the true Preachers of the Gospel suffer the same from these Impostors which Moses and Aaron suffered from the Magicians of Egypt under Pharaoh whose names the Apostle having learned by the inspiration of the Holy Ghost sets them down to their perpetual disgrace and a 〈◊〉 unto others The Truth Arg. 2. Because this sort of men are adversaries unto the Truth and true Pastors because of the Truth Of corrupt Arg. 3. Because seeing they are of corrupt minds such as have their judgements depraved with corrupt affections and reprobate concerning the Faith who by the obstinacy of their minds and the corruption of their judgements have debarred themselves of the sound Doctrine of Faith true Pastors ought the less to regard their judgements and opinions Vers. 9. But they shall proceed no further for their folly shall bee manifest unto all men as theirs also was Argum. 4. Specially looking to those Impostors in whom hee had instanced Because they shall not any further carry on their designs undiscovered to the Church nor shall so proceed as to deceive all by their hypocrisie as if they were Orthodox as they had done heretofore For the Apostle had determined to manifest their folly unto all by fastning upon them the mark of Excommunication Vers. 10. But thou hast fully known my Doctrine manner of life purpose faith long-suffering charity patience 11. Persecutions afflictions which came unto mee at Antioch at Iconium at Lystra what persecutions I indured but out of them all the Lord delivered mee Argum. 5. Because hee had Paul for a lively and familiar example 1 Of the vertues that are required in a Pastor in Doctrine Life and those four special vertues which hee reckons up 2 In persecutions which hee underwent in three places which hee names for the defence of the Gospel 3 In the happy issue and deliverance from all those troubles through the grace of God Vers. 12. Yea and all that will live godly in Christ Iesus shall suffer persecution Arg. 6. Because it is the common lot not onely of Pastors but of all Christians to suffer afflictions and persecutions for the Gospels sake Vers. 13. But evil men and seducers shall waxe worse and worse deceiving and being deceived Arg. 7. Because it cannot bee avoided but obstinate Impostors and false brethren will waxe worse and worse and will bring themselves and others to destruction by their errors which it concerned Timothy to know and consider of that he trouble not himself too much about it but reverence the deep judgements of God and comfort himself Vers. 14. But continue thou in the things which thou hast learned and hast been assured of knowing of whom thou hast learned them Arg. 8. Propounded by way of Exhortation Because it concerned him onely to discharge his duty faithfully and according to his utmost ability to defend the Doctrine of the Gospel which was committed to him Knowing Arg. 9. Confirming the former Because hee was sufficiently instructed in the truth of the heavenly Doctrine by the Apostle of Christ whom hee knew to bee an approved Apostle Vers. 15. And that from a childe thou hast known the holy Scriptures which are able to make thee wise unto salvation through faith which is in Christ Iesus Arg. 10. Confirming the former Exhortation propounded in the former verse and proving also the Proposition The Doctrine which thou hast learned of mee and which is now committed to thee to defend is agreeable to the Doctrine of the holy Scripture and the Prophets Therefore continue thou in these things bee thou stablished in the truth and comforted Which are able Hee inlarges this Argument from these five Considerations 1 I know thou hast been brought up and conversant in the Scriptures from a childe 2 The Scripture is able to furnish thee with saving wisdome which consists in the knowledge and faith of Jesus Christ. Vers. 16. All Scripture is given by inspiration of God and is profitable for Doctrine for Reproof for Correction for Instruction in Righteousness 3 All Scripture is given by inspiration therefore it is of Divine Authority 4 All Scripture tends to the teaching those things that are true and reproving the things that are false in matters belonging to faith and the correction of evil manners and instruction in things that are good Vers. 17. That the man of God may bee perfect throughly furnished unto all good works 5 Lastly The Scripture can make the man of God or the Pastor of the Church perfectly meet to all the parts of his Office and to every good work which God requires from him whether to the saving himself or others and the glory of God Therefore continue thou in those things which thou hast learned of mee according to the Scripture seeing thou hast the Scripture near thee as a Treasury from whence thou mayest fetch whatever may make thee perfect and fully render thee compleat to every good work CHAP. IV. THere are two parts of the Chapter In the firsts as if hee made his will hee most gravely exhorts Timothy that hee faithfully discharge his office to vers 9. In the second part after hee hath treated about private matters which concerned himself and Timothy hee concludes the Epistle Vers. 1. I charge thee therefore before God and the Lord Iesus Christ who shall judge the quick and the dead at his appearing and his Kingdome Hee premises to his Exhortation about the discharge of his Office a grave obtestation wherein hee sets before the eyes of Timothy 1. The Majesty of God 2. The Lord Jesus Christ. 3. The Judgement seat of Christ before whom hee was to give an account of his Ministry with others to bee judged in that last day 4. That glory of Christ which will shew forth it self at his illustrious appearance and the full manifestation of his Kingdome Vers. 2. Preach the word bee instant in season out of season reprove rebuke exhort with all long-suffering and doctrine The Exhortation it self in which hee requires five duties 1 Diligence in preaching 2 Striving against all impediments 3 That hee do not onely take all occasions to preach which may consist not onely with his own convenience and the leasure of the sloathful people but that hee stir up himself sparing no pains and as it were with his hand restrain the people busied about the vain imployments of the world earnestly exhorting all to seek after that which is mainly necessary 4 That hee leave no means unattempted in exhorting the people that they make progress in the faith and obedience of Christ not onely preaching true Doctrine and reproving that which is false but also reproving and correcting their evil conversations and exhorting them to live holily justly and soberly 5 That hee mix his reproofs with zeal and fervency and season them with gentleness and that he back his confutations of errours with sound Doctrine that his labour may not bee in vain Vers. 3. For the time will come when they will not indure sound
Vers. 8. Yet it is begun in Christs personal Exaltation And for his short humiliation under the estate of Angels by suffering wee must not stumble For it is both glorious to himself and profitable for us Vers. 9. For Gods glory required that our salvation should be wrought by sufferings of the Mediatour Ves. 10. And to this end hee behoved to be partaker of our Nature as was foretold Vers. 11 12 13. That hee might take on our due punishment that is Death Vers. 14. And deliver his own from the fear thereof Vers. 15. And herein wee have a priviledge above the Angels in that hee took on our Nature and not theirs Vers. 16. And by his sufferings a ground of so much greater comfort in him Vers. 17 18. The Doctrine of Chap. II. Vers. 1. Therefore wee ought to give the more earnest heed to the things which wee have heard lest at any time wee should let them slip 1. THerefore Wee ought to give heed c. From the Excellency of Christs Person bee urgeth the Belief of his Doctrine Then 1. CHRIST must be esteemed of as becommeth the Excellency of his Person 2. The way how CHRIST will be respected of us is by respecting his Doctrine And the Excellency of his Person should procure our reverend receiving of his Word and stedfast holding of it 2. Hee will have us to take heed lest wee should let it slip The word is borrowed from rent and leaking Vessels or sandy ground Then 1. The Gospel is a precious liquor worthy to be well kept And wee of our selves are as rent Vessels ready to let it slip when wee have heard it or like sandy ground which keepeth not the rain 3. For this wee ought to give the more earnest heed Then The Conscience of the worth of CHRIST and his Gospel and of our own unfitness to retain it should sharpen our vigilancy and attendance to keep it else wee will doubtless let it slip 4. Hee saith not lest shortly but lest at any time Then It is not sufficient to beleeve the Word for a while and for a while to remember it but wee must gripe it so as never to quit it by mis-regard or misbeleef For Faith and love of the Truth is the good memory that specially hee requireth here Vers. 2. For if the word spoken by Angels was stedfast and every transgression and disobedience received a just recompence of reward 1. Hee reasoneth from the Law spoken by Angels Then The Angels were employed in giving of the Law they did blow the Trumpet they from GOD uttered the word to Moses 2. The word spoken by them was stedfast Then What God delivereth by the Ministery of Messengers is authorized and ratified by GOD. 3. Every transgression was punished Then The punishment of transgressors or his Law is a proof of GODS authorizing the Doctrine 4. Hee calleth the punishment a just Recompence Then There is no evil befalleth sinners more than they do deserve None hath cause to complain of injustice Vers. 3. How shall wee escape if wee neglect so great salvation which at the first began to bee spoken by the Lord and was confirmed unto us by them that heard him 1. How shall wee escape The Apostle joyneth himself with them in the Threatning Then So should Preachers threaten their people as willing to undergo the same punishment except they flee the sin for which they threaten others 2. Hee reasoneth for the punishment of the Law-breaking to prove the punishment of misbelieving the Gospel Then 1. The not-embracing of the Gospel is a greater sin than the breach of the Law The despising of forgiveness is much worse than the making of the fault 2. Examples of Judgement upon Transgressors of the Law are evidences of greater Judgements to come on the misregarders of the Gospel 3. Hee calleth the Gospel so great a Salvation because of the free Offer of Remission of sins and eternal Life in it Then The greatness of the benefit to bee gotten by the Gospel aggravateth the sin of the misregarders of it 4. Hee sayeth not If wee reject deny or persecute the Gospel but if wee neglect Then The neglect of the Doctrine of the Gospel the careless receiving of it the not studying to know it is sufficient to draw down heavier judgements than ever fell on the breakers of the Law albeit a man bee not an Under-miner or open Enemy to the Gospel 5. Hee describeth the Gospel to bee that Doctrine which Christ himself preached and his Apostles from him Then wee are not bound to believe any more for Gospel than that which is made clear unto us by his Apostles word And the misregarding of other Doctrine which is not conveyed so from him falleth under the threatning 6. Hee marketh the Apostles certainty of what they have delivered unto us in that they were ear-witnesses of his Doctrine Then The more certainty the Apostles had from Christ of their Doctrine the surer is the ground-work of our belief and the greater is the contempt done to Christ in their Message by unbelief Vers. 4. God also bearing them witness both with Signs and Wonders and with divers Miracles and gifts of the Holy Ghost according to his own Will 1. Hee saith God bare witness to the Apostles Doctrine by signs and wonders Then 1. What the Apostles have spoken from Christ they spake not alone but God with them witnessed with them 2. The proper use of Miracles and extraordinary Gifts powred out in the Apostolick times was to testifie that the Apostles Doctrine was Divine Truth Those then must bee lying wonders which are alledged for confirming any Doctrine beside theirs 2. The distribution of the gifts of the Holy Ghost was according to his own will not as possibly the Apostles would have carved either to themselves or others in the nature of the gift or measure of it Then The Apostles were so employed in the working of Miracles as it was evident even then that not they but God was the worker of them while hee was seen to follow his own will therein and not mans carving in distributing his gifts And the more Gods over-ruling Will was seen in the miracles then the more confirmation have wee of that Doctrine now Vers. 5. For unto the Angels hath hee not put in subjection the World to come whereof wee speak 1. Hee calleth the World under the Kingdome of the Messias The World to come first to put a difference betwixt the estate of the World considered as under Sin and under the Messias For as it is under sin it is said of it Old things are past away 2 Cor. 5.17 Esa. 43.19 The creature is waxing old and running to ruine But under the Messias it is said of it Behold I make all things new 2 Cor. 5.17 The creature is lifting up its head and waiting for the day of liberation from â—anity and the manifestation of the Sons of God Rom. 8.19 Then The Kingdome of the Messias maketh
speaks in the singular number The first triumph is over all enemies together in one by reason of the conjunction of those that are justified with God If God bee for us who shall bee against us i. e. Seeing God is for us about to fulfil in us his eternal purpose of sanctification and glorification who or men or Devils may rise up against us to hinder our salvation Vers. 32. Hee that spared not his own Son but delivered him up for us all how shall hee not with him also freely give us all things The second triumph is concerning the want of some good necessary to salvation leaning upon such great love of God towards us that hee gave his Son to death for us After this manner God who spared not his own Son than whom hee hath nothing dearer but gave him up to death for the salvation of all the Elect cannot but give us his Son and with him all other gifts necessary to salvation and lastly salvation and glory it self what therefore can bee wanting to us to salvation Vers. 33. Who shall lay any thing to the charge of Gods Elect it is God that justifieth The third triumph is over every accuser the Devil the World our own conscience leaning upon the absolving sentence of God justifying us Who shall lay any thing to the charge of those whom God hath elected That is none will do it but in vain It is God that justifies i. e. from our sins and from any action brought against us hee absolves the Elect Therefore in Christ wee triumph over all Vers. 34. Who is it that condemneth it is Christ that died yea rather that it is risen again who is even at the right hand of God who also maketh intercession for you The fourth triumph is over every judge or any one that shall assume that office and shall undertake to condemn those that are justified Seeing God hath justified us who shall dare to condemn us Seeing Christ is dead for us yea as a Conquerour is risen from the dead and ascended into Heaven and there in glory intercedes for us no condemnation is to bee feared by us unless wee should say that the death resurrection and ascension of Christ his sitting in glory and intercession is in vain which is blasphemous Therefore wee triumph in Christ. Vers. 35. Who shall separate us from the love of Christ shall tribulation or distress or persecution or famine or nakedness or peril or sword The fifth triumph is over outward afflictions whereof hee reckons up six kinds wherein hee comprehends all adversities with which Christians in any kind by the unthankful world are used to bee persecuted for Righteousness sake Denying concerning all that any enemy by these evils can hinder the fullest effect and sweetest sense of divine love towards us but that wee should at length partake of it Vers. 36. As it is written for thy sake wee are killed all the day long wee are accounted as sheep for the slaughter Lest hee should seem to triumph over a feigned enemy hee proves out of Psal. 44.22 That all the true servants of God which then lived were liable to all those miseries that they may apply to themselves the words of the Psalm saying For thy sake O God! are wee killed all the day long and are handled as if wee were sheep for the slaughter Vers. 37. Nay in all these things wee are more than Conquerours through him that loved us Hee follows his triumphing declaring the excellency of the victory which Christians in his time had over these evils by the power of Christ for they returned alwaies from the battel more than Conquerours neither wounded nor wearied suffering no loss but more healthy and strong more holy and increased in every grace even then when they seemed to the world to bee most overcome the glory of which triumph hee wholly ascribes to the love of Christ. Vers. 38. For I am perswaded that neither death nor life nor principalities nor powers nor Angels nor things present nor things to come 39. Nor height nor depth nor any other Creature shall bee able to separate us from the love of God which is in Christ Jesus our Lord. The sixth and last act of triumph is over unbeleef and all doubtings which might arise from any Creature or any present or future cause By Life and Death hee understands prosperity and adversity by which wee might bee either allured or affrighted By Angels hee understands good and evil spirits if it was possible they should concur to the separating of us from Christ. By Principalities and Powers hee means the power of Kings Emperours Governours Tyrants in the whole world By things present and things to come hee understands all those occurrences which had already fallen out or might before death come upon us By height and depth hee means the creatures placed above or below us By any other Creature any created thing universally in the whole world or any thing besides God that may seem terrible Over all these in a full confidence of Faith hee triumphs because of the powerful and efficacious certain and immutable love of God whereby hee is pleased to promote us to Eternal Life from the embracing of whose love and a saving sense thereof nothing shall ever separate those that are justified by Faith in Christ. Whereof hee gives this reason because the efficacy of Gods free love conveyed unto us is founded in Christs infinite merit and omnipotent power whereby wee are kept through Faith unto salvation CHAP. IX THe sixth and last Confirmation remains of free Justification by faith in Christ and not of works from EXPERIENCE Partly of the rejected Israelites who seeking after Righteousness by Works did not attain it or were not justified at all Partly of the beleeving GENTILES who being destitute of works are justified by faith in Christ without the works of the Law whence it follows that justification by Faith in Christ without the works of the Law onely is true and solid Because hee saw this Argument liable to several cavils hee is careful every way to fortifie it and opens it in the three next Chapters There are three parts of the Chapter In the first four Objections are preveâ—â—ed against the Doctrine of the Apostle touching the rejection of the Jews In the answering whereof hee exactly handles the doctrine of Predestination to vers 24. In the second hee proves out of the Scriptures the rejection of the Jews and the calling of the Elect of the Jews and Gentiles to vers 30. In the third to confirm the Doctrine of Justification by Faith without works hee produces the EXPERIENCE of the Jews who seeking for Righteousness by works are not justified and the EXPERIENCE of the beleeving Gentiles who being destitute of the pretence of works are justified by Faith in Christ. Vers. 1. I say the truth in Christ I lye not my conscience also bearing mee witness in the Holy Ghost In the first part of the Chapter hee
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.
defile themselves The Reasons hereof are eight The first went before lest they bee made partakers of the future wrath hanging over the disobedient Vers. 8. For yee were sometimes darkness but now are yee light in the Lord Walk as children of light Reas. 2. From their changed condition because before your conversion to faith you were slaves and bond-men to ignorance and wickedness but now in Christ yee are beautified with the light of wisdome and holiness that yee should commend this light to others where hee gives a hint of the same Precept affirmatively viz. That they should not walk as the sons of darkness but as the sons of light obeying the word of God which affords light to the right ordering of our lives therefore you should not bee companions of the obstinate Vers. 9. For the fruit of the Spirit is in all goodness righteousness and truth Reas. 3. Because the fruit of the Holy Ghost by whom yee are translated from darkness to light consists in goodness righteousness and truth Therefore yee should bring forth these fruits and not bee companions of the obstinate in the fruits of the flesh Vers. 10. Proving what is acceptable unto the Lord. Reas. 4. In which hee explains the Precept touching walking in the light Because endeavouring to walk as Sons of the Light yee may experimentally know and certainly try what is acceptable to God what not Therefore bee not yee by walking in darkness of the fellowship of the disobedient Vers. 11. And have no fellowship with the unfruitful works of darkness but rather reprove them Reas. 5. Here also the Precept is repeated and explained Because walking as the Sons of Light yee will not onely not partake of the sins of others but by the example of your holy life you will condemn the sins of others Bee not yee therefore their companions but rather abhor their manners Vers. 12. For it is a shame even to speak of those things which are done of them in secret Reas. 6. Because the works of darkness which the rest of the unconverted Heathens secretly commit for their filthiness are not worthy of a Christians ear Therefore you ought not to have any intercourse with their sins but rather reprove them as the Sons of Light Vers. 13. But all things that are reproved are made manifest by the Light for whatsoever doth make manifest is Light Reas. 7. Because the rebuke of secret sins which is given by your openly-declared holy life doth prick the consciences of the wicked and doth manifest that their works are evil and this doth very much conduce to their conversion for thus it brings them to the knowledge of themselves Is Light Hee confirms this reason and proves that an holy life is Light Because it hath the property of Light so far as it manifests to the wicked that their works are evil Vers. 14. Wherefore hee saith Awake thou that sleepest and arise from the dead and Christ shall give thee Light Reas. 8. Confirming the former Because the voice of the Holy Ghost in the Scriptures or the Prophetical and Apostolical Doctrine both taken together have this tendency and drift that those that sleep and are dead in sins should bee raised to repentance and come unto Christ by Faith that so they may bee enlightened and saved by the Light of Christs Grace Therefore all the Sons of Light ought both in words and deeds to commend this Doctrine to others and propagate it to the salvation of others shunning in the mean while all intercourse with sinners Vers. 15. See then that yee walk circumspectly not as fools but as wise Prec 6. Making for the observation of the former That they should take care to walk accurately as becomes those who are indued with the Wisdome of God revealed in the Gospel and not being deceived decline from the way as those who are ignorant of Gods Will. Vers. 16. Redeeming the time because the daies are evil Prec 7. Having the same drift That they should not suffer their time to bee spent in idleness and pleasures and to pass unfruitfully but with the loss of pleasures or of sluggish idleness or unprofitable business they should take hold of and as it were redeem opportunities of well doing Hee gives the reason Because the times are full of dangers through the malice of men who no one knows how soon may take away their liberty goods yea life it self and deprive them of all opportunity of doing good Vers. 17. Wherefore bee yee not unwise but understand what the Will of the Lord is From this reason hee inferrs a conclusion Therefore saith hee bee wise and not fools observing what God requires of you that yee should perform it diligently without delay while time is afforded Vers. 18. And bee not drunk with Wine wherein is excess but bee filled with the Spirit Prec 8. Forbidding them to bee drunk with Wine or any other drink The reason is because in this drunkenness is the destruction of estates credit body and soul. Bee filled Prec 9. This is delivered by way of Antithesis that rather they should bee filled and exhilerate themselves with the saving water of the Holy Ghost that is they should strive to abound in the experience of joy which is from Gods Spirit in which fulness there is no excess Vers. 19. Speaking to your selves in Psalms and Hymns and spiritual Songs singing and making melody in your heart to the Lord The reason of the Precept is from those better fruits which spiritual joy produceth such are all sorts of spiritual Songs especially those which are in the holy Scriptures with which they should mutually edifie one another and glorifie God from their heart or spiritual affection A Psalm is a sacred song in general especially that which is by playing on the harp A Hymn properly contains Gods praise An Ode or Song is a common name Vers. 20. Giving thanks alwaies for all things unto God and the Father in the name of our Lord Iesus Christ Hee shews the special use and end of Christian Songs that wee should alwaies in what condition soever wee are through Jesus Christ give thanks to God our Father for all his benefits The Second Part. Vers. 21. Submitting your selves one to another in the fear of God The second part of this Chapter follows wherein that hee may descend to oeconomical Precepts hee premises an exhortation touching submission to one another in general that still keeping that order which God had placed them in they should each one in his office help one another for where-ever there is love there will bee care to serve one another Hee adds in the fear of God because it is requisite that from this fountain should flow sincere obedience of this Precept from the heart to the glory of God for is is onely the fear of Christ which can bring our fierceness into subjection that wee should not refuse the yoak and can bring down our pride that wee should not bee ashamed to
day 6 The sixt is of the last Iudgement wherein eternal life shall bee alotted to the faithful and eternal death to the wicked Vers. 3. And this will wee do if God permit Arg. 2. To perseverance and progress in the faith of the Gospel I an Apostle by the grace of God shall to my utmost endeavour that yee may persevere in the faith so far as it shall seem good to God to bless my labours in the Ministry Therefore you ought to endeavour after perseverance and progress in the faith of the Gospel Vers. 4. For it is impossible for those who were once inlightened and have tasted of the heavenly gift and were made partakers of the Holy Ghost 5. And have tasted the good word of God and the powers of the world to come 6. If they shall fall away to renew them again unto repentance seeing they crucifie to themselves the Son of God afresh and put him to an open shame Argum. 3. Whosoever do not persevere after such conviction of the Truth of the Gospel as you have here described but start from the Principles of Faith and slide into that unpardonable sin against the Holy Ghost they cannot repent nor bee saved Therefore lest yee fall into this sin yee ought to persevere and make progress in the Faith of the Gospel They against whom this commination is bent are described by six Marks 1 They are illuminated by the knowledge of the Gospel by whose light the miserable condition of men and the means of Redemption by Christ may bee opened even to the unregenerate 2 They have tasted the Heavenly gift which may bee by the contemplation of Christ and heavenly things revealed in the Gospel for every the lightest taste of truth stiâ—s up some rellish of it although not alwayes solid and permanent 3 They are made partakers of the Holy Ghost which may bee by some gifts common both to the Regenerate and unregenerate 4 They have tasted the good word of God which may bee by an historical faith of the Gospel an apprehension of the possibility of their own â—alvation which that they may actually attain they do not prosecute 5 They have tasted the powers of the world to come in some lighter joyes concerning the life to come which may come to pass by a temporary faith in those that receive the word in the stony ground with joy Mat. 13.20 not only our of an apprehension of the possibility of their future salvation but also the Probability which they may willingly with Balaam wish for and hope for with the foolish Virgins though they have not renounced the world and their wicked lusts 6 After all these degrees of conviction produced by the Holy Ghost concerning the truth of the Christian Religion they fall away or with a total voluntary anâ— malicious Apostacy as will afterwards appear they revolt from Christ. Again The punishment which hee threatens to these kinde of Apostates is this That their Repentance and by consequence salvation is impossible because â—fter this sin Repentance never follows The Reasons whereof are two 1 From their malice against Christ because by their malicious denial of the Son of God once crucified they will not bee saved by his death they abhor that way of salvation upon which alone Repentance and salvation depends and indeed as much as in them lyes they depose Christ from the Throne of his Celestial glory and if it were possible would crucifie him again Put him 2 Another Reason is taken from the scandal given Because they expose Christ to ignominy reproach and the scoffes of Infidels and that by a more cruel wickedness than they who at first through ignorance hanged Christ upon the Cross. Vers. 7. For the earth which drinketh in the rain that commeth oâ—t upon it and bringeth forth herbs meet for them by whom it is dâ—â—ssed receiveth blessing from God Arg. 4. To perseverance As the fruitful earth receives blessing from God so persevering and proceeding in the faith and obedience of the Gospel yee receive blessing from God Therefore ought yee to persevere Vers. 8. But that which beareth thorns and briars is rejected and is nigh unto cursing whose end is to bee burned Arg. 5. As the earth tilled and often watered which brings forth nothing but briars and thorns is rejected and nigh unto cursing and at length is to bee burned So Apostates who have taken in the showres of the word of God often coming upon them and bring forth no good fruit but fall back and altogether Apostatize are Reprobates and being near unto cursing shall utterly perish as those who in respect to conversion and salvation are desperate Vers. 9. But beloved wee are perswaded better things of you and things that accompany salvation though wee thus speak Hee comforts the beleeving Hebrews against the harshness of what he had said and the supposition of their future Apostacy which the Apostle might seem inwardly to surmise had hee not cleared himself and adds Arg. 6. Although I presupposed danger of your Apostacy yet wee have perswaded us better concerning your faith and sincere obedience and perseverance and other graces which have a necessary connexion with eternal salvation Therefore yee ought with so much the more courage to persevere Vers. 10. For God is not unrighteous to forget your work and labour of love which yee have shewed toward his name in that yee have ministred to the Saints and do minister Arg. 7. Confirming the former The Justice and Truth of God will not suffer that the saving grace of God already bestowed upon you and by your constant and effectual love towards the faithful or Saints hath been demonstrated by works should bee forgotten but will give you grace for grace perseverance and life eternal promised to you Therefore c. Vers. 11. And wee desire that every one of you do shew the same diligence to the full assurance of hope unto the end Arg. 8. By endeavouring after perseverance yee shall gain more and more a certain perswasion of your hope Therefore every one of you ought to endeavour after perseverance And here the Exhortation to perseverance is expresly seâ— down Vers. 12. That yee bee not sloathful but followers of them who through faith and patience inherit the promises Arg. 9. By shaking off your sloathfulness in striving after a deeper knowledge of the Gospel and proceeding in charity you ought to imitate the holy Fathers who persevering in faith and patience have obtained the promised inheritance Therefore labour yee after perseverance Vers. 13. For when God made promise to Abraham because hee could swear by no greater hee sware by himself 14. Saying Surely blessing I will bless thee and multiplying I will multiply thee 15. And so after hee had patiently indured hee obtained the promise Argum. 10. The promise of the blessing being made unto the faithful in the person of Abraham the father of the faithful and confirmed by the Oath of the great God and experienced
nothing remains but the subduing of enemies and the application of the benefits procured by that Oblation for the good of the Elect. Vers. 15. Whereof the Holy Ghost also is a witness to us for after that hee had said before 16. This is the Covenant that I will make with them after those daies saith the Lord I will put my Laws into their hearts and in their minds will I write them 17. And their sins and iniquities will I remember us more Argum. 11. The New Covenant founded on the Sacrifice of Christ absolutely without any condition promises to all the Elect full Sanctification I will put my Law c. and remission of sins I will remember them no more as the Holy Ghost testifies Ier. 31.31 c. Therefore the Sacrifice of Christ c. Vers. 18 Now where remission of these is there is no more offering for sin Argum. 12. That one Sacrifice of Christ obtains from God full pardon of sins to the faithful under the New Covenant that hee neither leaves any place for the repetition of it nor to any other offering for sin Therefore the Sacrifice of Christ is more excellent than the Levitical The Second Part of the Chapter Vers. 19. Having therefore Brethren boldness to enter into the Holiest by the Blood of Iesus The second paâ—â— follows wherein hee brings the precedent Doctrine into use by way of exhortation consisting of divers branches That with confidence in God to ver 23. promoting the work of Holiness in themselves particularly and in all the members of the Church in general to ver 26. they patiently and confidently persevere in the Faith unto the end And briefly this whole exhortation may bee gathered into this Proposition Yee ought with confidence patiently to persevere in your endeavours after holiness The Arguments of this exhortation which prove and inforce this Proposition are nineteen whereof some alluding to types so hee lays them down that withall hee may raise the minds of the Hebrews to the excellency of the thing signified Having Argum. 1. Yee have together with us boldness by Faith in your prayers in this life of entring into Heaven and full possession after this life by approaching unto God himself Therefore ought yee with boldness to persevere in the Faith By the blood Argum. 2. By the blood or death of Jesus Christ as by a full price of our Redemption and Reconciliation this priviledge is procured for you that in all your necessities yee may freely open your minds to God Therefore ought yee boldly to persevere Vers. 20. By a new and living way which hee hath consecrated for us through the veil that is to say his flesh Argum. 3. Christ being made man and uniting himself with us in our common nature hath dedicated his flesh or his humanity to this use that yee with us being advantaged with this communion of nature by his Mediation as by a new way plain safe and living which quickens those that walk in it and refreshes the weary yee may come unto God as the Levitical High Priest entred by the veil into the Sanctuary Therefore ought yee to persevere with confidence in God Vers. 21. And having an High Priest over the house of God Argum. 4. Wee have Christ our High Priest who goes before us in the way bearing the iniquity of the inferiour Priests lest the things which are done amiss by us in our imperfect services might hinder our access to God Therefore c. Over the Argum. 5. Wee have Christ very tender towards us over the house of God who hath power to admit into Heaven whom hee will and of assigning a place to them that are entered as he please and out of the treasury of his grace to bestow upon them as much as can be desired Therefore c. Vers. 22. Let us draw near with a true heart in full assurance of Faith having our hearts sprinkled from an evil conscience and our bodies washed with pure water 23. Let us hold fast the Profession of our Faith without wavering for hee is faithful that promised Argum. 6. The priviledge of a new and sincere heart is given to Beleevers to a full assurance of Faith and a peaceable conscience in Christ and to holiness of life which were signified by the Legal washings yee therefore by Faith apprehending your priviledge with us and applying to your selves the virtue of Christs blood by Faith being assured yee ought together with us in Sanctification of life to approach nearer unto God and to cleave unto him that yee may the more boldly persevere Faithful Arg. 7. God who hath promised all grace to them that hope in him that they may perseveâ—e to salvation is faithful Therefore c. Vers. 24. And let us consider one another to provoke unto love and to good works 25. Not forsaking the assembling of our selves together as the manner of some is but exhorting one another and so much the more as yee see the day approaching Argum. 8. Unless yee diligently take heed that by all waies and means which make for your particular or the Churches perseverance in general viz. by considering one another and exciting one another to love and to good works by attending publick meetings and preserving the unity of the Church c. there is danger leâ—t a separation or Schism follow and at length Apostacy from the Faith as experience testifies in the persons of some Therefore c. So much the more Argum. 9. The day of judgement approacheth wherein to those that persevere in and apostatize from the Faith a reward shall bee given according to their works Vers. 26. For if wee sin wilfully after that wee have received the knowledge of the truth there remaineth no more sacrifice for sins Argum. 10. Unless yee persevere in the Faith or if after the acknowledgement of the truth of the Gospel wilfully or on set purpose yee fall back from the Gospel which is to sin against the Holy Ghost there remains no more Sacrifice for sin nor by consequence remission of sin if so be yee rejecting Christ and his Sacrifice maliciously there is no more Sacrifice for sin left Therefore lest yee fall into this abysse yee ought carefully to persevere Vers. 27. But a certain fearful looking for of judgement and fiery indignation which shall devoure the adversaries Argum. 11. There abides for Apostates who knowingly and willfully reject Christ and maliciously betake themselves to the adversaries side a fear of the dreadful judgement of God and of eternal fire which shall devoure all the enemies of Christ and chiefly Apostates Therefore ought yee to persevere in the Faith Vers. 28. Hee that despised Moses Law died without mercy under two or three witnesses 29. Of how much sorer punishment suppose yee shall hee bee thought worthy who hath trodden under foot the Son of God and hath counted the blood of the Covenant wherewith hee was sanctified an unholy thing and hath done despite unto the spirit of grace
or do they read and not consider it Do they not weigh what is imported by it in sense and meaning It fareth with them as with those to whom Christ said Mat. 22.29 You erre not knowing the Scriptures nor the power of God Do they not love it Behold their Plague 2 Thes. 2.10 11 12. Because they received not the love of the Truth that they might be saved for this very cause saith the Text God shall send them strong delusion that they should beleeve a Lie that they might be damned Do they not stedfastly beleeve what they learn in Scripture In Gods judgement with the foolish and unstable they are suffered to wrest the Scriptures to their own destructioâ— were they never so great wits 2 Pet. 3.16 Do they not study to give obedience unto the â—â—own Truth of it Hee dealeth with them as with Israel Psal. 81.11 My people would not hearken unto my voice and Israel would none of mee Hee counteth himself rejected because his Word was rejected But what followeth vers 12 So I gave them up unto their own hearts lust and they walked in their own counsels But to such as will be Christs Disciples indeed Students seeking to grow in knowledge beleef and obedience of his Word seeking to love him and keep his sayings hee promiseth Joh. 14.26 to send unto them The Spirit of Truth the Comforter the Holy Ghost to teach them all things That is to perfect their knowledge more and more by his Spirit to fill their hearts with joy and comfort according to his Truth and to make them holy more and more And why are all these stiles given Even to shew that such as will have Christs Spirit to work any of these must seek him to work all of these joyntly or not to have him for working any of them at all Neither comfort without truth nor comfort without Holiness The same is it which Wisdome cryeth Prov. 8.34 35 36. Blessed is the man that heareth mee watching daily at my Gates waiting at the Posts of my Doors For who so findeth mee findeth life and shall obtain favour of the Lord. But hee that sinneth against mee wrongeth his own Soul all that hate mee love death Therefore how thou doest hate Death and love thine own Soul how thou standest affected towards Gods and the fellowship of the Comforter the holy Spirit the Spirit of Truth and towards the enlargement of the Kingdome of Christ let thy affection towards the Scriptures more abundant dwelling in thy self and for the Scriptures more free course amongst others bear witness Farewel THE EPISTLE OF PAVL to the HEBREWS WHen Peter wrote his second Epistle to the scattered Hebrews there was extant an Epistle of Paul to those same scattered Hebrews also received in the Church for a part of Canonical Scripture and distinguished from Pauls other Epistles 2 Pet. 3.15 16. Therefore amongst other reasons this may bee one to make us think this Epistle must bee it For it is without reason to think that the Churches should bee negligent in keeping such a Iewel commended unto them by the Authority of two chief Apostles or lose Pauls Epistle and keep Peters which maketh mention of it The sum of the Epistle BEcause the Hebrews were hardly drawn from the observation of Levitical Ordinances unto the simplicity of the Gospel and in danger of making Apostacy from the Christian Faith by persecution the Apostle Paul setteth before their eyes the glory of Jesus Christ in his person far above men and Angels by whose Ministery the Law was given not only as God Chap. 1. but also as man Chap. 2. and in his Office above Moses Chap. 3. Threatning them therefore if they should mis-believe Christs Doctrine Ch. 3 4. and above the Levitical High-Priest Ch. 5. Threatning them again if they should make Apostacy from him Chap. 6. yea above all the glory of the Levitical Ordinances as hee in whom all those things had their accomplishment and period of expiring Chap. 7 8 9 10. Threatning them again if they should not persevere in the Faith of Christ unto which perseverance through whatsoever difficulties hee encourageth them by the example of the Faithful before them Chap. 10 11. and by other grounds of Christian comfort Chap. 12. That so in the fruitful obedience of the Gospel they might follow upon Christ seeking for that City that is to come and not for their earthly Hierusalem any more Ch. 13. The sum of Chap. I. IF you shall make comparison O Hebrews the Ministery of the Gospel shall bee found more glorious than the Ministery of the Law For the manner of Gods dispensing his will before Christ came was by part and part and subject to his own addition not after one setled manner but subject to alteration and by the Ministery of men the Prophets Verse 1. But now hee hath declared his last Will gloriously by his own Son God and Man in one person Verse 2 3. who is as far above not only the Prophets but the Angels also as the native glory of his Person and Office is above theirs Verse 4. For hee is of the same substance with the Father Verse 5. and partaker of the same worship with him Verse 6. The Angels but servants to him Verse 7. Hee is eternal God and King over all Verse 8. and in regard of his Manhead and Office filled with the Spirit Verse 9. Yea hee is Creator unchangeable and everlasting Verse 10 11 12. Joyned with the Father in the government of the world Verse 13. The Angels but servants both to him and to his children Verse 14. The Doctrine contained in Chap. I. Vers. 1. God who at sundry times and in divers manners spake in time past unto the Fathers by the Prophets ALbeit the Apostle was willing that these Hebrews should understand that this Epistle came unto them from him as appeareth Chap. 10. vers 34. yet doth hee not prefix his name in the body of it as in all his other Epistles that by the prudent dealing of these faithful Hebrews as wee may think others who kept pâ—ejudice against his person might bee drawn on to take notice of his Doctrine more impartially and know his name after they had tasted of the truth from him in a fitter time Whence wee learn 1. That it is lawful for godly men to dispose of the expression of their names in their writings as they see it expedient 2. That it is not much to bee inquired who is the Writer of any purpose till wee have impartially pondered the matter written 3. That it is not alwayes necessary that wee should know the name of the Writer of every part of Scripture for the authority thereof is not from men but from God the Inspirer thereof 1. Hee saith not simply The Prophets spake but God spake to the Fathers by the Prophets Then 1. God was the chief Doctor of his own Church from the beginning 2. And what the Prophets conveighed from God to the Church
to perfection Then 1. There are two parts of Christian Doctrine one of the Principles of Religion another of the perfection thereof 2. The Principles must first bee learned and the foundation laid 3. When people have learned the Principles their Teachers must advance them further towards perfection 4. Hee saith hee will not lay again the foundation presupposing it is so laid as it needeth not to be laid again Or if they make Apostacy after once laying cannot be laid the second time Then The grounds of Religion must be so solidly learned as they may well be bettered afterwards by addition of further knowledge but never raised again and must be so soundly beleeved as they never be renounced again 5. Hee reckoneth a number of fundamental points of Doctrine and first of repentance from dead works so hee calleth our works before conversion Then 1. It is a main point of the Catechism to beleeve that all our works before repentance and conversion are but dead works that is sins making us liable to death 2. If repentance bee not learned from these works the rest of the building wanteth so much of the foundation 6. In joyning the Doctrine of Faith as the next point hee giveth us to understand That it is as necessary a ground of Religion to teach a penitent to beleeve in God as to teach the beleever to repent Vers. 2. Of the Doctrine of Baptisms and of laying on of hands and of resurrection of the dead and of eternal judgement 1. The Doctrine of Baptisms in the plural number hee maketh a third fundamental Doctrine and so maketh it necessary That the significations of Baptisme be taught that the people may learn to put difference betwixt outward Baptism by the Minister which an hypocrite may have and the inward Baptism by the Spirit which Christ bestoweth upon his own Elect and that they be instructed in the nature of this Sacrament and the signification thereof yea and of the Baptism of suffering affliction for the Gospel whereunto the outward Sacrament of Baptism obligeth 2. The fourth fundamental point of the Doctrine of the Catechism hee maketh the Doctrine of the laying on of hands Now hands were in a special manner imposed First in the bestowing of spiritual and miraculous gifts for the confirmation of new converts in the primitive Church Act. 8.7.18 Which endured until the Christian Religion was sufficiently confirmed unto the world to bee divine Next imposition of hands was used in the ordination of Office-bearers in the Church both extraordinary and ordinary 1 Tim. 4.14 and Chap. 5.22 Acts 6.6 Then in the Apostles estimation it is necessary for grounding of people in Religion that they be instructed not onely how the Lord founded the Christian Religion and confirmed it by extraordinary gifts of the holy Spirit in the Primitive Church But also what Offices and Office-bearers hee hath ordained for ordinary edification and ruling and maintaining of his Church unto the end of the world that they may acknowledge such as are sent of God and submit themselves unto them 3. The Doctrine of Resurrection of the dead hee maketh the fift point of the Catechism and of the last judgement the sixt Under which sixt the summe of Christian Religion may be comprized and in this order wherein they are set down may be best learned beleeved and made use of Vers. 3. And this will wee do if God permit By this manner of speech if God permit hee teacheth us 1. That a Preachers indeavour to instruct a people can have no success except God make way unto him and concur with him 2. That hee who is busied in the most necessary part of Gods service suppose it were in writing Scripture or in ordinary preaching and writing must do it with submission to God to be stopped in the midst of his work and cut short yea and that in the midst of a meditated speech if it so please God Vers. 4. For it is impossible for those who were once enlightened and have tasted of the heavenly gift and were made partakers of the Holy Ghost 5. And have tasted the good Word of God and the powers of the world to come 6. If they shall fall away to renew them again unto repentance seeing they crucifie to themselves the Son of God afresh and put him to an open shame 1. Minding to stir them up to make progress in knowledge hee setteth before them the danger of Apostasie Then 1. Hee presupposeth except they study to make progress they shall go backwards and that going backwards tendeth to Apostacy and that voluntary and compleat Apostacy from known Truth doth harden the heart from repentance and cutteth off a man from mercy 2. Hee accounteth our natural security so great that there is need of most fearful threatnings to awake us out of it 3. That the onely way to be freed from Apostacy is to be aiming at a progress Next observe 1. That hee doth not speak here of every sin against knowledge albeit indeed those be fearful and dangerous but of Apostacy from Religion and the Doctrine of Christ. 2. Not of the Apostacy of Ignorants who never were informed in the matter of Religion but lightly came and lightly went away albeit the shame done to Christ by them is great and grievous but of such who after illumination and feeling somewhat of the power of the truth doe revolt 3 He speaketh not here of Apostacy of infirmity for fear in fit of a passion or hasty passage of ones life But of a voluntary and deliberate falling away after clear conviction of the truth This is that sin against the Holy Ghost which here hee speaketh of 4 Hee doth not presuppose here that an elect childe of God and renewed may fall into this sin But that a Professor and some in the visible Church may fall away and dye in this sin Now a Professor may bee endued with many gifts and yet be a temporizer and remain unrenewed inwardly and so may possibly fall into this ill And therefore every Professor should be the more circumspect because of the possibility of some mens Apostasie and the more diligent to attain to that faith which purifieth the heart and worketh by love which faileth not 5 In telling what is the danger of a Professors Apostasie the Apostle mindeth not to weaken any mans faith or discourage him from progresse making But by the contrary his intention is that men strengthen themselves so much the more in the Faith And therefore such as have felt no more in their own estimation but these tastings should be so far from discouragement and fainting that rather they must look to a necessity laid upon them to make progress in Faith and the fruits thereof and to draw near to God who can preserve them from falling away But because some do trouble themselves and other some do harden themselves in errour by this place as our intended brevity will suffer let us study to give some light to
both Compare this place with vers 9 10 c. Of this Chapter to the end First in these verses the 4 5. and 6. hee is speaking of Professors in general conditionally But vers 9 10 c. hee is speaking to the true Beleevers amongst these Hebrews particularly 2. Here in these verses are glorious gifts Illumination and tasting of spiritual things There in those verses is Faith working by love to the glory of Iesus and Weal of his Saints 3. Here are men enrolled amongst Christians so holden and esteemed both of themselves and others There are sensible souls in the feeling of sin and fear of wrath and hope of mercy flying to Iesus as to a Refuge and casting the Anchor of their tossed souls within the veil where Iesus is in Heaven 4. Here men receiving from the holy Ghost good things there men receiving from him beside these good things better things also 5. Here things glorious indeed yet not alwaies accompanying salvation but in some going before saving Grace in others possibly alone without saving Grace But there are saving Graces alwaies joyned with Salvation 6. Here in these verses the Apostle is not confident but such as have received these things here mentioned may fall away except they go forward and study to make progress But there in those verses the Apostle is perswaded that they shall not fall away but be saved and thereupon encourageth them to go forwards From this Comparison it is clear then 1. That there is a possibility of the Apostasie of Professors and titular Saints but not of the Apostasie of renewed souls and true Christians true Saints 2. There is a ground of fear from these words to such as are secure and puffed up with the conceit of their spiritual gifts but not of those who in fear are fled to Christ. 3. That in this place carnal confidence onely is shaken in such who as if they had done well enough study not to make progress But Faith no waies weakened in such who still study to advance and make more and more progress 4. That here fruitless light and fruitless feeling is called in question but not Faith and laborious love bringing out fruits to Christs glory and good of his Saints Again from this comparison it is evident That the holy Ghost is Author both of these common spiritual gifts and of these special saving graces also Of these common gifts hee is Author as dwelling amongst Professors and distributing good things unto all Professors that are in the visible house of his Church But hee is Author of those saving Graces as dwelling in true Professors who are his own house bringing with himself better things than these gifts and salvation also unto them infallibly Thirdly From this Comparison it is clear 1. That there are some Converts external from the world to the Church who yet stick in their naturals and are not in the sense of sin fled unto Christ for refuge nor converted from Nature to saving Grace to whom the Apostle will not deny room in the Church if they will study to make progress And 2. That illumination and tasting of Spiritual things may bee given as well to such who are not renewed in their heart as unto sound Converts For 1. The natural man may be convinced that the Church is a blessed Society and joyn himself unto it 2. Yea change his outward conversation and cast off his pollutions which are in the world through lust and take himself to be ruled outwardly by Christs Discipline and call him LORD LORD 3. And be so blameless before men that hee may look with his Lamp like a wise Virgin waiting for the Wedding and yet be a graceless fool inwardly 4. Yea hee may be illuminated not onely by learning the literal knowledge of the Gospel as men do their Philosophy but also may be illuminated supernaturally with in-sight in many profound things in the Scripture For supernatural gifts may be in a Natural and unrenewed Man so as hee may say to CHRIST I have prophesied in thy Name and yet be unrenewed in Christs estimation 5. Hee may taste of the heavenly Gift partly by historical beleeving the Truth of the Gospel partly by contemplation of the Truth credited Now historical Faith is a taste of that heavenly gift of Iustifying Faith because it is a good degree towards it and contemplation of this Truth bringeth a taste of the thing credited and so of the heavenly Gift revealed in the Gospel For the contemplation of every Truth bringeth with it naturally a delectation such as Philosophers do finde in their studies And the more eminent the Truth be no wonder the delectation be the greater For many heard Christs gracious Sermons and wondered and beleeved his words to be true but Christ did not commit himself unto them for hee knew what was in them 6. Hee may be made partaker of the Holy Ghost and have his share of Church gifts distributed by the Holy Ghost so as hee can from the light which â—he Holy Ghost giveth him answer other mens doubts comfort the feeble minded and edifie others in their Faith by his speeches yea have the gift of expressing his brain-light both in conference to men and in formal prayer to God if hee be a private man onely and if hee be in publick office may have the gift of formal preaching and praying in publick yea in those daies of the Apostle might have had the extraordinary gifts of Tongues Prophesying and Miracles-working Therefore saith Christ Many will say to mee in that day Lord Lord have wee not prophesied in thy Name and in thy Name have cast out Devils and in thy Name done many wonderful works To whom Christ will answer I never knew you Depart from mee yee that work iniquity Mat. 7.22 23. Now this knowledge convincing light and gifts of utterance c. are from the Holy Ghost or else how could such Apostates as are here described sin against the Holy Ghost 7. Hee may taste of the good Word of God that is finde sweetness in the Doctrine of the Gospel and bee convinced of the Goodness and Mercy of God towards sinners shining therein yea and by beholding the possibility of his own salvation upon this condition If hee will sell all and buy the Pearl hee may taste of Gods Merchandise in the blocking for them beside all the false joyes and delusions which hee may get by presuming of the certainty of his own salvation and yet in the mean time as a fool will not lay down the price will not renounce his earthly and beastly affections will not deny himself and his own corruptions The care of this world and the deceitfulness of Riches choaking the fruits of the Word heard as they who receive the seed amongst thorns Wherefore in time of persecution for the Word hee may by and by be offended and quit the Truth albeit with the stony hearted hearers in time of prosperity hee heard the Word and anon
care for the Religion and outward conversation of his subjects to the weal of their souls and bodies both amongst men and towards God in this life and hereafter 2. As Melchisedec is the blesser of Abraham the Father of the faithful in the type So is Christ in truth the blesser of Abraham and all the faithful the fountain of all blessing in whom alone every one is blessed who getteth blessing Vers. 2. To whom also Abraham gave a tenth part of all first being by interpretation King of Righteousness and after that also King of Salem which is King of Peace 1. To go on in the Comparison As Melchisedec the Type was honoured by Abrahams paying of Tythes unto him So is Christ to be honoured by all Abrahams children by giving of their Substance and worldly Goods what is sufficient to maintain the honour of his Kingdome amongst them 2. Presuppose the Type were laid aside yet this thankful meeting that Abraham gave to the man whose office was to bless him in the Name of the Lord doth teach All the faithful Abrahams true seed a duty of Thankfulness to Gods servants set over them to bless them in the Name of the Lord even to honour them by giving of their goods for their sufficient maintenance 3. As Melchisedec the Type is by interpretation King of Righteousness So is Christ in truth King of Righteousness 1. For the personal Righteousness in himself 2. Because hee is the Righteousness of his Subjects made of God unto us Righteousness by imputation 3. Because hee frameth his Subjects peece and peece unto a righteous disposition by sanctifying them 4. As Melchisedec the Type is King of Salem that is King of Peace So is Christ in truth King of Peace to his Subjects by reconciling them to the Father by giving peace of conscience within themselves by making all the Creatures at peace with them and all things turn together for their good and by working still on their eternal welfare and blessedness until hee perfect it 5. As Melchisedec was first King of Righteousness and then King of Peace in the Type So is Christ in truth in this Order first King of Righteousness to his Subjects to take away their sins and to give them Righteousness And then King of Peace because hee giveth them his Peace as the fruit of Righteousness This is the order of his Kingdome Righteousness and Peace and Joy in the Holy Ghost Vers. 3. Without Father without Mother without Descent having neither beginning of daies nor end of life but made like unto the Son of God abideth a Priest continually 1. Melchisedec certainly was a very Man King and Priest in such a City if wee consider him in his natural being But if wee consider him in his spiritual being as hee standeth in Scripture under this name hee hath neither Father nor Mother beginning nor end There is no more mention of him what hee was or of whom hee came or of his death but these three verses of Genes 14. As then hee is in a typical being in Scripture So is Christ in truth in his personal being as God without Mother as Man without Father as God without beginning as God and man without ending of life 2. As Melchisedec looking how hee standeth in his Scriptural being abideth a Priest continually so that wheresoever hee is named in Scripture there hee is eveâ— found a Priest also and never a word of his laying down of the Priesthood Even so is Christs Priesthood unseparable from his person Hee abideth a Priest continually in real accomplishment 3. By saying Hee is made like unto the Son of GOD hee giveth us to understand That Gods purpose was in those particulars so to describe him as hee might resemble the Person and Offices of the Son of God And so is a Type of Gods own appointment 4. And if hee was made a likely Type of Christ in his Office of Priesthood then it followeth aâ— Melchisedec had neither any joyned with him in his Priesthood nor Deputy nor Vicar under him in it nor Successor to his Office So neither hath Christ any joyned with him or Substitute or Successor to him in his Priesthood Vers. 4. Now consider how great this man was unto whom even the Patriarch Abraham gave the Tenths of the Spoils To shew Christs Excellency hee draweth them to consider Melchisedec's Excellency above Abrahams that so they might see Christs Excellency to be far more The reason in force goeth thus 1. If Melchisedec the Type be more excellent than Abraham much more must Christ of whom hee is a Type 2. And if Melchisedec's greatness be not easily perceived except there be a due consideration of it much more Christs greatness requireth consideration and is worthy of contemplation 3. If Abraham by paying of Tythes acknowledge Melchisedec's superiority Much more should all Abrahams Off-spring acknowledge Christs Superiority whom Melchisedec typically represented by paying of what is due for the maintenance of his Service and bestowing on his Ministers who are appointed to bless in his Name whether it bee less or more which they bestow in such a manner as it vilifie not nor disgrace their high Employment which Christ hath put upon them and so dishonour him whose Servants they are Vers. 5. And verily they that are of the Sons of Levi who receive the Office of the Priesthood have a Commandement to take Tythes of the people according to the Law that is of their Brethren though they come out of the loyns of Abraham Hee proveth that in Tythes taking Melchisedec was greater than Abraham who did pay Tythes Because for the same respect the Levites by taking Tythes of their Brethren as Priests had a Superiority over them for their office sake who otherwise were their equals Then 1. The Priestly office lifted up the Levites above their Brethren who were sprung of Abraham as well as they 2. The command of taking Tithes was annexed to the office of the Priesthood in token of their superiority by office over them who by nature were at least their equals Vers. 6. But hee whose descent is not from them received Tythes of Abraham and blessed him that had the promises 7. And without all contradiction the less is blessed of the greater Hee proveth again Melchisedec to be greater than Abraham and so greater than Levi because hee blessed him and therefore behoved to be greater Then 1. Abraham notwithstanding hee had the promises yet got hee the blessing by Melchisedec in type and from Christ represented by him in truth 2. If Melchisedec was greater because hee blessed him as type Then Christ far more who blesseth in effect Now there are sundry sorts of blessings 1. There is a blessing of reverence and worship So men bless God This sort importeth no greatness in the blesser but subjection 2. There is a blessing of Charity So men bless one another by mutual prayer This sort importeth no Superiority neither 3. There is a blessing of authority
hand of God from henceforth expecting till his enemies be made his foot-stool that is his Manhead being no more on earth now subject unto suffering is entred into the Fellowship and Fruition of the glory of his Godhead to exercise his power and authority for the good of his Church and overthrow of his Enemies Then 1. Albeit all Christs personal sufferings are ended yet the warfare of the subjects of his Kingdom endureth still against enemies such as are Satan and the wicked of the World and Sin and Death 2. That battel is CHRISTS he is adversary to all the foes of his Kingdom They are his Enemies 3. He is not alone in the battel the Father is joyned with him and set on work to subdue his Enemies as it is said Psal. 110. vers 1 2. whereunto this place hath reference His enemies shall be made his footstool 4. Albeit this victory be not compleated for a time yet it is in working and shall surely be brought to pass 5. As our Lord expecteth and waiteth on patiently till it be done so must we his subjects do also 6. At length the highest of his enemies shall be made lower than the basest of Christs Members They shall be made his footstool subdued under him and trampled upon Vers. 14. For by one offering he hath perfected for ever them that are sanctified He giveth a reason why Christ now hath no more offering to make nor no more suffering to endure but onely to behold the fruit of his sufferings brought about by the Father and to concur with the Father on his Throne for that end Because by one offering he hath perfected for ever them that are sanctified that is by that one offering on the Cross done and ended before he sate down on the right hand of God he hath paid the full price for ever of the purchase of remission of sins and salvation to those that are consecrated to GOD in holiness Then 1. Whosoever will have any more offering up of Christ than that one once offered before his Ascension denieth that Christ by once offering hath perfected for ever them that are sanctified 2. Howsoever you take the word Sanctified whether for those that are separated from the world and dedicated unto God in Christ in Gods purpose and decree comprehending all those whom the Father hath given unto Christ out of the world that is the elect or whether you take it for the renewed and sanctified in time the offering of Christ is not but for the sanctified that is for such as are consecrated and separated out of the world and dedicated to be vessels of honor unto God 2. They for whom Christ hath made that offering once those saith he he hath perfected for ever Then 1. He hath not made purchase of a possibility of their salvation onely But he hath perfected them in making purchase of all that they need to have even to their full perfection 2. He hath not purchased unto them the remission of some sins and left the satisfaction to be paid by themselves for other some but hath perfected them perfectly satisfied for them and perfectly expiated all their sins 3. He hath not made purchase of some graces unto them onely for a certain time so as he will let them be taken out of his hand afterwards and perish but he hath perfected them for ever 4. He hath not appointed any offering for them to be made by any other after him but hath made one offering Himself for them which satisfieth for ever so as the Father craveth no more offering for expiating their sin for ever For God hath set forth Christ to be a propitiation through faith in his blood Rom. 3.25 that is God maketh it manifest by his Gospel that he is pacified in Christ towards them that believe in his blood that believe in him crucified Vers. 15. Whereof the Holy Ghost also is a witness unto us For after that he had said before 16. This is the Covenant that I will make with them after those days saith the Lord I will put my Laws into their hearts and in their mindes will I write them 17. And their sins and iniquities will I remember no more He proveth that it is needless there should be any repetition of a sacrifice for sin in the New Testament because remission of sins purchased by Christs death who is the Testator is still in force continually in Christs Kingdom there being an Article of the Covenant for remission of sins to be consecrated And if remission of sins be no oblation for sin can be vers 8. 1. He saith that the Holy Ghost is witness unto us of this truth That Christ cannot be offered again Then 1. We who do teach this doctrine and deny any more offering of Christ as a sacrifice have the holy Ghost testifying for us 2. The Holy Ghost is the author of the Scripture and doth speak unto us thereby 2. He declareth the New Covenant to be of the Holy Ghosts making and calleth him THE LORD Wherein he teacheth us 1. That the Holy Ghost is a distinct person of the Godhead bearing witness by himself to the Church of the Truth 2. And one in essence with the Father and the Son even the LORD JEHOVAH author of the New Covenant with the Father and the Son Vers. 18. Now where remission of these is there is no more offering for sin From this Article of remission of sins in the New Covenant he concludeth No more offering for sin but once under this Covenant because sin is expiated Quest. How then could there be remission of sin under the Law where there was daily offering for sin Or if there was remission how could there be offering for sin I answer There is a remission granted upon surety given for satisfaction to be made for the party remitted and there is a remission granted for satisfaction already made for the party remitted The remission that the Fathers under the Law had was of the first sort upon promise of the Mediator to come and to satisfie And with remission of this sort a typical sacrifice might stand for signifying that the true expiatory Sacrifice was not yet paid but was coming to be paid But the remission that we get under the Gospel is upon Satisfaction already made by the true Expiatory and Satisfactory Sacrifice of Jesus Christ done and ended with the personal suffering And this sort of remission is it whereof the Apostle here speaketh and it admitteth no manner of offering for sin neither typical offering because Christ is come and hath fulfilled what the typical sacrifice did signifie neither the repeating of true Expiatory Sacrifice of Christs Body because then Christ behoved to suffer daily and dye daily after that he hath made satisfaction And besides these two sorts of offering the Iewish bloody sacrifices typical and the true Expiatory bloody Sacrifice of Christs Body on the Cross the Scripture acknowledgeth none So the meaning of the Apostle
maintain the Truth against all fear of men Vers. 26. For if wee sin wilfully after that wee have received the knowledge of the Truth there remaineth no more Sacrifice for sins Another Motive to constancy in the Truth of Religion taken from the fearful case of wilful Apostates who sinning the sin against the Holy Ghost are secluded for ever from Mercy I say the sin against the Holy Ghost because wee shall finde the sin here described not to be any particular sin against the Law but against the Gospel Not a sin against some point of Truth but against Christs whole Doctrine Not of infirmity but wilfulness Not of rashness but of deliberation wittingly and willingly Not of ignorance but after Illumination and Profession Such as Iews turned Christians revolting from Christianity back again to their former hostility against Christ did commit It is true many who commit lesser sins get never grace to repent and many who make defection in some point of their profession may be secluded from mercy thereafter but this sin here described is a wilful rejecting of Christ and the Benefit of his Sacrifice after Illumination and Profession of the Faith of Christ. Then 1. As Apostacy from the true Religion lyeth nearest unto this sin so they who desire to be freed of this sin must be the more careful to be constant in the profession of every point of the Truth of the Gospel 2. If a man reject the Benefit of that once offered Sacrifice of Christ there is no other Sacrifice for sin after that nor any other mean to help him But if a man seek unto Jesus Christ and will not quit Him whatsoever hee may think of the hainousness of his own sins the Sacrifice which Jesus offered for sins remaineth whereby hee may be saved Vers. 27. But a certain fearful looking for of judgement and fiery Indignation which shall devour the Adversaries Having secluded the Apostate from Mercy hee goeth on in these words to shew his miserable estate Whereof wee gather 1. That the wilful Apostate from the Faith of Christ is also a wilful Adversary to Christ of the highest sort Partaker of Satans sin and Satans Profession 2. That every Apostate of this sort is destitute of Gods Peace self-condemned desperate of salvation hopeless of Relief without all purpose of Repentance or using means of help stricken with the fore-sight of the Wrath coming upon him and made to expect it although hee should dissemble it never so much 3. The Apostates fear shall come upon him judgement answerable to his sin the indignation and wrath of God yea fiery indignation the most terrible that can be thought upon which hee shall not escape but it shall devoute him swallow him up and feed upon his body and soul even for ever 2. In that hee maketh this the judgement of Christs Adversaries Wee learn That the soul which loveth Christ and cannot quiâ— Him cannot endure to think of a separation will not quit the true Religion nor any known point of Christs Truth and is using the means to get Gods Peace albeit it might seem to it self because of the present sense of wrath to be in the self-same estate that is here described yet it is â—ree as yet of the sin against the Holy Ghost and not to be reckoned amongst adversaries but amongst the friends and lovers of Christ how vehemently soever Satans suggestions bear in the contrary 3. In that by setting before them the fearful estate of Apostates from the known Truth of the true Religion hee Laboureth to strengthen them against the fear of persecution Whence wee learn That if Apostates before they make Apostasie from the true Religion did fore-see their own danger as after Apostasie they are made to fore-see their own condemnation all the terrour of all the torment which man could put them unto and all the allurements which this world could give them would not move them to quit the least point of the Truth of true Religion Vers. 28. Hee that despised Moses Law died without mercy under two or three witnesses 29. Of how much sorer punishment suppose yee shall hee be thought worthy who hath trodden under foot the Son of God and hath counted the Blood of the Covenant wherewith hee was sanctified an unholy thing and hath done despite unto the Spirit of Grace 1. Hee proveth the equity of their judgement by the proportion of their punishment who despised the Law of Moses Then As sins are greater so must the punishment be greater and the conscience being posed as here cannot but subscribe to the proportion 2. To make the sin appear the better hee pointeth out some particular sins involved within this great sin For clearing whereof it may be asked How can the Apostates tread the Blood of the Son of God under foot c. I answer They cannot indeed by physical action but by doing the equivalent sin they are accounted of God to do it by judicial interpretation Their Apostasie importeth their agreeing to do Christ as much indignity as if they did offer Him this personal violence Their deeds shew that they have this base estimation of Christ and His Blood and no better For what saith the Apostate of Christ by his deed but That Hee is not worthy to be professed or avowed or followed And what is this in effect but to tread Him under all these base things which the Apostate preferreth before Him And so is to be understood of the Blood of Christ and His Spirit Quest. But how can the Reprobate be said to be sanctified by the Blood of the Covenant I answer There is a sanctification to the purifying of the flesh and a sanctification to the purifying of the conscience from dead works to serve the living God Heb. 9.13 14. The sanctification external to the purifying of the flesh consisteth in the mans separation from the world and dedication unto Gods service by Calling and Covenant common to all the members of the visible Church and it is forcible thus far as to bring a man into credit estimation as a Saint before men and unto the common Priviledges of the Church whereupon as Men so God also speaketh unto him and of him as one of His People and dealeth with him in his external dispensation as with one of His own People In this sense all the Congregation of Israel and every one of them is called holy yea Core also and his followers Num. 16.3 The Sanctification internal by renovation consisteth in a mans separation from the state of Nature to the state of grace from his old conditions to be a new creature indeed By this latter sort a Reprobate cannot be called Sanctified but by the former hee may be called Sanctified and that by virtue of the Blood of the Covenant albeit hee should not get any further good thereby For as the Blood of CHRIST hath virtue to cleanse the conscience and renew the soul which commeth unto it truly and spiritually so it
6. They who are united in the Faith of the Truth preached by us shall also be united with the Father and his Son Jesus Christ by virtue of the Holy Ghost Therefore c. Vers. 4. And these things write wee unto you that your joy may be full Reas. 7. The summe of our preaching which is written to you hath this end that yee being made certain of your election and glorification may have a true and spiritual joy and that your joy may remain and be perfected Therefore it is deservedly to be accounted the most excellent Vers. 5. This then is the message which wee have heard of him and declare unto you that God is light and in him is no darkness at all Reas. 8. The summe of our preaching is that God is light or a most present and perfect remedy against the evils of ignorance errours falshood vices and miseries which are in us and that God in himself is most free from these evils so that it is impossible for those that come unto him to be deceived not to be illuminated and directed not to be delivered from sins and misery and not to obtain eternal life Therefore it is necessary that my preaching and the rest of the Apostles should be excellent Vers. 6. If wee say that wee have fellowship with him and walk in darkness wee lye and do not the Truth The other part of the Chapter follows wherein hee propounds partly negatively and partly affirmatively the notes or signs of him that is a true Beleever who shall be partaker of the good things promised in the Gospel And the Notes are five Note 1. Is negatively propounded with his confirmation Hee that is a true beleever doth not walk in darkness is not given ever to sin leading his life according to the lusts of the flesh Because if any one profess himself to have communion with God who is light and holiness and in 〈◊〉 mean time walketh in the darkness of his sins hee is an hypocrite and a lyar seeing that hee doth not that which is right but that which hee professes with his mouth hee denies in his works Vers. 7. But if wee walk in the light as hee is in the light wee have fellowship one with another and the blood of Iesus Christ his Son cleanseth us from all sin Note 2. Is propounded affirmatively Hee that walks in the light or hee that follows after holiness that hee may be conformable to God who is light and perfect holiness hee is a true beleever having communion truly with God and the Saints to whom the fruit also of Christs death to the remission of sins doth wholly belong Vers. 8. If wee say that wee have no sin wee deceive our selves and the truth is not in us Note 3. Is negative Hee that is a true Beleever is not so just in his own eies that hee denies that hee cannot sin either in word or deed or that hee hath not sinned after Justification or that hee as if hee could not want the daily intercession of Christ and the daily applying of his merit for the delivering of his conscience from new guilt is not touched with the sense of sin so that hee must forthwith flye unto Christ as his Redeemer For whosoever either in word or deed doth really so deny that hee hath sin in him for the present deceives himself and is an hypocrite in whom there is no sincerity Vers. 9. If we confess our sins hee is faithful and just to forgive us our sins and to cleanse us from all unrighteousness Note 4. Hee that is a true Beleever is so affected with the sense of his sins that hee acknowledgeth them before God and doth confess from his soul that hee deserves eternal death and that his guilt can no otherwise be expiated but by the merit of the blood of the Son of God and that hee cannot be sanctified but by the divine virtue of the Spirit of Christ or be free from the pollution of sin Faithful The Apostle promiseth to him that doth so confess his sins that upon the faithfulness and righteousness of God hee shall be absolved and purged from the guilt of sin or sanctified from the stain of it For God is faithful who hath promised these things and God is just who hath taken satisfaction from Christ the Surety hee doth not exact the debt from him for whom Christ hath satisfied but on the other side hee bestowes all the good things upon him that beleeves which Christ hath purchased for his salvation Vers. 10. If wee say that wee have not sinned wee make him a lyar and his word is not in us Note 5. Is negative Hee that is a true Beleever doth neither deny nor extenuate his sins past as if either with that Pharisee hee had performed all the commands of God from his youth or as if there was no original sin or as if it was not at all worthy of death Neither is hee impenitent as if the sins which hee had committed were light and venial which need not the expiation of the blood of Christ or as if there were not so much corruption in his nature but that by his free will hee might confide in his own strength to dispose himself for grace and merit it or at leastwise bee able to obtain it For hee that either so or by any other means directly or indirectly denies that hee hath not sinned and consequently denies that hee is not nor hath not been so guilty of death that hee needed such an expiation as the death of the Son of God is hee is a blasphemer against God accusing him of a lye who hath in his word condemned all as sinners and guilty of death and hath affirmed that there is no remission of sins but by the blood of his Son neither is the Word of God received by Faith at any time in his heart i. e. neither hath hee beleeved the Doctrine of the Law not yet of the Gospel CHAP. II. THe rest of the whole Epistle enforceth the use of the former Doctrine to which end five Exhortations are propounded The first to vers 9. The second to vers 15. The third to vers 18. The fourth to vers 29. The fifth to verse the last Vers. 1. My little Children these things write I unto you that yee sin not And if any man sin wee have an Advocate with the Father Iesus Christ the righteous The first Exhortation is to the following after holiness that they sin not The Reasons of the Exhortation besides a friendly compellation are eleven Reas. 1. Because this is the end and use of the Doctrine of the Gospel and the Apostles writing These things write I unto you that yee sin not saith hee Therefore follow yee holiness And if Reas. 2. If yee follow after holiness the sins which perhaps yee shall fall into shall bee taken away through the intercession of Christ Jesus our Advocate and Lord Therefore endeavour after holiness When hee names one
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
of the Doctrine of Christ wherein with a stedfast purpose of mind yee now stand but also yee ought to endeavour after further progress and growth in grace holiness and in the knowledge or Faith of our Lord and Saviour Jesus Christ. To him be glory Hee shuts up the Epistle with a famous doxology wherein hee acknowledges Christ to be the true God For glory is onely due to God Also hee propounds Christ who is to be glorified both now whilst wee are in the warfare of the world and also in the world to come which hee calls the day of eternity because that whole eternity is one day Glory bee unto him Amen The first Epistle of IOHN Analytically expounded The Contents THere are three Epistles of John the Apostle who writ both the Gospel and the Revelation exâ—ant The scope of this which is the first is to teach by what means wee may have communion with God and how wee may be certain of that communion to a full consolation both in life and death To which end hee propounds the summe of the Doctrine of the Gospel Chap. 1. Hee shews the use of this Doctrine in divers Exhortations to follow after Holiness to love the Brethren to hate the world and constancy in the Faith Chap. 2. Hee prosecutes the Exhortation to the following after Righteousness and brotherly love Chap. 3. In like manner after the Exhortation to beware of seducers hee goes on in an Exhortation to the loving of the Brethren Chap. 4. Lastly That they which beleeve may know themselves to have life and knowing it they may more and more beleeve in Iesus Christ hee gathers together many Notes of Beleevers and Arguments to beleeve Chap. 5. The Method of this Epistle is very artificial for the Christian mysteries and rules of Faith are lincked together as with a chain For alwaies from the end of the preceding Doctrine there ariseth a following Discourse CHAP. I. In this Chapter hee propounds the summe of the Doctrine of the Gospel preached by himself and the rest of the Apostles There are two parts of the Chapter In the first hee confirms the excellency of his preaching and shews the object of Saving Faith to vers 6. In the other hee laies down the notes of a true Beleever to whom the Grace of the Gospel preached truly belongs to the end Vers. 1. That which was from the beginning which wee have heard which wee have seen with our eies which wee have looked upon and our hands have handled of the word of life Hee confirms the excellency of the Gospel which hee preached by eight reasons Of the word Reas. 1. Is contained in the last words of this verse viz. That his Gospel treats of the most excellent object viz. the word of life i. e. of Jesus Christ the Son of God who is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Word that wee may conceive the distinction of the person of the Son from the Father and the order of their working seeing that it is the Word of some one viz. the word of the Father And that hee may teach the spiritual and immanent manner of the Sons Generation and that his subsistence is inseparable from the Father and that wee may behold especially his office which is to manifest God and the counsel of God concerning our salvation Furthermore hee is called the word of Life 1. Because hee hath life in himself and hee himself is life 2. Because hee hath purchased life for us and hath shewed it to us and Lastly Because hee applies that to us and brings it about that wee may live an eternal life That which was Reas. 2. Of the excellency of his preaching that it is the ancient Truth preached viz. that which was from the beginning partly inasmuch as there was never any other ground of salvation besides this in Christ alone who is the Lamb slain from the beginning of the world partly because Christ preached by the Apostle did subsist as to his Divinity before his incarnation from the beginning of the world the same SON of GOD and MEDIATOUR of our salvation and was in the beginning of the world when created things did not as yet subsist but began to be or who is the same from eternity to eternity Therefore the subject of our Gospel is most excellent Which wee have seen Reas. 3. Because the Truth preached is certain and experienced by the Apostles because they by the infallible testimony of their senses being eye and ear-witnesses had observed that Christ himself in his own time was manifested in the flesh or incarnate Partly by hearing with their ears day by day the Doctrine of Christ which was published by an holy and audible voice partly by seeing with their eyes both the ordinary and miraculous works his sufferings in the flesh and glorification in his transfiguration and his Resurrection from the dead and by most clearly perceiving them after a most deep inquisition into the truth of the thing Lastly partly by feeling with their hands or handling his flesh or his assumed humane nature From whence the certainty of their testimony concerning Christ offered is so manifest that it cannot be doubtful Therefore most excellent is the truth that is preached by us Vers. 2. For the life was manifested and wee have seen it and bear witness and shew unto you that eternal life which was with the Father and was manifested unto us Reas. 4. By a Parenthesis confirming the former wee have known concerning Christ 1. That hee is life it self the true Jehovah who is essentially life in himself and causally in respect of us For hee is the Author of our life not onely natural but also spiritual and eternal the Author of light and illumination the Author of grace and every pious or commendable motion 2. That he is by divine inspiration manifested to be such and revealed to us and by that revelation seen and acknowledged by us to be that life 3. Whom wee have seen and acknowledge to be the life revealed him wee testifie to be life and preach him to you viz. to be both God eternal and the Procuror Giver and Preserver of eternal life to be communicated unto us 4. Wee have known the Son of God the second distinct person of the Trinity which was from eternity with the Father and from the making of the world did plead our cause with the Father and is now revealed unto us after his incarnation by divine Revelation Therefore this our preaching of Truth and Life is both most excellent and most certain Vers. 3. That which wee have seen and heard declare wee unto you that yee also may have fellowship with us and truly our fellowship is with the Father and with his Son Iesus Christ. Reas. 5. Through the Truth preached by us Apostles eye and ear-witnesses beleevers are made partakers with us of the same felicity and the same good things Therefore the Truth preached by us is most excellent And our fellowship Reas.