.
will come to pass that the Devil the Captain of lusts will be put to flight and so the lusts fighting under him will be scattered Therefore fleshly lusts are to be restrained by us This is another remedy Vers. 8. Draw nigh to God and he will draw nigh to yâ—â— Cleanse your hands ye sinners and purifie your hearts ye double minded Argum. 9. Propounded by way of Exhortation If ye have repented and come unto God as it becometh believers imploring his help God will draw nigh to you and will help you in this fight against your lusts and in all other necessities Therefore ye ought to use this remedy against Carnal lusts which is the third remedy Purifie He prosecutes this Argument especially by exhorting them to acknowledge themselves sinners and to endeavour after the purity of their hands or actions and acknowledging themselves to be hypocrites by nature may endeavour after purity of heart Vers. 9. Be afflicted and mourn and weep let your laughter be turned to mourning and your joy to heaviness He further prosecuâ—es more especially the Exhortation to repentance by prescribing the external exercises of repentance fasting weeping and the rest which may demonstrate unfeigned repentance and really mortifie fleshly lusts Vers. 10. Humble your selves in the sight of the Lord and he shall lift you up Lastly That they rest not in external exercises he inâ—ulcates the Exhortation to humility adding the promise of a gracious Exaltation wherein they shall have victory over all their enemies and moreover glory and triumph The second Part. Vers. 11. Speak not evil one of another brethren he that speaketh evil of his brother and judgeth his brother speaketh evil of the Law and judgeth the law but if thou judge the Law thou art not a doer of the Law but a judge The special Exhortation touching restraining the lust of detracting from the reputation of the brethren follows There are five arguments of the Dehortation Speaketh ill Argum. 1. Whoso defames his brother judges him and condemns him because he doth it as if he was a Judge Therefore ye ought not to detract from the fame of your brethren Condemneth Argum. 2. He which detracts from the reputation of his brother and judgeth or condemneth him he also detracts from the Law and judges or condemneth the Law The reason is because the Law forbids and condemneth rash judging and evil reports but the backbiter on the contrary in the very act whilest he diminishes the fame of other men he allows that practice as if it were good and so speaketh and so doth contrary to the Law and pronounces the Law neither good nor worthy to be obeyed by any A doer Argum. 3. Because he that slanders his brother is not an obedient doer of the Law but a violator and condemnor of the Law as it appears before Therefore ye ought not to defame your brother Vers. 12. There is one Law-giver who is able to save and to destroy Who art thou that judgest another Argum. 4. It belongs to God alone to exercise the parts of a Judge Therefore what man is he that invades the office of God the Judge One Argum. 5. God alone as he is able to save if the slanderer shall repent so also he is able to destroy unless by repenting of this and other sins he obey the Admonitions of God Therefore ye ought not to indulge this sin The third part Vers. 13. Go to now ye that say To day or tomorrow we will go into such a City and continue there a year and buy and sell and get gain The third Admonition especially to buyers touching the correcting of their sloathful neglect of Divine Providence in undertaking businesses He convinces them of this sin from the words mimically propounded The Arguments of the Exhortation are six Argum. 1. It is contained in form of citation to Gods Tribunal Go to c. As if he should say this prophane and wicked manner of deliberation which doth not acknowledge the Providence of God can neither bear the tryal of God nor men judging aright For as if you were Lords of your lives and of your strength and success of your labours so ye speak ye dare not defend this carriage before God Therefore ye are held guilty of prophaneness for these forms of speaking used by you Vers. 14. Whereas ye know not what shall be on the morrow for what is your life it is even a vapour that appeareth for a little time and then vanishes away Argum. 2. Ye foolishly determine touching the time to come when we are all ignorant what will be to morrow Therefore here you are accused of prophaneness For what Argum. 3. Ye forget your mortality and the frailty of your life which is like a vapour appearing for a little time by and by cast down by the wind it vanisheth away Therefore here ye are deservedly accused of prophaneness Vers. 15. For that ye ought to say if the Lord will we shall live and do this or that Argum. 4. Ye consider not that ye ought to depend upon the Divine will which is the fountain rule and measure of all things In which argument he prescribes also the remedy against this evil viz. that we do not always seriously acknowledge onely the commanding or revealed will of God which prescribes to us what and how we ought to act But also the secret will of God governing and efficaciously working in us and by us what and how much and as long as it seems good to him To which will we ought to submit our actions and the success of them and our life it self always considering in our hearts that we can do nothing without the efficacious will of God and that we accustom our selves to such like forms If God will If life and other things necessary to action be vouchsafed as to the glory of God it is sufficient For the Apostle doth not intend the Religion of outward words as if forms might never be omitted but requires continual acknowledgement of Divine Providence in the heart and such an outward profession in words which may distinguish us from prophane men Vers. 16. But now ye rejoyce in your boastings all such rejoycing is evil Argum. 5. Ye that are admonished defend this prophane manner of speaking as if ye rejoyced in your vain boasting by which ye openly publish the wicked stupidity of the heart Vers. 17. Therefore to him that knoweth to do good and doth it not to him it is sin Argum. 6. By preventing an objection If ye know that all your businesses is committed to Divine Providence and yet do not onely contrary but do not acknowledge Gods Providence in the holy forms of speaking as to outward expression do not ye by how much the more ye know your duty bring upon your selves so much the more heavy guilt and punishment CHAP. V. THis Chapter contains five Admonitions The first is directed to rich men touching the wrath of God that hangs over them to
by Dr. Sibbs The Works of that Eloquent Divine Dr. Playford containing these fourteen Sermons 1 The Mean in Mourning on Luke 23.28 2 The Path-way to perfection on Philip. 3.14 3 The Hearts Delight on Psalm 37.4 4 The Power of Prayers on Mat. 7.7 5 The Sick-mans Couch on Psal. 6.6 6 Gods Blessing is enough on Matthew 4.4 7 Glory weighs down the Cross on 2 Corinth 4.17 8 God bee with you on Rom. 8.31 9 Christs Wounds our Health on Iohn 20.27 10 Say well do well on Mat. 5.10 11 The Kings Crown on Psalm 132.18 12 Good Ground on Luke 8.15 13 Felicity of the Faithful on Psalm 32.6 14 Difference between the Law and Gospel on 2 Corinthians 3.18 in one Vol. in 8. The burthening and unburthening of a loaden Conscience By Mr. Richard Kilby in 12. Milk for the younger Meat for the stronger the substance of Divinity and a Pill to purge out Popery by way of Chatechising by Mr. Mico late of Exeter in 8. A Catechism comprehending the Commandements Lords Prayer and the Creed By Mr. Nicholes of Plymouth in 8. Corpus Christi together with the Demonstration of Antichrist by Iohn Gurney in 12. Gods Summons to a General Repentance by Adam Harsnet in 12. The usefulness and excellency of Christ in a learned peece on the Canticles by Christoph. Iellinger in 8. Divine Emblems and Hieroglyphicks by Francis Quarles reprinted and many errours amended which formerly escaped the Press in 8. The Doctrine of the Bible in 8. An Exposition on the whole Epistle to the Hebrews by David Dixson in 8. The Garden of Spiritual Flowers in 12. The Excellency of a gracious Spirit in 8. By Ieremiah Burroughs Moses his Self-denial in 8. By Ieremiah Burroughs The Saints Inheritance and the Worldlings portion in 8. By Ieremiah Burroughs Most excellent Notes on the whole Book of Psalms by George Abâ—t and lately published by Richard Vines in 4. The Souls Possession of Christ by Thomas Hooker of New-England in 12. The Saints dignity and duty together with the danger of ignorance and hardness by Thomas Hooker in 4. A Treatise of Liberty and Necessity wherein Predestination Election Free-will Grace Merits Reprobation c. is decided and cleared by Thomas Hobbs of Malmsbury in 12. The Covenant of Grace discovering the great worth of a sinners Reconciliation to God by I. Cotton of New-England The second Edition much larger than the former printed by an exact Copy left by the Author in 8. Gospel-Conversation discovering first whether any gracious conditions or qualifications are wroâ—ght in the soul before Faith in Christ secondly how the assurance of a mans salvation is to bee evidenced thirdly the manner of the Souls closing with Christ by I. Cotton of New-England in 8. Wolâ—hii Compendium Theologiae in 12. A Brief of the Bibles History by Ephraim Enock in 12. Resolutions and Decisions of divers practical cases of Conscience in continual use amongst men very necessary for their information and direction in these evil times by Bishop Hall Spare Minutes or Meditations by Arthur Warwick in 12. Deaths Deliverance and Elias fiery Chariot in two Sermons by Alexander Gross in 8. The Power of Christian Magistrates in sacred things by L. Du Mouline History Reader in Oxford in 8. Munition against Mans Miâ—ery by R. Smith in 8. The High Court of Justice a Sermon preached before the Judges at Leicester by Anthony Scattergood in 12. None but Christ by Mr. Clement Cotton the Author of the Great Concordance in 12. The Way to Heaven discovered and the stumbling-blocks removed by R. Purnel in 8. Satan at Noon or Iohn Pordage discovered in his Wiles and Devices and laid open before the Commissioners of Berks by Christop Fowler Minister of Reading first and second part The Psalms of David most excellently translated into meeter and to bee sung in the most usual tunes by Wil. Barton in 12. The Mortified Christian shewing the Nature Signs Necessity and Difficulty of true Mortification with a discovery of Sincerity by Christopher Love in 8. A Glimse discovering the sweet Incomes of Christ to a spiritual heart by Robert Dingley in 8. A most excellent Treatise of eighteen Attributes of God plainly unfolded and applied in 4. Also the Parable of the Wedding Supper together with a discourse of the payment of Tithes by Thomas Larkham Master of Arts sometimes of Trinity Colledge in Cambridge in 8. Three Treatises the first The Young Mans Memento shewing how why when we must remember God The second Now if Ever The third The danger of being almost a Christian by Iohn Chishull Minister of Tiverton in Devon in 12. Apologetical Letter to a person of quality by Bishop Hall in 4. Decapla in Psalmâ—s five Commentarios ex decem legibus antiquis patribus Rab. Historicis poetis a Iohanne Viccars Angl. in folio A Discourse of the Hierarchie of the blessed Angels their Names Orders and Offices with the fall of Lucifer and his Angels by T. Heywood in folio Natures Good-night being a Sermon preached at the Funeral of Mris. Mary Forbs in Devon in 4. All the Sermons which are in print of Mr. Iohn Bond late of the Savoy deceased in 4. Singing of Psalms the duty of Christians under the New Testament or a Vindication of that Ordinance in five Sermons on Ephesians 5.19 wherein are asserted that wee must sing what wee must sing how wee must sing and why wee must sing the second Edition with many Additions by Thomas Ford Minister of the Gospel at Exon in 12. Novum Testamentum Domini nostri Iesu Christi Interprete Theodoro Beza in 12. More exactly corrected and printed for the use of Grammar schools in a larger letter than formerly by R. D. Books of Morality A most compendious and easie way for the keeping of Merchants Accompts after the Italian manner by Ioh. Carpenter Merchant in folio Eâ—â—ans Tacticks or the Art of Embattailing an Army most exquisitely set forth in many brass plates Animadversions of War or the Military Magazine of the truest Rules the most refined Discipline and choice Experiments that these late English and Swedish waâ—s have produced with divers new inventions both of Fortifications and Stratagems also sundry Collections taken out of the most approved Authors either in Greek Latin Italian French Spanish Dutch or English by Rob. Ward Gentleman and Commander in folio The works of that famous Mathematician Mr. Ed. Gunter sometime Professor of Astronomy in Gresham Colledge in London reprinted and corrected with additions by Samuel Foster late Professor of the same Colledge together with his Sector and Canons or Table in this fourth Edition much enlarged in 4. Decimal Arithmetick shewing the use of Napiers Bones by William Barton in 12. The Handmaid to Arithmetick being an easie way to attain Arithmetick speedily also it reduceth all forrein Coins both of Brass Silver and Gold to our English mony also the weights and measures to our English it also makes known what Commodities every Country affords by Nicholas