hath the virtue of consolation so also of admonition that they would not adhere to their errour in seeking Righteousness by the Works of the Law and moreover of an exhortation that they hold fast Righteousness by Grace through Faith in Christ unless they would exclude themselves from the inheritance CHAP. V. THere are two parts of the Chapter In the first hee goes on to urge that shaking off the yoak of the Covenant of â—orks and Legal Ceremonies they may defend their Christian Liberty to vers 13. In the other hee gives Precepts concerning the right use of Christian Liberty to the end Vers. 1. Stand fast therefore in the Liberty wherewith Christ hath made us free and bee not entangled again with the yoak of bondage The Proposition to bee confirmed in the former part is plainly proposed under the form of an Exhortation Yee must stand fast in the Christian Liberty which is the scope of the former Doctrine and disputation and it is drawn from that as the conclusion The Arguments for the proving this Proposition are thirteen Argum. 1. Liberty from the servile yoak of the Legal Covenant or Ceremonies thereof is obtained by the blood of Christ Therefore you must stand stedfast in that Vers. 2. Behold I Paul say unto you that if yee bee circumcised Christ shall profit you nothing Argum. 2. Is established by an Apostolical obtestation If you bee circumcised according to the Ceremonial Law now abolished and add but this one Ceremony to free Justification by Christ Christ whom you declare by this fact an imperfect Saviour will not advantage you to salvation Therefore you must stand fast For if they could not be justified except they joyned Circumcision together with the Grace of Christ making Christ the half of their Righteousness they destroy the whole making him an imperfect Saviour they made him none at all Vers. 3. For I testifie again to every man that is circumcised that hee is a debter to do the whole Law Argum. 3. Is established by the same obtestation The Covenant of Works being abrogated and the Ceremonial Law now abolished if any one returns to Circumcision the Sacrament of initiation to this Legal Covenant hee by this means makes himself a debtor to the whole Law and consequently obliges himself to the curse unless hee perfectly with his whole strength fulfil the Law which is the condition of the Covenant of Works The matter is clear Because although Circumcision by the purpose of God to the faithful expecting the Messias until Christ was a Sacrament of the Righteousness of Faith as Abraham was circumcised and although in the time of toleration till the clear manifestation of Christian Liberty to them that were born Jews Circumcision was accounted amongst things indifferent so Timothy born of a Jewish Mother is circumcised and Titus is not yet to all the Jews and Proselytes of the Gentiles seeking Righteousness by Works or by the Law Circumcision is made part of the Legal Righteousness or of the Obedience of the Covenant of Works yea and the Sacrament of that Covenant And after this manner the false Apostles did urge Circumcision amongst the Galatians to whom religious Circumcision was every way unlawful No wonder then if hee said Christ will not profit them if they bee circumcised because they that were circumcised by that very fact did imbrace the Covenant of Works Vers. 4. Christ is become of no effect unto you whosoever of you are justified by the Law yee are fallen from Grace Argum. 4. Confirming the former whosoever of you return to Circumcision and Legal Customes abolished seeking Justification by the Law yeâ— by that same fact renounce Christ and the Covenant of Grace because the Covenant of Works and the Covenant of Grace in Christ do mutually exclude one another neither can they consist For if Justification is by Works it is not by Grace and on the contrary Therefore yee must stand in your liberty except you would be separated from Grace and Christ. Vers. 5. For wee through the Spirit wait for the hope of Righteousness by Faith Argum. 5. Wee Jews and Apostles that are circumcised after our conversion to the faith being taught by the Spirit renounce the Covenant of works and legal customes and do expect life eternal as the fruit of justification by Faith you that are Gentiles by nature cannot otherwise be justified or saved either by the Law or Circumcision Therefore you must stand fast in your Christian liberty Vers. 6. For in Iesus Christ neither Circumcision availeth any thing nor uncircumcision but faith which worketh by love Argum. 6. Confirming the former In the Kingdome of Christ or the new state of the Church under the Covenant of Grace the difference of circumcision and uncircumcision is taken away that neither helps nor hinders any thing to justification Therefore you must stand fast in your liberty from the yoak of the Law But faith Arg. 7. True faith alone or that which worketh by love without respect to circumcision or uncircumcision availeth to the act of justification Therefore in this way of justification yee that are in the Kingdome of Christ must necessarily stand fast Vers. 7. Yee did run well who did hinder you that yee should not obey the truth Argum. 8. Not long since yee ran well in the course of the truth of this Doctrine neither can any account bee given of your falling from the truth Therefore you must as yet go forward and stand fast in that course Vers. 8. This perswasion cometh not of him that calleth you Argum. 9. By answering an Objection Although perhaps yee are perswaded that yee continue in a right way yet that credulity and perswasion to depart from that which you have received from mee is not from God calling you but some other way viz. from impostors from your inconstancy and from the Devil Therefore this perswasion is to bee rejected and yee must stand fast in the liberty Vers. 9. A little leaven leaveneth the whole lump Argum. 10. By answering an Objection Although it may seem that wee muâ—â— not contend about the introduction of some few customes for peace sake and that the Jews might the more easily bee won yet this little legal leaven or Judaism doth corrupt the whole sincerity of the Doctrine of faith Therefore yee must have a care of that and stand fast in the liberty Vers. 10. I have confidence in you through the Lord that you will bee none otherwise minded but hee that troubleth you shall bear his judgement whosoever he bee Argum. 11. Although the danger of your errour and inconstancy make mee suspect the event yet love and the constancy of Divine grace commands mee to hope better things which whilst I behold I am perswaded that you will return into that opinion with mee concerning the casting away the yoak of the Law and defending your liberty by faith in Christ Therefore it is meet to satisfie my expectation Troubleth Argum. 12. Your seducers who trouble your
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
one man sin entred into the world and death by sin and so death passed upon all men for that all have sinned Another comparison is of Christ and Adam tending to shew that the righteousness of Christ is no less effectual to save those that are justified by Faith than the sin of Adam was of force to destroy those that are not justified There are six parts of the Comparison The first As by one man viz. Adam sin entred into the world and death by sin and so death passed upon all men that are the sons of Adam by nature in as much as in him as in a common parent all have sinned so by one man Christ Jesus the second Adam Righteousness entred into the world and Life by Righteousness and so life was communicated to all men which are the sons of Christ by grace such as all are which are justified by Faith in as much as in him as in a common parent surety and advocate all are justified This Antithesis remains to bee collected from what follows and especially from the end of ver 14. where Christ is made the Anti-type of Adam because hee is the Gate and Fountain of Righteousness and Life as Adam was the Gate and Fountain of sin and death Vers. 13. For until the Law sin was in the world but sin is not imputed when there is no Law 14. Nevertheless death reigned from Adam to Moses even over them that had not sinned after the similitude of Adams transgression who is the figure of him that was to come Hee proves that sin entred into the world by one man Adam and was propagated to his posterity For from Adam to the Law written by Moses sin was in the world and imputed and that could not bee unless there had been some Law at least unwritten and innate for had there been no Law neither written nor innate sin could not bee imputed ver 13. but it was imputed because the punishment was inflicted If so bee the wages of sin is death it reigned from Adam to Moses not only over those that were of riper years but also over infants which sinned originally in him seeing all men were in Adam one man though not actually or after the similitude of Adams actual transgression ver 14. The sum of all is there was death the wages of sin therefore there was sin therefore a Law and sin from one passed unto all Hee calls Adam a type of him that was to come viz. of the second Adam Christ that wee might understand how Christ ought to answer in his saving effects to those destructive effects of Adam and that by the purpose of God who would represent Christ the Saviour of men in the lost original of mankind that Christ might bee no less acknowledged the Fountain Head and Root of Righteousness and Life to bee derived to those that are his as Adam was the Fountain Head and Root of propagating sin and death to his Vers. 15. But not as the offence so also is the free gift for if through the offence â—f one many be dead much more the grace of God and â—he gift by grace which is by one man Iesus Christ hath abounded unto many The second member of the Comparison wherein they disagree which is first briefly propounded afterward more largely explained The offence is not like the gift of God for that good which proceeds from God is of Divine efficacy and virtue therefore infinitely surpasses the evil which is from man Wherefore if the offence of one man i. e. Adam could bring forth death to many that were naturally propagated from him much more the infinite grace of God and the free gift of one mâ—n Jesus Christ who also is God shall abundantly convey life to them which are spiritually born of Christ. The sum of all is Hee would have us know that the grace of Christ is more potent to save than the sin of Adam to destroy and the gifts which are bestowed through the grace of God are more excellent than those which Adam lost Vers. 16. And not as it was by one that sinned so was the gift for the judgement was by one to condemnation but the free gift is of many offences unto Iustification The third branch of the Comparison shewing the dissimilitude between the evil that entred only by Adam sinning and the gift which is by Jesus Christ because the just judgement of God from one sin of Adam proceeded to the just condemnation of himself and of all that by the Law of Nature were comprehended in his loyns But grace or the free gift of God not only frees us from that one Original sin but from a multitude of actual sins committed by every one to a full justification from all sin The sum of all is condemnation is from one offence but the gift of grace is an acquittal from all offences Vers. 17. For if by one mans offence death reigned by one much more they which receive abundance of grace and the gift of righteousness shall reign in life by one Iesus Christ. The fourth branch of the Comparison with a confirmation of the former after this manner If by one only sin of Adam death entring as a King subdued mankind to it much more being justified by Faith receiving that abundant grace of God and the gift of Righteousness shall reign in life by one Jesus Christ By how much the more excellent therefore the Kingdome of Life is which makes its Subjects Kings and companions with Christ in Life Eternal than the Kingdome of death which destroyes all its subjects by so much the gift of Christ in respect to its efficacy excells the offence of Adam Vers. 18. Therefore as by the offence of one judgement came upon all men to condemnation even so ly the righteousnâ—ss of one the free gift came upon all men unto â—ustification of Life The fifth branch of the Comparison As by the fall of Adam only the guilt came upon all that sprang of Adam by a natural propagation to their condemnation so by the obedience of Christ only wherein hee was obedient to his Father unto the death the satisfaction came to justification of all men which spring of Christ by a spiritual regeneration Vers. 19. For as by one mans disobedience many were made sinners so by the obedience of one shall many bee made righteous The sixth branch of the Comparison illustrating and â—onfirming the former after this manner As by the disobedience of Adam only it comes to pass that many are accounted and dealt with in the judgement of God as sinners because they are derived from him according to the flesh so by the obedience of Christ only many shall bee made righteous that is shall bee accounted as righteous to wit all they that are in Christ by Faith born of him after the Spirit For equal it is that the poyson of sin should not pierce deeper or the sin of Adam spread further upon his Off-spring than the virtue
of the Son of God who loved mee and gave himself for mee Reas. 3. Confirming the former I being justified by Faith am judicially united unto Christ crucified and in him I am judicially bound to dye unto sin to crucifie the old man Therefore I cannot consent to sin from the principles of the Doctrine of Justification by Faith This is the Reason Christ our Surety on the Cross did not onely expiate the sins of the redeemed but also for their sakes hee promised that they should dye to sin and crucifie their corrupt nature Therefore hee which by Faith apprehending his judicial union with Christ crucified it is necessary also that hee acknowledge his obligation to dye to sin or to crucifie his old nature by the virtue of Christ. Nevertheless I live I justified by Faith am a new Creature by the Spirit of Christ living in mee so that I live not as to the old man but Christ dwelling in mee useth this natural life as his Organ and Member and Effects that by Faith in his strength I may lead this life taking care of all my affairs that I may as it were bring the Spirit into obedience unto God and that out of his same love by which hee dyed for mee Therefore I cannot consent to sin from the principles of justifying Faith The force of the Argument in short is this The Spirit quickens us that are justified by the Faith of Christ to live holily Therefore Justification by Faith doth not give liberty to sin Vers. 21. I do not frustrate the Grace of God for if Righteousness come by the Law then Christ is dead in vain The Objection is removed The second Argument for Justification by Faith and not by the Works of the Law followeth If Justification bee by the Works of the Law the Grace of God is in vain and made of none effect for if Justification bee by Works it cannot bee by Grace as Rom. 11.6 But God forbid that I should make the Grace of God of none effect Therefore God forbid that I should determine Justification to bee by Works For if Argum. 3. If Justification bee by the Law Christ is dead in vain because then both otherwise and more easily Justification might bee obtained than by the death of Christ But it is absurd to say that Christ is dead in vain Therefore Justification is not by the Law but by Faith CHAP. III. Vers. 1. O Foolish Galatians who hath bewitched you that you should not obey the Truth before whose eyes Iesus Christ hath been evidently set forth crucified among you Because hee knew that the minds of the Galatians were prepossessed with a false opinion Therefore lest they should faint upon the following disputation he by a grave objurgation shaketh them out of their drowsiness and pricks their consciences as it were with four stings For first of all hee calls them foolish and unadvised Because they suffer themselves foulely to bee deceived although not out of malice yet by their own imprudence 2 He calls them bewitched i. e. deluded by the delusions of Impostors 3 Hee objects to them their defection from the saving Truth of the Gospel concerning the Grace of Christ. 4 Hee amplifies their crime from this that Christ was so evidently preached amongst them and his sufferings with the causes of them so clearly explained as if the whole matter as in a painted Table had been set before their eyes The Preface being premised hee goes on to confirm that Justification is by Faith and not by the Works of the Law in four and twenty Arguments Vers. 2. This onely would I learn of you Received yee the Spirit by the Works of the Law or by the hearing of Faith Argum. 1. Yee have not received the Spirit of Regeneration and other graces by which the preaching of the Gospel is sealed amongst you by Works or by Doctrine received from the Covenant of Works but by Faith or by the Doctrine of the Covenant of Grace applied by Faith Therefore yee are not justified by Works but by Faith Vers. 3. Are yee so foolish having begun in the Spirit are yee now made perfect by the flesh Argum. 2. Although some Impostors have perswaded you that the beginning of Justification is by Faith but the accomplishment of it is to be had from Works yet this opinion is to be condemned of folly because it is impossible that the spiritual way of justifying by Faith should consist with that carnal way of justifying by Works much less that it should take its perfection from this Therefore wee are not justified by Works but by Faith Righteousness by Works is called flesh 1 Because although now this kind of Justification is impossible yet it is a common and foolish surmise of corrupt nature that wee are justified by Works and by the pride and vaunting of the flesh this is every where defended 2 Because all the Works of the unregenerate or a man not justified by Faith all his Works by which hee seeks Justification are meer flesh or the effects of corrupt flesh as they come from those that are not justified It is as absurd therefore to say that a man is justified by the continual violation of the Law or can acquire Righteousness by sinning But as touching Works which follow Justification or the remission of sins they cannot bee the cause of a thing already past before they were or could bee except you take Justification for the declaration of Justification amongst men already passed and pronounced by God Vers. 4. Have yee suffered so many things in vain if it bee yet in vain Argum. 3. If in your foolishness you proceed 〈◊〉 seek for Justification by Works or to bee justified partly by Faith partly by Works yee will lose all the fruit of your constancy hitherto and afflictions which yee have through Faith already suffered for the defence of Righteousness by Faith but I hope better things Therefore yee are not justified by Works but by Faith alone Vers. 5. Hee therefore that ministreth to you the Spirit and worketh miracles among you doth hee it by the Works of the Law or by the hearing of Faith Argum. 4. The Ministers by whom God gives his Spirit and works miracles among you are onely they which teach Justification not by Works but onely by Faith in Christ Therefore Justification by Faith alone is approved by God but not that which is feigned to bee by Works Vers. 6. Even as Abraham beleeved God and it was accounted to him for Righteousness Argum. 5. Abraham although hee did very much abound in virtues yet hee was justified by Faith alone for hee beleeved God and it was imputed to him for Righteousness For God hath promised to bless all Nations in his seed i. e. in Christ. Hee hath applied this blessing which containeth in it self Righteousness and life eternal in Christ to himself by beleeving Therefore wee are justified not by Works but by Faith Vers. 7. Know yee therefore that they which are
passing by chose us Therefore wee are chosen out of grace 2. Hee chose us in Christ as in the head who was first chosen as in the common Parent root and fountain of the elect After whom wee in the consideration of dignity and order and in whom wee as his body members and off-spring are afterwards chosen in the order of nature Therefore our election is free there being no cause of it in us which is to bee sought for in God alone 3. Hee chose us before the foundation of the world that is from eternity before the world was much more before any works of ours were Hee chose us before any matter of the created world was existent much more before any matter of our works or workings could bee existent for hee elected us in order of nature before hee decreed that the world should bee For the decree of the creation of the world was subservient as a means to bring to pass the already decreed salvation of the elect Therefore hee chose us of grace and not for fore-seen works Hee chose us that wee might bee holy 4. Hee did not choose us because wee were holy or because hee fore-saw that wee would bee holy but hee chose us without any consideration of any holiness at all in us nay hee chose us as not having holiness to the end that being chosen wee should bee made holy and should become unblameable in his sight that is that being consecrated to God wee should bee by degrees truly and sincerely sanctified and should at last bee presented fully and perfectly holy in heaven Yea further that being unblameable without spot without wrinkle not onely of sin but also of all misery wee should at length appear together before him blessed and glorious Therefore our election is not from faith fore-seen or works fore-seen but of meer grace which as it is the cause of election so of all holiness and happiness which follows election In love Love or charity is meerly free in which as hee hath chosen us that wee should bee made holy and unblameable so also that in that his love we should perfect this our happiness which love God will then fully put forth when hee shall fully consummate our holiness and happiness And so the charity or love of God is hoth the cause of election and the completing or perfecting of those good things which follow election and by consequence election is not onely of grace but is for the perfect possession of free happiness in the sight of God Vers. 5. Having predestinated us unto the adoption of children by Iesus Christ to himself according to the good pleasure of his will Arg. 3. Thus God of his grace hath blessed us in time so also of grace hee hath predestinated us to the inheritance of Sons which was to bee obtained by Christ in his own person according to the good pleasure of his will Therefore wee should celebrate his grace The parts of this reason prove the same that the whole reason it self doth Having predestinated us 1. As our election before time was free so is our predestination also before ages unto life eternal and to fit means which should bee effectual to bring us to that end Therefore predestination is free in that it doth not onely assign the end and persons but also appoints the means by which wee must attain that end Unto the adoption of children 2. Here also the Apostle manifests the grace of God Wee are predestinated not because wee are fore-seen as Sons but that being not as yet Sons wee should by Grace attain the Adoption of Sons Now the Adoption of Sons includes these four things 1 An effectual Calling or Faith to imbrace the offered communion with Christ the onely begotten Son 2 A towardliness and good disposition of Sons or the renovation of our nature that wee might love God as our Father 3 The dignity and honour of Sons 4 The Riches or Inheriâ—ance of Sons even to the glorifying of our Bodies Rom. 8.23 Therefore both our Predestination and Adoption is free and not for any work of ours By Christ 3 And this doth make much for the advancement of Grace Wee are predestinated that wee may obtain the Adoption of Children by Iesus Christ who is the first-begotten and onely-begotten Son that by his merit and efficacy wee might obtain all the fore-said degrees of Adoption Therefore our predestination is from meer Grace To himself 4 That Grace might appear he shews the end of Adoption God hath predestinated us that wee should obtain the Adoption of Children by Christ to himself or to his use viz. to the honour of him that predestinateth or of Christ by whom hee communicates to us Grace and the Glory of the Sons of God Therefore our predestination is free for otherwise honour would not accrew to God or Christ by our Adoption According to the good pleasure of his Will 5 Here hee excludes all causes besides God and makes the Grace of God the onely cause For hee predestinated us according to the good pleasure of his Will Therefore onely Gods Grace onely his Will onely his good pleasure is the cause of our predestination and not any work of ours Vers. 6. To the praise of the glory of his Grace wherein hee hath made us accepted in the Beloved Argum. 4. God to that end and purpose that hee might bring praise to his glorious Grace chose and predestinated us to the Adoption of Sons It necessarily follows that God hath elected and predestinated us out of Grace For else hee could never attain that end and consequently ought wee to give praise to Gods Grace and to bless God who hath thus blessed us Of the Glory of Words of this Nature have an Emphasis for 1 This Grace hath glory in it self that is it is every way glorious and most worthy in it self that wee should highly esteem it acknowledge and publish it because who is most great and most good hath vouchsafed to advance us who are most vile and most unworthy unto the dignity of sons the riches of the inheritance of sons To the praise 2 God doth both intend and expect from us the praise of this his glorious Grace that wee should acknowledge the benefit in words and deeds and that by all means possible wee should give praise to this wonderful Grace of God Wherein Argum. 5. In this Grace whereby God hath chosen and predestinated us to holiness and happiness I say in this very Grace hee hath made us welcome and acceptable to himself in his beloved Son Therefore wee should celebrate this Grace of God In which reason hee intimates four things 1 That God did of his Grace intend our salvation in election and predestination and doth actually and in deed begin to put forth and exercise Grace in our effectual Vocation to Faith 2 That Christ not onely as Son but as Mediatour undertaking for us and paying the price of our Redemption for us is beloved
together with Christ by grace yee are saved Argum. 3. In the instant of our Redemption by Christ and Regeneration by the Spirit of Christ wee as dead in sins were quickned together with Christ that is in Christ and by Christ Therefore wee are saved by grace For it is of grace that in the Covenant made between God and the Mediator wee who were dead in sins were given to the Son the appointed Redeemer that by him we might be restored to life It is of grace that in the payment of the agreed-upon price of our Redemption life in Christ who was raised from the dead should be adjudged to bee given to us It is of Grace that in the application of Redemption and in the moment of Regeneration life should bee communicated to us in and from Christ that together with other Saints wee should bee grafted into Christ enjoy the common spiritual life with them and thrive and waxe stronger in him For which reasons our life ever depends on the life of Christ and coupled with it in an indissoluble knot Vers. 6. And hath raised us up together and made us sit together in heavenly places in Christ Iesus Argum. 4. God in Christ who was raised up hath raised us up also and in Christ who is placed in the heavens hath placed us together with him Therefore hee hath saved us of his grace For as whatever Christ either did or suffered in our name and place is reckoned ours in Gods account so what ever Christ received in our name and place is reckoned ours also Therefore in the Resurrection of Christ by the Covenant of Redemption the Redeemed did also rise with him judicially or in a judicial way In Christs ascension into heaven the Redeemed judicially ascend with him In Christs sitting or glorious possession of eternal life the Redeemed in a judicial way do sit and are placed with him This right is obtained for beleevers by Christ before faith bee actually given but in conversion this right before obtained by faith by a special act is applied to us that as Christ ascending might say from the Covenant made between God and the Mediator or from the Covenant of Redemption I ascend in the name of the Redeemed for whom I have gotten this right that they may bee reckoned to ascend in mee so those that flye to and beleeve in Christ may say now I have gotten right from the Covenant of salvation made by the Mediator between Christ and the Church that I may reckon the Resurrection of Christ rightfully mine I may reckon the ascension of Christ rightfully mine and so in the rest What abundance of grace is here Vers. 7. That in the ages to come hee might shew the exceeding riches of his Grace in his kindness towards us through Christ Iesus Argum. 5. The end for which wee lost sinners both Jews and Gentiles even after wee have so wickedly led our lives should have salvation bestowed upon us in Christ is that those which shall live in after-ages may see and acknowledge the superabounding grace of God and that by our example they may learn to come unto God who is the fountain of salvation in Christ that they also might in like manner though most unworthy obtain Grace Therefore you are saved onely by Grace Vers. 8. For by Grace are yee saved through faith and that not of your selves it is the gift of God Hee repeats the proposition to bee proved in the very terms and adds Arg. 6. Yee are saved by faith and therefore by Grace for faith disclaimes our merits and relies only upon the free and gracious promise of God and that God hath appointed faith to bee an instrument of our salvation the nature whereof requires that forsaking our own works and strength our own wisdome and honour wee should go out of our selves and seek salvation in God is also of Grace It is the gift Arg. 7. Neither our salvation nor our faith is from our selves or our own natural strength but like as salvation so is faith the free gift of God Therefore wee are saved by Grace For when the Spirit of God begins to work conversion in us it findes us dead in sins and unless wee are quickned by him wee cannot contribute any thing to our own regeneration or salvation nay wee are not able so much as to act faith on the promises of God unless faith and the act of this faith bee granted us from above Vers. 9. Not of works lest any man should boast Argum. 8. Wee are not saved by works Therefore by Grace for these do mutually take away one another Lest any one Argum. 9. If wee were saved by works and not by meer grace wee might have occasion and cause to boast but this is absurd Therefore c. as in Rom. 3. Vers. 10. For wee are his workmanship created in Christ Iesus unto good works which God hath before ordained that wee should walk in them Argum. 10. So far as wee are regenerated so far as indued with spiritual life wee are grafted into Christ wee are the work of God and a new creature being anew created by the power of God alone before wee are able to do any good work Therefore wee are not saved by the merit of works but by meer Grace Created Argum. 11. In Christ wee are created to do good works and by the same grace by which wee are grafted into Christ wee are ordained unto the performance of good works Therefore wee are not saved by any vertue of our good works Hath before ordained Argum. 12. Those works which wee are to do after regeneration are prepared by God that wee should do and perform them to which end our understanding is prepared our will is prepared and formed and power is prepared to bee given us of God who works in us both to will and to do Therefore wee are not saved by works but by Grace alone Should walk Argum. 13. The end of these prepared good works is that being quickned and planted into Christ and new born and justified and having gotten a full right to obtain Righteousness and Salvation in Christ wee should walk in them as in the Royal way and rode to the possession of salvation already bought by Christ and granted to us in Christ Therefore c. Vers. 11. Wherefore remember that yee being in time passed Gentiles in the flesh who are called uncircumcision by that which is called circumcision in the flesh made by the hands Argum. 14. Which contains an amplification of Grace towards the Ephesians in respect of their former condition in Gentilisme If you Ephesians bee considered in your special estate as yee were Gentiles your condition will appear so miserable and deplorable that you could not bee otherwise delivered from it than by Grace Therefore the very changing of your condition will evidently shew that your salvation is of Grace Hee sets forth this miserable state in these eight things 1 They were in the flesh living
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
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
because wee are mutable as also the condition of works by reason of our infirmity is impossible but that which is of Grace that which is by Faith that which is in Christ is necessarily firm because it leans upon the unchangeable good pleasure of God and the Merit of Christ. Vers. 17. As it is written I have made thee a Father of many Nations before him whom hee believed even God who quickeneth the dead and calletâ— those things which bee not as though they were The third Part. The third part of the Chapter follows in which the Faith of Abraham is commended to the use and benefit of all Believers that they may learn by his example to believe more and more Tâ—e grounds upon which the Faith of Abraham is commended are six Reason 1. Because Abraham through his Faith by the special Sentence of God is declared the Father of many Nations and so the Father of us that believe according to the Faith For as Abraham begat Isaac by virtue of the Divine Promise and not by the power of Nature even so by virtue of the Divine Promise promising that hee should bee the Father of many Nations Abraham took all Believers into the number of his Children to bee reckoned amongst his Seed And thus in the virtue of the Promise hee begot or conceived the Faithful as Children of the Promise which hee shews more clearly by calling Abraham the Father of the Faithful not only before God or in the sight of God that is after a spiritual manner and in the account of God but also to the likeness of God by a kind of similitude answering to God whom hee believed for in the Act of Faith Abraham standing in the light of the countenance of God Almighty who spake unto him believed the Promise Those sons which God promised hee looked upon as present by Faith And thus after a sort hee became the Father of them after the similitude of God Quickning Reason 2. Because Abraham by Faith fixed his eyes upon the truth and Omnipotency of God effectually bringing life out of death and a beeing out of nothing and effectually calling things that were not yet as if they were or had a beeing to which Omnipotent Truth when Abraham believed his Faith put on a kind of similitude to the Truth of God Almighty Vers. 18. Who against hope believed in hope that hee might become the Father of many Nations according to that which was spoken So shall thy Seed bee Reason 3. Because Abraham believed in Spiritual hope i. e. hee had in his heart a firm and invincible confidence with a lively and strong hope of the promised issue Against hope viz. of the flesh and natural reason which did object nothing but impossibility and as it were affirmed that they could not bee his Seed as God had spoken Vers. 19. And being not weak in Faith hee considered not his own body now dead when hee was about an hundred years old neither yet the deadness of Sarah's womb Reas. 4. Because hee was not weak in faith hee did not consider or did not stand upon those impediments that lay before his Faith from himself and his wife as now dead in respect to natural generation but rather magnified the power and faithfulness of God which had promised Vers. 20. Hee staggered not at the promise of God through unbelief but was strong in Faith giving glory to God Reas. 5. Because hee disputed not against the Promise not was stopt by those objections which unbelief suggested but valiantly defended the Promise of God and set himself against temptations ascribing to God the glory of his truth and Omnipotency Vers. 21. And being fully perswaded that what hee had promised hee was also able to perform Reas. 6. Because hee gave to God speaking the glory of his truth out of a most full perswasion of Gods power for the performance of his Promise For the Promise once made there is no doubt to bee made of his will to perform what hee promiseth But the question which remains is touching the Power of him that promiseth Which question being laid aside Abraham rests in the promise of him whom hee knew to bee Almighty Vers. 22. And therefore it was imputed to him for righteousness Reas. 7. Wherein the Faith of Abraham is commended in that his Faith by this act shewing it self to bee true such a Faith which uniteth humbled and emptied man in the sight of God to God that promiseth was imputed to him for righteousness Because hee imbraced for his righteousness the blessing promised in that Seed which was to come i. e. Christ. Vers. 23. Now it was not written for his sake alone that it was imputed to him 24. But for us also to whom it shall bee imputed if wee believe on him that raised up Iesus our Lord from the dead Now the Apostle shews forth the example of Abrahams Faith fitted to the common use of Believers giving a pledge as it were by this example promising that our Faith in Christ Jesus in like manner should bee imputed unto us for righteousness And that hee might invite us to believe hee first compares the Gospel ministred unto us in the Name of God touching the Death and Resurrection of Christ for us to the promise made unto Abraham And further hee requires of us Faith in God who offers us this grace by the preaching of the Gospel that wee might believe with Abraham And lastly hee affirms our Faith in God who hath willingly satisfied himself in the death of Christ whom hee hath raised also from the dead that hee might impute and apply to us the righteousness obtained by the death of Christ no less certainly to bee imputed unto us for righteousness than it is certain that Abrahams Faith was imputed to him for righteousness and so sure it is that this was not written for his sake alone but for us to whom in like manner this Faith was to bee imputed for righteousness Vers. 25. Who was delivered for our offences and was raised again for our Iustification Hee layes the foundation of this certainty in a twofold judicial act of God towards Christ. The first act is the delivering up of Christ our Surety to death for our offences The other is the raising of him for our Justification In the first whereof God testifies that the sins of the Redeemed were translated upon Christ by Covenant And in the other that hee is abundantly satisfied for their sins and that the Redeemed in the person of their Surety are justified From whence it follows that to those who are Redeemed seeing they by Faith agree in this Covenant revealed in the Gospel Faith is imputed to righteousness or the Righteousness obtained by Christ is applyed to them that as in the person of their Surety they are justified so also they may bee justified in themselves CHAP. V. THe first Confirmation of this Divine ground of the Iustification of sinners by Faith in Christ you have had
for if I do what I woâ—ld not then I assent to the Law of God that it is good and the same sign of their sanctification have all those that bewail the imperfection of their obedience Vers. 7. Now then it is no more I that do it but sin that dwelleth in mee Argum. 3. Of Comfort Because to him that laments his imperfection and disallows it that evil shall not bee imputâ—d which is also to bee understood of all the other holy Combatants but to sin dwelling in him Because God esteems those that weep over the evil of their nature from their better part viz. that which is renewed which doth and shall prevail in the mortification and abolition of sin that dwells in us from which renewed part hee is called the Christian Champion It is no more I saith hee but sin that dwells in mee Vers. 18. For I know that in mee that is in my flesh dwelleth no good thing for to will is present with mee but how to perform that which is good I finde not The other difficulty or sharp contest consisting in a threefold conflict First Betwixt himself and the Old Man or that part which was not yet renewed and himself the New Man or the renewed part and here hee himself renewed condemns himself unrenewed as void of any good and a fit receptacle for all evil I know saith hee that there doth not dwell in mee that is in my flesh or corrupt and unrenewed nature which I receive from my carnal Generation any spiritual good thing whereby I may please God Hee proves what hee said and propounds the second conflict betwixt his will renewed and the weakness of his flesh or his perverse nature hindring that the holy motions stirred up by the Spirit were not brought into act and performed Vers. 19. For the good that I would I do not but the evil which I would not that I do The third conflict betwixt the regenerated Will and the Flesh or the Old Man not onely hindring the execution of the Will renewed but also producing evil effects contrary to the renewed Will Some may wonder what hee means when hee speaks of the commission of evil seeing wee all know from the Scriptures how holily and unblameably our Apostle behaved himself in all things after his conversion But it will bee no wonder when wee consider that by reason of the abundant measure of holiness which was bestowed upon him hee could not behold those rebellious motions of his nature but hee would accuse himself of the omission of good and the commission of evil for hee took notice of those motions either hindring him from performing all the parts of his duty towards God and men which hee strictly desired to do or polluting some way or other all his actions in the sight of God What wonder therefore if after this manner hee set out himself as a great sinner Vers. 20. Now if I do that I would not it is no more I that do it but sin that dwelleth in mee The Conquest follows after this sharp conflict repeating the consolations of himself and the rest of the Saints That the sin committed would not bee imputed to him bewailing this his imperfection but to the corruption of his nature or his habitual corruption indwelling designed to destruction and abolition And because hee conflicted with sin therefore is hee denominated from the better and renewed part as above vers 17. and not from the worser part Verse 21. I finde then a Law that when I would do good evil is present with mee The third sharp Conflict follows consisting of a three-fold contention The first is betwixt himself regenerated endeavouring after holiness and an evil inclination cleaving unto him and impelling him with a kind of necessity and as it were by a Law inciting and provoking to evil Vers. 22. For I delight in the Law of God after the inward man 23. But I see another Law in my members warring against the Law of my mind and bringing mee into captivity to the Law of sin which is in my members The second Contention is betwixt the inner spiritual man renewed with his affections and the Law of God on the one part and the outward or Old Man not renewed furnished with his instruments and faculties with his rebellious motions on the other side Against the Law of God and the Law or inclination of his renewed mind fighting and sometimes prevailing and making him captive to the evil disposition of his nature This is the fight whereof hee speaks Gal. 5.17 The flesh lusteth against the spirit and the spirit against the flesh and these are contrary that you cannot do the things which you would Which wrastling onely they understand that feel it within them and the force of sin some way or other polluting their most holy actions all their life long Vers. 24. O wretched man that I am who shall deliver mee from the body of this death The third Contention is betwixt evil Concupiscence and the holy servant of God lying prostrate under the oppression of the conquering perverseness of his nature or this body of death groaning lamenting and crying out to God for deliverance Vers. 25. I thank God through Jesus Christ our Lord. After this feirce combate follows the victory and Comfort by faith in Christ justifying together with his thanksgiving to God his deliverer who hath provided comfort in his Son not for those that continue in sin but which bewail their sins and imperfections Vers. 25. So then with the mind I my self serve the Law of God but with the flesh the Law of sin At length with a composed mind after his being affected with sorrow for sin dwelling in him and with joy because of his hoped-for liberty by Christ the Apostle at length propounds himself a fellow-souldier with other Saints in this holy war against the remainder of sin After this manner I therefore an Apostle that for comfort to those who bewail their sins I may briefly recollect what I have spoken of my self I profess that I have not attained to that measure of Sanctity after which I aspire But together with the rest of the Saints mourning and conflicting under the hope of freedome I go forward and as if I was divided from my self the spirit and the flesh wrastling in me with my mind or my spiritual part delightfully I serve the Law of God but with my flesh or my unregenerate part I am as a Captive to the Law of sin or the prevalency of corrupt nature CHAP. VIII THe fift Confirmation of Justification by Faith is this That this way of Iustifying affords solid consolation not only against all evil to bee dreaded after this life but also against all troubles and afflictions to which the children of God are lyable in this life There are three parts of the Chapter The first is to comfort those that are Iustified against the fear of Condemnation which might trouble those that bewail the imperfection
of their Sanctification and the reliques of sin Which consolation hee appropriates to those that are justified endeavouring after holiness secluding those that are unregenerate and delight in sin to ver 9. which hee applyes to the Romans to ver 12. and thus applyed hee shews the use of it to ver 17. The second part contains the Consolations of the Iustified in respect to the calamities of this life to which the godly are lyable to ver 31. The third part contains the triumph of those that are justified over all their enemies to the end Vers. 1. There is therefore now no condemnation to them which are in Christ Iesus who walk not after the flesh but after the spirit From what hath been spoken hee infers consolation to those that are justified against the fear of condemnation which the conscience of sin dwelling in us may easily affright us with There is no condemnation saith hee to those which by true Faith are ingrafted into Christ And because many profess the Faith they have not hee describes true Believers and justified persons from this property that they do not indulge themselves in sin neither do they willingly follow the guidance of the flesh and corrupt nature but walk after the Commands of God and the motions of the Holy Ghost inwardly perswading them to direct the course of their life according to the Rule of the Word of God Vers. 2. For the Law of the Spirit of Life in Christ Iesus hath made mee free from the Law of Sin and Death That this consolation belongs to them that are truly justified and endeavour after holiness hee proves by three Arguments Argum. 1. The Law of Faith of Life and the Spirit in Christ or the Covenant of Grace hath freed every Believer and mee in particular from the law of sin and death or the Covenant of Works Therefore to them that are justified truly united unto Christ there is no condemnation For by the Law of the Spirit of Life in Christ Jesus hee understands the Law of Faith or the Covenant of Grace because by Faith or the Covenant of Grace the Spirit is received and communion with the Life of Christ. And by the Law of Sin and Death hee understands the Law of Works as Rom. 3.27 or the Covenant of Works by which Law or Covenant conviction of sin is made and condemnation unto death of them that are guilty Vers. 3. For what the Law could not do in that it was weak through the flesh God sending his own Son in the likeness of sinful flesh and for sin condemned sin in the flesh Argum. 2. Seeing the Law was found weak to procure for us Justification by reason of the infirmity of the flesh or humane nature now corrupted not able to yeeld perfect obedience to the Law God sending his Son in the flesh of the same nature with us and in all things like unto us sin excepted in the flesh of his Son crucified condemned our sin that satisfaction being made for us it might bee abolished in us Therefore sin in us that are justified who are in Christ cannot bee the cause of condemnation and thus there is no condemnation to us Vers. 4. That the righteousness of the Law might bee fulfilled in us who walk not after the flesh but after the spirit Argum. 3. To this very end sin is condemned in Christ that is condemned and dead for us that wee being once dead and condemned in him it might appear that the Law is satisfied in us I say who follow not the lusts of the flesh but the guidance of the Holy Ghost Therefore now no condemnation remains us Vers. 5. For they that are after the flesh do mind the things of the flesh but they that are after the spirit the things of the spirit Hee gives four reasons why hee makes this consolation peculiar to them that follow after holiness secluding all that are unregenerate and continue in sin The first reason They that are carnal and unregenerate savour and affect only those things that are carnal and wicked but those that are regenerate savour and affect spiritual things Therefore its no wonder that only they that follow after holiness are admitted to the consolation of an immunity from condemnation and they which are carnal are excluded Vers. 6. For to bee carnally minded is death but to bee spiritually minded is life and peace Reason 2. The wisdome of carnal men which is the Governour of their counsels and actions and is carried only to those things which please the flesh whether in respect to God or eternal life and so it inclines to death But the wisdome of the spirit or an habit directing the actions of regenerate men is carried to those things which belong to spiritual life and peace Therefore it s no wonder if only they that are regenerate and spiritual are exempted from condemnation but not they that are carnal Vers. 7. Because the carnal mind is enmity against God for it is not subject to the Law of God neither indeed can bee Reason 3. Confirming the former the wisdome of the flesh it self the principal virtue of politick wits is enmity against God for it only seeks and cares for its own rejecting God neither is it subject to the Law of God or can bee subject for it cannot but subject to its own carnal ends the Soul Heaven God and all things and pursue after these so far as it thinks them conducible to carnal ends Therefore it s no wonder that carnal men are not freed from condemnation Vers. 8. So then they that are in the flesh cannot please God Reason 4. Whoever are unregenerate in the state of corrupt nature or the flesh cannot please God because they cannot but follow after those things which please them Therefore no wonder they are not freed from condemnation Vers. 9. But yee are not in the flesh but in the spirit if so bee that the Spirit of God dwell in you Now if any man have not the Spirit of Christ hee is none of his Applying the character of justified persons out of the judgement of charity to the Romans hee also applies to the same Romans to whom hee writes the consolation which arises from freedome from condemnation hee prudently in the mean time bespeaks them that they would not indulge hypocrisie in any and hee gives four Reasons of this application The first Reason You are not subject to the domâ—nion of the flesh you are not unregenerate but in a spiritual condition following the guidance of the Spirit Therefore there is no condemnation to you or which is the same to you belongs the foresaid consolation Reas. 2. Confirming the former the Spirit of God dwelling in you framing your hearts and lives unto holiness for unless I should thus judge of you I should think you did not belong unto Christ for hee that hath not the sanctifying Spirit of Christ is not yet a living member of Christ Therefore there is no condemnation unto
this saying namely Thou shalt love thy neighbour as thy self Thou shalt not Hee strengthens this argument with two reasons The first is taken from an enumeration of the precepts of the Second Table all which are referred to love Vers. 10. Love worketh no ill to his neighbour therefore Love is the fulfilling of the Law Reason 2. Because love does no evil to our neighbour which wee are forbidden by the Law Therefore love is the fulfilling of the Law and wee ought to follow after it Vers. 11. And that knowing the time that now it is high time to awake out of sleep for now is our salvation neerer than when wee believed Argum. 3. Wherein hee urges the fruits of Faith in the loving our selves and neighbours because this fruitfulness hath been long enough neglected when wee were asleep by nature and now 't is time that wee shew our selves raised out of this sleep of sin and bring forth the fruits of Regeneration For now Argum. 4. Because our salvation is neerer than when wee were first converted to the Faith Wee must endeavour so much the more to bring forth the fruits of Faith and hope of Salvation Vers. 12. The night is far spent the day is at hand let us therefore cast off the works of darkness and let us put on the Armour of light Argum. 5. The night of ignorance and darkness is past and for the greatest part gone so much as belongs to the state of corrupt nature i. e. the end of this corrupt world and the abolishing of the corruption of our nature Therefore let the works of darkness and ignorance pass away Let us put on Argum. 6. The day or state of illumination and compleat regeneration in future glory approaches and in our now begun regeneration shines forth as in the breaking of the day Therefore let us put on armour that wee may with-stand the Devil Sin and the World alwayes doing that which is good Vers. 13. Let us walk honestly as in the day not in riotiâ—g and drunkenness not in chambering and wantonness not in strife and envying Hence hee draws a four-fold hortatory conclusion Let us walk The first exhortation is that wee walk orderly as it becomes children of the light regenerate through the grace of the Gospel Riotousness The second exhortation is that wee abstain from intemperance and all filthiness particularly from riotousness and drunkenness and adulteries and filthy lasciviousness wherewith prophane men are wont to pollute themselves in their chambers and strife and envy Vers. 14. But put yee on the Lord Iesus Christ and make not provision for the flesh to fulfill the lust thereof The third exhortation is That wee put on Christ which hee saith rather than let us put on temperance and other virtues contrary to the fore-mentioned vices for unless in the first place wee closely imbrace Christ and his righteousness imputed to us by Faith that wee fetch virtue from this Fountain to good works our righteousness will not exceed the righteousness of Philosophers and Pharisees For even then when wee perform any thing holy it is by virtue of the Spirit of Christ. Again wee ought to put on Christ that his righteousness may cover our nakedness the imperfection and pollution of our works For the flesh The fourth exhortation That being contented with the necessary and lawful use of the creatures to the health of the body wee take no care to satisfie the immoderate lusts of the flesh or indulge our selves in carnal delights for hee that takes too much care for his body takes too little for his soul. CHAP. XIV INstructions concerning the mutual duties in the use of Christian liberty of the Faithful follow Some of the faithful as the converted Gentiles were perswaded of their Christian liberty or freedome from the yoke of Moses and did not observe legal Holy-dayes or choice of meats Others there were as some Jews somewhat weaker in this Article not sufficiently confirmed about their liberty who abstained from meats forbidden by Moses out of a reverence to the Divine Law They observed Fasts Holy-dayes Sabbaths Calends Amongst these there arose a dissention which hindred the work of the Gospel To both joyntly the Apostle gives precepts to ver 13. To them that were strong in the Faith or in the perswasion of their liberty by themselves in the remaining part of the Chapter Vers. 1. Him that is weak in the Faith receive you but not to doubtful disputations The Apostle counsels that they mutually adjoyn themselves to those with whom they were perswaded concerning the abrogation of the Ceremonial Law as also with those that were weak in the Faith or in this perswasion and that they would forbear contentious disputes concerning which hee exhorts both beginning with those that were strong in the Faith Vers. 2. For one believeth hee may eat all things another who is weak eateth herbs Hee shews the occasion of the difference and dispute in the instance of meats whilest some eat any flesh without any fear of the ceremonial prohibition Others not perswaded abstain from those meats forbidden content with herbs or any other sort of meat Vers. 3. Let not him that eateth despise him that eateth not and let not him that eateth not judge him that eateth for God hath received him The Apostle forbids discords betwixt these and condemning of each others in such a case using nine Arguments For God Argument 1. Because God hath taken both into the fellowship of the grace of his Son therefore it is unworthy that in such a case one should despise or condemn another For it was unequal that they which were weak should bee contemned by them that were stronger as superstitious and Novices and in like manner that they which were strong in the Faith should bee condemned as prophane by them that were weak Verse 4. Who art thou that judgest another mans servant to his own Master hee standeth or falleth yea hee shall bee holden up for God is able to make him stand Argum. 2. It is unequal to judge another mans servant without a Call from God because it concerns his Master not another whether hee perish or bee saved Therefore in this thing one ought not to condemn another Hee shall bee holden up Argum. 3. Because hee that is a servant of Christ shall bee established by him who both can and will keep him Therefore this Judgement is contrary to the judgement of Christ or mutual condemning of each other is a sin Vers. 5. One man esteemeth one day above another another esteemeth every day alike Let every man bee fully perswaded in his own mind Hee propounds another instance of the occasion of this contention in observing the dayes prescribed by Moses which days some to wit certain converted Jews affirmed to bee observed before others But others to wit the Gentiles out of conscience of their liberty purchased by Christ equally esteemed those dayes with others not prescribed by the Ceremonial Law Here the Apostle prohibits
hee could not any where rest also that great hope of promoting the Gospel being offered as in Troas until hee had known of Titus whom hee had sent to Corinth concerning their affairs for the cause of meeting him hee went into Macedonia that by him hee might bee made more certain concerning the affairs of the Corinthians and that hee might learn whether as yet it was a convenient time to come to the Corinthianâ— All which signs of his ready mind towards the Corinthians being considered the Apostle perswadeth himself that the suspicion that his mind was alienated from them was removed The second Part. Vers. 14. Now thanks bee unto God which alwaies causeth us to triumph in Christ and maketh manifest the savour of his knowledge by us in every place The second part of the Chapter follows in which hee defendeth his Ministery and proveth it to bee commendable by five Arguments intimating by the way that hee whilst hee was absent from them was not idle but was busied in the work of the Lord with success Argum. 1. Because Christ in his Ministery and hee himself in Christ did triumph concerning his enemies by snatching many out of the power of Satan and by bringing them to the Faith of the Gospel The savour Argum. 2. Because by his Ministery whatsoever the success were the sweetness of the Gospel and its efficacy was manifested in every place whilst the knowledge of Christ did breathe a quickening life by which sinners are quickened and converted unto God Vers. 15. For wee are unto God a sweet savour of Christ in them that are saved and in them that perish 16. To the one wee are the savour of death unto death and to the other a savour of life unto life and who is sufficient for these things By preventing an Objection that the Apostles and their preaching would give an ill savour to many Hee answereth and adds Argum. 3. That notwithstanding the Apostles themselves with their Ministery were acceptable unto God and through Christ brought an acceptable savour to God no less in the conviction and perdition of the Reprobates to which the Gospel by accident was a savour of death than in the faith and salvation of those that beleeve and are saved to whom the Gospel both in its own nature and proper effect was a quickening savour to life and salvation Who is sufficient Argum. 4. Because seeing that few were fit and sufficient Ministers as the interrogation shews whose Ministery God might prosper and accept that hee was in the number of those that are made fit for these things which are spoken of secretly checking the false Apostles which were not fit Ministers for the conversion of sinners although they did prefer themselves before the Apostles Vers. 17. For wee are not as many which corrupt the Word of God but as of sincerity but as of God in the sight of God speak wee in Christ. Hee confirms the next Argument more openly noting his enemies and those that envy him and also adds Argum. 5. From the unlikeness betwixt himself and many Preachers if they did not mix false doctrine yet they did mingle their own passions with true Doctrine serving their ambition and covetousness and bending the Doctrine to the favour of men But the Apostle 1 In Sincerity i. e. neither mixing false doctrine nor corrupt affections 2 Of God i. e. with confidence and authority knowing from whence it came 3 In the sight of God i. e. calling God to witness and looking at his glory 4 In Christ i. e. hee did speak in the virtue of Christ and acknowledgement of his strength From which it follows that his Ministery was commendable and not to bee contemned in any wise CHAP. III. HEE proceeds to defend his Ministery against slanderers There are two parts of this Chapter In the first hee proveth his Ministery to bee commendable by five Arguments to vers 6. In the second hee illustrateth and confirmeth the last Argument by comparing the Legal Ministery or the Covenant of Works with the Gospel or the Covenant of Grace Vers. 1. Do wee begin again to commend our selves or need wee as some others Epistles of commendation to you or Letters of commendation from you Argum. 1. Of the commendation of his Ministery containing also his clearing himself from the desire of vain-glory The efficacy of my Ministery is so apparent to all the Churches that I need not any commendatory Letters from any particular person or from you or from others neither do I say these things because I care for vain-glory but that I may defend my Ministery against my enemies for your good Therefore my Ministery is commendable Vers. 2. Yee are our Epistle written in our hearts known and read of all men Argum. 2. Because your conversion O Corinthians to the profession of the Faith by my Ministery sufficeth in my conscience and yours for a commendatory Epistle which is understood and acknowledged amongst all Vers. 3. Forasmuch as yee are manifestly declared to be the Epistle of Christ ministred by us written not with Ink but with the Spirit of the Living God not in Tables of stone but in fleshy Tables of the heart Argum. 3. by confirmation of the former Because my Ministery was effectual not onely in bringing you to the profession of the Faith but also to your saving regeneration by the speciall operation of Christs Spirit this is that which hee saith that they were the Epistle which Christ himself by his Ministery hath written by writing his will in their hearts by the Holy Ghost after a more excellent manner than any thing was wont to bee writ with Ink upon Paper or Tables of Stone Vers. 4. And such trust have wee through Christ to God-ward 5. Not that wee are sufficient of our selves to think any thing as of our selves but our sufficiency is of God Argum. 4. Because hee himself as it becomes a faithful servant doth not ascribe the whole confidence of glorying to himself but to his Lord Jesus Christ in the sight of God Which Argument hee illustrates partly by confessing his natural impotency to think that which is good or to the least beginnings of a good work much less to the converting the Corinthians partly by acknowledging the Grace of God as the fountain of his sufficiency in that hee is fitted to communicate so much Grace to others Vers. 6. Who also hath made us able Ministers of the New Testament not of the Letter but of the Spirit for the Letter killeth but the Spirit giveth lâ—fe Argum. 5. Because his Ministery is the Ministery of the New Covenant not of the Law and Covenant of Works Hee confirms this Argument with a seven-fold Comparison of the Ministery of both Covenants The second Part. Not of the Letter Compar 1. The Ministery of the Law or the Covenant of Works is onely the Letter written or spoken without efficacy without all spiritual virtue to perform that which it commands But the Ministery of
to these vices Therefore hee includes himself in this Exhortation with the rest that the Galatians may more easily receive this Exhortation CHAP. VI. HEE proceeds to prescribe Christian duties to the Galatians much more excellent than those Legal Ceremonies and more worthy of their practice There are two parts of the Chapter in the first hee adds to the former Precepts two other to vers 11. In the other hee compares himself with the false Apostles and deservedly prefers himself before them lest the Galatians by the admiration of those should bee deceived Vers. 1. Brethren if a man bee overtaken in a fault yee which are spiritual restore such a one in the Spirit of meekness considering thy self lest thou also bee tempted The first Precept concerning dealing gently with the Brethren who fall through infirmity that they bee restored in the Spirit of meekness by those who seem more confirmed in the Spirit but hee speaks especially to the Presbyters upon whom it lyes by duty to recall those again to repentance that are fallen into scandalls by ecclesiastical censures and to restore again the dis-joynted members of the Church into their place Hee commandeth those to use meâ—kness towards them that through infirmity are fallen back and not to deal severely with them which without doubt belongs to those who have the power of punishing sinners There are six reasons of the Precept Reason 1. Because the same may happen through a temptation to any one even to the spiritual themselves Vers. 2. Bear yee one anothers burdens and so fulfil the Law of Christ. Reason 2. Because seeing that it may bee presupposed that sinning Brethren are sorrowful and grieved for their backslidings and sins Therefore it is fitting that sinners which are dejected and cast down in all moderation and sympathy should bee succoured and relieved under their burden And so Reason 3. Because the Law of Love renewed by Christ requireth that from us Vers. 3. For if a man think himself to bee something when hee is nothing hee deceiveth himself Reason 4. Hee that despiseth others that backslide through infirmity and thinks himself more strong deceiveth himself is amongst the weakest yea hee is a man of no strength at all Vers. 4. But let every man prove his own Works and then shall hee have rejoycing in himself alone and not in another Reason 5. Propounded after the manner of a Precept making for the quelling of self admiration and shunning the casting contempt upon a backsliden Brother Because if every one would try himself and examine his actions according to the rule of the divine Law no man would arrogate to himself the praise of holiness from other mens sins but onely from their good actions if hee found any of them worthy of praise This was said against them who never cease to aggravate another mans sin that they may seem more holy themselves Vers. 5. For every man shall bear his own burden Reason 6. Confirming the reason fore-going Because every one shall give an account of his Works to God not compared with others but considered with himself Therefore it is not safe to despise those that are fallen into sin and to bee lifted up against them because in like manner thou art not fallen thy self Vers. 6. Let him that is taught in the Word communicate unto him that teacheth in all good things The second Precept belongeth to the people concerning liberality to bee exercised towards the Ministers of the Word that wee communicate coporal goods to them who communicate unto us by their office spiritual things and give themselves to this Work Vers. 7. Bee not deceived God is not mocked for whatsoever a man soweth that shall hee also reap Hee gives six reasons of the Precept which are all extended to liberality in general and do confirm the Precept of Liberality to Pastors the more strongly Reas. 1. Supposing these who are ingrateful towards their Teachers to bee also niggardly and slow to every good Work because the excuses of niggardliness are the delusions of covetous men with which God will not suffer them to delude themselves Whatsoever Reas. 2. Because every one shall receive fruit according to his deeds hee that hath onely received and refuseth to bee thankful shall bee rewarded according to his ingratitude and on the contrary Vers. 8. For hee that soweth to his flesh shall of the flesh reap corruption But hee that soweth to the Spirit shall of the Spirit reap life everlasting Hee expounds this Argument in particular Hee that bestows his goods or substance and his actions to the fulfilling the lusts of the flesh hee shall of his doing reap corruption But hee that on the contrary layeth out himself and all for the glory of God and promoting the works of the Spirit hee shall bee graciously rewarded with eternal life Vers. 9. As let us not bee weary in well-doing for in due season wee shall reap if wee faint not Reas. 3. Because whatsoever may bee said concerning liberality shewed by any one already as if enough was done by him yet hee must know that good things past are not sufficient unless wee persevere in well-doing Due Reas. 4. Illustrating and confirming the former Because an harvest of rewards shall certainly in due time bee to those alone that persevere in well-doing and faint not or bee weary Vers. 10. As wee have therefore opportunity let us do good unto all men especially unto them who are of the houshold of faith Reas. 5. Because the time of exercising well-doing is short therefore opportunity is to bee observed whilst life and abilities last and to reward them when they are dying is somewhat late Especially Reas. 6. The common bond of nature requireth that wee should bee liberal to all that are in want The bond of brother-hood requires charity towards the houshold of faith therefore how much more doth the bond of a flock towards their Pastor require that hee bee nourished by the milk and the fleece of the flock The Second Part. Vers. 11 â—ee see how large a letter I have written unto you with mine own hand The second part of the Chapter follows wherein after his Doctrine compared with the errour of his Adversaries now hee compares the Teacher with the Teachers i. e. Himself with the Seducers of the Galatians and that for their own edification who admired those glorious Doctors their Seducers Before hee compares himself hee premises the commendation of his sincere love towards the Galatians that hee writ this so large an Epistle with his own hand without the help of any Scribe as a most ample testimony of his solicitousness for their salvation Vers. 12. As many as desire to make a fair shew in the flesh they constrain you to bee circumcised onely lest they should suffer persecution for the Cross of Christ. Hee begins his comparison and proves the hypocrisie of his Emulators by four signs A fair shew Sign 1. That they study nothing more than to carry
you a fuller knowledge that yee may bee more stedfast in faith till at length in a perfect happiness with all other beleevers yee may by experience fully know and comprehend this love of God Therefore hold on and proceed daily in the obedience of faith Vers. 19. And to know the love of Christ which passeth knowledge that yee might bee filled with all the fulness of God Argum. 9. So great is Gods love towards you in Christ and so great is Christs love towards all his and towards you that it can never bee known enough for it surmounts the understanding of both men and Angels and of this I wish you a more full knowledge that yee may persevere stedfast in the Faith That yee might bee filled Argum. 10. All the fulness of God which sufficeth to fill you and fully to perfect salvation is opened and communicated to you in the Gospel that yee might bee more and more united to God in Christ by Faith might more and more partake of holiness or the divine Nature and might become more and more blessed by a more abundant in-dwelling of Christ till at length yee bee filled with it in the world to come in which God will bee all in all to your compleat holiness and happiness which I continually beg of God for Therefore c. Vers. 20. Now unto him that is able to do exceedingly above all that wee ask or think according to the power that worketh in us Hee concludes his prayer with a thanksgiving adding Argum. 11. God is both able to give more than wee ask yea and abundantly more than wee can ask or desire and also so good and free that hee wills what hee can do yea hee hath already exercised both his power and his good will in converting us and also in preserving us Therefore you should bee encouraged to a stedfast continuance in Faith Vers. 21. Unto him bee glory in the Church by Christ Iesus throughout all ages world without end Amen Argum. 12. The everlasting praise of the effectual good will and power of God to the perfecting of Beleevers salvation by Christ shall bee for ever celebrated in the Church And you are bound to subscribe and say AMEN with mee unto this Truth Therefore you should continue and make progress in Faith glorifying God unto the end Some of these Arguments prove that the Saints perseverance is sure and certainly established CHAP. IV. NOw follows the second part of this Epistle wherein hee gives several Precepts touching holiness of life and manners There are two parts of this Chapter in the first hee joyntly exhorts all to the study of Christian Peace and unity in the Church to vers 17. In the other hee gives Precepts to every one severally touching the ordering and leading of their lives holily to the end Vers. 1. I therefore the prisoner of the Lord beseech you that yee walk worthy of the vocation wherewith yee are called 2. With all lowliness and meekness with long-suffering forbearing one another in love 3. Endeavouring to keep the union of the Spirit in the bond of Peace As for the first having begun with a grave entreaty and a general exhortation to a holy conversation which indifferently concerns all things that follow viz. that they should bee holy as God who called them was holy vers 1. Hee descends to a particular exhortation unto the study of peace and unity laying down seven special virtues which are necessarily required to preserve the unity of the Church that so concord might abound in all its members The 1 is Humility to which pride is opposite 2 Gentleness to which cruelty is oppâ—site 3 Quietness of mind or easiness to bee pleased to which is opposed rashness or a readiness to bee angry 4 Forbearance to which revenge is opposed 5 Charity whence hee would have the rise of all other virtues especially forbearance to which is opposed hatred of ones neighbour and self-love and without these virtues it is not possible to maintain the unity of the Church vers 2. The 6 Virtue is the unity of the Spirit in the Faith and in its opinions touching things belonging to Religion 7 Peace or external concord and if these precede both the spiritual and external unity of the Church will bee easily preserved it being one and the same labour to keep it and these virtues Vers. 4. There is one body and one Spirit even as yee are called in one hope of your calling The Arguments for this exhortation are fifteen Argum. 1. The Church is one body made up of divers members Therefore you should study the Churches unity and concord One Spirit Argum. 2. The Holy Spirit is one by whom the whole body is quickened and governed Therefore c. One Hope Argum. 3. All are called to one hope of their calling that is to the same eternal happiness Therefore c. Vers. 5. One Lord one Faith one Baptisme Argum. 4. There is one Lord of us all even Christ whom wee are all bound to obey and who should not bee divided in his members Therefore c. One Faith Argum. 5. There is one Faith or one Doctrine which is to bee beleeved and such also is that saving gift of Grace viz. justifying Faith by which wee beleeve Therefore the unity of Beleevers should bee preserved Baptisme Argum. 6. There is one Baptisme both in respect of the sign and the thing signified confirming us all in the fellowship of one mystical body Vers. 6 One God and Father of all who is above all and through all and in you all Argum. 7. Wee have all one God who requires that those that worship him should bee unanimous and wee have all one Father whose will is that his Sons should bee linked together in a brotherly love who in excellency infinitely surmounts all who in his providence sustains and governs all and who in a special manner by Grace dwells in all the Elect Therefore you ought diligently to practize concord among your selves Vers. 7. But unto every one of us is given Grace according to the measure of the gift of Christ. Argum. 8. How different soever our gifts are yet the unity of the Church should not therefore be â— broken but rather maintained because Grace is given to every one according to the measure of the gift which Christ thought fit to bee given Therefore c. Vers. 8. Wherefore hee said when hee ascended up on high hee led captivity captive giving gifts unto men Hee confirms this Argument touching gifts and the different measure of them from the testimony of Psal. 68. where there is a Prophecy first of Christs Ascension then of his Triumphing over his enemies the Devil Death and Sin and lastly of his bestowing gifts for the use of the Church Vers. 9. Now that hee ascended what is it but that hee also descended first into the lower parts of the earth From this Prophecie of Christs Ascension the Apostle proves that wee must first necessarily presuppose
communicated to you and wee shall bee gloriously brought forth in the sight of Angels and men when Christ shall bee manifested in his second comming The reason whereof is given because Christ is our life so called 1 Because hee hath procured life eternal for us 2 Because hee hath in himself that life to communicate 3 Because hee hath actually begun to communicate that life by his Spirit to us which at length hee will fully perfect 4 Because hee is the object of this our life For our felicity consists in communion with him to know him to bee and converse with him and at length fully to enjoy him Therefore seek yee things above under the hope of life that is to bee revealed to us Vers. 5. Mortifie therefore your members which are upon the earth fornication uncleanness inordinate affections evil concupiscence and covetousness which is Idolatry Exhortation the second as a corrolarie inferred from the fomer by which hee commands to mortifie the vitious motions and affections of corrupt nature through which the deformed body of sin dwelling in us as members works all actual sins and doth so put forth it self in the members of the body that it makes them as it were members of it self and the instruments of vices This mortification is done not onely by not committing the external acts of sin but also by killing in the very beginning those wicked internal motions exciting to those sins Fornication Hee reckons up five vices whereunto the Gentiles chiefly were addicted the last of which viz. Covetousness hee calls by the name of Idolatry that hee might stir them up to the hatred of Covetousness Because almost all accounted it frugality and very many trust in riches Which are upon the earth The Arguments of the Exhortation are three Argum. 1. Because these vices are earthly members or vicious parts of that nature which onely savours of earth and doth altogether alienate men from Heaven Vers. 6. For which things sake the wrath of God commeth on the children of disobedience Argum. 2. Because although these sins may seem light yet they bring the anger of God upon those who are disobedient and do not repent Vers. 7. In the which yee also walked sometime when yee lived in them Yee walk Argum. 3. Because in times past yee have served too much these vices walking and living in them no less than they who still are defiled in this mire Vers. 8. But now you also put off all these anger wrath malice blasphemy filthy communication out of your mouth 9. Lye not one to another seeing that yee have put off the old man with his deeds Exhortation 3. Drawn from the next Argument in which hee commands them to put off lay aside and cast away six vices not to bee resumed again which are 1 Unjust anger 2 Indignation or wrath which is an higher degree of anger 3 Malice or malicious envy and hatred which becomes permanent or lodging anger 4 Reproach or blasphemy against any ones fame 5 Filthy speaking or scurrility and 6 and lastly Lying Put off The Reasons of the Exhortation are two 1 Because in Baptism the Sacramental Vow and Obligation and in the beginning yee have put off the old man with all his actions i. e. yee have renounced your old corrupt nature and its bondage Therefore yee must renounce these vices Vers. 10. And have put on the new man which is renewed in knowledge after the Image of him that created him Reas. 2. Because by the Gift of God Faith Vow and Newness of Life begun in Regeneration yee have put on the New Man i. e. new spiritual qualities as it were a new Nature Therefore yee must renounce these vices But hee describes the New Man in four things 1 That there is a renovation in Christ of the Holiness of our Nature lost in Adam 2 That it consists in the acknowledgement of the Mystery of the Gospel i. e. in the same illumination which so changes the heart and also the outward conversation that the Grace of God in Christ is really acknowledged by us in mind affection and deed 3 That the Archetype or exemplar according to which this New Man is created and renewed is the Image of God the Creator who alone made man that hee might have a being and hee alone hath also created man again that hee might bee new Vers. 11. Where there is neither Greek nor Iew Circumcision nor Uncircumcision Barbarian Scythian bond nor free but Christ is all in all 4 That it is enough to the New Man to have Christ which one thing sufficeth for all things requisite to salvation or that in this business of renovation by Christ our external condition neither hindereth nor promoteth nor in this work is any respect had to an external condition with God bee there any of the Gentiles or Jews circumcised or uncircumcised born in this or that Nation learned or unlearned bond or free which is fitly spoken by reason of the false Apostles who did urge Legal Ceremonies and the traditions of men as if all other things had been nothing except they would Judaize Vers. 12. Put on therefore as the Elect of God holy and beloved bowels of mercies kindness humbleness of mind meekness long-suffering Exhortation 4. To five Virtues viz. 1 To a tender pitty towards the afflicted 2 Towards the poor 3 To humility and modesty in all things 4 To meekness gentleness in conversation with others 5 To long-suffering where injuries fall out Elect There are three Arguments of the Exhortation 1 Because yee are the Elect of God not onely separated by special vocation from the world but also by eternal decree from Reprobates Holy Argum. 2. Because yee are holy and consecrated unto God Beloved Argum. 3. Because yee are beloved of God Therefore adorn your selves with these virtues that yee may yeeld your selves worthy of so great commendations Vers. 13. Forbearing one another and forgiving one another if any man have a quarrel against any even as Christ forgave you so also do yee Exhortation 5. That not onely in long-suffering they mutually bear one anothers infirmities and harsh behaviours but also that they mutually forgive injuries one to another As Christ The Reason of the Exhortation is because Christ hath forgiven you your more grievous offences Therefore do yee forgive injuries one to another Vers. 14. And above all these things put on Charity which is the bond of perfectness Exhortation 6. That in the first place they put on Charity and that before all other virtues Because it springs from the root of Faith as the trunck of a tree and sends forth all other virtues as branches and both cherisheth and nourisheth them Which is The Reason of the Exhortation is Because Charity is the mutual bond of perfect binding together whereby all the faithful are joyned into one body and whereby all are perfected i. e. made partakers of all gifts growing in the Church so that whatsoever either the priviledges of
Sarah by Faith leaning upon the truth of the Promise of God that is faithful and Almighty though shee was barren and aged and above the powers of nature shee is made fit to conceive Seed and to bring forth Isaac from Abraham already in respect to children as it were dead and so the Promise of God concerning his innumerable Off-spring took effect Hence Argum. 9. By Faith wee are fitted for the performance of those things which far exceed humane strength and to receive the accomplishment of Promises incredible to carnal reason as is apparent by the experience of Sarah Therefore c. Vers. 13. These all died in Faith not having received the Promises but having seen them afar off and were perswaded of them and imbraced them and confessed that they were strangers and pilgrims on the earth Argum. 10. All these last recited viz. Abraham with Sarah his Wife and Isaac and Iacob persevered in the Faith even till death neither did they enjoy the good things in this life which God promised only by Faith they saw the certainty of the things promised and perswaded of them saluted the good promises afar off and stretching out as it were the Arms of Faith imbraced them thinking it enough that they should enjoy them after this life professing themselves in the mean time while they lived that they were pilgrims and strangers in the earth Therefore ought you to persevere in the Faith and to live by Faith Vers. 14. For they that say such things declare plainly that they seek a Country 15. And truly if they had been mindful of that Country from whence they came out they might have had opportunity to have returned 16. But now they desire a better Country that is an heavenly wherefore God is not ashamed to bee called their God for hee hath prepared for them a City Hee proves that while they lived upon earth they did not obtain the promises by two Reasons Reason 1. Because professing themselves strangers in the earth they plainly shewed that they sought a Country ver 14. but not an earthly country because they had opportunity of returning to it if they had sought it ver 15. Therefore they sought an heavenly Country promised of God Wherefore Reas. 2. God is not ashamed to bee called their God whence hee gives us to understand that hee had a City prepared for them i. e. Heaven and determined to raise them from the dead that both in body and soul they might possess that desired Country for as their God hee had prepared that City for them so hee would bee called by them Their God that all may understand that these Saints were not to bee separated from the society of God which they sought Vers. 17. By Faith Abraham when hee was tried offered up Isaac and hee that â—ad received the Promises offered up his only begotten Son 18. Of whom it was said that in Isaac shall thy seed bee called 19. Accounting that God was able to raise him up even from the dead from whence also hee received him in a figure The Arguments have been handled which were drawn from the common effect of the Faith of the Patriarchs The Arguments follow which are drawn from the proper effects of the Faith of each of them First hee commends the Faith of Abraham that when God tryed him whether hee would beleeve the Promises and also whether hee would in all things obey hee forthwith offered up Isaac for a burnt-offering though his onely Son although Abraham had immediate promises of multiplying his seed in this very Isaac vers 17. Although it was expresly said to him of this very Son that the blessed seed in whom all Nations were to be blessed should come of him vers 18. For by Faith Abraham reasoned that God who had brought forth Isaac from Parents past children was able to raise him also out of the Ashes And thus hee received Isaac snatched from the jaws of death in a similitude as it were raised from the dead vers 19. Hence Argum. 11. By Faith all impediments are conquered in temptations which may any waies hinder the performance of our obedience unto God and that with most happy success as is manifest by the experience of Abraham Therefore c. Vers. 20. By Faith Isaac blessed Jacob and Esau concerning things to come 21. By Faith Jacob when hee was a dying blessed both the Sons of Joseph and worshiped leaning upon the top of his staff The example of Iacob follows who when hee was a dying by Faith comforted himself and his Sons concerning the blessings which according to the Promise of God should come upon his Nephews and their posterity and that with so much perswasion that for joy hee worshiped God leaning upon his staffe by reason of the weakness of his body Hence Argum. 13. That by Faith they that are a dying may take comfort and not onely comfort themselves but also others concerning the blessings promised as may be seen in the example of dying Iacob Therefore c. Vers. 22. By Faith Joseph when hee dyed made mention of the departing of the children of Israel and gave commandement concerning his bones Ioseph is named the last of the Patriarchs whom neither his power nor the abundance of good things which hee enjoyed in Egypt could make unmindful or negligent of the Promises of God but being perswaded of the children of Israels going out of Egypt and of the bringing them into the Land promised to the Fathers although many years after hee commanded that his bones should be carried out also in testimony of his preferring the thing signified by the promised Land before all earthly things From whence Argum. 14. Faith overcomes length of time before the accomplishment of the Promise comming between together with the commodities of this life the corruption of death and the grave and looks for a resurrection with the Saints as wee see in the example of Ioseph dying Therefore c. Vers. 23. By Faith Moses when hee was born was hid three months of his Parents because they saw hee was a proper child and they not afraid of the Kings commandement The third rank or classis of examples follows from the times near the children of Israels departing out of Egypt to the times of the Iudges The first Example is of the Parents of Moses who gathering from the beauty of the child Moses that God had designed him for some eminent imployment by Faith hid him three months all that time not fearing the Kings command they preserved him alive whom the King hee being a male-child commanded to be cast into the river Whence Argum. 15. By Faith fear is overcome which Tyrants by their unjust commands bring upon the faithful as is manifest in the example of Moses Parents Therefore c. Vers. 24. By Faith Moses when hee was come to years refused to bee called the Son of Pharaohs Daughter 25. Chusing rather to suffer affliction with the people of God than to enjoy the
Mind or Spirit and those closest affections of the Heart or Soul towards any forbidden evil this word will finde out yea it can divide asunder the Soul and the Spirit the Heart and the Mind and tell the man how his Soul or Heart cleaveth to the sin and how his Mind plotteth pretences to hide the evil of it from himself and others even in those sins which have not broken forth but lye as deep in the mind as the marrow in the bones And it can put difference betwixt the purposes of the heart and the thoughts how to compass the design and how to hide the convoy Or those waies how the sinner doth beguile himself and seeketh to blind the eyes of others the Word doth decypher and distinguish all these things which self-deceiving Sophistry confoundeth Then 1. Secret purposes fall under the Judicatory of the Word as well as practices accomplished 2. Pretences and excuses will not put off the challenge of it 3. Nothing remaineth but that wee give up our selves to the Words government flying what it dischargeth and following what it commandeth Vers. 13. Neither is there any Creature that is not manifest in his sight but all things are naked and opened unto the eyes of him with whom wee have to do To clear the power of the Word hee bringeth in the property of God whose word it is and setteth up the sinners secret thought in the sight of the All-seeing God with whom hee hath to do Then 1. God is the Party with whom the hearer of the Word hath to do and hath his reckoning to make and not the Preacher 2. God joyneth with his Word and giveth it that searching and discovering and peircing virtue 3. Gods omniscience and all-seeing sight should make us look to our inward disposition so shall this and other like Exhortations and Threatnings have better effect and fruit in us Vers. 14. Seeing then that wee have a great High Priest that is passed into the Heavens Iesus the Son of God let us hold fast our Profession 1. Hee giveth them a direction for entring into their rest To hold fast their Profession that is in faith and love to avow the Doctrine of Christ. Then Hee that would enter into rest must bee stedfast in maintaining and avowing the true Religion of Christ. 2. Hee who quitteth the profession of the Truth of Christ taketh courses to cut off himself from Gods rest For if wee deny Christ hee will deny us 2. Hee commandeth To hold fast our Profession Then 1. God will not be pleased with backsliding or coldness or indifferency in matters of Religion because this is not to hold it fast but to take a loose hold which is the ready way to defection 2. There is danger lest our adversaries pull the Truth from us 3. The more danger wee fore-see the more strongly must wee hold the Truth 3. The encouragement which hee giveth to hold fast is Wee have Christ a great High Priest c. Then 1. As wee have need of threatning to drive us to enter into Gods Rest So have wee need of incouragements to draw us thereunto 2. All our encouragement is from the help which wee shall have in Christ and that is sufficient 3. Christ is alwaies for us in his Office albeit wee do not alwaies feel him sensibly in us 4. Hee calleth Christ A great High Priest to put difference betwixt the typical High Priest and him in whom the Truth of the Priesthood is found Then What the typical High Priest did in shew for the people that the great High Priest doth in substance for us That is reconcileth us to God perfectly blesseth us with all blessings solidly and intercedeth for us perpetually 5. Hee affirmeth of Christ that hee is passed into the Heavens to wit in regard of his Manheâ—d to take possession thereof in our name Then 1. Christs corporal presence is in Heaven onely and not on Earth from whence hee is passed 2. Christs corporal presence in Heaven and absence from us in that respect hindereth not our right unto him and spiritual having or possessing of him 3. Yea it is our encouragement to seek entry into Heaven that hee is there before us 6. Hee calleth him Iesus the Son of God to lead us through his humanity unto his Godhead Then no rest on the Mediator till wee go to the rock of his Godhead where is strength and satisfaction to faith Vers. 15. For wee have not an High Priest which cannot be touched with the feeling of our infirmities But was in all points tempted like as wee are yet without sin 1. Another encouragement is from the merciful and compassionate disposition of our High Priest whose nature and office and experience maketh him that hee cannot be but touched with our infirmities both sinful and sinless infirmities of body estate or mind Then 1. Hee presupposeth that the faithful are subject to infirmities both of sin and misery and by reason thereof to discouragements and dashing of their spirit 2. Christ doth pitty the infirmities of the faithfull their poverty banishment sickness grief yea their sinful passions and perturbations and short comming in holy duties hee is compassionate in all these Therefore may our Faith gather strength from his pitty to bear these the better and strive against our sinfulness with the greater courage And in the sense of our infirmities wee should not stand back from Christ but go to him the rather as to a compassionate physician who can and will help us 2. To give us assurance of his compassion hee sheweth us that hee was in all points tempted like as wee are yet without sin Then 1. Christ hath experience of all tryals wherein any of his servants can fall of poverty contempt of the world of being forsaken by friends of exile imprisonment hunger nakedness watching weariness pain of body dashing of mind heaviness of hearts dolour anguish and perplexity of Spirit yea of desertion to sense yea of the wrath and curse of God the feeling whereof may justly bee called A descending to Hell Christ in his own experience knoweth what all such exercises are 2. These his experiences and sufferings are pawns to us of his compassion on us in such cases so that wee may as certainly beleeve the compassion as the passion 3. Hee maketh exception of sin whereof hee was free but not of his being tempted to sin Then 1. Albeit our Lord was free from committing sin yet hee was not free from being tempted to sin and so can pitty our weakness when wee are overcome of it 2. His being free of sin is our comfort against sin For if our Mediatour had been defiled with sin hee could not have washed us But now hee is able to justifie us and set us free of sin also Vers. 16. Let us therefore come boldly unto the Throne of Grace that wee may obtain Mercy and finde Grace to help in time of need 1. From these encouragements hee draweth another direction
Reconciled or to condemn the unreconciled sinner Mens Devises for the Relief of the Dead are but Delusions of the Living Vers. 28. So Christ was once offered to bear the sins of many and unto them that look for Him shall Hee appear the second time without sin unto Salvation Hee applyeth the Common Law of dying once to Christ saying Christ was once offered to bear the sins of many Then 1. It is as unreasonable that Christ should offer Himself oftner than once as it is to exact of Him the laying down of His life oftner than once for that is to exact more than the severity of Gods Justice requireth of Him 2. Christs Death was not for any sin in Him but for our sins 3. Hee took not away the sins of every man in particular for many dye in their sins and bear their own judgement but the sins of many the sins of his own Elect People Mat. 1.21 Hee shall save his people from their sins 2. Hee saith That unto them that look for him hee shall appear the second time Then 1. After that once offering of Christ and ascending to Heaven Hee is not to be corporally present on earth again till the Day of Judgement The Apostle acknowledgeth corporal presence no oftner 2. To look for Christs corporal presence upon earth then and not till then is the property of true Beleevers 3. Corporal presence is joyned with Appearance the one is put here for the other 3. Hee will appear the second time without sin Then In his first comming hee was not without our sin yet lying upon him by imputation as his baseness and misery declared But the glorious manner of his second comming shall make evident That hee is without sin that is Fully exonored by that one Offering of the debt thereof which hee took upon him 4. In stead of saying That those who look for him shall be without sin hee saith That Christ shall appear without sin To teach us 1. That the defraying the Debt of the sins of such for whom Christ hath undertaken lyeth upon Christ and not upon the Beleevers for whom hee undertook 2. And that if his once sacrificing himself for them did not expiate their sins sufficiently then Sin should cleave unto Christ until His second comming 3. That Christs freedome from Sin shall evidence our freedome from Sin for whom hee became Surety 5. Hee will appear unto them who look for Him unto salvation Then 1. The full accomplishment of the salvation of the Beleevers shall not be until Christs second comming Though their souls be blessed before yet the full blessedness of soul and body is deferred till then 2. As Christs Glory shall testifie then that His once offering freed Him of the Suretiship for our sins So our salvation shall testifie that His Offering was sufficient to exonor us 3. They that love not his comming cannot look for salvation The Summe of Chap. X. THis once offering of Christ putteth the main difference betwixt this Sacrifice and those offerings of the Law which because they were repeated could never perfect the worshiper vers 1. For if they could have perfected the worshiper they should have ceased to be repeated vers 2. Now cease they did not but were repeated vers 3. Because they could not take away sin vers 4. Wherefore as the Scripture doth witness Psal. 40. Sacrifices of the Law were to bee abolished and Christ His Sacrifice to come in their room vers 5 6 7 8 9. By which Sacrifice once offered wee are for ever sanctified vers 10. And as their Sacrifice was imperfect so was their Priesthood also ever repeating the same Sacrifices which could not because they were repeated abolish sin vers 11. But Christ hath ended His Sacrificing in His once offering and entred to His Glory to subdue His Enemies vers 12 13. Having by that once offering done all to his Followers that was needful to perfect them vers 14. As the word of the New Covenant Ier. 31. proverb vers 15 16 17 18. Having spoken then of Christs Divine Excellency and of the Priviledges which the Faithful have in Him I exhort you to make use of it in special seeing wee have by Chrisâ—â— blood access unto Heaven vers 19. By so perfect a Way as is Christs Fellowship of our Nature vers 20. And so great Moyen by Christ before us there vers 21. Let us strengthen our Faith for the better holding of our Justification and Sanctification through him vers 22. And let us avow our Religion constantly vers 23. And help forwards one another vers 24. Neglecting no means publick nor private for that end as some Apostates have done vers 25. For if wee make wilful Apostacy from his known Truth no Mercy to be looked for vers 26. But certain Damnation of us as of his Enemies vers 27. For if the Despisers of the Law were damned to death without mercy vers 28. What Judgement abideth those who so abuse Jesus his Grace and Spirit as wilful Apostates do vers 29. For Gods threatning in the Law is not in vain vers 30. And it is a fearful thing to fall as a Foe in Gods Hand vers 31. But rather prepare you for such sufferings as you began to feel at your Conversion vers 32. Partly in your own persons and partly by your fellowship with Sufferers vers 33. Which you did joyfully bear in hope of a Reward vers 34. Therefore retain your Confidence vers 35. And be patient vers 36. God will come and help shortly vers 37. And till hee come you must live by Faith and not by sense But if you will not you shall bee rejected vers 38. But I and you are not of that sort that shall make Apostasie but of the number of true Beleevers who shall persevere and be saved vers 39. The Doctrine of Chap. X. THat hee may yet further show the impossibility of offering Christ oftner hee giveth the often repetition of Levitical Sacrifices year by year for a reason of their imperfection and inability to perfect the worshiper and therefore of necessity Christs Sacrifice could not be repeated except wee should make it imperfect like the Levitical and unable to perfect the worshiper as the Legal Sacrifice was The force of his reasoning is this The most solemn Sacrifice offered by the High-Priest himself Levit. 16. and lest subject to repetition of all the Sacrifices being offered not so often as each month or each week or each day as some Sacrifices were but once a year onely yet because they were repeated year by year they were declared by this means unable ever to make the commers thereunto perfect Therefore Christs Sacrifice could not be often offered lest for that same reason it should be found imperfect also And this is his drift in vers 1. Hee proveth his reason to be good thus If they could have perfected the commer then they should not have been repeated but ceased from being offered because
for ever to help them all to Heaven who seek unto God through him onely 2. Because life is here in Christ as in the fountain that hee may give life to whomsoever hee will that is unto all that come unto him 3. Because it giveth life and refreshment to the weary passenger and quickneth his dead and dumpish heart when hee considereth that his Saviour is a man indeed so earnest to have us saved that hee hath yoaked himself in communion of nature with us thereby to save us It is meat indeed to his soul that the Word is made flesh It is drink indeed to consider that hee hath suffered for our sins As Elias Chariot so is Christs Man-head and sufferings Get up here by Faith in him and thou shalt go up to God This way is that of Eagles wings Lay first hold upon Jesus Christ God manifested in the flesh and hee will mount up with thee and carry thee through the wilderness to Canaan from the natural misery and sins which thou lyest in unto Heaven 6. This Way leadeth through the Veil to teach us That wee comming to Christs Man-head must not subsist there but by this mean seeking to God who dwelleth in him that our Faith and Hope may be in God Wee enter by the Man Christ and do rest on God in Christ on the fulness of the God-head which dwelleth bodily in Christ. This is to distinguish the Natures of Christ and to keep the unity of his Person rightly Vers. 21. And having an High Priest over the House of GOD. For our further satisfaction he giveth us Christ over again to make yet more use of him to direct guide and convoy us in the way to lead us to the Father in Heaven through the Courts of his Dwelling and to bring us in to him and make us welcome there 1. We have Christ for a Priest to us whose lips do always preserve knowledge in whom are hid all the treasures of wisdom and knowledge who will inform our mindes and perswade our hearts to believe and obey who will reconcile by his once offered sacrifice the Believer will intercede for the reconciled to keep him still in grace will bless us with all spiritual blessings will take our prayers thanksgiving and the spiritual sacrifice of all the good works of our hands and wash the pollutions from them will offer them in our name with the incense and perfume of his own merits and lead our selves in where our Lamps shall be furnished and our Table filled till we go into Heaven and there he will welcome us in a Mansion prepared for us 2. He is a High Priest adorned with all Authority and all Perfections having all in substance which the types did signifie who beareth our names yea our selves on the shoulders of his power and in the breast of his hearty love who beareth the iniquity of the holy things and holiness in his forehead for us In whom the Father is well pleased with us and hath made us acceptable as in his well-beloved 3. He is over the House of God He hath authority and power to bring in whom he pleaseth and to give forth of the Treasure as much as he will All the Mansions in his Fathers dwelling Hoâ—se are his and all at his disposing to open so as none shall shut To him belongeth to give forth the sentence of Admission to Heaven and to say Come you blessed of the Father Yea to make this his authority manifest he will come again and take us unto himself that where he is we may be there also 4. We have this High Priest that is he is ours because 1. Taken out from amongst us one of our number albeit not of our conditions of our nature but separate from our sinful manners holy and harmless 2. Because he is for us in things appertaining to God to imploy his means and power for our behoof towards God 3. Because bound in all bands with us of nature of grace and good will of the Fathers gift and appointment and his own Covenant and special Contract with us So that albeit an uncouth man may possible leave a stranger in his journey alone yet Christ cannot chuse to do so to us but for the Bands betwixt him and us he will never leave us nor forsake us 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 From these Priviledges he presseth an exhortation To draw near to God and prescribeth the disposition required of us in our drawing near 1. This exhortation sheweth 1. That true Christians are oftentimes so sensible of their own unworthiness that under that sense they are inclined of themselves to stand afar off and have need of encouragement and invitation to draw near 2. That such as are most sensible of their own unworthiness are most called to come forwards unto GOD for he giveth grace to the humble 2. He layeth down the Priviledges in the former verses and in this draweth on the Exhortation To teach us 1. That such priviledges as are granted unto us in Christ must be received and believed as truth 2. That we must study to make use of our priviledges and challenge them for our own 3. That the weakest of true believers in Christ may thrust in themselves at the doors of grace amongst the holy Apostles For the Apostle putteth the Hebrews with himself in the exhortation for this end 3. For our disposition and sitting to draw near he requireth first That we have a true heart He saith not a sensless heart but a true heart that is such a heart as in the matter of believing mindeth no confidence but in Gods grace through Christ onely And in the matter of Gods service mindeth onely his will in its aim and alloweth onely that which is his will in its câ—nsure Then an honest heart which honestly acknowledgeth its own sins and flyeth to Christs blood for sprinkling whose aim is upright endeavours upright and censure of it self upright allowing in itself nothing but what God alloweth and displeased with that which displeaseth God albeit many ways weak and imperfect yet hath liberty to draw near unto God 4. The next thing he requireth is full assurance of faith That is a settled and full perswasion to be accepted even through Jesus Christ. Then albeit the Lord will not despise the weakest measure of faith and will not quench the smoaking flax yet it pleaseth him better yea it is his commandment that men study unto the full assurance of faith for the more thou restest on Gods Covenant with thee in Jesus Christ the more thou sealest his truth glorifiest him becomest the more like unto faithful Abraham and gettest the deeper rooting in Christ. 5. The third is That the heart be sprinkled from an evil conscience The heart is sprinkled when a sinner sensible of sin maketh hearty application to himself
earthly affections mortified 3. Their encouragement and cause of joy was the sensible feeling within themselves of the comfort of eternal Riches in Heaven keeping for them Then 1. It is the assurance of our heavenly inheritance which must make us ready to quit our earthly moveables 2. Who so getteth a heart to quit any thing on earth for Christ shall have better in heaven than he can lose here 3. GOD useth to give earnest of what he is to give in sensible feeling of spiritual Riches to such as believe in him 4. When men can esteem of things heavenly as they are that is enduring goods and of things earthly as they are that is perishing moveables then shall they readily quit the earthly in hope of the heavenly Vers. 35. Cast not away therefore your confidence which hath great recompence of reward Now he exhorteth them to go on in this â—old avowing of Christ For this Confidence in the Original is such as hath with it a full and free profession of all their faith Then confidence and bold avowing of the truth is required A plain and full testimony must we give to Christs truth our confidence in profession is in part casten when our testimony is sparing 2. The encouragement he giveth is The hope of a reward Then 1. Constancy in avowing of Christ shall be well rewarded although not of deserving yet of Gods grace 2. He that quiteth his profession renounceth the reward promised to the constant Quest. But doth not this exhortation import the elects unsettledness and uncertainty of perseverance I answer Not but onely his weakness of himself and need of such exhortations to further his constancy 2. The danger of dishonoring God in some particular slip or fall is ground sufficient for this exhortation and this is the most of necessity it can import 3. Exhortation being given to the common Body of the visible professors teacheth them properly and not the elect formally Vers. 36. For ye have need of patience that after ye have done the will of God ye might receive the promise He giveth a reason Because they have need of patience therefore they must not cast away their confidence Then 1. The reward will not be given till a time intervene 2. And troubles will lie on in the mean while to make the time seem the longer 3. Patience is needful as a mean to fit us to attend 4. Confidence of the truth must support our patience 2. The time of their Patience he setteth as long as God thinketh good to employ them and after that the reward cometh Then 1. The time of patience is as long as God hath any thing to do with us in this world 2. Patience must not be joyned with idleness but with active obedience of Gods will as he requireth it 3. After that employment is ended the promised reward is given Vers. 37. For yet a little while and he that shall come will come and will not tarry He encourageth them to Patience by promise of the Lords coming to relieve them shortly Then 1. The tearm of patience is until the Lord come to deliver 2. The patient attender on his coming shall not be disappointed For he will come and will not tarry beyond the due time of our necessity 3. It should strengthen us unto Patience that the time is short and the delivery certain Vers. 8. Now the just shall live by Faith but if any man draw back my soul shall have no pleasure in him How shall they send in the mean time He answereth from Habak 2.4 The just shall live by Faith That is The man who will be found righteous must not look to present sense but sustain his soul with the word of Promise Then 1. In the midst of troubles and Gods felt absence Faith will content it self with the onely promises of GOD. 2. Looking to Gods word by faith is able to keep a soul in life and patience 2. He threatneth the misbelieving Apostate that chuseth to draw back and not live by faith The words of the Prophet are He whose soul is lifted up in him is not upright The Apostle betaketh him to the meaning which being compared with the Prophets words doth teach us 1. That he who refuseth to live by faith is lifted up with the false confidence of some other thing than God He hath some strong hold within himself wherein he doth trust 2. He that lifteth up himself in his vain confidence will draw back from beleeving in Gods word in the time of tryal 3. Hee that draweth back in the time of tryal bewrayeth the want of this sincerity 4. A back-slider from the profession of the Truth is loathsome both to God and to his Saints Vers. 39. But wee are not of them who draw back unto perdition but of them that beleeve to the saving of the soul. Hee mitigateth the threatning lest hee should seem to suspect them of inconstancy Then 1. Such Threatnings and Exhortations as have been given here do not import the uncertainty of their perseverance who are threatned but standeth with the assurance of the contrary 2. Hee who threatneth should be as wary to weaken his hearers Faith as his own 3. Hearers must understand that the right use of threatning is to rowse men out of security and not to discourage them 2. Wee are not of them saith hee who draw back unto perdition Then 1. They who draw back from constant avowing of the Faith draw near unto perdition Hee that forsaketh the Cross runneth himself on the Rock of his own destruction which is worse 2. The Elect are not of that kind or sort of men who fall into Apostasie unto perdition They may fall for a time but are not of them that draw back unto perdition 3. Wee are of them saith hee who beleeve to the salvation of the soul. Then 1. True Beleevers are of that kind of whom all do persevere 2. Persevering in the Faith is going on to Salvation The Summe of Chap. XI NOw that you may know the better how to live by Faith consider that Faith apprehendeth things to come as present and subsisting by holding them in their original Fountain which is the word of Promise and beholding in the Mirrour of the Word the clear certainty of things as yet not seen to sense vers 1. For so were the Elect Beholders and Partakers of Christ before hee came and were justified vers 2. And so have wee certainty of the Creation of the World of nothing vers 3. By it was Abels person and sacrifice accepted and preferred before his elder Brother vers 4. By it was Enoch made ready for Heaven vers 5 6. And Noah by it saved both in body and soul vers 7. Faith made Abraham leave his Country in hope of Heaven vers 8 9 10. By it Sarah being old got strength above the course of Nature to become a fruitful Mother vers 11 12. All these unto their dying day were contented with the fore-sight of
the performance of Gods Promises and in hope thereof renounced the world therefore God honoureth them as his confederates vers 13 14 15 16. Faith made Abraham to offer his onely Son vers 17 18 19. Isaac and Iacob and Ioseph by Faith at their death comforted themselves and others also in hope of the performance of Gods Truth vers 20 21 22. The Parents of Moses overcame the fear of man by Faith vers 23. Moses by Faith got strength to chuse the Cross of Christ before the riches and honours and pleasures of Egypt vers 24 25 26. Faith made him constant in his choise and patient vers 27. By Faith hee got the people of Israel to be saved when the first-born of Egypt were slain vers 28. By Faith the deep Sea gave open way vers 29. High walled Towns were thrown down vers 30. Rachab was saved when others perished vers 31. By Faith numbers of Gods Children did wonderful things and received wonderful comforts and overcame all persecutions vers 32 33 34 35 36 37 38. All these died in the Faith of Christ and were justified albeit Christ was not yet come vers 39. God having reserved the accomplishment of the Prophecies and Types in the comming of Jesus Christ until our time that the Fathers might not get Salvation except by looking to our times and joyning with us in the Faith of Jesus in whom they and wee also are perfected vers 40. The Doctrine of Chap. XI Vers. 1. Now Faith is the substance of things hoped for the evidence of things not seen HEE pointeth out the Nature of Faith to help them to live by it Then Hee that would live by Faith had need skilfully to search out the nature thereof 2. In describing Faith hee ascribeth unto it the property of the Word which Faith layeth hold upon For it is the Word properly which is the substance of things not seen Then There is such an union betwixt Faith and the Word that what the Word is in force and effect that Faith is said to be in force and effect also As Faith honoureth the Word so God honoureth Faith in giving it the like commendation for force with the Word What is the original of the being and existence of any thing but this God willeth it to be or promiseth it shall come to pass or commandeth that it may be Therefore let Faith get a hold of the Promise or Word and it taketh hold of the thing promised by the root thereof And in the hand of Faith doth Truth bud out and flourish unto the ripe fruit of full satisfaction in performance 3. The word Evidence in the Original is a tearm of Logick importing that it is the nature of Faith by dispensation to convince Then It were wisdome for helping of our weak Faith to make Syllogisms from the Word and to reason so convincingly against all opposition of incredulity in us as there might be a consent and yeelding to the Truth extorted from us As for example When wee cannot take to heart the danger wee are in by entertaining any known sin from Rom. 8.13 wee may reason thus The Scripture saith If yee live after the flesh yee shall dye But if I forsake not and mortifie not this known sin in mee I live after the flesh Therefore if I forsake not and mortifie not this known sin I shall die Again the Scripture saith If yee through the Spirit do mortifie the deeds of the body yee shall live Therefore if I by the Spirit mortifie such and such lusts I have Gods promise that I shall live And so in other particulars Vers. 2. For by it the Elders obtained a good report Hee proveth the nature of Faith to be as hee hath said because the Elders were approved of God as blessed in their beleeving who could not otherwise be partakers of the promised blessing in the Messiah to come except Faith had furnished unto them the substance and evidence of that hoped-for blessing Then 1. The Fathers under the Law were endued with justifying Faith and accepted of God even as wee 2. Men how base soever are brought into credit with God and into good estimation with his Church by Faith Vers. 3. Through Faith wee understand that the Worlds were framed by the Word of God So that things which are seen were not made of things which do appear Another proof to shew that Faith is the evidence of things not seen Because wee can have no other evidence of the Worlds Creation but by looking thereupon in the Word as it were in doing before our eyes Then 1. Faith must not stand whether there be Appearances or Probabilities or not of such things as are promised in the Word or else it could not beleeve the Creation which is the making of all things of nothing 2. The whole works of Creation are Pawns and Evidences of the possibility yea certainty of every thing promised For the works of Creation stand upon no better ground than Gods Word This sentence God shall make our vile bodies like unto the glorious body of Christ Iesus is as powerful to make us so as this sentence Let there be Light was powerful to create Light when there was none before Vers. 4. By Faith Abel offered unto God a more excellent sacrifice than Cain by which he obtained witness that he was righteous God testifying of his gifts and by it he being dead yet speaketh In the Catalogue of Believers he beginneth at Abel the first persecuted man for Righteousness and that by Cain professing the same worship with him Wherein we learn 1. That the wicked may joyn in the outward worship and pure forms of Religion with the godly as Cain did with Abel 2. That Faith putteth the difference betwixt their persons and service 3. That a mans person must first please God before his actions can please him For therefore was Abels Sacrifice accepted because by faith his person was justified 4. Faith maketh Abel still a speaking Doctor to the Church directing all who love to have such a reward to cleave unto God as he did and albeit they should dye for it by the hand of their persecuting and bloody Brethren not to wonder at it Vers. 5. By Faith Enoch was translated that he should not see death and was not found because God had translated him For before his translation he had this Testimony that he pleased God Enochs full felicity is expressed by Gods translating of him Then if we ask where Enoch went to we must search for him by Scriptures warrant onely in the company of God the Translator of him For before he was translated he lived a blessed man in fellowship with God And it is injurious to God and Enoch both to put him out of Gods fellowship as not blessed when he is translated 2. Enochs Translation beareth witness 1. That the blessedness of everlasting life with God after death was known in the Old Testament 2. That the Fathers got possession of
such works which belong to Gods Service but wee must take heed to the manner of doing of them that they may be done with a ready affection and good wil. 2. Next that they be done in the sense of our own weakness vileness and unworthiness 3. And thirdly that they be done with reverend regard to God in such a godly fear as may make us circumspectly handle and meddle with his Service as the word importeth 4. That this may be the better done let us have grace or hold fast the grip of Grace whereby wee may serve God saith he Then he that would have strength to serve God must study by faith to lay hold on Gods grace in the Gospel and having laid hold thereon to hold it fast for otherwise wee can neither have heart nor hand to serve GOD. But he that is fastned on the grace and good will of God towards him will draw courage and strength from this believed grace to serve God cheerfully and reverently Vers. 29. For our God is a consuming Fire Because the holiest men have need of the Spurs of GODS Terrour to stir up their lazy flesh he closeth with a Watch-word of Moses Deuter. 4.24 terrifying the people from Idolatry or Imagery which he applyeth for making men circumspect in their manner of worship Teaching us thereby 1. That to serve Idols and follow a false Religion and not to serve GOD in reverence and godly fear in the true Religion will be both alike plagued 2. The words do teach us That GODS entring into Covenant and laying down of the feud and enmity against us maketh Him not to lay down his awfull Majesty over us 3. And therefore we must be so confident of His love towards us as wee remember in the mean time that He is a consuming Fire to the ungodly and profane Professours of His Name The Summe of Chap. XIII NOw that you may be fruitfull in the Faith I recommend to you in short Brotherly Love vers 1. Hospitality vers 2. Compassion with sufferers for the Truth vers 3. Chastity vers 4. Contentation Vers. 5 6. Steadfastnesse in the Truth which Gods Messengers have taught you Vers. 7. For change who will Christ in Himself and in his Doctrine changeth not Vers. 8. Beware of the Leven of Iewish Doctrine such as is distinction of Meats and others like Vers. 9. For they who maintain the Leviticall Service cannot be partakers of Christ with us Vers. 10. This was prefigured in the Law vers 11. So was Christs contemptible usage Vers. 12. And wee must follow Him and be contented of reproach for Him Vers. 13. For wee have no place of Rest here but look for it hereafter Vers. 14. Therefore let us follow the Spiritual Signification of those Ceremonies and sacrifice unto Him our Prayers and Praise and good Works Vers. 15.16 Obey your Ecclesiastical Governours in their Office for their Charge is great and you have need not to grieve them Vers. 17. Pray for mee for I shall bee found an honest Man what ever bee mens speeches of mee Vers. 18. But pray you for mee for your own good ver 19. And I pray God to finish His begun work in you graciously ver 20 21. And because I have but touched things briefly in this short Epistle take Exhortation in good season when your Teachers do press such Doctrine upon you more at length vers 22. It may bee that Timothy and I see you shortly Vers. 23. Deliver our Commendations Vers. 24. And Grace bee with you all AMEN vers 25. The Doctrine of Chap. XIII Vers. 1. Let Brotherly love continue FRom this first Precept Learn 1. That the first Fruit of Faith which God requireth is Love and constant love amongst his children 2. That our mutual love must be sincere and kindely as if it were grounded on Bands of Nature Vers. 2. Be not forgetful to entertain Strangers For thereby some have entertained Angels unawares From this Precept Learn 1. That we are ready to forget charity to strangers especially to be hospital unto them 2. That the possibility of finding strangers better men than we take them to be should over-ballance the suspition of their slightness and should set us on to do the duty 3. That if a man intending to do good do more than he intended to do it shall be imputed unto him no less than if he had intended the same Vers. 3. Remember them that are in bonds as bound with them and them which suffer adversity as being your selves also in the body From this Learn 1. That it is no new thing for the world to put bonds on them who seek to bring them out of Bondage 2. That Prisoners for Christ are readily forgotten of such as are at freedom 3. Such mens bondage should be esteemed as our own even until God set them free 4. That other distressed people also shall be helped by us if we consider what may befal our selves before we dye Vers. 4. Marriage is honourable in all and the bed undefiled But Whoremongers and Adulterers God will judge From this we learn 1. That breakers of Wedlock and unclean persons in a single life are both reserved unto GODS judgement how lightly soever men let them pass 2. That marriage being provided of God for a remedy of incontinency maketh Uncleanness the heavier sin 3. That seeing it is GODS Doctrine to commend Marriage for honourable and hath pronounced it not onely Lawful but commendable in all persons of whatsoever Place or Calling and hath justified it for undefiled to traduce this estate of life as not holy or not beseeming an holy man or an holy calling and to forbid marriage to persons of any calling must be as it is called 1 Tim. 4.1 2. The Doctrine of the Devil Vers. 5. Let your conversation be without covetousness and be content with such things as you have For â—e hath said I will never leave thee nor forsake thee Here we are taught 1. That the enlargement of our desires to have more and more worldly goods whether we be rich or poor is disallowed of GOD. 2. That GOD requireth Contentation with our present estate how mean soever it be and counteth it Covetousness not to be contented 2. To make us contented he giveth us Gods Promise made to Joshua Chap. 1.5 for our provision in necessaries Then 1. The Promises made to Ioshua or any other holy Man in Scripture for Furniture in his Calling may be very well applied unto us for Help and Furniture in our Calling 2. Faith in Gods Promise for our Maintenance must both stay our fear of want in time to come and give us contentment with that which we have for the present 3. A general Promise of Gods being with us and assisting of us is as sufficient for all particulars whereof we stand in need as if they were expressed Vers. 6. So that we may boldly say The Lord is my Helper and I will not fear what man shall do unto me By
wishes desires applies and seals salvation to all the faithful and all things which belong to holiness and happiness The second Epistle general of PETER Analytically expounded THE CONTENTS THe Apostle being now nigh unto death seals up this last testimony of his will in this Epistle as it appears in the first Chapter 12 13. vers c. for the use of all the faithful wheresoever and chiefly the Hebrews whose Teacher hee was There are three principal parts of the Epistle according to the number of the Chapters In the first hee exhorts them to persevere in true Faith and Christian Piety Chap. 1. In the second hee dâ—hâ—rts them from attending to false Prophets which hee foretells will arise in the Church Chap. 2. In the third hee seriously admonishes them to beware of those prophane Scoffers who account the coming of Christ to judgement as a Fable in Chapter 3. CHAP. I. THere are three parts of the Chapter In the first there is the Exordium of the Epistle to vers 5. In the second an exhortation to proficiency in Faith and Holiness to vers 19. In the third hee digresses in the commendation of prophetical Scripture to the end Vers. 1. Simon Peter a Servant and an Apostle of Iesus Christ to them that have obtained like precious Faith with us through the Righteousness of God and our Saviour Iesus Christ The inscription of the Epistle contains three things 1. The description of the Writer from his common name Simon and from his Sirname Peter given him by Christ together with his office in the Church Servant and from his special office An Apostle of Iesus Christ whence hee had authority to write 2. The description of the faithful to whom it is written from the excellency of Faith which was bestowed upon them The excellency whereof is propounded by way of distinction from historical Faith 1. That it is precious 2. That it is proper to the Elect not hypocritical 3. That it is equally precious with the Faith of the Apostles he doth not compare the degree and quantity but the quality and nature of the gift because it was given by the same Holy Spirit for the same merits of Christ and to the same good purposes viz. the apprehending of Christ and his benefits 4. That it flows from Gods Righteousness or Faithfulness faithfully performing the free promises made to our Fathers and is derived to us together with all other benefits through the Righteousness of Jesus Christ our Lord. Vers. 2. Grace and Peace bee multiplied unto you through the knowledge of God and of Iesus our Lord The third thing in the inscription of the Epistle is a salutation wherein is his prayer and confirmation of it In his prayer hee wishes to all the faithful Hebrews a fuller manifestation multiplication and encrease of all saving gifts of the Holy Ghost and multiplication of peace or of all benefits which conduce to the promoting and perfecting of their present and future felicity and that by the encrease of saving Faith or acknowledgement of God and Christ as they are revealed in the Gospel Vers. 3. According as his divine power hath given unto us all things that pertain unto life and godliness through the knowledge of him that hath called us to glory and virtue Hee confirms the hope of his desires viz. that God will multiply grace and peace towards them by Faith in five Arguments Divine Power Argum. 1. The power or effectual grace working powerfully hath bestowed upon you all expedients which belong to holiness or grace to life or peace by the knowledge or Faith of him both in respect of the right to as also the admission of you into the profession Therefore God will encrease and multiply those gifts until yee obtain perfection of life and holiness For there is the like reason for the beginning and progress as touching the favour of God Hath called Argum. 2. God hath called you to virtue or Grace and to Glory or Peace Therefore hee will perfect those things in you to which hee hath called you Vers. 4. Whereby are given unto us exceeding great and precious promises that by these you might be partakers of the Divine Nature having escaped the corruption that is in the world through lust Argum. 3. Confirming the former God hath given you the promises of the Gospel which as they are very great because of the greatest things viz. of Righteousness and eternal life So also they are precious and mainly necessary to you for the obtaining of life Therefore hee will perform those promises by multiplying even unto perfection those things which hee hath promised That by these Argum. 4. For this end hee hath given both the promises and beginnings of these things promised to you that yee might be partakers of the Divine Nature not as to the essence but as to the virtues and perfections which represent the Nature of God in heavenly wisdome holiness and happiness as in a lively Image Therefore hee will multiply to you grace and peace that hee may attain his end in perfecting of you Having escaped Argum. 5. Now you have escaped from the Kingdome of death and the Covenant of sin being freed from destruction wherein the world lies through lust or concupiscencâ—â— Therefore the same gracious good pleasure of God 〈◊〉 multiply to you grace which is opposed to sin and peace which is opposed to destruction Vers. 5. And besides this giving all diligence adde to your Faith Virtue and to Virtue Knowledge After the Preface hee exhorts them to a serious endeavour of growing in Faith and Godliness reckoning up by degrees the chief Christian virtues whereof the first is Faith which opens unto us the first entrance to God to this is adjoyned virtue or following after Righteousness in general because without Faith it is dead and ineffectual Prudence or Knowledge follows which consists in a fuller knowledge of heavenly mysteries and the application of them to practice Vers. 6. And to Knowledge Temperance and to Temperance Patience and to Patience Godliness After this hee requires Temperance whereby every one keeps himself from those enticements whereby hee might be taken off from his duty Hee would have Patience or Fortitude which consists in bearing adversity and not in ceasing from our duty for the evils which pursue us annexed to Temperance and these virtues are four which are commonly called Cardinals to these hee would have three other joyned 1. Godliness which chiefly consists in the very worship of God Vers. 7. And to Godliness Brotherly Kindness and to Brotherly Kindness Charity The other virtue which hee would have added is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Brotherly love whereby wee embrace our Brethren or the houshold of Faith The last virtue is Charity or common love which is to be extended to all men even to enemies Vers. 8. For if these things be in you and abound they make you that yee shall neither be barren nor unfruitful in the knowledge of our Lord Iesus
Argum. 4. Faith satisfies it self in the word of Almighty God concerning making the world out of nothing or concerning the Creation of all things which wee see out of no apparent or pre-existent matter Therefore wee must live by Faith and persevere in it although wee see nothing of those things which are promised to us in the word of God seeing God can effect our salvation promised to us out of things which appear not no less by his word than hee could create the world out of nothing Vers. 4. By Faith Abel offered unto God a more excellent sacrifice than Kain by which hee obtained witness that hee was righteous God testifying of his gifts and by it hee being dead yet speaketh The properties of Faith follow which are illustrated by the special experience of the Saints which hee disposes into four classes as it were for orders sake The first is of those which lived before the flood to vers 8. The second is of those which lived from the flood till Israel went down into Egypt to vers 23. The third is of those that lived at their comming out of Egypt to vers 32. The fourth is of those that lived after to the end The first in the first rank or classis is Abel who is said by Faith to offer a more excellent Sacrifice than Cain not onely â—hat Faith caused that hee should make choice of the best Sacrifice which by the command of God it was lawful for him to offer but especially because by Faith in the thing signified i. e. the MESSIAH the immaculate Lamb of God promised who was to take away the sins of the world hee fastened his eyes and worshiped God in Spirit whereas Cain stuck in the naked superficial Ceremony onely And so Abel is declared justified by Faith God giving testimony of the excellency of his Sacrifice which hee offered By which Faith although dead yet hee speaks teaching by his example all in the Church to beleeve in Christ and to seal their Faith with the Martyrdome of blood if it be the will of God Hence Argum. 5. The faithful are declared just by Faith their offerings are accepted their worship is approved of God and posterity is edified by the example of Beleevers as is manifest by the example of Abel Therefore ought wee to persevere in the Faith Vers. 5. By Faith Enoch was translated that hee should not see death and was not found because God had translated him for before his translation hee had this testimony that hee pleased God 6. But without Faith it is impossible to please him for hee that cometh to God must believe that hee is and that hee is a rewarder of them that diligently seek him Enoch follows in the second place who is said by Faith to bee translated into life immortal death or the separation of his Soul from his body not intervening only a change made from mortal to immortal qualifications He proves that this Translation was a fruit of Faith because Enoch pleased God or was approved before the translation of him and without faith it is impossible to please God the reason whereof is given because no man comes unto God or is admitted into fellowship with him unless hee subscribe to the All-sufficiency and goodness of God by Faith so as to apply that goodness of God to himself which is offered him and come unto God desirous of communion with him for it is Faith alone that divests a man of all his own worth and joyns him to God that is merciful and full of compassion Hence Argum. 6. By Faith wee obtain Eternal Life as God hath testified to us in the translation of Enoch who had hee not been indued with faith had not pleased God nor come unto him nor had been admitted into heaven Therefore ought wee to persevere in the Faith Vers. 7. By Faith Noah being warned of God of things not seen as yet moved with fear prepared an Ark to the saving of his house by the which hee condemned the world and became Heir of the Righteousness which is by Faith Noah is the third who warned of God concerning the coming of a Flood many years after believed and feared and by the Command of God prepared an Ark to the saving of his Family whereby hee convinced the rest of the world then living with himself of unbelief and is declared the Heir of that Righteousness which is by Faith in Christ who was represented by the Ark Hence Argum. 7. By Faith wee are to take heed of the anger of God and diligently use the appointed means to Salvation by which diligence wee convince the world of unbelief and slothfulness and testifie the truth of our Faith whereby wee believe in Christ and obtain the inheritance of Righteousness in him as is manifest in the experience of Noah Therefore wee ought to persevere in the Faith Vers. 8. By Faith Abraham when hee was called to go out into a place which hee should after receive for an inheritance obeyed and hee went out not knowing whither hee went 9. By Faieh hee sojourned in the Land of Promise as in a strange Country dwelling in Tabernacles with Isaac and Jacob the Heirs with him of the same Promise 10. For hee looked for a City which hath foundations whose Builder and Maker is God The second Rank or Classis of Believers which lived to the time of Israels going down into Egypt whereof the first in order is Abraham who by Faith left his Country and followed God into a strange Land leaning upon the Promise of God for an inheritance to bee given him uncertain in the mean time where hee should sojourn ver 8. By Faith also hee sojourned in the promised Land dwelling in Tabernacles as some Pilgrim and Stranger as Isaac and Iacob his Posterity did to whom the same promise of an Inheritance was made ver 9. For hee did not so much look at that typical Land of Canaan as Heaven represented by that Land of Promise which is like a fenced and strongly founded City whose Builder is God and not man Hence Argum. 8. By Faith wee being called of God leave all earthly things and content with our condition being according to the Will of God whatever it is wee sojourn in this world under hope of a most abiding Inheritance to bee possessed by us in heaven as appears in the example of Abraham Therefore c. Vers. 11. Through Faith also Sarah her self received strength to conceive Seed and was delivered of a Child when shee was past age because shee judged him faithful who had promised 12. Therefore sprang there even of one and him as good as dead so many as the stars of the Sky in multitude and as the Sand which is by the Sea shore innumerable Before hee passes from what hee had to say of Abraham hee mentions the Faith of his Wife Sarah whose Faith concurred with Abrahams to apprehend the promise of the numerous Off-spring which should issue from him