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
the Commandment exacted strict obedience but affords no strength to assist in our obedience but you are under Grace or the Covenant of Grace wherein the Grace of God with the Command confers life to Believers and strength to obey therefore certain of the victory against sin yee ought to endeavour after Holiness Vers. 15. What then shall wee sin because wee are not under the Law but under grace God forbid Hee repeats and rejects the absurd objection of Libertines who take occasion from the grace of God to sin more freely when the contrary follows viz. because wee are under grace therefore wee ought not to indulge to our selves a liberty of sinning Vers. 16. Know you not that to whom you yeeld your selves servants to obey his servants yee are to whom yee obey whether of sin unto death or of obedience unto righteousness Argum. 6. Serving by the way to confute the objection seeing there is a necessity that you bee servants to him whom you obey and that you receive a reward proportionable to your work whether you obey sin or the Divine Commands unless you will bee accounted the servants of sin and will receive the reward of eternal death it behoves you to beware that you indulge not your selves in sin and if you will bee accounted the Servants of God that you may bee pronounced Righteous and Heirs of Life of necessity you must labour after Holiness Vers. 17. But God bee thanked that yee were the servants of sin but yee have obeyed from the heart that form of doctrine which was delivered to you Argum. 7. By the grace of God the time of your bondage is past in which you were servants to sin before your regeneration and now converted you have begun to yeeld sincere obedience to the Gospel the impression whereof you have received as from a print Therefore to return to the service of sin or to depart from the sound Doctrine is unworthy but it behoves you to persevere in your obedience to the Doctrine into which you were delivered Vers. 18. Being then made free from sin yee became the servants of righteousness Argum. 8. Being now freed from sin by the Omnipotent Arm of God yee are servants of righteousness to holiness Therefore by the Law of servitude being servants to righteousness yee are bound to become servants also unto holiness Vers. 19. I speak after the manner of men because of the infirmity of your flesh for as yee have yeelded your members servants to uncleanness and to iniquity unto iniquity even so now yeeld your members servants to righteousness unto holiness After his excuse of his homely similitude which in many things holds no proportion with these spiritual things yet notwithstanding the Holy Ghost is pleased to use because of the infirmity of the Romans for the sake of those that were carnal which could not so easily apprehend an higher or more spiritual way of speaking Hee repeats the exhortation and addeth Argum. 9. You have sometimes yeelded your members unto uncleanness and have been altogether servants to unrighteousness therefore now 't is fitting that with equal industry at least you yeeld your members servants unto righteousness and to holiness not to bee less studious of doing well than heretofore you have been of sinning and doing ill Vers. 20. For when yee were the servants of sin yee were free from righteousness Argum. 10. Confirming the former When you were servants of sin yee were free from righteousness for you were not at all servants unto righteousness Therefore now 't is equal seeing you are the servants of righteousness that you should bee free from sin and not at all servants unto it Vers. 21. What fruit had you then in those things whereof yee are now ashamed for the end of those things is death Argum. 11. You have gained no other fruit for your former sinful course of life but shame which is now upon you nor could you expect any other fruit for the future but eternal death which is the end of sin Therefore it behoves you to beware that you serve sin no longer Vers. 22. But now being made free from sin and become servants to God yee have your fruit unto holiness and the end everlasting life Arg. 12. After you gained your liberty from the bondage of sin you became servants unto God and have your fruit unto holiness encreasing and abounding daily therein at length you shall obtain eternal life therefore ought you diligently to follow after holiness Vers. 23. For the wages of sin is death but the gift of God is eternal life through Iesus Christ our Lord. Arg. 13. Confirming those which went before after this manner Whatsoever hath hitherto been spoken in this Argument is sufficient and firm for it is decreed by a Divine Sentence to render a reward to sinners according to their deserts which is eternal death and to bestow life eternal with Justification and Sanctification which are chained to eternal life not of debt but freely of his grace and that no way but in our Lord Jesus Christ Therefore ought wee not to continue in sin lest wee perish but with Faith in Christ wee must joyn the practice of holiness which holiness with eternal life God will freely give to those that believe in Christ and follow after holiness as it is largely proved before CHAP. VII IN the former Chap. hee exhorts those that are justified by Faith to Holiness and because they who most follow after Holiness are most sensible and lament the power of sin dwelling in them not yet extinguished Therefore for the sake of these ariseth the fourth Confirmation of the Doctrine of Free Iustification by Faith in Christ in that it yeelds consolation to the afflicted consciences of the Saints by reason of their imperfect obedience to the Law and the reliques of sin that dwell in them There are three parts of the Chapter in the first that they who are justified should take comfort against their imperfâ—ct obedience to the Law hee handles the freedome of justified persons from the Covenant of Works and their interest in the Covenant of Grace which is the first place of Consolation to ver 7. The second contains an Apology for the Holiness of the Law two objections against the Law being answered to verse 14. In the third is contained the second place of Consolation wherein from the Doctrine of Iustification by Faitâ— in Christ the Apostle propounds the wrestling which hee had with the remnants of sin and the victory which hee gained that by his example and experience troubled consciences might take comfort The first Part. Vers. 1. Know yee not Brethren for I speak to them that know the Law how that the Law hath dominion over a man as long as hee liveth 2. For the Woman which hath an Husband is bound by the Law to her Husband so long as hee liveth but if the Husband bee dead shee is loosed from the Law of her Husband 3. So then if while
AN EXPOSITION OF ALL St. PAULS EPISTLES TOGETHER With an Explanation of those other Epistles of the Apostles St. James Peter John Jude Wherein the sense of every Chapter and Verse is Analytically unfolded and the Text enlightened By DAVID DICKSON Professor of Divinity in the University of Glascoe Published for the Benefit of such as desire clearly to understand and rightly to improve the Scriptures JOHN 15.4 Abide in mee and I in you As the Branch cannot bring forth fruit of it self except it abide in the Vine No more can yee except you abide in mee LONDON Printed by R. I. for Francis Eglesfield and are to bee sold at the Marygold in St. Pauls Church-yard 1659. TO THE MOST ILLUSTRIOUS MARQUESSE Earl of Kintar Lord Cambel Lord of Lorn c. AND To the most Noble Lord the Lord Archibald Cambell Lord of Lorn his Eldest Son and Heir c. David Dickson wisheth all happiness THe name of Wisdome and Happiness most Illustrious Marquess hath alwaies and every where been very eminent and all men have justly commended him that hath been studious of both But few they are who well understand the things themselves For they that place their Happiness in any thing besides the enjoyment of God in the matter of true Wisdome are much mistaken That indeed is the true Wisdome by which wee are directly and infallibly led to solid and eternal Happiness It is a most sad spectacle and to wise observers not unprofitable to behold the misery of mankind joyned with madness Man is banished from Heaven and as a Vagabond wanders upon Earth tossed up and down with the stings of misery and a certain blinde desire of Happiness inquires after his Remedy But the Felicity hee should seek after above hee looks for among terrene trash and so misseth of it every where For the chiefest Good hee embraceth the meanest things and the deceitful shadows of Vanity By the frequent frustration of his conceived hopes hee is minded of his errour and urged with the perpetual agitation of a restless spirit to seek after the heavenly Country and his Fathers house But hee goes astray from the womb and his errour is endless encreasing and multiplying the miseries that hee flies from The contemplation of Divine Goodness conflicting with mans obstinacy and stubbornness heightens the sadness of this spectacle The fountain of happiness descends from Heaven cloathed with Majesty and Light as with a garment manifesting to those that are in the dark his invisibility to wit his eternal power and God-head shining forth in the works of Creation that hee might invite rebels into favour with him But they either look not towards God or looking to him they acknowledge him not or knowing him in some measure they glorifie him not as God but become vain in their imaginations and bowed downward they cry out Who will shew us any good None seriously pray Lift up the light of thy Countenance upon us God comes neerer in the works of his providence and leaves himself not without witness but communicates his good things to men unworthy gives Rain from Heaven and fruitful seasons filling the hearts of his most ingrateful enemies with food and gladness that they might feel after the Lord and finde him whom they had lost so by the riches of his goodness and forbearance they might be reduced to repentance But they receive these benefits and sacrifice them to gluttony and intemperance And even with these things which Divine bounty vouchsafed arming themselves with the weapons of iniquity they rebel against God But here the Man-kindness of God doth not end but hee comes close to us reacheth forth his hand knocks at every mans breast produceth the Law written legibly upon every mans heart shakes their consciences stirs up their thoughts to summon those fugitive enemies to the Tribunal of Justice to accuse the guilty and convince them of their odious ingratitude takes away all excuse from those that are convicted and all this that men might repent and sue out for pardon But they convinced of their iniquity contumaciously lift up themselves against God fall out with conscience and lay violent hands upon it to bee silent they invade that truth of God written upon their hearts which once suppressed they imprison and with-hold in unrighteousness It s no wonder if God suffer such desperately stubborn and self-condemned creatures to walk in their own waies and leaves them to Satan giving them up to their own corrupt affections Alas Alas millions are lost and will bee so By how much the more this spectacle is lamentable by so much the goodness of God is more lovely which will not endure that Divine Grace should suffer a repulse by those which the good pleasure of God will have to be his own to come to themselves and be saved You will easily affirm that to be a joyful sight which for ever will bless the beholders and make them happy The Eternal Wisdome the Beloved of the Father the Delight of Angels the Light of the World the Life of Men the Son of Righteousness under whose wings is healing and salvation Our Lord Jesus Christ came down from the bosome of his Father Who having discharged the price of our Redemption conquered our enemies gets up into his triumphant Chariot passes through all places where his redeemed ones abide for their sakes hee sets up the banner of his love hee sends forth the voice of saving wisdome in the Gospel of Peace By the Ministery whereof hee opens the fountain of mans misery wider reproves of sin creates in them a sorrow after God holds forth wrath to come and terrifies demonstrates to them their folly unworthiness and impotency to deliver themselves from those evils and humbles them to an abnegation of their own wisdome and strength Hee offers himself a Mediatour for the restoring of amity betwixt God and man provokes in us a thirst after Life and Righteousness holds forth to us freedome from the Law of works as also the ratification of the New and Free Covenant of Grace to which hee causeth them to consent perswades them to embrace Christ that great gift of God and wholly resign themselves up to him Hee exhibits also to them Remission of sins and causes them to lay hold upon it to Justification Hee wills those that are justified to mortifie the old man and enkindles in them no less desire after holiness than after Heaven and Happiness it self Hee requires the fruits of Faith in obedience to the Divine Law and causes them to suck vital juice from the vine which they send forth in fruits worthy of the Gospel Hee commands that every one take up his own Cross which lies in his way to Heaven causing them to observe his commands and after the Lord of Glory bearing reproach for him through prosperity and adversity to pass on unto eternal life This is that saving Wisdome which deceives no man but justifies and blesseth all her Children and in like
earth The Writer is Paul the Apostle who according to the Will of God by Christ speaking from heaven was sent as an extraordinary Embassador to the Church which should afterwards bee gathered to Christ here is authority enough Those to whom hee writes are the Saints and Faithful in Christ at Ephesus who being planted into Christ by Faith were consecrated to the service of God here 's praise enough Vers. 2. Grace bee to you and Peace from God our Father and from the Lord Iesus Christ. In the Salutation is contained an Apostolical Benediction in which 1 Hee wisheth the Ephesians Grace that is all heavenly good things which are necessary to Sanctification and Salvation 2 Hee wishes them the special fruit of this Grace to wit Peace or all things which might conduce to their happiness but especially quietness of mind arising from the redemption of Christ which Redemption applied to them by the Word and the Spirit of God would assure them of reconciliation with God and assure them of freedome from evil 3 Hee opens to them the fountain and chanel of this Grace and Peace wished to them viz. God from whom and Christ the Mediatour by whom and for whose sake this Grace and Peace is conferred upon us Here 's good will enough towards the Ephesians And Arguments also sufficient to prepare their minds to receive the following Doctrine with that submission and willingness of mind which became them Vers. 3. Blessed bee the God and Father of our Lord Iesus Christ who hath blessed us with all spiritual blessings in heavenly places in Christ. After the Preface follows the Thanksgiving containing a Proposition to bee proved in the first part of this Chapter which is this That the Grace of God in Christ ought to bee celebrated with an acknowledgement of Gods blessing towards us in the whole business of the Salvation of Beleevers For our blessing as it hath relation to God is nothing else but an acknowledgement that God is every way the Author of all blessing or Grace towards us In this Proposition hee puts a difference between God the Father and Jesus Christ the Mediator God-man that the person and office of the Mediatour might more manifestly appear And hee calls God the Father the God of Christ 1 Because of that Grace whereby the humane nature of Christ was predestinated to the personal union with the Word his Son 2 Because of the Covenant of Redemption made between God and Christ the Mediatour And then hee calls him the Father of Jesus Christ 1 Because of the eternal Generation of the Son by which the Father hath from all eternity communicated to him his whole infinite essence 2 Because of the personal union of the assumed humane Nature by which the Son of man is made the Son of God The chief Arguments to prove the aforesaid Proposition are Thirteen Hath blessed Arg. 1. The God and Father of Christ hath blessed us beleevers or hath graciously heaâ—t upon us all spiritual and heavenly blessings in Christ. Therefore he is to be blessed or his grace is to bee celebrated by us To this purpose that the grace of God might appear and bee celebrated all the words of this Argument tend every one whereof breathes ouâ— grace For 1. The giver of these benefits is called God and the Father of Jesus Christ and by consequence the God and Father of all us which are in Christ and that from the Covenant made between the Father and Christ concerning us and consequently our Father who with a fatherly affection gives us all things Hath blessed 2. The giving of these benefits is actively called the blessing of God that is the actual or effectual demonstration of Gods grace according to his word in deed towards us Hath blessed us 3. And here is grace For we whom God blesseth are by nature the sons of wrath and liable to the curse of God in whom there is nothing nor can be any thing which can deserve any good With all blessing 4. The nature and matter of the benefits themselves includes grace for a blessing taken passively is nothing else but a benefit taking its rise from meer grace Spiritual blessings 5 Here is grace also For the benefits which are bestowed on us before others are spiritual such as have reference to the eternal salvation of the spirit or soul which do far exceed all measure of proportion to any earthly and temporal works which wee can perform in this body and therefore they are of grace All blessing 6. This tends to grace too Because every spiritual gift which pertains to the salvation of souls is bestowed upon us of which gifts there is none which flows not from the fountain of grace and blessing and is freely given to us without any merit of ours or respect to our works whether they bee knowledge of God or acknowledgement of our sin or repentance or faith or any effect of faith or any good work or intention of a good work all this is freely given by him who blesseth us with all spiritual blessing Therefore they are of grace In heaven Hear is a beam of grace too because these benefits with which wee above others are blessed are heavenly that is they are such as take their original from heaven are conversant in heaven and shall bee compleated in heaven nor do they any wayes savour any thing of our flesh but yet do season to us our condition on earth In Christ Here the whole ocean of grace is opened for all these benefits are ours in Christ who himself is ours and all these are made ours in him as in the root and fountain as in our head and common parent before they come to us that so they may bee derived on us by him in whom as wee are united together wee possess those things wee have and in whom wee have right to those things which as yet wee have not and by whom wee shall hereafter receive those things which remain and as hee hath obtained all things for us so hee keeps both them in himself for our use and us that wee may use and enjoy them From all and every one of which it follows that all our spiritual benefits are free and gracious or effects of meer grace and therefore wee ought to celebrate the grace of God as the fountain and cause of them Vers. 4. According as hee hath chosen us in him before the foundation of the world that wee should bee holy and without blame before him in love Argum. 1. Confirming the former God actually in time freely bestows all these spiritual blessings upon us in Christ even as before time hee of his grace chose us in him that at length wee might obain these benefits Therefore wee ought to blesâ— him All the woâ—ds of this Argument also are proofs of his free and gracious election For 1. Our election was of God unto life before others our companions who were in the same condition whom God leaving and
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
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
him And this is the description of Paul the Pen-man of this Epistle The description of Titus to whom hee writes follows Hee is called Pauls own Son not according to the flesh but first after the common faith which hee received from the Doctrine of the Apostle whose Disciple hee also was and his continual auditor being alwayes in his company Again because hee had fully received the impression of the faith preached by the Apostle and expressed it to the life in his Doctrine Lastly because hee resembled Paul as it were an image in his manner of life and conversation Vers. 4. To Titus mine own son after the common faith Grace mercy and peace from God the Father and the Lord Iesus Christ our Saviour In his salutation hee blesses Titus from God through Christ wishing and applying to him First Grace i. e. That is the gifts of the Holy Ghost both necessary to his own salvation and his calling in the Ministry Secondly Mercy i. e. Remission of sins or infirmities in the exercise of the gifts bestowed upon him Thirdly Peace i. e. Happiness from the fountain of Grace by degrees to bee accomplished Vers. 5. For this cause left I thee in Crete that thou shouldest set in order the things that are wanting and ordain Elders in every City as I had appointed thee This Preface being premised that hee might instruct Titus about the choosing of Ministers in the first place hee repeats three general Precepts which he gave to Titus when hee went from Crete First That Titus finish in the Constitution of the Churches that which the Apostle had begun Then that hee appoint Elders i. e. all ordinary Governours of the Church in every City wherein the faithful lately converted dwelt Thirdly That in this business hee carry not himself after his own will but follow the rule set him by the Apostle as hee had ordained Vers. 6. If any bee blameless the husband of one wife having faithful children not accused of riot or unruly In the second place hee sets down three things requisite in Elders or Governours onely or of Teachers also 1 That they bee not defamed to the derogation of their Authority Again that they bee not guilty of Polygamy too frequent in those times And lastly That their whole family bee a mirrour of honest and chaste Discipline i. e. That their children bee brought up in the faith accustomed to temperance and frugality free from profuseness and luxury and patterns of obedience For hee esteemed it very necessary that the family of an Elder should bee rightly ordered if the wife and children understood that upon conjecture of their evil manners and conversations the Master of the Family might bee cast out of his Ecclesiastical Office Vers. 7. For a Bishop must bee blameless as the steward of God not self-willed nor soon angry not given to wine no striker not given to filthy lucre In the third place because amongst the Elders they that labour in the Word and Doctrine are the chief the properties of this Elder whom hee calls a Bishop are twelve whereof hee spake in the former Epistle to Timothy 1 Hee ought to bee free from any just blame lest his Authority be diminished yea so far from blame that nothing bee found in him unworthy the steward of God who ought to bee so much the more blameless by how much his office is more holy 2 Hee ought not to bee self-willed or such an one that obstinately pleases himself for hee that is too self-willed is ready to displease all others 3 Not soon angry for hee that is so cannot bear with the infirmities of the people of God or regard them 4 Not given to wine and drunkenness 5 Not contentious No striker 6 Not given to filthy lucre free from covetousness Vers. 8. But a lover of hospitality a lover of good men sober just holy temperate This hee confirms because it is requisite that according to his abilities hee bee ready to receive strangers or the banished servants of God 7 That hee esteem and love good men such as excel others For it is the sign of a man of little honesty to hate those that are good upon any pretence 8 That in all things hee bee modest sober of a sound minde or prudent 9 That hee bee just desirous to restore every man his own 10 That hee bee pious and holy who by his life and conversation may teach others 11 That hee bee continent and temperate having dominion over his affections 〈…〉 〈…〉 Holding fast the faithful word as hee hath been taught that hee may be able by sound Doctrine both to exhort and to convince the gain-sayers 12 That hee bee not a Divine onely but that by faith hee cleave to the truth not onely able to feed the flock but to stop the mouthes of barking Wolves The Second Part of the Chapter Vers. 10. For there are many unruly and vain talkers and deceivers especially they of the Circumcision The second part of the Chapter follows wherein hee gives an account of what diligence and care ought to bee used in the choosing of Pastors viz. Because false Teachers did at that time abound Hee also describes those whom hee would have rejected from this Office whereof are 1 unruly or refractory who will not bee reduced into order casting off the yoak of subjection or of the Eldership or of any other lawful jurisdiction whether they bee such as withdraw themselves from obedience to Authority either Natural or Civil to whom they ought to submit in the Lord. 2 Vain talkers who given to vain boasting follow after vain subtilties or frigid and trifling speculations which conduce nothing to holiness and the fear of God 3 Deceivers or seducers of mens mindes who either by their corrupt Doctrine corrupt the Gospel or by their fair rhetorical speeches so inchant as it were the mindes of men that they will no longer admit the sound way of teaching Of which sort for example sake hee points out the Jews Doctors to bee who dwelt in Crete Vers. 11. whose mouthes must bee stopped who subvert whole houses teaching things which they ought not for filthy lucres sake Hee advises him that these are not onely to bee refuted but forbidden to preach either publickly or privately whereof hee gives seven Reasons Reas. 1. Because they draw whole Families from sound Doctrine and drive them to perdition and that either by teaching errours or by ill applying the general Doctrine to foment the lusts of men and that for filthy lucres sake Vers. 12. One of themselves even a Prophet of their own said The Cretians are always liars evil beasts slow bellies Reas. 2. Because they followed the disposition of their Nation lyars given to idleness serving their own intemperance and bellies like beasts which hee proves by the testimony of the Cretian Poet Calimachus or Epimenides to which Testimony Paul himself assents Vers. 13. This witness is true wherefore rebuke them sharply that they may bee sound
holiness dwells yet our High Priest is merciful and sometime felt those temptations in his flesh which wee feel yet without sin Therefore wee may boldly press unto him and wee ought to endeavour to enter into that rest 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 Argum. 11. God doth not sit in the Throne of Justice upon our approaches to him in Christ but in the Throne of Grace that hee may communicate help to us in time of need under all our necessities Therefore wee ought to come with boldness to the Throne of Grace that wee may rest under the wings of the Propitiatory which is the same with entring into Gods Rest by Faith CHAP. V. THe Excellency of Christs Prophetical Office and the necessity of cleaving to him and his Doctrine who is the Apostle and great Prophet of our Profession hath been spoken to The Excellency of his Priestly Office follows There are two parts of the Chapter In the first hee proves Christ to bee the chief and great Priest more excellent than any typical Priest that hee might instruct the Hebrews to moderate their thoughts about the Levitical Priesthood which they too highly esteemed of to the prejudice of Christ to vers 11. In the second part â—ee reproves the slothfulness of the Hebrews that hee might render them more attentive to the following Doctrine And hee proves the Excellency of Christs Priesthood above the Levitical by nine Arguments Vers. 1. For every High Priest taken from among men is ordained for men in things pertaining to God that hee may offer both gifts and sacrifices for sins 2. Who can have compassion on the ignorant and on them that are out of the way for that hee himself also is compassed with infirmity 3. And by reason hereof hee ought as for the people so also for himself to offer for sins Argum. 1. The perfections which were required in the Levitical Priests vers 1 2. were joyned with some notes of imperfection and with the sins of the Priests vers 2 3. Therefore Christ which was declared a Priest without sin in the end of the former Chapter is more excellent than the Levitical Priests Among men The Perfections of the Levitical High Priest were four 1 The Levitical Priest was taken from among men and was chosen one of many 2 Was ordained for men in those things which appertained to God i. e. That in the place and name of the people hee should administer about the worship of God praying to him for the people teaching the people in the name of God and that hee should by all possible means promote the Glory of God and the salvation of the people 3 Hee offered gifts of inanimate things and sacrifices of beasts sometimes burnt-offerings for the sins of the people sometimes peace-offerings for the obtaining of benefits sometimes thank-offerings for benefits received other whiles sacrifices for special sins By all which the virtues of Jesus Christs Sacrifice was dimly shadowed out Have compassion 4 The fourth perfection requisite in the Priestly Office is a sympathy and commiseration proportioned to the greatness of the peoples misery wherewith they ought to bee touched towards sinners whether sinning out of ignorance or voluntary errour and deliberate counsel For that There are two notes of Imperfection in the Priest-hood 1 That they themselves were obnoxious to the same infirmities i. e. of ignorance and errours and the miseries consequent to sin So also 2 This second nâ—â—e demonstrates the former That they are obliged out of duty to offer Sacrifices no less for their own sins than the sins of the people This is the first Argument Vers. 4. And no man taketh this honour unto himself but hee that is called of God as was Aaron 5. So also Christ glorifieth not himself to bee made an High Priest but hee that said unto him Thou art my Son to day have I begotten thee Argum. 2. As the lawful Priests were called to the honour of this office so Christ was not onely lawfully called by the Father as Aaron but also further was acknowledged and declared the onely begotten Son of God in this Priestly office Therefore hee is much more excellent than the Levitical Priests The Antecedent is proved out of Psalm 2. where the Father speaking to his Son vers 7. calls him his Son whom hee begot before hee command him vers 8. to ask of him the ends of the earth or intercede for the salvation of men which are parts of the Priests office Therefore in this Psalm hee is not onely called by the Father to his Priestly office but also is acknowledged his Son and so more excellent than the Levitical Priests Vers. 6. As hee saith also in another place Thou art a Priest for ever after the order of Melchisedec Argum. 3. From Psal. 110. Christ is appointed by the Father a Priest for ever of whose Priest-hood there is no end according to the order of Melchisedec the type Therefore hee is more excellent than the Levitical High Priests Vers. 7. Who in the daies of his flesh when hee had offered up prayers and supplications with strong crying and tears unto him that was able to save him from death and was heard in that hee feared Argum. 4. This Argument consists of five Branches which may bee so many Arguments 1 Christ is so the Son of God that hee is man also the Son in our flesh the infirmitiâ—s whereof sometime hee felt without sin and so is a more excellent man than the Levitical Priests 2 Hee offered up prayers and supplications and himself to death for his people and so offered a more excellent Sacrifice than the Levitical Priests 3 Hee interceded with a greater sense of our misery and guilt with strong crying and tears and so in his sympathy towards us excelled the Levitical Priests 4 With greater confidence hee pleaded our cause than any of the typical Priests could even then when in the pangs of death and sense of the Divine wrath or curse due to our sins his sanctified humane nature conflicted with the terrours of death 5 Hee prayed with greater efficacy and fruit than any typical Priest For hee was freed according to his prayer from fear which the sight of an angry God put upon his sense and holy reason because having paid a sufficient price for us all cause of anger and fear was taken away Therefore Christ is a far more excellent Priest than the Levitical Priests Vers. 8. Though hee were a Son yet learned hee obedience by the things which hee suffered Argum. 5. Drawn from the former which with the removal of the scandal of the Cross shews also the excellency of Christs Priest-hood Christ was not imployed in beholding of the Sacrifices slain and himself free from all suffering as the Levitical Priests in the slaying of Sacrifices but although hee was the Son of God yet hee really felt by
without blood which hee offered for himself and for the errours of the people Hee proceeds in describing the anniversary rites which were of this sort 1 The High Priest alone without any companion 2 Once a year not oftener 3 Never without the offering the blood of a Calf and an Hee-Goat in a basin 4 This blood hee offered for his own sins great and small and for the sins of the people All these outward worldly and shadowy things were in no wise efficacious in themselves For they prefigured the entring of Christ into Heaven by his own blood the true Propitiatory This is the first Argument of the earthly imperfection in the Levitical Priesthood Vers. 8. The Holy Ghost this signifying that the way into the holiest of all was not yet made manifest while as the first Tabernacle was yet standing Argum. 2. Propounded by way of exposition of the next mystery In the time of the Levitical Priesthood while it obtained a standing Tabernacle and that Ceremonial worship about the Sanctuary the way to Heaven or the true Sanctuary was not manifestly declared as it is now under the Priesthood of Christ That which the Holy Ghost taught by excluding the Priests from the inward Sanctuary by admitting the High Priest once a year the Sanctuary remaining shut all the year after Therefore the Priesthood of Christ is more excellent than the Levitical Vers. 9. Which was a figure for the time then present in which were offered both gifts and Sacrifices that could not make him that did the service perfect as pertaining to the conscience Argum. 3. The rites of the foresaid expiatory and the other such exercises of the Levitical High Priest were typical and parabolical and a meer pattern of those things which were to bee performed by Christ Therefore the excellency of the Levitical Priesthood is no waies to bee equallized with the Priesthood of Christ. For the time Argum. 4. The things which were done by the High Priest and the Levitical Priests served onely for the time present of the Law institution viz. in the infancy and beginning of the Church wherein gifts and typical Sacrifices were offered Therefore the Levitical Priesthood is far inferiour to the Priesthood of Christ. Could not Argum. 5. The gifts and sacrifices which were offered by the Levitical Priesthood could not sanctifie the conscience of him that worshiped or take away the evil conscience of sins committed Therefore the Levitical Priesthood c. Vers. 10. Which stood onely in meats and drinks and divers washings and carnal ordinances imposed on them until the time of reformation Argum. 6. Confirming the former Those things which were offered by the Levitical Priest consisted onely in meats and drinks and divers washings and carnal rites which did not commend a man to God 1 Cor. 8.2 but onely they did these things as sanctified in the flesh ceremonially they might bee accounted pure worshipers Therefore the Levitical Priesthood is nothing being compared to the Priesthood of Christ. Until Argum. 7. These gifts and sacrifices and the other offices of the Levitical Priests were imposed as a yoak and burden onely till the time of Reformation i. e. till the comming of Christ who would reform the imperfect sacrifices and gifts of the old Priesthood and they being abolished hee would introduce a more perfect gift and sacrifice Therefore the Priesthood of Christ is more perfect c. Vers. 11. But Christ being come an High Priest of good things to come by a greater and more perfect Tabernacle not made with hands that is to say not of this building Argum. 8. Christ is the High Priest not of types but of spiritual good things of Justification Sanctification and Salvation which were figured by the types Therefore c. By a greater Argum. 9. Christ had a greater and more perfect Tabernacle not made with hands not of a common structure viz. the Tabernacle of his body which was formed in the womb of the Virgin by the Holy Ghost after a special manner without the spot of Original sin in which Tabernacle the fulness of the Godhead dwels Therefore his Priesthood is far more excellent than c. Vers. 12. Neither by the blood of Goats and Calves but by his own blood hee entred in once into the holy place having obtained eternal redemption for us Argum. 10. Christ offered not the blood of Bulls or Goats as the Levitical Priests but his own blood and the same is made the Priest and the Sacrifice Therefore his Priesthood c. Once Argum. 11. Christ hath once entred into the true holy place i. e. Heaven and there abides not often as the Levitical Priests into the typical holy place Therefore his Priesthood c. Eternal Argum. 12. Christ hath purchased eternal Redemption with his own blood which was impossible for the Levitical Priests Therefore his Priesthood is more excellent than c. Vers. 13. For if the blood of Bulls and of Goats and the Ashes of 〈◊〉 Heifer sprinkling the unclean sanctifieth to the purifying of the flesh 14. How much more shall the blood of Christ who through the eternal Spirit offered himself without spot to God purge your conscience from dead works to serve the Living God Shall purge Argum. 13. Confirming the former The blood of Christ purges the conscience partly as the conscience seeing full satisfaction made in the death of Christ to divine Justice for it self closeth with its perfect discharge and rests therein partly as the power of sanctifying the heart to the service of God flowes from him For if Hee confirms this Argument a minori The blood of Bulls and other types performed what they were appointed to viz. Ecclesiastical purification of the outward man that hee might be sanctified to the works of external worship how much more shall the blood of Christ the Antitype perform that which is signified by the types viz. The purifying of the conscience from sins to the service of God Sins are called dead works because they deserve death and make sinners guilty of death By the Spirit Argum. 14. In the Sacrifice of Christ the Eternal Spirit or Christ as God acted the chief parts of the Priest and offered up himself as a man without spot for a Sacrifice Therefore his Priesthood is so much the more excellent than the Levitical as God is more excellent than man and his holy humanity than a beast Vers. 15. And for this cause hee is the Mediatour of the New Testament that by means of death for the redemption of the transgressions that were under the first Testament they which are called might receive the promise of eternal inheritance Argum. 15. Under the Old Covenant neither Remission of sin nor the Inheritance of Eternal Life was given to them that were called but for the sake of Christs death interceding under the New Covenant to which end hee being now the Mediatour of the New Covenant is ordained for all them that are called Therefore his Priesthood is more excellent
To come boldly to God in prayer for every thing whereof wee stand in need Then the Apostle alloweth unto the beleever 1. Certain perswasion of the acceptation of his person hee biddeth him Come boldly 2. Hee alloweth certain perswasions of the granting of his prayers in the matter namely of Grace and Mercy which includeth the remission of sins 2 The Throne of Grace or the Mercy-Seat was above the Ark within the Sanctuary and represented God in Christ reconciled to his people gracious and merciful unto them To this hee alludeth and by this means teacheth us 1. That the substance of that typical Mercy Seat is to bee found in Christ under the Gospel In him God is ever to bee found on his Throne of Grace 2. That the Veil of the Ceremonial Sanctuary is rent in Christs suffering and an open door made unto the holiest unto every Beleever and not for the Highest alone to enter in 3. That God layeth aside his terrour and rigour of justice when his own come to him in Christ and offereth access unto the Throne of Grace unto them 3. Hee will have us comming with boldness to obtain mercy including himself with the faithful and joyning the meanest of the faithful to whom hee writeth in the same priviledge with himself Then 1. Free liberty to expound all our mind to God as the word importeth without employing the mediation of Saint or Angel or any beside Christ is one of the priviledges of Christian Religion 2. This priviledge is common to the meanest of the faithful with the chiefest Apostles 3. There is mercy to bee had for such as come for removing of every sin and remedy of every misery 4. Hee setteth before them the hope of Grace to help in time of need Importing hereby 1. That albeit for the present possibly wee bee not touched with the sense of wants straights and difficulties yet wee are to expect that time of need will come 2. That it is good to foresee this and make provision in the time of grace in this acceptable day while God is on his Throne of Grace 3. That our prayers if they get not an answer presently yet shall they get an answer in the time of need When our need commeth then shall our help come also The Summe of Chap. V. I Have called Jesus the Son of God a great High-Priest because the Levitical Priests are but a resemblance of him and that in their imperfect measure For look what office they had vers 1. What properties were required in them vers 2 3. How they were called to their office vers 4. A fairer calling hath Christ and to an higher Priesthood vers 5 6. I called him a compassionate High Priest because hee took on our frail nature and had experience of such troubles as ours both outward and inward vers 7. For the measure of the Mediators obedience albeit Hee was the Son required actual and experimental suffering else the price had not actually been paid for us vers 8. And now being throughly fitted for his office by suffering hee is become the cause of the salvation of all that follow him vers 9. Authorized for that end of God after the order of Melchisedec which order is more perfect than Aarons vers 10. Of which mystery I must speak with greater difficulty for your incapacity vers 11. For yee have need yet more to bee catechised in the rudiments of Religion as babes vers 12. For such are they to whom easie Doctrine must bee propounded vers 13. But harder Doctrines are for riper Christians vers 14. The Doctrines of Chap. V. Vers. 1. For every High-Priest taken from amongst men is ordained for men in things pertaining to God that hee may offer both gifts and sacrifices for sins 1. HEE setteth down the properties of the High-Priest that hee might shew the truth of them in Christ. First the peoples comfort did require that the High-Priest should bee a man So is Christ a Man chosen out from amongst men The Flower of all the Flock Therefore wee may come the more homely to Him 2. The High-Priest was ordained for men that is was appointed to imploy all his Office for mens good So doth Christ therefore may wee expect that hee will do for us as Mediatour what hee can and that is all that wee need 3. The High-Priests Office reached to all things pertaining to God to communicate Gods will unto the people and to lay before God the peoples Necessities So doth Christs Office to all the business betwixt God and us for working in us Repentance and Amendment and making our persons and service acceptable to God and therefore in nothing may wee pass by Him 4. In special the Priest behoved to offer Gifts and Sacrifices for sin for removing of wrath and obtaining of Favour So hath Christ done and fulfilled the type in this point also therefore by Him must wee obtain the good which wee crave and have the evil removed which wee fear Vers. 2. Who can have compassion on the ignorant and on them that are out of the way for that Hee Himself also is compassed with infirmity 1. Hee goeth on in the Comparison The typical High-Priest behoved to be compassionate on the Sinner So in truth is Christ even as the misery requireth proportionally as the word importeth 2. Hee maketh two sorts of Sinners Ignorants and Transgressours Then Though there bee difference of sinners yet no sinner that seeketh to Christ is secluded from His Compassion 3. Followeth a difference serving to advance Christ above the typical Priest The High-Priest typical was compassed with infirmities not onely sinless infirmities but sinful also and so behoved to pitty others Christ though not compassed with sinful infirmities but sinless onely yet doth pitty Sinners of all sorts Then Look what compassion one sinner might expect of another as much may wee expect of our sinless Saviour Vers. 3. And by reason hereof hee ought as for the people so also for himself to offer for sins Another difference The typical Priest had need of Remission of his own sins and the benefit of the true Sacrifice But Christ because without sin offered Sacrifice onely for our sins and not for His own Then All the Benefit of Christs Sacrifice commeth unto us Vers. 4. And no man taketh this honour unto himself but hee that is called of God as was Aaron Hee proceedeth in the Comparison The typical Priest entred by authority to his Calling and was honoured by his Calling So entred Christ. No man saith hee taketh this honour unto himself but Hee that is called as was Aaron Then 1. It is an honour to bee called to an Office in the House of God 2. The Calling is null if it have not God for the Author and Caller 3. If a man take an office not appointed of God or intrude himself into an Office without a lawful Calling it is no kind of honour unto him Vers. 5. So also Christ glorified not
both Compare this place with vers 9 10 c. Of this Chapter to the end First in these verses the 4 5. and 6. hee is speaking of Professors in general conditionally But vers 9 10 c. hee is speaking to the true Beleevers amongst these Hebrews particularly 2. Here in these verses are glorious gifts Illumination and tasting of spiritual things There in those verses is Faith working by love to the glory of Iesus and Weal of his Saints 3. Here are men enrolled amongst Christians so holden and esteemed both of themselves and others There are sensible souls in the feeling of sin and fear of wrath and hope of mercy flying to Iesus as to a Refuge and casting the Anchor of their tossed souls within the veil where Iesus is in Heaven 4. Here men receiving from the holy Ghost good things there men receiving from him beside these good things better things also 5. Here things glorious indeed yet not alwaies accompanying salvation but in some going before saving Grace in others possibly alone without saving Grace But there are saving Graces alwaies joyned with Salvation 6. Here in these verses the Apostle is not confident but such as have received these things here mentioned may fall away except they go forward and study to make progress But there in those verses the Apostle is perswaded that they shall not fall away but be saved and thereupon encourageth them to go forwards From this Comparison it is clear then 1. That there is a possibility of the Apostasie of Professors and titular Saints but not of the Apostasie of renewed souls and true Christians true Saints 2. There is a ground of fear from these words to such as are secure and puffed up with the conceit of their spiritual gifts but not of those who in fear are fled to Christ. 3. That in this place carnal confidence onely is shaken in such who as if they had done well enough study not to make progress But Faith no waies weakened in such who still study to advance and make more and more progress 4. That here fruitless light and fruitless feeling is called in question but not Faith and laborious love bringing out fruits to Christs glory and good of his Saints Again from this comparison it is evident That the holy Ghost is Author both of these common spiritual gifts and of these special saving graces also Of these common gifts hee is Author as dwelling amongst Professors and distributing good things unto all Professors that are in the visible house of his Church But hee is Author of those saving Graces as dwelling in true Professors who are his own house bringing with himself better things than these gifts and salvation also unto them infallibly Thirdly From this Comparison it is clear 1. That there are some Converts external from the world to the Church who yet stick in their naturals and are not in the sense of sin fled unto Christ for refuge nor converted from Nature to saving Grace to whom the Apostle will not deny room in the Church if they will study to make progress And 2. That illumination and tasting of Spiritual things may bee given as well to such who are not renewed in their heart as unto sound Converts For 1. The natural man may be convinced that the Church is a blessed Society and joyn himself unto it 2. Yea change his outward conversation and cast off his pollutions which are in the world through lust and take himself to be ruled outwardly by Christs Discipline and call him LORD LORD 3. And be so blameless before men that hee may look with his Lamp like a wise Virgin waiting for the Wedding and yet be a graceless fool inwardly 4. Yea hee may be illuminated not onely by learning the literal knowledge of the Gospel as men do their Philosophy but also may be illuminated supernaturally with in-sight in many profound things in the Scripture For supernatural gifts may be in a Natural and unrenewed Man so as hee may say to CHRIST I have prophesied in thy Name and yet be unrenewed in Christs estimation 5. Hee may taste of the heavenly Gift partly by historical beleeving the Truth of the Gospel partly by contemplation of the Truth credited Now historical Faith is a taste of that heavenly gift of Iustifying Faith because it is a good degree towards it and contemplation of this Truth bringeth a taste of the thing credited and so of the heavenly Gift revealed in the Gospel For the contemplation of every Truth bringeth with it naturally a delectation such as Philosophers do finde in their studies And the more eminent the Truth be no wonder the delectation be the greater For many heard Christs gracious Sermons and wondered and beleeved his words to be true but Christ did not commit himself unto them for hee knew what was in them 6. Hee may be made partaker of the Holy Ghost and have his share of Church gifts distributed by the Holy Ghost so as hee can from the light which â—he Holy Ghost giveth him answer other mens doubts comfort the feeble minded and edifie others in their Faith by his speeches yea have the gift of expressing his brain-light both in conference to men and in formal prayer to God if hee be a private man onely and if hee be in publick office may have the gift of formal preaching and praying in publick yea in those daies of the Apostle might have had the extraordinary gifts of Tongues Prophesying and Miracles-working Therefore saith Christ Many will say to mee in that day Lord Lord have wee not prophesied in thy Name and in thy Name have cast out Devils and in thy Name done many wonderful works To whom Christ will answer I never knew you Depart from mee yee that work iniquity Mat. 7.22 23. Now this knowledge convincing light and gifts of utterance c. are from the Holy Ghost or else how could such Apostates as are here described sin against the Holy Ghost 7. Hee may taste of the good Word of God that is finde sweetness in the Doctrine of the Gospel and bee convinced of the Goodness and Mercy of God towards sinners shining therein yea and by beholding the possibility of his own salvation upon this condition If hee will sell all and buy the Pearl hee may taste of Gods Merchandise in the blocking for them beside all the false joyes and delusions which hee may get by presuming of the certainty of his own salvation and yet in the mean time as a fool will not lay down the price will not renounce his earthly and beastly affections will not deny himself and his own corruptions The care of this world and the deceitfulness of Riches choaking the fruits of the Word heard as they who receive the seed amongst thorns Wherefore in time of persecution for the Word hee may by and by be offended and quit the Truth albeit with the stony hearted hearers in time of prosperity hee heard the Word and anon
sinfulness in mind and heart are Preparations to fit us and set us on to joyn in this Covenant wherein God undertaketh to help and remedy all these felt evils through His Christ by putting His Laws in our Mind and writing them in our Hearts For what is this else but tâ— illuminate our Mind more and more with the understanding of his will and to frame our hearts and affections to the obedience of the same 4. That by the Covenant comfort is provided for sinners who are humbled in the sense of their sins and no door opened for presumption nor room given to prophane persons to go on their ways blessing themselves For the maker of the New Covenant presupposeth two things First that his party renounce his own righteousness which he might seem able to have by the Old Covenant Next that he flee for relief to God in Christ to have the benefits promised in this New Covenant Which if he do it is impossible that he can either lean to his own merits or live in the love of his sinful lusts 5. That by this Covenant such an union is made betwixt God and the Believer that the Believer is the Lords adopted childe and the Lord is the Believers God all-sufficient for ever promising to be all to the Believer which to be our God may import and to make the Believer all that one of his people should be Verse 11. And they shall not teach every man his neighbour and every man his brother saying Know the Lord For all shall know me from the least to the greatest 1. While he saith They shall not teach every man his neighbour he doth not mean that his Word and Ordinances and Ministry appointed by him or brotherly communion for mutual edification shall be mis-regarded or not made use of But by the contrary That he will himself be their Teacher in these his own means First giving his children a greater measure of the Spirit and a more neer communion with himself than of old 2. Making his children so wise unto salvation as they shall not hang their Faith upon mans authority but search by all means till they understand the minde of God the infallible Teacher as he hath revealed himself in his Word 3. So clearing the Truth which is outwardly taught unto them by his own Instruments after so sure and perswasive a manner by his Spirit inwardly that the outward Teaching shall be no Teaching in comparison of the inward concurrence according as we hear those Samaritans were taught who believed indeed the womans report that they might go to Christ But when they were come to him got so great satisfaction from himself that they said unto her Now we believe not because of thy saying for we have heard him our selves and know that this is indeed that Christ John 4.42 So will the Lord inwardly make his Truth powerful unto Salvation to his own that they may say to those that are his Instruments Now we believe not because of your saying but because we have heard him our selves Then 1. It is not Gods will that other mens belief should be the Rule of our belief but that we all search to understand the Scriptures and Gods will revealed therein 2. It is easie from this ground to answer that famous question How know you such and such grounds of Salvation We answer It is an Article of the New Covenant They shall be all taught of God 2. He saith They shall all know me from the least to the greatest Then 1. The New Covenant admitteth all Ranks and Degrees of persons and excludeth none high nor low that love to embrace it 2. It may be in sundry points of truth some of them be ignorant and mistaken more than other some But of the saving knowledge of God in Christ they shall all have light in a saving measure 3. The greatest as well as the meanest in whatsoever respect of Place or Gifts must be Gods Disciples in the study of saving Knowledge and hearty obedience Vers. 12. For I will be merciful to their unrighteousness and their sins and their iniquities will I remember no more 1. To make us believe the former Promises he addeth to a New Article of the Remission of sins because from the Conscience of those ordinarily do arise our doubts and difficulty of drawing near to God Then 1. The conscience of sin must not drive us away from God but rather force us to run unto God more humbly because onely to such as come unto him in his Christ is remission of sin promised 2. Whatsoever sort of sins they be unrighteousness or sin or inquity they shall not hinder God to be gracious to the penitent fleeing to this Covenant for refuge 2. In saying For I will be merciful 1. He maketh his mercy pardoning sin the reason of his bestowing the former good things His giving of one grace the reason of giving another even grace for grace 2. He maketh his mercy the ground of all this favour and nothing in the mans person or works or worthiness of his faith 3. The word Merciful is in the Original Pacified and doth import both Gods respect to the propitiatory sacrifice of Christ which pacifieth him towards us and also our duty in looking towards it as the price of our reconciliation 3. In that the Lord joyneth the promise of putting his Law in the minde and writing it in our heart with the promise of remission of sins he teacheth us That he will have every confederate soul that seeketh the benefit of this Covenant to joyn all these benefits together in their claim with remission of sin seeking to joyn the illumination of their minde renovation of their heart and life at least in their desires and endeavours and not to sever one of them from another but study in uprightness to have them all 4. While he saith He will remember their sins no more he teacheth 1. That he will never forgive sin nor forget it but set it ever in his sight till a man enter into this Covenant with him through Christ. 2. That when he hath forgiven sin he forgeteth sin also whatsoever he remitteth he removeth from his remembrance Vers. 13. In that he saith A New Covenant he hath made the first Old Now that which decayeth and waxeth old is ready to vanish away From the name that the Lord giveth this Covenant in calling it New he draweth two consequences The first that the former Covenant by this word was declared old Next that as it was declared old it was so declared shortly after to be abolished Then 1. The least word that proceedeth out of Gods mouth is weighty and worthy of consideration 2. Whatsoever Gods word doth import by due consequence must be taken for Gods truth and Gods minde as if it were expressed 3. Seeing Christ is come and the time is now of this New Covenant we know that by Gods authority the Levitical ordinances and whole form of the Legal
us either in the state of nature or grace and of good onely Because from him descends all good and every gift which any waies conduces to our perfection Therefore we must not say that God is the cause of evil or sin in us Of lights Argum. 5. God is the Father of lights knowledge and understanding holiness and happiness Therefore hee is not the Father of darkness or sin With God is immutable in his nature without all variableness either to worse or better From all eternity alwaies so like himself in all things that there is no foundation of changeableness of himself from himself nor the least shadow of motion or turning in him Therefore it is impossible that God should be the author of sin Vers. 18. Of his own will begat hee us with the Word of Truth that wee should be a kinde of first-fruits of his creatures Argum. 7. God moved by his will alone hath regenerated and converted us by the Word of the Gospel from the state of sin to the image of his holiness Therefore c. That wee should be Argum. 8. The end of our regeneration is intended by God that wee be holy and wholly consecrated as the first-fruits under the Law to his glory Therefore wee ought not to admit any blasphemous thoughts concerning him as if wee were moved by him to evil or sin Vers. 16. Wherefore my beloved Brethren let every man be swift tâ—â—ear slow to speak â—low to wrath The third Admonition is taken from the mentioning their regeneration by the Word of Truth That they seriously determine how they may really shew themselves religious and truly regenerate And this Admonition is threefold In the first hee teaches the manner of hearing and receiving the Word of God whereby they might be prepared to practice to vers 22. Secondly Hee commands in general that they bring the Word into practice to vers 29. Thirdly Hee commands in particular that they make manifest the virtue of their religion in the holiness of speech and in works of charity In the first branch of the Admonition touching the hearing of the Word hee requires five things 1. That they be â—eachable and desirous to learn 2 That they do not rashly precipitate their judgement or suddenly judge especially of matters of Faith 3. That they do not angerly receive them who at the first sight seem to disagree from them Vers. 20. For the wrath of mâ—n worketh not the righteousness of God Hee gives the reason of this part Because the work of God or that Righteousness which hee requires is not promoted by our passions or perturbations or by our carnal zeal and fervency Vers. 21. Wherefore lay apart all filthâ—ness and superfluity of naughtiness and receive with meekness the engrafted word which is able to save your souls 4. He requires that in hearing the word they cast away the sordid pleasures of the flesh and that natural pravity wherewith we all abound endeavouring repentance and mortification lest the sowing or plantation of the Divine word in them be hindred 5. That in meekness they receive the word i. e. that they admit the engrafted word with an humble and religious minde into their hearts which is engrafted and by faith taketh root in the heart and becomes one with it The reason is because the word of God so received is able to save their souls Vers. 22. But be ye doers of the word and not hearers onely deceiving your own souls In the second branch of the admonition he requires in general that they be not onely hearers of the word but also doers i. e. that they practise that which the word of God commands The reasons of which are three Reas. 1. Because otherwise they would deceive themselves thinking it enough to prove the truth of their faith that they are hearers of the word of God although they endeavour not to obey it Vers. 23. For if any be a hearer of the word and not a doer he is like unto a man beholding his natural face in a glass 24. For he beholdeth himself goeth his way and streightway forgetteth what manner of man he was Reas. 2. Confirming the former Because it doth no more profit to hear Gods word without endeavours to practise than if any one should idlely behold his natural face in a glass without any use or benefit Vers. 25. But whose looketh into the perfect law of liberty and continueth therein he being not a forgetful hearer but a doer of the work this man shall be blessed in his deed Reas. 3. Because on the contrary he that doth these four 1. He that diligently looks into the word of God studiously inquiring into all the will of God which is called the Law or the Doctrine of Liberty Because it reaches the true means of freedom from sin and wrath and of serving God ingenuously as it becomes Gods freemen who are bound by love and thankfulness to please God 2. He that perseveres continuing in the study of the Doctrine of Holiness 3. He that bewareth lest he forget the things which he hath learned 4. He that endeavoureth to practise that which Gods word commands Truly he shall be blessed in his work because although it is impossible he should deserve happiness by his works yet it shall be declared by his works before all that he is blessed and in the exercise of good works as walking in the way to heaven he shall certainly obtain the blessednesse promised to the Saints and so shall be blessed in his work Vers. 26. If any man among you seem to be religious and bridleth not his tongue but deceiveth his own heart this mans religion is vain In the third member of the admonition he requires two things 1. That they which would be Religious and truly so accounted let them bridle their tongues and attend that what they speak may be agreeable to the commands of God and approved by him He gives two reasons of this condition 1. He that doth otherwise and thinks himself Religious deceiveth his own heart 2. He is an hypocrite whom such Religion will not profit because the mouth speaketh out of the abundance of the heart he is to be accounted little to regard his heart who doth not bridle his tongue Vers. 27. Pure religion and undefiled before God and the Father is this To visit the fatherless and widows in their affliction and to keep himself unspotted from the world The second thing that he requireth is That they manifest by the works of Charity and an holy conversation that they are truly Religious or that their profession of Christian faith is sincere and immaculate or that which doth not disgrace the faith they profess and that which our God and Father approveth As for the works of Charity for example he names Compassion towards the fatherless and needy in their affliction For to visit is liberally and bountifully to succour the misery and necessity of others under which duty he Synecdochically comprehends the
will fall into the judgement and condemnation of God as he hath threatned in the Law Vers. 13. Is any among you afflicted let him pray Is any merry let him sing Psalms Admonit 4. Is concerning the manner of carrying themselves in prosperity and adversity but especially sickness whereof there are four branches 1. Touching those that are sick in minde by reason of any affliction that they may pray unto God i. e. in God they may have ease from their trouble 2. Touching them that are cheerful in mind lest they being drowned in security forget God but that they change their chearfulness of minde into praising of God and thanksgiving unto him i. e. that they by some spiritual exercise cherish their chearfulness lest their joyfulness degenerate into fleshly lasciviousness Vers. 14. Is any sick among you let him call for the Elders of the Church and let them pray over him anointing him with oyl in the name of the Lord. 3. Touching the sick in body that before they fly to Physitians they would turn themselves to God and call for the Ministers of the Church who may stir up repentance faith and comfort in them Furthermore that the Elders pray to God for the sick person Thirdly That if any one amongst the Elders of what order soever hath the gift of healing which flourished in the Church in the Apostles times let him in the name and authority of the Lord Jesus Christ who gave this gift use it and by the example of Christs Disciples who Mark 6.13 having received power from Christ anointed many sick persons with oyl and healed them let him anoint him that is sick concerning the restoring of whose health the Holy Ghost hath certified him For it is certain that the Elders which were endued with the gift of healing did not anoint any that were sick but those onely concerning restoring of whose health they were certified by the Holy Ghost Vers. 15. And the prayer of faith shall save the sick and the Lord shall raise him up and if he have committed sins they shall be forgiven him He shews that there will follow a double effect upon this unction and prayer 1. If he that hath prayed for the gift of miraculous healing believing by special revelation touching the success this prayer coming from such a faith will save the sick from a bodily disease For the Lord saith he will restore health to him and will raise him up The other effect is this If any special sins have drawn the disease to the sick person God being intreated by the sick and the Elders will forgive them Vers. 16. Confess your faults one to another and pray one for another that ye may be healed The effectual fervent prayer of a righteous man availeth much 4. Concerning the giving assistance to one another in the wounds and burthens of conscience that whether admonished by the brethren of their sins or tormented within by the burthen of sin they would confess their sins one to another and pray one for another mutually succouring one another both by counsel and prayer to God that they might be healed There are four reasons of the branch That ye may be healed Reas. 1. Because so the wounds of conscience and errours of life might be healed with which as with diseases they were sick Much Reas. 2. Because the frequent prayer of a righteous man or true believer stirred up by faith and love availeth much as a special means sanctified by God for the obtaining of things necessary for us Vers. 17. Elias was a man subject to like passions as we are and he prayed earnestly that it might not rain and it rained not on the earth by the space of three years and six moneths 18. And he prayed again and the heaven gave rain and earth brought forth her fruit Reas. 3. Confirming the former because the praying of Elias was efficacious not therefore because it was free from infirmities and passions whereto other believers are obnoxious for he also was subject to like passions But because he prayed fervently in faith according to the will of God revealed to him that the Heavens might be shut and opened Therefore if ye shall earnestly pray one for another he sayes your prayers shall prevail Vers. 19. Brethren if any of you do erre from the truth and one convert him 20. Let him know that he which converteth the sinner from the errour of his way shall save a soul from death and shall hide a multitude of sins Reas. 4. Because if they admonish one another and confess their sins one to another and be instant in prayers to God one for another and become instruments of God for the converting of any wandring sinner Then they should be for the future instruments of saving the souls of their neighbours from death to which he that erres hastens and also instruments for the future of covering and hiding the multitude of sins of an erring brother who unless he had repented his sins should be produced at the Judgement of God for condemnation and death which now are after the admonition of the wandring person and the repentance of him that is admonish'd covered The first Epistle general of PETER Analytically expounded THE CONTENTS THe scope of the Epistle is to confirm in the faith of Christ the Hebrews dispersed amongst the Gentiles and converted to the Faith and to stir them up to perseverance and progress in faith and holiness of life according to the vocation of every one as it appears from the end and intention of the Epistle Chap. 5. ver 12. For which end thanks being given to God for their conversion he exhorts them in general to an holy conversation and to exercise mutual charity in the first Chapter and in the former part of the second Furthermore he descends in particular to duties of subjects towards Magistrates servants towards Masters to mutual duties of husbands and wives and brethren in Christ as well amongst themselves as towards their persecutors in the remaining part of the second Chapter and in the third and fourth Chapter He prosecutes the same doctrine in the fifth Chapter by instructing Elders in the Church and younger men and men of what rank soever in their duties CHAP. I. THere are two parts of the Chapter besides the inscription of the Epistle In the first by way of thanksgiving for their conversion to the faith he commends the truth of the Doctrine of the Gospel or the grace and the excellency of the condition whereunto by faith they were arrived that so he might confirm them in the faith to Ver. 13. In the second from the mentioning of spiritual benefits bestowed upon the believing Hebrews he draws an Exhortation to the study of piety in general and brotherly love in particular Vers. 1. Peter an Apostle of Iesus Christ to the strangers scattered throughout Pontus Galatia Cappadocia Asia and Bithynia 2. Elect according to the fore-knowledge of God the Father through sanctification of the Spirit
of the Exhortation to vers 11. In the second hee adjoyns another Exhortation to the love of the Brethren to the end Vers. 1. Behold what manner of love the Father hath bestowed upon us that wee should bee called the Sons of God Therefore the world knoweth us not because it knew him not Argum. 2. God hath out of his meer and free love adorned you that beleeve with the honour of Adoption amongst his Sons Therefore yee are bound to requite your Father with following after Righteousness Knew not Argum. 3. By answering an Objection That the worlds not acknowledging you for the Sons of God should bee no hinderance to you in the following after Righteousness seeing that this contempt is common to you with God your Father whom also the world contemns but it ought rather to stir you up to union and conformity with God in the following after Righteousness Therefore c. Vers. 2. Beloved now are wee the Sons of God and it doth not yet appear what wee shall bee but wee know that when hee shall appear wee shall bee like him For wee shall see him as hee is Argum. 4. By preventing another Objection That your glory doth not as yet appear ought not to bee any hinderance to you in the following after Righteousness it is enough that wee know that the right of the Sons of God is already given to us and that wee shall come into the possession when Christ shall bee manifested and wee shall bee like him in glory and happiness and wee shall enjoy the beatifical vision of him for ever Therefore yee ought to endeavour after Righteousness Vers. 3. And every man that hath this hope in him purifieth himself even as hee is pure Argum. 5. Whosoever hath a lively hope of conformity with Christ in glory purifies himself that hee may be made conformable unto Christ in this life in his endeavours after purity and righteousness Therefore yee ought to follow after righteousness Vers. 4. Whosoever committeth sin transgresseth also the Law for sin is the transgression of the Law Argum. 6. Whosoever doth not follow after Righteousness but gives himself to sin hee also transgresseth the Law because sin is nothing else but the transgression of the Law which if any one doth hee proclaims war with God Therefore yee ought â—o follow after Righteousness Vers. 5. And yee know that hee was manifested to take away our sins and in him is no sin Argum. 7. For this end Christ was manifested that hee might purge and take away the guilt of sin from his which hee confirms from this that Christ had no sin in himself for which hee could satisfie whence it comes to pass that hee which gives himself to sin in that hee sets himself contrary to Christ and doth vilifie the price of Redemption Therefore unless yee would appear contrary to Christ yee ought to follow after Righteousness Vers. 6. Whosoever abideth in him sinneth not whosoever sinneth hath not seen him neither known him Argum. 8. It is the property of every Beleever or every one that abideth in Christ not to follow after sin but to endeavour after Righteousness Therefore yee ought to follow after Righteousness Whosoever Argum. 9. Whosoever either applies himself to or indulges any sin pretends falsely to the Faith or knowledge of Christ which cannot bee without indeavours after newness of lâ—fe Therefore yee ought to follow after Righteousness Vers. 7. Little Children Let no man deceive you hee that doth Righteousness is righteous even as hee is righteous Argum. 10. Whosoever doth not so follow after Righteousness that in his works and actions hee â—estifies his endeavours after newness of life deceives himself or suffers himself to bee deceived For men perswade themselves in vain that they have Righteousness in their hearts whilst open iniquity possesses their feet hands tongue and eyes Therefore yee ought to follow after Righteousness Hee that doth Hee confirms this Argument by describing him that is righteous or justified by Faith from his inseparable propriety viz. his practise of Righteousness and conformity with God which the justified person indeavours after that hee may manifest his Righteousness by his works No man is justified who doth not endeavour to bee conformable to the righteous God or doth not paractise Righteousness in work Therefore whosoever thinks otherwise deceives himself Vers. 8. Hee that committeth sin is of the Devil For the Devil sinneth from the beginning for this purpose the Son of God was manifested that hee might destroy the works of the Devil Argum. 11. Whosoever gives up himself to sin is a childe of the Devil in his practises resembling his Father Hee confirms this from the antiquity of the Devil in sinning who sinned presently after the creation and from that time hath been the author of sinning to men Therefore follow after Righteousness unless you would bee accounted the children of the Devil For this Argum. 12. For this end Christ is manifested that hee might destroy the works of the Devil i. e. destroy the dominion of sin in his and abolish the indwelling of sin by degrees through sanctification From hence it comes to pass that hee who gives himself to sin builds up that which Christ was manifested to destroy Therefore yee ought to follow after c. Vers. 9. Whosoever is born of God doth not commit sin for his seed remaineth in him and hee cannot sin because hee is born of God Argum. 13. Although hee that is regenerate may bee overtaken by sin yet hee cannot give up himself to sin because of the nature of Regeneration or because of the seed of God remaining in him that is because Gods Word and the Spirit or lively Grace of God in Regeneration is communicated in the number of those gifts of which God doth not repent by virtue whereof the regenerate is continually withdrawn from sin and is carried on to follow after Righteousness neither can hee sin or indulge himself in sin Therefore yee ought to follow after Righteousness if you would prove your selves born of God Hee cannot Argum. 14. Hee that is regenerate cannot sin because hee is born of God who will not forsake him that is born of him but so governs and moves the heart of him that is born of him that hee stedfastly wars against sin following the guidance of the Spirit Therefore ought yee to follow after Righteousness if you will prove your selves born of God Vers. 10. In this the children of God are manifest and the children of the Devil whosoever doth not Righteousness is not of God neither hee that loveth not his Brother Argum. 14. In this the regenerate and the unregenerate the Sons of God and the Sons of the Devil differ that those who are of God follow after Righteousness but those who do not follow after Righteousness and namely the love of the Brethren are not of God but of the Devil Therefore yee ought to follow after Righteousness and especially brotherly love The Second
of his prayers Therefore for this cause yee ought to beleeve in Christ. Vers. 16. If any man see his Brother sin a sin which is not unto death hee shall ask and hee shall give him life for them that sin not unto death There is a siâ— unto death I do not say that hee shall pray for it Argum. 13. Hee that beleeves in Christ not onely praying for himself but also out of love for his sinning brethren shall bee heard to whom through the merit of sin declining to destruction and perdition God will if hee bee but asked by a faithful man restore him to life Therefore c. Not unto death Hee excepts in case of the sin of the Holy Ghost When a Professor of the Faith or a Brother as to the external communion of the Church falls into open Apostacy from the Faith of Christ and maintains cruel haâ—red against the Gospel and those that are faithful against the light of conscience illuminated once by the Holy Ghost hee commands not to pray for him that commits this sin when it may bee discerned It is called a sin unto death because eternal death follows that sin and hee that falls into it remains in it without repentance until hee is thrust down into Hell Vers. 17. All unrighteousness is sin and there is a sin not unto death Hee explains what hee had said that although all transgression of the Law is sin wherefore it deserves the wages of death yet death follows not all sin because all kind of sin is remitted except this sin which is called blasphemy against the Holy Ghost which was never remitted to any nor never shall Vers. 18. Wee know that whosoever is born of God sinneth not but hee that is begotten of God keepeth himself and that wicked one toucheth him not Argum. 14. Hee that is regenerate or truly beleeves in the Son of God is kept that hee sin not this sin yea nor doth hee lye alwaies intangled in any sin but by the grace of God and virtue of Gods seed remaining in him keepeth himself lest the Devil touch him to death with his sin Therefore yee must beleeve in Christ. Vers. 19. And wee know that wee are of God and the whole world lyeth in wickedness Hee applies this Argument by way of assumption from the proposition to their comfort and the comfort of the faithful to which hee writes and confirms it by five Reasons viz. that the faithful whereunto hee writes are kept together with himsâ—lf and shall be preserved in Faith and Obedience of the Gospel Wee know Reas. 1. Wee are certainly perswaded of our regeneration Therefore wee are perswaded that wee shall not sin that unpardonable sin neither shall bee in bondage to it but shall bee freed from the Devil fully through Christ. The World Reas. 2. Those that are of the world are onely in the power of that malicious Devil that hee may throw them headlong out of one wickedness into another Therefore wee who are translated out of the world into the Kingdome of God are not in the power of that malicious one but shall bee preserved as the free-men of God Vers. 20. And wee know that the Son of God is come and hath given us an understanding that wee may know him that is true and wee are in him that is true even in his Son Iesus Christ. This is the true God and eternal life Reas. 3. Wee are certain of the coming of Christ our Redeemer into the world who hath enlightened our minds with his grace and hath given us true Faith in God Therefore wee shall not sin unto death but shall bee preserved And wee Reas. 4. Wee have communion with God and Christ wherein wee are and dwell by Faith Therefore wee shall bee untouched by that sin This is Reas. 5. Christ is the very true God and Life eternal who in himself is Life and the fountain of life to be communicated to the faithful and also the Procurer Giver and Preserver of it Therefore wee are certainly perswaded of our perseverance and eternal salvation Vers. 21. Little children keep your selves from Idols Amen For the conclusion of the Epistle hee proposes a short admonition that they have a care and keep themselves from Idols in the plural number and that from all sorts of Idols which after any manner might thrust themselves into the place of truth or of the true God to draw them from beleeving of the true Doctrine or from the true worship or obedience of God under any pretence whatsoever and that so much the more because these Idols may bee obtruded upon the faithful by the Devil and his Ministers and by all possible cunning Therefore hee the more diligently commands them to watch and to keep themselves from them lest they should bee in any wise polluted by them but by name that they beware of Images wherein Antichrist will glory and by these deceive the world The second Epistle of IOHN Analytically expounded The Contents AS Luke writ the Book of the Gospel and the Acts of the Apostles to a certain noble Theophilus for the use of all the faithful So John wrote this familiar Epistle to one Noble and Holy Matrone and her children not onely that hee might appropriate the Doctrine which hee had commended in his former Epistle to the universal Church of the faithful to this private family but also that hee might teach the Pastors how they ought to teach publickly and from house to house from the Apostles example Act. 20 20. The parts of the Epistle are three the Preface containing the direction of the Epistle and Salutation to vers 4. An Exhortation to perseverance in the obedience of the Gospel or a constant exercise of Faith working by love to vers 12. The third is the conclusion Vers. 1. THe Elder unto the Elect Lady and her Children whom I love in the Truth and not I onely but also all they that have known the Truth The direction of the Epistle shews who to whom and with what minde hee wrote this Epistle The writer is Iohn the Apostle who makes no doubt of his authority in this family content with the title of the ordinary and common ministery hee calls himself an Elder by which name hee being now very antient hee also notes his age to the end that his admonition who could not live long by reason of his age might bee the more deeply fixed in them The person whereunto it is chiefly writ is the Elect Lady To signifie civil and due honour hee calls her Lady acknowledging her more happy spiritual condition in the Lord. Hee calls her Elect because in that this Matron had from the sincerity of her Faith declared her self to bee elect a farre more excellent commendation than that shee was accounted a Lady in a civil condition by men Her children are adjoyned because they were partakers with their Mother of the Grace of God in the knowledge of Christ. As for the mind of the