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
one man sin entred into the world and death by sin and so death passed upon all men for that all have sinned Another comparison is of Christ and Adam tending to shew that the righteousness of Christ is no less effectual to save those that are justified by Faith than the sin of Adam was of force to destroy those that are not justified There are six parts of the Comparison The first As by one man viz. Adam sin entred into the world and death by sin and so death passed upon all men that are the sons of Adam by nature in as much as in him as in a common parent all have sinned so by one man Christ Jesus the second Adam Righteousness entred into the world and Life by Righteousness and so life was communicated to all men which are the sons of Christ by grace such as all are which are justified by Faith in as much as in him as in a common parent surety and advocate all are justified This Antithesis remains to bee collected from what follows and especially from the end of ver 14. where Christ is made the Anti-type of Adam because hee is the Gate and Fountain of Righteousness and Life as Adam was the Gate and Fountain of sin and death Vers. 13. For until the Law sin was in the world but sin is not imputed when there is no Law 14. Nevertheless death reigned from Adam to Moses even over them that had not sinned after the similitude of Adams transgression who is the figure of him that was to come Hee proves that sin entred into the world by one man Adam and was propagated to his posterity For from Adam to the Law written by Moses sin was in the world and imputed and that could not bee unless there had been some Law at least unwritten and innate for had there been no Law neither written nor innate sin could not bee imputed ver 13. but it was imputed because the punishment was inflicted If so bee the wages of sin is death it reigned from Adam to Moses not only over those that were of riper years but also over infants which sinned originally in him seeing all men were in Adam one man though not actually or after the similitude of Adams actual transgression ver 14. The sum of all is there was death the wages of sin therefore there was sin therefore a Law and sin from one passed unto all Hee calls Adam a type of him that was to come viz. of the second Adam Christ that wee might understand how Christ ought to answer in his saving effects to those destructive effects of Adam and that by the purpose of God who would represent Christ the Saviour of men in the lost original of mankind that Christ might bee no less acknowledged the Fountain Head and Root of Righteousness and Life to bee derived to those that are his as Adam was the Fountain Head and Root of propagating sin and death to his Vers. 15. But not as the offence so also is the free gift for if through the offence â—f one many be dead much more the grace of God and â—he gift by grace which is by one man Iesus Christ hath abounded unto many The second member of the Comparison wherein they disagree which is first briefly propounded afterward more largely explained The offence is not like the gift of God for that good which proceeds from God is of Divine efficacy and virtue therefore infinitely surpasses the evil which is from man Wherefore if the offence of one man i. e. Adam could bring forth death to many that were naturally propagated from him much more the infinite grace of God and the free gift of one mâ—n Jesus Christ who also is God shall abundantly convey life to them which are spiritually born of Christ. The sum of all is Hee would have us know that the grace of Christ is more potent to save than the sin of Adam to destroy and the gifts which are bestowed through the grace of God are more excellent than those which Adam lost Vers. 16. And not as it was by one that sinned so was the gift for the judgement was by one to condemnation but the free gift is of many offences unto Iustification The third branch of the Comparison shewing the dissimilitude between the evil that entred only by Adam sinning and the gift which is by Jesus Christ because the just judgement of God from one sin of Adam proceeded to the just condemnation of himself and of all that by the Law of Nature were comprehended in his loyns But grace or the free gift of God not only frees us from that one Original sin but from a multitude of actual sins committed by every one to a full justification from all sin The sum of all is condemnation is from one offence but the gift of grace is an acquittal from all offences Vers. 17. For if by one mans offence death reigned by one much more they which receive abundance of grace and the gift of righteousness shall reign in life by one Iesus Christ. The fourth branch of the Comparison with a confirmation of the former after this manner If by one only sin of Adam death entring as a King subdued mankind to it much more being justified by Faith receiving that abundant grace of God and the gift of Righteousness shall reign in life by one Jesus Christ By how much the more excellent therefore the Kingdome of Life is which makes its Subjects Kings and companions with Christ in Life Eternal than the Kingdome of death which destroyes all its subjects by so much the gift of Christ in respect to its efficacy excells the offence of Adam Vers. 18. Therefore as by the offence of one judgement came upon all men to condemnation even so ly the righteousnâ—ss of one the free gift came upon all men unto â—ustification of Life The fifth branch of the Comparison As by the fall of Adam only the guilt came upon all that sprang of Adam by a natural propagation to their condemnation so by the obedience of Christ only wherein hee was obedient to his Father unto the death the satisfaction came to justification of all men which spring of Christ by a spiritual regeneration Vers. 19. For as by one mans disobedience many were made sinners so by the obedience of one shall many bee made righteous The sixth branch of the Comparison illustrating and â—onfirming the former after this manner As by the disobedience of Adam only it comes to pass that many are accounted and dealt with in the judgement of God as sinners because they are derived from him according to the flesh so by the obedience of Christ only many shall bee made righteous that is shall bee accounted as righteous to wit all they that are in Christ by Faith born of him after the Spirit For equal it is that the poyson of sin should not pierce deeper or the sin of Adam spread further upon his Off-spring than the virtue
of 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
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
them and by nature do some external works of the Law although they have not the written Law yet that Law within them is a Law and that really and indeed written upon their hearts as their consciences witness accusing them when they do ill and excusing them when they do well Therefore they have nothing to pretend why they should not undergo deserved condemnation when they sin much less the Jews Vers. 16. In the day when God shall judge the secrets of men by Jesus Christ according to my Gospel Reas. 5. Because in the day of judgement God will bring forth the secrets of the heart and according to this my doctrine in the Gospel will pronounce the condemnation of sinners to bee just whether Jews or Gentiles Therefore they cannot bee excused who sin but perish by their own just desert Vers. 17. Behold thou art called a Jew and restest in the Law and makest thy boast of God 18. And knowest his will and approvest the things that are more excellent being instructed out of the Law 19. And art confident that thou thy self art a guide of the blind a light of them which are in darknâ—ss 20. An instructer of the foolish a teacher of babes which hath the form of knowledge and of the truth in the Law The third Objection But something must bee allowed to the priviledges of the Jews that they come not into the like condemnation with the Gentiles And here hee seems to conflict with some principal teacher of the Law and Patron of Righteousness by works and brings forth seven props of his vain confidence by way of concession granting all 1 The first that hee grants is the external honour of a worshiper of God Thou art called a Jew which was a name not of Nation only but of a confessor of the true Religion 2 A submission of mind to the doctrine of the Law Thou restest in the Law and thou applaudest thy self in this as an eminent benefit 3 Thou makest thy boast in God viz. that thou art of that people chosen above all other Nations in Covenant with God vers 17. 4 The knowledge of Gods will taken out of the Law 5 The discerning of good and evil and of things that differ and controversies by the benefit of the same Law verse 18. 6 The confidence of such abundant knowledge and certainty that they could teach others 7 That they had a systeme and collection of that knowledge which was here and there contained in the Law and that all the rest besides this our Rabbi are infants and foolish verse 19 20. Vers. 21. Thou therefore that teachest another teachest thou not thy self Thou that preachest a man should not steal doest thou steal 22. Thou that sayest a man should not commit adultery doest thou commit adultery Thou that abhorrest idols doest thou commit sacriledge 23. Thou that makest thy boast of the Law through breaking the Law dishonourest thou God The Apostle answers the Objection and all these being granted hee shews them insufficient to righteousness by two Reasons Reas. 1. Because thou doest not teach thy self i. e. thou dost not shew forth thy doctrine by thy deeds but either pollutest thy self with those vices or the like which thou forbiddest in others Therefore those things suffice not to free thee from condemnation Vers. 24. For the Name of God is blasphemed among the Gentiles through you as it is written Reas. 2. Confirming the former Because through your fault the Gentiles speak evil of God as if hee had or could bear prophane worshipers Therefore the forecited priviledges make nothing to Righteousness This reason hee confirmes by the testimony of Ezekiel 36.22 who complains of the Hypocrites of his time boasting in the same priviledges Vers. 25. For Circumcision verily profiteth â—f thou keep the Law but if thou be a breaker of the Law thy Circumcision is made uncircumcision The fourth Objection But because of the Covenant of God the sign whereof is Circumcision I shall not perish who am circumcised saith the Jew confiding in the outward Ceremony The Apostle answers and proves that Circumcision does not exempt us from condemnation or death by four Reasons Reas. 1. Because Circumcision if it bee joyned with perfect obedience to all the rest of the commandements if it could bee it would profit as a part of that obedience to justification by works for which the Jew did contend but if the transgression of the Law bee found in him that is circumcised as touching justification by works circumcision and uncircumcision will bee the same Therefore circumcision exempts not from condemnation Vers. 26. Therefore if the uncircumcision keep the righteousness of the Law shall not this uncircumcision be counted for circumcision Reas. 2. Because the Gentiles uncircumcision joyned with perfect obedience to the Law if it could bee shall bee of the same account with the Jews circumcision If so bee God require to justification by works nothing but a perfect observation of the Moral Law Therefore circumcision frees not from condemnation Vers. 27. And shall not uncircumcision which is by nature if it fulfil the Law judge thee who â—y the letter and circumcision dost transgress the Law Reas. 3. Because the Gentile being by nature uncircumcised if it was possible that hee could keep the Moral Law compared with thee who are outwardly circumcised and yet transgressest the Law by thy own judgement hee shall argue thee worthy of condemnation Therefore circumcision doth not free from condemnation Vers. 28. But he is not a Jew which is one outwardly neither is that circumcision which is outward in the flesh 29. But hee is a Jew which is one inwardly and circumcision is that of the heart in the spirit and noâ— in the letter whose praise is not of men but of God Reas. 4. Because neither the outward profession of the true Religion long ago erected among the Jewes by God himself is to be accounted for a true profession of the true Religion nor outward Circumcision of the flesh is to bee reckoned for true Circumcision ver 28. But hee is a true Professor of the true Religion who is such an one in the Spirit and that is true Circumcision which is of the heart spiritual in the inward soul and not that which is outwardly in the body or the letter which is commonly called Circumcision He that is a Jew indeed and that which is true and spiritual Circumcision hath commendation and praise not only among men who only see things that are open and manifest but with God who looks into the heart Therefore outward Circumcision perfects not our righteousness nor frees any man from condemnation ver 29. CHAP. III. THere are two parts of this Chapter in the FIRST he answers five objections against the foresaid Doctrine to ver 9. In the SECOND part he proceeds to prove the POSITION touching JUSTIFICATION NOT BY WORKS BVT BY FAITH Ver. 1. What advantage then hath the Iew or what profit is there of
misery are in their wayes 17. And the way of peace have they not known The fifth testimony is from Psalm 59.7 8. In which unregenerate men are pronounced guilty of cruelty violence oppression and man-slaughter who create nothing but misery and destruction to themselves and others in the whole course of their lives who are very far from procuring peace or any thing that is good either to themselves or others Vers. 18. There is no fear of God before their eyes The sixth testimony is from Psalm 36.2 Wherein unregenerate men by their deeds are condemned of prophaness and contempt of God for seeing they are void of the fear of God there is nothing to restrain them from falling headlong into all kind of wickedness Vers. 19. Now wee know that what things soever the Law saith it saith to them that are under the Law that every mouth may be stopped and all the world may become guilty before God Hee prevents an Objection lest any man should elude the force of the testimonies before recited as if they belonged but to some few and those certain impious men who lived in the times of David or Isaias Here hee shews that the common disposition of mankind is taxed which live undeâ— the Law or the Covenant of Works and not under grace and hereupon these fore-cited sentences of the Law are directed against all men under the state of corrupt nature chiefly the Jewes whereupon a threefold conclusion is inferred First from hence every mouth is stopped lest any man should glory in himself or excuse himself in the judgement of God Another conclusion Hence the whole world is made lyable to condemnation and obnoxious to punishment Vers. 20. Therefore by the deeds of the Law there shall no flesh bee justified in his sight for by the Law is the knowledge of sin The third conclusion and principal drawn from the fore-cited testimonies therefore by the works of the Law no flesh shall bee justified in the sight of God for it matters not that some may bee justified by their works before men For by the Law Argument 5. Serving to prove the same assertion All men are convinced of sin and condemned by the Law for by the Law is the knowledge of sin not a procurer of righteousness to any one Therefore no man is justified by the works of the Law Vers. 21. But know the righteousness of God without the Law is manifested being witnessed by the Law and the Prophets 22. Even the righteousness of God which is by the Faith of Iesus Christ unto all and upon all them that believe for there is no difference Argum. 6. Tending to the asserting of the affirmative part of the position Now in the Gospel the righteousness of God is manifested without the works of the Law approved by the testimony of Scripture to wit that the righteousness of God which is imputed and given to all believers apprehending by Faith the righteousness of Christ Jesus without distinction of Nations or persons therefore by this Righteousness alone which is through Faith in Jesus Christ are wee justified The Argument is good for if wee cannot bee justified by the works of the Law and yet there is another way to justify us found out to wit that which God commends to us in the Law and in the Prophets As for example when hee hath said in the Law In the Seed of Abraham all Nations shall bee blessed And in the Prophets The Iust shall live by Faith It 's fitting wee should believe our selves to bee justified only upon this latter ground to wit by Faith Furthermore seeing wee can conceive only a two-fold Righteousness one is of the Law or of works inherent or a mans own righteousness another which is Evangelical called the Righteousness of Faith or the Righteousness of Christ imputed unto us to wit that Righteousness which hee imputes to all that believe After the exclusion of the former Righteousness that being now impossible the other is of necessity to bee admitted which is commended to us in the Old Testament now revealed in the New and only is possible and acceptable to God deserving alone the name of Righteousness Vers. 23. For all have sinned and come short of the Glory of God 24. Being justified freely by his Grace through the Redemption that is in Iesus Christ. Argum. 7. Wherein is shewed the common disease of all men as also the necessity of the common remedy all men without exception have sinned and by Law are shut out from the glory of God or Eternal Life therefore all are no otherwise justified but freely or by Divine Grace through the Redemption of Jesus Christ that is to say they cannot otherwayes bee justified than by Faith in Christ the Redeemer who by his Blood hath purchased for us Righteousness and Salvation and hath freely of his Grace made it ours Vers. 25. Whom God hath set forth to bee a Propitiation through Faith in his Blood to declare his Righteousness for the remission of sins that are past through the forbearance of God 26. To declare I say at this time his righteousness that hee might bee just and the Iustifier of him which believeth in Iesus Argum. 8. God hath set forth Christ that hee might bee a Reconcilement and Propitiatory Sacrifice whereby the wrath of God is appeased towards all that lay hold on him by Faith therefore it is not possible that a man should be justified but by Faith in Christ offering up this attonement in his Blood unless God should alter the means of appeasing himself To shew forth Argum. 9. God in this present time of the Gospel hath set forth Christ as the means of appeasing his anger to those that imbrace it by Faith that by this way of justifying his Righteousness might bee manifest in the time past in his forbearance and forgiveness of sins past which from the beginning of the world hee hath forborn and forgiven to wit that God did not pardon the sins of his own but upon the account of the Propitiatory Sacrifice of Christ which was to come and that without any violation of his Justice Therefore this ground of our Justification is no less to bee asserted than the glory of Gods Justice is to bee manifested The matter is clear For if Justification by Faith in the Blood of Christ shews that God never pardoned sins but upon satisfaction made to his Justice by the Blood of Christ certainly hee would have the righteousness of God concealed that would determine any other ground of our Justification than by Faith That hee might bee just This confirms the Argument that God hath set forth Christ that hee might bee a Propitiation through Faith in his Blood not only that hee might declare himself just in sending the promised Messias for whose sake freely and also justly hee would pardon sin but that hee might shew himself the Author and Doner of true Righteousness to us that were without any righteousness of our own by believing
in Jesus Christ Therefore this ground of our Justification by Faith is no less to bee maintained than the glory of Gods Justice Faithfulness and Goodness to bee declared in justifying Believers Vers. 27. Where is boasting then it is excluded By what Law of Works nay but by the Law of Faith 28. Therefore wee conclude that a man is justified by Faith without the deeds of the Law Argum. 10. Because by the Law of Faith or the Covenant of Grace which requires Faith to our Justification by the Righteousness of another mans boasting in himself is excluded and not by the Law of Works or the Covenant of Works which exacts perfect obedience and affords matter of boasting to men in their Inherent Righteousness Therefore saith hee wee conclude that a man is Iustified by Faith without the Works of the Law The Argument is good For if men were Justified by their Works and Inherent Righteousness they might boast of the meritorious cause of their Justification to bee in themselves but they that are Justified by Faith are compelled to renounce their own Inherent Righteousness and to place their only Confidence in the imputation of the Righteousness of Christ and solely in the grace of God Vers. 29. Is hee the God of the Iewes only Is hee not also of the Gentiles Yes of the Gentiles also 30. Seeing it is one God which shall justifie the Circumcision by Faith and uncircumcision through Faith Hee concludes this Disputation with the resolution of two questions which give much light to the present Doctrine The first question is Whether this way of our Justification by Faith bee common both to Jewes and Gentiles To which hee answers That it 's common to both whereof he adds a reason because there is one God of those that are Justified therefore there must bee but one way of justifying all to wit by Faith or of Faith For if hee should Justifie the Jews upon one ground and the Gentiles upon another God would seem to differ from Himself in communicating Righteousness and Salvation to sinners both to Jews and Gentiles which is absurd Vers. 31. Do wee then make void the Law through Faith God forbid yea wee establish the Law Another question is Whether the Doctrine of Faith or Justification by Faith makes the Law of none effect or to bee given in vain while it is denied that men are Justified by the Law Hee answers that the Law is no wayes rendred void but is rather established by the Doctrine of Faith for Faith or the Doctrine of Faith establishes the Law three wayes First in respect to the threatnings shewing that Christ was dead by the Sentence of the Law that hee might satisfie the Law and that wee were lyable to death unless freed from it by Christ. Secondly in respect to the Precepts because hee demonstrates that perfect obedience was yeelded to the Law in the Righteousness of Christ. Thirdly Faith establishes the Law in respect to Believers because being justified by Faith by virtue of Christ they are initiated into new obedience who before they were justified by Faith could do nothing but sin CHAP. IV. UNto the twelfth Chapter the Apostle illustrates commends and further by many Arguments establishes this Divine ground of our Iustification by Faith not by Works Wee for the more easie method shall make the Confirmation of this Doctrine seven-fold The first Confirmation of Iustification by Faith which is contained in this Chapter is chiefly from the example of Abraham the ground of whose Iustification is common both to Iews and Gentiles whose Faith is set before us all of God for a pattern There are three parts of the Chapter In the first the example of Abrahams Iustification is set down to ver 9. In the second hee proves this ground of Iustification to bee common both to Iews and Gentiles to ver 18. In the third the Faith of Abraham is commended to the use of Believers to the end of the Chapter Vers. 1. What shall wee say then that Abraham our Father as pertaining to the flesh hath found So much as pertains to the example of Abraham under the form of an interrogation hee denies that Abraham was justified according to the flesh or by the Law of Works or Inherent Righteousness which is called flesh Galat. 3.3 in respect to the Spiritual Righteousness of Christ From whence it follows that no man is justified by Works Vers. 2. For if Abraham were justified by Works hee hath whereof to glory but not before God This Thesis concerning Abraham is asserted by five Reasons Reason 1. If Abraham was justified by Works hee hath whereof hee may glory but not before God therefore hee is not justified by Works before God The reason is sufficient because boasting in our selves is not taken away by the Law of Works but by the Law of Faith Rom. 3.27 For in the question before men Whether Abraham is just Abraham can produce his Works and boast saying I will shew thee my Works and so hee shall bee justified before men by his Works But the question is Whether hee bee righteous before God whereupon hee must renounce his own works and fly to the Promise of Blessedness in Christ to come of Abrahams Seed that hee might bee justified in Christ by Faith alone Vers. 3. For what saith the Scripture Abraham hath believed God and it was counted to him for righteousness Reason 2. The Scripture testifies Gen. 15.6 that Abraham was justified by Faith or that Righteousness was imputed to him by Faith therefore hee was justified by Faith not by Works Vers. 4. Now to him that worketh is the reward not reckoned of Grace but of debt Reason 3. The reward cannot bee of Grace but of debt to him that seeks after righteousness by his works wee may assume thus But to Abraham it was imputed of Grace Therefore Abraham did not mercenarily seek after righteousness by the works of the Law Vers. 5. But to him that worketh not but believeth on him that justifieth the ungodly his Faith is counted for righteousness Reason 4. To this purpose Faith is imputed for righteousness to him that is not mercenary but renouncing his own righteousness believes in God who freely justifies the ungodly that flees to Christ Jesus But such was the Faith of Abraham Therefore Abraham was not justified by works before God but Faith was imputed to him for righteousness or the Blessing promised in Christ to come received through Faith by Abraham was imputed to him for righteousness Vers. 6. Even as David also describeth the blessedness of the man unto whom God imputed righteousness without works 7. Saying Blessed are they whose iniquities are forgiven and whose sins are covered 8. Blessed is the man to whom the Lord will not impute sin Reason 5. David testifies Psalm 32.12 that Blessedness is given to him to whom Righteousness is imputed without works and whose righteousness consists not in good works but in the forgiveness of sins therefore such was
of Christs obedience upon his And it is meer that as one sin of Adam was imputed to his children to condemnation and death so the intire obedience of Christ only should bee imputed to his sons to Justification and the obtaining of Eternal Life Vers. 20. Moreover the Law entred that the offence might abound but where sin abounded grace did much more abound 21. That as sin hath reigned unto death even so might grace reign through righteousness unto eternal life by Iesus Christ our Lord. Hee illustrates and concludes this whole comparison by shewing the abundance of sin in those that are justified renders the grace of Christ more illustrious and this hee does by answering an objection concerning the end and use of the published Law It may bee questioned if death reigned by the Law of Nature not written before Moses what need was there of any written Law and seeing righteousness comes not by the Law as is said before to what end was the Law Hee answers by shewing a three-fold end of giving the Law First The Law entred that the offence might abound i. e. The Law forbidding sin and enjoyning righteousness in that space of time betwixt Adam and Christ came in that sin which was daily committed and yet because of ignorance not acknowledged might bee known to bee sin and that the natural wickedness of men might appear which occasions that by how much the more the Law requires righteousness by so much the more concupiscence is stirred up agaâ—nst the Law and that by this the sin which lyes hid in men might bee manifested and known to abound But where The second end that from the abundance of sin in those that were to bee justified the exceeding abundant grace of Christ towards those that are justified might appear seeing that where sin abounds in the conviction of men that are to bee justified there the grace of Christ justifying is found to super-abound Even as The third end that the power of sin as a King by the Law might more clearly appear shewing forth its condemning power the power of the righteousness of Christ as a Superiour King held forth in the Gospel might bee more â—minent prevailing not only to the abolishing of the Kingdome of sin but also to the conferring of Eternal Life upon those that are justified Therefore by how much the more the force of sin reigning over men not justified crowding them to the prison of Eternal death might more clearly appear by so much the more the virtue power and excellency of the grace of Christ overcoming and subduing sin leading men powerfully unto Eternal Life might more manifestly bee declared CHAP. VI. THe third proof of the Doctrine of Iustification freely by Faith in Christ in that it conduceth very much to the promoting of Sanctity and Holiness There are two PARTS of the Chapter In the first hee shews that by Faith in Christ or the Doctrine concerning the free ground of Iustification several wayes promotes endeavours after Sanctification to verse 12. In the other part hee exhorts those that are justified to follow after holiness to the end Vers. 1. What shall wee say then Shall wee continue in sin that grace may abound 2. God forbid how shall wee that are dead to sin live any longer therein By answering an objection which seems to arise from this Doctrine hee sets down a confirmation of the Proposition That this Doctrine of Grace or of Free Justification makes for the promoting of holiness Some may say Shall wee persevere in our sins wee that are justified by Faith that the grace of God may appear more abundant as this Doctrine of Free Justification by the imputation of the Righteousness of Christ seems to intimate Hee answers by denying and rejecting Far from us bee such a thought As if hee had said They that are justified by Faith ought not to indulge themselves in any sin but to endeavour after holiness And this Proposition hee confirms by ten Arguments Argum. 1. Wee are dead unto sin in as much as when wee gave up our names unto Christ that wee might bee justified and sanctified by him wee renounced sin that wee might not have any more to do with it than the dead have with the living Therefore wee that are justified ought not any longer to live in sin Vers. 3. Know you not that so many of us as were baptized into Iesus Christ were baptized into his death Argum. 2. Wee as you know which are freely justified by Faith in Christ are also taken into the fellowship of his Death by Baptism by which Sacrament wee have bound our selves to die unto sin and Christ hath bound himself unto us to communicate the power of his Death that wee might die unto sin Therefore wee ought not to undulge our selves in our sins but endeavour after holiness Vers. 4. Therefore wee are buried with him by Baptism into death that like as Christ was raised up from the dead by the glory of the Father even so wee also should walk in newness of life Argum. 3. Our communion with Christ in his Death is sealed to us in our Baptism for the abolishing of the old Man of Sin i. e. Not only that wee might bee bound to mortifie the old man but also that wee might bee made certain concerning the mortifying and subduing of sin by virtue of Christs Death Therefore wee ought not to indulge our selves in sin but endeavour the mortifying of it Argum. 4. As our communion with Christ in his Death is sealed to us in our Baptism so also in his Resurrection that as Christ was raised from the dead to a blessed and immortal life by the glory of the Father who powerfully raised him so should wee endeavour by Faith applying the virtue of Christ to arise from sin and to walk in newness of life to the glory of the Father powerfully renewing us Therefore ought wee not to continue in sin but follow after holiness Vers. 5. For if wee have been planted together in the likeness of his death wee shall bee also in the likeness of his resurrection Argum. 5. Drawn from our spiritual and neerest union with Christ by Faith which union is the ground of the communication of that virtue which flows from the Death and Resurrection of Christ for by Faith wee are planted into Christ as the Branch into the Vine and this ingrafting brings us into that conformity with the Death and Resurrection of Christ that wee dying unto sin Christ dying and following after newness of life Christ rising again may bee clearly seen in a certain likeness to himself Hence hee confirms his former Argument when wee are planted together with Christ by Faith wee are so neerly united to him that there follows of necessity a conformity with him in his death to the mortification of sin and in his resurrection to newness of life Therefore unless wee will acknowledge no union with him and implanting into him wee must renounce all sin and
endeavour after holiness Vers. 6. Knowing this that our old man is crucified with him that the body of sin might bee destroyed that henceforth wee should not serve sin Argum. 6. From that judicial union which wee have with Christ crucified The force of which Argument that it may bee seen four things are to bee maintained 1. That Christ hanging upon the Cross as our Surety sustained our persons before Gods Tribunal 2. That hee under-went the punishment due to our corrupt nature or the old man so called because the evil of nature in those that are regenerated waxeth old and hastens to destruction 3. That hee took upon him to slay the old man in us 4. In that hee took upon him to represent our persons wee are thereby obliged to labour after mortification of sin by his Spirit that after Justification wee should no longer serve sin From hence the Argument wee know or believe that our old man is crucified judicially with Christ to this end that in us who are justified by Faith might bee weakned the body of death so that filthiness of habitual corruption compacted as it were into one monstrous body prepared with all its members to actual sinning that wee should no more after wee are justified serve sin Therefore wee ought to endeavour the mortification of sin unless wee will cast away the Faith of our judicial union with Christ hanging upon the Cross. Vers. 7. For hee that is dead is freed from sin Argum. 7. From the fruit of this union with Christ dying on the Cross whosoever is dead to his old Lord sin is justified and freed from the yoke and dominion of sin that hee might not serve it any longer nor obey the commands of it You may assume But wee are justified by Faith in Christ dying for sin upon the Cross wee are dead to â—our old Master Sin therefore wee are justified and freed from the yoke and dominion of sin that wee should not any longer obey its commands for what service can sin further exact from us whom Christ in his death upon the Cross hath slain as it were Vers. 8. Now if wee bee dead with Christ wee believe that wee shall also live with him Argum. 8. If wee die with Christ i. e. are united to him dying in his power endeavouring to mortifie sin wee need not doubt but wee shall live a spiritual new and heavenly life with him therefore it behoves us to endeavour the mortifying of sin Vers. 9. Knowing that Christ being raised from the dead dieth no more death hath no more dominion over him Argum. 9. Confirming the former Wee believe that Christ rose to an immortal life neither is hee for ever hereafter lyable unto death but alwayes living hee both will and is able to perpetuate in us a new life that death may no more have dominion over us Therefore as wee do not believe in vain that by his power wee shall live a new and eternal life so ought wee to labour that the new life to which wee have risen with Christ may bee continued not to suffer sin should any more prevail or have dominion over us Vers. 10. For in that hee died hee died unto sin once but in that hee liveth hee liveth unto God 11. Likewise reckon yee also your selves to bee dead indeed unto sin but alive unto God through Iesus Christ our Lord. Argum. 10. As Christ died but once to wash away and abolish sin and rising from the dead hee lives for ever to the glory of God so you that are justified by arguments of Faith gather and reckon your selves in the death of Christ to bee once dead nor to bee obliged to dye for sin any more that yee were once dead by the dethroneing of sin neither are yee bound to serve sin any longer that yee were once dead to the destroying of sin nor can yee bee destitute of the strength of Christ to mortifie sin but in his resurrection yee are bound to live unto God or the glory of God and that yee might so live yee have strength and help enough by Jesus Christ our Lord. Therefore the Doctrine of free Justification by Faith is so far from opening a door of liberty to sin that on the contrary nothing is more effectual and conducible to the promoting of Sanctity and Holiness Second Part. Vers. 12. Let not sin therefore reign in your mortal bodies that you should obey it in the lusts thereof The second part of the Chapter follows wherein the Apostle infers out of what went before an exhortation to all that are justified by Faith that they follow after Holiness The Proposition to bee proved is the same with the former viz. They that are justified ought not to continue in sin but labour after Holiness Hee produceth thirteen Arguments whereof the three former are included in the following Exhortation The branches of this Exhortation are three and the Arguments as many couched in the Exhortation to the confirming of the Proposition The first branch of the Exhortation is that they would not obey sin by indulging the sinful lusts of the body Argum. 1. The first Argument is this To obey the sinful lusts of the body is to suffer in your mortal body the reign of sin or of the Devil from whence yee are freed which they that are justified should tremble at Therefore being now justified you ought not to follow after sin but holiness Vers. 13. Neither yeeld you your members as instruments of unrighteousness unto sin but yeeld your selves unto God as those that are alive from the dead and your members as instruments of righteousness unto God The second branch of the Exhortation is that they would not fight for this Tyrant viz. sin making use of the faculties of their souls or bodies as servants to contend for it wherein is the second Argument To serve sin is to yeeld the faculties of the Soul and members of the body as weapons of iniquity to fight for sin and the Devil against God and our own Salvation which all that are justified ought to abhor Therefore they that are justified ought not to serve sin Yeeld The third member of the Exhortation that they would yeeld themselves Souldiers and Servants unto God who hath freed them from death wherein is the third Argument God hath called you back from death in sin and Eternal Perdition unto Life that you might bee Servants unto righteousness and might contend for God against his enemies therefore ought you to labour after Holiness Vers. 14. For sin shall not have dominion over you for yee arae not under the Law but under Grace Argum. 4. If you contend and fight against sin the Tyrant shall not recover his dominion over you which hee hath lost neither shall sin reign over you but you shall become Conquerours through Christ therefore ought you to labour after Holiness For you are not Argum. 5. Confirming the former you are not under the Law under the Covenant of works wherein
the Commandment exacted strict obedience but affords no strength to assist in our obedience but you are under Grace or the Covenant of Grace wherein the Grace of God with the Command confers life to Believers and strength to obey therefore certain of the victory against sin yee ought to endeavour after Holiness Vers. 15. What then shall wee sin because wee are not under the Law but under grace God forbid Hee repeats and rejects the absurd objection of Libertines who take occasion from the grace of God to sin more freely when the contrary follows viz. because wee are under grace therefore wee ought not to indulge to our selves a liberty of sinning Vers. 16. Know you not that to whom you yeeld your selves servants to obey his servants yee are to whom yee obey whether of sin unto death or of obedience unto righteousness Argum. 6. Serving by the way to confute the objection seeing there is a necessity that you bee servants to him whom you obey and that you receive a reward proportionable to your work whether you obey sin or the Divine Commands unless you will bee accounted the servants of sin and will receive the reward of eternal death it behoves you to beware that you indulge not your selves in sin and if you will bee accounted the Servants of God that you may bee pronounced Righteous and Heirs of Life of necessity you must labour after Holiness Vers. 17. But God bee thanked that yee were the servants of sin but yee have obeyed from the heart that form of doctrine which was delivered to you Argum. 7. By the grace of God the time of your bondage is past in which you were servants to sin before your regeneration and now converted you have begun to yeeld sincere obedience to the Gospel the impression whereof you have received as from a print Therefore to return to the service of sin or to depart from the sound Doctrine is unworthy but it behoves you to persevere in your obedience to the Doctrine into which you were delivered Vers. 18. Being then made free from sin yee became the servants of righteousness Argum. 8. Being now freed from sin by the Omnipotent Arm of God yee are servants of righteousness to holiness Therefore by the Law of servitude being servants to righteousness yee are bound to become servants also unto holiness Vers. 19. I speak after the manner of men because of the infirmity of your flesh for as yee have yeelded your members servants to uncleanness and to iniquity unto iniquity even so now yeeld your members servants to righteousness unto holiness After his excuse of his homely similitude which in many things holds no proportion with these spiritual things yet notwithstanding the Holy Ghost is pleased to use because of the infirmity of the Romans for the sake of those that were carnal which could not so easily apprehend an higher or more spiritual way of speaking Hee repeats the exhortation and addeth Argum. 9. You have sometimes yeelded your members unto uncleanness and have been altogether servants to unrighteousness therefore now 't is fitting that with equal industry at least you yeeld your members servants unto righteousness and to holiness not to bee less studious of doing well than heretofore you have been of sinning and doing ill Vers. 20. For when yee were the servants of sin yee were free from righteousness Argum. 10. Confirming the former When you were servants of sin yee were free from righteousness for you were not at all servants unto righteousness Therefore now 't is equal seeing you are the servants of righteousness that you should bee free from sin and not at all servants unto it Vers. 21. What fruit had you then in those things whereof yee are now ashamed for the end of those things is death Argum. 11. You have gained no other fruit for your former sinful course of life but shame which is now upon you nor could you expect any other fruit for the future but eternal death which is the end of sin Therefore it behoves you to beware that you serve sin no longer Vers. 22. But now being made free from sin and become servants to God yee have your fruit unto holiness and the end everlasting life Arg. 12. After you gained your liberty from the bondage of sin you became servants unto God and have your fruit unto holiness encreasing and abounding daily therein at length you shall obtain eternal life therefore ought you diligently to follow after holiness Vers. 23. For the wages of sin is death but the gift of God is eternal life through Iesus Christ our Lord. Arg. 13. Confirming those which went before after this manner Whatsoever hath hitherto been spoken in this Argument is sufficient and firm for it is decreed by a Divine Sentence to render a reward to sinners according to their deserts which is eternal death and to bestow life eternal with Justification and Sanctification which are chained to eternal life not of debt but freely of his grace and that no way but in our Lord Jesus Christ Therefore ought wee not to continue in sin lest wee perish but with Faith in Christ wee must joyn the practice of holiness which holiness with eternal life God will freely give to those that believe in Christ and follow after holiness as it is largely proved before CHAP. VII IN the former Chap. hee exhorts those that are justified by Faith to Holiness and because they who most follow after Holiness are most sensible and lament the power of sin dwelling in them not yet extinguished Therefore for the sake of these ariseth the fourth Confirmation of the Doctrine of Free Iustification by Faith in Christ in that it yeelds consolation to the afflicted consciences of the Saints by reason of their imperfect obedience to the Law and the reliques of sin that dwell in them There are three parts of the Chapter in the first that they who are justified should take comfort against their imperfâ—ct obedience to the Law hee handles the freedome of justified persons from the Covenant of Works and their interest in the Covenant of Grace which is the first place of Consolation to ver 7. The second contains an Apology for the Holiness of the Law two objections against the Law being answered to verse 14. In the third is contained the second place of Consolation wherein from the Doctrine of Iustification by Faitâ— in Christ the Apostle propounds the wrestling which hee had with the remnants of sin and the victory which hee gained that by his example and experience troubled consciences might take comfort The first Part. Vers. 1. Know yee not Brethren for I speak to them that know the Law how that the Law hath dominion over a man as long as hee liveth 2. For the Woman which hath an Husband is bound by the Law to her Husband so long as hee liveth but if the Husband bee dead shee is loosed from the Law of her Husband 3. So then if while
her Husband liveth shee bee married to another man shee shall bee called an adulteress but if her Husband bee dead shee is free from that Law so that shee is no adulteress though shee bee married to another man As to the first part taking a comparison from Marriage hee shews that the Justified which are delivered from the conjugal Covenant of the Law and Espoused by a new Covenant of Grace to a new Husband Christ should bring forth the fruits of holiness in new obedience to the Law to the glory of our new Husband Christ. In the three first verses hee propounds the protasis of the comparison after this manner As no Law hath dominion over the dead as yee know but only over them that are alive ver 1. and particularly the Law of Marriage is dissolved the one being dead so that the Wife the Husband being dead without adultery may marry another ver 2 3. so you c. as it shall appear by and by Vers. 4. Wherefore my Brethren yee also are become dead to the Law by the Body of Christ that yee should bee married to another even to him who is raised from the dead that wee should bring forth fruit unto God The Apodosis of the comparison to this manner So you that were espoused formerly to the Law by a Covenant of Works Christ being dead for you that hee might satisfie the Law Justice and the Covenant of Works in our name you are judicially dead to the Law in the body of Christ for the Law or Covenant of Works hath slain Christ and you in him and by consequence you are delivered from the matrimonial Covenant of the Law so that without the breach of Justice you may enter into a new Covenant of Grace with Christ being raised from the dead To this end hee shews that the purpose of marriage being disannulled betwixt the Law of Works and us not that wee should live as wee list but being raised from a state of death by the Resurrection of Christ that wee should bee espoused to another Husband viz. to him which is raised from the dead i. e. to Christ who rose from the dead and hath raised us with himself to newness of life and hath espoused us to himself according to the Covenant of Grace that being married unto Christ wee might bring forth fruits of obedience to the glory of God There are five Arguments of consolation to the Justified who bewail the imperfection of their own obedience Become dead Argum. 1. You are freed from the Covenant of Works which admits no obedience besides what is perfect and every way compleat Therefore all you that are Justified have consolation which bewail the imperfection of your new obedience Of another Argum 2. You are now married to another Husband viz. to Christ who is raised from the dead who when hee could answer the imperfections of your obedience and according to the Covenant of Grace render your begun obedience acceptable unto God hee took it upon himself You have this consolation that mourn over the imperfections of your new obedience Fruit Argum. 3. Yeâ— are married unto Christ which is raised from the dead that you may not abide unfruitful but may bring forth fruit to the glory of God Therefore take yee comfort who bewail your imperfect obedience Vers. 5. For when wee were in the flesh the motions of sins which were by the Law did work in our members to bring forth fruit unto death Argum. 4. Confirming the former from the change of our condition while wee were unregenerate and by consequence under a Law-Covenant evil affections by the holy Law of God were stirred up and put forth themselves powerfully in our members and all our faculties both of soul and body to the production of the deadly fruit of actual sin Therefore it will follow when wee are now regenerated and under the Covenant of Grace holy desires stirred up by the New Covenant powerfully shew forth themselves in our members to the bringing forth the fruit of good works unto God that wee might not abide unfruitful Which is no small consolation for if wee by Faith would lay hold upon the Covenant of Grace and would stir up our souls by the promises thereof applyed unto us there is no doubt but wee should more plentifully bring forth good works That is it which Christ saith Joh. 15.5 I am the vine yee are the branches hee that abides in mee and I in him hee brings forth much fruit for without mee you can do nothing Vers. 6. But now wee are delivered from the Law that being dead wherein wee were held that wee should serve in newness of spirit and not in the oldness of the letter Argum. 5. Opening and confirming the former from the end of our changed condition Now to wit after Justification through the Grace of Christ wee are freed from the Law-Covenant that Covenant being dead in which wee were held or wee being dead in Christ in whom wee were contained judicially to that very end that wee should serve God by the power of the Holy Ghost bestowing new strength upon us by bringing forth new and spiritual fruit not superficial and hypocritical which the letter of the old legal Covenant now abolished at the most brought forth Therefore God will not fail of his end but will cause those that are justified bewailing their imperfect obedience to bring forth much fruit in the newness of the letter for the fruits which are brought forth by virtue of the Covenant of Grace are truly new and arise from the regenerating Spirit furnishing us with new strength forthwith to good works But the fruits which are brought forth by virtue of the Covenant of Works either are open rebellion of corrupt Nature against Gods Law or counterfeit obedience onely in the outward performance such as the fruits of the Pharisees are who in the letter that is the outward shew and formality obeyed without any renovation of the heart The second Part. Verse 7. What shall wee say then Is the Law sin God forbid Nay I had not known sin but by the Law For I had not known lust except the Law had said Thou shalt not covet The second part of the Chapter containing an Apology for the holiness of the Law in answering two Objections arising out of what was said before The first Objection seeing that evil and sinful motions are excited by the Law as was said the Law seems to bee sin or the cause of sin Hee answers by way of negation farre bee it from us to entertain any such thought hee gives three Reasons of his negation illustrated by his own experience wherein hee pleads for the Law The first Reason Because the Law discovers sin and manifests the evil that is in it which hee confirms by his own experience who had not known that lust which lurked in his heart to bee sin had hee not seen it forbidden by the Law Therefore the Law is holy Vers. 8. But
sin taking occasion by the Commandement wrought in mee all manner of concupiscence for without the Law sin was dead Reason 2. Because the sin that dwells in us or the habitual pravity of our nature is the cause of actual sins but the Law is not the cause but the occasion to sin not given but taken For sin that dwells in us saith hee or the evil of nature taking occasion from the Law forbidding lust so much the more is inflamed and excited And indeavouring after what was forbidden begat in mee all manner of concupiscence and evil motions against the Law For without the Law Which hee confirms by a sign Because the Law not being known sin lies hid and is as dead but when the Law comes it is stirred up and appears as filthiness is not seen in the absence of the Sun but that arising it appears and stinks not by the Suns fault but by its own Therefore the Law is holy Vers. 9. For I was alive without the Law once but when the Commandement came sin revived and I died By his own experience hee further explains the matter shewing that formerly when hee was a Pharisee and unregenerate in his own opinion hee was alive that is very just and in no wise guilty of eternal death but when his eies were opened by the grace of God the true sense of the Law was unfolded then hee understood the force of sin and that hee was guilty of eternal death Vers. 10. And the Commandement which was ordained to life I found to bee unto death From this experience hee saith that hee learned two things First That the end of the command and the effect was good in it self because the command is good in it self and by it self ordained to life if men obeyed it The other that the effect of the Law by accident was death so farre as it threatned death to the sinner and urges him from justice with the sentence of death Vers. 11. For sin taking occasion by the Commandement deceived mee and by it slew mee 12. Wherefore the Law is holy and the Commandement holy and just and good The third Reason in defence of the Law The sin that dwells in us is the cause of death onely taking occasion from the Law or the command as hee had learned by experience for sin while hee thought of what was forbidden in the Law invited and inticed him to forbidden things and polluted him and so by the Command made him more and more obnoxious to death Therefore the Law is altogether holy and particularly that which forbids Concupiscence is holy just and good because it is given by an holy God according to equity and for our profit Vers. 13. Was that then which is good made death unâ—o mee God forbid But sin that it might appear sin working death in mee by that which is good that sin by the Commandement might become exceeding sinful The second Objection Some might say Therefore hath that which is good been the cause of death Hee answers by rejecting the reproach for the occasion is to bee distinguished from the cause and the use of a thing from the abuse of it Hee therefore acquits the Law and casts all the blame upon the sin that dwells in us Truly saith hee it is not the Law but sin that dwells in mee which is the cause of death and discovers it self to bee sin so farre forth as it is stirred up in mee and kindled by the good Law of God it enkindles rebellious motions to the Law of God and so much the more upon this account doth it cause death that so sin in mee by the Command might appear above measure sinful Which is spoken most seasonably to stop the mouths of all who otherwise would deny inborn concupiscence now natural to all to be sin was it not found to bee the cause of actual sins and death and this defence hee makes for the Law The third Part. Vers. 14. For wee know that the Law is spiritual but I am carnal sold under sin The third part of the Chapter wherein is set down the second head of comfort to those who bewail the imperfection of their obedience to the Law from the Apostles example wrastling with the same evil and getting the victory by the favour and benefit of free justification as appears from vers the last This is the force of the Argument I bewailing in my self the power of sin wrastle against it taking comfort from justification by faith in Christ Therefore you holy Champions take comfort in your wrastling and conflict In the conflict of the Apostle appears a threefold difficulty and a threefold victory in the retreat in all which are mixed some Arguments of comfort drawn from the Apostles experience The first difficulty arises from a threefold contention The first is of the Law and himself I saith hee with the rest of beleevers acknowledge the Law to bee spiritual which wholly favourâ— the holiness of the Spirit of God and is wholly referred to a spiritual course of life But when I look upon my self and compare the imperfection of my obedience with the spiritualness of the Law I am compelled in respect to the Old Man in mee not yet mortified to acknowledge my self carnal and as a slave sold to subjection under sin out of whose bonds I cannot deliver my self but I am carryed away whither I would not Vers. 15. For that which I do I allow not for what I would that do I not but what I hate that I do Hee proves what hee hath said and shews the second contest betwixt his actions and his judgement renewed That which I do I do not approve viz. when I examine my actions to the perfect Rule of the Law I am forced not to approve but condemn many things in my actions The third disagreement hee shews to bee betwixt his actions and his will renewed I do not that good which I would saith hee hindered by the body of death in mee and that evil which I hate that I do failing of the Rule where I would not for I would perform perfect obedience to the Law of God but I fall short and in many things I offend Vers. 16. If then I do that which I would not I consent unto the Law that it is good The first difficulty you have seen the victory follows and three Arguments of Consolation whereby the Apostle comforts himself and the rest of his fellow-combatants Argum. 1. I my self am in the number of those who bewail their imperfect holiness and finde the same conflict in my self as they do from the imperfection of my obedience Therefore they have Consolation that mourn over the imperfection of their holiness seeing they suffer nothing different from other Saints nay not from the Apostles themselves I consent Argum. 2. Of Consolation Because from this conâ—â—ict it appears that sanctification is begun in him that wrastles and a consent to the Law of God that it is holy and good
for if I do what I woâ—ld not then I assent to the Law of God that it is good and the same sign of their sanctification have all those that bewail the imperfection of their obedience Vers. 7. Now then it is no more I that do it but sin that dwelleth in mee Argum. 3. Of Comfort Because to him that laments his imperfection and disallows it that evil shall not bee imputâ—d which is also to bee understood of all the other holy Combatants but to sin dwelling in him Because God esteems those that weep over the evil of their nature from their better part viz. that which is renewed which doth and shall prevail in the mortification and abolition of sin that dwells in us from which renewed part hee is called the Christian Champion It is no more I saith hee but sin that dwells in mee Vers. 18. For I know that in mee that is in my flesh dwelleth no good thing for to will is present with mee but how to perform that which is good I finde not The other difficulty or sharp contest consisting in a threefold conflict First Betwixt himself and the Old Man or that part which was not yet renewed and himself the New Man or the renewed part and here hee himself renewed condemns himself unrenewed as void of any good and a fit receptacle for all evil I know saith hee that there doth not dwell in mee that is in my flesh or corrupt and unrenewed nature which I receive from my carnal Generation any spiritual good thing whereby I may please God Hee proves what hee said and propounds the second conflict betwixt his will renewed and the weakness of his flesh or his perverse nature hindring that the holy motions stirred up by the Spirit were not brought into act and performed Vers. 19. For the good that I would I do not but the evil which I would not that I do The third conflict betwixt the regenerated Will and the Flesh or the Old Man not onely hindring the execution of the Will renewed but also producing evil effects contrary to the renewed Will Some may wonder what hee means when hee speaks of the commission of evil seeing wee all know from the Scriptures how holily and unblameably our Apostle behaved himself in all things after his conversion But it will bee no wonder when wee consider that by reason of the abundant measure of holiness which was bestowed upon him hee could not behold those rebellious motions of his nature but hee would accuse himself of the omission of good and the commission of evil for hee took notice of those motions either hindring him from performing all the parts of his duty towards God and men which hee strictly desired to do or polluting some way or other all his actions in the sight of God What wonder therefore if after this manner hee set out himself as a great sinner Vers. 20. Now if I do that I would not it is no more I that do it but sin that dwelleth in mee The Conquest follows after this sharp conflict repeating the consolations of himself and the rest of the Saints That the sin committed would not bee imputed to him bewailing this his imperfection but to the corruption of his nature or his habitual corruption indwelling designed to destruction and abolition And because hee conflicted with sin therefore is hee denominated from the better and renewed part as above vers 17. and not from the worser part Verse 21. I finde then a Law that when I would do good evil is present with mee The third sharp Conflict follows consisting of a three-fold contention The first is betwixt himself regenerated endeavouring after holiness and an evil inclination cleaving unto him and impelling him with a kind of necessity and as it were by a Law inciting and provoking to evil Vers. 22. For I delight in the Law of God after the inward man 23. But I see another Law in my members warring against the Law of my mind and bringing mee into captivity to the Law of sin which is in my members The second Contention is betwixt the inner spiritual man renewed with his affections and the Law of God on the one part and the outward or Old Man not renewed furnished with his instruments and faculties with his rebellious motions on the other side Against the Law of God and the Law or inclination of his renewed mind fighting and sometimes prevailing and making him captive to the evil disposition of his nature This is the fight whereof hee speaks Gal. 5.17 The flesh lusteth against the spirit and the spirit against the flesh and these are contrary that you cannot do the things which you would Which wrastling onely they understand that feel it within them and the force of sin some way or other polluting their most holy actions all their life long Vers. 24. O wretched man that I am who shall deliver mee from the body of this death The third Contention is betwixt evil Concupiscence and the holy servant of God lying prostrate under the oppression of the conquering perverseness of his nature or this body of death groaning lamenting and crying out to God for deliverance Vers. 25. I thank God through Jesus Christ our Lord. After this feirce combate follows the victory and Comfort by faith in Christ justifying together with his thanksgiving to God his deliverer who hath provided comfort in his Son not for those that continue in sin but which bewail their sins and imperfections Vers. 25. So then with the mind I my self serve the Law of God but with the flesh the Law of sin At length with a composed mind after his being affected with sorrow for sin dwelling in him and with joy because of his hoped-for liberty by Christ the Apostle at length propounds himself a fellow-souldier with other Saints in this holy war against the remainder of sin After this manner I therefore an Apostle that for comfort to those who bewail their sins I may briefly recollect what I have spoken of my self I profess that I have not attained to that measure of Sanctity after which I aspire But together with the rest of the Saints mourning and conflicting under the hope of freedome I go forward and as if I was divided from my self the spirit and the flesh wrastling in me with my mind or my spiritual part delightfully I serve the Law of God but with my flesh or my unregenerate part I am as a Captive to the Law of sin or the prevalency of corrupt nature CHAP. VIII THe fift Confirmation of Justification by Faith is this That this way of Iustifying affords solid consolation not only against all evil to bee dreaded after this life but also against all troubles and afflictions to which the children of God are lyable in this life There are three parts of the Chapter The first is to comfort those that are Iustified against the fear of Condemnation which might trouble those that bewail the imperfection
of their Sanctification and the reliques of sin Which consolation hee appropriates to those that are justified endeavouring after holiness secluding those that are unregenerate and delight in sin to ver 9. which hee applyes to the Romans to ver 12. and thus applyed hee shews the use of it to ver 17. The second part contains the Consolations of the Iustified in respect to the calamities of this life to which the godly are lyable to ver 31. The third part contains the triumph of those that are justified over all their enemies to the end Vers. 1. There is therefore now no condemnation to them which are in Christ Iesus who walk not after the flesh but after the spirit From what hath been spoken hee infers consolation to those that are justified against the fear of condemnation which the conscience of sin dwelling in us may easily affright us with There is no condemnation saith hee to those which by true Faith are ingrafted into Christ And because many profess the Faith they have not hee describes true Believers and justified persons from this property that they do not indulge themselves in sin neither do they willingly follow the guidance of the flesh and corrupt nature but walk after the Commands of God and the motions of the Holy Ghost inwardly perswading them to direct the course of their life according to the Rule of the Word of God Vers. 2. For the Law of the Spirit of Life in Christ Iesus hath made mee free from the Law of Sin and Death That this consolation belongs to them that are truly justified and endeavour after holiness hee proves by three Arguments Argum. 1. The Law of Faith of Life and the Spirit in Christ or the Covenant of Grace hath freed every Believer and mee in particular from the law of sin and death or the Covenant of Works Therefore to them that are justified truly united unto Christ there is no condemnation For by the Law of the Spirit of Life in Christ Jesus hee understands the Law of Faith or the Covenant of Grace because by Faith or the Covenant of Grace the Spirit is received and communion with the Life of Christ. And by the Law of Sin and Death hee understands the Law of Works as Rom. 3.27 or the Covenant of Works by which Law or Covenant conviction of sin is made and condemnation unto death of them that are guilty Vers. 3. For what the Law could not do in that it was weak through the flesh God sending his own Son in the likeness of sinful flesh and for sin condemned sin in the flesh Argum. 2. Seeing the Law was found weak to procure for us Justification by reason of the infirmity of the flesh or humane nature now corrupted not able to yeeld perfect obedience to the Law God sending his Son in the flesh of the same nature with us and in all things like unto us sin excepted in the flesh of his Son crucified condemned our sin that satisfaction being made for us it might bee abolished in us Therefore sin in us that are justified who are in Christ cannot bee the cause of condemnation and thus there is no condemnation to us Vers. 4. That the righteousness of the Law might bee fulfilled in us who walk not after the flesh but after the spirit Argum. 3. To this very end sin is condemned in Christ that is condemned and dead for us that wee being once dead and condemned in him it might appear that the Law is satisfied in us I say who follow not the lusts of the flesh but the guidance of the Holy Ghost Therefore now no condemnation remains us Vers. 5. For they that are after the flesh do mind the things of the flesh but they that are after the spirit the things of the spirit Hee gives four reasons why hee makes this consolation peculiar to them that follow after holiness secluding all that are unregenerate and continue in sin The first reason They that are carnal and unregenerate savour and affect only those things that are carnal and wicked but those that are regenerate savour and affect spiritual things Therefore its no wonder that only they that follow after holiness are admitted to the consolation of an immunity from condemnation and they which are carnal are excluded Vers. 6. For to bee carnally minded is death but to bee spiritually minded is life and peace Reason 2. The wisdome of carnal men which is the Governour of their counsels and actions and is carried only to those things which please the flesh whether in respect to God or eternal life and so it inclines to death But the wisdome of the spirit or an habit directing the actions of regenerate men is carried to those things which belong to spiritual life and peace Therefore it s no wonder if only they that are regenerate and spiritual are exempted from condemnation but not they that are carnal Vers. 7. Because the carnal mind is enmity against God for it is not subject to the Law of God neither indeed can bee Reason 3. Confirming the former the wisdome of the flesh it self the principal virtue of politick wits is enmity against God for it only seeks and cares for its own rejecting God neither is it subject to the Law of God or can bee subject for it cannot but subject to its own carnal ends the Soul Heaven God and all things and pursue after these so far as it thinks them conducible to carnal ends Therefore it s no wonder that carnal men are not freed from condemnation Vers. 8. So then they that are in the flesh cannot please God Reason 4. Whoever are unregenerate in the state of corrupt nature or the flesh cannot please God because they cannot but follow after those things which please them Therefore no wonder they are not freed from condemnation Vers. 9. But yee are not in the flesh but in the spirit if so bee that the Spirit of God dwell in you Now if any man have not the Spirit of Christ hee is none of his Applying the character of justified persons out of the judgement of charity to the Romans hee also applies to the same Romans to whom hee writes the consolation which arises from freedome from condemnation hee prudently in the mean time bespeaks them that they would not indulge hypocrisie in any and hee gives four Reasons of this application The first Reason You are not subject to the domâ—nion of the flesh you are not unregenerate but in a spiritual condition following the guidance of the Spirit Therefore there is no condemnation to you or which is the same to you belongs the foresaid consolation Reas. 2. Confirming the former the Spirit of God dwelling in you framing your hearts and lives unto holiness for unless I should thus judge of you I should think you did not belong unto Christ for hee that hath not the sanctifying Spirit of Christ is not yet a living member of Christ Therefore there is no condemnation unto
shew of good works and they that affect Justification thereby fondly desire to bee justified as it were by works or a shew of good works The third cause because they knew not Christ by reason of his humility and the infirmity of his flesh in whom they should believe that they might bee justified but despised him and to their own destruction set themselves against him stumbling at him as at a stumbling stone Vers. 33. As it is written Behold I lay in Zion a stumbling stone and rock of offence and whosoever believeth on him shall not bee ashamed Both parts of this experience hee confirms from the Prophets prediction Isai. 8.14 and 28.16 after this manner Behold I will lay saith God Christ in the Church whose beginning is out of Zion a tryed stone a rock of offence as the incredulous Jews have experienced and whoever believeth in him in the expectation of him that is in his righteousness and life eternal hee shall not bee frustrated as the believing Jews have found by experience And thus the Apostle hath firmly proved that wee are justified by Faith CHAP. X. HEE further prosecutes the argument of the Jewes temporal rejection shewing this to bee the cause in that the Jews foolishly and stubbornly rejected the righteousness of God in Christ. There are two parts of the Chapter In the first hee shews the folly of the Jews to ver 14. In the other their stubbornness to the end of the Chapter Vers. 1. Brethren my hearts desire and prayer to God for Israel is that they might bee saved The Apostle being about to shew the just causes of the Jews rejection hee prefaces as before from his good affection lest any thing should bee thought to bee spoken by him out of hatred Vers. 2. For I hear them Record that they have a zeal of God but not according to knowledge Hee shews their preposterous zeal for God to bee the cause of his affection which zeal was worthy of humane commiseration though it was not to bee commended because it did not arise out of knowledge but ignorance therefore it was blind zeal the zeal of fools Vers. 3. For they being ignorant of Gods righteousness and going about to establish their own righteousness have not submitted themselves to the righteousness of God Hee proves the folly of the Romans by six Arguments The first Argument Out of ignorance of the righteousness of God imputed to us by Faith in Christ they affected the inherent righteousness of their own works and proudly rejected the righteousness of Christ offered to them Therefore they betrayed their folly Vers. 4. For Christ is the end of the Law for righteousness to every one that believeth The second Argum. Christ is the end of the Law for righteousness to him that believes i. e. the whole Law is therefore given that men acknowledging their sins manifested by the Law might flee unto Christ and might obtain righteousness by Faith Therefore the Jews did foolishly who making a shew of the Law did not acknowledge Christ which is the end of the Law Vers. 5. For Moses describeth the righteousness which is of the Law that the man which doth those things shall live by them Argum. 3. The righteousness of the Law or Works as Moses testifies confers life upon none but those that perform all things that are commanded in the Law which is impossible Therefore the Jews foolishly affected such a kind of righteousness Vers. 6. But the righteousness which is of Faith speaketh on this wise Say not in thine heart who shall ascend into heaven that is to bring Christ down from above 7. Or who shall descend into the deep that is to bring Christ up again from the dead Argum. 4. The righteousness of Faith as the same Moses witnesseth forbids those that believe in God from being troubled for those things which are so difficult or impossible as to ascend into heaven or to descend into the deep Because seeing Christ hath already overcome those difficulties descending from heaven and rising from the dead to bee any further troubled how to attain righteousness life eternal and freedome from death is no less than to destroy the foundations of the Christian Religion and to enquire how it was possible to descend from heaven or rise again from the dead Therefore the Jews betray their folly who renounce this righteousness of Faith Vers. 8. But what saith it the word is nigh thee even in thy mouth and in thy heart that is the word of Faith which wee preach Argum. 5. The righteousness of Faith as it gives security to those that believe touching the difficulties in the way of salvation so also it holds forth an easie way to righteousness and salvation For the Word of God or the Word of the Gospel the same which the Apostles preached is neer us that receiving it into our hearts wee may acquiesce in it and confess the truth of it with the mouth As if hee should say to us Bee not troubled cast your care upon God and believe him that speaks in the Gospel and shew forth your Faith by your works Therefore the Jews rejecting this easie way of righteousness propounded are very foolish Vers. 9. That if thou shalt confess with thy mouth the Lord Iesus and shalt believe in thine heart that God hath raised him from the dead thou shalt bee saved Argum. 6. Opening and confirming the former The sum of the Gospel is propounded under this most sweet condition viz. If thou applyest with sincere affection to thy self the redemption procured by Christ and manifested in his Resurrection by the power of God and studiest to glorifie Christ with a sincere confession without doubt thou shalt obtain salvation Therefore the Jews refusing this condition of Justification and Salvation betray their folly Vers. 10. For with the heart man believeth unto righteousness and with the mouth confession is made unto salvation This hee confirms with five reasons The first Reason is From the connection of Faith in the heart and confession in the mouth according to the order appointed by God which is that by Faith from the heart in Christ Jesus wee might obtain righteousness or Justification and that justified by Faith wee might proceed to the possession of Salvation glorifying Christ by confession of the mouth or outward works Therefore they ought to bee joyned Faith in Christ from the heart and confession of Christ in the mouth or inward Faith and outward works ought to bee joyned together Vers. 11. For the Scripture saith Whosoever believeth on him shall not bee ashamed Reason 2. Confirming the connection of true Faith and Salvation from the testimony of Isai. 28.16 which shews that they shall not bee frustrated in their hope or their expected salvation whoever believe in Christ Therefore the connection of Faith and Salvation is firm Vers. 12. For there is no difference between the Jew and the Greek for the same Lord over all is rich unto all that call upon
and fourth Article of the Epistle is handled concerning the avoiding of going to Law before the judgement seat of Infidels to vers 12 and of shunning Fornication to the end Vers. 1. Dare any of you having a matter against another go to Law before the unjust and not before the Saints By eleven Arguments hee proveth that Christians ought not to contend before Heathen Judges Argum. 1. It is a shameful thing when there are holy Judges to go to Law under Infidel Judges Therefore wee must not contend before Infidel Judges Vers. 2. Do you not know that the Saints shall judge the world and if the world shall bee judged by you are you unworthy to judge the smallest matters Argum. 2. The Saints which shall judge the World are much more worthy of judging matters pertaining to this world Therefore wee must not contend under Infidels Vers. 3. Know yee not that wee shall judge Angels how much more things that pertain to this life Argum. 3. The Saints shall judge Angels viz. Evil Angels in the day of judgement therefore they are much more fit to judge of temporal things Therefore wee must not contend under Heathen Judges The Saints are said to judge Angels and the world Because they being now acquitted in judgement as assessors in judgement with Christ shall consent to the sentence of the Judge against the enemies of God and the Church Vers. 4. If then yee have judgements of things pertaining to this life set them to judge who are least esteemed in the Church Argum. 4. Those that are of least esteem in the Church are rather to bee appointed Judges than that wee should betake ourselves to Infidels Therefore c. Vers. 5. I speak to your shame is it so that there is not a wise man amongst you no not one that shall bee able to judge between his Brethren Hee corrects himself in this Argument by shewing that hee would have appointed Judges not simply those that are least esteemed in the Church but this hee would have done by a comparative concession from what they practised that hee might with shame restrain them Is it so Argum. 5. You have amongst you those that are wise men and yet you betake your selves to prophane judicatories as if there were not wise men amongst you which might decide controversies Therefore it behoves you not thus to behave your selves Vers. 6. But Brother goeth to Law with Brother and that before the unbeleevers Argum. 6. Seeing that you are Brethren yee ought not to contend one with another in going to Law Therefore much less under Heathens Vers. 7. Now therefore there is utterly a fault among you because you go to Law one with another why do yo not rather take wrong why do you not rather suffer your selves to bee defrauded Argum. 7. Strivings and contentions discover your weakness infirmities and sin Therefore you must not contend especially before Infidels Wherefore Argum. 8. Iâ— would bee better to suffer injury and wrong than with scandal to contend Therefore wee ought not to contend especialy under Infidels Vers. 8. Nay you do wrong and defraud and that your Brethren Argum. 9. Those that are active in contending amongst you joyn it with injury and defrauding of your Brethren inasmuch as the actors are full of revenge pride and covetousness Therefore your contending is unjust and especially under Infidels Vers. 9. Know yee not that the unrighteous shall not inherit the Kingdome of God bee not deceived neither Fornicators nor Idolaters nor Adulterers nor effeminate nor abusers of themselves with mankind 10. Nor Theeves nor Covetous nor Drunkards nor Revilers nor Extortioners shall inherit the Kingdome of God Argum. 10. These unjust contendings as well as other kinds of wickedness and abominable impurity which are here reckoned up keep men out of the Kingdome of Heaven Therefore you ought not to contend c. Vers. 11. And such were some of you but yee are washed but yee are sanctified but yee are justified in the Name of the Lord Iesus and by the Spirit of our God Argum. 11. And last Seeing you Corinthians have been defiled with all or most or at least with some of these fore-said vices and now so far as in charity wee may judge of you yee have obtained remission of sins and are sanctified through the Spirit and cloathed with the Righteousness of Christ you ought to beware receiving power from the Grace of Christ leâ—t you fall again into the same filthiness either by stirring up contentions with others or defiling your selves any other way Vers. 12. All things are lawful unto mee but all things are not expedient all things are lawful for mee but I will not bee brought under the power of any The other part of the Chapter containing the fourth Article of the Epistle followes concerning the avoiding simple Fornication as it is called which the Corinthians accounted a thing indifferent as other Gentiles did Hee proceeds to reproof by preventing their Apology which they were ready to make The Corinthians might say All indifferent things are lawful for us but as meat so also Fornication is indifferent Therefore it is lawful for us First Hee answers in general by limiting of the Major viz that all indifferent things are lawful so far as they are convenienâ— and lawful so that wee bee not brought into bondage to our affections by the intemperate use of our liberty for in those and the like cases hee sins in the use of indifferent things Vers. 13. Meats for the belly and the belly for meats but God shall destroy both it and them Now the body is not for fornication but for the Lord and the Lord for the body Further hee answers in special to the minor shewing the difference betwixt meats and fornication granting that it is lawful to use any kind of meat because God hath ordained to the good of nature meats for the belly and the belly for meats but yet with a temporary conjunction for as God will destroy meats so hee will destroy the belly as to the use it now hath so that for the sake of the belly wee ought not to endanger our eternal Salvation or the Salvation of others eating with offence As to that which concerns fornication hee denies it lawful upon any necessity as meat is lawful but simply to be a sin and to be avoided and that he proves by six Arguments Argum. 1. Because the body is not made for fornication or ordained to that end as the belly for meats and meats for the belly but that it should bee a member of Christ our Lord who is ordained to bee the head of the man to govern the whole body that it may bee kept holy Therefore Fornication is no way lawful Vers. 14. And God hath both raised up the Lord and will also raise up us by his own power Argum. 2. Our bodies shall bee raised glorious in the Resurrection as the Body of Christ was raised Therefore they ought not to bee
edifying of the church 13. Wherefore let him that speaketh in an unknown tongue pray that hee may interpret Hee infers an exhortation to what was fore-spoken that they might bee zealous of the gift of Prophecie for the good of the Church and to that end that hee which hath the gift of an unknown tongue might pray that hee might have also the gift of interpreting that tongue Vers. 14. For if I pray in an unknown tongue my spirit prayeth but my understanding is unfruitful Reason 7. If any one speak unto God praying publikely in an unknown tongue hee doth ill because though hee that prayes understands yet the understanding of him that prays shall bee unfruitful to those that hear and do not understand and hee doth ill much more who speaks publikely to men in a tongue not understood Therefore the gift of Tongues is inferiour to that of Prophecie Vers. 15. What is it then I will pray with the Spirit and will pray with understanding also I will sing with the spirit and I will sing with the understanding also Hence hee draws forth his exhortation because amongst those who had the gift of strange tongues some had the faculty miraculously to reason in divine mysteries some had the faculty of praying others did sing in those strange tongues and others gave thanks these gifts were divers and for divers uses hee commands them so to use them all that they may bee understood by the hearers for if any one pray by the Spirit or from the gift of the Spirit what profit shall it bee to the Church unless hee pray also with understanding i. e. so that the hearers may understand him Vers. 16. Else when thou shalt bless with the Spirit how shall hee that occupieth the room of the unlearned say Amen at thy giving of thanks seeing hee understandeth not what thou sayest This hee confirms and adds the eighth Reason from the unprofitableness of it because when any one shall bless by the gift of the Spirit those that occupy the room of private men in the Church i. e. the rest of the hearers in the Assembly cannot joyn their prayers with him or say Amen unless hee speaks in a known tongue The matter is otherwise in Prophecying where all things are uttered in a known tongue Therefore c. Vers. 17. For thou verily givest thanks well but the other is not edified Hee gives a reason because the hearers in the Church neither understand nor are edified although that which is spoken is most excellent Vers. 18. I thank my God I speak with tongues more than you all 19. Yet in the Church I had rather speak five words with my understanding that by my voice I might teach others also than ten thousand words in an unknown tongue Reason 9. From his own example who was most inabled in the gift of Tongues and yet hee had rather speak a few words which might bee understood by the hearers than many in a tongue unknown to the people Therefore the gift of Prophecie excels that of Tongues Vers. 20. Brethren bee not children in understanding howbeit in malice bee yee children but in understanding bee men Reas. 10. Backed with a Precept because this abuse of the gift of strange Tongues being no way profitable to the hearers is a childish and foolish ostentation whereas it became them to bee children indeed in respect to innocency but not in respect to knowledge Vers. 21. In the Law it is written With men of other Tongues and other Lips will I speak unto this people and yet for all that will they not hear mee saith the Lord. 22. Wherefore Tongues are for a sign not to them that beleeve but to them that beleeve not but prophesying serveth not for them that beleeve not but for them which beleeve Reason 11. Out of Isa. 28.11 and Ier. 5.15 because to speak with Tongues not understood in the Church is set down of God as a threatning for a punishment of unbelief But Prophecie serves for the edification of Beleevers Therefore let unknown Tongues bee rejected out of the Church and let Prophecie bee preferred Vers. 23. If therefore the whole Church bee come together into one place and all speak with Tongues and there come in those that are unlearned or unbeleevers will they not say that yee are mad Reason 12. Taken from the avoiding of Scandal Unbeleevers or Professors of a private condition will bee estranged from the Faith and they will say that both the Preacher and the People are mad if the time appointed for publick worship bee spent in the hearing of an unknown Tongue Therefore the gift of Tongues is inferiour to the gift of Prophesying Vers. 24. But if all prophesie and there come in one that beleeveth not or one unlearned hee is convinced of all hee is judged of all 25. And thus are the secrets of his heart made manifest and so falling down on his face hee will worship God and report that God is in you of a truth Reason 13. From the special fruit which would ensue If laying aside the use of strange Tongues all the Prophets for hee denies that all the faithful in the Church were Prophets Chap. 12.29 should prophesie i. e. should propose the Oracles of the Prophets and their Doctrine to the edification of the Church For in this case if any unbeleever should come in or a private Christian one of their hearers should hear them prophesying hee is convinced of sin and condemned according to the sentence of the Law by all that prophesie and the secret sins of his heart are manifest unto him which when the hearer sees and observes the Grace of God laid open by the Prophets in the Gospel hee falls upon his face adores God and seriously gives testimony of Gods presence with the Prophets in the Church Therefore Prophecie is more excellent than the gift of Tongues The second Part. Vers. 26. How is it then Brethren when yee come together every one of you hath a Psalm hath a Doctrine hath a Tongue hath a Revelation hath an Interpretation let all things bee done unto edifying The other part of the Chapter in which hee gives seven Precepts concerning good order The first is that if the Spirit shall suggest to any one of the Prophets any godly Psalm to the praise of God or any Doctrine or expression of a strange Tongue for the use of the Church or revelation of a thing to come or of a mystery not observed before or the interpretation of a strange Tongue or of the Scripture Hee commands that the exercise of all these bee fitted to the edification of the Church that all may go out of the Assembly better than they came Vers. 27. If any man speak in an unknown Tongue let it bee by two or at the most by three and that by course and let one interpret Vers. 28. But if there bee no Interpreter let him keep silence in the Church and let him speak to himself
manner The first comparison is in the opposite state of a natural and a spiritual body The first Adam was made a living soul not giving life which had a life indeed but supported as other creatures are with meat and drink c. And not such as could continue life to the body without nourishment But Christ the last Adam is made a quickning Spirit who could communicate virtue to those that were his by his Spirit that without nourishments of the body the most blessed union of body and soul may bee preserved Vers. 46. Howbeit that was not first which is spiritual but that which is natural and afterward that which is spiritual The second comparison in respect to Order The first Adam had the precedency in the natural state of the body The second Adam was latter in the spiritual state of the body for the imperfect state ought to precede so God is wont to proceed to the highest perfection Hee saith not simply that Adam was before Christ but that the Natural state of the first Adam is first in time in Adam in Christ and in us And our Spiritual state which is from Christ is latter Vers. 47. The first man is of the earth earthy the second man is the Lord from Heaven The third comparison in the order and dignity of the person The first-Man meer man is of the earth earthy whose body rose out of the earth and is resolved again into earth upon the substraction of food whereupon hee could communicate unto us nothing but a terrene life But the second Adam is both man and God from Heaven who although hee hath a body from the earth yet because hee is God from Heaven and therefore is called heavenly as hee could support his body that it should not see corruption though in its own nature terrene and resoluble into dust and as it being raised out of the grave hee could make it every way glorious immortal and heavenly not needing earthly supports So in like manner can hee make our bodies such Vers. 48. As is the earthy such are they that are earthy and as is the heavenly such are they also that are heavenly From these hee proves the future mutation of the qualities of the body from earthly to heavenly from natural to spiritual by four Arguments Argum. 1. Such as was the earthly Adam the head of our stock after the fleshly propagation such it became us to bee born viz. mortal Therefore as the heavenly Adam our head in respect to regeneration and glorification is after his resurrection viz. Spiritual glorious incorruptible immortal such shall wee bee that are born again of him after our resurrection Vers. 49. And as wee have born the image of the earthy wee shall also bear the image of the heavenly Argum. 2. From its future certainty As sure as wee bear the image of the first Adam in the qualities of our substance being made conform to him in soul and body so sure shall wee bear the image of the second Adam in the glorious qualities of our substance Vers. 50. Now this I say Brethren that flesh and blood cannot inherit the Kingdome of God Neither doth corruption inherit incorruption Argum. 3. The promises of glorifying our bodies or of bringing us into the glorious Kingdome of God ought to bee fulfilled But flesh and blood i. e. our bodies as now they are corruptible cannot enter into the Kingdome of God unless they bee fitted for that glorious state Therefore our bodies shall bee made meet by the mutation of their qualities to enter into the Kingdome of Glory Corruption By way of confirmation to this reason hee adds Argum. 4. Corruption cannot inherit incorruption Therefore necessary it is that our bodies bee changed in their qualities from corruptibility to incorruptibility Vers. 51. Behold I shew you a mystery wee shall not all sleep but wee shall all bee changed Objection 3. What shall become of those that are alive at the comming of our Lord How shall they arise which shall not dye but bee found alive by the Judge at his comming Hee answers by opening the mystery viz. that all shall not die nor rise again but they shall bee taken that remain alive at the comming of our Lord and changed into an eternal state of immortality either in glory or torments which change shall bee in stead of death and a resurrection Vers. 52. In a moment in the twinckling of an eye at the last Trumpet for the Trumpet shall sound and the dead shall bee raised incorruptible and wee shall be changed Hee shews the manner of this change that it shall bee in the twinckling of an eye i. e. in a moment all that are alive and dead shall be summoned by a fearful alarum to the judgement of God Vers. 53. For this corruptible must put on incorruption and this mortal must put on immortality Hee gives two Reasons of this change First Mortality must bee swallowed up of immortality and this mortal body must put on immortality Therefore they shall bee changed that are found alive at the comming of our Lord. Vers. 54. So when this corruptible shall have put on incorruption and this mortal shall have put on immortality then shall bee brought to pass the saying that is written Death is swallowed up of victory 55. O death where is thy sting O grave where is thy victory Reason 2. The Prophecie of Hosea ought to bee fulfilled chap. 13. v. 14. who fore-told our full victory over death and the grave Therefore they that are alive shall bee changed at the comming of the Lord which shall bee in stead of death Vers. 56. The sting of death is sin and the strength of sin is the Law That this victory may appear the greater hee intimates the victory wee shall have over sin and the Law without which the grave cannot prevail any thing over us for unless satisfaction bee given to the Law sin wrath and death remain in full power But after satisfaction is made to the Law for us sin and wrath are taken away wherewith death is armed as with a sting which being disarmed is abolished and triumphed over Vers. 57. But thanks bee to God who giveth us the victory through our Lord Iesus Christ. Hee shews a twofold use of this victory The first is that thanks may bee given to God who hath given us through Christ victory over death sin and the Law yea verily hee hath imputed the victory of Christ to us and hath made it ours for hee hath died for us and by his resurrection hath obtained for us victory over death that hee might make us conquerours Vers. 58. Therefore my beloved Brethren bee yee stedfast unmoveable alwaies abounding in the work of the Lord forasmuch as you know that your labour is not in vain in the Lord. Another use of this doctrine is this That under hope of the free gift at the day of resurrection wee would persevere constantly in the Faith of the Gospel
the Gospel or the Covenant of Grace through Christ is the Ministring of the Spirit because according to and by that the Holy Ghost is administred whereby the hearer is quickened and strengthened to embrace that which is propounded Killeth Compar 2. Confirming the former The Ministery of the Law of Works or the written Letter onely convinceth of sin and killeth the sinner by pronouncing to him the sentence of death But the Ministery of the Gospel or grace in the New Covenant sheweth liberty from sin absolves the sinner and so brings him life Vers. 7. But if the ministration of death written and engraven on stones was glorious so that the children of Israel could not stedfastly behold the face of Moses for the glory of his countenance which glory was to bee done away 8. How shall not the ministration of the Spirit rather bee glorious In Stones Compar 3. The Law of Works which onely administers death for according to this Covenant no man doth obtain righteousness or life was engraven in stones to signifie that the heart by it cannot bee mollified nor renewed but remaineth dead But the Gospel of Grace is writ in the fleshy Tables of the heart i. e. in hearts by the power of the holy Ghost quickened and mollified it is so imprinted that the virtue of divine Grace may bee discerned in all the expressions of the heart Glorious Compar 4. The Ministery of the Covenant of Works which is the Ministery of death to all that have sinned was truly glorious as it appeared in Moses for justice is glorious in punishing of sin But the Ministery of the New Covenant which is the Ministery of the Spirit quickening is more glorious for as in Moses pronouncing the curse of the Law against sinners his bodily glory did shine but O how much spiritual glory doth shine in the face of Christ setting sinners at liberty by his Grace Vers. 9. For if the ministration of condemnation bee glory much more doth the ministration of righteousness exceed in glory Compar 4. The Ministery of the Law or the Old Covenant of Works is a Ministery of condemnation for sin therefore indeed glorious But the Ministry of the Gospel or the New Covenant is the Ministery of the Righteousness of Christ and absolution from sin and therefore so much the more glorious by how much absolution and justification do excel condemnation and sin Because by the Covenant of Works wee are all accused of sin wee are all condemned and made obnoxious to death Therefore its Ministery is called the Ministery of sin condemnation and death Vers. 10. For even that which was made glorious had no glory in this respect by reason of the glery that excelleth Compar 5. The Ministery of the Law although it was glorious was exceedingly excelled by the glory of the Ministery of the Gospel or of Grace that it not deserves to bee called glorious but let it vanish rather in comparison as the glory of the Stars when the Sun appears is obscured But the Ministery of the Gospel is simply and by way of excellency glorious Vers. 11. For if that which was done away was glorious much more that which remaineth is glorious Compar 6. The Ministery of the Covenant of Works in respect to the annexed ceremonies hath onely the glory of temporal dispensation because so long it was to endure whilst men in the infancy of the Church convicted of sins and of their own impotency to deliver themselves were taught to fly unto Christ and as it were by the hand of a School-master might bee led to him which manner of instructing the Church being now at its full growth and continuing under the brightneâ—s of the revealed Gospel is abolished as unprofitable But the Ministery of the New Covenant hath permanent glory until the glorious coming of Christ. Vers. 12. Seeing then that wee have such hope wee use great plainness of speech 13. And not as Moses which put a veil over his face that thâ— children of Israel could not stedfastly look to the end of that which is abolished Compar 7. The Ministery of the New Covenant is plain and perspicuous so that the Ministers thereof can plainly and confidently preach the way of Salvation having Christ now revealed who in times past being to come was hoped for But the Ministery of the Law as it did appear in the type of the Mosaical ministration was obscure and wrapped up in types Put Hee follows this comparison to the end of the Chapter illustrating the latter part thereof to the last verse in this sense Moses the Minister of the Law turned from the Tabernacle from the Altar from the Ark and the Propitiatory speaking with his face veiled signified to the people and typically related the nature of the legal Covenant of Works and of its Ministery divided from Christ and did also figure out the blindness of the people under the legal Covenant because they did not perceive Christ to bee the end of the Law and temporal ceremonies now abolished Vers. 14. But their minds were blinded for until this day remaineth the same veil untaken away in the reading of the Old Testament which veil is done away in Christ. 15. But even unto this day when Moses is read the veil is upon their heart The Apostle observes that now blindness also may bee perceived in the Iews who while they read the Old Testament they see nothing besides the veil of ceremonies because the veil of ignorance and infidelity remaineth upon their minds which veil represented by the type of the external veil covering Moses his face by Christ is taken away from all the Faithful for righteousness life virtue and lastly all grace and glory is published and communicated to the Faithful in Christ But hitherto this veil doth remain upon the hearts of the unbelieving Iews Vers. 16. Nevertheless when it shall turn to the Lord the veil shall bee taken away Hee hath hope of the Iews Conversion when by the Grace of God the heart of the Israelites or the Doctrine of Moses now veiled should bee turned by them to God i. e. should bee brought according to this typical signification to Christ who is the end of the Law Then the veil of ignorance and of the darkness of ceremonies should bee taken from them as the veil was taken from the face of Moses when hee entred in unto God sitting betwixt the Cherubins chiefly that they might see God their Lord and their Saviour Christ and might acknowledge him to bee the true end of the whole Law Vers. 17. Now the Lord is that Spirit and where the Spirit of the Lord is there is liberty The reason of this is given Because 1. Christ is the Spirit or the Soul of all ceremonies that a spiritual thing is signified by them 2. Christ is also the Spirit or the Soul of the Moral Law because hee fulfilled the Law in whom alone the perfect righteousness of the Law is to bee found 3. Christ
him publickly Vers. 12. For before that certain came from James he did eat with the Gentiles but when they were come hee with-drew and separated himself fearing them which were of the Circumcision The reasons of his reprehension are three Reason 1. Because hee dissembled the freeing of Christians from the yoak of Moses for fear of the hatred of some Jews when hee ought rather to fear lest hee should give scandal to the Jews or Gentiles Vers. 13. And the other Iews dissembled likewise with him insomuch that Barnabas also was carried away with their dissimulation Reason 2. Because by his example hee drew others with himself into the same dissimulation Vers. 14. But when I saw that they walked not uprightly according to the Truth of the Gospel I said unto Peter before them all If thou being a Iew livest after the manner of Gentiles and not as do the Iews why compellest thou the Gentiles to live as do the Iews Reason 3. For which Paul rightly reproves Peter because when hee had preached that a man is justified by Faith alone without the works of the Law by this hee confirms the false Doctrine of those that taught Moses Law necessarily to bee observed to salvation which was to halt in his course towards the mark of Evangelical Truth or to take a very ill course for the preservation of the Doctrine of Grace pure which fact was a most manifest sign that his Doctrine which hee had taught to the Churches of Galatia concerning justification by the Grace of Christ and freedome from the yoak of Ceremonies was so heavenly and divine that thereby hee had convinced Peter himself of errour when hee did not do things consentaneous to his doctrine The Second Part. Vers. 15. Wee who are Iews by nature and not sinners of the Gentiles 16. Knowing that a man is not justified by the Works of the Law but by the Faith of Iesus Christ even wee have beleeved in Iesus Christ that wee might bee justified by the Faith of Christ and not by the Works of the Law for by the Works of the Law shall no flesh bee justified From the occasion of his contention with Peter Paul commeth to the other part of the Chapter wherein as in the Epistle to the Romans hee confirms that Justification is not by Works of the Law but onely by Faith whilst hee affirms this Doctrine hee repeats his discourse had with Peter that all might know that hee had taught nothing else to the Galatians than that many faithful both of the Jews and Gentiles hearing speaking openly for the convincing of Peter which hee had taught before and defended viz. wee who are Iews by Nature c. The sense whereof is if referred to Peter wee who are Jews by Nature or propagation wee are holy in Gods account by the Covenant and not sinners i. e. strangers from the Covenant as the Gentiles wee sayes hee Jews and Apostles knowing that man is not justified by the Works of the Law but by Faith in Christ flie by Faith to Christ to this end that wee may bee justified by Faith and not by the Works of the Law Therefore the Gentiles are not to bee compelled to Judaize and to undergo the yoak of the Law as if they were any way under the Covenant of Works But if these words bee referred to the principal intent it is a Proposition of the Doctrine and of the same kind with that which hee had taught the Galatians and to which hee exhorted them to return to this sense wee Jews who by the Covenant are born the holy people of God and not strangers from the Covenant as you Gentiles wee are compelled to renounce the Works of the Law in point of Justification and to seek Righteousness through Faith in Christ Therefore much more to bee done by you gentile Galatians Furthermore hee confirms this Doctrine in this Chapter with three Arguments by the way answering Objections Argum. 1. No flesh is justified by the Works of the Law Therefore the Jews nor Gentiles Vers. 17. But if while wee seek to bee justified by Christ wee our selves also are found sinners is therefore Christ the Minister of sin God forbid Turning his speech to the Galatians hee solves the adversaries Objection The adversaries might say If whilst yee seek to be justified by Christ and not by the Law or Works yee are found sinners as from your own confession and your own mouth wee may judge of you then it will be lawful for you Christians justified by the Faith of Christ to give your selves liberty to sin and through you Christ will bee the Author and Minister or the Teacher of sin that you may sin by his authority Hee answers by abhorring the Objection as blasphemy God forbid sayes hee confidently denying it to follow from the Doctrine of Justification that it is lawful for him that is justified by Faith to sin or that Christ can bee said to bee the Minister or Teacher of sin Vers. 18. For if I build again the things which I destroyed I make my self a transgressor Hee gives four reasons of his Answer The first is this I betaking my self to Justification by the Faith of Christ have entred upon a sure course for the destroying of sin because I betook my self to Christ that hee might both forgive my sin and administer grace to the mortification of sin Therefore if I should again give my self up to sin as is objected and build the work of the Devil in mee I should bee contrary to my self I should transgress the means which is now laid for the destroying of sin and so I should bee foolish and mad not following the Doctrine of Justification by Faith Therefore from the Principles of Justification by Faith it is impossible that I should abuse the Grace or Name of Christ to sin more freely Vers. 19. For I through the Law am dead to the Law that I might live unto God Reas. 2. I by the strength of the Law am slain in the death of Christ and in respect of the Law or Legal Covenant I am dead to the Law and so set free from the Covenant of the Law to that end not that I should sin but that I should live unto God and should obey him Therefore from the Principles of this Doctrine I cannot indulge my self to sin The Argument is of force for if through the Law or Covenant of Works Christ is dead in the place of those that are to bee justified to this end that they being justified should live unto God It is impossible that the justified who in Christ are dead to the Law and would bee accounted free from the Covenant of Works should not also acknowledge themselves bound to live unto God and consequently that they ought not to indulge themselves in sin Vers. 20. I am crucified with Christ. Nevertheless I live yet not I but Christ liveth in mee and the life which I now live in the flesh I live by the Faith
of the Son of God who loved mee and gave himself for mee Reas. 3. Confirming the former I being justified by Faith am judicially united unto Christ crucified and in him I am judicially bound to dye unto sin to crucifie the old man Therefore I cannot consent to sin from the principles of the Doctrine of Justification by Faith This is the Reason Christ our Surety on the Cross did not onely expiate the sins of the redeemed but also for their sakes hee promised that they should dye to sin and crucifie their corrupt nature Therefore hee which by Faith apprehending his judicial union with Christ crucified it is necessary also that hee acknowledge his obligation to dye to sin or to crucifie his old nature by the virtue of Christ. Nevertheless I live I justified by Faith am a new Creature by the Spirit of Christ living in mee so that I live not as to the old man but Christ dwelling in mee useth this natural life as his Organ and Member and Effects that by Faith in his strength I may lead this life taking care of all my affairs that I may as it were bring the Spirit into obedience unto God and that out of his same love by which hee dyed for mee Therefore I cannot consent to sin from the principles of justifying Faith The force of the Argument in short is this The Spirit quickens us that are justified by the Faith of Christ to live holily Therefore Justification by Faith doth not give liberty to sin Vers. 21. I do not frustrate the Grace of God for if Righteousness come by the Law then Christ is dead in vain The Objection is removed The second Argument for Justification by Faith and not by the Works of the Law followeth If Justification bee by the Works of the Law the Grace of God is in vain and made of none effect for if Justification bee by Works it cannot bee by Grace as Rom. 11.6 But God forbid that I should make the Grace of God of none effect Therefore God forbid that I should determine Justification to bee by Works For if Argum. 3. If Justification bee by the Law Christ is dead in vain because then both otherwise and more easily Justification might bee obtained than by the death of Christ But it is absurd to say that Christ is dead in vain Therefore Justification is not by the Law but by Faith CHAP. III. Vers. 1. O Foolish Galatians who hath bewitched you that you should not obey the Truth before whose eyes Iesus Christ hath been evidently set forth crucified among you Because hee knew that the minds of the Galatians were prepossessed with a false opinion Therefore lest they should faint upon the following disputation he by a grave objurgation shaketh them out of their drowsiness and pricks their consciences as it were with four stings For first of all hee calls them foolish and unadvised Because they suffer themselves foulely to bee deceived although not out of malice yet by their own imprudence 2 He calls them bewitched i. e. deluded by the delusions of Impostors 3 Hee objects to them their defection from the saving Truth of the Gospel concerning the Grace of Christ. 4 Hee amplifies their crime from this that Christ was so evidently preached amongst them and his sufferings with the causes of them so clearly explained as if the whole matter as in a painted Table had been set before their eyes The Preface being premised hee goes on to confirm that Justification is by Faith and not by the Works of the Law in four and twenty Arguments Vers. 2. This onely would I learn of you Received yee the Spirit by the Works of the Law or by the hearing of Faith Argum. 1. Yee have not received the Spirit of Regeneration and other graces by which the preaching of the Gospel is sealed amongst you by Works or by Doctrine received from the Covenant of Works but by Faith or by the Doctrine of the Covenant of Grace applied by Faith Therefore yee are not justified by Works but by Faith Vers. 3. Are yee so foolish having begun in the Spirit are yee now made perfect by the flesh Argum. 2. Although some Impostors have perswaded you that the beginning of Justification is by Faith but the accomplishment of it is to be had from Works yet this opinion is to be condemned of folly because it is impossible that the spiritual way of justifying by Faith should consist with that carnal way of justifying by Works much less that it should take its perfection from this Therefore wee are not justified by Works but by Faith Righteousness by Works is called flesh 1 Because although now this kind of Justification is impossible yet it is a common and foolish surmise of corrupt nature that wee are justified by Works and by the pride and vaunting of the flesh this is every where defended 2 Because all the Works of the unregenerate or a man not justified by Faith all his Works by which hee seeks Justification are meer flesh or the effects of corrupt flesh as they come from those that are not justified It is as absurd therefore to say that a man is justified by the continual violation of the Law or can acquire Righteousness by sinning But as touching Works which follow Justification or the remission of sins they cannot bee the cause of a thing already past before they were or could bee except you take Justification for the declaration of Justification amongst men already passed and pronounced by God Vers. 4. Have yee suffered so many things in vain if it bee yet in vain Argum. 3. If in your foolishness you proceed 〈◊〉 seek for Justification by Works or to bee justified partly by Faith partly by Works yee will lose all the fruit of your constancy hitherto and afflictions which yee have through Faith already suffered for the defence of Righteousness by Faith but I hope better things Therefore yee are not justified by Works but by Faith alone Vers. 5. Hee therefore that ministreth to you the Spirit and worketh miracles among you doth hee it by the Works of the Law or by the hearing of Faith Argum. 4. The Ministers by whom God gives his Spirit and works miracles among you are onely they which teach Justification not by Works but onely by Faith in Christ Therefore Justification by Faith alone is approved by God but not that which is feigned to bee by Works Vers. 6. Even as Abraham beleeved God and it was accounted to him for Righteousness Argum. 5. Abraham although hee did very much abound in virtues yet hee was justified by Faith alone for hee beleeved God and it was imputed to him for Righteousness For God hath promised to bless all Nations in his seed i. e. in Christ. Hee hath applied this blessing which containeth in it self Righteousness and life eternal in Christ to himself by beleeving Therefore wee are justified not by Works but by Faith Vers. 7. Know yee therefore that they which are
and Gentiles become one seed i. e. one Christ mystical by faith Lastly vers 17. Hee concludes that this Covenant confirmed by a sacrifice after the manner of a Will and established by God with relation unto Christ could not bee made void or of none effect by the Law which was given four hundred and thirty years after The Promise Hee includes a reason why this Covenant could not bee changed by the Law viz. because the Covenant is Gods absolute promise which as it were obligeth God promising that he cannot change it But the Law hath the nature of a commandement which bindes not the Legislators but the subject For the Legislator can change Laws but hee cannot change absolute promises Therefore the Law after so many years made cannot disanull the Covenant or the promise absolutely made to Abraham Vers. 18. For if the inheritance bee of the Law it is no more of promise but God gave it to Abraham by promise Lest any one should object that the Law and the Promise may be conjoyned Hee answers and adds Arg. 16. If the inheritance be of the Law or works then not of the free promise for the one of these takes away the other but the inheritance is freely given to Abraham by a free promise Therefore not of the Law and consequently because the inheritance or life eternal is not of the Law or any works neither shall justification bee by the Law but only by grace through faith Vers. 19. Wherefore then serveth the Law It was added because of transgressions till the seed should come to whom the promise was made and it was ordained by Angels in the hand of a Mediator 20. Now a Mediator is not a Mediator of one but God is one Hee moves a question concerning the use of the Law inquiring to what purpose the Law was made Hee answers and adds Arg. 17. The Law is given that transgressions might bee manifest and held in as it were with some bridle untill Christ should come who is the seed to whom the promise of blessing is made Therefore seeing that onely the manifestation of sin cometh by the Law justification is not by the Law but by Christ or by faith And it was necessary to the manifestation of sin that the Law should bee renewed because the Jews sinned and yet did neither acknowledge the power of sin nor their own impotency to obey the Law Therefore the Law was urged until that compleat seed arose made up of Jews and Gentiles united the partition Wall between the Jews and the Gentiles being thrown down into one body with their head Christ by Faith Ordained Argum. 18. A terrible manner of giving the Law by the Ministery of Angels and by the hand of a Messenger or Mediator it was a sign rather of discord than of peace and concord betwixt God and men Because a Mediatour or a Messenger useth not to bee onely of one party seeing no man disagreeth with himself but of parties whereof one hath made a breach with the other But God is one and alwaies constant to himself Therefore the dis-agreeing party is man and the manner of making the Law did both signifie and argue that This is the force of the Argument which being granted reconciliation is not made but discord betwixt God and man remaineth by that Justification is not But the Law being given reconciliation is not made but discord betwixt God and the people remaineth as it appears from the manner of giving the Law Therefore Justification is not by the Law Vers. 21. Is the Law then against the Promises of God God forbid For if there had been a Law given which could have given life verily Righteousness should have been by the Law Hee propounds another question whether the Law is contrary to the Promise shewing to men the contrary waies of justifying Hee answers by denying and adds Argum. 19. If a Law had been given which could communicate life to sinners and strength for the performing those things that were commanded surely Justification had been by the Law wee may assume But such a Law is neither given to sinners nor can bee Rom. 8.3 Therefore Justification is not by the Law Vers. 22. But the Scripture hath concluded all under sin that the Promise by Faith of Iesus Christ might bee given to them that beleeve Argum. 20. The Law of God and the whole Scripture hath concluded all men and whatsoever commeth from man under sin and renders all men guilty of sin that now nothing else can remain to man but Faith in Jesus Christ by which the Promise of free blessing belongs to all that beleeve Therefore Justification is not by the Law but by Faith For if all are sinners no man by Works no man but by Faith can bee saved Vers. 23. But before Faith came wee were kept under the Law shut unto the Faith which should afterwards bee revealed Argum. 21. From the end and use of external Discipline before the comming of Christ in the Church of the Jews who were daily urged under a curse to perform Obedience to the Law according to the Covenant They were daily instructed by the yoak and observance of Ceremonies imposed touching due Obedience to the commands of their impotency to obey the Law and of their manifold sins they were also daily taught that they should flie to the Altar to sacrifice to washings that by this Discipline they might acknowledge themselves to be sinners and not to bee freed but by the oblation of the Lamb of God that was to come and by expiation in his blood or by Faith in the promised Messias From hence is the Argument wee Jews before the comming of Christ or before the full revelation of the Doctrine of Faith come were kept under the external Discipline of the Legal Covenant as under a Garrison circumscribed with boundaries that wee might not by any way turn our selves from the curse unless unto that Faith alone which was to bee revealed i. e to seek Righteousness and a blessing in the promised Messias Therefore wee are so far from Justification by the Law that on the otherside by the Discipline of the Law the ancient Church was shut up in streights and compelled to look unto Justification alone by Faith But the Discipline of the Law is abused by many to a contrary end yet this was the end of the Legal Discipline instituted by God Vers. 24. Wherefore the Law was our School-Master to bring us unto Christ that wee might bee justified by Faith Argum. 22. Illustrating and confirming the former The Law or the external form of the Legal Covenant like a School-Master sent to us by God did instruct our childish Church and lead it by the hand to Christ that wee might bee justified by Faith Therefore wee are so far from Justification by the Law that on the other side unless wee bee justified by Faith the Law is frustrated in its end For what else did the Law do by propounding moral Precepts
hence arose the unlike disposition of Ishmael and Isaac so great a discord that Ishmael persecuted Isaac and the dissimilitude of both their conditions in the upshot Ishmael is cast out of the family but Isaac obtains the Inheritance by which type God did figure out the divers conditions of the visible Church sprung from divers principles and causes For 1. As there are two wives Hagar and Sarah so there are two Covenants of God with men the Covenant of works or legal the Covenant of grace or the Evangelical 2. Both the wives had off-spring so both the Covenants had their worshippers and professors as born of the Covenant 3. As Hagar a young woman according to nature and the flesh brought forth but Sarah barren and an old woman according to the power of the divine promise So the Law or Covenant of works hath the ordinary strength of nature or the powers of free will for its foundation But the Gospel or Covenant of grace hath for its foundation the special grace of God 4. As Ishmael was of a servile and malicious disposition that hee would persecute his brother but Isaac indued with an ingenuous and godly disposition patiently indured persecution so how many justiciaries so ever seeking righteousness by works are of a servile and perverse disposition and they do vexe the true faithful of God But the truly faithful and Sons of the promise worship God with an ingenuous piety and do suffer persecutions as it behoves them Vers. 24. Which things are an allegory for these are the two Covenants the one from the Mount Sinai which gendereth to bondage which is Hagar In the third place the Apostle expounds the signification of the type as much as belongs to the present purpose and first hee shews that the two Wives are figures of the two Covenants whereof one is the Covenant of Works represented by Hagar The other is the Covenant Grace or faith represented by Sarah As to Hagar and the Covenant of Works the Apostle teacheth First That Covenant had its rise from Mount Sinai because in that mountain the Law was given and this Covenant was established betwixt God and his people Secondly hee teaches that this Covenant generated an off-spring to bondage or did render the Disciples and professours of it onely servants i. e. Mercenary worshippers of God who do nothing but the external work and brought to that either by fear or hope of a reward and they heing ignorant that this was the end of the Law that being sensible of our sins we might flye to Christ do abuse the Law being meer hypocrites seeking by it righteousness which they never obtain but being not freed remain in their sins Vers. 25. For this Hagar is Mount Sinai in Arabia and answereth to Ierusalem which now is and is in bondage with her children Hee shews the convenience of the exposition 1. From this because Mount Sinai situated in Arabia and far removed from the promised Land was called by the Arabians and Caldeans Hagar by the special providence of God 2. That it had affinity with the earthly Ierusalem as it was in the Apostles time or with the Jewish Synagogue which is said to bee in bondage with her children because shee was tenacious of the Covenant of works and continued with her Disciples in a servile condition strangers to the Redeemer and free deliverance by him Vers. 26. But Ierusalem which is above is free which is the mother of us all Hee expounds what is figured by Sarah the free-woman viz. The Covenant of Faith or Grace whereof the Church of the truly faithful is very tenacious which is the heavenly Ierusalem that is above created by God and studious of heavenly things the mother of all the faithful called both of Iews and Gentiles Vers. 27. For it is written Rejoyce thou barren that bearest not break forth and cry thou that travellest not for the desolate hath many more Children than she which hath an husband In the fourth place The Apostle proves the Exposition giveâ— out of Isaiah 54.1 where the Church of the faithful the upper Ierusalem our Mother is represented by Sarah barren as if shee had been a Widow And the Synagogue of the Jews unfaithful and tenacious of the Covenant of Works is represented by fruitful Hagar dwelling with her Husband But the Church of the faithful before the comming of Christ was compared as it were to a barren Widow because her Husband the Covenant of Grace was unknown almost to all except a few who dispersed hither and thither did not make a company neither did Grace appear but lay hid like an Husband absent or dead under the covers of Ceremonies The Synagogue of unbeleeving Justiciaries is compared to a fruitful Wife dwelling with her Husband viz. the Covenant of Works conspicuous in the external dispensation of the Law And it is fore-told by the Prophet that it should come to pass that the Church of the faithful made fruitful by the Promises of God shall bring forth more children under the Gospel than the Synagogue hath brought Servants under the Law and therefore is commanded to rejoyce and praise God Vers. 28. Now wee Brethren as Isaac was are the children of Promise In the last place hee applies this typical history and partly admonishes the truly faithful Christians and partly comforts them by four Arguments Argum. 1. That wee are redeemed children justified by Faith and truly free born and regenerated by virtue of Evangelical Promises to the similitude of Isaac who is elder than those other Citizens of the heavenly Ierusalem that were after him Vers. 29. But as then hee hat was born after the flesh persecuted him that was born after the Spirit Argum. 2. Of consolation That suffering persecution by false Brethren Patrons of free will and Righteousness by Works were finde nothing unlike to Isaacs condition For when in Abrahams Family hee who is onely begotten by the ordinary strength of nature persecuted him who is begotten by a divine and spiritual way what wonder then if the same now bee usual amongst us Vers. 30. Nevertheless what saith the Scripture cast out the bond-woman and her Son for the Son of the bond-woman shall not bee heir with the Son of the free-woman Argum. 3. That the persecutors of the faithful and Patrons of Righteousness by Works seeing they are not set at liberty by the Son are to bee cast out of the society of the Saints and the inheritance of life eternal as it was figured by the sentence of God concerning the casting Ishmael with his Mother out of the family and excluding him from the inheritance that was to bee enjoyed with Isaac Vers. 31. So then Brethren wee are not children of the bond-woman but of the free Argum. 4. From the comparing of this verse with the former that seeing wee are not children of the bond-woman but of the free certainly wee shall obtain an inheritance of life eternal which Argument with the former as it
faith at length howsoever they are esteemed amongst you shall bee punished by God Therefore bee yee not intangled in the same snares but repent and stand fast in the liberty Vers. 11. And I brethren if I yet preach Circumcision why do I yet suffer persecution then is the offence of the Cross ceased Hee refutes the calumny of his Adversaries and produces Arg. 13. Thou thy self dost teach Circumcision because thou hast circumcised Timothy Therefore undeservedly thou dost accuse us Hee answers by denying that hee taught Circumcision because although hee circumcised Timothy born of a Jewish mother for the use of Ceremonies with the Jews after the yoak of necessity was broken by the Decree of the Synod for a time it was left free yet hee never preached that Circumcision was to bee observed but hee both admonished the Jews concerning the abolition of Ceremonies and taught that legal Ceremonies upon no account should bee received amongst the Gentiles which hee proves because upon this ground hee suffered persecution by the Jews and because the Jews were not offended at the preaching of the Gospel or the Cross of Christ but freely tolerarated the Apostle if withall hee would promote the reception of Jewish customes amongst the Gentiles The strength of the Argument is this I had rather suffer persecution than preach that Circumcision is to bee joyned with the Gospel for if I should conjoyn them the offence of the Cross would cease the Jews would tolerate my preaching of Christ crucified But I dare not in the least depart from the purity of the Gospel Therefore yee must also stand fast in that Vers. 12. I would they were even cut off which trouble you At length shutting up the whole Disputation with an Apostolical Spirit hee both imprecates and denounces destruction to the Impostors by whom the Galatians were deceived The Second Part. Vers. 13. For Brethren yee have been called unto liberty onely use not liberty for an occasion to the flesh but by love serve one another The second part of the Chapter follows wherein the reason of his imprecation is given viz. because the seducers called them back and drew them again under the yoak whom God called to liberty under the form of an exhortation hee gives three Precepts concerning the right use of Christian liberty Onely 1. That bridleing the flesh or the sinful lusts of corrupt nature lest that being unsubdued it should draw Christian liberty into a licentiousness to sin they may serve one another in the duties of love Vers. 14. For all the Law is fulfilled in one word even in this Thou shalt love thy neighbour as thy self Hee gives two reasons of this Precept 1. Because the Law is fulfilled in love and not in bare ceremonies Vers. 15. But if you bite and devour one another take heed yee bee not consumed one of another 2. Because unless they follow after love they will mutually devour and destroy one another by contentions Vers. 16. This I say then walk in the Spirit and yee shall not fulfill the lust of the flesh The second Precept is for the confirmation of the former that they follow the guidance of the Holy Ghost walking as hee himself out of the Scripture hath suggested to their hearts And that which The reasons of the Precept are six Reas. 1. Because so the lusts of the flesh shall not rule over you that yee may as servants obey its commands Therefore follow yee the guidance of the Spirit Vers. 17. For the flesh lusteth against the Spirit and the Spirit against the flesh and these are contrary the one to the other Reas. 2. Confirming the former because hee that follows the guidance of the Spirit will become victorious in the contest betwixt the flesh and the Spirit That this reason might bee plain the Apostle presupposes three things 1. Hee that is lead by the Spirit hath his nature partly renewed which is called the Spirit and partly corrupt which is called the Flesh. 2. Hee presupposes these two contrary principles with contrary endeavours to fight with one another that neither good nor evill without opposition and a mutual impediment can bee put in execution 3. Hee presupposes that the Holy Ghost doth help Beleevers in their striving by the Word and Grace From whence it is concluded that hee which hearkeneth to the Spirit will become victorious in striving Vers. 18. But if yee bee led by the Spirit yee are not under the Law Reason 3. Confirming the former Because they that are led by the Spirit are not servants to sin under the servile Covenant of the Law to whom onely the knowledge of sin is vouchsafed but not the victory or strength against sin but Gods Free-men are they who under the Covenant of Grace obtain strength of God for the resisting of sin Vers. 19. Now the Works of the flesh are manifest which are these Adultery Fornication Uncleanness Lasciviousness 20. Idolatry Witchcraft Hatred Variance Emulations â—rath Strife Seditions Heresies 21. Envyings Murders Drunkenness Revellings and such like of the which I tell you before as I have also told you in time past that they which do such things shall not inherit the Kingdome of God Reason 4. Because if they do not follow the Spirit but rather the flesh doing the Works of the flesh of which sort hee reckons seventeen they shall not bee heirs of the Kingdome of God Vers. 22. But the fruit of the Spirit is Love Ioy Peace Long-suffering Gentleness Goodness Faith 23. Meekness Temperance against such there is no Law Reason 5. Because if they follow the Spirit and bring forth such fruit of whith sort hee reckons nine they will not have the Law against them i. e. cursing them and condemning them but for Reconciliation sake towards God they shall finde the Law their friend Therefore it behoved you to follow the Spirit Vers. 24. And they that are Christs have crucified the flesh with the affections and lusts Hee proves that they shall not have the Law against them because they that are Christs and judicially crucified in Christ for satisfaction to the Law they are also judicially obliged to crucifie the body of sin i. e. corrupt nature with the affections and lusts Wherefore they that actually indeavour to peform that and to bring forth the fruit of the Spirit they cannot have the Law against them as they that now seriously indeavour to promote the scope and end of the Law Vers. 25. If wee live in the Spirit let us also walk in the Spirit Reason 6. Because by the Spirit wee have Consolation Peace and Joy wherein life consists Therefore wee ought to follow the guidance of the Spirit Vers. 26. Let us not bee desirous of vain-glory provoking one another envying one another The third Precept is especially concerning the shunning Ambition with the attendants of that vice viz. backbiting and envy with which evils the Churches used to bee infected But because the Doctors of the Church were chiefly obnoxious
to these vices Therefore hee includes himself in this Exhortation with the rest that the Galatians may more easily receive this Exhortation CHAP. VI. HEE proceeds to prescribe Christian duties to the Galatians much more excellent than those Legal Ceremonies and more worthy of their practice There are two parts of the Chapter in the first hee adds to the former Precepts two other to vers 11. In the other hee compares himself with the false Apostles and deservedly prefers himself before them lest the Galatians by the admiration of those should bee deceived Vers. 1. Brethren if a man bee overtaken in a fault yee which are spiritual restore such a one in the Spirit of meekness considering thy self lest thou also bee tempted The first Precept concerning dealing gently with the Brethren who fall through infirmity that they bee restored in the Spirit of meekness by those who seem more confirmed in the Spirit but hee speaks especially to the Presbyters upon whom it lyes by duty to recall those again to repentance that are fallen into scandalls by ecclesiastical censures and to restore again the dis-joynted members of the Church into their place Hee commandeth those to use meâ—kness towards them that through infirmity are fallen back and not to deal severely with them which without doubt belongs to those who have the power of punishing sinners There are six reasons of the Precept Reason 1. Because the same may happen through a temptation to any one even to the spiritual themselves Vers. 2. Bear yee one anothers burdens and so fulfil the Law of Christ. Reason 2. Because seeing that it may bee presupposed that sinning Brethren are sorrowful and grieved for their backslidings and sins Therefore it is fitting that sinners which are dejected and cast down in all moderation and sympathy should bee succoured and relieved under their burden And so Reason 3. Because the Law of Love renewed by Christ requireth that from us Vers. 3. For if a man think himself to bee something when hee is nothing hee deceiveth himself Reason 4. Hee that despiseth others that backslide through infirmity and thinks himself more strong deceiveth himself is amongst the weakest yea hee is a man of no strength at all Vers. 4. But let every man prove his own Works and then shall hee have rejoycing in himself alone and not in another Reason 5. Propounded after the manner of a Precept making for the quelling of self admiration and shunning the casting contempt upon a backsliden Brother Because if every one would try himself and examine his actions according to the rule of the divine Law no man would arrogate to himself the praise of holiness from other mens sins but onely from their good actions if hee found any of them worthy of praise This was said against them who never cease to aggravate another mans sin that they may seem more holy themselves Vers. 5. For every man shall bear his own burden Reason 6. Confirming the reason fore-going Because every one shall give an account of his Works to God not compared with others but considered with himself Therefore it is not safe to despise those that are fallen into sin and to bee lifted up against them because in like manner thou art not fallen thy self Vers. 6. Let him that is taught in the Word communicate unto him that teacheth in all good things The second Precept belongeth to the people concerning liberality to bee exercised towards the Ministers of the Word that wee communicate coporal goods to them who communicate unto us by their office spiritual things and give themselves to this Work Vers. 7. Bee not deceived God is not mocked for whatsoever a man soweth that shall hee also reap Hee gives six reasons of the Precept which are all extended to liberality in general and do confirm the Precept of Liberality to Pastors the more strongly Reas. 1. Supposing these who are ingrateful towards their Teachers to bee also niggardly and slow to every good Work because the excuses of niggardliness are the delusions of covetous men with which God will not suffer them to delude themselves Whatsoever Reas. 2. Because every one shall receive fruit according to his deeds hee that hath onely received and refuseth to bee thankful shall bee rewarded according to his ingratitude and on the contrary Vers. 8. For hee that soweth to his flesh shall of the flesh reap corruption But hee that soweth to the Spirit shall of the Spirit reap life everlasting Hee expounds this Argument in particular Hee that bestows his goods or substance and his actions to the fulfilling the lusts of the flesh hee shall of his doing reap corruption But hee that on the contrary layeth out himself and all for the glory of God and promoting the works of the Spirit hee shall bee graciously rewarded with eternal life Vers. 9. As let us not bee weary in well-doing for in due season wee shall reap if wee faint not Reas. 3. Because whatsoever may bee said concerning liberality shewed by any one already as if enough was done by him yet hee must know that good things past are not sufficient unless wee persevere in well-doing Due Reas. 4. Illustrating and confirming the former Because an harvest of rewards shall certainly in due time bee to those alone that persevere in well-doing and faint not or bee weary Vers. 10. As wee have therefore opportunity let us do good unto all men especially unto them who are of the houshold of faith Reas. 5. Because the time of exercising well-doing is short therefore opportunity is to bee observed whilst life and abilities last and to reward them when they are dying is somewhat late Especially Reas. 6. The common bond of nature requireth that wee should bee liberal to all that are in want The bond of brother-hood requires charity towards the houshold of faith therefore how much more doth the bond of a flock towards their Pastor require that hee bee nourished by the milk and the fleece of the flock The Second Part. Vers. 11 â—ee see how large a letter I have written unto you with mine own hand The second part of the Chapter follows wherein after his Doctrine compared with the errour of his Adversaries now hee compares the Teacher with the Teachers i. e. Himself with the Seducers of the Galatians and that for their own edification who admired those glorious Doctors their Seducers Before hee compares himself hee premises the commendation of his sincere love towards the Galatians that hee writ this so large an Epistle with his own hand without the help of any Scribe as a most ample testimony of his solicitousness for their salvation Vers. 12. As many as desire to make a fair shew in the flesh they constrain you to bee circumcised onely lest they should suffer persecution for the Cross of Christ. Hee begins his comparison and proves the hypocrisie of his Emulators by four signs A fair shew Sign 1. That they study nothing more than to carry
after the flesh so that they could not please God 2 They were uncircumcised that is had in reproach by the Jews who boasted in an external circumcision made with hands Vers. 12. That at that time yee were without Christ being Aliens from the Common-wealth of Israel and strangers from the Covenants of Promise having no hope and without God in the world 3 They were without Christ or destitute of all actual communion with Christ in the Spirit 4 Aliens from the Common-wealth of Israel that is without the Church of God 5 Strangers from the Covenants of Promise that is from all right to apply unto themselves the Covenants and Promises of God 6 They were without any certain hope of future good 7 They were without the true God that is without his knowledge and worship 8 They were worldly or a part of the world which wallows in sin and which is the Kingdome of Satan Therefore that yee are delivered from this so miserable a condition cannot bee any thing else but of Grace Vers 13. But now in Iesus Christ yee who sometime were far off are made nigh by the blood of Christ. Argum. 15. If the happiness of this present state were compared with the former state it would bee found to bee so great that it could proceed from nothing but Grace There are eight parts of this Argument every one whereof hath the same tendency 1 The Ephesians who were far off from the Covenant and from the Church and its priviledges are now made nigh their way unto the Covenant and to the Church being laid open which benefit hath for its meritorious cause the blood of Christ for its instrumental Faith whereby they are implanted into Christ and consequently it is of Grace Vers. 14. For hee is our Peace who hath made both one and haâ—h broken down the middle wall of partition between us 2 Christ hath reconciled the Gentiles and Iews to one another hee is a peaceable Mediatour and the very cause of Peace hee hath joyned both his people into one body hee took away the Ceremonial Law which as a body or partition-wall did divide betwixt Jews and Gentiles and was a cause of enmity by his suffering in the flesh hee hath procured this Peace And are not all these of Grace Vers. 15. Having abolished in his flesh the enmity even the Law of Commandements contained in Ordinances for to make in himself of twain one new man so making Peace 3 This is propounded more specially and in express words Christ hath abrogated the Law of Commandements consisting in Ordinances that is the positive Ceremonial Law which was fulfilled by his comming thus that Law being taken away which stirred up enmity between the two people hee joyned them both being reconciled to one another as one new man in himself the common head making one mystical Christ or joyning the Jews and Gentiles as the members of one mystical body into one body hee himself being the Head thereof And here wee may perceive Grace in the highest degree Vers. 16. And that hee might reconcile both unto God in one body by the Cross having slain the enmity thereby 4 Here hee brings another end of the abolished Law that hee might reconcile in this his own body not onely both people to one another but unto God paying the price of their Redemption from their sins by the death of the Cross and removing the enmities between God and his redeemed people by his own death Here Grace also is very conspicuous Vers. 17. And â—ame and preached Peace to you which were afar off and to them that were nigh 5 Here hee declares how this Peace was made known to the world viz. in the preaching of the Gospel by Jesus Christ who as hee was the Author of Peace so hee was the first publisher of this Peace in the Gospel to the consolation and salvation of the Jews who were called such as were nigh because of the Covenant and to the salvation of the Gentiles who were called Aliens because they were strangers to the Covenant Here also Grace shews it self Vers. 18. For through him wee both have an access by one Spirit unto the Father 6 Here hee gives the reason why this Peace was preach'd to both because the price being paid by one Christ there is one way and access opened to both Jews and Gentiles that Gentiles as well as Jews might call upon one Father through one Spirit and therefore Peace was preach'd to Jews and Gentiles Here is nothing but Grace Vers. 19. Now therefore wee are no more strangers and forreigners but fellow-Citizens with the Saints and of the houshold of God 7 In this hee gathers by way of a Corolary that the Ephesians are now no more guests or strangers but Citizens of the City of the Saints and of the family of God which also is the priviledge of all us that beleeve Vers. 20. And are built upon the foundation of the Apostles and Prophets Iesus Christ himself being the chief corner-stone 8 In which explaining more at large the union of the Ephesians with Christ and the holy Church hee shews that they are living stones of the Temple of God as streightly united with other Beleevers and with Christ as stones are to the foundation of a building And here is a graphical description of the Church in its likeness to a Temple the parts whereof are three 1 The Church is like to the Temple of God whose foundation is Christ not onely upholding the whole building but also joyning together the several walls the Jews and Gentiles and uniting them in himself 2 The Apostles and other faithful Ministers after them are the builders who teach that Christ who alone is able to bear the whole business of Redemption and Salvation is the onely foundation of this Temple and by thus teaching do edifie and build the Saints upon Christ according to the Doctrine of the Prophets and Apostles 3 The stones of this Temple are the Elect or all true Beleevers who â—re built upon Christ by the preaching of the Truth amongst whom were these beleeving Ephesians Vers. 21. In whom all the building fitly framed together groweth unto an holy Temple in the Lord Hee proceeds in his allegorical description of the true Catholick Church and explains four conditions and properties of the Church or Temple of God 1 This Temple is said to bee artificiously made or fitly compiled because the whole building of the Church and all its members are then fitly compacted with the greatest wisdome when Christ and his will is so preached that every Beleever hath his proper place and function according to the quality of the gifts of the Holy Ghost so that some in publick office some in their private calling and all in their several places concur to the edification of the whole Temple 2 This Temple is living because Christ who is the foundation is living and quickening and his true members all Beleevers are living stones being quickened and
and by baptism sealed to you so that there is no need to seek any thing out of Christ that belongs to the full paying the price of Redemption Therefore wee must not depart from him Yee are risen Argum. 7. Yee beleevers by baptism are brought into the communion of Christs Resurrection or his victory that hee gained over death and sin by which yee are not onely risen to newness of life in holiness but also yee shall rise in respect of your bodies to a glorious and immortal life so that nothing as to holiness and eternal life is to bee desired out of Christ Therefore yee must not at all depart from him Through the faith But yet lest too much be attributed to external baptisme from the work as they say done hee requires the faith of God efficaciously working in those that are baptized i. e. That wee beleeve that God who powerfully raised Christ from the dead according to his promises will also effectually raise us according to his promise to all manner of newness of life For by how much the nearer wee imbrace the power of God that raised Christ our head from the dead by so much the more wee shall make progress in newness of life Vers. 13. And you being dead in your sins and the uncircumcision of your flesh hath hee quickned together with him having forgiven you all trespasses Argum. 8. God hath made you Colossians in times past dead in sins and lying in the uncircumcision of irregenerate nature partakers of the holy and immortal life of Christ as to right and an inchoate possession all your sins by grace being forgiven therefore as to a plenary remission of sins and to an holy and immortal life nothing is to bee sought out of Christ. This benefit is called a quickning together with Christ although Christ had risen some years before they were converted because in what moment soever any one is by faith united to Christ in the same moment is hee united to him now reigning in heaven yea in his dying burial and rising again after a judicial or forinsical manner so that in all things in which hee hath or doth sustain our person it is no less than if wee had in a Physical manner been present and consented to every act of his in our behalf Vers. 14. Blotting out the hand-writing of Ordinances that was against us which was contrary to us and took it out of the way nayling it to his Cross. Argum. 9. In which also hee explains how Christ obtained remission of sins for us viz. by taking away the hand-writing in this sense The Covenant of works is an hand-writing established partly in threatnings partly in appointed positive Ceremonials excluding the Gentiles from the Church was against us and contrary to us But Christ hath blotted out this hand-writing taking it out of the way and nailing it to his Cross Therefore you must not look back to the legal Covenant or ceremonial appointments in them to seek for any thing neither must yee depart in the least from the death of Christ by which yee are delivered from that hand-writing Hee compares this Covenant of works with its appurtenances to an hand-writing by which any one bindes himself for the paying of a debt for whosoever are convicted of sin by the light of nature are also by the force of the Covenant of Works obnoxious to wrath and as often as wee are convinced of sin so often also by nature wee confirm the punishment of sin or the condition of the legal Covenant by the judgement of our consciences against our selves as by an hand-writing The conscience of every one performs this much more which hath received the written Law and daily bears the punishment of the Law for the breaking of it But chiefly all justiciaries are compelled to subscribe to this hand-writing who acknowledge no righteousness besides inherent or that which is by works Of which number were those that Judaized and observeers of Ceremonies who adhered to this Covenant seeking Righteousness by works and the appointed Ceremonies For by how much they did indeavour by this means more manifestly to establish their own Righteousness by so much the more openly they did derive the punishment of the Law broken by the force of the Covenant upon themselves For no man enters a Covenant but hee also admits all the conditions of the Covenant The hand-writing is said to bee in Ordinances or rather subscribed to Ordinances so far as they took upon them those commands or Legal Ordinances that they might bee perfected in themselves they did withall oblige themselves to bear the punishment of the breach of those commands Hee calls it the hand-writing against us or contrary to us partly because it separated the Jews from the Gentiles and the Gentiles from the Jews Partly because it was a yoak which neither they nor their Fathers could bear Partly because as often as they did any work of the Law either moral or ceremonial to bee justified thereby so often by the imperfection of their work and the profession of their imperfection in the use of the Levitical Ceremonies they did argue themselves guilty or rather did acknowledge themselves guilty of death As for example when they offered Sacrifices and did repeat them they not onely acknowledged themselves sinners against the Moral Law but did also really confess that their frequent Sacrifices could not purge their consciences from sin and so the hand-writing of the Covenant of works was alwaies contrary to them But Christ hath blotted out this hand-writing and took it out of the way nailing it to his Cross insomuch as hee for the sake of them that were his hath paid for the redeemed the penalty due upon the hand-writing by the death of his Cross and hath compleated and abolished the positive Ordinances concerning those vanishing Ceremonies by the real Sacrifice of his own body once offered Vers. 15. And having spoiled principalities and powers hee made a shew of them openly triumphing over them in it Argum. 10. Christ hath brought all the Devils who exercise their power and tyranny upon the Elect overthrown by the price of Redemption paid upon the Cross and gloriously triumpheth over them openly in the sight of God Angels and men whose eyes are open unto their own disgrace and our deliverance Therefore it remains that nothing is to bee sought out of Christ. The Devils are called Principalities and Powers 1 Because in the world they potently exercise authority over all the reprobate children of disobedience and all the unregenerate which do nothing else but execute the will of the Devil 2 Because they are Sergeants executing the judgement of God holding those captive that are not reconciled to God in Christ. 3 Because they fight against Christ the Redeemer neither do they dismiss the redeemed and reconciled from the prison of darkness unless compelled by the stronger power of Christ. They are said to bee spoiled by Christ on the Cross 1 Inasmuch as
given him about restraining certain perverse Zelots of the Law and admonishing them that they teach no Doctrine diverse from that which is Apostolical In prescribing of which the Apostle chuses to use words of beseeching and intreating rather than to speak imperiously that hee might supply the stead of Timothy who could scarcely bee loosed from the most sweet society of Paul not for a time even by the intreaties of the Apostle Vers. 4. Neither give heâ—d to fables and endless genealogies which minister questions rather than godly edifying which is in Faith so do For example Hee commands that Fables and Jewish Genealogies bee avoided i. e. newly devised opinions or traditions besides the holy Scriptures and curious speculations about unnecessary things such are very many Talmudical and Cabaliâ—tical such also are to bee found amongst the School-men Endless The Reasons of his admonition are six Reas. 1. Because those vain speculations are idle and endless whereof there is no use Which rather Reas. 2. Because they beget curious and contentious questions nor do they promote the knowledge of piety which lead unto God for edification proceeds not from probable and dubious questions but by the solid beleeving of the Word of God Vers. 5. Now the end of the Commandement is charity out of a pure heart and a good conscience and of Faith unfeigned Reas. 3. Because those Teachers that are wholly exercised in discussing of smaller matters which may bee fetched from the Law though they seem to bee carried with a Zeal to the Law of Moses yet they refer not the Law to its true end or to the proper scope of the whole Scripture which is that men by the Law being led to the knowledge of sin and deserved misery may seriously betake themselves to Christ by Faith unfeigned Charity This Faith hee describes from a three-fold effect 1 That true Faith in the propitiaâ—ory blood of Christ renders the conscience good or peaceable and quiet 2 That the conscience being now pacified Faith will not suffer that the heart bee any longer delighted in evil but rather endeavours after purity and that it may bee purged from all evil affections 3 That true Faith is not idle in that which is good but stirs up a man diligently to labour in the obedience of every Precept by love to God and men Vers. 6. From which some having swâ—rved have turned aside unto vain jangling Reas. 4. Confirming the former Because it is approved by the experience of some that unless Teachers abstain from their vain curiosities and intend more earnestly the edification of mâ—n in Faith and Charity they cannot but bee drawn away from the simplicity of Doctrine into vain babling for where there is vanity there verity is not Vers. 7. Desiring to bee Teachers of the Law understanding neither what they say nor whereof they affirm Reas. 5. Because it is also known by experience that those ambitious Teachers while they affect a new kind of teaching and seek after applause from their knowledge of the Law betrayed their ignorance whilst they understood not the questions whereof nor the Arguments from which they disputed Therefore avoiding idle speculations Timothy was to take care that in the Apostolick Doctrine or the manner of teaching it no innovation was made by any one Vers. 8. But wee know that the Law is good if a man use it lawfully Hee answers an Objection Therefore are thou against the divine Law who so earnestly rebukest the Teacherâ— of it The Apostle answers that hee did not at all detract from the Law reproving those that abuse it but rather commends and teaches the right use of the Law Vers. 9. Knowing this that the Law is not made for a righteous man but for the lawless and disobedient for the ungodly and for sinners for unholy and prophane for murderers of Fathers and murderers of Mothers for man-slayers 10. For Whore-mongers for them that defile themselves with man-â—ind for men-stealers for lyars for perjurâ—â— persons and if there â—ee any other thing that is contrary to sound Doctrine 11. According to the glorious Gospel of the blessed God which was committed to my trust Hee confirms the Answer with three Reasons The first is from the end of the Law or the Legal Covenant so far as it is opposed to the Gospel the Law is established not that the faithful justified by Faith in Christ should bee justified by the Law as the perverse Teachers of the Law intended but that the unrighteous and unbeleevers as are all wicked and prophane persons condemned by the Law might acknowledge their unrighteousness and deserved condemnation repent and flye unto Christ Therefore the Apostles Doctrine detracts nothing from the Law According Reas. 2. All sins which are forbidden by the Law are also prohibited by the sound Doctrine of the glorious Gospel and all the duties which are commanded by the Law are earnestly urged and taught in the Gospel so much as concerns the performance of our obedience unto God the demonstration of our thankfulness and the proof of the sincerity of Faith in the fruits of holiness Therefore the Doctrine of the Gospel detracts nothing from the Law Committed Reas. 3. I an Apostle to whom the Gospel of God in himself most blessed and the Author of all blessings towards us is committed do no less urge this wholesome doctrine of Sanctification and all good works which in the Law are commanded than any Zelot of the Law although not to the same end Therefore the Apostolical Doctrine nothing at all detracts from the Law The Second Part. Vers. 12. And I thank Iesus Christ our Lord who hath enabled â—ee for that hee counâ—ed mee faithful putting mee into the Ministery The second part of the Chapter follows which contains the vindication of the authority of his Apostleship against those that denied it or in consideration of his fore-acted life did lessen it and that with thanksgiving for the Grace that was bestowed upon him Seven Reasons are laid down of his thanksgiving All which prove that his Apostleship is in no wise to bee disparaged Reas. 1. Christ by the grace of his Spirit hath strengthened mee an infirm man and heretofore a slave to sin the Devil and the world appointed an Apostle by him that as a leader I should with an invincible courage stand up for the defence of the Gospel against all the insulâ—â—tions of the world the flesh â—nd the Devil Therefore thanks are to bee given for my confirmation in the Apostleship so little reason is there that any thing should bee detracted Accounted mee faithful Reas. 2. Christ hath endued mee being appointed an Apostle with the gifts of his Spirit and hath so far honoured mee that hee made and accounted mee his faithful friend who would commit to mee the Gospel to bee dispensed to the souls of his Elect Therefore my authority is not to bee disparaged Hath appointed Reas. 3. Christ the Lord hath placed mee in the Ministâ—ry i. e. in
the sufferings in his body and in his soul how hard a matter it was to expiate our sins taught by experience what a difficult thing it was to perform expiatory obedience even to the death of the Cross for the appeasing of his Fathers wrath and the satisfaction of Justice Christ is therefore far more exellent than the Levitical Priests Vers. 9. And being made perfect hee became the Author of eternal salvation unto all them that obey him Argum. 6. Christ the Chief Priest was every way compleat and perfect in whom there was not the least thing wanting which is requisite in a Priest For being now sanctified or offered up for a Propitiatory Sacrifice to the Father hee compleated the whole price of Redemption or what remained hee perfected in his last sufferings of which price no part was paid by the Levitical Priests Therefore hee is far more excellent than those Levitical Priests The Author Argum. 7. Christ having fully paid the price of our Redemption by his efficacious merit became and was declared the Author Lord Giver and Finisher of eternal life to all that beleeve in him and give up themselves to his instruction Therefore Christ is far more excellent c. Vers. 10. Called of God an High Priest after the order of Melchisedec Argum. 8. Confirming the former Christ is called of God whose word is effectual a Priest after the order of Melchisedec which order is far more excellent than that of Levi Therefore Christ is the Chief Priest far more excellent than the Levitical Priests Vers. 11. Of whom wee have many things to say and hard to bee uttered seeing yee are dull of hearing Argum. 9. The Doctrine of the excellency of Christs Priest-hood especially as it is represented in the type of Melchisedec is more ample and high than the Apostle can well declare to their capacity Therefore hee is far more excellent than the Levitical Priests The Second Part. The second part of the Chapter follows wherein from the Excellency of Christs Priest-hood hee taxes the Hebrews with ignorance and slowness of understanding in learning the mysteries of the Gospel The Proposition containing this reproof is this You Hebrews are to bee reproved for your slothfulness in not apprehending the mysteries of the Gospel such as the Priest-hood of Christ is Vers. 12. For when for the time yee ought to bee Teachers yee have need that one teach you again which hee the first Principles of the Oracles of God and are become such as have need of Milk and not of strong meat Hee gives four Reasons of his reproof Reas. 1. Because you have need of an Elementary Catechetical and Childish kind of Doctrine even now after that for the time which you have enjoyed the light of the Gospel you might have learned many things and have been able to instruct others Become Reas. 2. Confirming the former Because yee are Children and Infants in the knowledge of the Gospel who have need of Milk or to bee instructed in the Principles of Doctrine rather than of solid meat or perfection of Doctrine Vers. 13. For every one that useth Milk is unskilful in the Word of Righteousness For hee is a Babe Reas. 3. Proving the former Because yee are unskilful in the Word of Righteousness or yee do not well understand the Doctrine of Justification by Faith in Christ but are ready to conjoyn the Ceremonies of the Law with the Faith of Christ Therefore are yee babes and to bee reproved for your ignorance Vers. 14. But strong meat belongeth to them that are of full age even those who by reason of use have their senses exercised to discern both good and evil Reas. 4. Explaining the latter part of the second Reason Because you want the property of those that are at full age for men grown up delight in strong meat or love the Doctrine which is more perfect 2 They delight in frequent exercise 3 By frequent exercise of themselves in the Doctrine of the Gospel they have contracted an habit of saving Doctrine not easily changeable and they have their senses or the faculties of their mind more ready to judge of the Truth and falsehood of the Doctrine propounded of the benefit of Truth and the danger of errour that they may follow that which is good and avoid that which is evil Such are not you Hebrews although for the time since your profession of the Faith you might have been such Therefore are you to bee reproved CHAP. VI. FRom the former Reprehension of their slotâ—fulness an Exhortation is drawn to perseverance and making progress in the Faith of the Gospel Vers. 1. Therefore leaving the Principles of the Doctrine of Christ let us go on unto perfection not laying again the foundation of Repentance from dead works and of Faith towards God The Proposition is contained in the first words Yee ought to persevere and make progress in the Faith of the Gospel For to leave Catechetical Principles which enters those that are unskilful in the Doctrine of Christ is to presuppose and grant that they are acquainted with those rudiments already in some measure Therefore hee that writes to them need not stay in these things but leaving Principles perswade them to perfection i. e. to persevere and make progress in the Faith The Arguments of this Exhortation are fifteen Argum. 1. As the foundation of an House so also of Religion is not to bee laid twice but being once laid wee must proceed in raising up the building Therefore ought yee to persevere in the Faith of the Gospel Hee reckons up six fundamental or Catechetical Doctrines 1 Repentance from dead works or from sins This foundation comprehends the first Doctrine touching the Law of God of the knowledge of sin and the deserved condemnation following of grief for sin and the desire of being freed from sin and death 2 Faith towards God which contains the Doctrine of Redemption by Christ and life obtained by him and of Faith in him to salvation Vers. 2. Of the Doctrine of Baptismes and of laying on of hands and of Resurrection of the dead and of eternal judgement 3 The Doctrine of Baptisms containing the ground of confirming faith by the Sacrament of Baptism and the Doctrine of Sanctification and Affliction or of bearing the Cross for the defence of the Gospel which Doctrine is signified by Baptism 4 The Doctrine of laying on of hands which was anciently done in the bestowing the gifts of the Holy Ghost for the confirmation of the Divine truth of the Gospel after an extraordinary manner in the Primitive Church now in an ordinary manner it is done in the Ordination of the Ministers of the Church of whose Authority and Office as anciently it belonged to all the Catechumeni so now it appertains to all the faithful to see that they be rightly ordained that they may the more cheerfully submit themselves in obedience to Ecclesiastical Discipline 5 The Doctrine of the Resurrection of the dead at the last
changeableness and the changing of the Levitical Priest-hood hath drawn along with it the mutability and change of the Levitical Law or Legal Covenant joyned with it that another Priesthood might succeed and another Law or another unchangeable Covenant Therefore the changeable Levitical Priesthood is not so excellent as that of Melchisedec or the immutable Priesthood of Christ. Vers. 13. For hee of whom these things are spoken pertaineth to another tribe of which no man gave attendance at the Altar 14. For it is evident that our Lord sprang out of Juda of which tribe Moses spake nothing concerning Priesthood Argum. 4. Proving withall the Levitical Law was to bee changed with the Priesthood Christâ— concerning whom these things are said in Psalm 110. belongs to another Tribe and that the Principal and most worthy viz. Iudah from whence it appears that our Lord sprang whereof none attends at the Altar none hath any command from Mosesâ—o â—o exercise the Levitical Priesthood Therefore Christs Priesthood being introduced the Levitical is to bee done away with the Levitical Ceremonial Law and by consequence the Priesthood of Christ which sprang of the Principal Tribe is more excellent than the Levitical Vers. 15. And it is yet far more evident For that after the similitude of Melchisedec there ariseth another Priest Arg. 5. From the words of Psalm 110. proving the same that before Christ is another Priest from the Levitical between whom and Melchisedec his type there is a similitude Therefore is follows that the Priesthood of Christ doth not hang upon the Levitical Law and also because it is Melchisedeâ—ian it is far more excellent than the Levitical Priesthood Vers. 16. Who is made not after the Law of a carnal commandement but after the power of an endless life Argum. 6. Christ is made a Priest not according to the Law which gave weak and carnal commandements concerning bodily Ceremonies as the Levitical Priests but after the power and virtue of an immortal or indissoluble life whereby Christ himself lives for ever and can as the author of life effectually bestow eternal life Therefore Christs Priesthood is more excellent than the Levitical Vers. 17. For hee testifieth Thou art a Priest for ever after the order of Melchisedec Hee confirms this Argument from Psalm 110. wherein the Father declares his Son a Priest for ever after the order of Melchisedec and by consequence declares the virtue of Christs Priesthood to bee sufficient unto eternal life Vers. 18. For there is verily a disanulling of the Commandement going before for the weakness and unprofitableness thereof Argum. 7. Taken from the foresaid Psalm The Law or Legal Covenant with the Ceremonial Precepts and the whole Levitical Priesthood joyned to that Covenant by reason of the weakness and unprofitableness of it in it self for the expiation of sins and the justification of men and the bestowing of eternal life is abolished by the introduction of an eternal Priesthood viz. of Christ Therefore the Priesthood of Christ is more excellent than the Levitical Vers. 19. For the Law made nothing perfect but the bringing in of a better hope did by the which wee draw nigh unto God Argum. 8. Confirming the former The Law or Legal Covenant under the Levitical Priesthood although it was a School-master unto Christ yet in it self it made nothing perfect it justified sanctified saved none But the Priesthood of Christ that better hope or Gospel that good prefigured and hoped for by the faithful under the Law being now introduced in the room of the Levitical Priesthood or Legal Covenant This I say brings perfection to the people of God and puts them into good hopes of life Therefore the Priesthood of Christ c. By the which Argum. 9. By the Priesthood of Christ or by that hope better than the Law or Levitical Priesthood wee that are at a great distance from God by nature all of us come near unto God to the Throne of his Grace which was the priviledge of the Priests onely or rather of the Chief Priest under the Legal types Therefore the Priesthood of Christ c. Vers. 20. And in as much as not without an oath hee was made Priest 21. For those Priests were made without an oath but this with an oath by him that said unto him the Lord sware and will not repent thou art a Priest for ever after the order of Melchisedec Argum. 10. The Levitical Priests without an oath by a Law changeable at the pleasure of God the Law-giver were made Priests But Christ as appears from Psal. 110. is declared a Priest for ever by the oath of God the Father Therefore the Priesthood of Christ c. Vers. 22. By so much was Iesus made a surety of a better Testament Argum. 11. Christ in his Priesthood is the Surety of a Covenant so much the more excellent by how much the Priesthood confirmed with an oath is more excellent than that which is mutable and commanded for a time Therefore his Priesthood is more excellent For where there is a Priest there is a Covenant the Surety whereof is a Priest the Covenant being legal and vanishing had for its Surety a typical Priest which prefigured the true Priest Christ that was to come But the Covenant of Grace hath Christ the true Priest for its Surety who first of all bound himself to give satisfaction to Divine Justice for our debt furthermore that as the friends of God in the Covenant of Grace wee should walk to life eternal There are other offices of a Surety but these suffice for the opening of the present Argument Vers. 23. And they truly were many Priests because they were not suffered to continue by reason of death 24. But this man because hee continueth ever hath an unchangeable Priesthood Argum. 12. The Levitical Priests were many at one time and successively followed one another for one alone could not undergo all things belonging to the office and death did hinder that any one should abide long in his office But Christ alone executes his Priestly Office for ever having no Partner or Successor nor wanting any to substitute in his stead Therefore his Priesthood is more excellent than the Levitical Vers. 25. Wherefore hee is able also to save them to the uttermost that come unto God by him seeing hee ever liveth to make intercession for them Argum. 13. Following upon the former Christ our Priest living for ever and in the perpetual odour of his Sacrifice interceding for his is able to save and perfect to the utmost or every way to accomplish the sanctification and salvation of all the faithful or of all that come in to him But the Levitical Priests could not do that Therefore his Priesthood is more excellent than the Levitical Vers. 26. For such aâ— High Priest became us who is holy harmless undefiled separate from sinners and made higher than the Heavens Argum. 14. Christ as a Priest as it became our onely Redeemer hath more excellent
qualities of his person and a more excellent condition than any of the Levitical Priests Therefore his Priesthood is more excellent than theirs As for the qualities of his person 1 Hee is holy both in his nature and in his desire wholly devoted to the glory of God the Father 2 Hee is harmless who doth injury to no man nor creature 3 Hee is undefiled first hee is free from the pollution or blot of all sin both of his own and others 4 Hee is separated from sinners i. e. No waies obnoxious to sin or so far from sin that hee cannot bee a sinner As to the state or condition of his person his is higher than the Heavens and all creatures therein for hee is raised above the Visible Heavens in his body exalted to a fellowship with the Father in his Throne Vers. 27. Who needeth not daily as those high Priests to offer up sacrifice first for his own sins and then for the peoples for this he did once when he offered up himself Argum. 15. Following upon the former Christ is not necessitated to offer Sacrifice for his own sins who had none or to offer Sacrifice often for the sins of the people it was sufficient to offer himself once But it was necessary for the Levitical Priests daily to offer both for their own and the peoples sins Therefore his priesthood is more excellent than the Levitical Offered up himself Argum. 16. The Sacrifice of Christ was not of any cattel or brute beasts but hee offered up himself and to the offering of this Sacrifice there could not bee any fitting and worthy Priest besides himself hee alone offered up himself but the Levitical Priests offered cartel which men could perform Therefore Christs Priesthood is more excellent than the Levitical Vers. 28. For the Law maketh men High-Priests which have infirmity but the word of the oath which was since the Law maketh the Son who is consecrated for evermore Argum. 16. Is taken from a six-fold difference betwixâ— the Levitical or Legal Priesthood and the Evangelical Priesthood of Christ. 1 The constitution of the Levitical Priesthood proceeds from the Law which may bee changed but the constitution of the Evangelical Priesthood or of Christ flows from the word of the Oath which cannot bee changed because the Oath of God is unchangeable 2 The Levitical Law admitteth many to the Priesthood the Gospel only one that is Christ. 3 The Law admitteth one man to succeed another the Gospel admitteth one only without a Successor viz. Christ the Son of God 4 The Levitical Law admits men to bee Priests that labour with infirmities i. e. obnoxious to sin who cannot make their Sacrifice effectual to appease God or the blessing which they pronounce they cannot really confer upon those whom they bless but the Evangelical Word hath ordained Christ the Omnipotent Son of God who is able in all things to make his Priesthood effectual 5 The Law appoints temporary Priests who are consecrated only for the short time of their life but the Gospel hath the only Son who is consecrated for ever 6 The Levitical Law went before nor was the Law Gods ultimate determination touching Priests but the Gospel or the word of the Oath succeeded after the Law as Gods ultimate determination Therefore the Priesthood of Christ is more excellent than the Levitical All tends to this that the believing Hebrews seeing the weakness and abolition of the Levitical Priesthood and the excellency of Christs might renounce their Legal Rites and more firmly cleave unto Christ. CHAP. VIII HEE prosecutes the same Argument There are two parts of the Chapter In the first he proves the excellency of Christs Priesthood above the Levitical in four Arguments to vers 7. In the second hee proves the New Covenant to excel the Old Concerning the whole Chapter he prefaceth that in it is contained the summe of the whole comparison betwixt the Priesthood of Christ and the Levitical Vers. 1. Now of the things which wee have spoken this is the summe wee have such an High-priest who is set on the right hand of the Throne of the Majesty in the heavens Arg. 1. Christ our High-priest is such and of so great dignity that hee sits King at the right hand of the Throne of the Majesty of God the Father in the heavens equal to the Father in power and glory Hee leaves us the other part of the Comparison as sufficiently clear concerning the Levitical Priest that hee is not such an one Therefore the Priest-hood of Christ is more excellent than the Levitical Vers. 2. A Minister of the Sanctuary and of the true Tabernacle which the Lord pitched and not man Arg. 2. Christ is the Minister of that Sanctuary in the heavens where hee sits King in his Throne and all holy things which appertain to the worship of God and the salvation of man not faintly but effectually acting the part of a Priest in Heaven although hee is a Royal Priest as to the dignity of his Person and the manner of his Administration yet as a Minister as pertaining to his Mediatory Office Such are not the Levitical Priests on earth but onely Ministers Therefore the Priest-hood of Christ is more excellent than the Levitical Of the true Tabernacle Arg. 3. Christ is in heaven the Minister of that true Tabernacle which the Lord hath pitched and not man viz. of his body which Christ himself compared to a Tabernacle and is figured by the typical Tabernacle which true Tabernacle of his body the Holy Ghost miraculously formed and prepared for him in the womb of the Virgin And Christ now ministring in Heaven represents that body to the Father and his Humanity wherein hee suffered and offers to him continually interceding for us in the same body But the Levitical Priests are onely Ministers of the typical Tabernacle which man hath built Therefore c. Vers. 3. For every High-priest is ordained to offer gifts and sacrifices wherefore it is of necessity that this man have somewhat also to offer Hee proves that Christ doth constantly offer up the true Tabernacle of his body to God the Father by three Reasons Reas. 1. Because seeing that every Priest is ordained to offer up gifts and sacrifices it is necessary that Christ have somewhat to offer But besides his intercession and the presenting of his sacrificed body to the Father Christ hath nothing in Heaven which may reconcile God Therefore the true Tabernacle of his body is that onely which Christ offers to God in the Celestial Sanctuary Vers. 4. For if hee were on earth hee should not bee a Priest seeing that there are Priests that offer gifts according to the Law Reas. 2. Because if hee was on earth hee could not bee a Priest by the Law to offer to wit those things which the Law prescribes to the Priests viz. Gifts and typical Sacrifices Therefore that true Tabernacle of his body onely remains which Christ offers in his heavenly Sanctuary Vers. 5.
than c. The Second Part. Vers. 16. For where a Testament is there must also of necessity bee the death of the Testator The second part of the Chapter follows wherein to take off the scandal of the Cross hee first proves the necessity of Christs death by six Arguments to vers 25. Furthermore the sufficiency of his offering once upon the Cross hee proves it by five Arguments to the end Argum. 1. The New Covenant of Christ is the New Testament of Christ Therefore it was necessary that the death of the Testator Christ should intercede Vers. 17. For a Testament is of force after men are dead otherwise it is of no strength at all while the Testator liveth Argum. 2. Confirming the former unless Christ had died the Covenant or Testament had not been firm for even amongst men a Testament is not valid while the Testator is alive but onely after his death For while hee lives it may be changed but not when hee is dead Therefore it was necessary that Christ should dye Vers. 18. Whereupon neither the first Testament was dedicated without blood Argum. 3. As the Old Testament was not dedicated unto God without typical blood so neither the New Testament can be dedicated or offered by way of satisfaction for sinful men without the true blood of Christ the true Mediatour the Antitype Therefore it was necessary Christ should dye Vers. 19. For when Moses had spoken every Precept to all the people according to the Law hee took the blood of Calves and of Goats with water and Scarlet wool and hysop and sprinkled both the book and all the people 20. Saying This is the Blood of the Testament which God hath enjoyned unto you Hee explicates and proves this Argument out of the History Exod. 24. concerning the dedication of the first Tabernacle by Blood where Moses sprinkled the Book of the Covenant and the people with the blood of Calves and Goats withall expounding the signification and use of the ceremony that that Blood was the Blood of the Covenant or a symbol of the Covenant typically made in those ceremonies and truly to bee fulfilled in the Blood of Christ. Vers. 21. Moreover hee sprinkled with blood both the Tabernacle and all the Vessels of the Ministery 22. And almost all things are by the Law purged with blood and without shedding of blood is no remission Argum. 4. As under the Law all things were purged either with blood or washings drawing virtue to purge from the Sacrifices so that without typical shedding of blood there was no remission of sins So in the New Covenant there can bee no remission of sins but by the shedding of the Blood of Christ Therefore the Death of Christ was necessary The Tabernacle and the Holy Vessels which were in themselves without pollution are said to bee sprinkled with blood because in respect to us were wee not purified by the Blood of Christ all things become polluted unto us Therefore the use of the most holy things must bee sanctified to us by Christ otherwise to the impure all things are impure in as much as in all things unbeleevers pollute themselves Vers. 23. It was therefore necessary that the patterns of things in the heavens should be purified with these but the heavenly things themselves with better Sacrifices than these Argum. 5. If the types ought to bee purged with typical blood heavenly things signified by those types ought to bee consecrated by better Sacrifices i. e. with the Blood of the Mediator himself who in his Virtue comprehends all Sacrifices and by consequence the Death of Christ was necessary Vers. 24. For Christ is not entered into the holy places made with hands which are the figures of the true but into heaven it self now to appear in the presence of God for us Argum. 6. Confirming the former Christ is not entred into the typical Holy place made with hands but into heaven signified by the holy place that constantly appearing there hee might intercede for us Therefore it behoved him to offer up a more excellent Sacrifice viz. himself as much as heaven exceeds the earthly Holy place and by consequence his death was necessary Vers. 25. Nor yet that hee should offer himself often aâ— the High-Priest entereth into the Holy place every year with blood of others Now hee proves the sufficiency of the one Oblation of Christ upon the Cross by five Arguments Argum. 1. Christ entred not often into the Terrestrial Sanctuary that hee might often offer up himself as the Levitical High-Priest who offered not his own but other blood yearly but is once entered into heaven Therefore that one Oblation of himself upon the Cross was sufficient whereby hee was admitted into heaven Vers. 26. For then must hee often have suffered since the foundation of the world but now once in the end of the world hath hee appeared to put away sin by the Sacrifice of himself Argum. 2. Unless that one Oblation of Christ upon the Cross had been sufficient hee must by often offering himself die often from the beginning of the world for if an Oblation of the Body of Chirst ought to have been often offered up for sin it would have been necessary that the Oblation should have begun at what time sin began to bee committed i. e. from the beginning of the world and from that time that Sacrifice ought to have been so often repeated as new sins were committed after the Sacrifice the courses of Sacrifice being acted over and over without number But this is absurd Therefore his once offering up upon the Cross was sufficient But now once Argum. 3. Christ in the fulness of time appeared to that end that by his one Oblation of himself he might abolish the sins of his people present past and to come For to the obtaining and application of remission of sins to the mortification and abolishing of sins of all the Redeemed or Elect there is virtue enough in the Death of Christ Therefore his one Oblation is sufficient Vers. 27. And as it is appointed unto men once to die but after this the Iudgement 28. So Christ was once offered to bear the sins of many and unto them that look for him shall hee appear the second time without sin unto Salvation Argum. 4. As it is appointed of God that all men shall once die and after death come to Judgement so it is appointed of God that Christ should onely once offer up himself to expiate the sins of many i. e. of his Elect and that hee should come the second time judge both of quick and dead Therefore his one Oblation of himself upon the Cross is sufficient The second time Argum. 5. Christ coming the second time at the Day of Judgement shall make it manifest to all the world that hee with one Oblation of himself hath most fully satisfied for sin and that the imputation of sin and the punishment or misery and whatever footsteps there are of sin are removed
from himself as the Surety and from his for whom hee stood engaged and that Salvation is obtained for the faithful who expect his coming Therefore his once Oblation upon the Cross for our Redemption was compleat It is said that Christ shall appear the second time without sin in respect to his first coming wherein though hee was most free from the pollution of sin inherent yet hee was not free from the sins of others or ours which were imputed to him And thereupon hee became obnoxious to infirmity and misery till hee satisfied for our sins but at the Day of Judgement hee shall appear in glory which will testifie the total abolition of sin and by consequence will demonstrate that that one Oblation upon the Cross was abundantly sufficient to take away sin CHAP. X. HEE proceeds to extol the Priest-hood of Christ above the Levitical There are two parts of the Chapter In the first hee proves that the Sacrifice of Christ once made was more excellent than all the Legal Sacrifices to ver 19. In the second part hee makes use of this Doctrine by way of exhortation to boldness and constancy in the profession of the Faith and holiness of life with patience to the end Vers. 1. For the Law having a shadow of good things to come and not the very image of the things can never with those Sacrifices which they offered year by year continually make the comers thereunto perfect The Arguments for proving the excellency of the Sacrifice of Christ above the Levitical Sacrifices are twelve Argum. 1. The Levitical Sacrifices prescribed in the ceremonial Law only contained the shadow of the Sacrifice of Christ and his benefits not a lively representation of the things themselves as it appears in the Mirrour of the Gospel from the things themselves as now exhibited and considered in themselves Therefore they were far inferiour to the Sacrifice of Christ represented by them Never Argum. 2. Even the most excellent Levitical Sacrifices yearly performed by the High-priest could not justifie or sanctifie those for whom or by whom they were offered Therefore they are inferiour to the Sacrifice of Christ. Vers. 2. For then would they not have ceased to bee offered because that the worshippers once purged should have had no more conscience of sin Argum. 3. Confirming the former the Levitical Sacrifices by their often repetition argued their imperfection and weakness to justifie the sinners for whom they were offered Therefore they were inferiour to Christs Sacrifice For then A reason is given of the former If those Sacrifices had justified the worshippers the frequent offering them had ceased because the worshippers purged from the guilt of sin and quieted in conscience by one Oblation had no need to repeat it often But those Levitical Sacrifices ceased not to bee often offered because the Law commanded that it should bee so Therefore those Sacrifices did not justifie their worshippers Vers. 3. But in those Sacrifices there is a remembrance again made of sins every year Argum. 4. Confirming the same thing even their most principal Sacrifices amongst them carried along with them a repeated mention of all sins past which had been in vain if by the former Sacrifices they had been abolished Therefore these Sacrifices were far inferiour to the Sacrifice of Christ. Vers. 4. For it is not possible that the blood of Bulls and of Goats should take away sins Argum. 5. Confirming also the second These Sacrifices were meaner as of beasts than that they could take away sin Therefore far inferiour to the Sacrifice of Christ. Vers. 5. Wherefore when hee cometh into the world hee saith Sacrifice and Offering thou wouldest nor but a body hast thou prepared mee 6. In Burnt-offerings and Sacrifices for sin thou â—ast had no pleasure 7. Then said I Lo I come in the volume of the book it is written of mee to do thy will O God 8. Above when hee said Sacrifice and Offering and Burnt-offerings and Offering for sin thou wouldest not neither hadst pleasure therein which are offered by the Law 9. Then said hee Lo I come to do thy will O God hee taketh away the first that hee may establish the second Hee proves this Argument from Psal. 40. Wherein Christ is introduced by the Prophet as to the time hee was made man and appeared in the flesh publishing the abolition of Legal Sacrifices by his Father and that in their stead his obedience in the body was appointed even to the Death of the Cross in that hee saith His ears were opened or God had prepared him a Body by both phrases is signified that the Son of God Incarnate was formed to obedience unto his Father Forseeing the Legal Sacrifices not accepted as not able to expiate sins hee offers himself up to death according to the Will of his Father according to the Prophecies which in the volume of the books are contained concerning him and so hee takes away the Levitical Sacrifices that hee may establish the Sacrifice of Christ. Vers. 10. By the which will wee are sanctified through the offering of the Body of Iesus Christ once for all Argum. 7. By the Oblation of the Body of Christ according to the Will of God wee are Justified and Sanctified which could not bee justified nor sanctified by the Legal Sacrifices Therefore the Sacrifice of Christ by Divine institution is more excellent than the Levitical Vers. 11. And every Priest standeth daily ministring and offering oftentimes the same Sacrifices which can never take away sins 12. But this man after hee had offered one Sacrifice for sins for ever sat down on the right hand of God Argum. 8. The Priests offering the daily Sacrifice daily stood as Ministers labouring and offering the same Sacrifices ineffectual to take away sin But Christ by one Oblation once offered as Lord of Heaven and Earth sat down and Reigns as Partner of Glory with his Father Therefore his Sacrifice is more excellent than the Levitical Vers. 13. From henceforth expecting till his enemies be made his footstool Argum. 9. After the Sacrifice of Christ nothing remains to bee done for the expiation of the sins of Believers or the Elect only the subduing of the Devil the World sin dwelling in us death and a full subjection of the rest of ours and Christs enemies remains that the Redeemed may enjoy a full happiness being freed from all their enemies Therefore his Sacrifice is more excellent than the Levitical Vers. 14. For by one offering hee hath perfected for ever them that are sanctified Argum. 10. Confirming the former The Oblation of Christ once made hath an infinite virtue not only to satisfie for the sins of the Elect or Believers who have devoted themselves in holiness unto God but also effectually to bestow holiness and salvation gradually to bee accomplished and eternally to endure upon all those which were are and shall bee hereafter Therefore his Oblation is more excellent than the Levitical and that being now offered up
nothing remains but the subduing of enemies and the application of the benefits procured by that Oblation for the good of the Elect. Vers. 15. Whereof the Holy Ghost also is a witness to us for after that hee had said before 16. This is the Covenant that I will make with them after those daies saith the Lord I will put my Laws into their hearts and in their minds will I write them 17. And their sins and iniquities will I remember us more Argum. 11. The New Covenant founded on the Sacrifice of Christ absolutely without any condition promises to all the Elect full Sanctification I will put my Law c. and remission of sins I will remember them no more as the Holy Ghost testifies Ier. 31.31 c. Therefore the Sacrifice of Christ c. Vers. 18 Now where remission of these is there is no more offering for sin Argum. 12. That one Sacrifice of Christ obtains from God full pardon of sins to the faithful under the New Covenant that hee neither leaves any place for the repetition of it nor to any other offering for sin Therefore the Sacrifice of Christ is more excellent than the Levitical The Second Part of the Chapter Vers. 19. Having therefore Brethren boldness to enter into the Holiest by the Blood of Iesus The second paâ—â— follows wherein hee brings the precedent Doctrine into use by way of exhortation consisting of divers branches That with confidence in God to ver 23. promoting the work of Holiness in themselves particularly and in all the members of the Church in general to ver 26. they patiently and confidently persevere in the Faith unto the end And briefly this whole exhortation may bee gathered into this Proposition Yee ought with confidence patiently to persevere in your endeavours after holiness The Arguments of this exhortation which prove and inforce this Proposition are nineteen whereof some alluding to types so hee lays them down that withall hee may raise the minds of the Hebrews to the excellency of the thing signified Having Argum. 1. Yee have together with us boldness by Faith in your prayers in this life of entring into Heaven and full possession after this life by approaching unto God himself Therefore ought yee with boldness to persevere in the Faith By the blood Argum. 2. By the blood or death of Jesus Christ as by a full price of our Redemption and Reconciliation this priviledge is procured for you that in all your necessities yee may freely open your minds to God Therefore ought yee boldly to persevere Vers. 20. By a new and living way which hee hath consecrated for us through the veil that is to say his flesh Argum. 3. Christ being made man and uniting himself with us in our common nature hath dedicated his flesh or his humanity to this use that yee with us being advantaged with this communion of nature by his Mediation as by a new way plain safe and living which quickens those that walk in it and refreshes the weary yee may come unto God as the Levitical High Priest entred by the veil into the Sanctuary Therefore ought yee to persevere with confidence in God Vers. 21. And having an High Priest over the house of God Argum. 4. Wee have Christ our High Priest who goes before us in the way bearing the iniquity of the inferiour Priests lest the things which are done amiss by us in our imperfect services might hinder our access to God Therefore c. Over the Argum. 5. Wee have Christ very tender towards us over the house of God who hath power to admit into Heaven whom hee will and of assigning a place to them that are entered as he please and out of the treasury of his grace to bestow upon them as much as can be desired Therefore c. Vers. 22. Let us draw near with a true heart in full assurance of Faith having our hearts sprinkled from an evil conscience and our bodies washed with pure water 23. Let us hold fast the Profession of our Faith without wavering for hee is faithful that promised Argum. 6. The priviledge of a new and sincere heart is given to Beleevers to a full assurance of Faith and a peaceable conscience in Christ and to holiness of life which were signified by the Legal washings yee therefore by Faith apprehending your priviledge with us and applying to your selves the virtue of Christs blood by Faith being assured yee ought together with us in Sanctification of life to approach nearer unto God and to cleave unto him that yee may the more boldly persevere Faithful Arg. 7. God who hath promised all grace to them that hope in him that they may perseveâ—e to salvation is faithful Therefore c. Vers. 24. And let us consider one another to provoke unto love and to good works 25. Not forsaking the assembling of our selves together as the manner of some is but exhorting one another and so much the more as yee see the day approaching Argum. 8. Unless yee diligently take heed that by all waies and means which make for your particular or the Churches perseverance in general viz. by considering one another and exciting one another to love and to good works by attending publick meetings and preserving the unity of the Church c. there is danger leâ—t a separation or Schism follow and at length Apostacy from the Faith as experience testifies in the persons of some Therefore c. So much the more Argum. 9. The day of judgement approacheth wherein to those that persevere in and apostatize from the Faith a reward shall bee given according to their works Vers. 26. For if wee sin wilfully after that wee have received the knowledge of the truth there remaineth no more sacrifice for sins Argum. 10. Unless yee persevere in the Faith or if after the acknowledgement of the truth of the Gospel wilfully or on set purpose yee fall back from the Gospel which is to sin against the Holy Ghost there remains no more Sacrifice for sin nor by consequence remission of sin if so be yee rejecting Christ and his Sacrifice maliciously there is no more Sacrifice for sin left Therefore lest yee fall into this abysse yee ought carefully to persevere Vers. 27. But a certain fearful looking for of judgement and fiery indignation which shall devoure the adversaries Argum. 11. There abides for Apostates who knowingly and willfully reject Christ and maliciously betake themselves to the adversaries side a fear of the dreadful judgement of God and of eternal fire which shall devoure all the enemies of Christ and chiefly Apostates Therefore ought yee to persevere in the Faith Vers. 28. Hee that despised Moses Law died without mercy under two or three witnesses 29. Of how much sorer punishment suppose yee shall hee bee thought worthy who hath trodden under foot the Son of God and hath counted the blood of the Covenant wherewith hee was sanctified an unholy thing and hath done despite unto the spirit of grace
Vers. 8. Yet it is begun in Christs personal Exaltation And for his short humiliation under the estate of Angels by suffering wee must not stumble For it is both glorious to himself and profitable for us Vers. 9. For Gods glory required that our salvation should be wrought by sufferings of the Mediatour Ves. 10. And to this end hee behoved to be partaker of our Nature as was foretold Vers. 11 12 13. That hee might take on our due punishment that is Death Vers. 14. And deliver his own from the fear thereof Vers. 15. And herein wee have a priviledge above the Angels in that hee took on our Nature and not theirs Vers. 16. And by his sufferings a ground of so much greater comfort in him Vers. 17 18. The Doctrine of Chap. II. Vers. 1. Therefore wee ought to give the more earnest heed to the things which wee have heard lest at any time wee should let them slip 1. THerefore Wee ought to give heed c. From the Excellency of Christs Person bee urgeth the Belief of his Doctrine Then 1. CHRIST must be esteemed of as becommeth the Excellency of his Person 2. The way how CHRIST will be respected of us is by respecting his Doctrine And the Excellency of his Person should procure our reverend receiving of his Word and stedfast holding of it 2. Hee will have us to take heed lest wee should let it slip The word is borrowed from rent and leaking Vessels or sandy ground Then 1. The Gospel is a precious liquor worthy to be well kept And wee of our selves are as rent Vessels ready to let it slip when wee have heard it or like sandy ground which keepeth not the rain 3. For this wee ought to give the more earnest heed Then The Conscience of the worth of CHRIST and his Gospel and of our own unfitness to retain it should sharpen our vigilancy and attendance to keep it else wee will doubtless let it slip 4. Hee saith not lest shortly but lest at any time Then It is not sufficient to beleeve the Word for a while and for a while to remember it but wee must gripe it so as never to quit it by mis-regard or misbeleef For Faith and love of the Truth is the good memory that specially hee requireth here Vers. 2. For if the word spoken by Angels was stedfast and every transgression and disobedience received a just recompence of reward 1. Hee reasoneth from the Law spoken by Angels Then The Angels were employed in giving of the Law they did blow the Trumpet they from GOD uttered the word to Moses 2. The word spoken by them was stedfast Then What God delivereth by the Ministery of Messengers is authorized and ratified by GOD. 3. Every transgression was punished Then The punishment of transgressors or his Law is a proof of GODS authorizing the Doctrine 4. Hee calleth the punishment a just Recompence Then There is no evil befalleth sinners more than they do deserve None hath cause to complain of injustice Vers. 3. How shall wee escape if wee neglect so great salvation which at the first began to bee spoken by the Lord and was confirmed unto us by them that heard him 1. How shall wee escape The Apostle joyneth himself with them in the Threatning Then So should Preachers threaten their people as willing to undergo the same punishment except they flee the sin for which they threaten others 2. Hee reasoneth for the punishment of the Law-breaking to prove the punishment of misbelieving the Gospel Then 1. The not-embracing of the Gospel is a greater sin than the breach of the Law The despising of forgiveness is much worse than the making of the fault 2. Examples of Judgement upon Transgressors of the Law are evidences of greater Judgements to come on the misregarders of the Gospel 3. Hee calleth the Gospel so great a Salvation because of the free Offer of Remission of sins and eternal Life in it Then The greatness of the benefit to bee gotten by the Gospel aggravateth the sin of the misregarders of it 4. Hee sayeth not If wee reject deny or persecute the Gospel but if wee neglect Then The neglect of the Doctrine of the Gospel the careless receiving of it the not studying to know it is sufficient to draw down heavier judgements than ever fell on the breakers of the Law albeit a man bee not an Under-miner or open Enemy to the Gospel 5. Hee describeth the Gospel to bee that Doctrine which Christ himself preached and his Apostles from him Then wee are not bound to believe any more for Gospel than that which is made clear unto us by his Apostles word And the misregarding of other Doctrine which is not conveyed so from him falleth under the threatning 6. Hee marketh the Apostles certainty of what they have delivered unto us in that they were ear-witnesses of his Doctrine Then The more certainty the Apostles had from Christ of their Doctrine the surer is the ground-work of our belief and the greater is the contempt done to Christ in their Message by unbelief Vers. 4. God also bearing them witness both with Signs and Wonders and with divers Miracles and gifts of the Holy Ghost according to his own Will 1. Hee saith God bare witness to the Apostles Doctrine by signs and wonders Then 1. What the Apostles have spoken from Christ they spake not alone but God with them witnessed with them 2. The proper use of Miracles and extraordinary Gifts powred out in the Apostolick times was to testifie that the Apostles Doctrine was Divine Truth Those then must bee lying wonders which are alledged for confirming any Doctrine beside theirs 2. The distribution of the gifts of the Holy Ghost was according to his own will not as possibly the Apostles would have carved either to themselves or others in the nature of the gift or measure of it Then The Apostles were so employed in the working of Miracles as it was evident even then that not they but God was the worker of them while hee was seen to follow his own will therein and not mans carving in distributing his gifts And the more Gods over-ruling Will was seen in the miracles then the more confirmation have wee of that Doctrine now Vers. 5. For unto the Angels hath hee not put in subjection the World to come whereof wee speak 1. Hee calleth the World under the Kingdome of the Messias The World to come first to put a difference betwixt the estate of the World considered as under Sin and under the Messias For as it is under sin it is said of it Old things are past away 2 Cor. 5.17 Esa. 43.19 The creature is waxing old and running to ruine But under the Messias it is said of it Behold I make all things new 2 Cor. 5.17 The creature is lifting up its head and waiting for the day of liberation from â—anity and the manifestation of the Sons of God Rom. 8.19 Then The Kingdome of the Messias maketh
Himself to bee made an High-Priest But hee that said unto Him Thou art My Son to day have I begotten Thee 1. Our Lord is commended for not glorifying himself by intrusion in his Office Then 1. Such as pretend to bee Christs Servants must beware to intrude themselves into any Office and must attend as Christ did Gods Calling to Gods Employment 2. Hee that usurpeth a Calling doth glorifie himself and taketh the honour that is not given him for which hee must give a Reckoning 2. Thou art My Son this day have I begotten Thee doth import by the Apostles alledging not onely Christs God-head and Declaration to be Gods Son but also the Declaration of him To be High-Priest in his Man-head taken out from amongst men So deep are the Consequences of Scripture when the Spirit bringeth forth his own Mind from it Vers. 6. As hee saith also in another place Thou art a Priest for ever after the Order of Melchisedec Hee alledgeth another place more clear Then Howbeit Truth may bee proved from one place yet it is needful also for the â—earers cause to alledge more places till the hearer bee convinced 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 Having proved Christs Office hee sheweth his Exercise of it in offering for our sins a more precious Oblation than the typical Even himself with Tears to Death In these words Then Christ is pointed out unto us 1. An High-Priest taken from amongst men a very true Man of our substance Flesh of our flesh 2. A Man subject to the sinless infirmities of our nature as Grief Fear Mourning Death 3. Having a set-time during which hee was to bear these our infirmities in the daies of his flesh 4. Exercising his Priestly Office in these his daies and offering his precious Tears and Cryes yea his life for us 5. One who howsoever Fear was upon his holy Nature yet knew hee should bee delivered from death 6. Who as a man in confidence of delivery made prayers to the Father 7. Whose prayers are not refused but accepted and heard on our behalf 8. And that these his sufferings were ended with the daies of his humiliation 1. These Acts of Fear and Tears c. are the proper Acts of his humane nature Then 1. As the Divine Nature had its own Acts proper to it self so had the humane Nature acts proper to it self also and some acts were common to both the Natures So of Christs acts some are Divine some Humane some are both Divine and Humane 2. As Man hee was unable to bear our burthen or to help himself and therefore behoved to have the help of the God-head 3. Albeit hee was God in his own person yet as Man hee behoved to take our room and place and pray for assistance both as surety for us and teacher of us To give us example how to behave our selves in straights 2. Hee feared death and offered Prayers and Tears and strong cries Because not onely death temporal presented it self before him but which was much more the curse of the Law the Fathers wrath for sin duly deserved by us was set in a Cup to his head which should have swallowed him up for ever if hee had not by the worthiness of his person overcome it and turned the eternal wrath and curse due unto us into a temporal equivalent to himself Then 1. The sense of Gods wrath whom will it not terrifie since it wrought so on Christ And Nature cannot chuse but fear when sense feeleth wrath 2. Felt wrath seemeth to threaten yet more and worse and therefore beside feeling doth breed yet further fear 3. The curse of God due to our sins virtually implying the deserved pains of Hell is more terrible than can bee told and such as the Creature cannot chuse but fear and abhor 4. Christs sufferings were no phantasie but very earnest vehement and terrible 5. No weapon nor Buckler against wrath but flying to God by supplication and crying and tears 3. Hee prayed to him that was able to save him and was heard Then 1. Albeit sense of wrath seeth no out-gate but black fears are alwaies before it yet Faith looking to Gods omnipotency seeth an out-gate 2. Christs prayers in our behalf receive no repulse but are heard 3. Christ both died and was saved from death also because it could not keep Dominion over him So shall wee bee saved from death though wee die Vers. 8. Though hee were a Son yet learned hee obedience by the things which hee suffered Hee removeth the scandal of his Cross by shewing the necessity and use thereof Albeit hee was the Son yet hee learned obedience by those things which hee suffered Then 1. In the time of Christs deepest humiliation the union betwixt his God-head and Man-head was not loosed hee remained the Son of God still 2. The excellency of his person exempted him not from suffering having once taken on our debt 3. Christ knew what suffering was before hee suffered but hee knew not by experience till hee actually suffered 4. Christs holy life was a part of his obedience to the Father but his obedience in suffering for our sins was obedience in an higher degree 5. To obey God by way of action is a common lesson to every holy creature but that a sinless and holy person should suffer for sin was a new lesson proper to Christ a practick which never passed but in Christs person onely Vers. 9. And being made perfect hee became the Author of eternal salvation unto all them that obey him 1. The suffering of Christ is called his Perfection Then 1. Christ though perfect in his person yet hee wanted something to make him perfect in his Office till hee suffered for hee could not satisfie the Fathers justice till hee suffered nor yet could hee have fellow-feeling from experience of the miseries of his members 2. After suffering Christ lacketh nothing that may pacifie God or comfort and save sinners 2. The fruit followeth Being perfected hee is become the Author of salvation to all that obey him Then 1. The proper cause of our salvation is to bee sought in Christ perfected by suffering not in any one part of his holiness or obedience in doing or any part of his suffering but in him perfected by his obedience even to the death of the Cross. Wee may take comfort from and make use of his holy conception life and several virtues but wee must remember that his accomplished obedience in doing and suffering is our ransome joyntly considered and not any particular act looked on alone 2. None should stumble at Christs sufferings which perfected him in his Office and likewise perfected our ransome to the Father 3. Christ felt the bitterness of his own sufferings himself but wee got the sweet fruit thereof even eternal life 4. Onely they
cannot deny unto an honest man wee must beleeve the sworn Covenant of God and particular Articles thereof 3. Except wee beleeve the controversie remaineth yea and is doubled after the oath Vers. 17. Wherein God willing more abundantly to shew unto the Heirs of Promise the immutability of His Counsel confirmed it by an Oath One of the ends of Gods swearing to Abraham is the Confirmation of the Faithful or the Heirs of Promise concerning the unchangeableness of Gods Counsel in making the Promise Then Every Beleever hath the same ground of certainty with Abraham seeing the Oath sworn to Abraham is sworn for their Confirmation 2. Hee calleth Beleevers by Isaaks stile Heirs of the Promise Then Beleevers are all reckoned by God as so many Isaaks and intituled with Isaak to be Heirs of Abraham with him and Heirs of the Good promised to him and Heirs begotten by the force of Gods Promise and Word and not by the force of nature And certainly albeit the Law serve for a Preparation yet it is the Gospel and the Word of Promise which pulleth in the heart of a man to God in love as a reconciled Father and converteth him Wherefore even because of the Beleevers begetting to God by the immortal seed of the Word of Promise hee may be called the Heir of Promise also 3. By the Oath God declareth himself willing to shew the immutability of his Counsel concerning the Salvation of Beleevers Then 1. As many as beleeve in Jesus and are begotten by the Promise are fore-ordained in Gods Counsel for Salvation 2. The Purpose and Counsel of God concerning such mens Salvation is immutable 3. God will have Beleevers knowing this His Counsel concerning themselves and their Salvation and assured of the immutability thereof 4. Hee will have the sworn Promise made to Abraham and his Seed serving in particular to the Heirs of Promise or Beleevers to make evident this His Counsel to them in particular as well as to Abraham because Hee sware to Abraham to shew them this His Purpose 4. By the Oath hee saith God is willing more abundantly to shew the immutability of his Counsel Then 1. Till the immutability of the Lords Counsel concerning our salvation be laid hold upon Faith cannot be stedfast as the Lord would have it 2. God is willing that wee should look in upon his Counsel by the eye of Faith and read our Names written in Heaven in His Decree and so be made sure 3. The Promise of Salvation or of the Blessing to Beleevers is of it self sufficient enough for Assurance albeit it were not sworn and the Oath is added not of necessity for any weakness of the truth of the Promise but out of super-abundant good will to have us made sure 4. It behoveth to be most pleasant to God that Beleevers have full assurance of Faith and over-come all doubting seeing hee sweareth the Promise onely for this end Vers. 18. That by two immutable things in the which it was impossible for God to lye wee might have a strong Consolation who have fled for refuge to lay hold upon the Hope set before us Another end of the Oath is That with assurance the Beleever may have strong Consolation upon solid grounds 1. But how describeth hee the Beleevers to whom this Comfort is allowed Wee saith hee who have fled for refuge to lay hold upon the Hope set before us That is Wee who to flee from deserved wrath have taken our course towards Jesus in hope to get the Salvation offered unto us in Him Fleeing for refuge a similitude whether from nature or from the Ordinance of Moses Law Numb 35.6 Giveth us to understand 1. That every true Beleever of necessity must be sensible of his own sins and the deserved wrath of God pursuing him for sin 2. Must have this estimation of Jesus That Hee is both a ready and sufficiently strong Refuge to save a man from sin and wrath when hee runneth towards Him 3. That in this sense of sin and wrath and good estimation of Christ hee set his Face towards Him onely avoiding all by-waies leading elsewhere than to this Refuge and running for death and life to be found in Him 2. Again while hee saith To lay hold upon the Hope set before us hee giveth us to understand 1. That in Christ our Refuge not onely is there deliverance from pursuing Wrath but also eternal life to be found as it is set before us in the Gospel 2. That the Beleever must have Hope to obtain this Offer 3. And as hee is driven by fear of the Law unto Christ so must hee also be drawn and allured by this Salvation set before him griping undeserved Grace as well as fleeing deserved Wrath. 3. While hee describeth the Beleever after this manner as the man to whom all these things appertain hee teacheth us That Whosoever findeth himself in any truth to be such a one as here is described so driven and so drawn to Christ fleeing from Sin and Wrath and running on to Christ in Him alone to be saved may be well assured hee is a man endued with saving Faith One of Abrahams Children An Heir of Promise One of the society of the Saints and fellowship of the Apostles whom the Apostle here taketh in with himself in this Text A Man in Gods Counsel Fore-known Elected Predestinated A Man to whom God intended both to speak and swear in Abrahams person to whom God alloweth both strong Consolation here and the Possession hereafter of whatsoever is set before him in the offer of the Gospel 4. The end of the Oath That wee might have strong Consolation by two immutable things that is Gods Promise and Gods Oath in which it is impossible that God should lie Then 1. The Consolation which God alloweth upon the Faithful is strong able to overcome the Challenge of Sin fear of Judgement Death and Hell and feeling or fearing of any misery whatsoever Other consolations are but weak in comparison hereof and can overcome none of these 2. God hath laid immutable Grounds for this Consolation His unchangeable Promise and His unchangeable Oath 3. God cannot lye nor deceive whether Hee say or swear 4. His nature maketh this impossibility of lying and immutability in promising and swearing 5. God alloweth this strong Consolation to come by Faiths resting on these two immutable things His Promise and Oath So that the less a man apprehend the grounds of his Faith to be solid the less hee shall be comforted and the more hee apply the Promise to himself and apprehend the unchangeableness of the Promise and Oath of God the more strong shall his Consolation be Vers. 19. Which Hope we have as an Anchor of the Soul both sure and stedfast and which entreth into that within the Veil 20. Whether the Fore-runner is for us entred even Iesus made an High-Priest for ever after the Order of Melchisedec 1. Hee hath told the solidity of the ground whereupon the Beleever doth
ordinary So do Gods Ministers bless the people in the Lords name 4. A blessing of authority extraordinary So Melchisedec blessed Abraham and the Prophets and Patriarchs such as by inspiration they were directed to bless And this official blessing with authority proveth Superiority whether it be ordinary or extraordinary 5. There is a blessing of power of it self effectual So blesseth Christ and so God blesseth men From this 1. The Excellency of the office of Gods Ministers is evident who are appointed to bless the people in Gods Name 2. And how they should bee respected in love for their work sake 3. And how they should walk worthy of that high and holy employment leâ—t their sins make them vile and contemptible before the people as in Malachies time Mal. 2.9 Vers. 8. And here men that dye receive Tythes but there hee receiveth them of whom it is witnessed that hee liveth Another point of Comparison tending to this end The Levites in their tything were mortal men one succeeding another But Melchisedec in type of his Priesthood and Scriptural being and Christ in the truth of his Priesthood are immortal And therefore Melchisedec as the typical Priest and Christ as the true Priest are greater than Levitical Priests by as much as immortality is above mortality Then Every Age hath Christ for a Priest living in their own time to deal for them with God And what benefit they get by him in their own time hee can make forth-comming unto them even for ever Vers. 9. And as I may so say Levi also who receiveth Tythes paid Tythes in Abraham 10. For hee was yet in the loyns of his Father when Melchisedec met him Another reason to this same purpose Levi paid Tythes to Melchisedec in Abrahams loyns Therefore Melchisedec is greater in his Priesthood than the Levitical Priests So was Christ in Abrahams loyns will you say I answer Christ was the true represented Priest even when Melchisedec met Abraham and in Melchisedec's person as type the honour was done to Christ in truth and to his Priesthood by Abraham And again Christ was in Abrahams loyns onely in regard of the matter of humane nature not for the manner of propagation and so is exempted from the Law of natural posterity 1. Alwaies from this reasoning wee learn That as receiving Tythes proveth superiority in office So paying of Tythes or maintenance in room of Tythes proveth subjection to that office and office-bearers which receive the same And so maintenance of Ministers should be a matter of honouring of them or rather of him that sent them of its own proper institution though men turn it into a beggarly stipend and count the more basely of the office because of the manner of maintenance 2. From the reason of Levies paying of Tythes in Abrahams loyns wee learn That there is ground in nature for imputation of the Fathers deed unto the children descended of him by natural propagation so that as justly may God impute unto us Adams sins as to Levi Abrahams Tythes paying Vers. 11. If therefore perfection were by the Levitical Priesthood for under it the people received the Law what further need was there that another Priest should rise after the order of Melchisedec and not be called after the order of Aaron To the end of the Chapter he sheweth a necessity of the abolishing of the Levitical Priesthood and establishing of Christs One reason is in this verse because perfection was not to be had by the Levitical Priesthood By Perfection is understood a perfect satisfaction for our sins and a perfect purchase of all that wee have need of unto eternal life He proveth that such perfection could not be had by Aarons Priesthood because then there had been no need of another Priesthood after Aarons if perfection could have been by his Priesthood But the Scripture sheweth that there behoved to arise a Priest after Melchisedec's order by whom perfection was to be gotten Psalm 110. 1. Therefore perfection could not be by Aarons Priesthood From this wee learn That under the Law remission of sins and eternal life was not obtained by virtue of any sacrifice then offered but by the virtue of Christs Sacrifice and Christs Priesthood represented thereby 2. But why could not perfection be by that Priesthood He giveth a reason saying For under it the people received the Law The word importeth as much as the people were then legalized disciplined after a Legal manner that is the Law was still urged upon them still they were pressed to give perfect obedience under pain of the curse still God dealt in the external form of handing them as one not satisfied for any thing that was offered as yet in their name Therefore perfection could not be had by that service For it was evident that neither God was pacified nor their consciences quieted by any thing in that Priesthood but all were sent to the thing signified and to the time which was to come in the Messia's manifestation Then Comparing their time and ours for outward manner of handling as they were legalized that is straightly urged by the yoak of the Law wee were evangelized that is smoothly entreated under the Gospel God laying aside terrour entreating us to bee reconciled and to come and receive Grace for Grace Vers. 12. For the Priesthood being changed there is made of necessity a change also of the Law From the change of the Levitical Priesthood he inferreth of necessity the abolishing of the Levitical Law and of our obligation thereunto Then 1. The Levitical Priesthood and the Levitical Law do stand and fall together 2. The Levitical Law cannot stand with any other Priesthood than Aarons it cannot stand with Christs under the Gospel 3. Christs Priesthood seeing it is another than Aarons must have another Law other Ordinances and Statutes than Aarons a Law and Ordinances suitable unto it self 4. To use Levitical Ceremonies under the Gospel is to confound the Priesthood of Aaron and Christ. Vers. 13. For hee of whom these things are spoken pertaineth to another tribe of which no man gave attendance at the Altar 14. For it is evident that our Lord sprang out of Judah of which Tribe Moses spake nothing concerning Priesthood 15. And it is yet far more evident For that after the similitude of Melchisedec there ariseth another Priest 1. Hee proveth that Aarons Priesthood is changed and the Ordinance thereof because Psal. 110. speaketh of Christs Priesthood that is fâ—eed from the service of the Altar By the Altar hee meaneth the material Altar commanded in the Law Another Altar hee knoweth not And Christs Priesthood hee declareth to be freed from the service of this Altar beside which no Law could tye it to any other Altar Then Christs Priesthood is freed from the Altar which God commandeth and all the service thereof And whosoever will erect another material Altar in Christs Priesthood and tye his Church unto it must look by what Law they do it 2. From
Vers. 14. wee learn That Christs Genealogy was well known in the Apostles times and no controversie about it And it sufficeth us that wee know this by the Apostles Testimony albeit wee could not lineally deduce the same 3. Observe how hee reasoneth That none of the Tribe of Juda attended the Altar because Moses spake nothing of that Tribe concerning the Priesthood Then Negative Conclusions in Matters of Faith and duties follow well from the Scriptures silence It is not warranted from Scripture therefore I am not bound to beleeve it The Scripture doth not require any such thing of mee therefore God accounteth it not service to Him to do it is good reasoning 4. From Vers. 15. The Apostle comparing the Proofs of his Argument calleth this last in plain tearms Far more evident Then Of Reasons drawn from Scripture by Consequence some will be less evident some more evident and yet all be good Reasons and prove the purpose strongly Vers. 16. Who is made not after the Law of a carnal Commandement but after the power of an endless life Hee entreth into a more particular comparison of the Levitical Priesthood and Christs to shew the weakness of the one in comparison of the other The Levitical Priests in their Consecration got a commandment for the exercise of bodily and carnal Rites some few years of their mortal life without power to convey the Grace signified by those bodily Rites But Christ in his Consecration is endued with power to confer grace and life eternal from Generation to Generation to all that seek the Benefit of his Priesthood Then wee may be assured of Christs power to make the means which hee useth for our salvation effectual as wee may be assured of his endless life Vers. 17. For Hee testifieth Thou art a Priest for ever after the Order of Melchisedec He proveth this by Scripture because God calleth him a Priest for ever Therefore Hee hath power for ever as living for ever to make his own Priesthood effectual So The eternity of Christs Priesthood proveth it to be forcible to give eternal life For if it did not endure in his person it could not give eternal life and peoples hearts would not rest upon it with any ground And so it behoved to be renounced and another Priesthood sought But seeing it is not to be changed but shall endure Then of necessity it hath the thing to give us which wee are seeking that is eternal life Then As long as Christ endureth we want not a Priest to hear confession of sin to give absolution to bless us give us eternal life Vers. 18. For there is verily a disannulling of the Commandement going before for the weakness and unprofitableness thereof 1. By the same words of establishing Christs Priesthood Psal. 110. hee proveth that the Levitical Law was to be abolished when Christ came Because the establishing of Christs Priesthood and bringing it to light is the disanulling of the Levitical Then There needeth no more to declare That the Levitical Priesthood and Law is abolished and wee freed from the Ceremonies thereof but the coming of Christ and His entring to his Office of Priesthood 2. Hee giveth a reason of the abolishing of this Priesthood Because it was weak and unprofitable Quest. How can that be seeing it was ordained to strengthen the Beleevers then and was profitable for that end I answer It is called weak and unprofitable in regard of any power to make satisfaction to Gods justice for our sins or to purchase any salvation unto us For other waies as a mean to lead men for that time unto the Messias who should satisfie for us it was not weak nor unprofitable But to pacifie God and purchase salvation as the misbeleeving Iews did use it it was weak and unprofitable altogether Again being considered as a mean to prefigure Christ it was profitable still till Christ came namely for that end and use But when He is come no end nor use more for it but that it should be abolished having served the turn whereunto it was ordained Then 1. Levitical Ceremonies whatsoever use they might have had before Christ are weak and unprofitable after His comming 2. It is evil reasoning to say such Rites and Ceremonies were used before Christ came therefore they may be used now also Vers. 19. For the Law made nothing perfect but the bringing in of a better hope did by the which we draw nigh unto God He proveth That those Rites were weak Because the Law whether Moral or Ceremonial could not perfect any thing that is justifie sanctifie and save any man 1. They served as a Pedagogue to lead a man to Christ for expiation of sin and purchase of salvation but could not effectuate this by themselves And this maketh good the Answer to the Question in the former Ver. Then To seek to bee perfected justified and saved by works is to seek that by the Law which could never bee brought to pass by it 2. What then doth perfect all Hee answereth The bringing in of a better Hope perfecteth all That is Christ then hoped for and looked unto who is that Better Thing even the End and the Signification of those Legal Ordinances being brought in unto Beleevers Hee doth perfect all Then 1. What the Beleevers could not get under the Law by their outward service they got it by Christ hoped for and beleeved into 2. The Beleevers of old rested not on the shadows but had the Eye of their Hope on Christ. 3. Hee commendeth this Better Hope that is Christs Priesthood hoped for under the Law Because by it wee draw nigh unto God Now Drawing nigh importeth a distance before drawing nigh and again Drawing nigh was the Priests prerogative under the Law Then By Nature and without Christ wee are Aliens from God and far away from Him But by Christ wee get Liberty to come nigh not onely as Gods people but as Priests through Christ to offer our Spiritual Oblations The Priests Priviledge of old is common to beleevers now Ver. 20. And inasmuch as not without an Oath He was made Priest 21. For those Priests were made without an Oath but This with an Oath by Him that said unto Him The Lord sware and will not repent Thou art a Priest for ever after the Order of Melchisedec 22. By so much was Iesus made a Surety of a better Testament 1. Hee goeth on to compare the Levitical Priesthood with Christs· Two Comparisons are here conjoyned First Levitical Priests were made without an Oath only by way of simple Ordinance and Direction God leaving room to himself how long hee pleased to hold on the Direction and when hee pleased to change it But Christ was made Priest with an Oath that hee should never be changed Then 1. When God gave forth the Ceremonial Law hee reserved room to himself to change it yea gave evidence that hee was to change it for hee obliged the people during his will but not himself
2. But for Christs Priesthood God is bound with an Oath Never to change it and it leaneth on his nature which cannot altar nor repent and upon his Oath which cannot be violated 2. Another comparison betwixt the Levitical Covenant and the Evangelical Covenant As far as the Oath is above the changeable commandement by so much is the new Covenant better than the Covenant under the Law Then 1. There was a Covenant or Testament whereby Beleevers were saved as well under the Law as under the Gospel 2. The Covenant now though in substance of salvation one with the former yet in the manner of down-setting the Articles and the form of it is better than the Covenant then more clear more free more full more largely extended and more firm 3. Christ is here called Surety of this Covenant Then 1. Christ must see the Covenant kept and be good for it 2. God hath Christ to crave for our performance of the Covenant and we have Christ to crave for Gods part of the Covenant Yea and Christ to crave to give us Grace to perform that which God requireth of us in his Covenant 3. Jesus is content to be Surety and the Father hath consented and ordained and made him Surety So it resteth only that wee bee content also and make much of Christ that hee may do all our work for us and all Gods work in us Vers. 23. And they truly were many Priests because they were not suffered to continue by reason of death 24. But this man because hee continueth ever hath an unchangeable Priesthood Another Excellency of Christs Priesthood above the Levitical which may be branched out in thâ—se particulars following 1. The Levitical Priests were many both at one time and one after another by reason whereof that Priesthood was weakened while one part of the Office for such a time was in the hands of this man and another part for another time was in the hands of that man And because one man could not be ready to take the Sacrifices from all the people therefore several men behoved to take several parts of the burden But in Christs Priesthood there is but one man even himself His Priesthood is undivided no man beareth a part of the burden with him Hee alone attendeth all mens Sacrifices by himself Hee is at leisure for every mans employment at all times in the greatest throng of Sacrifices Then as long as Christ is at leisure no reason to employ another to carry our prayers 2. The Levitical Priesthood did pass from one person to another Death made interruption But Christs Priesthood cannot pass from his own person to any other neither death nor any other infirmity can interrupt his Office Then 1. To make any Priest by special Office in the New Testament beside Christ is to rent the Priesthood of Christ and make it imperfect like Aarons which for the same reason that it had many Priests was weak and imperfect and inferiour to Christs 2. To make Priests by office in the New Testament to offer up any corporal Sacrifice is to make Christs Priesthood separable from his own person which is against the nature of Christs Priesthood which cannot pass from one to another for so importeth the word 3. To make plurality of Priests in Christs Priesthood Vicars or Substitutes or in any respect partaker of the office with him is to presuppose that Christ is not able to do that office alone but is either dead or weak that hee cannot fulfil that office contrary to the Text here which saith Because hee continueth ever he hath an unchangeable Priesthood or a Priesthood which cannot pass from one to another Vers. 25. Wherefore hee is able also to save them to the uttermost which come unto God by him seeing hee ever liveth to make intercession for them 1. Hee sheweth the fruit of Christs keeping still the Priesthood altogether in his own person to be the perfect Salvation of all beleevers for ever Hee is able to save to the uttermost them that come unto God through him Then 1. Whosoever communicateth Christs Priesthood with any other beside his own person maketh Christ not able alone to save to the utmost those that come unto God through him 2. From this ground also it doth follow that Christ not only beginneth the beleevers salvation but perfecteth it also Hee doth not work a part of a mans salvation and leave the rest to his own merits or the merits of others but perfecteth it himself even to the uttermost 3. And if a man joyn any thing meritorious unto Christs Priesthood or any Mediatour for intercession beside him or seeketh by his own works to purchase salvation hee denieth Christ to be able to save him to the uttermost 2. Hee describeth Beleevers to be those that come to God through Christ. Then 1. Christ is the door and the way through which onely access is gotten to God By Saints or Angels there is not a way to come to God but by Christ onely 2. They that come not through him alone to God seclude themselves from the sufficiency of salvation to be had in him 3. The nature of beleeving is to make a man come towards God to get communion with him through Christ. 4. And none but such as come in Faith to God through Christ can take comfort from his Priesthood or look for salvation 3. Hee giveth a reason why perfect salvation is to be had for such as come to God through Christ Because Hee liveth for ever to make intercession for them Hee saith not to offer or cause to offer up the sacrifice of his body for them But Hee liveth and is not to be offered any more and liveth to make intercession Then 1. The sacrificing part is done and ended His intercession hath now the place and by his intercession wee get the merit of his death and passion applied unto us and not by any new oblation 2. If hee brook his life hee will not fail to intercede for us who come unto God through him and not through Saint or Angel or any person beside For hee liveth for ever to make intercession for us Vers. 26. For such an High-Priest became us who is holy harmless undefiled separate from sinners and made higher than the Heavens To the end hee may force the Hebrews to forsake the Priesthood of Levi hee draweth a strong reason from the nature of our estate under the Gospel Whereby hee proveth not onely that the Priests of Aarons Order are abolished but also every Son of Adam is excluded from the office of the Priesthood except Jesus Christ in his own person onely Because every Priest that wanteth the properties of Jesus Christ is unbeseeming for us under the Gospel A sinful man might have been a Priest under the Law to prefigure Christ before hee came But now no sinful man may be a Priest by office but Christ onely in whom there is no sin When the Sacrifice was a beast then a
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
first Tabernacle to be removed the true light was at hand 4. That none should receive the clear light of the way to Heaven but such as should renounce the Ordinances of the first Tabernacle And so the Apostle by the authority of the Holy Ghost enforceth these Hebrews either to renounce the Levitical Ordinances or to be deprived of the true light of the way to Heaven now revealed 5. While he calleth this typical Tabernacle the first Tabernacle he importeth 1. That Christs Body was the next Tabernacle 2. That the Temple is comprehended under the name of the Tabernacle in this dispute 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 He sheweth the use of the Tabernacle and the imperfection of the service thereof saying The Tabernacle was a figure for the time then present Whereby he giveth us to understand 1. That the Tabernacle was a type and figure of Christ. 2. That it was not appointed for all time to come but for that present time of the Churches Non-age 3. That howsoever it was an obscure Figure yet having some resemblance of the thing signified it was fit for those of that time 2. Next hee sheweth the weakness of the offerings offered in the Tabernacle that they could not make the man that did the service perfect as concerning the conscience That is they could not perfectly satisfie the conscience that sin was forgiven and life granted for any worthiness of those offerings they could not furnish the conscience with a good answer towards God for saving of them who did that service 1 Pet. 3.21 Because the conscience could not have â—ound ground of satisfaction how Gods justice would be made quiet by those offerings And that which doth not satisfie Gods justice cannot satisfie the conscience because the conscience is Gods Deputy and will not be quiet if it bee well informed till it see God pacified Then It followeth from this ground seeing those offerings could not perfect a man in his conscience 1. That Christs Sacrifice signified by them must perfectly satisfie Gods Justice and the conscience also and purge the filthiness of it and heal its wounds 2. That as many as were justified before God and in their consciences truly quieted under the Law behoved of necessity to see through these offerings and flee in to the offering of the Sacrifice represented by them as Psal. 51.7 For otherwise the Apostle testifieth here the outward offerings could not perfect them in the conscience 3. That when Remission of sin and Attonement is promised in the Law upon the offering of these gifts as Levit. 14.9 and 17.11 the form of speech is Sacramental joyning the virtue of the Sacrifice of Christ signified by the offering of the figurative Sacrifices unto the Beleever 4. That true Beleevers notwithstanding the many imperfections of their life may be perfected as concerning their conscience by flying to the Mediation and Sacrifice of Christ which washeth the conscience throughly Vers. 10. Which stood onely in meats and drinks and divers washings and carnal ordinances imposed on them 〈◊〉 the time of Reformation Hee giveth a reason why those Ceremonies should not perfect the conscience Because they stood in meats and drinks and divers washings and carnal Ordinances To wit if they be considered by themselves separate from their signification as many of the Iews took them Then There is a two-fold consideration to be had of the Levitical Ceremonies One as they are joyned with the significations and so promises were made of Attonement by them in the Law Another as they were looked upon by themselves separate from their signification as the carnal Jews took them and rested on them and so they could not perfect the conscience 2. Hee sheweth their endurance saying They were imposed on them until the time of Reformation That is Till the time of the Gospel that Christ came with clear light to perfect matters Then 1. These Ceremonies were by God imposed upon no people but them That is the Jews onely 2. Neither were they imposed on the Jews for ever but for a time onely until the time of Reformation 3. Seeing the time of Reformation by Christ is come these Ceremonies are expired and abolished 3. Seeing the time of the Gospel is the time of Reformation or Correction Then 1. The Shadows are fulfilled and the Substance is come 2. The darkness of teaching is removed and the time of clearness is come 3. The price of Redemption promised to be laid down is now paid 4. The difficulty and impossibility of bearing the yoak of Gods external worship is removed and Christs easie yoak in place thereof is come In a word whatsoever was then wanting under the Law of the measure of the Spirit or the means to get the Spirit and fruits thereof is now helped in the frame of the Gospel 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 To shew the accomplishment of these things in Christs Priesthood hee opposeth his Excellency to the imperfection of the Levitical High Priests service thus 1. The Levitical Priest was Priest of the Shadows of good things but Christ Priest of the good things themselves keeping the dispensation of them proper to his own person such as are Reconciliation Redemption Righteousness and Life c. 2. The Levitical High Priest had a Tabernacle builded with hands wherein hee served but Christ served in a greater and more perfect Tabernacle not made with hands That is in the precious Tabernacle of his own Body wherein hee dwelt amongst us Joh. 1.14 represented by the material Tabernacle 3. Hee expoundeth how the Tabernacle of Christs Body is not made with hands by this that it is not of this building First because it was not formed by the art of any Bezaleel or Aholiab but by the Holy Ghost 2. Albeit the Tabernacle of his Body was like ours in substance yet for the manner of his holy Conception hee is of another building than ours For our Tabernacles are builded by natural generation of man and woman with propagation of original sin But Christs Body in a singular manner even by the special operation of the Holy Ghost in the womb of the Virgin And so without original sin 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 The opposition goeth on 1. The Levitical High Priest entred into the typical holy place But Christ entred into the holy place properly so called that is into Heaven 2. The Levitical Priest entred often into the holy place Christ entred but once into Heaven Hereby the Levitical Priests entry was declared to be imperfect because it behoved to be
repeated But Christs entry into Heaven to be perfect because but once not to be repeated 3. The Levitical Priests entred by the blood of Goats and Calves But Christ entred by his own blood 1. And if Christ entred but once into Heaven after his Suffering Then Wee must not think that his Body is any where else but in Heaven onely wherein it is once onely entred 2. If the blood whereby Christ entred into Heaven was his own blood Then 1. Verily Christs Body was like ours in substance having blood in it as ours and wee must not conceive otherwise of his body than to be of the same substance and substantial properties with ours 2. The blood belonged to the same person to whom the properties of God belongeth so often in this Epistle attributed unto Christ. His Blood was the blood of God Act. 20.28 That is the same Jesus was God and man with flesh and blood in one person 3. The Fruit of Christs bloody Sacrifice hee maketh The Eternal Redemption of those for whom hee offered it And to the typical Sacrifice hee ascribeth no redemption at all in the comparison Thereby giving us to understand 1. That from the worlds beginning to the end thereof salvation of sinners is by way of Christs Redemption That is by his loosing them through payment of a price 2. That the Redemption was manifested to have force when after his bloody Sacrifice hee entred into Heaven 3. That such as are once redeemed by Christ are Eternally Redeemed not for a time to fall away again but eternally to be saved most certainly Vers. 13. For if the blood of Bulls and of Goats and the Ashes of an Heifer sprinkling the unclean sanctifieth to the purifying of the flesh Vers. 14. How much more shall the blood of Christ who through the Eternal Spirit offered himself without spot to God purge your consciences from dead works to serve the living God To prove that eternal Redemption is the fruit of Christs Sacrifice he reasoneth thus If the Typical Sacrifices and Rites of old were able to work that for which they were ordained that is external Sanctification Much more shall Christs true Sacrifice be able to work that for which it was appointed that is Eternal Remission of sins and inward Sanctification unto eternal life Then there are two sorts of Sanctification One external of the flesh which maketh a man holy to the Church whatsoever he be within Another internal of the conscience and inner man which maketh a man holy before God 2. The purifying of the flesh he maketh to be by the exercise of such and such Ordinances of Divine Service for the time Then External or Church-holiness of the outward man is procured by such and such exercises of Divine Ordinances in the Church as serve to make a man to be reputed and holden for clean before men and so to be received for a member of the Church as is to be seen Numb 19. 3. From his form of reasoning we learn That whatsoever liberty and access of coming to the Church was made to the Jew of old by these ceremonies of the Law as much and more liberty is made to the Christian to come in to God by the blood of Christ. 4. In describing Christs Sacrifice he saith Christ through the Eternal Spirit offered himself without spot to God Then 1. Christ is both the Sacrifice and the Priest in one person He offered himself as man through the Eternal Spirit that is by the vertue and power of his own Godhead by which he preached before his Incarnation to sinners 1 Pet. 3.19 2. His sacrifice was without spot He was that spotless Lamb in whom was no sin nor imperfection nor defect of any thing that the sacrifice required 3. The vertue of the sacrifice which made it to purchase Eternal Redemption unto us floweth from the infinite worth of his Eternal Godhead 4. Albeit Christs two natures have their distinct respects in the actions of his Office yet Christ is one and undivided in the execution of his Office 5. The fruit and force of the sacrifice is set down in this that this Blood shall purge our conscience from dead works to serve the living God That is shall both absolve a man from his foregon sin and also enable him to serve God for time to come Then 1. Sins are but dead works flowing from nature dead in sin and not onely deserving but also drawing on death upon the sinner 2. The conscience lieth polluted with the filthiness of dead works till the vertue of the blood of Jesus applied bring intimation of absolution 3. Christs blood doth not purge the Conscience from dead works that a man should go wallow in them again but that he may serve the living God more acceptably 4. The purging vertue of Christs blood is joyned with the sanctifying and renewing of the absolved sinner and what God hath conjoyned let no man put asunder Vers. 15. And for this cause he is the Mediator of the New Testament that by means of death for the redemption of the transgressions which were under the first Testament they which are called might receive the promise of eternal inheritance Now lest any man should stumble at Christs death he sheweth a necessity thereof in respect of his office of Mediation and the purchase to be made by his Redemption The force of the reason is this Remission of sins could not have been given under the Law except the Mediator had been to pay the price of the same under the Gospel Nor could the faithful and called ones either then or now obtain eternal life for an inheritance otherwise than by the Mediators death Therefore it behoved the true Mediator by means of death to pay the promised price of the purchase of remission of sins and eternal life Then 1. The remission of transgressions and the inheritance of eternal life are both fruits of Christs Passion 2. The fruits of his Passion extended themselves unto them who were under the Old Testament as well as unto us under the New 3. The way of purchase of these benefits was by Redemption that is to say by lawful purchase such as might satisfie justice 4. The way in special was by means of the Mediators death His life was laid down to redeem ours His one life as good as all ours 5. For this cause Christ took the office of a Mediator unto himself that he might have right and interest by death to make this purchase 6. And therefore except he had really died the purchase could not have been lawfully made Vers. 16. For where a Testament is there must also of necessity be the death of the Testator Another reason to prove the necessity of Christs death from the force of the word Covenant which signifieth also a Testament The force of the reason is this Christ Jer. 31.31 promised to make a New Covenant and therefore also a New Testament iâ— to make a New Testament then also he promised
to dye The Articles of the Covenant also evinceth it to be a Testament and the promiser bound to make his word good and so to dye For Jer. 31. the Lord Christ promiseth to reconcile his people to God to take away their sins and to be their God Iustice required satisfaction of them before they could be reconciled Satisfaction they could not make themselves therefore he who promised to make the Reconciliation with God was bound to make the satisfaction for them to God and if satisfaction for them then to undergo the curse of the Law for them and so to dye Then 1. The New Covenant is of the nature of a Testament and the benefits promised therein to wit Remission of sins Reconciliation Sanctification and Life Eternal are Legacies freely left unto us by our Defunct Lord who was dead and is alive to execute his own will for evermore The Scripture is the instrument and evidence the Apostles Notaries the Sacraments are seals witnesses from Heaven the Father the Word and the Spirit witnesses on earth the Water the Blood and the Spirit 2. Christ Jesus is both the maker of the Covenant which is in Ier. 31. and the Mediator thereof also the Testator and Executor of that blessed Testament 3. Christs death was concluded and resolved upon and intimated before he came into the world Vers. 17. For a Testament is of force after men are dead otherwise it is of no strength at all whilest the Testator liveth He cleareth his reasoning from the nature of Testaments amongst men which not before but after a mans death have force But here it may be objected How can this be seeing by vertue of the testament of Christ benefits not a few were bestowed upon the Church before his death from the beginning of the world not onely Remission of sins and Eternal Life but also many graces and blessings in this life both bodily and spiritual I answer Albeit Christs death was not accomplished in act till of late yet for the certainty of his death to follow and the unchangeableness of his minde towards his Church before his death he was reckoned both with God and the Church for dead and the promise of laying down his life for his people accepted for the time as if it had been performed For which cause he is called Rev. 13.8 The Lamb slain from the beginning of the world And Christ was still represented as a slain man in all these Sacrifices which the Apostle pointeth at as meeting this doubt in the next words which follow hereafter Vers. 18. Vers. 18. Whereupon neither the first Testament was dedicated without blood He proveth the necessity of Christs death yet farther Under the Law his bloodshed was represented by types of bloody Sacrifices therefore it behoved those types to be answered by his real bloodshed and death Then 1. What the types of the Law did signifie Christ behoved to accomplish in verity 2. The Old Church was taught that by vertue of the blood signified by these types the Covenant stood betwixt God and them Vers. 19. For when Moses had spoken every Precept to all the people according to the Law he took the blood of Calves and of Goats with Water and Scarlet Wooll and Hyssope and sprinkled both the book and all the people 20. Saying This is the blood of the Testament which God hath enjoyned unto you 21. Moreover he sprinkled with blood both the Tabernacle and all the Vessels of the Ministery From Moses example we learn 1. That the Lords Word should be manifested to all the people and none of them debarred from taking knowledge thereof 2. That the Word must be spoken plainly with a distinct voyce in the common Language and not muttered in an unknown Tongue 3. That with the use of holy Rites appointed of God the Preaching of Gods Word should be joyned to shew the Institution and force of Gods Ordinances to his people 2. In that the Book and the People and Instruments of Service were all to be sprinkled we learn That every thing which we touch or meddle with or make use of is unclean unto us were it never so holy in it self except the Blood of Jesus make it clean unto us and cleanse us in the using of it Vers. 22. And almost all things are by the Law purged with blood and without shedding of blood is no remission He saith Almost because of some purging which was done by washing and yet even that washing also drew the Vertue of Ceremonial purging from the Sacrifice whereunto the washing was annexed 2. In saying Without shedding of blood there is no remission of sins he teacheth us That wheresoever a sacrifice is offered for obtaining remission of sin there shedding of blood must really be and where an unbloody sacrifice is pretended to be offered for obtaining remission it serveth not the purpose because Without shedding of blood there is no remission Either therefore must such as pretend to offer Christ for obtaining the remission of sin grant that Christ is daily murthered by them and his blood shed anew in their pretended Offering or else that by their Offering no new Remission is purchased But the truth is Christs Blood is once shed and never to be shed again and that once Offering and Blood shedding is sufficient for everlasting remission without any new Offering of him again Vers. 23. It was therefore necessary that the Patterns of things in the Heavens should be purified with these but the Heavenly things themselves with better Sacrifices than these Another reason of the necessity of Christs death in force thus much If things figuratively holy behoved to be cleansed with the Typical Blood of Beasts Then things truly holy behoved to be cleansed with better blood even the blood of the Messias Hence we learn 1. That for the significations cause God would not have the Tabernacle nor any Instrument of Service about it to â—e esteemed holy till blood was shed to sprinkle it That it might be known thereby that without the shedding of Christs blood he would not accept of any thing from us as holy 2. That the blood of Beasts was sufficient to make representation but better blood even the Blood of the Messiah behoved to be shed to give the truth of the signification For as far as Heaven is above the earthly sanctuary and mens souls above the vessels thereof so far better behoved to be that blood which made souls acceptable to God and to get entrance into heaven than the blood of Levitical sacrifices was Vers. 24. For Christ is not entred into the Holy Places made with hands which are the figures of the true but into Heaven it self now to appear in the presence of God for us He cleareth the matter how Christ hath offered a better Sacrifice than the Levitical yea and behoved to offer a better because he is entered into a better Sanctuary another man in another manner and to another end than the High Priest under
Reconciled or to condemn the unreconciled sinner Mens Devises for the Relief of the Dead are but Delusions of the Living Vers. 28. So Christ was once offered to bear the sins of many and unto them that look for Him shall Hee appear the second time without sin unto Salvation Hee applyeth the Common Law of dying once to Christ saying Christ was once offered to bear the sins of many Then 1. It is as unreasonable that Christ should offer Himself oftner than once as it is to exact of Him the laying down of His life oftner than once for that is to exact more than the severity of Gods Justice requireth of Him 2. Christs Death was not for any sin in Him but for our sins 3. Hee took not away the sins of every man in particular for many dye in their sins and bear their own judgement but the sins of many the sins of his own Elect People Mat. 1.21 Hee shall save his people from their sins 2. Hee saith That unto them that look for him hee shall appear the second time Then 1. After that once offering of Christ and ascending to Heaven Hee is not to be corporally present on earth again till the Day of Judgement The Apostle acknowledgeth corporal presence no oftner 2. To look for Christs corporal presence upon earth then and not till then is the property of true Beleevers 3. Corporal presence is joyned with Appearance the one is put here for the other 3. Hee will appear the second time without sin Then In his first comming hee was not without our sin yet lying upon him by imputation as his baseness and misery declared But the glorious manner of his second comming shall make evident That hee is without sin that is Fully exonored by that one Offering of the debt thereof which hee took upon him 4. In stead of saying That those who look for him shall be without sin hee saith That Christ shall appear without sin To teach us 1. That the defraying the Debt of the sins of such for whom Christ hath undertaken lyeth upon Christ and not upon the Beleevers for whom hee undertook 2. And that if his once sacrificing himself for them did not expiate their sins sufficiently then Sin should cleave unto Christ until His second comming 3. That Christs freedome from Sin shall evidence our freedome from Sin for whom hee became Surety 5. Hee will appear unto them who look for Him unto salvation Then 1. The full accomplishment of the salvation of the Beleevers shall not be until Christs second comming Though their souls be blessed before yet the full blessedness of soul and body is deferred till then 2. As Christs Glory shall testifie then that His once offering freed Him of the Suretiship for our sins So our salvation shall testifie that His Offering was sufficient to exonor us 3. They that love not his comming cannot look for salvation The Summe of Chap. X. THis once offering of Christ putteth the main difference betwixt this Sacrifice and those offerings of the Law which because they were repeated could never perfect the worshiper vers 1. For if they could have perfected the worshiper they should have ceased to be repeated vers 2. Now cease they did not but were repeated vers 3. Because they could not take away sin vers 4. Wherefore as the Scripture doth witness Psal. 40. Sacrifices of the Law were to bee abolished and Christ His Sacrifice to come in their room vers 5 6 7 8 9. By which Sacrifice once offered wee are for ever sanctified vers 10. And as their Sacrifice was imperfect so was their Priesthood also ever repeating the same Sacrifices which could not because they were repeated abolish sin vers 11. But Christ hath ended His Sacrificing in His once offering and entred to His Glory to subdue His Enemies vers 12 13. Having by that once offering done all to his Followers that was needful to perfect them vers 14. As the word of the New Covenant Ier. 31. proverb vers 15 16 17 18. Having spoken then of Christs Divine Excellency and of the Priviledges which the Faithful have in Him I exhort you to make use of it in special seeing wee have by Chrisâ—â— blood access unto Heaven vers 19. By so perfect a Way as is Christs Fellowship of our Nature vers 20. And so great Moyen by Christ before us there vers 21. Let us strengthen our Faith for the better holding of our Justification and Sanctification through him vers 22. And let us avow our Religion constantly vers 23. And help forwards one another vers 24. Neglecting no means publick nor private for that end as some Apostates have done vers 25. For if wee make wilful Apostacy from his known Truth no Mercy to be looked for vers 26. But certain Damnation of us as of his Enemies vers 27. For if the Despisers of the Law were damned to death without mercy vers 28. What Judgement abideth those who so abuse Jesus his Grace and Spirit as wilful Apostates do vers 29. For Gods threatning in the Law is not in vain vers 30. And it is a fearful thing to fall as a Foe in Gods Hand vers 31. But rather prepare you for such sufferings as you began to feel at your Conversion vers 32. Partly in your own persons and partly by your fellowship with Sufferers vers 33. Which you did joyfully bear in hope of a Reward vers 34. Therefore retain your Confidence vers 35. And be patient vers 36. God will come and help shortly vers 37. And till hee come you must live by Faith and not by sense But if you will not you shall bee rejected vers 38. But I and you are not of that sort that shall make Apostasie but of the number of true Beleevers who shall persevere and be saved vers 39. The Doctrine of Chap. X. THat hee may yet further show the impossibility of offering Christ oftner hee giveth the often repetition of Levitical Sacrifices year by year for a reason of their imperfection and inability to perfect the worshiper and therefore of necessity Christs Sacrifice could not be repeated except wee should make it imperfect like the Levitical and unable to perfect the worshiper as the Legal Sacrifice was The force of his reasoning is this The most solemn Sacrifice offered by the High-Priest himself Levit. 16. and lest subject to repetition of all the Sacrifices being offered not so often as each month or each week or each day as some Sacrifices were but once a year onely yet because they were repeated year by year they were declared by this means unable ever to make the commers thereunto perfect Therefore Christs Sacrifice could not be often offered lest for that same reason it should be found imperfect also And this is his drift in vers 1. Hee proveth his reason to be good thus If they could have perfected the commer then they should not have been repeated but ceased from being offered because
they should have delivered the worshiper perfectly from sin and having done that the repetition was to no purpose vers 2. But they did not free the worshiper from sin for still after offering hee professed himself guilty for any thing these Sacrifices could do by offering of a new offering vers 3. And no wonder because such Sacrifices were not worthy to expiate sin and so unable to take away sin and so also unable to quiet the conscience Vers. 1. For the Law having a shadow of good things to come and not the very Image of the things can never with those Sacrifices which they offered year by year continually make the commers thereunto perfect THE Old Covenant is called the Law because it was drawn up in a Legal form upon conditions of obedience to the Law and Grace and Life in Iesus Christ to come were set before them in shadows not in a clear manner as in the Gospel Then 1. In the Old Covenant the Law was expresly urged and Grace in the Messias covered and hid under Veils 2. Christ and his Grace and the good things which come by him were not so hid but they might have been seen albeit but darkly being as by their shadows represented 3. The revealing of Christ and his benefits under the Gospel and under the Law differ as far in measure of light as the shadow of a thing and the lively image thereof drawn with all the lineaments For they saw Christ and Righteousness and Eternal Life through him as those which are in the house see the shadow of a man comming before hee enter within the doors but wee with open face behold in the Gospel as in a Mirrour Christs Glory shining Christ in the preaching of his word crucified before our Eyes as it were and bringing with him life and immortality to light 2. Hee maketh the repeating of the Sacrifices a reason of their inability to perfect the commers thereunto That is perfectly to satisfie for those who came to the Sacrifice and to sanctifie and save them in whose name it was offered Then 1. A Sacrifice that perfectly satisfieth Gods Justice for sin cannot be repeated and a Sacrifice which hath need to be repeated hath not perfectly satisfied Gods Justice for the sinner nor perfected the sinner for whom it is offered by doing all that Justice required to purchase Justification Sanctification and Salvation to him 2. Whosoever will have Christ offered up in a Sacrifice oftner than once whether by himself or by another denieth the perfection of that Sacrifice on the Cross denieth that by that one Sacrifice purchase is made of all that is required to perfect sinners which is fearful blasphemy Vers. 2. For then would they not have ceased to be offered because that the worshipers once purged should have had no more conscience of sin By way of question hee asketh Would not those Sacrifices have ceased to be offered if they could have made the commers thereunto perfect Then The Apostle esteemeth this Reason so clear that any man of sound judgement being asked the question must of necessity grant it For Natures light doth teach thus much That if a Sacrifice do all that is to be done for the sinner it standeth there because there is no more to do If it pay the full price of the sinners expiation at once offering what need can there be to offer it over again And therefore if Christs one Sacrifice once offered perfect the commers thereunto must it not cease to be offered any more by this reasoning of the Apostle For if he have made a perfect purchase of whatsoever is required to perfect us by once offering Wisdome and Justice will not suffer the price of the purchase to be offered again And if hee must be offered again hee hath not perfected the purchase for us by any Offering going before 2. The Apostle his Reason why a Sacrifice which perfecteth the worshiper must cease to be offered is Because that the worshiper once purged should have no more conscience of sins By which hee meaneth not that the purged worshiper may do hereafter what hee listeth and make no conscience to sin nor yet that after hee is purged and falleth into a new sin hee should not take with his guiltiness and repent and run again to the benefit of that Sacrifice But this hee meaneth That the purging of his conscience by virtue of a perfect Sacrifice is such that hee is freed from the just challenge and condemnatory Sentence of the conscience for that sin wherefrom hee is purged Quest. How is it then will you say that many of Gods Children are often times troubled with the guiltiness of their Conscience for those same sins which they have repented and sought pardon for through Christs sacrifice and found remission intimated and peace granted I answer Not for any imperfection of the sacrifice or of their remission but for the weakness of their holding of the ever-flowing Vertue of that once offered sacrifice and the remission granted there-through Then 1. He that is purged by vertue of the sacrifice of Christ hath Gods Warrant to have a quiet and peaceable conscience 2. And if he have a challenge after he is fled to this sacrifice he may by Gods approbation stop the same by opposing the vertue of that perfect sacrifice to the challenge 3. The comers unto the sacrifice to have benefit thereby vers 1. are here called Worshippers vers 2. Then the Lord reckoneth it a part of Divine service and worship done unto him to come and seek the benefit of that sacrifice whereby he is pacified and we ransomed 4. To make the worshipper perfect v. 1. is expounded by purging them delivering them from the conscience of sin v. 2. Then that sacrifice which purgeth the conscience from sin doth also perfect the man Neither needeth he any thing unto salvation which such a sacrifice doth not purchase And such is that once offered sacrifice of Christ. Verse 3. But in those sacrâ—â—â—ces there is a remembrance again made of sins every year He proveth That the Levitical sacrifices took not away the conscience of sin because there was a yearly commemoration made of the same sins not onely of that year but also of former yea beside the commemoration expresly done by the Priest even in these repeated sacrifices saith he there was in effect a real taking up again of those sins for which sacrifice had been offered before because the offering of sacrifice a new did plainly import That by no preceding sacrifice was the ransome of the sinner payed And so in effect the Sacrificers did profess That for any thing which the former sacrifice could merit their sins remained unexpiated Quest. But you will ask Were not Believers under the Law purged from their sins and made clean and white as snow Psal. 51.7 I answer Yes indeed but not by vertue of those Typical sacrifices but by vertue of the sacrifice signified by them to wit the sacrifice
of the true Lamb of God which taketh away the sins of the World And therefore when Attonement and expiation of sin is attributed to the Levitical sacrifices as Lev. 17.11 the form of speech is Sacramentall the property of the thing signified being ascribed to the sign as was marked before Quest. But do not we Christians make a commemoration of our sins year by year yea daily remembring even the sins of our youth deprecating the wrath which they deserve I answer It is true we do but not by way of offering a sacrifice as they for of them it is said here In those sacrifices there is a remembrance of sin Quest. What is the difference betwixt commemoration of sin without renewd sacrifice and commemoration of sin with renewed sacrifices betwixt the Jews commemoration of sins year by year spoken of in this place and the commemoration which true Christians do make I answer The Iew in his solemn Commemoration of sin by renewed sacrifice did really profess two things One That no sacrifice formerly offered was sufficient to expiate his sin or cleanse his conscience Another That he had not sufficiently holden by Faith that signified sacrifice which was to come but had need through the Spectacles and Transparent of these typical sacrifices enjoyned for his help to take a new view of that true sacrifice which was to come of both which the repeated sacrifice did bear witness But we by commemoration of our sins and not sacrificing profess That by Christs sacrifice already past Gods justice is so well satisfied as there is no need of new sacrifice nor ofâ—ner offering of that one And therefore that we desire no other ransome but Christs which is payed already on the Cross but onely crave to have by Faith a better hold of Christ who hath payed the ransome for us that we may finde the vertue of his ransome yet more and more in our selves Quest. But what if with the commemoration of sins year by year and day by day we should pretend to joyn a Sacrifice that new expiation might be made by offering of Christ over again as is pretended to be done now adays I answer By so doing we should take away the Difference which the Apostle here putteth betwixt the Levitical sacrifices and Christ and make Christs no better than theirs We should avow That Christs sacrifice on the Cross done by himself was not a full ransome for our sins but that a mans offering were able to do that which Christs sacrifice on the Cross had not done Finally with the Iew we should avow that the true and satisfactory sacrifice were not as yet come nothing heretofore being done which were able to pacifie God or purge the Worshippers from the Conscience of sin For if a man think that the price of expiation of sin be already payed he doth but mock Gods justice and disgrace the Price payed if he presume to pay the Price over again Vers. 4. For it is not possible that the blood of Bulls and of Goats should take away sins He giveth a Reason why these Sacrifices could not pacifie the conscience even because it is not possible that they should take away sin Then 1. The conscience can never be purged except it see sin taken away by a perfect sacrifice and a ransome so worthy as justice may be satisfied 2. It is impossible that Attonement was properly made by the Levitical sacrifice but onely figuratively because here it is said It was impossible they could take away sins 3. Sin is not wiped away by any unworthy mean for sin being the breach of the Law of nature and of the written Law Gods Majestie so glorious his Justice so exact his Truth in threatning death to the offender so constant no less worthy sacrifice can expiate sin than that which is of value to answer all these Vers. 5. Wherefore when he cometh into the world he saith Sacrifice and offering thou wouldest not but a body hast thou prepared me 6. In burnt offerings and sacrifices for sin thou hast had no pleasure He proveth by testimony of the 40 Psalm vers 6 7 c. That these sacrifices did never by themselves pacifie God and therefore were not to endure longer than Christ should come to fulfil what they did signifie and so abolish them Then of necessity the Old Church was not altogether ignorant of the imperfection of their Legal service for removing of their sins and that the true expiation of their sins signified by these sacrifices was to be sought in the Messias 2. Christ is brought in by the Prophet coming into the world that is taking on our nature and manifesting himself in the flesh because by the Word he is set before the Church of that time as incarnate removing the Levitical Sacrifices and offering himself in their place Then the Word of God bringeth all Divine Truth to a present being unto Faith and so by prophecie made Christ incarnate present unto the Faith of the Fathers under the Law 3. Christs words unto the Father are Sacrifice and oblation thou wouldest not but a body hast thou prepared me Which is in substance the same with Mine ear hast thou opened or bored unto me in the Hebrew Psal. 40.6 For if the Father open the ear of his son by making him a wise servant for the work of Redemption If he bore his ear by making him a willing and obedient Servant then must he also prepare a Body unto him and bring him into the world by incarnation that he may accomplish that service as became Then 1. Christs Body is of Gods preparation and fitting made of God so holy and harmless so free of sin as it should be fit to be joyned with the God-head of the Son and fit to be an expiatory Sacrifice for sin 2. The Sacrifice of Christs Body and the obedience done to God in it by him is the Accomplishment and Substance of these Sacrifices 3. God was never pleased nor pacified by these Sacrifices in themselves but by Christs Sacrifice signified by them 4. God prepared a Satisfaction to himself for us when wee could not Vers. 7. Then said I Loe I come in the Volume of Thy Book it is written of Mee to do Thy Will O God Then said Christ Lo I come to do Thy Will O God That is When the Legal Sacrifices are found and declared unable to pacifie God Christ Then findeth it the fit time to come into the world and to do that which the Sacrifices did fore-signifie but could not effectuate Then 1. Christ did not think it the due time for himself to come into the world till it should be found that without him neither God could be satisfied nor man saved by any other mean but by his obedience 2. Christ assumed our nature and offered himself in our room to the Father willingly ready to perform what the Fathers Will could exact of us yea earnestly desired he to discharge that service for us Blessed
hand of God from henceforth expecting till his enemies be made his foot-stool that is his Manhead being no more on earth now subject unto suffering is entred into the Fellowship and Fruition of the glory of his Godhead to exercise his power and authority for the good of his Church and overthrow of his Enemies Then 1. Albeit all Christs personal sufferings are ended yet the warfare of the subjects of his Kingdom endureth still against enemies such as are Satan and the wicked of the World and Sin and Death 2. That battel is CHRISTS he is adversary to all the foes of his Kingdom They are his Enemies 3. He is not alone in the battel the Father is joyned with him and set on work to subdue his Enemies as it is said Psal. 110. vers 1 2. whereunto this place hath reference His enemies shall be made his footstool 4. Albeit this victory be not compleated for a time yet it is in working and shall surely be brought to pass 5. As our Lord expecteth and waiteth on patiently till it be done so must we his subjects do also 6. At length the highest of his enemies shall be made lower than the basest of Christs Members They shall be made his footstool subdued under him and trampled upon Vers. 14. For by one offering he hath perfected for ever them that are sanctified He giveth a reason why Christ now hath no more offering to make nor no more suffering to endure but onely to behold the fruit of his sufferings brought about by the Father and to concur with the Father on his Throne for that end Because by one offering he hath perfected for ever them that are sanctified that is by that one offering on the Cross done and ended before he sate down on the right hand of God he hath paid the full price for ever of the purchase of remission of sins and salvation to those that are consecrated to GOD in holiness Then 1. Whosoever will have any more offering up of Christ than that one once offered before his Ascension denieth that Christ by once offering hath perfected for ever them that are sanctified 2. Howsoever you take the word Sanctified whether for those that are separated from the world and dedicated unto God in Christ in Gods purpose and decree comprehending all those whom the Father hath given unto Christ out of the world that is the elect or whether you take it for the renewed and sanctified in time the offering of Christ is not but for the sanctified that is for such as are consecrated and separated out of the world and dedicated to be vessels of honor unto God 2. They for whom Christ hath made that offering once those saith he he hath perfected for ever Then 1. He hath not made purchase of a possibility of their salvation onely But he hath perfected them in making purchase of all that they need to have even to their full perfection 2. He hath not purchased unto them the remission of some sins and left the satisfaction to be paid by themselves for other some but hath perfected them perfectly satisfied for them and perfectly expiated all their sins 3. He hath not made purchase of some graces unto them onely for a certain time so as he will let them be taken out of his hand afterwards and perish but he hath perfected them for ever 4. He hath not appointed any offering for them to be made by any other after him but hath made one offering Himself for them which satisfieth for ever so as the Father craveth no more offering for expiating their sin for ever For God hath set forth Christ to be a propitiation through faith in his blood Rom. 3.25 that is God maketh it manifest by his Gospel that he is pacified in Christ towards them that believe in his blood that believe in him crucified Vers. 15. Whereof the Holy Ghost also is a witness unto us For after that he had said before 16. This is the Covenant that I will make with them after those days saith the Lord I will put my Laws into their hearts and in their mindes will I write them 17. And their sins and iniquities will I remember no more He proveth that it is needless there should be any repetition of a sacrifice for sin in the New Testament because remission of sins purchased by Christs death who is the Testator is still in force continually in Christs Kingdom there being an Article of the Covenant for remission of sins to be consecrated And if remission of sins be no oblation for sin can be vers 8. 1. He saith that the Holy Ghost is witness unto us of this truth That Christ cannot be offered again Then 1. We who do teach this doctrine and deny any more offering of Christ as a sacrifice have the holy Ghost testifying for us 2. The Holy Ghost is the author of the Scripture and doth speak unto us thereby 2. He declareth the New Covenant to be of the Holy Ghosts making and calleth him THE LORD Wherein he teacheth us 1. That the Holy Ghost is a distinct person of the Godhead bearing witness by himself to the Church of the Truth 2. And one in essence with the Father and the Son even the LORD JEHOVAH author of the New Covenant with the Father and the Son Vers. 18. Now where remission of these is there is no more offering for sin From this Article of remission of sins in the New Covenant he concludeth No more offering for sin but once under this Covenant because sin is expiated Quest. How then could there be remission of sin under the Law where there was daily offering for sin Or if there was remission how could there be offering for sin I answer There is a remission granted upon surety given for satisfaction to be made for the party remitted and there is a remission granted for satisfaction already made for the party remitted The remission that the Fathers under the Law had was of the first sort upon promise of the Mediator to come and to satisfie And with remission of this sort a typical sacrifice might stand for signifying that the true expiatory Sacrifice was not yet paid but was coming to be paid But the remission that we get under the Gospel is upon Satisfaction already made by the true Expiatory and Satisfactory Sacrifice of Jesus Christ done and ended with the personal suffering And this sort of remission is it whereof the Apostle here speaketh and it admitteth no manner of offering for sin neither typical offering because Christ is come and hath fulfilled what the typical sacrifice did signifie neither the repeating of true Expiatory Sacrifice of Christs Body because then Christ behoved to suffer daily and dye daily after that he hath made satisfaction And besides these two sorts of offering the Iewish bloody sacrifices typical and the true Expiatory bloody Sacrifice of Christs Body on the Cross the Scripture acknowledgeth none So the meaning of the Apostle
maintain the Truth against all fear of men Vers. 26. For if wee sin wilfully after that wee have received the knowledge of the Truth there remaineth no more Sacrifice for sins Another Motive to constancy in the Truth of Religion taken from the fearful case of wilful Apostates who sinning the sin against the Holy Ghost are secluded for ever from Mercy I say the sin against the Holy Ghost because wee shall finde the sin here described not to be any particular sin against the Law but against the Gospel Not a sin against some point of Truth but against Christs whole Doctrine Not of infirmity but wilfulness Not of rashness but of deliberation wittingly and willingly Not of ignorance but after Illumination and Profession Such as Iews turned Christians revolting from Christianity back again to their former hostility against Christ did commit It is true many who commit lesser sins get never grace to repent and many who make defection in some point of their profession may be secluded from mercy thereafter but this sin here described is a wilful rejecting of Christ and the Benefit of his Sacrifice after Illumination and Profession of the Faith of Christ. Then 1. As Apostacy from the true Religion lyeth nearest unto this sin so they who desire to be freed of this sin must be the more careful to be constant in the profession of every point of the Truth of the Gospel 2. If a man reject the Benefit of that once offered Sacrifice of Christ there is no other Sacrifice for sin after that nor any other mean to help him But if a man seek unto Jesus Christ and will not quit Him whatsoever hee may think of the hainousness of his own sins the Sacrifice which Jesus offered for sins remaineth whereby hee may be saved Vers. 27. But a certain fearful looking for of judgement and fiery Indignation which shall devour the Adversaries Having secluded the Apostate from Mercy hee goeth on in these words to shew his miserable estate Whereof wee gather 1. That the wilful Apostate from the Faith of Christ is also a wilful Adversary to Christ of the highest sort Partaker of Satans sin and Satans Profession 2. That every Apostate of this sort is destitute of Gods Peace self-condemned desperate of salvation hopeless of Relief without all purpose of Repentance or using means of help stricken with the fore-sight of the Wrath coming upon him and made to expect it although hee should dissemble it never so much 3. The Apostates fear shall come upon him judgement answerable to his sin the indignation and wrath of God yea fiery indignation the most terrible that can be thought upon which hee shall not escape but it shall devoute him swallow him up and feed upon his body and soul even for ever 2. In that hee maketh this the judgement of Christs Adversaries Wee learn That the soul which loveth Christ and cannot quiâ— Him cannot endure to think of a separation will not quit the true Religion nor any known point of Christs Truth and is using the means to get Gods Peace albeit it might seem to it self because of the present sense of wrath to be in the self-same estate that is here described yet it is â—ree as yet of the sin against the Holy Ghost and not to be reckoned amongst adversaries but amongst the friends and lovers of Christ how vehemently soever Satans suggestions bear in the contrary 3. In that by setting before them the fearful estate of Apostates from the known Truth of the true Religion hee Laboureth to strengthen them against the fear of persecution Whence wee learn That if Apostates before they make Apostasie from the true Religion did fore-see their own danger as after Apostasie they are made to fore-see their own condemnation all the terrour of all the torment which man could put them unto and all the allurements which this world could give them would not move them to quit the least point of the Truth of true Religion Vers. 28. Hee that despised Moses Law died without mercy under two or three witnesses 29. Of how much sorer punishment suppose yee shall hee be thought worthy who hath trodden under foot the Son of God and hath counted the Blood of the Covenant wherewith hee was sanctified an unholy thing and hath done despite unto the Spirit of Grace 1. Hee proveth the equity of their judgement by the proportion of their punishment who despised the Law of Moses Then As sins are greater so must the punishment be greater and the conscience being posed as here cannot but subscribe to the proportion 2. To make the sin appear the better hee pointeth out some particular sins involved within this great sin For clearing whereof it may be asked How can the Apostates tread the Blood of the Son of God under foot c. I answer They cannot indeed by physical action but by doing the equivalent sin they are accounted of God to do it by judicial interpretation Their Apostasie importeth their agreeing to do Christ as much indignity as if they did offer Him this personal violence Their deeds shew that they have this base estimation of Christ and His Blood and no better For what saith the Apostate of Christ by his deed but That Hee is not worthy to be professed or avowed or followed And what is this in effect but to tread Him under all these base things which the Apostate preferreth before Him And so is to be understood of the Blood of Christ and His Spirit Quest. But how can the Reprobate be said to be sanctified by the Blood of the Covenant I answer There is a sanctification to the purifying of the flesh and a sanctification to the purifying of the conscience from dead works to serve the living God Heb. 9.13 14. The sanctification external to the purifying of the flesh consisteth in the mans separation from the world and dedication unto Gods service by Calling and Covenant common to all the members of the visible Church and it is forcible thus far as to bring a man into credit estimation as a Saint before men and unto the common Priviledges of the Church whereupon as Men so God also speaketh unto him and of him as one of His People and dealeth with him in his external dispensation as with one of His own People In this sense all the Congregation of Israel and every one of them is called holy yea Core also and his followers Num. 16.3 The Sanctification internal by renovation consisteth in a mans separation from the state of Nature to the state of grace from his old conditions to be a new creature indeed By this latter sort a Reprobate cannot be called Sanctified but by the former hee may be called Sanctified and that by virtue of the Blood of the Covenant albeit hee should not get any further good thereby For as the Blood of CHRIST hath virtue to cleanse the conscience and renew the soul which commeth unto it truly and spiritually so it
him and powerfully seize upon the conscience to cause it acknowledge the Judge represented by the sound of the Trumpet 5. The killing Letter of the Law read out unto us shewing us our Duty what we should have done and have omitted and what we should not have done and have committed without giving any strength to obey for time to come represented by the sound of Words 6. By this Charge and new exaction of the Law an unsupportable weight lieth upon the Conscience pressing it down to Desperation and Death that we would give all the world if we had it to be free of the terror of the Lord and challenge of the Conscience upon so fearful a ditty represented by the peoples entreating That the word should not be spoken to them any more 7. There is an impossibility to help our selves by any thing we can do or to do any thing better than we have done and the seen impotency of our cursed Nature maketh the commandement for time to come a matter of desperation as well as the challenge for breaking the Law in time by gone represented by their inability to endure the thing which was commanded 8. No drawing near to God here such terrour in his Majestie justice being onely seen and no mercy represented by their debarring from touching of the Mountain 9. Such uncleanness and vileness as not onely our selves but our beasts and cartel and all that we have is counted unclean for our cause and liable to the curse with us represented by the debarring of the Beasts from the Mount 10. Such a loathsome abomination in the guilty as the Judge will not put hand on the Malefactor himself nor employ any of his clean Angels but give them over to death if they remain in that estate to be destroyed ignominiously represented by stoning or darting where the stone or darâ— lighteth upon the Malefactor but not the hand which threw it Vers. 21. And so terrible was the sight that Moses said I exceedingly fear and quake Yet further 11. If God deal with us as Judge and by the Rule of the Law examine our works were we like Moses The meekest men under Heaven the least harmful and innocent in the world richest in good works for service done to GOD and to his Church yet could we not stand before this Tribunal all that ever we had done all our works were not able to free us from the curse of the Law and Gods fearful wrath for our sinfulness mixed amongst our works represented by Moses his confessed fear and quaking 12. And with all this no place to flee unto no place to remain in no company but an evil conscience within and matter of terror without represented by the Wilderness wherein this Throne of Justice was set up And this is the estate wherein we are by Nature according to the Law from which we are delivered by Christ according to the Gospel as followeth Vers. 22. But ye are come unto Mount Sion and unto the City of the living GOD the Heavenly Ierusalem and to an innumerable company of Angels This is the estate whereunto we are advanced under the Gospel by CHRIST which by comparison with the former shall be more clear thus 1. Before we come to CHRIST we have to do with God as Judge sitting upon his Throne terrible After we come to Christ we finde God upon a Throne of Grace reconciled unto us resembled by Mount Sion 2. Without Christ we are kept under upon the earth depressed in the valley and may not touch the Mount to ascend But through Christ we get access to climb up towards God and to advance piece and piece above the world and sin and misery towards Heaven resembled by going up Mount Sion 3. Without Christ vagabonds wandring abroad in a waste Wildernesse but through Christ collected together under a head and brought to a place of refuge and rest and commodious dwelling to the Kingdom of Heaven resembled by the City where Mount Sion stood 4. Without Christ exposed to the wrath of the living God Through Christ admitted to remain as reconciled in the City of the living GOD. 5. Without Christ afraid by the terrible sight of wrath and judgement Through Christ brought into Ierusalem the Vision of Peace not onely in this world by faith but in Heaven by fruition resembled by Ierusalem 6. Without Christ heirs of Hell Through Christ Citizens of Heaven 7. Without Christ exposed to the fellowship of Devils in sin and torments Through Christ admitted to the society of innumerable Angels resembled by the inhabitants of Ierusalem on earth 8. Without Christ Angels our foes Through Christ our fellow-Citizens Vers. 23. To the general Assembly and Church of the first-born which are written in Heaven and to God the Iudge of all and to the spirits of just men made perfect Without Christ we are scattered as sheep in the Wilderness a prey to all the ravenous Beasts But through Christ gathered together in one to the Society of the true Catholick Church of the Elect under the Government of one Head even CHRIST 9. Without Christ living with the world in the Suburbs of Hell Through Christ made Members of the true Church and Company which is called out of the world by the effectual calling of his Word and Spirit 10. Without Christ forlorn Children who have deprived our selves of our inheritance and wasted all our Fathers benefits on vanities Through Christ our fore-faulting is reduced our inheritance redeemed we brought back to the Family restored to the inheritance dignified with the first-born and made Priests to our God as his portion from amongst men 11. Without Christ living amongst them whose names are written in the earth and whose portion is beneath Through Christ our names are enrolled in Heaven amongst those who are written in the Book of Life elected and predestinated unto Grace and Glory 12. Without Christ without God in the world having God our Judge against us Through Christ we are reconciled to God get accesâ— unto him and have our God Judge of all upon our side to absolve us and to plead for us against all our foes 13. Without Christ we are for guiltiness in the rank of those who are already damned and brethren to those whose spirits are in prison But through Christ we are brethren to those who are already saved whose souls and spirits are freed from sin and misery and made perfect in holiness and glory having the same grounds of right to Heaven through CHRIST which they have who are entered already into possession Vers. 24. And to IESVS the Mediator of the NEW COVENANT and to the blood of sprinkling which speaketh better things than that of Abel He goeth on 14. In our natural estate we are under the Law and the Covenant of Works which bindeth us to perfect Obedience or to the Curse When we come to Christ we are under the Covenant of Grace which proclaimeth remission of sins unto all who are in him 15.
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
other duties towards our neighbour As for an holy conversation he comprehends that under the endeavour of preserving our selves through the grace of God undefiled from the world or from the defilements which are abroad in the world and from the contagion of other mens sins so that we pollute not our selves with wickedness nor have fellowship with those that pollute themselves in the mire of sin CHAP. II. THere are two Admonitions contained in this Chapter The first is to shun respect of persons especially in Ecclesiastical matters to ver 14. The other to avoid vain boastings of faith where good works are wanting Vers. 1. My brethren have not the faith of our Lord Iesus Christ the Lord of glory with respect of persons The first vice which he admonishes them to avoid is respect of persons which is committed when in the same cause more or less is attributed to any one than is fitting by reason of something in his person which nothing belongs to that cause So they offended amongst the Hebrews who did magnifie faith in Christ in the richer sort but esteemed the same faith as nothing in the poorer sort so that the rich though unbelievers were esteemed very highly but the poor were accounted though believers of no value but contemned He dehorts them from this vice by ten Arguments Argum. 1. Jesus Christ is glorious and faith in him is equally glorious in all Therefore you ought to beware of respect of persons Vers. 2. For if there come unto your Assembly a man with a gold ring in goodly apparel and there come in also a poor man in vile rayment 3. And ye have respect to him that weareth the gay cloathing and say unto him Sit thou here in a good place and say to the poor Stand thou there or sit here under my footstool 4. Are ye not then partial in your selves and are become judges of evil thoughts Argu. 2. This respect of persons is condemned even by your consciences which he makes apparent from the example of their practice For rich men unbelievers coming into your Churches haply out of curiosity onely are so publikely honoured out of meer respect to their riches that in the mean time your poor brethren are slighted ver 2 3. He urges this testimony of their consciences by way of interrogation And become Argum. 3. They that respect persons are perverse Judges whose thoughts are perverse not that it is unmeet to honour the rich or more to honour the rich than the poor but that it is unmeet to honour the rich though wicked for their riches sake with contempt of the faithful and godly poor because they are poor For so riches are accounted the sole cause of honouring men and piety is contemned without riches Therefore respect of persons is to be avoided Vers. 5. Hearken my beloved brethren Hath not God chosen the poor of this world rich in faith and heirs of the Kingdom which he hath promised to them that love him 6. But ye have despised the poor Do not rich men oppress you and draw you before the judgement-seats 7. Do not they blaspheme that worthy Name by which yee are called Argum. 4. By this respect of persons yee dishonour the poor whom God hath honoured by chusing them into the inheritance of his Kingdome by adorning them with better riches than these worldly riches are viz. with the riches of Faith and Love of God and with promises of the inheritance of Heaven which are saving graces Therefore respect of persons is to be avoided Do not rich men Argum. 5. Because by the respect of persons yee are so inconsiderate that yee honour the publick enemies of the Gospel who are honourable neither in respect of Magistracy nor in any other except for riches sake but tyrannically usurp power over you which is not given to them oppress you and accuse you before Judges and draw your bodies to the judgement-seats and blaspheme Christs glorious name from whence yee are denominated Christians which is the highest foolishness Therefore respect of persons is to be avoided Vers. 8. If yee fulfil the royal Law according to the Scripture Thou shalt love thy neighbour as thy self yee do well 9. But if yee have respect to persons yee commit sin and are convinced of the Law as transgressours Argum. 6. By preventing an Objection Because in this respect of persons yee are by the Law reproved as transgressors For it yee would pay that civil respect which is due to every one according to his outward and civil condition and according to every ones merits yee may be excused if yee would give to men of greater fortune that which is meet and not deprive your beleeving Brethren of that which is equal fulfilling the royal Law of God the King of Kings by communicating to others a measure according to the common rule of love even as your selves may expect a just measure from others then indeed might yee be pardoned vers 8. But when yee give undue honour to rich men but do not give due respect to the poor that are Beleevers in this you respect persons and are held guilty of sin and transgressours of the Law Therefore respect of persons is to bee avoided Vers. 10. For whosoever shall keep the whole Law and yet offend in one point hee is guilty of all Argum. 7. Confirming the former If yee indulge your selves in this respect of persons onely contemning the poor beleevers yee shall be accounted guilty of the whole Law although yee make shew of observing all the other Precepts excepting onely this Because whosoever offendeth in one Precept alone hee is guilty of the violation of all not that all concur in one sin but because there is a conjunction of all the commandements in one rule of justice and in one alone the same authority of God is violated in all and so the general guilt of all the Laws or the curse of God by the violation of one Law is drawn upon you although the difference of the guilt and curse remaineth in special degrees Therefore respect of persons is to be avoided Vers. 11. For hee that said Do not commit Adultery said also Do not kill Now if thou commit no Adultery yet if thou kill thou art become a transgressor of the Law Hee confirms this Argument in the example of the sixth and seventh Commandement whereof in the violation of either the authority of him that commandeth both is violated Vers. 12. So speak yee and so do as they that shall be judged by the Law of Liberty Argum. 8. Propounded by way of exhortation So ought yee to speak and do especially towards the poor beleevers as knowing that your selves are to be judged without respect of persons according to the Doctrine of the Gospel which forbids respect of persons Therefore c. Vers. 13. For hee shall have judgement without mercy that hath shewed no mercy and mercy rejoyceth against judgement Argum. 9. Unless yee exercise mercy especially
not work the love of God without love of the Brethren Therefore c. For hee Hee confirms this Argument by this Reason Because wee are more moved to love by sight than by hearing hee that loveth not his Brother whom hee hath seen and the Image of God in him hee cannot love God whom hee hath not seen Therefore the boasting of love towards God is vain where love of the Brethren is wanting Vers. 21. And this commandement have wee from him that hee who loveth God loveth his brother also Argum. 20. The same authority of God hath conjoyned the command of both requiring of all that love God that they love their Brethren also Therefore yee ought to love the Brethren CHAP. V. THe principal scope of the whole Epistle and especially of this Chapter is propounded vers 13. viz. that those who beleeve in Christ may know that they have eternal life and that knowing they have life they may more and more believe in Christ. Of the Chapter there bee two parts In the first hee describes the marks of those that are true beleevers or born again who have right to eternal life with an inchoate possession thereof to vers 6. In the second hee propounds the Arguments to move us to beleeve in Christ. Vers. 1. Whosoever beleeveth that Iesus is the Christ is born of God and every one that loveth him that begat loveth him also that is begotten of him The marks of those that are true beleevers or born again and live sincerely are six Note 1. Hee that is truly faithful or begotten of God beleeves seriously that Jesus is the promised Christ viz. the Redeemer of the world for whosoever solidly receives this truth and applies it to himself acknowledges it in his heart as the Scripture requires is born of God And every one Note 2. Hee so loves God that hee loves the Brethren or those that are begotten of him Vers. 2. By this wee know that wee love the children of God when wee love God and keep his commandements Note 3. Those that are truly faithful do so love the Brethren that they also love God and out of love to God they endeavour to keep his commandements Vers. 3. For this is the love of God that wee keep his Commandements and his Commandements are not grievous Note 4. Explicating the former They that are truly faithful demonstrate the sincerity of their love in endeavouring to observe Gods Commandements out of love to him so that his commandements how much soever they bee hard and unpleasant to the flesh yet they are not grievous but such as they desire most willingly to perform Vers. 4. For whatsoever is born of God overcometh the world and this is the victory that overcometh the world even our Faith Note 5. Giving the reason of the former They that are truly faithful or born again do overcome the world that is they overcome whatsoever opposes it self to the Spirit of God viz. deceits inticements and the terrours of the world and all hinderances which may draw them from obedience to Gods commandements so that their conflicts bee daily yet they do not yeeld but are sure to triumph as conquerors as often as their enemies oppose them And this Note 6. Explicating the former They that are truly faithful do not lean to their own strength in warring against the world but on Christ by Faith who hath overcome the world in their behalf and doth administer strength to them for the overcoming the world which is the most certain excellent and compleat way to conquer Vers. 5. Who is hee that overcometh the world but hee that beleeveth that Iesus is the Son of God The reason of the victory got over the world by Faith is because it is impossible that any one should overcome the world unless it bee hee that despairing of himself by Faith leans on the sole truth and strength of Jesus Christ as of the omnipotent Son of God who hath not onely overcome the world for his but doth also make all his conquerors The Second Part. Vers. 6. This is â—ee that came by water and blood even Iesus Christ not by water onely but by water and blood and it is the Spirit that beareth witness because the spirit is truth The other part of the Chapter follows wherein hee proves that wee ought to beleeve in Christ as in the Son of God The Arguments are fourteen Argum. 1. Because Jesus Christ is hee who when hee came brought with him the solid substance of Legal Ceremonies as to that which chiefly belongs to the abolishing of sin For hee came with water or with that holiness in himself and virtue for the sanctifying his which was signified by water and washings in the old Law to be in the Messias that was to come when he came And hee came with blood or with a full expiation of their sins by the propitiatory Sacrifice of his blood offered on the Cross for the taking away of the sins of his people Not by water Hee confirms that because Christ came not with one propriety of a Mediatour which is the Sanctity of his Person and virtue of sanctifying his signified by water or legal washings but hee comes also with another propriety which is expiation and full reconciliation signified by the sprinkling of blood or by the slaying of beasts The admirable symbole of which conjunction was the flowing of water and blood out of his side on the cross as our Apostle hath diligently observed in his Gospel Chap. 19.34 That wee may all know that whom Christ justifies hee also sanctifies and on the contrary those whom hee sanctifies the same hee also justifies Therefore yee ought to beleeve in Christ. The Spirit Argum. 2. The spirit witnesseth the same i. e. the manifestation of the spirit in divers gifts poured forth upon Christs Disciples witnesseth that Christ is the Son of God and by its dictate makes this firm in the hearts of those that are faithful Therefore yee ought to beleeve in Christ. Truth Hee confirms this Argument that the Spirit in these operations is true and far from all deceit because it commends nothing to us besides the Word of God or Truth it self Vers. 7. For there are three that bear record in Heaven the Father the Word and the Holy Ghost and these three are one Arg. 3. Because as the three persons of the God-head the Father the Word and the Holy Ghost are one in essence so they also consent together in witnessing to confirm this one thing That Jesus Christ is the Son of God For the Father witnesseth of him 1 Pronouncing with an audible voice both in Christs Baptism and Transfiguration that he was his beloved Son in whom hee was well pleased 2 In the works which hee gave to Christ to finish Iob 5.16.36 Furthermore the word bears record of Christ that is Christ wherein hee is God bears record of himself being incarnate that hee is the Son of God partly affirming that very
is the Spirit because hee quickens those that believe to new obedience and life everlasting and hee delivereth those from sin and misery for when it is said Where the Spirit of Christ the Lord is or where Christ is there is liberty the liberty is to bee understood not from the obedience of the Commandments but from the ceremonial yoke from the bondage of sin and yoke of the Legal Covenant and all evils which do follow from its violation Liberty I say was given to the Faithful by the Spirit of the Gospel at leastwise that which belongeth to them of right although not alwayes according to sense nor ever before the end of life as to a full possession For although the Spirit with a loud voice proclaimeth that there is a gate opened unto us that wee may go out of prison yet wee by reason of the weakness of Faith do go slowly forth And this is the Explication of the first part of the Comparison concerning the Ministery of the Law Vers. 18. But wee all with open face beholding as in a glass the glory of the Lord are changed into the same image from glory to glory even as by the Spirit of the Lord. Here followeth another branch of the Comparison concerning the Ministery of the Gospel in those that believe which is propounded in this sense But wee that by the Ministery of the Gospel believe in Christ the veil of ceremonies and ignorance the veil of infidelity and hardness of heart also being removed are freely admitted to the clear beholding of Christ and the glory of the grace of God shining in the Gospel as in a glass and beholding Christ by Faith wee are sanctified and more and more made happy in conformity with Christ encreased daily by degrees from one measure of glory and sanctity to another and that by the powerful working of the Holy Ghost Sanctification is called glory because Sanctification is the beginning of Glorification for by that the Image of God is repaired in us which is our glory CHAP. IV. HEE goes on to defend his Ministery There are two parts of this Chapter in the first hee proveth his faithfulness or sincerity in the Ministery by seven Arguments to the sixth verse In the second hee confirms the seventh Argument by answering the objections concerning the scandal of the Cross lying upon him to the end Vers. 1. Therefore seâ—ing wee have this Ministery as wee have received mercy wee faint not Argum. 1. The inward testimony of so glorious a Ministery committed unto mee by the mercy of God is effectual to sustain mee lest I bee overcome in the doing of my duty with the hurthen of evils and that by the measure of grace given to mee I go forward valiantly From hence therefore it appeareth that I am sincere and faithful For modesty sake hee joyneth others but hee himself in the conflict was especially aimed at by his Adversaries Vers. 2. But having renounced the hidden things of dishonesty not walking in craftiness nor handling the Word of God deceitfully but by manifestation of the truth commending our selves to every mans conscience in the sight of God Argum. 2. I have renounced ambition covetousness and the other shameful lusts which some secretly indulging do cover this their disgrace in corners under other or the like veils and pretences Therefore I am faithful Not with Argum. 3. I have not walked in craftiness deceitfully handling the Word of God or bending and fitting that to the dispositions of men as the false Apostles do Therefore I am faithful By manifestation Argum. 4. I have carried my self so mildly in the cleaâ— preaching of the Word of God that the consciences of all men are compelled to acknowledge my integrity of which thing also I have God to my witness Therefore I am faithful Vers. 3. But if our Gospel bee hid it is hid to them that are lost 4. In whom the God of this world hath blinded the minds of them that believe not leâ—t the light of the glorious Gospel of Christ who is the Image of God should shine unto them Object But how comes it to pass that thy Doctrine is not understood by so many wise and potent men if it bee so clearly taught Hee answers that the ignorance of the Gospel so plainly unfolded to them was no argument of the obscurity of the Doctrine but of the incredulity of the hearer and his future perdition from the blindness of unbelievers blinded by the Devil whom the world serves For the Devil further blindeth the blind Infidels lest they should see God offering himself in Christ lest they should behold Christ to their Salvation shining in the Gospel who hath brought forth the invisible God as to our view by his Doctrine and Power manifested in the flesh that wee may behold God in Christ the true Image of God the Father Vers. 5. For wee preach not our selves but Christ Iesus the Lord and our selves your servants for Iesus sake Argum. 5. Of the Apostles fidelity I saith hee seek the glory of Christ alone and acknowledge Christ only Lord in the Church Truly I declare my self and other Teachers not only Ministers of Christ but also of his people that Christ alone may bee exalted Therefore I shew my self faithful Vers. 6. For God who commanded the light to shine out of darkness hath shined into our hearts to give the light of the knowledge of the glory of God in the face of Iesus Christ. Argum. 6. Confirming the former wherein hee compares his Conversion from Pharisaism to the creation of light out of darkness God who by his Omnipotent Word hath produced light out of darkness by no less efficacy hath hee brought mee lost sinner out of the darkness of Pharisaism and sin and hath so powerfully enlarged my heart illuminated by the light of Christ his glorious Son that I cannot but communicate to others this glorious knowledge of the grace of God given to mee manifestly shining in Christ Therefore it behoveth mee to bee faithful Vers. 7. But wee have these treasures in earthen vessels that the excellency of the power may bee of God and not of us Argum. 7. God by shewing my infirmity in all exercises and also by maintaining his strength in mee under frequent afflictions and by keeping mee constant hitherto hath rendred my faithfulness commendable with all men Therefore I can affirm my self faithful The Second Part. Hee so handles this argument that in the mean while hee solves two objections that hee might take away the scandal of the Cross. Earthen Object 1. In the mean while thy condition of life is miserable and contemptible as a certain earthen vessel Hee answers four manner of wayes 1. That it is true that hee is an earthen vessel frail and contemptible but not withstanding hee contains the Treasure of Grace and the knowledge of the Gospel May bee of God Furthermore hee answers that that happened by the Wisdome of God lest the glory of the