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
means were converted to the Faith Our Emulators do not so contain themselves but run to those to whom they are not sent and do boast above the measure of gifts and divine benediction upon their labours Vers. 15. Not boasting of things without our measure that is of other mens labours but having hope when your faith is encreased that wee shall bee enlarged by you according to our rule abundantly 16. To preach the Gospel in the Regions beyond you and not to boast in another mans line of things made ready to our hand 4. Wee do not boast in the labours of others as if wee had converted to the Faith those which wee have not converted as our Emulators who boast in you Corinthians which they have not converted but wee hope that after you are further stablished in the Faith that yee may bee confident and also endeavour to propagate our Gospel and deal with your neighbours that they may hear my preaching For verily I hope that the borders of our Ministery through you will bee more abundantly inlarged and that according to the rule of my calling to whom the Apostleship to the Gentiles is committed I hope I say it will come to pass that wee may preach the Gospel also in those Regions which are beyond us that I shall not need to boast in another mans harvest prepared by the labours of other men as the false Apostles now do boasting in you whom I have converted to Salvation not they Vers. 17. But hee that glorieth let him glory in the Lord. 5. This hee propoundeth by way of precept I an Apostle will boast only in the Lord not in evil things not in feigned or false nor in the gifts of God as mine not in my self as my Emulators do boast in themselves but as the Lord will allow mee in God alone Vers. 18. For not hee that commendeth himself is approved but whom the Lord commendeth Hee gives the reason of this because no man is approved that commends himself out of his own opinion but hee that is approved of God and receiveth testimony from him The trial of this rule the Emulators of the Apostle could not abide CHAP. XI HEE proceeds in his holy boasting against the false Apostles There are two parts of the Chapter In the first hee gives an account of his boasting reprehending the Corinthians way being made for his future boasting By the way drawing off the Vizzard from the false Apostles to verse 21. In the other hee openeth the large matter of his boasting against those his Emulators to the end Vers. 1. Would to God you could bear with mee a little in my folly and indeed bear with mee That which belongeth to the first although hee had not determined to boast unless holâ—ly and purely in the Lord yet because at the first sight the praising of himself had the appearance of folly therefore hee wisheth and asketh that they would a little bear with him as foolish speaking by way of concession otherwise in very deed the Holy Ghost did speak in the Apostle that hee might better discover to them in this the reasons of his prudence for because hee saw them deceived by some vain and subtil men not without the subtilty of Satan hee was compelled for their good to this boasting Vers. 2. For I am jealous over you with godly jealousie for I have espoused you to one Husband that I may present you a chast Virgin to Christ. Hee produceth ten reasons whereby hee demonstrates the necessity of his boasting Reason 1. Because I am driven with an holy zeal in the Cause of Christ to this boasting Therefore boasting is necessary Hee clears this reason because as a Paranymph hee did endeavour to marry the Corinthians not to himself but to Christ as a chast Virgin and to retain them in his society Vers. 3. But I fear lest by any means as the Serpent beguiled Eve through his subtilty so your minds should bee corrupted from the simplicity that is in Christ. Reason 2. I fear lest as Eve was seduced by the subtilty of the Devil so you being corrupted by the false Apostles should bee moved from that Virgin-like simplicity of the Gospel of Christâ— for the Wisdome of God imbracing humane wisdome and admitting the leaven of legal ceremonies to the corrupting the Doctrine of the Gospel of grace amongst you Therefore this my boasting is necessary Vers. 4. For if hee that cometh preacheth another Iesus whom wee have not preached or if yee receive another spirit which yee have not received or another Gospel which yee have not accepted yee might well bear with him Reason 3. You might deservedly bear with another Thrasonical Preacher if hee could impart unto you another Christ which is impossible or more excellent gifts of the Spirit or a better Gospel than you have accepted and received by our Ministery Truly seeing that is impossible yee ought deservedly to bear with mee an Apostle boasting by whose preaching yee are made partakers both of the gifts of Christ and his Spirit Vers. 5. For I suppose I was not a whit behind the very chiefest Apostles Reason 4. Confirming the former I suppose they will not deny mee to be inferiour to Peter Iames and Iohn those Apostles who were chiefly esteemed because the Gospel being communicated with them Gal. 2. they have contributed nothing to mee Therefore my boasting against the false Apostles is necessary and just Vers. 6. But though I be rude in speech yet not in knowledge but wee have been throughly made manifest among you in all things Reason 5. Because I will not contend with those that commend themselves for their excellency of speech or eloquence but I will give place to none in the knowledge of the mysteries of salvation which thing hee calls the Corinthians themselves to witness who have very well understood his knowledge Vers. 7. Have I committed an offence in abasing my self that you might be exalted because I have preached to you the Gospel of God freely Reason 6. Wherein hee meets with an Objection Some would say Whilst thou werâ— present at Corinth thou didst live by thy Handicraft labour Ans. My humility is so far from being blame-worthy that it is rather worthy of praise because it conduceth to your profit whose salvation I did so much esteem that not regarding my profit I preached the Gospel to you of good will Therefore even for this cause it is lawful for mee to boast Vers. 8. I robbed other Churches taking wages of them to do you service 9. And when I was present with you and wanted I was chargeable to no man for that which was lacking to mee the brethren which câ—me to Macedonia supplied and in all things I have kept my self from being burdensome to you and so will I keep my self Hee more clearly explains his practice by a pleasant metaphor shewing that hee did take wages even as spoils from the other poorer Churches conquered by the Gospel to support himself
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
Doctrine of Grace not abusing it to the end The first Exhortatory Proposition wherein the Apostle involves himself and other Beleevers is this Yee ought to suffer afflictions patiently and chiefly those which happen to you for the Faiths sake The Arguments that confirm this Proposition are eleven Vers. 1. Wherefore seeing wee also are compassed about with so great a cloud of witnesses let us lay aside every weight and the sin which doth so easily beset us and let us run with patience the race that is set before us This Proposition is inferred from the Precedent Catalogue of the faithful set forth under the similitude of contenders running in a race wee ought casting aside all hinderances constantly to run the race that is set before us Seeing so great Argum. 1. Wee have the examples of all the faithful dead before Christ was exhibited who stand about us while wâ—e run the race in a copious multitude like a thick cloud every one giving his testimony touching the certainty of divine promises touching the excellency of Faith and Gods goodness who will be witnesses against us unless wee go forward through prosperity and adversity in our Christian race Therefore wee ought constantly to go forward through all adversities Lay aside That the Apostle might make the Exhortation easier and them more expedient for this race hee admonishes them of shunning two impediments the one outward the other inward The outward impediment is that which is cast in their way from external things riches honours and other earthly things which ought not to be so much esteemed by us but wee should be ready to renounce them when and so far as they hinder our course in the obedience of Faith for then they become weights which hee commands us to cast away The internal impediment from inbred corruption or concupiscence dwelling in the flesh which naturally cleaves to us and may most easily ensnare us unawares unless wee take heed And wee are said to cast away this sin when wee take not care for the flesh to fulfil the lusts thereof neither are wee so vehemently desirous of this mortal life but when God calls us wee are prepared to lay down this life for so is inbred corruption cast away that it might not ensnare us in the tryals of Faith for otherwise by no endeavours can it be altogether repressed so long as wee live in the flesh Vers. 2. Looking unto Iesus the Author and Finisher of our Faith who for the joy that was set before him endured the cross despising the shame and is set down at the right hand of the Throne of God Argum. 2. Wee have Jesus Christ the Captain of our Faith not onely for an example but also for a chief help who as hee is the Author so is hee the finisher of our Faith looking upon whom with the eyes of Faith wee shall be able to run the race Therefore wee must constantly go forward through all adversities Who for Hee confirms this Argument by three Reasons Reas. 1. Our Captain by reason of his desire of our salvation comes unto glory by the Cross hee patiently endured the Cross and contemned contempt hee did not value the suffering of reproach that hee might redeem us and return a Conqueror to the possession of his glory and that hee might lead us the same way after him to the fellowship of his glory Therefore Christ being our Captain wee must go forward through the crosses and contempt of the world Vers. 3. For consider him that endured such contradiction of sinners against himself lest yee bee wearied and faint in your minds Reas. 2. Such is the excellency of Christ above us such are his sufferingâ— which hee suffered for us from his most unworthy adversaries that our sufferings in our Christian warfare seriously compared with Christs might come to nothing Therefore wee must eye his example and go forward through all adversities Leâ—t in your Reas. 3. Unless yee borrow light from Christ courage and strength through Faith in your race yee are in danger in the midst of your race to bee discouraged and lost Therefore it behoves you constantly to eye Christ your Captain and through Faith in him to go forward in your race Vers. 4. Yee have not yet resisted unto blood striving against sin Argum. 3. Yee have not as yet poured forth your life and blood for Christ as you are bound if so his glory required it in conflicting against sin whereto your persecutors have endeavoured to compel you Therefore being ready to lay down your life rather than sin go yee forward through all adversities Vers. 5. And yee have forgotten the Exhortation which speaketh unto you as unto children My Son despise not thou the chastening of the Lord nor faint when thou art rebuked of him Argum. 4. Joyned with a reproof The friendly exhortation of God in the Scripture speaking to you as unto sons requireth of you that yee neither contemn the chastisement of God in the hardness of your hearts neither faint being chastised by reason of the tenderness of your hearts which now yee seem to do having forgotten the divine Exhortation Therefore yee are to bear afflictions patiently and constantly Vers. 6. For whom the Lord loveth hee chasteneth and scourgeth every Son whom hee receiveth 7. If yee endure chastening God dealeth with you as with Sons for what Son is hee whom the Father chasteneth not Argum. 5. Confirming the former Chastisement is an effect of Divine love towards him whom God chastiseth For chastening is for the amending of him that is chastised Therefore you ought to bear afflictions patiently Scourgeth Argum. 6. To bear afflictions patiently is a sign of Adoption God acknowledgeth no man for his adopted Son whom hee doth not exercise with sharp afflictions nor is any man excepted Therefore that yee may be found with the mark of adoption upon you and that yee may prove your selves the Sons of God yee ought patiently to bear afflictions Vers. 8. But if yee bee without chastisement whereof all are partakers then are yee Bastards and not Sons Argum. 7. They that are free from chastening or they which do not suffer fatherly chastisement are not the Sons of God they together with hypocrites may have the outward and visible Church for their Mother but they cannot have God for their Father Therefore if you would not be accounted hypocrites and bastards yee ought to bear afflictions patiently Vers. 9. Furthermore wee have had Fathers of our flesh which corrected us and wee gave them reverence shall wee not much rather bee in subjection to the Father of Spirits and live Argum. 8. The Fathers of our flesh had power to chastise us their Sons and it was meet that wee should bear their chastisements yea wee have born them with reverence how much more hath God the Father of our spirits power to chastise us and wee are bound to bear his chastisements patiently Live Argum. 9. Wee shall obtain eternal life if wee have
you Vers. 10. And if Christ bee in you the body is dead because of sin but the Spirit is Life because of righteousness Reas. 3. Seeing that Christ is in you though your bodie indeed in respect to the remnants of sin not to bee abolished but by death is destined to death and shall certainly dye Yet the Spirit of Regeneration which is given to you is eternal life it self in you or begun in your souls because of the Righteousness of Christ imputed unto you Therefore there is no condemnation unto you Vers. 11. But if the Spirit of him that raised up Jesus from the dead dwell in you hee that raised up Christ from the dead shall also quicken your mortal bodies by his Spirit that dwelleth in you Reas. 4. The Spirit of Christ dwelling in you will never forsake his habitation but will render you to himself a glorious and immortal receptacle To which end God will no less certainly and powerfully raise even your mortal bodies to life immortal as hee hath raised the body of Christ from the dead Therefore to you there is no condemnation Vers. 12. Therefore Brethren wee are debtors not to the flâ—sh to live after the flesh The Consolation which hee had applied to the Romans from their immunity from condemnation bee draws into use exhorting them to the study of holiness by which they should strengthen their consolation The Arguments of his exhortation are six The first Argument Wee are bound by all means to obey the Holy Ghost continually minding us of our duty both inwardly and by the Word But wee â—re no debtors to the flesh or to serve the lusts of our nature because wee are nothing indebted to that besides hatred and all means of mortification Therefore ought wee to follow after holiness Vers. 13. For if yee live after the flesh yee shall dye but if you through the Spirit do mortifie the deeds of the body yee shall live Argum. 2. If you set up the lusts of the flesh and corrupt Nature for a Rule that you may order your lives according to that yee shall eternally dye Therefore as you would not perish follow after holiness Argum. 3. If you obey the Holy Ghost using onely those means prescribed by it and make use of that power communicated by the Spirit to you that beleeve in Christ for the mortifying the corrupt affections and deeds of your bodies without doubt you shall obtain Eternal Life through the grace of God Therefore ought you to follow after holiness Vers. 14. For as many as are led by the Spirit of God are the Sons of God Argum. 4. Confirming the former All that follow the command and guidance of the Holy Spirit testifie themselves to bee the Children of God by virtue of the regenerating Spirit Therefore that you may prove your selves the Sons of God obeying the Spirit of God follow after holiness Vers. 15. For yee have not received the spirit of bondage again to fear but yee have received the spirit of adoption whereby wee cry Abba Father Argum. 5. Further confirming that they are the Sons of God Because after they fled to Christ and embraced the Covenant of Grace being set free by Faith from the servile fear of condemnation which the Spirit strikes all those with who seek Life from the Covenant of Works and are indued with the Spirit of Adoption from hence the Argument After yee have imbraced the Covenant of Grace by Faith in Christ a servile fear of Condemnation according to the tenor of the Gospel is no more given unto you but the Spirit of Adoption that you may most familiarly call upon God the Father with the people of God every one in his own tongue Therefore you are both the Sons of God and also it becomes you to behave your selves as the Sons of God in following after holiness Vers. 16. The Spirit it self beareth witness with our spirit that wee are the Children of God Argum. 6. The Spirit of God seals up in our hearts and witnesses together with our spirits or consciences that wee are the Children of God Wee are therefore bound as it becomes the Sons of God to follow after holiness The second Part. Vers. 17. And if Children then Heirs Heirs of God and Joynt-heirs with Christ if so bee that wee suffer with him that wee may bee also glorified together The second part of the Chapter comprehends the consolations of justified persons by Faith against the sharpness of afflictions in this life Hee premises a Conclusion drawn from what was said before wherein hee proves that they who are justified by Faith are not onely Heirs of God and have right to all his good things but also co-heirs with Christ and brought by Adoption into communion with the onely begotten Son and into the inheritance with him being the Sons of God This is the right of those that are justified to the inheritance which inheritance that they might bee brought into the possession of hee subjoyns the condition of suffering with Christ. And this affords thirteen Arguments of consolation The first Argument of Comfort Communion with Christ in the Kingdome of Heaven and the possession of the glorious inheritance will follow our communion with him in his sufferings Therefore let us comfort our selves in our afflictions Vers. 18. For I reckon that the sufferings of this present time are not worthy to bee compared with the glory which shall bee revealed in us Argum. 2. This is no hard condition because casting up the account I finde that whatever wee suffer in this life for righteousness sake is unworthy to bee compared with the glory that shall hereafter bee revealed and at length bee bestowed upon us whether wee respect the quality of the things or the duration of time Therefore let us comfort our selves in our tribulations Vers. 19. For the earnest expectation of the Creature waiteth for the manifestation of the Sons of God Argum. 3. Figurately propounded the whole frame of the world in its kind suffering together with us sustains it self in the hope of the glory of God to bee revealed in the day of judgement and very earnestly as it were with the head stretched out expects that wished-for time Therefore wee also with this hope ought to support our selves Vers. 20. For the Creature was made subject to vanity not willingly but by reason of him who hath subjected the same in hope Hee explicates this Argument shewing first that created things are subject to vanity i. e. a corruptible condition and to the abuse of the vainest men who abuse the Creature to all manner of sin and prostitute it to their service to the fulfilling of their vainest lusts Secondly That the Creature is not subject to this vanity willingly or of its natural propensity or its natural use to which it was created of God but for the will and pleasure or the judgement of God which hath subjected the Creature to this curse with sinful man for whose sake the
prevents those Objections which might bee moved about the rejection of the Jews The first Objection Some might say Paul whatsoever thou shalt produce about the rejection of the Jews seems to savour of that hatred wherewith thou hatest them This Objection hee prevents and rowles away the suspition with seven Reasons The first Reason I clear my self by an oath that I speak the truth sincerely without hatred or prejudice as it becomes a man which is in Christ acted and inspired by the Holy Ghost in what hee speaks which two witnesses of the truth I shall speak I attest with my own conscience Vers. 2. That I have great heaviness and continual sorrow in my heart Reas. 2. Because my conscience bears mee witness and the Spirit of Christ who searcheth the hearts how sorrowful I am and how much I am troubled for the rejection of my Nation Vers. 3. For I could wish that my self were accursed from Christ for my Brethren my Kinsmen according to the flesh Reason 3. Because so great is my love towards the Iews that if it might bee I would redeem their ruine with the loss of my own salvation and truly I could wish to bee as an accursed thing separated from Christ out of an eager desire of their salvation and the glory of God if by any means the Jews might bee saved who are now separated from Christ. With so great zeal was hee carried out to the glory of God and the salvation of so many thousand souls that hee did not think his own salvation to bee compared with the salvation of so many Myriads Kinsmen Reason 4. Because I am bound to love them as my Kinsmen and Brethren according to the flesh which I do from my soul. Vers. 4. Who are Israelites to whom pertaineth the adoption and the glory and the covenants and the giving of the Law and the service of God and the promises Reason 5. Because I am bound to honour the people of the Iews because of the priviledges wherewith God hath dignified them Seven hee reckons up whereof the first is That the Israelites are paâ—takers of the honor which the Name of Israel divinely imposed upon the Patriarch Iacob brought with it Secondly the Adoption into the people of God before other Nations Thirdly the presence of the glory of God in the Ark and other representations Fourthly that God had entred into Covenant with them Fiftly that the Law was especially given to them Sixthly that the Worship of God was set up amongst them Seventhly that to them in special the Promises were made Vers. 5. Whose are the Fathers and of whom as concerning the flesh Christ came who is over all God blessed for ever Amen Reason 6. Because of their Progenitors Abraham Isaac and Iacob I think it fitting to magnifie them Reason 7. Because of this people Christ was born according to the flesh who in the unity of his person is true man and true God blessed for evermore and eternally to bee celebrated to whom wee all say Amen Which Lord whoever honors cannot maliciously detract from that people whereof according to the flesh hee came Therefore there is no reason that any man should suspect mee in those things which I speak of the rejection of my Nation or shall say Vers. 6. Not as though the Word of God hath taken none effect for they are not all Israel which are of Israel The second objection Some might say But if the Iewes bee accursed from Christ as thou teachest the Word of God is of no effect and the promise of Grace made to the Israelites is void when God said to Abraham I will bee thy God and the God of thy Seed Hee answers Although the Nation of the Jewes for the most part is rejected yet it cannot bee that the Word of God should fail or the promise should bee void The reasons of this answer are six The first reason Not all that were born of Israel the Patriarch according to the flesh are true and elect Israelites or the elect people Israel to whom the promise of Communion with God is made Therefore although many born of the Patriarch Israel are rejected it follows not that the Word of God or the Promise of God should fail because it is fulfilled in the Elect. Vers. 7. Neither because they are of the Seed of Abraham are they all children but in Isaac shall thy Seed bee called Reason 2. Neither doeth it follow because the Jews are the Seed of Abraham according to the flesh therefore they are all children or in a Scripture sense that promised Seed For so the Ishmaelites should bee reckoned the Seed of Abraham contrary to the Scripture which restrains the right of sons to Isaac and his family saying In Isaac shall thy Seed bee called Therefore although the Jews for the most part are rejected it does not follow that the Promise should fail Vers. 8. That is they which are the children of the flesh these are not the children of God but the children of the Promise are counted for the Seed Reason 3. The children of the flesh are to bee distinguished from the elect children of God For this God intended when Ishmael was secluded hee called Isaac the Seed of Abraham to wit the children of the flesh of Abraham not that they were all the elect children of God but only the children of the Promise or those whom God out of his grace did appoint to make children of the Faith of Abraham with Isaac were the children of God and the Seed to whom the promise was made Therefore although the Jews are rejected which are now alive for the most 〈◊〉 it does not follow that the promise is of no effect Vers. 9. For 〈◊〉 the word of promise At this time will I 〈◊〉 Sarah shall have a son Reason 4. Confirming the former The word of promise which is this At the very same time will I come and Sarah shall have a Son The word of promise I say shewing that Isaac not by any priviledge after the flesh but born by virtue of the Divine Promise proves that the Blessing was given not to the Seed after the flesh but to the elect Seed raised up by grace Therefore although the Jews are rejected for the most part it follows not that the promise is null because there remain Elect which are heirs of the Promise Vers. 10. And not only this but when Rebecca also had conceived by one even by our Father Isaac Reason 5. After this manner not only the former examples shew that all the children are not the true Seed to whom the promise is made but also more clearly the example of Rebecca who conceived Twins of the same Isaac our Father viz. Esau and Iacob whereof one only was truly a son to whom the Promise of the Blessing was made Therefore it follows that some Seed of Abraham may bee rejected and yet the Promise not bee void but abide firm and bee fulfilled in the Elect Seed Vers.
upon him as it were bonds and constrained him that hee being unmindful of himself did both speak and do those things onely which might promote the Glory of Christ and the good of the Church Vers. 15. And that hee died for all that they which live should not henceforth live to themselves but unto him which died for them and rose again Hee giveth a reason of his love and adds the fourth impellent cause to wit the love of Christ to us Christ saies hee when wee were all dead in respect of our desert and the justice of God alone died in the room of all of us that beleeve in him That wee being delivered from deserved perdition should not serve our selves but Christ our Redeemer why therefore should not I bee faithful in the business of Christ Vers. 16. Wherefore henceforth know we no man after the flesh yea though we have known Christ after the flesh yet now henceforth know wee him no more Hee prevents an Objection to this end that hee might give account why hee checked those glorious Corinthian Doctors not regarding his esteem with the ignorant So that hee might promote the Glory of Christ and the Churches safety Some one might say but it behoved him to regard the dignity of so many worthy Teachers amongst the Corinthians who shined with Eloquence Learning Riches Honours and Nobility of Parentage For some of these were of the Jews and perhaps did boast that they were of the Tribe of Iudah and did arrive to Christs kindred as it is credible from what follows Hee answers three waies drawing every one of his answers as conclusions from vers 12. Answ. 1. That hee doth not look at Riches Honours Parentage Eloquence and the rest neither did hee esteem any man from outward things by which the esteem of men is encreased or diminished with worldlings and those that are carnal Tea Answ. 2. That hee did not judge any more of Christ himself according to his external condition or detract from his estimation by reason of his poverty and ignominy in the world as in times past hee esteemed being in a mistake And therefore hee did not esteem any one more valuable because of his Riches Honours and Parentage c. Vers. 17. Therefore if any man bee in Christ hee is a new Creature old things are passed away behold all things are become new Answ. 3. Shewing the duty of the faithful ingrafted into Christ to bee this that as new Creatures they should labour for the newness of a right judgement and an holy life And that these worldly things should not bee so highly esteemed hee proves from Isa. 65.17 where God promiseth an abolition of old things and that hee will make a new Heaven and a new Earth i. e. all things new under the Kingdome of Christ Whence it follows that those things onely are to bee had in estimation amongst Christians which reach to a new Creature or Regeneration For all things are made new to those that are renewed when they are reconciled to God they have all Creatures as it were reconciled to them and now they use them after a new manner for the Glory of God and their own salvation setting a price upon every thing according as it makes or not makes for the promoting of the Kingdome of God in themselves and others Vers. 18. And all things are of God who hath reconciled us to himself by Iesus Christ and hath given unto us the Ministery of reconciliation The fifth impellent cause to faithfulness in his Ministery is the grace and goodness of God towards him which cause returning to his purpose and looking up to God hee asserts the Author of the New Creature whereof hee had even now spoken and of all graces Because the Grace of God towards him had brought to him a double priviledge to wit reconciliation by Christ and a Ministerial office for the reconciliation of others from hence hee acknowledges a twofold Obligation for his faithfulness in the Ministery Why therefore should not hee approve himself faithful Vers. 19. To wit that God was in Christ reconciling the world unto himself not imputing their trespasses unto them and hath committed unto us the word of reconciliation The sixth impellent cause is the excellency of preaching of which hee propounds a short collection wherein 1 The Father who by reason of sin was removed far from us declares himself to come near unto us in Christ who is the true IMMANUEL God with us 2 The Father reconciled as for his part declares himself to do that in Christ for the Elect world that they beholding their enmities betwixt themselves and God as for their part may come again into favour and bee reconciled with God through Christ. 3 The means is shewn by which men may bee reconciled to God viz. by remission or a not imputing of sins which God most graciously doth offer 4 The instrument of applying the Grace of reconciliation obtained by Christ is shewn viz. the word of reconciliation committed to the Apostles and to the other Ministers In which so excellent and so necessary a Ministery hee could not bee but faithfull when hee set those things before him Vers. 20. Now then wee are Embassadors for Christ as though God did beseech you by us wee pray you in Christs stead bee yee reconciled to God The seventh impellent cause to faithfulness is the excellency of the person which hee represents which cause hee propounds and together with the whole precedent Doctrine hee makes use of by which very thing shewing the endeavour of his faithfulness To this end hee importunes all and diligently urges all with his authority as an Embassadour and also submissively and lovingly as bearing the Image of God that every one would more heartily accept the reconciliation offered of God that the remainders of enmity being taken away which unbelief cherisheth within all may become the same Spirit with God Vers. 21. For hee hath made him to bee sin for us who knew no sin that wee might bee made the righteousness of God in him Lastly That hee may perswade to the obedience of Faith and to the receiving of a fuller measure of reconciliatioâ— hee sheweth that an open and expedient way to reconciliation is because Christ the innocent Mediator and pure from sin by his consent and agreement with the Father in a judicial manner is accounted guilty of our sin yea truly hee was made an Expiatory Sacrifice for our sin expresly for that end that wee believing in Christ may bee made partakers of Christs righteousness judicially by imputation and so may bee made perfectly righteous and as it were by that righteousness which chiefly pleases God through this excellent and divine way of reconcilement which the wisdome of God hath invented and grace hath made ours But hee adds this in him that wee might necessarily understand that wee are engraffed into Christ by Faith by which this righteousness may bee ours because from our conjunction
that hee might better do service to the Corinthians freely ver 8. by name from the Macedonian Philippians lest hee should bee chargeable to the Corinthians Vers. 10. As the truth of Christ is in mee no man shall stop me of this boasting in the Regions of Achaia 11. Wherefore because I love you not God knoweth 12. But what I do that I will do that I may cut off occasion from them which desire occasion that wherein they glorie they may bee found even as wee Lest hee should seem to repent of what hee had done he determined that he will not afterwards be chargeable to them or will not receive wages which hee confirms with an oath v. 10. And lest they should take it ill as if it was for want of love that he would not receive wages of them hee professes that he had thus determined out of special love to them calling God to Witness concerning the truth of his words ver 11. and that for this end lest the false Apostles should seem to exceed him in his boasting from whom hee would have the occasion of reproaching him so taken away who otherwise would say that Paul preached to the Corinthians for the encreasing his substance Vers. 13. For such are false Apostles deceitful workers transforming themselves into the Apostles of Christ. 14. And no marvel for Satan himself is transformed into an Angel of Light 15. Therefore it is no great thing if his Ministers also bee transformed as the Ministers of Righteousness whose end shall bee according to their works Reason 7. Shewing the necessity of his boasting because the wickedness of his Emulators did compel him to this boasting for they did feign themselves the Apostles of Christ and Workers in the Vineyard of God when in the mean while they only cared for their own business not Gods they preached the Gospel for profits sake and their own honour they feigned themselves Ministers of Christ when they did only personate Stage-players ver 13. neither is it to bee wondered at seeing these deceivers were the Apostles of Satan imitating the Devil who sometimes puts on the form of some celestial Angel that under the pretence of zeal and piety hee might beguile men whose manners his Emulators did follow pretending the glory of Christ when in the mean while they sacrificed all their labour to the belly to their purse to their honour nothing solicitous what became of the Apostles what of the Churches so that they might obtain their desires To whom therefore the Apostle threatens eternal death according to their deserts Vers. 16. I say again let no man think mee a fool if otherwise yet as a fool receive mee that I may boast my self a little 17. That which I speak I speak it not after the Lord but as it were foolishlie in this confidence of boasting Reason 8. Because they should find that it was wisely done that hee was necessitated to this boasting which hee desires them to take notice of but if as yet for the present they could not perceive the just necessity and prudence of his boasting at leastwise hee desires that they would bear with him patiently a little as foolishly boasting until hee could finish his Speech and Apology ver 16. Yeelding only but not affirming that hee foolishly boasted or that it was un-beseeming him to God-ward for otherwise the Apostle with the greatest Wisdome of the Spirit did most justly boast to the glory of God and the benefit of the Church in this whole business Vers. 18. Seeing that many glorie after the flesh I will glorie also Reason 9. Because the false Apostles did falsly glory against him therefore hee contends that it is an equal thing that hee himself should truly boast in his own defence Vers. 19. For yee suffer fools gladlie seeing yee your selves are wise Reason 10. Wise men were wont to bear with those that seemed more foolish as you know by experience Why should yee not therefore suffer mee of necessity to boast although herein I may seem foolish to some amongst you Vers. 20. For yee suffer if a man bring you into bondage if a man devoure you if a man take of you if a man exalt himself if a man smite you on the face Reason 11. Because yee suffer more harsh things as it appears than this foolishness of my glorying For 1 Yee suffer those importunate men who bring you into bondage Such were the false Apostles who exercised their power over them dividing the Church of Corinth into factions and set up themselves Captains and Lords of their Followers amongst the Corinthians as of Souldiers and Servants 2 Yee suffer those which devoure you such were the false Apostles affecting stately banquets and eating up the substance of the Corinthians 3 Yee suffer spoilers such also were the false Apostles who would not indeed take wages but in the mean while they coveted gifts and did collogue and receive them from the Corinthians 4 Yee suffer those that contemn you such were the false Apostles who because of the Stock and Hebrew Nation which they were of and some gifts of the Spirit given to them above the Church of Corinth gathered out of the illiterate and ignoble Gentiles did above measure exalt themselves 5 Yee suffer those that smite you on the face or those that use you reproachfully Why therefore should not yee suffer this may just boasting Vers. 21. I speak as concerning reproach as though we had been weak howbeit wherein soever any is bold I speak foolishlie I am bold also Hee expounds what it is to smite on the face that it is not to bee understood of external violence but in respect of reproach which in some measure hee found amongst the Corinthians from those false teachers when the false Apostles hit the Corinthians in the teeth with the lowness of their minds in that they subjected themselves to Paul an handicrafts man for what else was this but to smite the Corinthians in the face and insult over the holy Apostle The Second Part. Howbeit whereinsoever The second part of the Chapter follows in which the way already being prepared for him to a just glorying and the necessity of it being demonstrated hee compares himself with those glorious Doctors proving himself not inferiour to them in four Characters of his dignity but to bee preferred before upon many accounts Sign 1. Of his dignity propounded in general that hee was inferiour to them in nothing whatsoever they looked upon in their glorying In the mean while hee modestly grants a shew of folly in this his glorying which yet hee wisely prosecutes Vers. 22. Are they Hebrews so am I Are they Israelites so am I The second sign of his dignity more specially laid down that hee is worthy to bee compared to them in the Nobility of his Linage For if hee had sought glory from a Holy Nation hee sprung from that family which had not mixt themselves with the Gentiles hee was an Hebrew from Hebrew
lot it is not obtained by any humane merit but by free election and once given it is not taken away 5 It is called the Inheritance of Saints because by that wee shall have society with the Saints alone whose communion makes the Inheritance more delightful to us 6 This Inheritance consisteth in the most perfect light viz. of Knowledge Holiness Joy Glory immortal and eternal life Vers. 13. Who hath delivered us from the power of darkness and hath translated us into the Kingdome of his dear Son The 2. Reas. Of his thanksgiving explaineth the former because the Father hath delivered us from the power of darkness and hath translated us into the Kingdome of the Son of his love This benefit is commended to us by these four things 1 Because power is used to our perverse nature and the power of Satan by whom wee are kept bound from whence God by force hath delivered us 2 Because hee hath delivered us from the darkness of ignorance sin and misery 3 because hee hath not suffered us being delivered to wander and erre without a King and defender without governance and society but hath translated us into a better Kingdome i. e. the Kingdome of Light Knowledge Sanctity and spiritual life where wee may safely and securely inhabit that wee fall not back or bee brought again into darkness 4 Because the Kingdome into which wee are translated is the Kingdome of his Son a Kingdome most pleasant to God wherein the Son of God the Son of his love ruleth and reigneth whom the Father intimately loves and doth represent himself a Father in his love towards us whose Kingdome and all things are most beloved by God yea in whose Kingdome all subjects are beloved Sons Vers. 14. In whom wee have redemption through his blood even the forgiveness of sins The 3. Reason of his thanksgiving is the benefit of his liberty from the revenging Justice of God this benefit more especially appears in these five things 1 Wee are not onely kept by force in the power of darkness that wee might bee delivered from thence a greater strength was required but also wee were captives to the Law and Righteousness from whence without a price paid wee cannot bee freed and where that price is already paid there is made already a lawful redemption 2 Wee have this our redemption made by the consent of parties upon the best right 3 Wee have the same redemption in the person of the Son who is our Advocate and hee who keepeth us and all ours 4 Wee have that by the blood of the Son who existing in the image of God i. e. true God hath taken upon him our nature and in that made obedient unto the death of the Cross hath paid the price of Redemption for us 5 This Redemption is free in respect of us who have paid nothing and yet obtain the remission of sins and consequently also free liberty from wrath and death which follow upon sin Vers. 15. Who is the Image of the invisible God the first born of every Creature The 4. Reason of his thanksgiving shewing the solidity of the foundation of Redemption in the description of the excellency of Christ the Redeemer of which description there are twelve Articles The Image Artic. 1. Christ is the most perfect Image of the invisible God not onely because hee is the substantial Character of the Fathers person substantially representing the Father that so the Father cannot bee beholden unless in the Son and brightness of him but also because the incarnate Son hath represented to the world in word and deed in sanctity power and mercy the Fathers Nature Will and Goodness The first born Artic. 2. Christ is the first born of every Creature i. e. begotten from eternity before every Creature and because of his eternal Generation of the Father hee is the Lord of all Creatures by right as the first born in the Law is Lord of his Brethren and the Family Vers. 16. For â—y him were all things created that are in Heaven and that are in Earth visible and invisible whether they bee thrones or dominions or principalities or powers all things were created by him and for him Artic. 3. Illustrating the former Christ is the efficient cause or the Creator of all Creatures For by him were all things created hee amplifies this Article by a threefold distribution of the Creatures 1 From the place wherein they are in Heaven and in Earth 2 From their nature into visible and invisible 3 From the division of Angels both from their dignity office and honourable names From which the glory of Christ appeareth who hath created all From him Artic. 4. Christ is the end of all for whom and for whose glory all things were created For all things whatsoever and of what sort soever were created all these were created for the glory of Christ God-man hee is the beginning and end of all to whose glory it is necessary all things whatsoever in their manner should be serviceable as the means to the end Vers. 17. And hee is before all things and by him all things consist Artic. 5. Christ is eternal because hee in himself was before all Creatures neither is hee any thing changed by the Creatures as to his subsistence By him Artic. 6. Christ is not onely the Creatour but is the preserver and conserver of all Vers. 18. And hee is the head of the body the Church who is the beginning the first born from the dead that in all things hee might have the preheminence Artic. 7. Christ is the Head of the Church i. e. of his body from whence the vital spirits sense and spiritual motion floweth through all the members who both governeth and defendeth all of them The beginning Artic. 8. Christ is the beginning fountain and spring of the Church viz. that new Adam the root and principle of the regeneration of the Saints by whose virtue all Saints are begotten The first born Artic. 9. Christ is the first born from the dead and the first fruits of them that slept because hee alone hath risen by his own strength and is the cause of the resurrection of the dead to life everlasting That in Artic. 10. Hee hath the preheminence in all and ought to have amongst Angels and men amongst the living and dead And this is the end of the former degrees of the excellency of Christ. Vers. 19. For it pleased the Father that in him should all fulness dwell Artic. 11. Confirming the preheminence of Christ and the dignity of his preheminence because from the good Will of God not onely the fulness of the gifts of the Spirit dwell in the Man Christ but also the God-head it self most fully comprehending all fulness Vers. 20. And having made Peace through the blood of his cross by him to reconcile all things unto himself by him I say whether they bee things in Earth or things in Heaven Artic. 12. Christ by the good will and purpose of
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
joyned with meekness which remedies the evils and emulations of the tongue The proposition is propounded in this verse If any man will shew himself a prudent Christian he ought to shew it in works of innocency and meekness The Arguments are six Vers. 14. But if ye have bitter envying and strife in your hearts glory not and lye not against the truth Argum. 1. If any man laying aside his meekness cherisheth contrary vices in his heart emulation and contention there is no matter of glorying but rather of shame Therefore ye ought to study the wisdome of meeknesse Lye Argum. 2. They that lay aside meekness and cherish in their hearts envying and strife are lyars against the truth i. e. they falsly boast themselves to be wise or to be Christians who indeed shew themselves to be wicked Therefore ye must study wisdom joyned with meekness Vers. 15. This wisdom descendeth not from above but is earthly sensual devillish Argum. 3. The wisdom of contention envying revenging of private injuries is not that which descends from Heaven from God but is earthly sensual and devillish having its original from corrupt nature and the Devil Therefore ye ought to study the wisdom of meekness Vers. 16. For where envying and strife is there is confusion and every evil work Argum. 4. Confirming the former where there is not wisdom with meekness but envy and contention there tumults seditions and every wickedness reigns Therefore we ought to endeavour after wisdom with meekness Vers. 17. But the wisdom that is from above is first pure and then peaceable gentle and easie to be entreated full of mercy and good fruits without partiality and without hypocrisie Argum. 5. From the eight proprieties of that heavenly wisdom which is joyned with meekness that wisdom which joyned with meek 1. Is pure and chaste i. e. holding fast truth and holiness lest it be any ways polluted 2. Peaceable and avoiding contentions 3. Endeavouring after equity 4. Easily giving place to right reason 5. Full of mercy towards those that erre and sin 6. Full of good fruits omitting nothing of those things which become a good and pious man 7. Not enquiring suspiciously into the blemishes of other men 8. Without hypocrisie wherein chiefly carnal wisdom is delighted Therefore we ought to endeavour after wisdom joyned with meekness Vers. 18. And the fruit of righteousness is sâ—wn in peace of them that make peace Argum. 6. They that endeavour after this wisdom joyned with meekness do the whilest endeavour to make peace or to be peaceable themselves 1. They are in peace 2. They work righteousness or encrease their holiness 3. They sow to themselves for time to come and for life eternal that they may reap the fruit of righteousness in due time Therefore ye ought to endeavour for this wisdom CHAP. IV. THis Chapter contains three Admonitions The first is for the curing the disease of carnal lusts to ver 11. The second is for the avoiding of the hurting or diminishing the fame of our brethren to vers 13. The third is for the correcting the contempt of Divine Providence in executing businesses and purposes Vers. 1. From whence come wars and fightings among you â—ome they not hence even of your lusts that war in your members As for the first The Arguments of Dehortation from carnal lusts are nine whereof the six fornier shew the evil the three latter contain the remedies Argum. 1. Out of your lusts which fight inwardly in your members as it were amongst themselves and war against the salvation of soul and body arise brawlings contentions wars amongst men such lusts are covetousness ambition fleshly lusts and such like Therefore ye ought to beware of them Vers. 2. Ye lust and have not ye kill and desire to have and cannot obtain ye fight and war yet ye have not because ye ask not Agum 2. Lusts weary you with unprofitable labours vex your mindes drive you into many dangers of life and draw you from God and lawful means by which ye might get something Therefore ye ought to beware of those Vers. 3. Ye ask and receive not because ye ask amiss that ye may consume it upon your lusts Argum. 3. If at any time ye use lawful and approved means as for example in praying to God your lusts obtrude themselves as the end of your prayers and defile them and all other means depriving you of all fruit Therefore ye must have a care of them Vers. 4. Ye adulterers and adulteresses know ye not that the friendship of the world is enmity with God whosoever therefore will be a friend of the world is the enemy of God Argum. 4. Lusts stirring up the love of this world in you draw your souls into spiritual adultery and make you adulterers and adulteresses who are-consecrated to God in spiritual marriage Therefore beware of them Whosoever Argum. 5. Carnal lusts that are inward whilest they draw you into the love and friendship of this world they bring you into hatred and enmity with God For whosoever thinks to please himself or hath determined to ingratiate himself with worldly men by conforming himself to their manners he makes war against God and fights in the Camp of his adversaries Therefore you must beware of them Vers. 5. Do ye think that the Scripture saith in vain The spirit that dwelleth in us lusteth to envy Argum. 6. Confirming the former The spirit of the old man from whence all carnal lusts are stirred up which by nature dwells in us by its natural violence or by the impulse of the Devil is carried into envy and hatred both of God and our neighbour as the Scripture doth not in vain teach in many places speaking of the corrupt nature of man Therefore it follows that the friends of the world serving the lusts of the flesh are enemies to God and those carnal lusts also take their rice from the wicked spirit Vers. 6. But he giveth more grace wherefore he saith God resisteth the proud but giveth grace unto the humble Argum. 7. Now God viz. after ye were born again and converted to the faith of Christ gives more grace than that ye should be seduced into envy or hatred of God and your neighbour by the old spirit dwelling in you which he proves from the Scripture teaching that as God resisteth and is an adversary to the irregenerate proud and those that are acted by the old spirit so also he gives grace and help to the regenerate that repent and are humble that they may restrain their carnal lusts Therefore ye ought to shun carnal lusts This is the first remedy against fleshly lusts Vers. 7. Submit your selves therefore to God resist the Devil and he will flee from you Argum. 8. Propounded by way of Exhortation If as it becomes the regenerate ye embrace the friendship of God and subject your selves in humility to be ruled by him resisting the Devil who leads on the troop of â—leshly lusts warring against your souls it
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
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
often with a lively voice partly making it manifest in his whole doctrine that hee is the same which came out of his Fathers bosome and laid open his counsel touching mans salvation Hee that cometh from above hee that cometh from Heaven is above all Ioh. 4.31 3 The Holy Ghost bears record that Jesus Christ is the Son of God partly by his descending upon him in his Baptism partly by his descending upon his Apostles and Disciples in the day of Pentecost partly by inspiring the doctrine of Christ into the Pen-men of the Scripture and by commending it to the world that it might teach men and perswade and confirm them touching that truth as truly divine By which hee may gather a Church and lead it into all truth to eternal life These three are said to bear record in Heaven 1 Because they immediately bear witness from Heaven as from their Throne 2 Because the Majesty of these witnesses chiefly shines in Heaven 3 Because this testimony is not heard observed acknowledged unless by souls lifted up to Heaven Lastly Because this testimony for the most part is perfected in Heaven although it should never bee received on earth Therefore yee ought to beleeve in Christ for his testimonies sake Vers. 8. And there are three that bear witness in earth the Spirit and the Water and the Blood and these three agree in one Argum. 4. Because three witnesses in earth consent together to prove that Christ is the Son of God viz. the Spirit and the Water and the Blood which are called witnesses in earth 1 Because this testimony is mediate and is produced out of the works which are to bee seen in the earth 2 Because uttering of this testimony is written in men that are in the earth and is acknowledged by the Visible Church Lastly Because this testimony doth not onely sound in the Church but also utters its voice amongst the men of the world and is heard of them to their conviction For 1 The Spirit or manifestation of the Spirit partly in miraculous gifts which are shed abroad in the Church even to the amazement of the world for many years after Christs ascention Partly in ordinary gifts which as yet flourish in the Church and suffice both to testifie that Christ who is preached amongst us is God and to draw an acknowledgement from them who are without the Church that God is in us who beleeve in Christ 1 Cor. 14. Furthermore the operation of the Spirit in the hearts of the faithful doth so quicken the words of Christ and by them doth so instruct comfort and confirm the elect that it leaves no doubt as touching the Divinity of Christ. As for Water which is the virtue of Christ sanctifiing his it so expresly speaks of Christ that those also who are without the Church seeing the light of good works in Christians are forced to glorifie our Father and the Father of Christ who is in Heaven so that also being even perceived in women it brought their unbeleeving husbands to God who at the first did not acknowledge the Word of God 1 Pet. 3.1 Lastly As for Blood which is the price of redemption and the virtue of Christ expiating sins and reconciling men to God that blood speaks better things than the blood of Abel so that it makes the consciences of the faithful quiet and peaceable and opens a way to the Throne of God and so confirms their hearts against the world and all things which are evil in it that they may bee bold and able to resound even with their own blood this testimony to those enemies that hear them in the midst of torments with joy Rev. 12.11 Therefore wee ought to beleeve in Christ as the Son of God Vers. 9. If wee receive the witness of men the witness of God is greater For this is the witness of God which hee hath testified of his Son Argum. 5. For the sake of the testimonies of faithful and true men wee beleeve their assertions Therefore for the sake of the testimony of God which is greater testifying of his Son we ought to beleeve in Christ as the Son of God Vers. 10. Hee that beleeveth on the Son of God hath the witness in himself hee that beleeveth not God hath made him a lyer because hee beleeveth not the record that God gave of his Son Argum. 6 Hee that beleeves in Christ as the Son of God is so much rectified that hee rests in the witness of the Spirit inâ—ardly confirming this truth of the Divine Word Therefore c. Hee that beleeveth not Argum. 7. Hee that doth not beleeve in â—hrist as the Son of God doth really accuse God of a lye because hee rejects the testimony concerning his Son as if it were false Therefore wee must beleeve in Christ as the Son of God Vers. 11. And this is the record that God hath given to us eternal life and this life is in his Son Argum. 8. Those that beleeve in the Son have right to eternal life which is in the Son as in the Fountain Procurer Giver and Conserver given to them by grace and confirmed by the constancy of Gods testimony Therefore c. Vers. 12. Hee that hath the Son hath life and hee that hath not the Son hath not life Argum. 9. Hee that truly embraces the Son by Faith hath also eternal life not onely as to the right of it but also to 〈◊〉 inchoate possession and hee that hath not the Son by Faith or seeks life in another rather than in him is destitute and shut out from all spiritual life Therefore c. Vers. 13. These things have I written unto you that beleeve on the Name of the Son of God that yee may know that yee have eternal life and that yee may beleeve on the Name of the Son of God Argum. 10. For this end all these things are written to the faithful from the Holy Ghost by the Apostle the Pen-man that they might bee certain that they have eternal life already and might more and more beleeve in the name of the Son of God Therefore yee must beleeve in Christ. Vers. 14. And this is the confidence that wee have in him that if wee ask any thing according to his will hee heareth us Argum. 11. Hee that beleeveth in Christ hath confidence in his approaches to God in prayer and that hee shall have Gods favourable ear in every petition which is put up according to the will of God Therefore c. Vers. 15. And if wee know that hee heareth us whatsoever wee ask wee know that wee have the pâ—titions that wee desired of him Argum. 12. Explicating and unfolding the former Hee that beleeves in Christ by knowing that God will bee propitious to him in his lawful or well-ordered petitions hee may also bee certain that the petitions which hee hath offered according to the Promises of God are already granted by him before they bee finished and so hee may bee assured of the success